but our men in doing as they doe doe sin against their conscience Vnhappy Parents which destroy your children in Popish and Atheisticall houses What are you inferiour to them that sacrificed their children vnto Deuils If your selues be righteous and Christians cast not away your seed your children the price of the precious bloud of Christ You haue made them in their Baptisme when they were young to confesse Christ will you make them now growne to yeeres to deny Christ O let the words of wise Ecclesiasticus chap. 13.1 bee precious in your memories He that toucheth pitch shall be defiled therewith and doubtlesse your children placed in Atheisticall or Popish houses will themselues become Atheisticall or Popish Suffer I beseech you a word of exhortation in your childrens behalfe Binde them to none but to Christ put them to none but to Christians sell them to nothing but to the Gospell commit not your young ones into the hands and custody of Gods enemies A third vse Is it not lawfull to commit the children of beleeuers into the hands of infidels for the reason aboue specified that they be not withdrawne from the true seruice of God Then neither is it lawfull for you of your selues to keepe away your seruants from the seruice of God It is reputed for a tyranny in Pharaoh Exod. 5.3 4. That he would not suffer the children of Israel to goe three dayes iourny into the desart to sacrifice to the Lord their God and how can you free your selues from the impeachment of tyranny if you deny your seruants to goe but one houres iourney to this place to serue their God Thinke it not enough that your selues come hither to performe some duty to Christ your Lord and Master how can you performe your duty to him if you deny him your seruants You know what charge is giuen you in the fourth commandement not your selues only but also your sonnes and your daughters and your seruants men and maidens and the stranger that soiourneth with you are to hallow and Sanctifie the Sabbath day with the Lords seruice In this holy worke and seruice of God vpon the Sabbath day regard not what the multitude and greater sort of men doe Suppose all the world besides your selues would bee carelesse to performe this duty yet let your holy resolution be the same with Ioshua's chap. 24.15 I and my house will serue the Lord. Thus farre of my first doctrine grounded vpon Gods dislike with the Philistines for selling away the Israelites his faithfull people into the hands of the Edomites an vnbeeleeuing nation To ground a second doctrine hereon we are to note that the Philistines sold away the Israelites to the Idumaeans at such time as they were their captiues and so did adde affliction to the afflicted The doctrine is It is a very grieuous thing to adde affliction to the afflicted Witnesse the complaint made by the captiue Iewes against the insolency of the Chaldeans Psal 137.3 They that led vs away captiue required of vs songs and mirth in our heauinesse saying Sing vs one of the songs of Sion They the Chaldeans the Babylonians and Assyrians in whose country wee were prisoners required of vs scornfully and disdainfully thereby to adde to our griefes they required of vs songs such songs as we were wont to sing in Sion Ierusalem and our owne country before the destruction of the Temple and our captiuity They required of vs not songs only but mirth also they scoffingly desired vs to be merry when they saw vs so heauy hearted as nothing could make vs glad They required of vs songs and mirth in our heauinesse saying Sing vs one of the songs of Sion sing for vs or in our hearing some one or other of those Songs which you were wont to sing in Sion when you were at home in your owne country Intolerable is the hard heartednesse cruelty and scoffing nature of the wicked when they haue gotten Gods children into their nets God cannot away with such vnmercifulnesse and want of pity He reproueth it in the Babylonians Esa 47.6 where thus saith the Lord I was wroth with my people I haue polluted mine inheritance and giuen them into thine hand thou didst shew them no mercy but thou didst lay thy very heauy yoke vpon the ancient therefore now heare destruction shall come vpon thee Magna abominatio eoram Deo est afflicto addere afflictionem clamatque in coelum vox sanguinis The words are the obseruation of Oecolampadius vpon the now cited place of Esay It is a great abomination before God to adde affliction to the afflicted the voice of bloud cryeth vp to Heauen for vengeance Yea we are assured by Psal 102.19 that the Lord looketh downe from the height of his sanctuary and out of heauen beholdeth the earth that he may heare and so take pity of the sighings groanings and lamentable cries of such his people as are in affliction The time will not suffer me now to trouble you with more Texts of Scripture let the now alleaged be sufficient to confirme my propounded doctrine that it is a grieuous thing to adde affliction to the afflicted The vses of this doctrine I can but point at One is to reproue the Nimrods and tyrants of this world which haue no pity no compassion vpon the poore and distressed Such in the end shall know by their owne lamentable experience that to be true which Salomon hath vttered Prou. 21.13 Hee that stoppeth his eare at the crying of the poore shall cry himselfe and not be heard A second vse is to stirre vs vp to the performance of this our Christian duty euen to take pity vpon all that are in any kind of misery if our neighbours be destitute of aid and help we may not like wilde beasts lift vp our selues against them and so tread them vnder foot No. How dare we molest and trouble them whom by Gods appointment we are to releeue and succour We are commanded Deut. 15.11 to open our hands to the needy and poore that are in our land to open our hands to them for their helpe and succour It is not enough for vs to abstaine from all iniury and harme-doing but withall must we endeuour to releeue the oppressed This seruice of ours will be acceptable vnto God God for it will giue vs his blessing God will blesse vs for the time of our being here and when the day of our dissolution shall be that we must leaue this earthly tabernacle then will the Son of man sitting vpon the throne of his glory welcome vs with a Venite benedicti Come ye blessed of my Father inherit ye the Kingdome prepared for you from the foundations of the world For I was an hungred and ye gaue me meat I thirsted and ye gaue me drinke I was a stranger and ye lodged me I was naked and ye cloathed me I was sicke and ye visited me I was in prison and ye came vnto me in as much as you haue
reuolted tribes the kingdome of Israel Some mention is made of Iuda incidently and by the way but the scope of the prophecie is Israel The time which was my last circumstance followeth In the dayes of Vzziah King of Iuda and in the daies of Ieroboam the sonne of Ioash King of Israel The time is set downe in generall and in particular First in generall thus In the dayes of Vzziah c. Vzziah or Ozias called also Azarias 2 King 14.21 succeeded his father Amazias in the throne of Iuda This he did in the 27th yeare of the reigne of Ieroboam in Israel as appeareth 2 King 15.1 That same Ieroboam that you may distinguish him from a former King of the same name is called in my text Ieroboam the sonne of Ioash Hereby we see in generall the time of his prophecie which is more particularly set downe in the last words two yeare before the earthquake Hee meaneth that same notable and famous earthquake mentioned also Zach. 14.5 Yee shall flie saith hee like as yee fled from the earthquake in the dayes of Vzziah King of Iuda In what yeare of Vzziahs reigne this earthquake hapned it is not to be collected out of holy scripture Flauius Iosephus Lib. 9. antiq Iudaie cap. 11. saith that this earthquake happened then when King Vzziah vsurping the Priests office went into the temple of the Lord to burne incense Ribera disproues Josephus his iudgement and saith that the earthquake happened within the fourteenth yeare of the reigne of Vzziah Some doe hold it was in the 22th yeare And the Hebrewes whom Funccius followeth in his Chronologie doe ascribe it to the 25. yeare For my part I say not in what yeare it happened Why should I speake where the holy spirit is silent It is out of doubt that there was such an earthquake in the dayes of Vzziah witnesse the Prophet Zacharie two yeares after Amos had begunne this propheticall function witnesse Amos here in my text Thus dearely beloued in the Lord haue I briefly run ouer the exposition of this first verse let mee now vpon it build some doctrine for the building vp of our selues in our holy faith You will be pleased to remember with me that Amos of a heardman or a shepherd became a blessed Prophet to carrie a terrible word and fearfull message from the liuing God to the King Nobles Priests and people of Israel The doctrine to be grounded hereupon I deliuer in this proposition God chuseth vile and despised persons to confound the great and mighty Vile and despised persons I call such as to the world to humane wisdome and to the eye of reason are of no price esteeme or worth Such as Ioseph was when he kept sheepe in Canaan with his brethren and was by them sold to the Ismaelites Gen. 37.2 27. Such as Moses was when first he was cast into the flags Exod. 2.1 Such as Dauid was while he medled with sheepfolds and followed the ewes great with young Psal 78.70 Such as were Peter Andrew Iames and Iohn while they busied themselues about mending of nets and catching of fish Matth. 4.18.21 These Joseph Moses and Dauid shepherds Peter Andrew Iames and Iohn fishermen vile and despised in the account of the world were chosen by the wisdome of the great God of heauen one to be a ruler in Egypt another to be a leader of Gods people the third to be a King the rest to be Christs Apostles Heare now a word of eternall verity and full of comfort You shall finde it Psal 113.7 8. The Lord who is high aboue all nations and glorious aboue the heauens he raiseth the needy out of the dust and lifteth vp the poore out of the dung to set him with Princes S. Pauls discourse touching this point is more large and spatious You shall find it 1 Cor. 1.27 28. God hath chosen the foolish things of this world to confound the wise and the weake things to confound the strong and vile things and things despised and things which are not to bring to nought the things that are The reason of Gods dealing thus in the aduancement of the foolish weak vile despised needy poor to places of dignity is expressed 1 Cor. 1.29 It is that no flesh should reioyce in his presence that is that no man should glory before the Lord. In this reason are two things worthy our religious considerations as Musculus well obserueth For hereby our God first suppresseth and beateth downe the pride of flesh and takes from it all glory of wisdome power and nobility and secondly whatsoeuer glory there is of wisdome power and nobilitie he doth claime and challenge it for his owne peculiar Thus haue you dearely beloued the confirmation of my doctrine The doctrine was God chooseth vile and despised persons to confound the great and mighty Be patient I beseech you while I point at some vses of it The first vse is to lift vp our minds to the contemplation of Gods good prouidence Poore shepherds and fishermen God exalteth and aduanceth into the highest places of dignitie in Church and common-wealth Hereby wee know that neither Empire nor Kingdome nor place in them of dignitie prioritie or preeminence Ecclesiasticall or politique is gotten by the industrie wisdome wit or strength of man but that all are administred ruled and gouerned by the deputation and ordination of the highest power God almightie A second vse is to stop blasphemous mouths such as are euermore open against heauen with i Cic. dâ—nat Deor. Epicurus and k Cic. ibid. Diagoras and their adherents to affirme that the God of heauen in as much as he is absolutely blessed is not to trouble himselfe with cares for this lower world that it standeth not with Gods maiesty to care for the vile abiect and despised things of this world This impious rabble and Sathans brood doe thinke that al things below the Moone are ruled by their blind Goddesse Fortune and by Chance Here must I beseech you to let your hearts be ioyned with mine in the consideration of God his sweet and neuer-sleeping care and prouidence ouer this lower world Let vs not suppose our God to be a God to halfes and in part only a God aboue and not beneath the moone a God vpon the mountaines and not in the vallies a God in the greater and not in the lesser employments The holy scriptures doe teach vs that our God examineth the least moments and tittles in the world that we can imagine to a l 1 King 17.14 handfull of meale to a m Ibid. cruse of oyle in a poore widowes house to the falling of n Mat. 10.29 sparrowes to the ground to the o Mat. 6.26 feeding of the birds of the aire to the p Psal 29.9 caluing of hinds to the q Mat. 6.30 See my 2 Ser. on Luk. 9. p. 32. clothing of the grasse of the field to the r Luk. 12.7 numbring of the haires of
all they may and must be dispossessed of their scepters and regalities 2. t Jbid. §. Quod si Quod si Christiani olim non deposâ—erun Neronem Dâ—ocletianum Iulianum Apostatam Valentem Arianum similes id fuit quia dâ—erant vires temporales Christianis If the Christians in times past deposed not Nero Diocletian Iulian the Apostata Valens the Arian and other like tyrants id fuit quia deerant vires temporales Christianis it was because they wanted power and force and were not strong enough for that attempt 3. u Ibid. §. At non At non tenentur Christiani immâ— nec dâ—bent cum euidenti periculo religionis tolerare Regem infideleÌ„ Christians are not bound to tolerate a king that is an infidell or a King not a Papist Not bound to tolerate him Nay saith Bellarmine they must not tolerate such a one cum euidenti periculo religionis if the toleration of him be an euident danger to their religion 4 x Ibid. §. At non De iure humano est quod hunc aut illum habeamus regem It is by the law of man that we haue this or that man to be our King This last position is formerly auowed by the same author in the same booke but in the second Chapter with opposition and disgrace to the soueraigntie of the Lord of hosts y §. Quod ad primum D minium non descendit ex iure diuino sed ex iure genâ—ium K ngdomes and dominion are not by the law of God but by the law of nations It is an impious blasphemous and atheologicall assertion From these positions of the great Iesuite by a necessary inference doe follow these two conclusions 1 That the Papists would most willingly depriue our most gracious Soueraigne of his royall throne and regality if they were of force and power so to doe 2 That all subiects of this land may stand in manifest rebellion against their King because he is no Papist Both which are summarily acknowledged by his royall Maiesty in his excellent speech the 5. of Nouember z Ann. Dâ—m 1605. last The a C. 2. a. Romish Catholiques by the grounds of their religion doe maintaine that it is lawfull or rather meritorious to murther Princes or people for quarrell of religion By the grounds of popish religion it is lawfull yea meritorious for Papists to murther Kings which are not Papists You see his Maiesties royall acknowledgement of impiety in the grounds of Romish religion You will not doubt of it if you rightly esteeme that same late thrise damnable diabolicall and matchlesse plot conceiued in the wombe of that religion with a full resolution to consume at once our pious King and this flourishing kingdome You perceiue now in what contempt and disgrace the popish faction holdeth the holy Scriptures the written word of God The written word of God expresly requireth obedience vnto Princes as placed in their thrones by Gods sole authority But the Popish religion maintaineth rebellion against Princes as placed in their thrones by mans sole authority Which will you follow the holy word of God or the doctrine of the Romish Church Beloued remeÌ„ber what I told you in the beginning of this exercise though Amos spake yet his words were Gods words remember that God is the author of holy Scripture and then for his sake for the authors sake for Gods sake you will bee perswaded to take heed vnto it to heare it and reade it with reuerence obsequie and docility We the branches of the same vine that bare our predecessors to whom by deuolution the sacred Statutes of the eternall God the holy Scriptures are come must esteeme of them all for b D. King B. of Lond. vpon Ion. lect 1. p. 2. Gods most royall and celestiall Testament the oracles of his 〈◊〉 â—â—nly 〈…〉 â—led counsailes milke from his sacred 〈◊〉 the 〈◊〉 â—pledge of his fauour to his Church the light of our 〈◊〉 c Ierem. 15 1â— â—oy of our hearts d Lament 4.20 breath of our nostrils 〈…〉 of our hope groâ—nd of out loue 〈…〉 future blessednesse Behold the value and price of the words which Amos saw vpon Israel which God willing with all my diligence and best paines I will expound to you hereafter as occasion shall be ministred Now leâ— vs pâ—wre out our soules in thankâ—ulnâ—sse before the Lord for that he hath beene pleased this day to gather vs together to be hearers of his holy word and partakers of the blessed Sacrament of the body and bloud of our Lord Iesus Christ thereby to confirme our holy faith in vs. We thanke thee therefore good Father and beseech thee more and more to feed vs with the neuer perishing food of thy holy word that by it being made cleane and sanctified wee may in due time haue free passage from this vally of teares to the city of ioy Ierusalem wich is aboue where this corruptible shall put on incorruption and our mortality shall bee swallowed vp of life So be it THE Third Lecture AMOS 1.2 And he said the Lord shall roare from Sion â—nd vtter his voice from Ierusalem and the dwelling places of the shepherds shall perish and the top of Carmel shall wither VPon the preface to this prophecie these words and he said my last lecture was bestowed wherein because whatsoeuer Amos the heardman spake was the word of God I endeuoured to shew forth the worth dignity and excellency of the word of God commonly called by the name of holy Scripture A point that yeeldeth a very harsh and vnpleasant sound to euery popishly affected eare as then at large I made plaine out of popish mouths and practise Order now requireth that I goe on to the next generall part of this text to the prophecie it selfe The first point therein to be recommended at this time vnto you is the Lord speaking The Lord shall roare and vtter his voice wherein I desire you to obserue with me who it is that speaketh how he speaketh Who speaketh It is the Lord. How speaketh he He roareth and vttereth forth his voice First of him that speaketh He is in the Hebrew text called Iehouah which is the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King B. of London vpon Jonas Lect. 11. pag. 152. honourablest name belonging to the great God of Heauen Much might be spoken of it would I apply my selfe to the curiosity of Cabalists and Rabbins as that it is a name b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanch. de nat Dei lib. 1 c. 13. not to be pronounced or taken within polluted lips that it is a c Cael. Rhodiginus Lâ—ct antiq lib 2. cap. 9. Quem nos Deum nun cupamus Aegyptii Thâ—â—t Persae dicunt Syre Magorum disciplina Orsi vnde profluxit Oromasis Tam apud Hebraeorum gentem ellebre est quatuor vocalium Dei sacrâ—Ì„ nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod inde Tetragrammaton dicunt alia voce
euident proofe for this your publike meeting There is Matth. 18.20 a speciall promise of a blessing to light vpon you as oft as you shall come to this place and thereof the author of all truth assureth you Where two or three are gathered together in my name there am I in the midst of them O weigh and consider this If you loue and would haue the societie fellowship and company of your sweet Sauiour Iesus Christ you must frequent this place hither must you come Know this you cannot be right worshippers of God in priuate if you refuse or neglect to frequent this publike assembly the Sion the Ierusalem from whence God is pleased to speake vnto you Much then very much to blame you whosoeuer doe for none or for small occasions absent your selues from this plâ—ce this house of God at appointed times where and when your publike prayers should be as it were a publike renouncing of all sects and society with idolatry and prophanesse an acknowledgement and confession of the true God and a publike sanctification of Gods holy Name to the glory of God The time was and I dare auouch it Act. 21.5 when all the congregation of Tyre with their wiues and children bringing S. Paul out of the towne to the sea shore kneeled downe with him and prayed Shall we in these dayes finde this zeale among Christians I much doubt it and am perswaded men will be ashamed in imitation of those Tyrians to kneele downe in an open place to pray vnto God publikely I will not rub this sore I know somewhat and you know more than I how backward many of you haue been from doing God due seruice in this place Shall I say you haue dishonoured him some by irreuerence some by much absence some by wilfull refusall to bee made partakers of the blessed Communion of the body and bloud of our Lord and Sauiour Iesus Christ I thinke should any one of you inuite your neighbour to sup with you but once and he refuse it you would take some displeasure at him and shall God Almighty the mighty creator of Heauen of Earth and of all you that heare me this day inuite you many times to come and sup at the table of his blessed Son and you refuse it Beleeue it he cannot take it well It is no indifferent or arbitrary thing to come or not to come to the Lords table Come you must of duty though of duty you are first to examine your selues Whosoeuer therefore wilfully refuseth to come he sinneth very grieuously as a learned b Butanus Iâ—c 48. Diuine well noteth 1 Because he contemneth not any humane but a diuine edict the expresse commandement of the Lord of life Doe this in remembrance of me 2 Because he little esteemeth the remembrance of Christ his death by which we are redeemed 3 Because he neglecteth the communion of the body and bloud of Christ 4 Because he sheweth himselfe to be none of the number of Christs disciples I beseech you dearely beloued lay vp these things in your hearts let this day be the beginning of your reformation resolue from henceforth to performe your due obedience to God in this place to powre forth your prayers before him to heare his holy word and to frequent the Lords table where by faith in his death and passion you may receiue many a gracious blessing forgiuenesse of your sins your reconciliation with God the death of iniquity in you and the assured pledge of eternall life I haue now by occasion of Sion and Ierusalem the place from whence God will speake vnto you exhorted euery one of you in particular to come to the Church I pray you note this to be but a part of your duty It is not enough for you to come your selues to the Church you must sollicite and exhort others to come likewise Fathers must bring their children Masters must bring their Seruants For old and young should come My warrant for what I say I take out of Ioel 2.15 16. Call a solemne assembly gather the people sanctifie the congregation gather the elders assemble the children and those that sucke the breasts Marke I beseech you Children and such as sucke the breasts must be assembled You must haue the spirit of resolution to say with Ioshua chap. 24.15 I and my house will serue the Lord. Your duty is yet further extended beyond your children and seruants to your neighbours and also strangers if they come in your way This we may learn out of the prophecies of Esay Micah and Zachary First Esay 2.3 The faithfull shall say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his wayes and wee will walke in his paths for the law shall goe forth of Sion and the word of the Lord from Ierusalem Againe Micah 4.2 You shall finde the very same exhortation made by the faithfull and in the same words Come and let vs goe vp to the mountaine of thâ— Lâ—rd to the house of the God of Iacob c. The Prophet Zachaâ—y chap. 8.21 for summe and substance speaketh the same thing They that dwell in one towne shall goe vnto another saying vp let vs goe and pray before the Lord and seeke thâ— Lord of hosts I will goe also Thus farre of the place from whence the Lord speaketh expressed by two names Sion and Ierusalem THE Fifth Lecture AMOS 1.2 And he said the Lord shall roare from Sion and vtter his voice from Ierusalem and the dwelling places of the shepherds shall perish and the top of Carmel shall wither OF the speaker and place from whence he speaketh I haue heretofore spoken Now proceed wee to the sequels of the speech which shall for this time be the ground of my discourse The dwelling places of the shepherds shall perish So doe the words sound for their substance Yet after the letter in the originall and Hebrew copy we are to read otherwise the fruitfull or pleasant places of the shepherds haue mourned Let vs briefly take a view of the words as they lie in order The dwelling places So is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 englished not vnfitly For though properly it signifieth fruitfull and pleasant fields and pastures yet because shepherds did vse in the wildernesse neare vnto such fields and pastures to erect themselues little cottages and cabins that they might be at hand to defend their harmlesse sheep from sauage and rauenous beasts it may here well be englished the dwelling places The dwelling places of the shepherds In my first lecture vpon this prophecy I told you there were two sorts of shepherds In the first ranke I placed sheepmasters in the second their seruants Among the first sort of shepherds was Mesa King of Moab who 2 King 3.4 is called a shepherd and there registred to haue rendred to the King of Israel an hundred thousand lambes and an hundred thousand rammes with the wooll The
till the comming of the Messias Here then he that holdeth the scepter in Beth-Eden is the King abiding in Beth-Eden Hitherto beloued haue I laboured to vnfold the words of my text I will cut off the inhabitant of Bikeath-Auen and him that holdeth the scepter out of Beth-eden I the Lord with my mighty power will cut off will vtterly consume and destroy the inhabitant not one only but euery one that dwelleth in Bikeath-Auen the so named city of Syria There will I not stay my hand but I will also with my mighty power cut off vtterly consume and destroy him that holdeth the scepter not only the vnder-magistrate but the King himselfe out of Beth-eden another so named city of Syria Bikeath-Auen shall not be able to defend her inhabitants nor Beth-eden her King I will cut off c. Thus farre the exposition Now some notes of instruction You will be pleased to remember with me my three propounded circumstances 1 The punisher the Lord. 2 The punishment a cutting off 3 The punished the inhabitant of Bikeath-Auen and the King of Beth-eden From the first circumstance The Lord himselfe taking vengeance into his owne hands ariseth this doctrine It is proper to the Lord to execute vengeance vpon the wicked for their sinnes Which truth hauing beene often commended to your Christian considerations in former lectures I now let passe From all three circumstances of the punisher the punishment and the punished ioyntly considered arise other profitable doctrines First wee see that the cutting off of the inhabitant of Bikeath-Auen and of him that holdeth the scepter out of Beth-eden is the Lords proper worke The lesson which wee may take from hence is this No calamity or misery be falleth any one of whatsoeuer estate or degree by chance or at aduenture It was an errour of the Paynims to hold fortune in so high account b Iuuen. Sat. 10. Te facimus Fortuna Deam coeloque locamus They esteemed her as a goddesse assigned her a place in Heauen They presented her by the image of a woman sitting sometimes vpon a ball sometimes vpon a wheele hauing with her a rasour c Pierius Hieroglyph lib. 29. bearing in her right hand the sterne of a ship in her left the horne of abundance by the rasour they would giue vs to vnderstand that she can at her pleasure cut off and end our happinesse by the ball or wheele that she is very prone to volubility and change by the sterne in her right hand that the whole course of our life is vnder her gouernment by the horne of abundance in her left hand that all out plenty is from her This palpable Idolatry of the Gentiles giuing the glory of the most high to their baâ—e and inglorious abominations wee Christians must vtterly renounce We honor the Lord of hosts alone and to him alone doe we ascribe the soueraingty dominion and rule of the whole world Such is the extent of Gods wonderfull and eternall prouidence The whole world with all things therein is wholly and alone subiect to the soueraignty dominion and rule of Almighty God by his prouidence all things are preserued all things are ruled all things are ordered These are the three degrees by which you may discerne and take notice of the Act of diuine prouidence The first is Gradus conseruationis Trelcat Instit l b. 2 pag. 46. The second Gradus gubernationis The third Gradus ordinationis The first degree is of maintenance or preseruation the second is of rule and gouernment the third is of ordination and direction The first degree which I termed gradum conseruationis the degree of maintenance and preseruation implieth thus much that all things in generall and euery thing in particular are by Almighty God sustained ordinarily in the same state of nature and naturall proprieties wherein they were created This truth is excellently explained Psal 104. 145. 147. In which the Psalmist ioyfully singeth out of the wonderfull Prouidence of God in the maintenance and preseruation of man and euery other creature the beasts of the field the foules of the aire the fishes of the sea d Psal 104.10 11. He sendeth the springs into the vallies that all the beasts of the field may drinke and the wilde asses quench their thirst e Psal 147.8 Psal 104.13 Hee couereth the heauen with clouds prepareth raine for the earth and maketh grasse to grow euen vpon mountaines that cattell may haue food he hath made the mountaines f Psal 104.18 to be a refuge for goats and rockes for conies the Lions g Vers 21. roaring after their prey seeke their meat at him You see Gods care and prouidence for the preseruation of the beasts of the field see the like for the fowles of the aire He hath planted the h Psal 104 16. Cedars of Lebanon for birds to make their nests there and the firre trees for the storkes to dwell in the young i Psal 147.9 rauens that cry vnto him he feedeth Our Sauiour Iesus Christ Matth. 6.26 calls you to this consideration Behold saith he the fowles of heauen they sow not nor reape nor carry into barns yet your heauenly father feedeth them Gods care and prouidence for the preseruation of his creatures here resteth not it reacheth euen to the bottome of the sea There is great k Psal 104.26 Leuiathan there are creeping things innumerable small and great all which wait vpon the Lord that he may giue them food in due season In due season hee giues them food l Psal 104.24 and they gather it he openeth his hand and they are filled with good O Lord how manifold are thy workes In wisdome hast thou made them all the whole world is full of thy riches The prouidence I termed gradum gubernationis the degree of rule and gouernment It implyeth thus much that Almighty God for his vnlimited power gouerneth all things in the world and ruleth them pro libertate voluntatis suae euen as he listeth This point is deliuered not obscurely in many places of holy Scripture as in those generall and vniuersall sayings which doe proue God Almighty euen this day to work in the world and to doe all in all In Esa 43.13 thus saith the Lord Yea before the day was I am and there is none that can deliuer out of mine hand I will doe it and who shall let it Agreeable to this are the words of our Sauiour Ioh. 5.17 My father worketh hitherto and I worke From both these places wee may truly inferre that God worketh in the gouernment of this world day after day euen vntill the end thereof which Saint Paul Ephes 1.11 auoweth He worketh all things after the counsell of his owne will To the consideration hereof Elihu stirreth vp afflicted Iob Chap. 37. wishing him to consider the wonderous workes of God the Clouds and his light shining out of them the thunder Gods maruellous and glorious voice the
Zimi Chaldaeu Syris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certè hoc fine sâ—â— gâ—lari Dei O. M. prouidentâ—â factum nâ—n est Ego existimo illo significari nomen Dei in quatuor mundi plagis decantandum esse in all tongues and languages generally consisteth of foure letters More they speake of it You haue heard it before Iehouah b Deut. 10 17. God of Gods and Lord of Lords a God c Eccles 43.29 most wonderfull very d Deut. 10.17 great mighty and terrible a God that e Eccles 43.31 cannot either bee conceiued in thought or expressed by word f Aug. Soliloq cap. 24. of whom all the Angels in heauen doe stand in feare whom all dominations and g Reuel 5.11 thrones doe adore at whose presence all powers doe shake A God in greatnesse infinite in h August meditat c. 21. goodnesse souereigne in wisâ—ome wonderfull in power Almighty in coursailes terrible in iudgements righteous in cogitations secret in works holy in mercy rich in promise true alway the same eternall euerlasting immortall vnchangeable Such is the Lord from whom our Prophet Amos here deriueth authority to his Prophecie Thus saith the Lord. Hath the Lord said and shall he not doe accordingly hath hee spoken it and shall he not accomplish it Balaam confesseth vnto Balak Num. 23.19 God is not as man that he should lie nor as the sonne of man that he should repent Indeed saith Samuel 1 Sam. 15.29 The strength of Israel will not lie nor repent for he is not as man that he should repent All his words yea all the tittlâ—s of his words are Yea and Amen Verily saith our Sauiour Matth. 5 18. Heauen and earth shall perish before one iot or one tittle of Gods word shall â—scape vnfulfilled Thus saith the Lord Amos is here a patterne to vs that are Preachers of the word of saluation Wee must euer come vnto you with Thus saith the Lord in our mouthes we may not speake either the imaginations of our owne braines or the vaine perswasions of our owne hearts We must sincerely preach vnto you Gods gracious word without all corruption or deprauing of the same This is it whereto S. Peter exhorteth vs 1 Epist cha 4.11 If any man speake let him speake as the word of God For if we yea if an Angell from heauen shall preach otherwise vnto you than from the Lords owne mouth speaking in his holy Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be acccursed let him be had in execration This note beloued doth also concerne you that are the auditors and hearers of Gods word For if wee the Preachers thereof must alwaies come vnto you with Thus saith the Lord then are you to heare vs with reuerence and attention And this for the authority of him that speaketh It is not you that speake saith our Sauiour Iesus Christ to his blessed Apostles Matth. 10.20 but the Spirit of your Father which speaketh in you And againe Luk. 10.16 He that heareth you heareth me S. Paul commendeth the Thessalonians 1 Epist chap. 2.13 for that when they receiued of the Apostles of Christ the word of the preaching of God they receiued it not as the word of men but as it was indeed as the word of God Well therefore did S. Iames chap. 1.21 thus to exhort the Iewes Receiue with meekenesse the word that is grafted in you which is able to saue your soules God spake vnto Israel in a vision by night Gen. 46.2 and said Iacob Iacob Iacob answered I am here He was prest and ready with all reuerent attention to heare what his God should say vnto him and to follow the same with all faithfull obedience Such readinesse well becommeth euery childe of God euen at this day in the Church where God speaketh Thus must he thinke within himselfe It is thine ordinance O Lord by thy word preached to instruct me concerning thy holy will I am here Lord in all humble feare to heare thy blessed pleasure what this day it shall please thee to put in the mouth of the Preacher to deliuer vnto me I am here speake on Lord thy seruant heareth If a Prince or some great man of this world shall speake vnto you you will attend and giue eare vnto him with your best diligence how much more then ought yee so to doe when the King of Heauen and Lord of the earth calleth vpon you by his ministers Thus farre by occasion of the preface Thus saith the Lord. For three transgressions of the children of Ammon and for foure Whether these children of Ammon were distinguished from the Ammonites as Drusius would proue 2 Chron. 20.1 and as R. Dauid anoweth filii Ammon unsquam vocantur Ammonitae the children of Ammon are no where called Ammonites I hold it needlesse to dispute in this place It is out of doubt that these children of Ammon or Ammonites did lincally descend from Ben-ammi who was Lots sonne begotten in incest vpon his younger daughter Gen. 19.38 Lot was Abrahams brothers sonne Gen. 14.12 Whereby it is euident that the posterity of them both the children of Israel and the children of Ammon the Israelites and the Ammonites were linked together by affinity and alliance The more to blame were those Ammonites without all respect of kindred to exercise such cruelty as they did against the Israelites for which cause Almighty God here sent his blessed Prophet to thunder out his threats against them For three transgressions of the children of Ammon and for foure In the front of this Prophecie you haue the generall accusation of these children of Ammon For three transgressions and for foure Three of these transgressions if you will beleeue Albertus Magnus are Cruelty Anarice and persecution the fourth is an obstinate pertinacie a constant stubbornnesse euer to dwell in those sinnes Againe three of these transgressions are a coueting of other mens goods an vnlawfull seeking for those things that are not our owne and a hardnesse of heart to retaine them so sought for the fourth is the vnsatiable desire of a couetous man Many are the expositions of the learned vpon these words three and foure transgressions The most naturall proper and significant I take to be if by three and foure a finite and certaine number you vnderstand a number infinite and vncertaine God as often as he will forgiueth though we sin ten thousand times It is but a custome of the Scripture thus to speake God waiteth for vs twice and thrice that is a long time to see if we will returne from our euill waies vnto repentance but the fourth time that is at length when he seeth vs persist in our impenitency he reproueth vs casteth vs away and leaueth vs in our sinnes Thus haue you the generall accusation of the children of Ammon for their many sinnes for which the Lords protestation against them followeth I will not turne to it These words are diuersly rendred by expositors by the author of the vulgar Latine
is the reading of Mercer cum tempestate in die turbinis and that of Tremelius cum procella in die turbinis with a storme or tempest in the day of the whirle-wind Caluin hath in turbine in die tempestatis in a whirle-wind in a day of tempest Brentius in turbine in die tempestatis in a whirle-wind and in a day of tempest Gualter cum turbine in die tempestatis with a whirle-wind in a day of tempest And this reading Drusius rather approueth than the former Take which you will the meaning is one and the same namely that the warre here denounced to the Ammonites in the former clause should come vpon them tanquam turbo in die tempestatis like vnto a whirle-wind in a tempestuous and stormie day Turbine nihil celerius a whirle-wind comes suddenly and with speed so was this warre to come vpon the children of Ammon Thus haue we the meaning of our Prophet let vs now take a view of such doctrines as may from hence be taken for our further instruction First whereas the punishment here threatned to the Ammonites is to come vpon them with a whirle-wind in a day of tempest in a tempestuous and stormie day wee may learne that Stormes Tempests Whirle-winds and the like are the Lords creatures ready at his command to be employed by him in the auenging of his quarrell against sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the primarie and principall efficient cause of stormes tempests whirle-winds and the like is God God as he is the sole maker totius vniuersitatis rerum of this world and all that is in it so is he also a most free and omnipotent ruler of the same He alone is able to raise tempests and at his pleasure to allay them againe Who raised the storme that endangered the ship wherein Ionah was was it not the Lord Yes For so it is written Ion. 1.4 The Lord sent out a great wind into the sea and there was a mighty tempest in the sea so that the ship was like to be broken Neither was this tempest calmed till rebellious Ionah was cast out of the ship into the sea as it appeareth vers 15. Well therefore is it said of the Psalmist Psal 148.8 of fire and haile and snow and vapours and stormy winds that they execute Gods word they are all ready at his commandement to execute what he will haue them to doe Winds and tempests they depend not vpon chance or blinde fortune but on the soueraigne power of the Almighty Creator So true is my doctrine Stormes Tempests Whirle-winds and the like are the Lords creatures ready at his command to be employed by him in the auenging of his quarrell against sinners One vse of it is for our instruction Whosoeuer he be that walketh by land or passeth by sea if winds stormes or tempests doe hinder his purpose or disquiet him in his enterprise he must assigne it to the prouidence of Almightie God A second vse serueth for reproofe of such as are of opinion that Witches Sorcerers Coniurers and the Deuill can Å¿ Grynaeus in Ion. cap. 1. 4. Lect. 13. pro libidine suâ at their pleasures raise vp tempests It is nothing so Nothing so Why then doth Saint Paul Ephes 2.2 call the Deuill the Prince that ruleth in the aire I answer S. Paul calleth the Deuill the Prince that ruleth in the aire not because he can at his pleasure raise tempests but because he then doth it when God giues him license I easily grant that Witches Sorcerers and Coniurers by the helpe of the Deuill can raise stormes and tempests in the aire though t King Iames Daemonolog lib. â— cap 5 pag. 46. not vniuersally yet in such a particular place and prescribed bounds as God will permit them so to trouble u Arch-Bishop Abâ—ot in Ion. Lect. 3. pag. 51. The Deuill and his factors worke their exploits only by limitation and by leaue for they depend vpon the Lord and as if they were tied in a chainâ— they cannot exceed one haires breadth of that which is granted vnto them Witnesse the story of Iob. The Deuill could not raise a wind to ouerthrow the house wherein Iobs children were but by leaue from the Lord as it appeareth Iob 12. And this may be our comfort that Satan the Deuill that x 1 Pet. 5.8 roaring Lion who walketh about seeking whom he may deuoure hath y Esay 37.29 a hooke put into his nostrils and a bridle in his lips and is bound z Iud. 6. with euerlasting chaines so that he cannot hurt vs no not so much as by raising of a tempest vnlâ—sse Almighty God for our sinnes doe let him loose Wherefore let vs commend our selues wholly to the protection of the Almightie and he will * Esay 49 2. hide vs vnder the shadow of his hand For it is he only that maketh vs to dwell in safety Thus much of my first doctrine Againe whereas the punishment here threatned to the Ammonites was to come vpon them as a whirle-wind in a tempestuous or stormy day that is speedily we may from hence take this lesson The dâ—struction of the wicked commeth suddenly vpon them This truth is auowed by Dauid Psal 37.2 Where to perswade the godly not to fret or be grieued at the prosperitie of the wicked he brings this reason They shall soone be cut downe like grasse and shall wither as the greene hearbe which in other words vers 20. of the same Psalme he thus deliuereth They shall perish and shall be consumed as the fat of lambes euen with the smoake shall they consume away They shall be consumed as the fat of lambes there is vtter destruction for them they shall be consumed as smoake there is the suddennesse of their destruction The state of the wicked is very ticklish and vncertaine For as it is Psal 73.18 God hath set them in slippery places and casteth them downe into desolation Their end is there described to be wonderfull sudden and fearefull Quomodo vastabuntur Subitò deficient consumentur terroribus How shall they be destroyed They shall quickly perish they shall be consumed with terrours Solomon speakes to this purpose as plainly as may bee Prou. 6.15 The destruction of the wicked shall come speedily he shall be destroyed suddenly without recouery He shall be destroyed suddenly without recouery that is to speake in my Prophets phrase He shall be destroyed as if he were carried away with a whirlewind in a tempestuous and stormy day or in Solomons phrase Prou. 1.27 Their destruction shall come like a whirlewind The holy Scriptures are very plentifull in this point But this which hath beene spoken may serue for the establishment of my propounded doctrine that The destruction of the wicked commeth suddenly vpon them One vse of this doctrine is to admonish vs that we giue all diligence to walke in the Lords way the sanctified and holy way the way of perfection that we be not reputed among
Syntagm Disput Sedan loc 2. De origine sacrae Scripturae §. 32. pag. 17. Telenus tels mee of a champion of that side as farre forward as he who saith Melius consultum fuisse Ecclesiae si nulla vnquam extitisset Scriptura that had there neuer beene any Scripture the Church had beene better prouided for then now it is Sedens in coelis ridet there 's a God in heauen that hath these wicked impes in derision vpon whom for their taunts contumelies and reprcches against his sacred word hee will one day poure out his full viols of wrath then will he crush them with his scepâ—er of iron and breake them in pieces like potters vessâ—ls You haue the fiâ—st vse A second followeth Is the liuing and immortall God the author of holy Scripture Heere then is a lesson for vs whom God hat set a part to be Preachers and Expounders of his will We must handle his sacred Scripture as his holy word wee must euer come vnto you as my Prophet heere did to the Israelites with Thus saith the Lord in our mouthes Wee may not speake either the imagination of our owne braines or the vaine perswasions of our own hearts We must sincerely preach vnto you Gods gracious word without all corruption or deprauing of the same To this S Peter well exhorteth vs in his 1. Epist and chap. 4.11 If any man speake let him speake as the word of God For if wee yea if an Angell from Heauen shall preach otherwise vnto you then from the Lords own mouth speaking in his holy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be accursed let him be had in execration The third vse of this doctrine is peculiar vnto you Beloued who are auditors and hearers of the word Is the liuing and immortall God the author of holy Scripture Then Beloued it is your part to heare vs with attention and reuerence whensoeuer wee stand before you to expound Gods holy Scripture S. Paul commendeth the Thessalonians Epist 1. chap. 2.13 For that whensoeuer they receiued of the Apostles of Christ the word of the preaching of God they receiued it not as the word of men but as it was indeede the word of God In like sort if you receiue it it will saue your soules It is able so to doe S. Iames shall bee your pledge chap. 1.21 Receiue it therefore with meeknesse that by it your soules may liue God spake vnto Israel in a vision by night and sayd Gen. 46.2 Iaacob Iaacob Iaacob answered I am heere He was prest and ready with all reuerent attention to heare what his God would say vnto him and to follow the same with all faithfull obedience Such readinesse well becommeth euery childe of God at this day in the Church where God speaketh Thus must hee thinke within himselfe It is thine ordinance ô Lord by thy word preached to instruct me concerning thy holy will I am heere Lord in all humble feare to heare thy blessed pleasure what this day thou wilt put into the mouth of the Preacher to deliuer vnto me I am heere speake on Lord thy seruant heareth If a Prince of this world or some great man shall speake vnto you you will attend and giue eare vnto him with all diligence how much more then ought yee so to doe when the King of Heauen and Lord of the Earth the liuing and immortall God calleth vpon you by his Ministers What remaineth but that you suffer a word of Exhortation It shall bee short in S. Pauls words Coloss 3.16 Holy and beloued as the elect of God let the word of God dwell plenteously in you in all wisdome This word of God it is his most royall and celestiall Testament it is the oracle of his heauenly Sanctuarie it is the only key vnto vs of his reuealed counsels it is milke from his sacred breasts the earnest and pledge of his fauor to his Church the light of our feete the ioy of our hearts the breath of our nostrils the pillar of our faith the anchor of our hope the ground of our loue the euidence of our future blessednes Let this word of God dwell plenteously in you in all wisdom So shall your wayes by it be clensed and your selues made cleane Yet a very litle while he that shall come will come will not tarry euen our Lord Iesus Christ who finding your wayes clensed and your selues made cleane by his sacred word will in his due time translate you from this valley of teares into Ierusalem which is aboue the most glorious Citie of God There shall this corruptible put on incorruption and our mortalitie shall be swallowed vp of life Euen so be it THE II. LECTVRE AMOS 2.1 2 3. Thus saith the Lord for three transgressions of Moab and for foure I will not turne to it because it burnt the bones of the King of Edom into lime Therefore will I send a fire vpon Moab and it shall devoure the pallaces of Kirioth and Moab shall dye with tumult with shouting and with the sound of a trumpet And I will cut off the Iudge out of the midst thereof and will slay all the Princes thereof with him saith the Lord. IN the former Sermon I handled the Preface The Prophecie is now to be spoken vnto The first part therein is The accusation of Moab in these words For three transgressions of Moab and for foure Where we are to consider 1. Who are accused 2. For what they are accused The accused are the Moabites and they are accused of many breaches of the Law of God First of the accused Moab was one of the sonnes of Lot begotten in incest vpon his eldest daughter Gen. 19.37 From him by lineall descent came these Moabites a people inhabiting that part of the East which is commonly knowne by the name of Coelesyria but was formerly the possession of the Amorites These Moabites like their brethren the Ammonites were professed enemies to the people of God and did euermore very grieuously afflict and vex them In which respect they were for euer by God his singular commandment excluded from the Church Gods commandement is expressed Deut. 23.3 The Ammonites and the Moabites shall not enter into the Congregation of the Lord. And it s repeated Nehem. 13.1 The Ammonites and the Moabites shall not enter into the Congregation of God Thus haue you the accused euen the Moabites the posteritie of Moab who was Lots sonne inhabitants of Coelesyria and borderers vpon the Holy Land the possession of the Israelites Now what are they accused of Of many breaches of Gods law in these words For three and foure transgressions This phrase we met with fiue times in the former chapter and haue heard it diuersly expounded The most naturall proper and significant exposition commended to you was by three and foure a finite and certaine number to vnderstand many a number infinite vncertaine For three transgressions of Moab and for foure that is for many transgressions of the
otherwise called Esau and was sonne of Izhac who was h Gen 21 3. sonne of Abraham And i Gen. 19. â—7 Moab from whom the nation of the Moabites tooke their name was sonne vnto Lot and Lot was Abrahams brothers sonne the sonne of k Gen. 11.27 Haran There was then betweene the Moabites and Edomites neerenesse of bloud and full kindred Now we see what is the particular sinne of the Moabiteâ—â— for which this prophecy is directed against them Their sinne is Cruelty and a speciall kinde of Cruelty euen their denying of rest to the bones of the dead and the more odious and intolerable is their Cruelty because it is against their owne kindred The lesson which we are to take from hence is this All kinde of cruelty committed against a man highly displeaseth God but that specially which violateth and extinguisheth the rites of consanguinity and naturall affection In my l pag. 74. seauenth Lecture vpon the first chapter of this prophecy I commended vnto you this doctrine God is neuer well pleased with too much cruelty In my m pag. 230. 19. Lecture I recommended it vnto you varying my proposition thus Cruelty is a sinne hatefull vnto God Now it comes vnto you in another forme though the matter be the same All kinde of cruelty c. My proposition hath two parts The first All kind of cruelty committed against a man highly displeaseth God The second There is a kinde of cruelty that violateth and extinguisheth the rightes of consanguinity and naturall affection and that specially displeaseth God First to the first All kinde of cruelty committed against a man highly displeaseth God No maruaile For all kinde of cruelty is sin and euery sin must taste of Gods high displeasure All kinde of cruelty is sin For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a want of conformity to the Law of God a transgression of the law a breach of the law Will you know against which commandement it is It is against the sixt commandement The commandement is Thou shalt doe no murther or Thou shalt not kill Where to kill or to doe murther by a Synechdoche signifieth any kinde of endamaging the person of our neighbours We may not so much as hurt or hinder them We are forbidden to sin against our neighbour either in heart or in word or in countenance or in deed And in this last branch is cruelty forbidden vs. So is the first part of my proposition confirmed All kinde of crueltie committed against a man highly displeaseth God The reason is because it is a sin against the sixth commandement The vse of this doctrine is to reprooue such as delight in crueltie Man of all liuing creatures ought to be the most courteous His name in Latin is homo and that n Boskier Orat. Terrae sancta Philip. 4. loc 1. pag. 87. one deriueth from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that signifieth vnanimitie and concord And from the Latin homo is deriued Humanitas a word that signifieth courtesie or gentlenes So that the very name of man Homo sheweth that * Hominem natura ad pacem composuit man is euen framed by nature of vnanimitie concord courtesie gentlenes and peace Other * Animantia caeâ—era ad â—â—llum creatures are by nature euen armed for warre Some haue their hornes as Vnicornes Harts and Bulls some their teeth as Boares and Dogs some their nayles as Griffins and Lyons some their poyson either in their tongues as Serpents or in their tayles as Scorpions or in their breath as Dragons or in their eyes as the Basiliske Some haue their hard skinnes for their coates or couerings as on land the Armadillo in the sea the Tortoyse the Crab and all shell fish All these and other beasts are armed by nature partly to defend themselues partly to offend others Onely Man he is borne in ermis tenellus edentulus he comes into the world naked tender toothles and hath not wherewith either to offend another or to defend himselfe to teach vs that man should spend the dayes of his pilgrimage here in vnanimitie concord courtesie gentlenes and peace The more are they to be reproued who liuing among men haue as it were put off the nature of Man by their delight in cruell dealing Such is the racking Landlord who takes aduantage against his poore tenant for euery trifle Such is the greedie Vsurer who eares vp his brothers substance with interest Such is the stony-hearted Physitian or Chirurgion that prolongeth his patients disease or sore to wring the more money from him Such is the troublesome man who vniustly vexeth his neighbour in the law to his vndoing Such are a l they who are any way iniurious to them with whom they liue I trust there is none that heares me this day fit to be reprooued for any cruell deed against the dead as the Moabites here are for their burning the bones of the King of Edom into lime And that you neuer may deserue with them to be reprooued let it please you to heare a while how this kind of crueltie hath in former ages beene accounted of It is o Virgil. Aeneid 1. written to the disprayse of Achilles that he dragged the dead bodie of Hector thrise about the wals of Troy It is p Liv. Dec. 1. l. 1. written to the dispraise of Tullia proud Tarquins wife that she droue her waggon ouer the dead bodie of her Father Seruâ—â—s Tullius the sixt King of Rome It is q Plutarch in Cicerone in Antonio written to the dispraise of Antonie the Triumvir one of the three who bore the sway at the beginning of the Romane Empire that he caused the right hand and the head of dead Cicero that great Orator to be cut off and brought before him that beholding them he might solace and sport himselfe And was it not a note of too much cruelty in Antonies wife whether it were r Hieronym Apol aduersus Râ—ffinum Fuluia or that proud Egyptian Queene Cleopatra that she thrust her needle through the tongue of that dead Orator Thus haue prophane Authors Virgil Livie Plutarch and others conducted onely by natures light noted and censured crueltie against the dead And shall not the light of Gods holy word conduct vs Christians to alike measure of vnderstanding euen to detest all cruelty against the dead To this purpose the holy Euangelists S. Mathew and S. Marke St Mathew chap. the 14. and St Marke chap. the 6. haue recorded it for a memoriall to all ensuing ages that to the solemnizing of Herods birth day the head of Iohn Baptist was brought in a platter to Herodias Cruell Herodias could not the vntimely and vniust death of that holy man satisfie thy greedie and bloud thirstie heart but that thou must haue his head brought before thee in a platter and that at such a time so solemne a time the birth day of thy Lord thy King thy supposed husband Herod
the Lord and was forbidden by him From this reproofe of Iudah we may take this lesson Obedience to the commandements of the Lord is a dutie which the Lord requireth to be performed by euery childe of his This truth is made as plaine as the light at noone day by the words of blessed Samuel to king Saul 1. Sam. 15.22 Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams For rebellion is as the sinne of witchcraft and stubbornnesse is as iniquitie and idolatrie In which words of Samuel we haue the nature of two contraries obedience and disobedience excellently disciphered The one to be better then sacrifice the other to be as witchcraft and idolatrie Obedience is better then sacrifice For z Per victimas aliena caro per obedien â—am vero voluntas propria mactatur Greg. Mor. lib. 35. cap. 10. he that offereth a sacrifice offereth the flesh of a beast but he that obeyeth offereth his owne will as a quicke and reasonable sacrifice which is all in all Disobedience is as witchcraft and idolatrie For what else is disobedience but when the Lord hath imposed some dutie vpon vs wee then conferre with our owne hearts as Saul consulted with the woman of a 1. Sam. 28.7 Endor or as Ahaziah King of Samaria with b 2. King 1.2 Baalzebub the God of Ekron whether the word of the Lord shall be harkened to yea or no. Thus we set vp an Idol within our owne brests against the God of Heauen and despising forsaking not keeping his commandements we follow the voice and perswasion of our owne deuises To this place of Samuel though of it selfe it be sufficient for the establishment of my propounded doctrine Namely that Obedience to the commandements of the Lord is a dutie which the Lord requireth to be performed by euery child of his let vs adde some other passages of holy Scripture wherein the Lord to draw vs to this dutie of obedience promiseth vs blessings Memorable is that protestation of Moses to the children of Israel Deut. 11.26 Behold I set before you this day a blessing and a curse A blessing if ye obey the commandements of the Lord your God a curse if ye obey them not As if hee had thus said Bethinke your selues O ye children of Israel Seeing God hath commaunded me to publish his law vnto you it is not for you to fal asleepe He sheweth you how you may prosper all your life long namely if you will obey him Obey him and prosper all your life long Is not this a great blessing But if you obey him not the curse will ouertake This doth Moses more particularly deliuer Deut. 28.1 If saith he thou shalt hearken diligently to the voice of the Lord thy God to obserue and keepe all his commandements that is if yee hearken to the Lords voyce to obey his commandements and be carefull to keepe them then shall you be blessed all manner of wayes you shall be enuironed through Gods fauour with all manner of well-fare and prosperitie Will you a Catalogue of such blessings as shall bee conferred vpon you for your obedience to the commandements of the Lord It is readie gathered to your hands Deut. 28. Obey yee the Commandements of the Lord so blessed shall yee be c Ver. 3. in the cittie and blessed in the field d Ver. 4. Blessed in the fruit of your bodies and in the fruit of your grounds and in the fruit of your cattell and in the increase of your kine and in the flockes of your sheepe e Ver. 5. Blessed in your baskets and in your kneading troughs f Ver. 6. Blessed at your comming in and blessed at your going out g Ver. 8. Blessed in your barnes and in all that you set your hands to These and many other blessings recited in that Chapter are plainely promised and shall as faithfully bee performed if you obey the commaundements of the Lord your God But if you be stubborne peruerse and disobedient to the Commaundements of the Lord then shall cursings as fast follow you Then Cursed shall yee be in the cittie and h Deut. 28.16 Cursed in the field i Ver. 18. Cursed in the fruit of your bodies in the fruit of your ground in the fruit of your cattell in the encrease of your kine and in the flocks of your sheepe k Ver. 17. Cursed in your baskets and in your kneading troughs l Ver. 19. Cursed at your comming in and cursed at your going out m Ver. 20. Cursed in your barnes and in all that you set your hands to These and many other curses recited in that Chapter are plainely threatned and shall as faithfully be performed if you obey not the commandements of the Lord your God I will not too farre presume vpon your patience You haue heard of maledictions or cursings against such as disobey the Commandements of the Lord. You haue heard also of benedictions or blessings to such as obey the commaundements of the Lord. May it please you then to acknowledge this for an irrefragable truth that Obedience to the commandements of the Lord is a dutie which the Lord requireth to be performed of euery childe of his What vse shall we now make of this Doctrine This needs no great consultation The vse is plaine Is obedience a dutie which God requireth to be performed by all who will be accounted in the number of his children Then it is a dutie required to be performed by vs. For who is there among vs that desireth not to be in the number of Gods children Wherefore dearely beloued in the Lord let vs betake our selues to the Schoole of obedience And striue we euery one to goe beyond his neighbour in the offices of this Christian dutie Obedience It hath praise with God and man Obedience It is the of-spring of the righteous Obedience It is sayth n In scala paradisi gradu de obedientia Climacus animae propriae perfecta abnegatio spontanea mors securum periculum tuta nauigatio iter dormiendo confectum sepulchrum voluntatis excitatio humilitatis It is sayth he an absolute deniall of our selues it is a voluntarie death it is a securitie from danger it is a safe nauigation it is a iourney performed as it were in a sleepe it is a sepulcher of our will it is the stirrer vp of humilitie The obedient man he absolutely denieth himselfe but that he may o Mat. 16.24 follow Christ he dyeth voluntarie but p 1. Pet. 2.24 vnto sinne that he may liue vnto righteousnesse though he be on euery side enuironed with perils yet is he secure and feareth nothing though he saile in the sea of this world yet is his sayling safe though hee iourneyeth in this valley of peregrination toward the Heauenly Ierusalem yet he doth it as
whosoeuer thus thinketh of God as he is set forth in these his Negatiue appellations though hereby he cannot altogether find out what God is piè tamen cauet quantum potest aliquid de eo sentire quod non sit saith S. Austine de Trin lib. 3. cap. 1. yet his religious care is to conceiue somewhat of God that he is not You see it is easier for vs to say what God is not then what he is easier for vs to conceiue of him by his Negatiue attributes then by his affirmatiue Yet by his affirmatiue attributes are we brought to some knowledge of God For hereby we know that he is the r Gen. 21.33 euerlasting God the Å¿ Psal 83.18 most high God the t Rom 16.27 onely wise God that he is u Gen. 17.1 omnipotent and x Apoc. 15.4 holy and y Deut. 32.4 iust and z Exod. 34.6 mercifull and gracious and long-suffering and good and true Whatsoeuer is verified of God in either sort of his Attributes Affirmatiue or Negatiue it is all comprised in this one name of God in my text his name Iehovah For this name Iehovah is the name of the Essence of God and whatsoeuer is in God it is his Essence It was one of a De Deo Not. ad Disp 3. p. 209 Vorstius his foule errours to deny the truth of that vulgarly receiued Axiome Nullum omnino in Deo accidens esse It is simply and euery way true There is no accident at all in God God he is primum ens his being is from all eternity he is forma simplex a pure forme no subiect there is nothing in God which is not God there is nothing in God really diuerse from the essence of God there is nothing in God obnoxious to imperfection separation or change therefore it followeth against Vorstius there is no accident at all in God God he iâ— Iehouah hee is absolutely and totally essence Thus saith Iehouah By this name Iehouah we are taught three things First that God of himselfe and through himselfe hath alwayes beene now is and euer shall be So is this name by a Periphrasis expounded Reuel 1.4 Grace be vnto you and peace from him which is which was and which is to come And Reuel 16.5 Thou art righteous O Lord which art and wast and shalt be This exposition of this name Iehouâ—â—h is giuen by b Strâ—mat lib. 5. Clemens Alexandrinus and c In Exod. qu. 15 Epist Diuinorum dogmatum Theodoretus Cyraâ—sis that Iehouah for its signification is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is Secondly we are taught by this name Iehouah that the essence or being of all things created is from God according to that Acts 17.28 In him we liue and moue and haue our being and that Rom. 11.36 Of him and through him and to him are all things Thirdly we are taught by this name Iehouah that God doth giue Esse reale a reall being to his promises threatnings that he is veracissimus and constantissimus most true and most constant in doing whatsoeuer he hath promised or threatned This consideration of this great Name Iehouah may yeeld much comfort to all the Elect of God and his faithfull ones Though they seeme to d Esa 51.17 drinke the dregs of the cup of trembling a Rom. 8.35 36 and to be euen swallowed vp of c tribulation of distresse of persecution of famine of nakednesse of perill of the sword though they be as killed all the day long and accounted as sheepe for the slaughter yet heereby they may be well assured that all the good things promised to them in the holy word of God shall in their due time be accomplished For God who hath promised hee is the Lord he is Iehouah Againe this consideration of this great name Iehouah may strike a terror into the hearts of the reprobate and vnbeleeuers They f Psal 73.12 prosper in this world they encrease inriches they haue more then heart can wish their eyes stand out with fatnesse they are clothed with violence as with a garment they are compassed with pride as with a chaine they are not in trouble they are not plagued like other men yet may they heereby bee assured that all the euill threatned to them in the holy word of God shall in due time ouertake them For God who hath threatned hee is the Lord hee is Iehouah Thus saith the Lord Iehouah Sundry other obseruations vpon these very words in so many syllables deliuered fiue times in the first chapter of this book and twice before in this second chapter haue heeretofore been commended to your Christian considerations They are in part published to your view therefore I neede not spend time in repetition of them By this which hath this time beene spoken you see whence this prophesie against Israel hath its authority The authority of it is from the Lord Iehouah whom once to name vnto you should bee enough to procure your most religious attentions Proceede wee therefore to the prophesie it selfe The first thing therein is the Accusation of Israel in a generality For three transgressions of Israel and for foure By Israel heere we are to vnderstand those ten tribes of Israel who after King Salomons death forsooke the Kings sonne Râ—hoboam and subiected themselues to the rule of Iereboam sonne of Nebat Those ten tribes from the time of that rent were commonly called the Kingdome of Israel These in Holy Scripture are called sometime g Hos 10.15 Bethel sometime h Hâ—s 10.5 Bethauen sometime i Amos 3.9 Samaria sometime k Hos 2.22 Iesreel sometime l Amos 5.6 Ioseph sometime m Hos 10.11 Ephraim sometime n Hos 12 2. Iacob sometime o Hos 10.1 Israel Israel is their most common name and their name in my text For three transgressions of Israel and for foure Diuerse are the opinions concerning these foure transgressions of Israel Nicolaus de Lyra saith their first transgression was their p Gen. 37.26 selling of Ioseph the second their q Exod. 32.4 worshipping of the Calfe the third their r 1 King 12.16 forsaking of Dauid the fourth their selling of Christ Paulus de Palatio saith the first transgression was their defection from the house of Dauid and the King of Iudah the second their defection from the worship of God to the worship of Idols the third their defection from the law of Moses which was Gods law the fourth their defection from the law of nature which is the light of Gods countenance sealed in our hearts Å¿ Domini 8. post Trin. Con. 1. Abraham Bronius saith the first of these transgressions was their idolatry the second the slaughter of the Prophets the third the murther of Christ the fourth their contempt They made a trade of transgressing These expositions seeme to bee farre fetched Albertus Magnus findes them neerer hand in the letter of my text
Psal 11. Psal 10.6 according to the vulgar Latin we read Qui diligit iniquitatem odit animam suam he that loueth iniquitie hateth his owne soule Did euer man hate his owne soule We may not imagine it Yet because he that loueth iniquitie liueth for the most part as if he little cared for his soules health it is there absolutely said Hee that loueth iniquitie hateth his owne soule In Genes 43.6 the vulgar Interpreter makes Israel thus to speake to Iudah and other his sonnes In meam hoc fecistis miseriam vt indicaretis ei alium vos habere fratrem you haue done it to my miserie that ye told the man that you had another brother It s true Iacobs ten sonnes when they were in Egypt to buy corne told Ioseph whom then they knew not to be Ioseph that their yongest brother was liuing But did they doe it with a mind to bring misery vpon their aged father Iacob Iacob himselfe could not thinke so and the storie cleares them from that imputation Yet because by that their deed miserie might haue fallen vpon their father Iacob Iacob saith vnto them after a vulgar custome of speech In meam hoc fecistis miseriam you haue done this to make me miserable In 2. King 4.16 the good woman of Shunem that was by Elisha promised a sonne notwithstanding her selfe was by nature barren and her husband also old said vnto Elisha Nay my Lord thou man of God doe not lie vnto thine handmaide Doe not lie What! Elisha a Prophet a man of God could he or would he lye No it beseemed him not Yet because he promised what was not in mans power to performe a sonne to a woman that was naturally barren and her husband also old some might thinke that he went about to deceiue the woman The woman therefore after the common kinde of speech saith vnto him Nay my Lord thou man of God doe not lye vnto thine handmaide Other like instances I might alledge for the further explanation of the Canon or rule which euen now I proposed But I need not The kind of speech is familiar in our English tongue If you see a sicke man intemperate or refusing to follow the aduise of his learned Physitian you wil straight way say this man seekes his owne death hee will kill himselfe When your meaning is not that he hath a purpose to seeke his owne death or to kill himselfe but that if he continue intemperate and will not follow his Physitians wholesome counsaile death will soone lay him in the pit Now let this rule be laid vnto my text and the scruple whereof I but now spake is gone A man and his father will goe in vnto the same maide to profane my holy name they are the words of my text and the Lord in the mouth of his Prophet Amos hath spoken them But he speaketh after our manner as we vse to speake His meaning is that with the Israelites it was an ordinarie matter for a man and his father to commit filthinesse with the same maide and that by their so doing though themselues had no such purpose in so doing the holy name of God was prophaned This prophanation of Gods holy name was not the finall cause it was not the end why such filthinesse was committed in Israell It was rather the event or consequent of it Filthinesse was acted in Israel and thereof followed the prophanation of the holy name of God A man and his father c. To prophane my holy name My holy name The Hebrew hath the name of my holinesse where the substantiue is put for the adiectiue the Abstract for the Concrete which in that holy tongue is very vsuall In the 3. of Exod. ver 5. The Lord sayth to Moses Put of thy shoes from of thy feete for the place whereon thou standest is ground of Holinesse It s ground of Holinesse that is its holy ground In the 12. of Exod. vers 16. Moses and Aaron are charged to say vnto the people of Israel In the seauenth day there shall be a conuocation of holinesse vnto you A conuocation of holinesse that is a holy conuocation In the 22. of Exod. ver 31. The Lord sayth vnto the same people of Israel Yee shall be men of Holinesse vnto me Men of Holinesse that is Holy men Were it needfull I could shew vnto you that the a Esai 63 11. Spirit of Gods holinesse the b Esai 52.10 arme of his holinesse the c Psal 3.5 mountaine of his holinesse the d Psal 11.4 temple of his holinesse the e Deut 26.15 habitation of his holinesse are put for his holy Spirit his holy arme his holy mountaine his holy temple his holy habitation I could yet shew vnto you that f Exod 24.4 garments of holinesse g Num. 3.51 vessels of holinesse h Lamen 4.1 stones of holinesse i 1. Sam. 21.4 bread of holinesse k Ierem. 11.15 flesh of holinesse and l Num. 35.25 oyle of holinesse are in the holy Bible put for holy garments holy vessels holy stones holy bread holy flesh holy oyle But I haue said enough to shew what I intended namely that vsually in the Holy tongue the Abstract is put for the Concrete as holinesse for holy as in this my text A man and his father will goe in to the same maide to profane the name of my holinesse that is to prophane my holy name Can Gods holy name be prophaned by men Why not sith it may be sanctified by men That the name of God may be sanctified by men it s out of doubt Caput votorum the very first petition which wee are taught to poure forth vnto God is that his name may be sanctified Hallowed be thy name The name of God is holy in it selfe it needs not to be hallowed by vs its impossible for vs to adde vnto it any purity or holinesse which it had not before Yet m Scala coeli Serm. 9. Caput votorum the first petition of our prayer is Hallowed bee thy name Our desire therein is that Gods name which is holy of it selfe may bee so accounted off by vs may bee holily vsed by vs and may by our holy vsage of it bee manifested to the world that it is holy Now then as the name of God is Hallowed when for our holy and vnstained liues men blesse the name of God and praise him so when for our impure and spotted liues men blaspheme the name of God and dishonour him the name of God is prophaned Well then doth our Prophet Amos heere charge the people of Israel with prophanation of Gods holy name for asmuch as their liues were very impure and much spotted It was with them no strange matter for a man and his father to commit filthinesse with the same Mayde Thus haue you the words of my text expounded A man and his father A sonne and his father will goe in vnto the same mayde do
the Lord. It is the complaint of the Lord himselfe Esai 52.5 My name continually euery day is blasphemed and Ezech. 36.20.22.23 The Israelites liuing among the Heathen haue prophaned my Holy name The Heathen there could say Hi populus Iehovae these are the people of the Lord these are come out of the land of the Lord. A holy people sure The Israelites you see sinned the Heathen thereby tooke occasion to blaspheme the name of the Lord. The name of the Lord was likewise blasphemed through the sinnes of the Iewes in S. Paules time The then-Iewes notwithstanding they made their Å¿ Rom. 2.17 boast of God and t Vers 18. knew his will and were u Vers 19. confident that they were guides of the blind the light of them which were in darkenesse x Vers 20. instructors of the foolish teachers of babes that they had the forme of knowledge and of the truth in the law yet forasmuch as they were spotted with theft with adultery with sacriledge with other enormities they are by S. Paul reprooued for prophaning the name of the Lord. The reproofe is Rom. 2.21 c. Thou which teachest another teachest thou not thy selfe Thou that preachest a man should not steale doest thou steale Thou that sayest a man should not commit adulterie doest thou commit adulterie Thou that abhorrest Idols doest thou commit sacriledge Thou that makest thy boast of the law through breaking of the law dishonourest thou God It followeth vers 24. For the name of God is blasphemed among the Gentiles through you The Iewes you see were the sinners The Gentiles thereby tooke occasion to blaspheme the name of God Thus is my doctrine confirmed vnto you Incestuous persons adulterers fornicators and other vncleane sinners are oftentimes the cause of prophaning the holy Name of God Let vs now a while consider what Vse wee may make hereof vnto our selues Is it true Incestuous persons adulterers fornicators and other vncleane sinners are they oftentimes the cause of prophaning the holy name of God Then dearely beloued let vs from hence be admonished so to spend the remainder of our pilgrimage in this present world in all holy conuersation that no boyling inordinate or vnruly motions no vicious or vnchast affections no act of vncleannesse may so far haue dominion ouer vs as to cause the holy name of GOD through vs to be prophaned S. Austine Enarrat in Psal 146. speaketh plainely Cum blasphematur Deus de malo opere tuo opere tuo blasphemas Deum that is When God for any euill worke is blasphemed thou by thine euill worke blasphemest God To the same purpose sayth the same Father Tract 27. in Iohan. Rarò iam inuenivntur qui linguâ blasphemant Deum sed multi qui vitâ Seldome now adayes doe we finde any that with their tongue blaspheme God but many that blaspheme him with their life Such were they in S. Pauls time of whom the blessed Apostle Tit. 1.16 sayth They professe that they know God but in workes they denie him And will we be such Farre be it from vs. We professe that we know God we professe our selues his seruants walke we therefore worthie of our profession as it becommeth the seruants of God And how shall wee so walke We so walke if we walke in holinesse For as St Paul speaketh this is the will of God euen your sanctification that yee should absteine from fornication that euery one of you should know how to possesse his vessell in sanctification and honor not in the lust of concupiscence euen as the Gentiles which know not God For God hath not called vs vnto vncleannesse but vnto holinesse And therefore as the same Apostle aduiseth the Ephesians Chap. 5.3 so aduise I you Fornication and vncleannesse let them not be once named amongst you as it becommeth Saints Not once named How then is it that the Apostle nameth them How is it that in this exercise I haue named vnto you incest adultery fornication and other sinnes of vncleannesse Yes beloued you may name them but it must be out of detestation to shunne them and not out of delight to nourish them From hence may you make this Collection If I may not once name fornication but with detestation then may I not commit it If I may not commit fornication much lesse may I commit adulterie much lesse incest much lesse some other sinnes of vncleannesse sinnes against nature monstrous and prodigious sinnes Now that we may not commit fornication it is euident by these reasons First it is vnlawfull by the law of Nature The very Heathen who hold no other light for their guide but the glimmering light of Nature haue so accounted of it Memorable is the saying of Demosthenes concerning the y Dimidium talentum vnius pretium noctis great price that was set him by the notorious strumpet Lais z Macrâ—b Saturnal lib. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I like not to buy Repentance so deare Doth he not thereby intimate that dishonest pleasure the vnbridled desires of the flesh haue euermore for their companion Repentance Diogenes the Cynicke resembled a Laertius lib. 6. in vitâ Diogenis beautifull harlots to sweete wine tempered with deadly poyson What else doth he thereby intimate but that vnchast lusts howsoeuer to a carnall man they may at first seeme sweete they are notwithstanding full of bitternesse and are attended with perpetuall sorrow Crates the Philosopher beholding at Delphi the golden image of the harlot Phryne brake forth into this exclamation b Plutarch de fortuna Alexandri lib. 2. The like Laertius reporteth of Diogenes lib. 6. vit Diog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the trophie the monument of the loose liues of the Greekes Doth he not thereby intimate that incontinencie is euen by Natures law vnlawfull I might here produce many goodly sentences many notable examples of Ethnickes and Pagans to shew vnto you the iust punishment which for the most part followeth this detestable vice hard at the heeles which might also stirre vs vp to hate it and to flie from it with all our might But its time that I returne to the Booke of God Therein also doe we finde that this filthy sinne the sinne of fornication is reputed vnlawfull by the very law of Nature In Rom. 1.29 it is expressely named among the sins of the Gentiles who were meerely naturall men And Leuit 18.24 it is layd to the charge of the Cananites Gentiles too that with such vncleannesse themselues were defiled and the land wherein they liued was defiled and therefore are they in that place threatned that the land should spew them out You haue now the first reason why we may not commit fornication The reason is because it is vnlawfull by the law of Nature Secondly it is forbidden in holy Scripture In Ephes 5 3. And in 1. Thes 4.3 In the latter place we are commanded to abstaine from c 1. Cor. 6.18
against that great Armada and inuincible Nauie that was prouided for our ouerthrow but I may not now stand vpon amplifications It s out of doubt the wind the creature of the Lord is the Lords weapon wherewith sometimes he reuengeth the wicked and disobedient Euery other creature of the Lord hath his place to fight the Lords battels against the disobedient To auenge Gods quarrell against the disobedient the Heauen that is ouer our heads shall become as brasse and the earth that is vnder vs as yron Deut. 28.23 Heauen and earth shall fight for him m Levit. 26 22. Ezech. 5.17 Wild beasts euill beasts all the beasts of the field shall fight for him Esay 56.9 Euery feathered fowle shall fight for him Ezech. 39.17 The silliest of creatures etiam vermes pulices muscae araneae sayth n Summa Theol. part 2. Tit. 4 â—ap 2 §. 1. Antoninus wormes and fleas and flyes and spiders shall all fight for him So true is that which in the second place I affirmed God punisheth disobedience per impugnationem orbis by setting the world against man Thirdly God punisheth disobedience per privationem Numinis by depriuing man of the vision of God This appeareth by the seueritie of that sentence which the Iudge of all flesh the Iudge of quicke and dead shall at the last day pronounce against the Reprobate for their disobedience to Gods holy Lawes and Commaundements The sentence is expressed Mat. 25.41 Depart from me ye cursed into euerlasting fire prepared for the Deuill and his Angels Depart from me There is preuatio numinis a separation from the face of God an exclusion from the beatificall and blessed vision of God Depart from me ye cursed Cursed are yee and therefore depart Cursed because yee haue not obeyed the Law of the Lord Cursed because yee haue contemptuously reiected the holy Gospell Cursed because ye haue trodden vnder foote the sweete grace of God freely offered vnto you Cursed because yee haue beene so farre from relieuing the weake and poore members of Christ as that yee haue rather oppressed and crushed them with wrong violence Cursed are yee and therefore depart Depart from me yee Cursed into euerlasting fire Behold the torment where into the disobedient shall be cast and the infinitie of it It s fire and fire euerlasting But why fire Are there not other kinds of punishments in Hell Yes there are Dionysius the Carthusian in his third Novissimum art 6. reckoneth vp eleuen kinds the Centuriators in their first Centurie lib. 1. cap. 4. nine kinds Durandus de S. Porciano in 4. Sent. Dist 50. qu. 1. diuerse kinds Why then doth the Iudge in pronouncing the sentence of the damned speake onely of fire Caietane saith it is propter supplicij vehementiam for the vehemencie of the punishment because of all the punishments in Hell that shall torment the bodie the fire is the sharpest So saith o Jn Mat. 25. qu. 403. Abulensis In afflictivis nihil est nobis tam terribile quam ignis of things that may afflict our bodies there is nothing so terrible vnto vs as fire So Durandus in the place now cited § 9. Of all the punishments in Hell wherewith the bodie shall be tormented the punishment of fire is the greatest quia quod est magis activum est magis afflictivum the more actiue any thing is the more it tormenteth but the fire is maximè activus and therefore maximè afflictivus the fire is the most actiue and therefore it most of all tormenteth For this cause when other punishments are in Scripture passed ouer with silence the sole punishment of fire is expressed because in it as in the greatest of all all other punishments are vnderstood Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels Prepared of God the Father by his eternall decree of absolute reprobation Prepared for the Deuill and his Angels God from euerlasting determined concerning such Angels as should fall not to confirme them in good but to turne them out of heauen and to exclude them from eternall beatitude together with their head prince the Deuill The Deuill and his Angels Horrenda societas Such shall be the companions of the cursed and damned after this life ended I must draw towards an end Dearely beloued you haue hitherto heard concerning Disobedience that it is a foule sin that God curseth it and doth punish it that he punisheth it first per afflictionem corporis by laying affliction vpon man in his bodie secondly per impugnationem orbis by setting the whole world against him and thirdly per privationem numinis by depriuing him of the beatificall and blessed vision of God which of all the punishments of Hell is farre the greatest farre greater then the punishment of fire What now remaineth for vs but that we labour to eschew and to flie from so damnable a sinne and to embrace the contrary vertue due obedience to the holy will of God Let not the pleasures of sinne the lusts of the flesh the riches the snares the cares of this world nor any transitorie delight that may tickle man for an houre but will wound him for euer let not all these nor any one of these inuolue vs in the gulfe of disobedience against the holy Gospell of Christ and the eternall will of God But thinke wee oh thinke we euer that there is a Heauen a God a Iesus a Kingdome of glorie a societie of Angels a communion of Saints ioy peace and happinesse and an eternitie of all these and striue we with all humilitie and obedience to the attainement of these so shall God in this world shower downe vpon vs his blessings in abundance and after this life ended he shall transplant vs to his Heauenly Paradise There shall this corruptible put on incorruption and our mortalitie shall bee swallowed vp of life THE XVIII LECTVRE AMOS 2.12 But yee gaue the Nazirites wine to drinke and commanded the Prophets saying Prophesie not THat these words are an exprobation an vpbraiding or twiting of Israel with the foulenesse of their ingratitude I signified in my last exercise out of this place I then obserued in the words a double ouersight in the Israelites the first was that they solicited the Nazirites to breake their vow the second that they hindred the Prophets in the execution of their holy function The first in these words Yee gaue the Nazirites wine to drinke The second in these Yee commanded the Prophets saying Prophesie not Of the first then Now of the second My method shall be first to take a view of the words then to examine the matter conteined in them The words are Yee commanded the Prophets saying Prophesie not Yee commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is in Pihel from the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifieth to giue in charge to will to command If it be ioyned in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it
our heads to the trickling of Å¿ Psal 56.8 teares downe our cheekes Why then are wee troubled with the vaine conceits of lucke fortune or chance Why will any man say this fell vnto me by good lucke or by ill lucke by good fortune or by misfortune by good chance or by mischance We may and should know that in the course of Gods prouidence all things are determined and regular This is a sure ground we may build vpon it The fish that came to deuoure Ionas may seeme to haue arriued in that place by chance yet the scripture saith the Lord had prepared a great fish to swallow Ionas Ion. 1.17 The storme it selfe which droue the pilots to his streight may likewise seeme contingent to the glimse of carnall eyes yet the Prophet saith I know that for my sake this great tempest is vpon you Ion. 1.12 The fish which Peter tooke might seeme to haue come to the angle by chance yet he brought in his mouth the tribute which Peter paid for his Lord and for himselfe Mat. 17.27 By the diuersity of the opinions among the brethren touching the manner of dispatching Ioseph out of the way wee may gather that the selling of him into Egypt was but accidentall and only agreed vpon by reason of the fit ariuall of the merchants while they were disputing and debating what they were best to doe yet saith Ioseph vnto his brethren you sent me not hither but God Gen. 45.8 What may seeme more contingent in our eies than by the glancing of an arrow from the common marke to strike a traueller that passeth by the way yet God himselfe is said to haue deliuered the man into the hand of the shooter Exod. 21.13 Some may thinke it hard fortune that Achab was so strangely made away because a certaine man hauing bent his bow and let slip his arrow at hap hazard without aime at any certaine marke t 1 King 22 34. strooke the King but here we finde no lucke nor chance at all otherwise than in respect of vs for that the shootâ—â— did no more than was denounced to the King by Micheas froâ— Gods owne mouth before the battell was begun 1 King 22.17 What in the world can be more casuall than lottery lyet Salomon teacheth that when the lots are cast into the lap the prouidence of God disposeth them Prou. 16.33 See now and acknowledge with mee the large extent of Gods good prouidence Though his dwelling be on high yet abaseth he himselfe to behold vs below From his good prouidence it is that this day we are here met together I to preach the word of God you to heare it and some of vs to bee made partakers of the blessed body and bloud of our Lord and Sauiour Iesus Christ Let vs powre out our soules in thankfulnesse before God for his blessing You are now inuited to the marriage supper of the lambe euery one that will approach vnto it let him put on his wedding garment A garment nothing like the old ragges of the Gibeonites which deceiued Ioshua Ios 9.5 A garment nothing like the suit of apparrell which Micah gaue once a yeare to his Leuite Iud. 17.10 A garment nothing like the soft clothing worne in kings courts Mat. 11.8 But a garment something like the garment of the high priest which had all the names of the tribes of Israel written vpon his brest Exod. 28.21 For this your garment is nothing else but Christ put on in whose brest and booke of merits are written and registred all the names of the faithfull but a garment something like Elias Mantle which diuided the waters 2 King 2.8 For this your garment is nothing â—lse but Christ put on who diuideth your sinnes and punishments that so you may escape from your enemies sin and death but a garment something like the garments of the Israelites in the wildernesse which did not weare 40. yeares together they wandered in the desart and yet saith Moses neither their clothes nor their shooes waxed old Deut. 29.5 For this your garment is nothing else but Christ put on whose righteousnesse lasteth for euer and his mercies cannot be worne out Hauing put on this your wedding garment doubt not of your welcome to this great feast-maker If any that heareth me this day hath not yet put on his wedding garment but is desirous to learne how to doe it let him following S Paâ—â— his counsell Rom. 13.12 cast away the workes of darknesse and put on the armour of light let him walke honestly as in the day not in gluttony and drunkennesse neither in chambering and wantonnesse nor in strife and enuying let him take no thought for the flesh to fulfill the lusts of it so shall he put on the Lord Iesus u Psal 24.7 Lift vp your heads you gates and be you lift vp ye euerlasting doores that a guest so richly apparelled may come in and sup with the King of glory And the King of glory vouchsafe so to clothe vs all that those gates and euerlasting doores may lie open to vs all So at our departure from this vally of mourning we shall haue free and easie passage into the citie of God where our corruptible shall put on incorruption and our mortality shall be swallowed vp of life Euen so be it blessed Father for thy welbeloued son Iesus Christ his sake to whom with thee in the vnity of the holy spirit bee all praise and power might and Maiesty dignity and dominion for euermore Amen THE Second Lecture AMOS 1.2 And he said the Lord shall roare from Sion and vtter his voice from Ierusalem and the dwelling places of the shepherds shall perish and the top of Carmel shall wither IN my former Sermon vpon the first verse of this chapter beloued in the Lord I commended to your religious considerations fiue circumstances 1 Touching the Prophets name It was Amos not Amos Esaies father but another Amos. 2 Concerning his former condition of life He was among the heardmen that is he was a heardman or shepherd 3 Of the place of his vsuall abode At Tekoa a little village in the confines of the Kingdome of Iuda beyond which there was not so much as a little cottage onely there was a great wildernesse called 2 Chron 20.20 the wildernesse of Tekoa a fit place for a shepherds walke 4 About the matter or argument of this prophecie implied in these words The words which he saw vpon Israel Then you heard that Amos was by the holy spirit deputed and directed with his message peculiarly and properly to the 10. reuolted tribes the kingdome of Israel 5 Of the time of the prophecie which I told you was set downe in that verse generally and specially 1 Generally In the dayes of Vzziah king of Iuda and in the daies of Ieroboam the sonne of Ioash king of Israel 2 Specially Two yeares before the earthquakâ— After my exposition giuen vpon those fiue parts of that text I recald to
against the day of wrath Let vs rather euen now while it is now cast away all workes of darknesse and put on the armour of light let vs take no further thought for our flesh to fulfill the lusts of it Let vs walke no more as formerly we haue done in gluttony in drunkennes in chambering in wantonnesse in strife in enuying in deceit in falshood in vanitie but let vs walke honestly as in the day and put we on the Lord Iesus Whatsoeuer things are true honest and iust and pure and doe pertaine to loue and are of good report if there be any vertue or praise thinke we on these things Thinke we on these things to doe them and we shal not need to feare any de olation to our houses or barrennesse to our grounds our dwelling houses shall not mourne or perish the top of our Carmel shall not wither our fields shall bring forth increase vnto vs. For God euen our owne God shall giue vs his blessing God will blesse vs to passe the time of our pilgrimage here in peace and plentie and when the day of our separation shall be that we must leaue the earth a vale of teares and miseriâ— he will translate vs to Jerusalem aboue the place of eternal 〈◊〉 and felicitie where this corrupâ—ible shal put on incorruption and our mortalitie shall be swallowed vp of life So be it THE Sixth Lecture AMOS 1.3 4 5. Thus saith the Lord For three transgressions of Damascus and for foure I will not turne to it because they haue threshed Gilead with threshing instruments of yron Therefore will I send a fire into the house of Hazael and it shal deuoure the palaces of Benhadad I will breake also the barres of Damascus and cut off the inhabitant of Bikeath-aven and him that holdeth the scepter out of Beth-eden and the people of Aram shall goe into captiuitie vnto Kir saith the Lord. THough in this prophecie there be mention made of Iudah yet was Amos by the holy spirit deputed and directed with his message peculiarly and properly to the ten reuolted Tribes the kingdome of Israel The mention that is made of Iudah is made but incidently and by the way The scope of the prophecie is Israel as I shewed in my * Pag. 7. first Lecture If Israel be the scope of this prophecie how commeth it to passe that the Prophet bestoweth the residue of this chapter and a part of the next in making rehearsall of foraine nations their transgressions and punishments Why doth he acquaint Israel with his burdensome prophecies against the Syrians the Philistines the Tyrians the Edomites the Ammonites the Moabites why doth he not rather discharge his function and duty laid vpon him and checke the Israelites terrifie them and reproue them for their euill deeds The reasons why Amos sent of purpose with a message to the Israelites doth first prophecie against the Syrians other forraine nations are three 1 That he might be the more patiently heard of his country-men the Israelites The Israelites seeing their Prophet Amos so sharpe against the Syrians and other their enemies could not but with more quiet heare him when he should prophesie against them also Consolatio quaedam est afflictio inimici some comfort it is to a distressed naturall man to see his enemy in distresse likewise 2 That they might haue no cause to wonder if God should at any time come against them in vengeance seeing that God would not spare the Syrians and other their neighbour Countries though they were destitute of the light of Gods word and ignorant of his will 3 That they might the more feare at the words of this prophecie when they should see the Syrians and other nations afflicted and tormented accordingly Here might they thus haue argued Wil not God spare our neighbours the Syrians the rest Then out of doubt he wil not spare vs. They silly people neuer knew the holy will of God and yet shal they be so seuerely punished How then shal we escape who knowing Gods holy will haue contemned it From the reasons why Amos first prophecieth against forraine nations then against the Lords people Israel I come now to treat particularly of his prophecy against the Syrians vers 3 4 5. Wherein I commend to your christian considerations three parts 1 A preface proeme or entrance vers 3. Thus saith the Lord. 2 A Prophecie in the 3 4 5. verses For three transgressions of Damascus and for foure c. 3 A conclusion in the end of the 5. verse Saith the Lord. The preface and the conclusion do make for the authoritie of the prophecie verse 3. and 5. In the prophesie these parts may be obserued 1 A generall accusation of the Syrians verse the 3. For three transgressions of Damascus and for foure 2 A protestation of almighty God against them I will not turne to it 3 The great sinne by which they so offended God their extreme cruelty verse 3. They haue threshed Gilead with threshing instruments of yron 4 The punishments to bee laid vpon them for such cruelty These punishments are here set downe generally and specially Generally vers â—he 4. I wil send a fire into the house of Hazael and it shall deuoure the palaces of Ben-hadad Specially vers the 5. I wil break also the barres of Damascus and cut off the inhabitant of Bikeath-auen him that holdeth the scâ—pter out of Beth-eden and the people of Aram shall goe into captiuitie vnto Kir Thus saith the Lord It is a very vsuall thing with the Prophets so to begin their special Prophecies to let the world vnderstand that they feigne nothing out of their owne braines but that whatsoeuer they speake they haue receiued it from the spirit of the Lord. Thus saith not Amos but in Amos the Lord. The Lord the powerfull Iehouah of whom you heard at large out of my third lecture vpon this chapter Thus saith the Lord the powerfull Iehouah * See Zect 3. who made the heauens and a Psal 104 2. spread them out like a curtaine to cloath himselfe with light as with a garment can againe b Esai 50.3 cloath the heauens with darknesse and make a sacke their couering who made the sea to c Psal 1â— 4.3 lay the beames of his chamber therein d Jerem. 5.22 placed the sands for bounds vnto it neuer to be passed ouer howsoeuer the waues thereof shall rage and roare and can with a word smite the pride thereof at his rebuke e Esay 50.2 the flouds shall be turned into a wildernesse the sea shall be dried vp the fish shall rot for want of water and die for thirst who mad the dry land and so f Psal 10 4.5 set it vpon foundations that it should neuer moue and can g Pâ—al 104.6 couer her againe with the deepe as with a garment and so h Psal 24.20 rocke her that shee shall reele to and fro
beloued able to make vs if grace be in vs to be wary and to take heed that we bee not ouertaken with three transgressions and with foure It is a very dangerous thing to adde sin to sin This is done h Perkins Cas Consc three manner of wayes 1 By committing one sin in the necke of another 2 By falling often into the same sin 3 By lying in sinne without repentance Here we must remember that we are not simply condemned for our particular sins but for our continuance and residence in them Our sins committed doe make vs worthy of damnation but our liuing and abiding in them without repentancei s the thing that brings damnation Great is the i D. King B. of London in Ion. Lect. 31. strength that sin gathereth by growing and going forwards The growth of sin k In Amos 1.3 fol. 43 c. Albertus Magnus shadoweth in marshalling the order of sinning first is peccatum cogitationis next loquutionis thirdly operis then desperationis The beginning of sinne is inward an euill thought it hasteth out into an euill word then followeth the wicked worke what is the end of all Desperation waited on by finall impenitency Tom. 5 pag. 93. E. This growth of sin S. Hierome plainly expresseth The first step is cogitare quae mala sunt a wicked thought the next cogitationibus adquiescere peruâ—rsis to like well of wicked thoughts the third quod mente decreueris opere complere to put that in action which thou hast wickedly imagined What is the end of all Non agere poenitentiam in suo sibi câ—mplacere delicto euen impenitencie and a delight or pleasure to doe naughtily Hugo the Cardinall in sins proceeding noteth In Psal 7.4 5. Persequatur per suggestiones CoÌ„prehendat pâ—r consensum Conculcet per actum gloriam meam in puluâ—rem deducet per consuetudinem 1 Suggestion 2 Consent 3 Action 4 Custome and pleasure therein Suggestion is from the Deuill who casteth into our hearts impure and vngodly thoughts the rest are from our selues such is the corruption of our nature we readily consent to the Deuils motion what he moues vs to we act accordingly we take pleasure in it and make it our custome This Custome is not onely a graue to bury our soules in but a great stone also rolled to the mouth of it to keepe them downe for euer I say no more to this point but beseech you for Gods sake to bee wary and heedfull that you be not ouertaken with three transgressions and with foure You haue now my propounded doctrine and the first vse to be made of it My doctrine was Three transgressions and foure that is Many sins doe plucke downe from heauen the most certaine wrath and vengeance of God vpon the sinners The first vse is to make vs wary and heedfull that we bee not ouertaken with three transgressions and with foure A second vse is to moue vs to a serious contemplation of the wonderfull patience of Almighty God who did so graciously forbeare to punish those Syrians of Damascus till they had prouoked him to displeasure by three transgressions and by foure God is mercifull and gracious long-suffering and of great goodnesse He cryeth vnto the fooles See Serm. 5. vpon Hebr. 10. pag. 76. King vpon Ion. Lect. 31. pag 420. and are not we such foolâ—s Prou. 1.22 O ye foolish how long will yee loue foolishnesse Hee cryeth vnto the faithlesse and is our faith liuing Matt. 17.17 O generation faithlesse and crooked how long now shall I suffer you He cryeth vnto the Iewes and are not we as bad as the Iewes Matth 23 37. O Ierusalem Ierusalem how often He dressed his vineyard with the best and kindliest husbandry that his heart could inuent Esai 5.2 afterward he looked for fruit he requ red it not the first houre but tarrying the full time hee looked that it should bring forth grapes in the autumne and time of vintage He waiteth for the fruit of his l Lâ—k 13 6. fig-tree three yeares and is contented to be entreated that digging and dunging and expectation a fourth yeare may bee bestowed vpon it Exod. 34.6 Thus we see Gods patience is wonderfull He is mercifull gracious long suffering and of great goodnesse Yet may wee not hereon presume Our safest way shall be to rise at the first call if we defer our obedience to the second call we may be preuented Then may God iustly say to vs as he said vnto the Iewes Esai 65.12 I called and ye did not answer I spake and yee heard not And albeit some fall seuen times a day and rise againe albeit to some sinners it pleaseth the Lord to iterate his sufferance yet may not we take encouragement thereby to iterate our misdoings We know that God punished his Angels in heauen for one breach See Lect. 12. p. 135. King vpon Ioh. Lect. 31. pag 421. Adam for one morsell Miriam for one slander Moses for one angry word Achan for one sacrilege Ezechias for once shewing his treasures to the Embassadours of Babel Iosias for once going to warre without asking counsell of the Lord and Ananias and Sapphira for once lying to the holy Ghost Esai 59.1 Is the Lords hand now shortned that he cannot be as speedy and quicke in auenging himselfe vpon vs for our offences Farre be it from vs so to thinke God is not slacke in comming as some count slacknesse He maketh the clouds his Chariots Psa 18.11 Reuâ—l 22.12 he rideth vpon the Cherubins he flieth with the wings of the wind and so he commeth and commeth quickly and his reward is with him to giue to euery one according as his workes shall be THE Seuenth Lecture AMOS 1.3 Because they haue threshed Gilead with threshing instruments of iron THis is the third part of this Prophecie the description of that great sin by which the Syrians so much offended Let vs first examine the words Gilead Gilead or Galaad or Galeed in holy Scripture is sometime a hill sometime a citie and sometime a Region or country A hill Gen. 31. So named as appeareth verse 47. of the heape of stones which was made thereon as a witnesse of the league betweene Iacob and Laban for Gilead is interpreted an a Aceruus testimonii heape of witnesse This mountaine Gilead is the b Adrichom greatest of all beyond Iordan it is in length 50. miles and as it is continued and runneth along it receiueth diuers names From Arnon to the city Cedar it is called Galaad then to Bozra it is named Seir afterward Hermon and so reaching to Damascus it is ioyned to Libanus and therefore as S. * Comment in hunc locum Hierom saith in the 22. of Ier. verse 6. Lebanon is called the head or beginning of Galeed Gilead or Galaad or Galeed is also a city built vpon mount Gilead as S. Hierome witnesseth Here was borne and buried the valiant
spared none of them no not their young children but cruelly destroyed them and all theirs But what was their reward You may see it by the propheticall denuntiation of the ruine of Babel Psal 137.8 9. O daughter of Babel worthy to be destroyed blessed shall he be that rewardeth thee as thou hast serued vs blessed shall he be that taketh and dasheth thy children against the stones This reward of Babel is enlarged Esay 13.16 Their children shall be broken in peeces before their eyes their houses shall be spoiled and their wiues rauished Thus not to trouble you with many examples we see by the reward of cruelty in the examples of Adonibezek Agag and the Babylonians that God abhorreth it God abhorreth cruelty howsoeuer he doth punish it with another cruelty God repaieth cruelty with cruelty according to the well knowne prouerbe Matth. 7.2 With what measure you mete with the same shall men measure to you againe The vse of the doctrine now confirmed is to work in vs the loue of clemency and mercifulnesse When we are well assured that the cruel themselues shall taste of cruelty by way of punishment we will be afraid to behaue our selues towards any cruelly All cruelty is checked by the law of God by the sixt commandement Thou shalt doe no murther or Thou shalt not kill The law that is written Deut. 25 3. touching forty stripes and not aboue to be giuen to an offender should draw our cruel rage and fierce affections to pity and compassion The tenour of the law is If a wicked man be condemned to be beaten the Iudge shall cause him to lie downe and to be beaten before his face according to his trespasse vnto a certaine number fortie stripes shall he cause him to haue and not past lest if he should exceed beat him aboue that with many stripes thy brother should appeare despised in thy fight We may be many waies guiltie of crueltie First if we exercise tyrannous cruelty in inflicting punishmēts This we know by the aboue cited place out of Deut. 25. Secondly if we fight with or beat our neighbour or maime his body This is a cruelty a breach of the sixt commandement but specially checkt Leuit. 24.19 20. If a man cause any blemish in his neighbour as he hath done so shall it be done to him Breach for breach eie for eie tooth for tooth such a blemish as he hath made in any euen such shall be repaied to him Thirdly if we procure any way the death of our neighbour whether it be by the sword by famine by poison by false accusation or otherwise This is a cruelty and a breach of the sixt commandement The offender in this behalfe may bee rankt with Cain Gen. 4 8. where it is said Cain rose against his brother and slew him Fourthly if wee vse any of Gods creatures hardly This is a cruelty and a breach of the sixt commandement but speciallie controlled Deut 22.6 If thou find a birds nest in the way in any tree or on the ground whether they be young or egs the damme sitting vpō the young or vpō the egs thou shalt not take the damme with the young but shalt in any wise let the dāme goe and take the young to thee that thou maiest prosper and prolong thy daies This speciall cruelty is taxed Prou. 12.10 where we are told That the righteous man regardeth the life of his beast Fiftly if because of our neighbours infirmities we vse him discourteously and make him our laughing stock or taunting recreation This is a cruelty and a breach of the sixt commandement but specially checked Leuit. 19.14 Thou shalt not curse the deafe nor put a stumbling blocke before the blinde Sixtly if we iniurie a stranger This is a cruelty and specially controlled Exod. 22.21 Thou shalt not doe iniury to a stranger neither oppresse him Seuenthly if we molest any widow or fatherlesse childe This is a cruelty and specially checkt Exod. 22.22 Ye shal not trouble any widow or fatherlesse child Eightly if we wrong the poore This is a cruelty a breach of the sixt commandement This cruelty we are guilty of many wayes First if we lend mony to the poore vpon vsury This cruelty is taxed Exod. 22.25 If thou lend mony to the poore with thee thou shalt not be as an vsurer vnto him ye shall not oppresse him with vsury Secondly if we pay not the poore labourer his hire This cruelty is taxed Deut. 24.14 Thou shalt not oppresse a needy and poore hired seruant thou shalt giue him his hire for his day the Sun shall not go downe vpon it for he is poore and therwith sustaineth his life lest he cry against thee to the Lord and it be sin vnto thee Thirdly if we restore not the pledge of the poore This cruelty is taxed Exod. 22.26 If thou take thy neighbours rayment to pledge thou shalt restore it vnto him before the Sun go downe For it is his only couering and garment for his skin Fourthly if we withdraw our corne from the poore This cruelty is taxed Prou. 11.26 He that withdraweth corne the people will curse him Whosoeuer he be that withdraweth his corne from the market where it should be sold keeping it against a deare time the people will curse him they will speake as they haue iust occasion all manner of euill of him as that he is a couetous and miserable wretch Now dearely beloued you haue beene taught out of the eternall word of truth that many wayes you may be guilty of cruelty and so breake the sixt commandement of Almightie God If you fight with or beat your neighbour or maime his body if by any meanes you procure the death of your neighbour if you vse your neighbour discourteously or make him your laughing stock or taūting recreatiō if you vse any of Gods creatures hardly if you iniury strangers if you molest fatherlesse children widowes if you be too seuere in punishing your seruants or children if you wrong the poore either by lending him your mony vpon vsury or by not paying him his hire or by not restoring him his pledge or by withdrawing your corne from him if you offend but in the least of these you are guilty of cruelty and transgressors of Gods most holy commandement The consideration whereof if it worke in you the loue of clemencie and mercifulnesse happy are you if not I haue discharged my duty Thus farre haue I beene carried by my first doctrine grounded vpon these words They haue threshed Gilead with threshing instruments of iron My doctrine was God is neuer well pleased with too much cruelty Now be patient I beseech you while vpon the same words I ground a second doctrine They haue threshed Gilead with threshing instruments of iron They that is the Syrians Gods enemies haue threshed Gilead that is some of the Israelites Gods owne people with threshing instruments of iron The lesson we learne from hence is God often humbleth his
acknowledgeth It is expresly deliuered 1 Chron. 9.1 of the Israelites that for their transgressions they were carried away captiue vnto Babel In Deut. 28.41 among the curses threatned to all such as are rebellious and disobedient to Gods holy Commandements Captiuitie is ranked and reckoned I let passe the multitude of Scripture-places seruing to this point my Text is plaine for it The Aramites for their three transgressions and for foure for their many sinnes for their sinne of cruelty for threshing Gilead with threshing instruments of Iron were to goe into Captiuity My doctrine standeth firme For the sinne of a Land God oftentimes sendeth away the inhabitants into captiuitie Into Captiuitie Into what kinde of captiuitie For there is a spirituall captiuitie and a corporall captiuitie a captiuitie of the minde and a captiuitie of the body Both are very grieuous but the first more The first which I call the spirituall captiuity and a captiuitie of the minde is a captiuity vnder the Deuill vnder the power of Hell vnder death vnder sin vnder the eternall malediction or curse of the Law propounded to euery one that doth not in all points and absolutely obey the Law This Captiuity is a heauie yoake to all mankinde considered without Christ Euery one male and female that hath no part in Christ euery vnbeleeuing and reprobate person is in this construction euen to this day a captiue And such also were we by the corruption of our nature vpon our first Father Adams default but now are we by the sacrifice of the immaculate Lambe the Lord Iesus ransomed and freed For to this purpose was he sent into the world as it is euident Esai 61.1 and Luk. 4.18 In both places hee professeth himselfe to bee sent into the world for this end euen to publish liberty and freedome to captiues and the imprisoned which his office he hath graciously performed By his Word of grace he hath so freed our consciences formerly oppressed with and captiue vnder sin that now there is no condemnation to vs to vs I say who are in Christ and doe walke after the spirit as Saint Paul speaketh Rom. 8.1 This is it which our Sauiour foretold the Iewes Iohn 8.36 If the Sonne shall make you free you shall be free indeed Be it repeated againe to our eternall comforts If the Sonne shall make vs free we shall be free indeed But he hath made vs free for therefore was he sent to publish libertie and freedome to captiues he hath paid our ransome his innocent and most precious bloud by it are we throughly washed and cleansed from our sinnes Now there is no condemnation to vs. Thus freed from our spirituall captiuity bondage and slauery vnder Hell death and sin let vs with boldnesse looking vp to the throne of Grace whereon sitteth the Author and Finisher of our faith say with the blessed Apostle 1 Cor. 15.55 O Death where is thy sting O Hell where is thy victory the sting of death is sinne and the strength of sinne is the Law But thankes be to God who hath giuen vs victory through Iesus Christ our Lord. The Captiuity in my text is of the other kind a corporall captiuitie a captiuitie of the body which vsually is accompanied with two great miseries pointed at Psal 107.10 The first they dwell in darknesse and in the shadow of death the second they are bound in anguish and Iron First they dwell in darknesse and in the shadow of death that is they are put into deep dungeons void of light whereby they are as it were at deaths doore Secondly they are bound in anguish and iron that is day and night they are loaden with fetters gyues or shackles of iron so loaden that they finde no rest vnto their bones Thus must it be with them who by sinfull liuing prouoke the Lord to high displeasure Thus is my doctrine confirmed For the sin of a land God oftentimes sendeth away the inhabitants into captiuity Is it true beloued Doth God oftentimes for the sin of a land send away the inhabitants into captiuity Let vs make this Christian vse of it euen to powre out our selues in thankfulnesse before Almighty God for his wonderfull patience towards vs. The sins of such Nations as haue beene punished with captiuity were they more grieuous in Gods eyes than ours are It is not be imagined Our sins are as crimson-like and as scarlet-like as euer were theirs the sins of our land crying sins Atheisme Irreligion Oppression Extortion Couetousnesse Vsury Adultery Fornication Vncleannesse Drunkennesse and many like abominations of the old man in vs all our works of darknes they haue made head together and haue impudently and shamelesly pressed into the presence of Almighty God to vrge him to powre forth the vials of his wrath and indignation vpon vs. Yet our God good gracious mercifull long suffering and of great kindnes withholdeth and stayeth his reuengefull hand from laying vpon vs his great punishment of Captiuity and suffereth vs to possesse our habitations in peace and to eat the good things of the earth O let vs therefore confesse before the Lord his louing kindnesse and declare before the sonnes of men the good things that he hath done for vs. Here dearely beloued let vs not presume vpon God his patience to lead our liues as we list We cannot but see that God is highly offended with vs already though yet he be not pleased to execute his sorest iudgements vpon vs. Gods high displeasure against vs appeareth in those many visitations by which he hath come neere vnto vs within our memories I may not stand to amplifie the Spanish sword shaken ouer vs and the great famine brought vpon vs in our late Queenes daies Our now gracious Soueraigne hath not long sate at the sterne of this kingdome But few yeares are passed and yet those few haue afforded manifest tokens of Gods sore displeasure at vs. Haue not many thousands of our brethren haply not so grieuous sinners as we beene taken away by the destroying Angell and yet the plague is not ceased Vnlesse we repent and amend our liues we may likewise perish Haue not many of our brethren too many if it might haue seemed otherwise to Almighty God haue they not partly perished themselues partly lost their cattell and substance in n An. Dom. 1607 this yeeres waters such waters as our fore-fathers haue scarcely obserued the like If we will not wash our selues from our euill doings we see God is able to wash vs extraordinarily The vnseasonable weather giuen vs from Heauen to the rotting of our sheepe is but Gods warning to vs of a greater misery to befall vs vnlesse we will returne from our euill waies Wherefore beloued let vs with one heart and mind resolue for hereafter to cast away all workes of darknesse and to put on the armour of light take we no further thought for our flesh to fulfill the lusts of it Walke we from henceforth honestly as in the day
asts at Ephesus For in the iudgement of Theophylaâ—â— of old of Beza Baronius and some b â—ainold Idol 2.6.6 other very learned of this age he spake it figuratiuely to designe and note the disordered assembly gathered together against him at Ephesus vpon the complaint of the siluer-smith Demetrius for defense of great Diana I am assured it is an errour of all the Papists to take it after the letter which Christ spake Matth. 26.26 This is my body There is a figure in the speech For in all sacraments there is a great difference betweene the signes and the things signified The signes are visible the things inuisible the signes earthly the things heauenly the signes corruptible the things immortall the signes corporall the things spirituall and as a reuerend c D. Bason B. of Winchester of Chrâ—stian Subiection par 4. pag. 577. edit Lond. in 8. 1586. Father speaketh in the person of Theophilus the signes are one thing the truth is not the same but another thing and euen by plaine Arithmeticke they be two things and not one This is my body There is a figure in the speech He cals the bread his body by way of signification by way of similitude by way of representation after the manner of Sacraments in a signe not according to the letter but in a spirituall and mysticall vnderstanding and if you respect the precise speech improperly figuratiuely I will not hold you with other like instances These few already spoken of may serue to make it plaine that the not admitting of a Trope or Figure there where in great reason it ought to be admitted is a cause of errour I haue giuen this note in this place beloued because the phrase here vsed in the person of the euerliuing God I will turne my hand to Ekron being spirit and life hath beene by some mistaken and applied to a carnall sense From hence as from other places of holy Scripture in which other the members of mans body are ascribed vnto God as the d Psal 27.8 face the e Deut. 8.3 mouth the f 2 King 19.16 eares g Jbid. Zach 4.10 eies h 1 King 8.42 armes i Matth. 5.35 22.44 feet and some other Tertullian liuing neare vnto the Apostles time was bold to conclude that God is a body This his erroneous and false opinion died not with him It was on foot many a yeare after him in the time of Arius patronized by those Heretikes which by Epiphanius are called Audiani and by Augustine k Augustin de haeres cap. 50. Vadiani after whom also it was eagerly maintained by certaine Monkes of Egypt who were thereupon called Anthropomorphitae But all these are dead and gone their monstrous errour lies buried with them There is no man of any knowledge now a dayes so blinded as to fall into errour with them It is an axiome in diuinity Quaecunque de Deo corporaliter dicuntur dicta sunt symbolicè whatsoeuer is spoken of God bodily that same must be vnderstood figuratiuely Bellarmine saith as much li. 2. de imag sanct c. 8. Membra quae tribuantur Deo in Scriptura metaphoricè esse accipienda that those members which the Scripture assigneth vnto God are to be taken in a Metaphor Thus farre we are yours Bellarmine We maintaine with you that the members attributed vnto God in holy Scripture are to be taken figuratiuely But you build hereupon chaffe and stubble Should we doe the like it could neuer abide the triall of the fire To proue a non licet to be your licet Licere pingere imaginem Dei patris in formâ hominis senis to proue it to be lawfull to represent God the Father by the image of an old man you draw an argument from those places of Scripture which doe attribute vnto God bodily members Your conclusion is by way of question The Scripture in words attributeth vnto God all mans members while it saith that he stands he fits he walkes and nameth his head his feet his armes and giueth to him a seat a throne a footstoole therefore why cannot a picture bee made to represent God Why not an image in the shape of man Why It is easily answered Because euery such picture or image or stocke call it as you will is censured by Ieremie to be a doctrine of vanity chap. 10.8 by Zacharie to be a speaker of vanity ch 10.2 by Habakkuk to be a teacher of lies chap. 2.18 and Gods expresse commandement is against it Deut. 4.16 You shall not make you a grauen image or representation of any figure A reason of this prohibition is adioyned verse 12. and 15. by which it is manifest that God simply and absolutely forbiddeth any image at all to be made of himselfe For yee saw no similitude in the day that the Lord spake vnto you in Horeb out of the middest of the fire yee saw no similitude only ye heard a voice The Prophet Esai is plentifull in this demonstration to shew how vnseemly and absurd it is to l Rom. 1.25 turne the truth of God into a lie as they doe who forsake the blessed Creator to worship the creature to turne the Maiestie of God inuisible into a picture of visible man to m Vâ—rse 23. turne the glory of the incorruptible God to the similitude of the image of a corruptible man His vehement expostulation with idolaters to this purpose is in the 40. chap. of his Prophecie and the 18. verse To whom will yee liken God or what similitude will ye set vp vnto him the workman melteth an image the goldsmith beats it out in gold or siluer plates the poore see now the rage fury and madnesse of idolaters though they haue not wherewith to suffice their owne necessities they will defraud themselues to serue their idols the poore chuseth out a tree that will not rot for an oblation and puts it to a cunning workman to prepare an image that cannot be moued The like expostulation the same Prophet ascribeth to God himselfe chap. 46.5 To whom will ye make me like or make me equall or compare me that I should be like him they draw gold out of the bagge and weigh siluer in the ballance and hire a goldsmith to make a God of it and they bow downe and worship it they beare it vpon their shoulders they carry him and set him in his place so doth he stand and cannot remoue from his place Remember this and be ashamed O ye Idolaters n Esai 40.21 Know ye nothing haue ye not heard it hath it not beene told you from the beginning haue ye not vnderstood it by the foundation of the earth God sitteth vpon the circle of the earth and beholdeth the inhabiters therof as grashoppers he stretcheth out the heauens as a curtaine and spreads them out as a tent to dwell in He o Esai 40.12 measures the waters in his fist counts heauen with his span comprehends the
wanderer to thine house If thou seest him naked couer him hee is thine owne flesh hide not thy selfe from him Thy liberality will bring thee great aduantage whereof thou wilt not doubt if thou consider the next verse Thy light shall breake forth as the morning thy health shall grow speedily thy righteousnesse shall goe before thee the glory of the Lord shall embrace thee Seest thou not an heape of blessings one vpon another Looke into the booke of Psalmes In the beginning of the 41. Psalme many a sweet promise is made thee conditionally that thou tender the poore mans case The Lord shall deliuer thee in the time of trouble he shall keepe thee and preserue thee aliue he shall blesse thee vpon the earth he will not deliuer thee to the will of thine enemies he will strengthen thee vpon thy bed of sorrow and will make thy bed all the time of thy sicknesse I might weary you and my selfe in the pursuit of this point Here I stop my course with recommendation of one onely place and that a very remarkable one Prou. 19.17 Hee that hath mercy vpon the poore lendeth to the Lord and the Lord will recompence him that which he hath giuen Behold and see how gracious and good the Lord is If you shew pity and compassion vpon the poore God will recompence you to the full yea in the largenesse of his mercies hee will reward you plentifully It was a graue exhortation of a f Tobit to his sonne Tobias cap. 4.7 father to his sonne Giue almes of thy substance and when thou giuest almes let not thine eye be ennious neither turne thy face from any poore lest that God turne his face from thee Giue almes according to thy substance if thou haue but a little be not afraid to giue a little So shalt thou lay vp a good store for thy selfe against the day of necessity Almes will deliuer thee from death and will not suffer thee to come into the place of darknesse Almes is a good gift before the most high to all them which vse it Vse it I beseech you in the bowels of our Lord and Sauiour Iesus Christ Be ye not like Edom in my Text Corrupt not your compassions cast not off all pity suffer ye one with another loue as brethren be pitifull be courteous doe ye good to all men and faint not great shall be your reward in Heauen This your seruice will be acceptable vnto God God for it will giue you his blessing God will blesse you for the time of your being here and when the day of your dissolution shall be that you must leaue your earthly Tabernacles then will the Sonne of man sitting vpon the throne of his glory welcome you with a Venite Benedicti Come ye blessed of my Father inherit the Kingdome prepared for you from the foundations of the world For I was hungry and ye gaue me meat I was thirsty and ye gaue me drinke I was a stranger and ye lodged me I was naked and ye cloathed me I was sick and ye visited mee I was in prison and ye came vnto me In as much as ye haue done these things to the needy and distressed ye haue done them vnto me Come ye blessed of my Father inherit the Kingdome prepared for you from the foundations of the world THE Seuenteenth Lecture AMOS 1.11 12. And his anger spoiled him euermore and his wrath watched him alway Therefore will I send a fire vpon Teman and it shall deuoure the palaces of Bozrah IN my last Lecture I began the exposition of the third part of this Prophecie which is a declaration of Edoms sins in foure branches The two first I passed ouer the last time The first branch was Hee did pursue his brother with the sword Thereon I grounded this doctrine It is a thing very distastfull and vnpleasing vnto God for brethren to be at variance among themselues One vse of this doctrine was a iust reproofe of the want of brotherly loue in these our daies A second vse was an exhortation to brotherly kindnesse The second branch was He did cast off all pity Thereon I grounded this doctrine Vnmercifulnesse is a sinne hatefull vnto God The vse I made of it was to stirre vs vp to the exercises of humanity and mercy Which meditation ended I ended that Lecture Now come I to the third branch in the declaration of Edoms sinnes His anger spoiled him euermore or In his anger he spoiled him continually The preposition is not expressed in the originall but is well vnderstood and supplied by some Expositors to this sense Edom furious and angry Edom doth euermore vi apertâ with open violence attempt the spoile of Israel and if open violence preuaile not iâ—tùs simultatem alit within him he fostereth and cherisheth priuy and secret malice such as of old was harboured and setled in old a Gen. 27 41. Esaus heart Edom in his anger spoiled him continually Spoiled him The word in the originall is from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith Mercer ferarum proprium est is proper and peculiar to wild beasts and it signifieth Rapere discerpere to spoile rauenously to rent or teare in peeces Thus is Edom compared to some truculent or sauage beast some deuouring Lion some rauenous Wolfe some fierce Beare or the like that hunteth greedily after their prey The comparison is As a Lion a Wolfe a Beare or some other cruell beast hunteth greedily after his prey and when he hath gotten it teareth it in peeces and so deuoureth it so doth Edom he hunteth for his brother as with a snare or net and hauing once enclosed him he throwes him headlong into vtter desolation and this he doth in the bitternesse of his anger In his anger he spoiled him euermore This clause is otherwise rendred by the old Latine Interpreter Et tenuerit vltrà furorem suum Hee possessed his fury beyond measure longer than was meet he should An exposition followed by many of the learned and of late Writers by Brentius and Mercer In Matthews Bible it is well expressed He bore hatred very long the meaning is Hee constantly eagerly obstinately persisted in his anger and held it fast as a sauage beast holdeth fast his prey Both readings this and the former this Hee bore hatred very long and the former In his anger he spoiled his brother euermore both doe appeach and accuse Edom of rash vnaduised euill and sinfull anger The doctrine which hence I would commend to your Christian considerations is this Euery childe of God ought to keepe himselfe vnspotted of anger of rash vnaduised euill and sinfull anger I say of rash vnaduised euill and sinfull anger For there is a good kind of anger an anger praise worthy an anger to be embraced of euery one of you Whereto the Prophet Dauid exhorted the faithfull of his time Psal 4.4 Be angry and sin not And S. Paul his Ephesians Chap. 4.26 Be angry but sin not You
blesse them that curse you doe good to them that hate you and pray for them that hurt you and persecute you Leaue ye vengeance to the God of vengeance so shall ye be the vndoubted children of your heauenly Father And thus farre of the second vse which was to admonish vs not to intermeddle in the Lords office of executing reuengement A third followeth Is it true Is it proper to the Lord to execute vengeance vpon the wicked for their sinnes Here then in the third place is a treasury of comfort and of terror of comfort to the godly of terror to the wicked For though the Lord doe vse the wicked to correct the godly yet will he in due time ouerthrow the wicked with a large measure of his iudgements and free the godly Gods holy practice in this kinde must bee hereof a warrant vnto vs. The Israelites were kept in thraldome and bondage many yeeres by the Aegyptians The Aegyptians they were but the weapons of Gods wrath wherewith hee afflicted his people They were Gods weapons Were they therefore to escape vnpunished No. Witnesse those ten great plagues which at length God wrought vpon them and their fearefull ouerthrow in the red Sea at large set downe in the booke of Exodus from the seuenth Chapter to the fourteenth This was it which God said to Abraham Gen. 15. vers 13 14. Know for a surety that thy seed shall be a stranger in a land that is not theirs foure hundred yeeres and shall serue them notwithstanding the Nation whom they shall serue will I iudge Ahab the most wicked of the Kings of Israel who sold himselfe to worke wickednesse in the sight of the Lord and his accursed wise Iezebel were Gods instruments to afflict Naboth with the losse of his life and vineyard Ahab and Iezebel were Gods instruments were they therefore to escape vnpunished No. Witnesse both their ends The end of Ahab recorded 1 King 22.38 In the place where dogs licked the bloud of Naboth did dogs licke the bloud of Ahab also And the end of Iezebel registred 2 King 9.35 She was eaten with dogs all sauing her skull her feet and the palmes of her hands It w s a part of Daniel his afflictions to be cast into the den of Lions his accusers vnto Darius were the instruments of this his affliction These his accusers were the Lords instruments for this businesse Were they therefore to escape vnpunished No. Their fearefull end is set downe Dan. 6.24 By the commandement of King Darius they with their wiues and children were cast into the den of Lions the Lions had the mastery of them and brake all their bones in peeces ere euer they came to the ground of the den Here might I recall to your remembrances other iudgements of God of this quality written downe in the register of Gods workes his holy word How and what he rendred to Haman to Seâ—nacherib to Ioachim to the Ammonites to the Chaldeans and other wicked worldings for their hard measure offered to the godly though they were therein Gods instruments But I must hasten and the aforementioned instances of the Aegyptians of Ahab and his wife Iezebel and of Daniels accusers are sufficient to worke terror to the wicked and to the godly comfort and to assure vs when the Lord shall shew himselfe from Heauen with his holy Angels in flaming fire that then to the wicked whose behauiour to the godly hath beene proud and dispiteous he will render vengeance and punish them with euerlasting perdition Thus farre of the first circumstance and doctrine thereupon The second circumstance is the punishment I will send a fire By fire in this place as vers 4 7 10. learned Expositors doe vnderstand not so much a naturall fire as a figuratiue fire For in the name of fire they vnderstand the sword pestilence and famine quodlibet genus consumptionis euery kind of consumption quamlibet speciem excidij euery kind of destruction be it haile or thunder or sicknesse or any other of Gods messengers So large is the signification of fire taken figuratiuely The Doctrine arising hence is this The fire whether naturall or figuratiue that is the fire and all other creatures are at the Lords commandement to be employed by him in the punishment of the wicked This Doctrine hath heretofore beene commended and confirmed vnto you The vse of it is to teach vs how to behaue our selues at such times as God shall visit vs with his rod of corrections how to carry our selues in all our afflictions Wee must not so much looke to the instruments as to the Lord that smiteth by them If the fire or water or any other of Gods creatures shall at any time rage and preuaile against vs we must remember that it is God that sendeth them to work his holy will vpon vs. Here he sent a fire vpon Teman and vpon Bozrah to deuoure her palaces For thus saith the Lord I will send a fire vpon Teman and it shall deuoure the palaces of Bozrah Here haue you the third circumstance the circumstance of the punished Teman and the palaces of Bozrah Teman was the Metropolitan the chiefe City of Idumaea so named from Teman who was son of Eliphaz the son of Esau Gen. 36. 10 11. Renowned and famous was Teman for her wisdome witnesse the Prophecie of Obadiah vers 8.9 and Ierem. 49.7 whereby it is credible shee omitted no opportunity no meanes to make her selfe strong by bulwarkes and fortresses against whatsoeuer incursion or siege of enemies Yet could she not hereby be secured against the day of Gods visitation when for the complement of her sins God should lay his heauy rod vpon her What the wit of man could inuent for safety no doubt but Teman had it But what can mans wit doe against the Almighty Behold here in my Text thus saith the Almighty I will send a fire vpon Teman And can all the water of the huge Ocean quench the fire of the Almighty This resolution of the Lord for the ouerthrow of Teman is excellently set downe by the Prophet Obadiah vers 8 9 10. Shall not I in that day saith the Lord euen destroy the wise men out of Edom and vnderstanding from the mount of Esau And thy strong men O Teman shall be afraid because euery one of the mount of Esau shall bee cut off by slaughter For thy cruelty against thy brother Iacob shame shall couer thee and thou shalt be cut off for euer The Prophet Ieremy to this purpose Chap. 49.7 bringeth in the Lord of hosts thus questioning with Edom Is wisdome no more in Teman Is counsell perished from their children Is their wisdome vanished As if he had said the wisdome of Teman is become foolishnesse their counsell is nothing worth And why But because as my Text saith God will send a fire vpon Teman The doctrine hence arising is No wisdome no counsell no humane inuention can saue that City which God will
haue destroyed The reason hereof is because there is no strength but of God and from God The vse is to teach vs neuer to trust in any worldly helpe but so to vse all good meanes of our desense that still we rely vpon the Lord for strength and successe thereby Againe this fire of the Lord is sent to deuoure the palaces of Bozrah This Bozrah was also a Metropolitane and chiefe City seated in the confines of the lands of Edom and Moab and therfore in holy writ it is sometime attributed to Edom sometime to Moab here to Edom. Prodigious was the feare and great the pride of Bozrahs heart She dwelt in the clefts of the rocke and kept the height of the hisâ— But was she thereby safe No. For thus saith the Lord vnto her Ierem. 49.16 Though thou shouldest make thy nest as high as the Eagle I will bring thee downe from thence This iudgement of the Lord against Bozrah is denounced with an Ecce of admiration vers 22. Behold he the Lord shall come vp and flye as the Eagle and spread his wings ouer Bozrah and at that day shall the heart of the strong men of Edom be as the heart of a woman in trauell Will you haue it confirmed by an oath Then looke backe to the 13. verse I sweare by my selfe saith the Lord that Bozrah shall be waste and for a râ—proach and a desolation and a curse and all the Cities thereof shall bee a perpetuall desolation Thus elegantly is Gods fearefull iudgement against Bozrah described by the Prophet Ieremy which our Prophet Amos thus deliuereth A fire shall deuoure the palaces of Bozrah Bozrah great Bozrah she who dwelt in the clefts of the rock and kept the height of the hill must shee bee deuoured by fire from the Lord Must shee become a reproach a desolation a curse a vastity We may hence take this Doctrine It is not the situation of a City vpon rocke or hill that can be a safegard to it if Gods vnappeasable anger breake out against it for her sinnes The vse of this doctrine is the same with the former euen to teach vs now and at all other times to put our trust only in the Name of the Lord who hath made Heauen and Earth It s neither wit nor wisdome nor strength nor height of Teman or of Bozrah or of all the best defensed Cities in the world that can saue vs in the day of visitation Wherefore â—et our song be as Dauids was Psal 18.2 The Lord is our rocke and our fortresse he that deliuereth vs our God and our strength in him will we trust our shield the horne also of our saluation and our refuge Thirdly in that the Lord sendeth his fire into the palaces of Bozrah to deuoure them we may learne this Doctrine God depriueth vs of a great blessing when he taketh from vs our dwelling houses A truth experimentally made good vnto vs by the great commodity or contentment that commeth to euery one of vs by our dwelling houses The vse is to teach vs 1. To be humbled before Almighty God whensoeuer our dwelling houses are taken from vs. 2. Since we peaceably enioy our dwelling houses to vse them for the furtherance of Gods glory 3. To praise God day by day for the comfortable vse we haue of our dwelling houses Thus is my Exposition of the Prophecie against Edom ended THE Nineteenth Lecture AMOS 1.13 14 15. Thus saith the Lord For three transgressions of the children of Ammon and for foure I will not turne to it because they haue ript vp the women with childe of Gilead that they might enlarge their border Therefore will I kindle a fire in the wall of Rabbah and it shall deuâ—ure the palaces thereof with shouting in the day of battell and with a tempest in the day of the while wind And their King shall goe into captiuity he and his Princes together saith the Lord. THis blessed Prophet of Almighty God in this his prophecy against the Ammonites obserueth the same order as hee hath done in two precedent predictions the one against the Syrians verse the third fourth and fifth the other against the Philistines verse the sixth seuenth and eighth As in those so in this are three parts 1 A preface Thus saith the Lord. 2 A prophecie For three transgressions c. 3 A conclusion verse the fifteenth Saith the Lord. The Prophecie consisteth of foure parts 1 A generall accusation of the Ammonites who are here noted as reproueable for many sinnes For three transgressions of the children of Ammon and for foure 2 God his protestation against them for their sinnes I will not turne to it 3 A particular declaration of one sinne which with others procured this Prophecie This sinne was the sinne of cruelty expressed in these words Because they haue ript vp the women with childe of Gilead and amplified by the end of so foule a fact That they might enlarge their borders 4 A denuntiation of iudgement which was to come vpon them deseruedly for their sinnes vers 14. and 15. This iudgement is set downe First in a generality vers 14. Therefore will I kindle a fire in the wall of Rabbah and it shall deuoure the palaces thereof Secondly with some circumstances as that it should be full of terror and speedy Full of terror in these words With shouting in the day of battell Speedy in the words following With a tempest in the day of the whirlewind This iudgement is further amplified by the extent of it It was to fall vpon not only the meaner sort of the people but vpon the Nobility also yea and vpon the King himselfe Which is plaine by the 15. verse Their King shall goe into captiuity be and his Princes together These are the branches and parts of this Prophecie I returne to the Preface Thus saith the Lord Iehouah This great and most honourable name of God we haue many times met with Wee haue heard what the Cabalists and Rabbines out of their too much curiosity haue thought of it With them it is nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name not to bee pronounced not to bee taken within our polluted lips They call it Tetragrammaton a name in Hebrew of foure letters of foure letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellence because the name of God a Alsted Lex Theol. cap. 2. pag. 76. Miâ—um certè est qâ—odomnes gentes tacito consâ—nsu praecipuum Dei nomen quatâ—or medò litâ—is enâ—neâ—ent Fluxiffâ—autem id existimatur è nomine Iehouah quod ipsum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latini dicunt Deus Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Germani GOTT Aegyptu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magi Orsi Habraei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arabes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gâ—lli Dieu Jtali Idio Hispani Dios Dalmatiâ— siue Illyricis est Bogi Boiemiâ— Bohu Mabum tanis Abgd Gentibus in nouâ— mundo repeâ—tis
remoue a neighbours land-markeâ— In which respect the old Romans worshipped Terminus for a God Terminus which signifieth a bound limit meere buttle or land-marke was in their account a God God of their bounds limits or markes of their seuerall fields meddowes and pastures and such a God as should not giue place to Iupiter himselfe To this Terminus they held a feast in Februarie and called it Terminalia as Austine witnesseth in his bookes De Ciuitate Dei Lib. 5. c. 21. lib. 7. c. 7. Now if the heathenish blinde and superstitious Romans trained vp in Natures schoole did so highly esteem of the preseruation and maintenance of bounds and limits how are we trained vp in the schoole of Grace to esteeme thereof In the schoole of Grace a law is giuen Deut. 19.14 Thou shalt not remoue thy neighbours marke To obey this law we are charged vpon a curse Deut. 27.17 Cursed bee hee that remoueth his neighbors marke It is Gods owne ordinance that bounds and limits and marks are appointed to euerie mans possessions This may be gathered out of Deut. 32.8 The most high God diuided to the nations their inheritances hee separated the sons of men hee did set the bounds of nations The meaning is the Lord pitched the bounds oâ— Kingdomes at such time as it pleased him that the nations should be diuided asunder Yet wee see how the couetous ambition and vnsatiable desire of some Princes in the world haue put all out of order how there is nothing so holy that can stay them from incroaching vpon the bounds of their neighbours and next borderers Sennacherib King of Assyria was a stout offended in this kinde Hee boasted of his inuasions and victories vpon his neighbour countries But that other Princes may take example by him he was made a peculiar example of diuine iudgement For as he trangressed the bounds of his neighbor Princes to their ouerthrow so did his owne sons transgresse the bounds of nature to the losse of his their fathers life As it appeareth by Esai 37.38 As Sennacherib was in the temple worshipping Nisroch his God Adramelech and Sharezer his sons slue him with the sword And by my Text you see what iudgements God threatneth to the Ammonites for their vnlawfull practices to enlarge their borders So my doctrin is established The nation that is not content with her owne borders but inuadeth her neighbour countries sinneth grieuously The vse of this Doctrine may concerne vs here assembled As Princes ought to hold themselues contented with their owne bounds so ought euerie priuate man also God hath also separated their possessions one from another to the end that all might liue and communicate one with another and that there might be no confused disorder But beloued in the Lord how do we stand to this order set by Almightie God Do we not seek daily to peruert it God would haue it kept most holy but we care not for it Our couetousnesse carrieth vs away we would still be greater Wee ioyne house to house and field to field as it is in Esai 5 8 that we may be placed by our selues in the middest of the earth Were our Fathers so ambitious They were content with such bounds as their ancestors left them but we must haue them altered if not enlarged The diuinely-inspired Dauid tels vs Psal 37.3 that if we dwell in the land where God hath placed vs we shall verily be fed We should learne of S. Paul Philip. 4 11. in whatsoeuer state we are therewith to be content Knowing it to bee true which the same Apostle auoweth vnto Timothy Ep. 1. chap. 6. vers 6. that Godlinesse is great gaine if wee will be content with that we haue Thus much of the 13. verse THE Twentieth Lecture AMOS 1.14 15. Therefore will I kindle a fire in the wall of Rabbah and it shall deuoure the palaces thereof with shouting in the day of battell and with a tempest in the day of the whirlewinde And their King shall goe into captiuitie he and his Princes together saith the Lord. HEre wee haue the denunciation of the iudgements of God against the children of Ammon for their sinnes This iudgement is in the 14. verse set downe 1. In a generalitie 2. With some circumstances First in a generalitie Therefore will I kindle a fire in the wall of Rabbah and it shall deuoure the palaces thereof Secondly with some circumstances as that it should be full of terrour and speedy and of lâ—rge extent Full of terrour with shouting in the day of battell Speedy with a tempest in the day of the whirlewinde Of large extent For it was to fall vpon not only the meaner sort of the people but vpon the Nobilitie also yea and vpon the King himselfe which is plaine by the 15. verse Their King shall goe into captiuitie he and his Princes together First let vs weigh this iudgement of God as it is set downe in a generalitie I will kindle a fire in the wall of Rabbah and it shall deuoure the palaces thereof This iudgement for substance is no other than that which you haue heretofore heard out of this Chapter to haue beene denounced from Almightie God against the Syrians Philistines Tyrians and Edomites Against the Syrians vers 4. I will send a fire into the house of Hazael and it shall deuoure the palaces of Ben-hadad Against the Philistines vers 7. I will send a fire vpon the wals of Azzah and it shall deuoure the palaces thereof Against the Tyrians vers 10. I will send a fire vpon the wals of Tyrus and it shall deuoure the palaces thereof Against the Edomites vers 12. I will send a fire vpon Teman and it shall deuoure the palaces of Bozrah Betweene those denunciations and this you see no great difference In those Thus saith the Lord I will send a fire in this thus I will kindle a fire I will send a fire and I will kindle a fire the substance in both is the same And therefore as in those I haue done so doe I in this I commend to your Christian and religious considerations certaine circumstances 1 Of the punisher the Lord I will kindle 2 Of the punishment by fire A fire 3 Of the punished The wals of Rabbah and the palaces thereof These circumstances are in this iudgement of God as it is set downe in a generalitie The first circumstance concerneth the punisher the Lord for thus saith the Lord I will kindle a fire The note yeeldeth this doctrine It is proper to the Lord to execute vengeance vpon the wicked for their sinnes This truth hath beene often confirmed vnto you Diuers â—e the vses of it 1 It may lesson vs to looke heedfully vnto our feet that wee walke not in the way of sinners to partake with them in their sinnes Sinnes are not tongue-tied they cry aloud vnto the Lord for vengeance 2 It may admonish vs not to intermeddle in the Lords office It is his office to execute
Let vs rather make our humble conâ—ession with King Nabuchodonosor Dan. 4.34 35. that the Most High liueth for euer that his power is an euerlasting power and his Kingdome from generation to generation that all the inhabitants of the earth are reputed as nothing to him that according to his will he worketh in the armie of Heauen and in the inhabitants of the earth and none can stay his hand nor say vnto him what doest thou None can stay his hand This is it which before I noted namely that It is neither care nor policie that can stay Gods reuengefull hand when hee bringeth fire in it as here it is threatned vnto Rabbah I will kindle a fire in the wall of Rabbah Thus farre by occasion of my first Doctrine which was It is not the greatnes of a citie that can be a safeguard vnto it if Gods vnappeasable wrath breake out against it for its sins And it was grounded vpon these words I will kindle a fire in the wall of Rabbah It is further added of this fire that it shall deuoure the palaces of Râ—bbah Which branch repeated in each of the precedent prophecies as vers 4 7 10 12. hath formerly yeelded vs this Doctrine God depriueth vs of a great blessing when he taketh from vs our dwelling houses This truth is experimentally made good vnto vs by the great commoditie or contentment that commeth to euerie one of vs by our dwelling houses The vse whereof is to teach vs 1. To be humbled before Almightie God whensoeuer it shall please him by water by fire by wind by lightning by thunder by earthquakes or otherwise to ouerthrow our dwelling houses 2. Since we peaceably enioy our dwelling houses to vse them for the furtherance of Gods glory 3. To render all hearty thankes vnto Almighty God for the comfortable vse we haue of our dwelling-houses Thus farre of the commination or denuntiation of iudgement as it is set downe in generall The speciall circumstances whereby it is further notified or illustrated doe concerne partly the punishment and partly the punished Concerning the punishment it is full of terrour and speedy First full of terrour in these words With shouting in the day of battell With shouting in classico saith Brentius cum clangore saith Drusius that is with the sound or noise of Trumpets The Septuagint doe reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar Latine in vlulatu Mercer cum vociferatione Gualter cum clamore Caluin cum clamore vel Iubilo that is with a cry with a great cry with a vociferation with a shout such as souldiers doe make when on a sudden they surprise a Citie In the day of battell in die belli The like phrase we haue Psal 78.9 where it is said of the children of Ephraim that being armed and shooting with the bow they turned backe in die belli in the day of battell Dauid confesseth Psal 140.7 O Lord God the strength of my saluation thou hast couered my head in die belli in the day of battell Salomon saith Prou. 21.31 The horse is prepared in diem belli against the day of battell So here the Lord threatneth against Rabbah a shouting mâ—â—ie belli in the day of battell This day of battell is that day of warre and time of trouble mentioned by Iob chap. 38.23 We see now the purpose of our Prophet in vsing these words With shouting in the day of battell It is to proclaime warre against Rabbah the chiefe citie of the Ammonites and consâ—quently against their whole kingdome This proclamation is more plainly deliuered Ierem. 49.2 Behold the dayes come saith the Lord that I will cause a noise of warre to be heard in Rabbah of the Ammonites and it shall be a desolate heape and her daughters shall be burnt with fire From this proclamation of warre made by our Prophet Amos as in the Lords owne words saying I will kindle a fire in the wall of Rabbah and it shall deuoure the palaces thereof with shouting in the day of battell wee may take this lesson God sendeth warre vpon a Land for the sinnes of a people For proofe of this truth let vs looke into the word of truth In the 26. of Leuit. vers 25. thus saith the Lord vnto Israel If yee walke stubbornly against me and will not obey me then I will send a sword vpon you that shall auenge the quarrell of my couenant And Ierem. 5.15 vnto the house of Israel thus saith the Lord Loe I will bring a Nation vpon you from farre You heare the Lord speaking in his owne person I will send I will bring as here I will kindle Will you any other witnesse Then heare what Moses telleth the Israelites Deut. 28.49 The Lord shall bring a nation vpon you from farre from the end of the world flying as an Eagle a nation whose tongue thou shalt not vnderstand a nation of a fierce countenance which will not regard the person of the old nor haue compassion on the young the same shall eat the fruit of thy cattell and the fruit of thy land vntill thou be destroyed and he shall leaue thee neither wheat nor wine nor oile nor the increase of thy kine nor the flockes of thy sheepe vntill he haue brought thee to nought By this speech of Moses we plainly see that warre and all the euills of warre are from the Lord that warre is r Cominaeus Hist lib. 1. cap. 3. one of the accomplishments of Gods iudgements and that it is sent by God vpon a Land for the sinnes of the people as my doctrine goeth Let vs now make some vse of it Is it true beloued Doth God send warre vpon a Land for the sinnes of a people How then can we looke that the happy peace which we now enioy should be continued among vs sith by our daily sinning wee prouoke Almightie God vnto displeasure Let the consideration hereof lead vs to repentance Repentance the gift of God the ioy of Angels the salue of sinnes the hauen of sinners let vs possesse it in our hearts The Angels of heauen need it not because they sinne not the Deuills in Hell care not for it for their iudgement is sealed It only appertaineth to the sonnes of men and therefore let vs the sons of men possesse it in our hearts that is let vs truly and vnfainedly forsake our old sinnes and turne vnto the Lord our God so shall this blessed peace and all other good things be continued among vs. But if we will persist in our euill wayes not regarding what the Lord shall speake vnto vs either in his holy Word or by his faithfull Ministers we may expect the portion of these Ammonites that God should kindle a fire in our Rabbahs our best fenced cities which shall deuoure the palaces thereof with shouting in the dâ—y of battell Thus much of the terrour of this iudgement Now followeth the speed in the next circumstance With a tempest in the day of the whirle-wind Suiting hereto
the wicked and so partake with them in the suddennesse of their downfalls A second vse is to minister a word of comfort Doe the wicked prosper and increase in riches Is pride a chaine vnto them Is crueltie their garment Doe their eyes stand out for fatnesse Haue they more than heart can wish Art thou meane while in trouble Art thou in want Do they oppresse thee Doe they wrong thee Yet be of good comfort Say not I haue cleansed my heart in vaine in vaine haue I washed my hands in innoc ncie but commit thy way vnto the Lord trust in him wait patiently vpon him yet a little while and the wicked shall not appeare thou shalt looke after his place and shalt not finde him For sudden destru tion shall befall him he shall be carried away as with a whirlewind in a tempestuous and stormie day Thus much of the fourteenth verse THE XXI Lecture AMOS 1.15 And their King shall goe into captiuitie he and his Princes together saith the Lord. IN my last Lecture I began the Exposition of the fourth part the commination or denunciation of iudgement and then I noted that this iudgement was set downe first in a generality Therefore will I kindle a fire c. vers 14. and secondly with some circumstances as that it should be full of terrour and speedy and of large extent Full of terrour With shouting in the day of battell Speedy With a tempest in the day of the whirlewind Of large extent For it was to reach vnto not only the meaner sort of people but to the Nobles also yea vnto the King himselfe vers 15. Their King shall goe into captiuitie he and his Princes together Of this iudgement as it is deliuered in a generalitie as also of the terrour and speedinesse of it I discoursed in my last exercise The extent was left vntouched whereof at this time Their King shall goe into captiuitie he and his Princes together King and Princes both must into captiuitie What shall become of the Priests They shall be carried away too The Septuagint in their translation doe expresly affirme it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings of Ammon shall goe into captiuitie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Priests and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Princes Their King shall goe into captiuitie their Priests and Princes likewise And this the Prophet Ieremie precisely auoucheth Chapter 49 3. where thundring out the threats of Gods iudgements against the children of Ammon he saith Their King shall goe into captiuity and his Priests and his Princes likewise The vulgar Latine and S. Hierome for their King doe reade Melchom Melchom shall goe into captiuity And what is Melchom It is the same with Milchom with Molech with Moloch Diuers words of one signification though differing in sound and termination Be it Melchom or Milchom or Molech or Moloch al is one It is but an Idoll So it is called by the Author of the vulgar Latine Leuit. 18.21 De semine tuo non dabis vt consecretur Idolo Moloch Thou shalt not giue thy children to consecrate them to offer them to the Idoll Moloch It is the abomination of the Ammonites So it is called 1 King 11.5 where it is said of old Salomon peruerted by his wiues that he followed Milchom the abomination of the Ammonites and vers 7. that he built an high place vnto Molech the abomination of the children of Ammon It is the God of the children of Ammon So it is called vers 33. where it is giuen for a reason why the Lord would rent from Salomon the kingdom of Israel because he forsooke the Lord and worshipped Milchom the god of the Ammonites You see what Melchom is It is the god of the Ammonites not the true God for he is the God of all the world but the God of the Ammonites an abomination an Idoll Yet did they worship it But how Moses tells you Deut. 12.31 They burnt their sonnes and daughters with fire and offered them to their gods This abomination of the Painyme Nations hatefull to the liuing God spread it selfe euen to the corrupting of the Lords people For to the children of Israel and to the children of Iudah it is obiected Ier. 32.35 That they built the high places of Baal which are in the valley of Ben-hinnom to cause their sonnes and their daughters to passe thorow the fire of Molech And the expostulation of God with the house of Israel Ezech. 20.30 layes this home vnto them Are yee not polluted after the manner of your fathers Commit yee not whoredome after their abominations For when you offer your gifts and make your sonnes to passe thorow the fire you pollute your selues with your Idols It is registred among the praises of good King Iosiah 2 King 23.10 that he defiled or put downe and destroyed Topheth which was in the valley of the children of Hinnom that no man should make his sonne or his daughter passe thorow the fire of Molech By this which hath beene spoken you see what Melchom is and how it was worshipped An Idoll-god worshipped with the effusion of the bloud of innocents mens sons and daughters were consecrated vnto it thorow fire So haue you two readings of my text one Their King shall goe into captiuitie he and his Princes together the other Melchom shall goe into captiuitie c. Let vs now see what profitable doctrines may be taken from either for our further instruction and the reformation of our liues The first reading is according to the Hebrew Their King shall goe into captiuity he and his Princes together according to the Septuagint Their King shall goe into captiuity their Priests and Princes likewise The doctrine arising hence is When God punisheth a nation with captiuitie for their sinnes he spareth neither Priests nor Prince nor King Tha◠captiuitie is an effect or punishment of sin I haue heretofore made plaine vnto you in my 11. Lecture vpon this first Chapter of Amos. Salomon saith it 1 King 8.46 When a people sinneth against the Lord and the Lord is angry with them the Lord deliuereth them vp to be caried away prisoners into the land of their enemies It is affirmed 1 Chron. 9.1 That the Israelites were caried away to Babylon for their transgressions And Deut. 28.41 among the curses threatned to such as will not obey the voice of the Lord their God Captiuity is reckoned Thou shalt beget sonnes and daughters but shalt not haue them for they shall goe into captiuity Looke backe but to the fifth verse of this Chapter there shall you finde it denounced against the people of Aram that they shall goe into captiuity And why But for their three and foure transgressions for their many sinnes and specially for threshing Gilead with threshing instruments of iron As you haue heard out of the third verse Thus you see againe that captiuity is an effect or punishment of sinne This punishment resteth not vpon the meaner sort of the
Corruption it selfe as a father made Iob fit for his graue and death which of him was more wished then life as Origen and Olympiodor haue well obserued And hence it is that blessed Paul liuing in this world and vsing it as if he vsed it not for he had his conuersation in heauen and had a true and liuely taste of the ioyes of the world to come desired to be dissolued and to be with Christ and this hee was well assured was best of all for him Phil. 1.23 Thus farre beloued haue I ledde you by occasion of these words Moab shall dye vpon which I grounded this generall doctrine All must once dye In the illustration whereof I signified that of euils death was the most terrible To arme your Christian soules against the terrour or feare of death I told you that death is to be considered in a double respect either as it is in its owne nature or as it is changed qualified by the death of Christ in the first respect it is very fearefull to the naturall man in the latter it is very welcome to the resolued Christian I further added that there are two sorts of men obnoxious vnto death the one sort doe liue in sinne and dye without repentance the other with vnfained repentance and true faith in Christ doe leaue this world to the first sort death is very terrible to the latter it is a very welcome guest Now proceed we to examine the manner of Moabs death Moab shall dye with tumult with shouting and with the sound of a trumpet In tumultu with a tumult so some do reade Vatablus Caluin Mercer Gualter in strepitu with a noyse so Iunius and Drusius in sonitu with a sound so Brentius and the author of the vulgar Latine The 70. haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moab shall dye through imbecillity or weakenes The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth a sound a tumult an inundation or multitude of waters which ouerrunne their bankes with violence and roaring The meaning of the world is that Moab should die a death strange and extraordinary which is more specified in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With shouting This very word we met with within the 14. verse of the first Chapter where it is brought to set forth the terrour of that iudgement which God would bring vpon the Ammonites The word I expounded in my 20. Sermon on the first Chapter and shewed out of diuers Authorss that it signifieth a sound a cry a great cry a vociferation a shoute such as Souldiers doe make when on a suddaine they surprize a City To make good this exposition it is added With the sound of a trumpet The vse of trumpets in warre hath beene very ancient The vse of them is commanded to the children of Israel Num. 10.9 When ye goe to warre against the enemie yee shall blow a larme with the trumpets After they were vsed in the battle against Iericho Iosh 6.5 Ioshua saith to the people When yee heare the sound of the trumpet ye shall all shout with a great shout and the wall of Iericho shall fall downe flat To this vse Ezechiel alludeth Chap. 7.14 They haue blowne the trumpet and prepared all but none goeth to the battell And S. Paul speaks of it 1. Corinth 14.8 If the trumpet giue an vncertaine sound who shall prepare himselfe to battle The Prophet Zephanie also hath respect vnto it Chap. 2.16 where he calls the great day of the Lord a day of the trumpet and a larme against the strong Cities and against the high towers From this ancient vse of trumpets we may gather the meaning of our Prophet in this place Moab shall dye with a tumult with a shouting and with the sound of a trumpet Moab that is the Moabites the people of Moab shall dye shall depart this life and leaue this world not quietly and peaceably in their beds but with a tumult with a shouting and with the sound of a trumpet euen in warre or as the phrase is in the 14. verse of the 1. chapter in the day of battaile The doctrine arising hence is this Warre one of the executioners of Gods vengeance is euermore sent vpon a Land for the sinnes of the people That warre is one of the executioners of Gods vengeance its plaine in Ezech. 14.21 There God himself makes it one of his foure sore iudgements The foure are the sword famine the noysome beast and the pestilence the first is the sword an instrument for warre for warre it selfe These foure are likewise couched togither in Ezech. 5.17 where thus saith the Lord against Ierusalem I will send vpon you famine and euill beasts and they shall spoyle thee and pestilence and bloud shall through thee and I will bring thee sword vpon thee I the Lord haue spoken it I will bring the sword vpon thee the sword that is warre an instrument of warre for warre it selfe as in the former place These two places of Ezechiel to omit many other as pregnant here and there dispersed throughout the sacred Volumes of Gods eternall word these two doe speake plainely that warre is one of the executioners of Gods vengeance That it is sent vpon a Land for the sinnes of the people I made it plaine vnto you by like euidence of holy Writ in my 20. Sermon vpon the former chapter My proofes were taken from Levit. 26.25 Deut. 28.49 Ierem. 5.15 Whence I inferred that warre and all the euills of warre are from the Lord that warre is one of the accomplishments of Gods iudgements that warre is sent by God vpon a Land for the sinnes of a people So goeth my doctrine Warre one of the executioners of Gods vengeance is euermore sent vpon a Land for the sinnes of the people The Vse of this Doctrine is to raise vs vp to the admiration of the wonderfull patience of Almighty God We grieue the Holy Spirit of that sacred Maiestie with our manifold and daily sinnes our sinnes of omission our sins of infirmitie and our sinnes of presumption our sinnes of ignorance and our sinnes of wilfulnesse our strife variance and debate our vsurie oppression and cruelty our vncleannesse wantonnes and drunkennes our sins multiply as the sands of the Sea they haue pressed into Gods presence to fetch downe his vengeance vpon vs. Behold looke about you and admire his exceeding great patience The loud crying of our sinnes hath not yet vrged the Lord so farre as to make him come against vs with his sorest iudgement of warre He hath out of his fatherly loue ouer vs mildely chastized vs. Not long since hee brake the staffe of our bread and sent among vs a dearth and scarcitie yet haue wee not returned vnto him Not long since he commanded his armies of waters to issue from out their channell and to ouer runne man and beast for many miles within this land yet haue we not returned vnto him Not long since he
longer to presume vpon his patience It is true Dominus patiens the Lord is slow to anger but the Prophet Nahum Chap. 1.3 addeth also that he is great in power and surely will not cleare the wicked This long for bearance of God towards vs patientia est non negligentia you must call it patience it is not negligence Non ille potentiam perdidit sed nos ad poenitentiam reseruauit saith St Austine serm 102. de Tempore God hath not lost his power but hath reserued vs for repentance and quanto diuâ—ius Deus expectat tanto grauius vindicat How much the longer God expects and waits for our conuersion so much the more grieuously will he be auenged vpon vs if we repent not I shut vp all with that exhortation of Ecclesiasticus chap. 5.7 Make no tarrying to turne vnto the Lord and put not off from day to day To moue vs to this speedie conuersion he addes this reason for suddenly shall the wrath of the Lord breake forth and in thy securitie thou shalt be destroyed and thou shalt perish in time of vengeance What remaineth but that we pray with Ieremie Chap. 31.18 Conuert thou vs O Lord and we shall be conuerted for thou art the Lord our God THE IIII. LECTVRE AMOS 2.4 5. Thus sayth the Lord For three trangressions of Iudah and for foure I will not turne away the punishment thereof because they haue despised the Law of the Lord and haue not kept his commaundements and their lies caused them to erre after the which their Fathers haue walked But I will send a fire vpon Iudah and it shall deuoure the palaces of Ierusalem OVr Prophet Amos hath hitherto dealt with forraine Nations with the Syrians with the Philistines with the Tyrians with the Edomites with the Ammonites and with the Moabites Six in number All borderers vpon and professed enemies vnto the people of the Lord the type of the Church To each of these you haue heard the iudgements of God menaced his punishments threatned all which are accordingly fallen out Was not Amos his message from the Lord to the Israelites Why then doth he first foretell forraine nations their iudgements The reasons are three First that he might be the more patiently heard of his Countrymen friend and allies the Israelites The Israelites seeing their Prophet Amos so sharpe against the Syrians and other their enemies could not but the more quietly heare him when he should prophecie against them also Consolatio quaedam est afflictio inimici It is some comfort to a naturall distressed man to see his enemie in distresse also Secondly that they might haue no cause to wonder if God should at any time come against them in vengeance sith he would not spare the Syrians and other Nations though destitute of the light of Gods word and ignorant of his will Thirdly that they might the more stand in awe at the words of this prophecie when they should behold the Syrians and other their neighbours afflicted and tormented according to the haynousnesse of their iniquities Scitum est ex alijs periculum facere tibi quod ex vsu fiet It is a principle in Natures Schoole that we take example from other mens harmes how to order our wayes From this natures principle the people of Israell might thus haue argued Will not the Lord spare the Syrians the Philistines the Tyrians the Edomites the Ammonites the Moabites How then can we presume that he will spare vs They silly people neuer knew the holy will of God yet shall they drinke of the cup of Gods wrath How then shal we escape who knowing Gods holy will haue contemned it You see now good reason our Prophet had though sent with a message to the ten tribes of Israel first to let forraine Nations vnderstand Gods pleasure towards them in respect of their sinnes From them he commeth to Gods owne peculiar people diuided after the death of King Salomon into two families or kingdomes Iudah and Israel First he prophecieth against Iudah in the 4. and 5. verses Thus sayth the Lord For three transgressions of Iudah and for foure c. Wherein I obserue two parts 1. A Preface Thus sayth the Lord. 2. A Prophecie For three transgressions of Iudah c. In the Prophecie we may obserue foure parts 1. A generall accusation of Iudah For three transgressions of Iudah and for foure 2. The Lords protestation against them I will not turne away the punishment thereof 3. An enumeration of some particular sinnes by which the Iewes prouoked God vnto displeasure Because they haue despised the Law of the Lord c. 4. A commination or denuntiation of iudgement against them vers the 5. But I will send a fire vpon Iudah and it shall deuoure the palaces of Ierusalem First of the Preface Thus saith the Lord It is like that gate of the Temple in a Act. 3.11 And 5.12 Salomons poarch which for the goodly structure thereof was called beautifull Act. 3.2 So is this enterance to my text very beautifull We haue alreadie beheld it six seuerall times fiue times as wee passed through the former Chapter and once at our first footing in this There is engrauen in it that same Tetragrammaton that great and ineffable name of God Iehovah Iohovah Curious haue the b See Lect. 1. Cabalists and Rabbins bin in their inuentions about this name They will not haue it to be pronounced nor taken within polluted lips They note that it is nomen tetragrammaton a name of foure letters of foure letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the name of God in all tongues and languages for the most part consisteth of foure letters and they adde that these foure letters in the Hebrew tongue are literae quiescentes letters of rest whence they picke this mystery that the rest repose and tranquillitie of all the creatures in the world is in God alone They further say that this name is powerfull for the working of myracles and that by it Moses and Christ haue done great wonders These their inuentions are partly superstitious partly blasphemus but all braine sicke and idle Yet must we needs acknowledge some secret in this name We are driuen to it by Exod. 6.3 There the Lord thus speaketh vnto Moses I appeared vnto Abraham to Isaac and to Iacob by the name of a strong omnipotent and all-sufficient God but by my name Iehovah was I not knowne vnto them The secret is thus vnfolded Iehovah this great name Iehovah importeth the eternitie of Gods essence in himselfe that he is c Heb. 13.8 yesterday and to day and the same for euer d Apoc. 1.8 which was which is and which is to come Againe it noteth the existence and perfection of all things in God as from whom all creatures in the world haue their e Act. 17.28 life their motion and their being God is the being of all his creatures not that they are the same that he is but because
great thunder with lightning from heauen in the presence of all the people of God 6. This Law is of all lawes most neccssarie Necessarie for the preseruing and maintayning of discipline both in and without the Church Necessarie to convict man of sinne and to disrobe him of that pride which makes him to presume of his owne naturall strength Necessarie to represse and keepe vnder the obstinate and selfe-willed sinner with feare of punishments Necessarie to informe and instruct the regenerate in the true seruice and worship of God This law of the Lord so far surpassing all other lawes for the excellencie thereof these inhabitants of Iudah did despise they contemned it You see the sinne here laid vnto their charge Contempt of the law of the Lord. They haue despised the law of the Lord. The doctrine arising hence is The contempt of the law of the Lord is a very grieuous sinne This truth will be plaine if you will consider what punishments God in his holy word threatneth and layeth vpon the despisers or contemners of his Sacred Maiestie of his ceremonies of his commandements of his holy word Such despisers or contemners are an abomination to the Lord Prov. 3.32 The Lord will despise them 1. Sam. 2.30 The Lord will scorne them Prov. 3.34 The Lord will bring vpon them terrors consumptions burning agues and sorrow of heart Levit. 26.15 The Lord will send a fire vpon them to deuoure them Amos 2.5 and hauing so done He will laugh at their destruction Prov. 1.26 For this contempt Pharaohs chariots his chosen Captaines and his hoste were couered in the deepe they sanke to the bottome of the Sea as a stone they were all drowned Exod. 15.4 5. For this contempt Saul was reiected from being King ouer Israel he became his owne executioner he fell vpon his owne sword 1. Sam. 31.4 For this contempt Salomons kingdome was i 1. King 11.11 12. to be rent from him and to be giuen to his seruant it was accomplished in his sonnes dayes in the dayes of Rehoboā the Israelites made vnto themselues a new King euen Ieroboam sonne of Nebat 1. Kings 12.20 What was it but this contempt that brought k 2. Chr. 28.13 ruine to the state of Ahaz What but this contempt hath brought to nought many ancient and flourishing kingdomes and nations What else hath laid their honor in the dust Infinite should I be would I produce all that is deliuered in the Sacred Scriptures concerning this contempt of the Lord and his holy lawes The litle which I haue already brought out of that invaluable treasurie may serue for the establishment of my propounded doctrine namely that The contempt of the law of the Lord is a very grieuous sinne You see the doctrine Let vs now make some vse of it to our selues Is it true beloued Is it a grieuous sinne to despise the law of the Lord Let this be a motiue to vs to gage the very depth and bottome of our hearts there to see whether we haue sinned this sinne whether we haue carried our selues contemptuously towards the law of the Lord. Can we say concerning this law of the Lord as that sweet singer of Israel that holy man of God King Dauid once said that we haue not l Psal 119.61 forgotten it that we haue not m vers 51. declined from it that we haue n vers 55. kept it that we o vers 113. loue it we p vers 70 174 delight in it our q vers 97. meditation is in it all the day that its better vnto vs then r vers 72. thousands of gold and siluer Can we thus truely say Then doubtlesse are we free from this sinne of Contempt of the law of the Lord. But if we wilfully breake the law of the Lord if we haue no feare nor feeling of the iudgements threatned in that his holy law if we runne on securely in our vngodly courses if we prostitute our selues to all vncleannesse if we be filled with ſ Rom. 1.29 vnrighteousnesse fornication wickednesse couetousnesse maliciousnes if we be puft vp with error murther debate deceit malignitie if wee walke according to the t Ephes 2 2. course of the world in the lusts of our flesh fulfilling the desires of our flesh taking delight in doing the u Galat. 5.19 workes of the flesh then are we out of doubt guilty of this sinne of despising the law of the Lord. Wherefore let vs let euery one of vs enter into the closet of our own hearts examine we our selues how we haue heretofore stood and how we do now stand affected to the law of the Lord. Iudge we our selues that we be not iudged of the Lord condemne we our selues that we be not condemned of the Lord. If we finde our selues hitherto to haue bin x 2. Tim. 2.26 intangled in the snares of Satan to haue fashioned our selues to the manners of this sinfull world to haue spent our dayes in vanities and our nights vpon the beds of wantonnesse without any due regard of Gods holy lawes enacted in the high Court of Heauen to the contrary our best way will be to betake our selues to the throne of mercy there to begge of Him that sitteth vpon the throne the grace of vnfeined repentance that sorrowing with a godly sorrow for our sinnes past for our rebellion and disobedience to the law of the Lord expressed in the wicked conuersation of our fore-passed liues we may now at length become new creatures creatures of new hearts and new spirits resoluing for the time to come to yeeld all obedience to the Law of the Lord to frequent his Sanctuarie where this law is vsually read and expounded to vs that God thereby may bee glorified and our soules saued Thus farre of the sinne of Iudah as it is expressed in the first branch of this third part of my text They haue despised the law of the Lord. The doctrine grounded thereupon was this The contempt of the law of the Lord is a very grieuous sinne The vse made thereof vnto our selues was to stirre vp in vs a desire of conforming our obedience to this law of the Lord. The sinne of Iudah is further expressed in the next clause They haue not kept his Commandements Commandements The word in the originall and Hebrew fountaine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word repeated Psal 119. two and twenty times The Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar Latin and S. Hierome mandata iust as we do mandates or commandements Tremellius and Iunius haue statuta statutes some haue Ceremonias Ceremonies which soeuer of these translations we receiue it will be consonant to the analogie of faith and the precedent clause For whosoeuer despiseth the law of the Lord he obserueth not his ceremonies he keepeth not his statutes he keepeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mandats or commandements So this clause is but an exposition of the former
it were in a sleepe without molestation he burieth the vnruly affections of his will and spendeth the remainder of his abode here in the exercises of sweete humilitie Thus shall the man be blessed that is obedient to the Commandements of the Lord his God It is said of the just Psal 112.6 In memoria aeterna erit iustus The iust shall be in euerlasting memorie It may bee likewise said of the obedient In memoria aeterna erit obediens The obedient shall be in euerlasting memorie The Rechabites shall neuer want a testimonie of their obediēce vnlesse the booke of Ieremy the Prophet be againe cut with a pen-knife and burnt as in the dayes of q Ierem. 36.23 Zedechias Ionadab their Father commaunded them to drinke no Wine and for that commaundements sake they would drinke none they nor their wiues nor their sonnes nor their daughters Iere. 35.8 A worthy patterne of obedience God himselfe commends it and obiects it for a reproofe of the disobedience of his owne people the inhabitants of Iudah For vers 13. Thus sayth the Lord of hosts the God of Israel Goe and tell the men of Iudah and inhabitants of Ierusalem The words of Ionadab the sonne of Rechab that he commanded his sonnes not to drinke wine are performed for vnto this day they drinke none but obey their fathers commaundement Notwithstanding I haue spoken vnto you rising early and speaking but yee hearkened not vnto me This complaint of the Lord is redoubled vers 16. The sonnes of Ionadab the sonne of Rechab haue performed the commaundement of their Father which he commaunded but this people hath not hearkened vnto me May not the Lord now as iustly twit vs and hit vs in the teeth with this example of the Rechabites He may without doubt The Rechabites kept the commandement of their Father Ionadab a mortall man now dead but we keepe not the commaundements of our Father our heauenly Father Iehovah the immortall and the euerliuing God Beloued let vs remember it Disobedience hath neuer yet escaped the hands of Almightie God It cast r Gen. 3.22 Adam and Eue out of Paradise ſ Gen. 19.26 Lots wife out of her life and nature too t Num. 16.32 Dathan and Abiram into the mouth of the earth u 1. Sam. 15.23 Saul out of his kingdome x Ion. 1.15 Ionas out of the ship the children of Israel out of their natiue soyle yea and from the naturall roote which bare them whereof there is no other reason giuen but their disobedience Iere. 35.17 I haue spoken vnto them but they haue not heard I haue called vnto them but they haue not answered Is not the case iust ours God hath spoken vnto vs but we haue not heard him he hath called vs but we haue not answered him He hath called vs per beneficia by his benefits but we haue not answered him per y Hugo Card. in Ierem. 35. gratitudinem by our thankefulnesse he hath called vs per flagella by his chastisements and scourges but wee haue not answered him per patientiam correctionem by our patience and amendment he hath called vs per exempla by examples but we haue not answered him per imitationem by our imitation he hath called vs per praedicatores by his Preachers but we haue not answered him per obedientiam by our obedience to his word preached He hath spoken to vs but we haue not heard him he hath called vs but we haue not answered him Men and brethren what shall we doe When a multitude of Iewes pricked in the heart at the preaching of Peter thus bespake Peter and his fellow Apostles Men and brethren what shall we doe Peters answere for himselfe and the rest was Repent Act. 2.38 This same Repent is the best lesson that we can learne We haue not kept the commandements of the Lord our God we daily transgresse them and hereby are Heauen gates fast shut against vs. The onely way for vs to haue them againe opened is to Repent Repentance is the most soueraigne medicine that we can apply to the bitter wounds made in our soules through the sting of sinne Oh! Let vs not deferre and put off this necessarie cure One hath said very well z Diez Loco de poenitentia Qui veniam per poenitentiam repromisit diem crastinam ad poenitentiam non promisit He that hath promised pardon to vs if wee Repent hath not promised vs that to morrow wee shall repent Wherefore let vs laying aside all excuses delayes and prolonging of the time let vs euen this day while it is called to day with touched hearts and consciences resolue vpon Repentance Let vs euen now haue setled purposes and willing minds to forsake all sinne and to turne to the Lord our God this will be a good beginning of true conuersion and Repentance Let vs follow it with perseuerance Let not any idle sports let not any houses of misrule or disorder keepe vs from the Church and this place of sound instruction Here shall wee all be taught of God and by the mightie opperation of his holy Spirit shall be enabled to loue his holy Lawes and in some measure to keepe his commaundements that passing the remainder of our dayes in this land of our soiournings in all possible obedience to his holy Lawes and Commaundements we may at length be translated into that better Countrey that Heauenly one that cittie of God wherein our eldest brother and sole Sauiour Iesus Christ hath prouided places for vs that where he is there may we be also THE VI. LECTVRE AMOS 2.4 And their lyes caused them to erre after the which their fathers haue walked IN my last Sermon I began the exposition of the third part of this prophecie against Iudah and passed ouer the two first branches You then heard the people of Iudah reproued for contempt and rebellion Contempt of the law of the Lord and rebellion against his commandements They haue despised the law of the Lord they haue not kept his commandements What! Iudah Iudah a Lament 2.1 the daughter of Sion she that was great among the Nations and b Lam. 1.1 a Princesse among the Prouinces Iudah That was the Lords c Esai 19.25 inheritance the Lords d Exod. 19.5 peculiar the Lords e Psal 114.2 Sanctuarie the f Esai 61.9 blessed seed of the Lord the g Esai 5.7 plant of the Lords pleasure Iudah to whom the h Rom. 3.2 oracles of God were committed is Iudah become rebellious Hath Iudah despised the law of the Lord Hath not Iudah kept his commandements What may be the reason of it The reason followeth in my Text Their lyes caused them to erre after the which their fathers haue walked In steed of lyes the vulgar Latin hath Idola Idols So hath S. Hierome Deceperunt eos Idola eorum their Idols haue deceiued them What Idols Euen such as their fathers followed while they
seemeth good to vs as we haue done we and our Fathers our Kings and Princes before vs sâ— will we doe We will perseuere in the Religion professed by our Fathers and reviued in Queene Maries dayes For so long as that religion was on foote we had plentie of victuals we were well we saw no euill Wâ—etched men and women as many of you as are thus wilfully addicted to the superstition of popery take you heed that the words of the Lord Esa 6.10 giuen in charge to the Prophet to be conueyed to the Iewes be not in euerie poynt appliable vnto you Make the heart of this people fat make their eares heauy shut their eyes lest they see with their eyes and heare with their eares vnderstand with their heart and convert and be healed Will the u Ierem. 13.23 Aethiopian change his skin or the Leopard his spots Then will our countrymen of the popish sect change from the religion of their forefathers Their firme resolution to liue and dye in the religion of their fathers is made apparant by their x An. D. 1603. supplication to the most puissant Prince and orient Monarch our gracious Lord King IAMES one branch whereof is this We request no more fauour at your Graces hands then that we may securely professe that Catholike religion which all your happy predecessors professed from Donaldus the first converted vnto your Maiesties peerelesse mother To this purpose doth y Preface to the King before his Survey Dr Kellison recite vnto the KING a long catalogue of his noble Predecessors to moue him if possible to embrace their Religion But God his holy name be blessed for it all in vaine When Fridericke the IV. Elector of the Sacred Romane Empire and Count Palatine of the Rhene was by a certaine Prince aduised for his religion to follow the example of his Father Lewis his z Polan com in Ezech. 20. answer was In religions non parentum non maiorum exempla sequenda sed tantum voluntas Dei In religion we are to follow not the examples of our Parents or our ancestors but onely the will of God And for this resolution he alleaged the fore-cited testimonie of the Lord out of the 20. of Ezechiel Walke yee not in the statutes of your fathers neither obserue their iudgements nor defile your selues with their Idols I am the Lord your God walke yee in my statutes I doubt not but that our gracious Soueraigne King IAMES hath euer had and will haue a like answer in readinesse to stop the mouths of Kellison and all others who haue dared or shall attempt to moue his royall Maiestie for his religion to be like his predecessors God giue our King the heart of a Iosh 24.15 Ioshua a heart stedfast and vnmoueable in the true seruice of the Lord our God Though some of his Predecessors haue bin deceiued to fall downe before the beast in the Apocalyps and to worship his image yet good God so guide our King and blesse him with a religious people that He and we and his people may now and euermore feare thee and serue thee in sinceritie and truth to the glory of thy great name and the saluation of our owne soules through Iesus Christ our Lord. THE VII LECTVRE AMOS 2.5 But I will send a fire vpon Iudah and it shall deuoure the palaces of Ierusalem THree former Sermons haue caried me past the preface and the three first parts of this prophecie against Iudah the fourth which is the Commination or Denuntiation of the iudgements of the Lord against Iudah and Ierusalem remaineth to be the subiect of this my present discourse But I will send a fire c. These words are no strangers to you You haue met with them fiue times in the first Chapter and once before in this Their exposition their diuision the Doctrines issuing from them the Vses and applications of the Doctrines haue diuers times from out this place sounded in your eares Yet now the order obserued by the Holy Spirit in deliuering this prophecie so requiring it they are once more to be commended to your religious attentions May it please you therefore to obserue with me three circumstances Quis Quomodo Qui. 1. Quis comminatur Who it is that threatneth to punish It is the Lord. For Thus saith the Lord I will send 2. Quomodo puniet How and by what meanes hee will punish The letter of my text is for fire I will send a fire 3. Qui puniendi Who are to be punished And they are the inhabitants of the Kingdome of Iudah and the chiefe Citie thereof Ierusalem I will send a fire vpon Iudah and it shall deuoure the palaces of Ierusalem In the precedent prophecies the comminations were against the Syrians the Philistines the Tyrians the Edomites the Ammonites and the Moabites all Gentiles and strangers to God but this commination against the Iewes Gods owne friends and children I will send a fire vpon Iudah I Who a Amos 4.13 forme the mountaines and create the winde and declare to man what is his thought and make the morning darknes and tread vpon the high places of the earth I will send I who b Iob 12.14 breake downe and it cannot be built againe who shuts vp a man and there can be no opening I will send I who c Psal 33.9 speakes and it is done who commands and it standeth fast I will send a fire vpon Iudah and it shall deuoure the palaces of Ierusalem This fire which the Lord sendeth vpon Iudah is not so much a fire properly taken as a fire in a figuratiue vnderstanding It betokeneth that desolation which was to betide the kingdome of Iudah and the chiefest Citie thereof Ierusalem from hostile invasion I will send a fire This commination began to be fulfilled in the dayes of Zedechias King of Iudah The historie is very memorable and is briefly yet diligently described in the 2. Chron. 36. and in the 2. Kings 25. and Ierem. 39. 52. In those places you may read how d 2. King 25.1 Nabuchadnezzar King of Babylon came against Ierusalem pitched against it besieged it tooke it You may read how he e vers 6. tooke King Zedechiah prisoner slew his sonnes before his face put out the Kings owne eyes bound him with brasen fetters and carried him away to Babylon you may read how f vers 8. Nebuzaradan Captaine of the guard and chiefe Marshall to the King of Babylon dealt with Ierusalem He g 2. Chro. 36.19 2. Reg. 25.9 brake downe the wall thereof and burnt with fire the house of the Lord the Kings house euery great mans house all the houses and palaces there Say now did it not fall out to Iudah and Ierusalem according to this commination I will send a fire vpon Iudah and it shall deuoure the pallaces of Ierusalem This desolation being thus wrought vpon Iudah and Ierusalem by the Chaldees the Iewes such as
escaped from the sword were carried away to Babylon where they liued in seruitude and bondage to the Kings of Babylon for h threescore 2. Câ—ro 36.21 and ten yeares This was that famous deportation commonly stiled the Captiuitie of Babylon from which vnto CHRIST are numbred Matth. 1. fourteene generations When the yeares of this captiuitie were expired and the Monarchie of Persia was setled vpon King Cyrus King Cyrus stirred vp by the Lord made a proclamation whereby he permitted the Iewes to returne into their country and to i â—â—ra 1.3 reedifie the Temple of the Lord at Ierusalem The Iewes now returned from their captiuitie wherein they liued threescore and ten yeares without a King without a Prince without a sacrifice without an Image without an Ephod without Teraphim as it is witnessed Hos 3.4 could not but with much ioy and great alacritie vnder the gouernment of their new Prince k Ezra 3.2 Zerubbabel sonne of Shealtiel and their new High-Priest Iesbuah sonne of Iozadak betake themselues to the building againe of the Lords house in Ierusalem The building was begun it proceeded but was soone hindred by the decree of l Ezra 4.23 24. 1. â—sar 2.30 Artaxerxes King of Persia So the worke of the house of God at Ierusalem m Ezra 4.24 1. Esar 2.30 ceased for some ten yeares till the second yeare of the raigne of Darius sonne of Histaâ—pes King of Persia by whose gracious n Ezra 6.8 decree for the aduancement of the building the building was againe set on foote and so diligently attended that in the o vers 15. sixth yeare of the raigne of the same King King Darius it was finished as it is deliuered Ezra 6.15 Thus was the house of God the Temple of the Lord in Ierusalem after p Iohan. 2.20 46. yeares consummate and dedicated Now once againe was the Lord of hostes iealous of Ierusalem and for Sion q Zach. 1.14 8.2 with a great iealousie now againe were r Zach. 8.4 5. old men and old women to dwell in Ierusalem and boyes and girles to play in the streets thereof now againe was Ierusalem to be called Å¿ Zach. 8.3 a Citie of truth the mountaine of the Lord of Hostes the holy mountaine and the Iewes which in former times were t Zach. 8.13 a curse among the heathen now became a blessing now againe were they u Zach 8.8 the people of the Lord and the Lord was their God in truth and in righteousnesse Thus were the people of Iudah through God his speciall goodnes blessed with ioy and enlargment for so much we finde registred Zach. 8. What did the people of Iudah for so many streames of Gods bounty deriued vpon them render vnto the Lord their God Did they as meete was x Ps 116.13 14. take vp the cup of saluation did they call vpon the name of the Lord did they pay their vowes vnto the Lord Did they as they were commanded Zach. 8.16 did they speake the truth euery man to his neighbour did they execute the iudgment of truth and peace within their gates did they imagine no euill in their hearts one against another did they loue no false oathes What saith the Prophet Malachie to this He confesseth chap. 2.10 11. that the people of Iudah dealt treacherously euery one against his brother that they violated the couenant of their fathers that they committed abomination in Ierusalem that they prophaned the holinesse of the Lord that they married the daughters of a strange God and chap. 3.5 that they were sorcerers adulterers false swearers oppressors and vers 7. that euen from the dayes of their fathers they departed from the ordinances of the Lord and kept them not Is not enough said against them Then adde yet further they corrupted the Law they contemned the Gospell they beheaded Iohn Baptist they crucified Christ they persecuted the Apostles Impiety of such an height and eleuation could not but presage a fearefull downefall This their downefall is in a figure foretold by the Prophet Zacharie chap. 11.1 2. Open thy dores O Lebanon that the fire may deuoure thy Cedars Howle Firre tree for the Cedar is fallen howle yee Okes of Bashan for the forrest of the vintage is come downe What Zacharie doth in a figure that doth Christ foretell in words proper and significant Luk. 19.42 where beholding the Citie of Ierusalem and weeping ouer it he saith The dayes shall come vpon thee that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on euery side and shall lay thee euen with the ground and thy children with thee and they shall not leaue in thee one stone vpon another This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this vtter desolation of the Citie Ierusalem foretold by Zacharie and by Christ by the one in a figure by the other in plaine termes was brought vpon that stately Citie by Titus sonne of Vespasian after the incarnation of Christ threescore and eleuen yeares as Genebrard threescore and twelue as Funccius threescore and thirteen as y Pedro Mexia in vitis Imperat. in Vespasiano pag. 126. others in the second yeare of the Emperor Vespasian It was besieged for the space of fiue moneths in which time there passed many assaults many skirmishes much slaughter with wonderfull obstinacie and resolution The famine meane while afflicting the Citie was such as no historie can parallell When their ordinarie sustenance was spent the flesh of z Pedro Mexia ibid. horses asses dogs cats rats snakes adders seemed good vnto their tasts When this foode failed they were driuen to eat euen those things which vnreasonable creatures will not eat a Famâ— impellebantur vt vel equâ—rum lora suos baltheos calceos coria câ—mederent PoÌ„tan Bibliothec. Conc. Tom. 4. ad Domin 10. Trinit Of their lether lether bridles lether girdles lether shoes and the like they made for themselues meate b Fame impellebantur vt comederent stercora beum quodcunque stereus reperiebatur illiuâ— partum pâ—ndus quatâ—or nummis veâ—debatur PoÌ„t ibid. Oxe dunge was a precious dish vnto them Purgamenta olerum the shreddings of pot-hearbs cast out trodden vnder foote and withered were taken vp againe for nourishment c Egesippus de exciâ—io Hieroslym lib. 5. c. 21. Miserabilis cibus esca lachrymabilis Here was miserable meat lamentable foode yet would the childe d Rapiebant parentibus filij parentes filijs de ipsis fanâ—â—bus câ—bâ—s proferebatur Egesip ibid. snatch it from his parent and the parent from his childe euen from out his iawes Plerisque etiam vomitus esca fuit saith Egesippus some to prolong their liues would eat vp that which others had vomited Among many other accidents in this famine at Ierusalem one is so memorable that I cannot well passe it ouer e De bello Iudaico lib. 7. cap. 18. Iosephus an eye-witnes of this
the poore whatsoeuer he be The commandement concerning him is Levit. 25.35 If thy brother be waxen poore and fallen into decay with thee then thou shalt relieue him yea though he be a stranger or a soiourner It is repeated Deut. 15.7 If there be among you a poore man thou shalt not harden thine heart nor shut thine hand from him But f Deut. 15.11 Matth. 5.42 Luc. 6.34 thou shalt open thine hand wide vnto him and shalt lend him g vers 8. sufficient for his neede Such is the commandement Doe men regard it Doe they not rather harden their hearts and shut their hands against the poore Do they not h Prou. 22.22 rob them i Ezech. 22.29 vexe them k Amos 4.1 oppresse them crush them Doe they not euen now as bad as the Israeliâ—es in my text did Do they not sell the poore for siluer for shoes for a trifle Doe they not euen now pant after the dust of the earth on the head of the poore If they doe so the Lord is ready to doe them right and to punish such as oppresse them For so much God vndertaketh Amos 4.2 where to such as oppresse the poore and crush the needie the Lord God hath sworne by his holinesse that loe the dayes shall come vpon them wherein he will take them away with hookes and their posteritie with fish-hookes This Salomon by the spirit full well knew and therefore Prou. 22.22 aduising vs not to robbe the poore brings this for a motiue vers 23. The Lord will plead the cause of the poore and will spoyle the soule of those that spoyle them And chap. 23.11 disswading vs from wronging of the poore he brings the like motiue Their redeemer is mighty hee shall plead their cause with you You see now God pleadeth the cause of the poore whatsoeuer he be But against whom doth he plead it My doctrine saith the Cruell the Couetous and Oppressors These are they whom the holy Spirit in this place taxeth Their cruelty and couetousnes were touched vers the 6. They sold the righteous the poore This was Cruelty They sold them for siluer and for shoes this was Couetousnesse Those two Cruelty and Couetousnes ioyned togither make Oppression which is the sinne reproued in the beginning of this 7. verse They pant after the dust of the earth on the head of the poore With these the Cruell the Couetous and Oppressors the Lord hath a l Hos 4.1 controuersie against these hee m Micah 6.2 pleadeth First He pleadeth against the Cruell Against the Chaldeans Esai 47.5 6. Sit thou silent and get thee into darknes O daughter of the Chaldeans thou shalt be no more called the Lady of kingdomes For thou didst shew my people no mercy thou hast very heauily laid the yoke vpon them Secondly He pleadeth against the Couetous Against the men of Iudah Esai 3.14 15. Yee haue eaten vp the vineyard the spoyle of the poore is in your houses What meane ye that ye beat my people to peeces and grinde the faces of the poore Thirdly He pleadeth against the Oppressors Against the heads of Israel Micah 3.3 Ye eat the flesh of my people and flay their skin from off them yee breake their bones and chop them in pieces as for the pot as flesh within the cauldron Thus far of the doctrine God pleadeth the cause of the poore against the cruell the couetous and oppressors Now let vs see what benefit we may make hereof vnto our selues for our further instruction and the amendment of our liues First Doth God plead the cause of the poore against the cruell the couetous oppressors This may serue to reproue the cruel the couetous the oppressors of this age With vs now it is as once it was with the state of Israel Cruelty and Couetousnesse much worse then nettles and brambles haue ouer-run our land These two Cruelty and Couetousnesse that boundlesse this vnsatiable like the two daughters of the horsleech Prov. 30.15 haue bin so long vsed to cry Giue Giue that they will neuer be brought to say It is enough The first borne of these two Cruelty and Couetousnes is Oppression that loud-crying sinne vnder which this our land in euery corner almost groneth and shee hath her mates too Vsurie and Extortion All these Crueltie Couetousnesse Oppression Vsurie and Extortion walke hand in hand and seeke about like that n 1. Pet. 5.8 roaring Lyon the Deuill of whom they are begotten whom they may deuoure Many God knowes they haue deuoured already but that contents them not Dearely beloued how shall I worke in you a loathing a detestation of these foule sins Can I do it better then by setting before your eyes the deformitie and vglines of the men in whom they raigne And who are they will you haue their character and picture It is drawne by Salomon Prou. 30.14 There is saith he a generation a generation of men whose teeth are as swords and their o Iob 29.17 iawes as kniues to deuoure the poore from off the earth and the needie from among men They are as Dauids Lyons Psal 57.4 Their teeth are speares and arrowes and their tongue a sharpe sword They are as the kine of Bashan Amos 4.1 Oppressors of the poore crushers of the needy See you not in the shape of men Monsters Kine Lyons with teeth like speares and arrowes with iawes like kniues with tongues like swords Will you yet conuerse with them will you haue any further fellowship any further acquaintance with them You will say How shall we shun them vnlesse we more particularly know who they are Behold therefore a Catalogue of them out of a p Râ—inold vpon Obadiah pag. 84. learned and iudicious Diuine They are such as eat and deuoure vs vp with Vsurie such as spoile vs by monopolies by engrossing by false wares by subtile bargainâ—s such as wrong vs by enclosing of Commons such as wring vs by enhaunsing of rents such as rob the Church in pulling away the maintenance of the Ministers thereof in possessing their right in appropriating or deteining their tithes such as thrust husbandmen out of their liuings in their steed place a shepheard with his dog such as ioyne q Esa 5.8 house to house land to land liuing to liuing as though they meant aloâ—e to liue vpon the earth These are they whose character and picture I but now shewed vnto you men will you call them men nay monsters of men kine of Bashan Lyons whose teeth iawes and tongues are as speares and arrowes and kniues and swords to eate deuoure the needy and the poore These are they whom you commonly call deuouring Caterpillers greedie Cormâ—rants cruell Cambals and not amisse So vnsatiable are they and such merci-lesse man-eaters hated of all good people and r Psal 5.6 abhorred of God What can be the end of these men Shall not the day come wherein dogs shall licke their bloud as once
they did the bloud of Ahab 1. Kin. 22.38 or the fowles of heauen shall feed on their carkasses as they once did on the carkasses of those of Ahabs house that died in the field 1. King 21.24 Or the ground shall cleaue asunder and swallow them vp aliue as once it did Dathan and Abiram and the rest that perished in the Å¿ Iud. ver 11. gaine-saying of Corah Num. 16.32 But say they are visited t Num. 16.29 after the visitation of other men say they dye the common death of all men say they seeme to dye the u Num. 23.10 death of the righteous x Gen. 35.29 full of dayes and in peace to goe downe into their graues yet behold there is a day to come and come it shall vpon them y 2. Pet. 3.20 the day of the Lord that day wherein the heauens shall passe away with a great noyse and the elements shall melt with feruent heat the earth also the works that are therein shall be burnt vp At that day shall these men men of z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psâ—â— 5.7 blood bloud-thirstie and cruell men standing among the Goats before the tribunall of the great Iudge receiue that sentence of damnation Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels There is no evasion for them For if by that sentence they are damned who haue not done the works of Mercy Rainold vpon Obadiah p. 85. much more shall they be damned who haue acted the workes of Crueltie if by that sentence they are damned who haue not succoured and releiued the poore much more shall they be damned who haue oppressed and crushed the poore That sentence thus proceedeth a Mat. 25.41 Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels For I was an hungred and yee gaue me no meat I was thirstie and yee gaue me no drinke I was a stranger and yee tooke mee not in naked and yee clothed me not sicke and in prison and ye visited me not O then how fearefull how lamentable shall their case be against whom the Iudge may thus proceed in sentence Depart from me ye cursed into euerlasting fire prepared for the Deuill and his Angels For I had meat and by force you tooke it from me I had drinke and you spoyled me of it I had a house and you thrust me out of it I had clothes and you pulled them from my backe I was in health and yee droue me into sicknesse I was at libertie and you imprisoned me O that we were wise to consider this while it is time b Mathes in Mat. 25.42 Nam si isti paenas luent qui proximo suppetias non tulerunt quid fiet de istis qui miserum insuper expiliârunt despoliârunt If they who helpe not their poore and needie neighbours shall eternally be burnt in Hell fire much more shall they be there burnt who robbe and spoyle their poore and needie neighbours who like the Israelites in my text doe sell the righteous for siluer and the poore for a paire of shoes and doe pant after the dust of the earah on the head of their poore brethren What shall I say more to such I can onely wish that some remorse and penitencie may bee wrought in their hearts through the remembrance of my present doctrine God pleadeth the cause of the poore against the cruell the couetous and oppressours Is it so Then in the second place may this doctrine serue for the consolation or comfort of the poore and needie who now lie groaning vnder the tyrannie of the cruell and couetous oppressours of this age God c Prou. 22.23 pleads their cause God is their d Prou. 23.11 Redeemer God righteth their wrongs God spoyleth their spoylers God takes the care God takes the tuition of them May they not well be comforted Heare ye then yee that are poore and needie e â—sa 35.3 Let your weake hands be strengthened let your feeble knees be confirmed f Ver. 4. Be yee strong feare not Behold your God will come with vengeance your God will come with recompence hee will come in due time and will deliuer you from out the pawes of the bloud-thirstie and cruell man Though yee be scorned of the world and pointed at with the finger and triumphed ouer by such as tread you vnderfoot yet comfort your selues in this your affliction God pleads your cause I speake not this to giue encouragement or comfort to such of the poore as are prophane and wicked They can make no claime to Gods protection The stranger that behaueth himselfe more proudly then he would at home in his owne Country and among his friends he is out of Gods protection The widdow that plaieth as g Sâ—rm 73. vpon Deutron pag. 450. Calvin speaketh the she-Deuill that troubleth vexeth her neighbours with whom there is more to doe then with many a man shee is out of Gods protection The fatherlesse-childe that giues himselfe to naughtinesse shakes of the yoke of pietie becomes an vnthrift in spite of God and the world he is out of Gods protection The poore whosoeuer they be that h Psal 54.3 haue not the feare of God before their eyes that are giuen ouer to worke wickednesse and that greedilie that lie wallowing in sensualitie in wantonnesse in drunkennesse in any filthinesse they are all out of Gods protection I speake onely to comfort the stranger the widdow the fatherlesse child euery poore soule that is religious and godly such as i â—om 12.18 liue peaceably with all men such as are truely distâ—essed before the Lord such as k Iames 4.10 1. Pâ—t 5.6 humble themselues vnder the mightie hand of God such as l 1 Pet. 5.7 cast all their cares and sowrowes vpon the Lord. Such are the poore that may receiue true comfort from my propounded doctrine God pleadeth the cause of the poore against the cruell the couetous and oppressours We haue not yet done with oppressours the holy Ghost will not so let them goe They are further described vnto vs in the next clause They turne aside the way of the meeke For the meeke the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word Psal 10.17 is rendred in our new translation the humble So it is translated by the m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seauentie and the vulgar n Humilium Interpreter Some translate it the poore some the miserable some the afflicted The originall word well beareth euery of these significations the meeke the humble the poore the miserable the afflicted The way of these men may here be taken properly or figuratiuely If it be taken properly then we are here to vnderstand that the richer sort of the Israelites did make the poore to turne aside out of their way to give them place or did make the poore euen for feare of them
on the head of the poore vers 7. They were calumniators false accusers of their needie brethren they turned aside they peruerted the way of the meeke in the same verse Now are the barres and bounds of all shame broken now are the raines of all modestie let loose giuen vp to their vile affections they feare not to commit detestable Incâ—st For A man and his father will goe in vnto the same maide to prophane my holy name Before we enter into a particular discourse of that abhominable sinne wherewith the people of Israell are in this text charged it will not be amisse to take a briefe view of the words as here they lie A man and his Father that is A sonne and his Father The originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a man for it the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vulgar Latin Filius A sonne A sonne and his Father will goe in The vulgar Interpreter hath Iêrunt haue gone the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did goe in The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will goe It is very familiar with the Hebrewes to put one tense for another the future for the present the time to come for the time that is instant An instance hereof we haue Psal 1.2 There it s spoken of the blessed man He a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall meditate in the law of the Lord day and night He shall meditate so goeth the text the meaning is he doth meditate Blessed is the man that doth meditate in the Law of the Lord day and night In Psal 2.1 it is spoken of Christs enemies they b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall imagine a vaine thing They shall imagine so goeth the text the meaning is they doe imagine Why doe the Heathen rage and the people imagine a vaine thing In Psal 5.3 The Prophet Dauid earnest and vehement in Prayer thus speaketh of himselfe In the morning will I pray vnto thee c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pray vnto thee so goeth the text the meaning is I doe pray vnto thee My voyce shalt thou heare in the morning O Lord in the morning doe I direct my prayer vnto thee It is the very Hebraisme that we haue in my text A man and his father d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will goe in vnto a maid to prophane my holy name They will goe in it is the letter of my text the meaning is that resolutely without shame without feare They goe in or they vse to goe in Doe they vse to go in Then may each reading be admitted they haue gone in they did goe in they doe goe in they will goe in A man and his father will goe in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto a maide What maid any maide No. But a knowne maid a certaine maide So much is implyed by the Hebrew Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here is connotatiue or discretiue The Greekes say distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same maide Our now English so readeth it and well For so the sense of this place requireth A man and his Father will goe in vnto the same maide By this maide S. Hierome vnderstandeth the sonnes wife or the fathers wife so doe others also as Ribera obserueth Mercer of late the Kings professour of the Hebrew tongue in the Vniuersitie of Paris by this maide vnderstandeth one that is affianced or betrothed to either the sonne or the father Of like minde is Arias Montanus By this maide saith he we vnderstand non meretricem not a common strumpet one that makes gaine by the prostitution and abuse of her bodie sed viro sponsam but one that is betrothed to a man aut certè nubilem or at lest one that is marriageable and is in her fathers house appointed for wedlocke Some are of opinion that by this maide you may vnderstand any maide the daughter of any other man to whom yet this man and his father vse to resort to satisfie their lusts Now if we will collect as Montanus doth the Father knew his owne daughter his sonne knew the same though she were to him his sister or the father knew his sonnes wife his daughter in law or the sonne knew his fathers wife his mother in law or both the father and the sonne were naught with some other mans daughter or all these wickednesses were in that corrupt state of Israell vsually acted Of that state we may say with Brentius Qualis pater talis filius pater fornicatur filius scortatur pater adulterium committit filius incestum pater libidinem exercet prohibitam filius turpem sequitur luxum It is a fathers part by his example of chast liuing to invite his sonne to chastitie With these Israelites there was no rule so good obserued Here was like father like sonne the father a fornicator the sonne a drabber the father an adulterer the sonne incestuous the father delighting in vnlawfull lust the sonne wallowing in sensualitie yea the father and the sonne did oftentimes fasten their impure and vnchast loue vpon the same maide which is the very thing avowed in my text A man and his father will goe in vnto the same maide It followeth To profane my holy Name What Did this man and his father goe in vnto the same maide with a minde to prophane Gods holy Name was this their end No doubtlesse it was not their end Their end was to enioy their carnall pleasures And yet it s here expressely said they did it to profane Gods holy Name For the remoouing of this scruple that old Canon of an auncient e Chrysostom Father will serue It is proper to the Scripture to put that for a cause which indeed belongeth to the event Ribera thus explicats it It is the manner of the Scripture sometime so to speake as if it considered onely what a man doth and not at all with what mind he doth it as if it onely considered what men doe vulgarly and vsually collect and iudge of any action by the event therof For the Scripture many times speaketh as the custome of the common people is This rule the Iesuite f Tom. 4. p. 654. Pererius in his Comment vpon Genes chap. 43.6 thus plainely deliuereth When vpon the deed of any one any thing falleth out besides the purpose and will of the doer it is commonly beleeued and said to be done as if the doer had of purpose willed it Will you haue this rule made plaine by examples Then thus A man sinneth His sinne draweth vpon him the losse destruction of his owne soule Now he that sinneth doth not intend any such matter hee intends not the losse or destruction of his owne soule Yet because he doth that from whence followeth the losse and destruction of his soule he is said to will and seeke the perdition of his owne soule This Canon rightly vnderstood much helpeth for the explanation of diuers Scripture places In g Hebr.
such varietie of statures in the world may be to let vs vnderstand that a mans stature of it selfe is not to be reckoned as a part of his felicitie or glory For if a great and a goodly stature be as common nay more common to the wicked then to the godly as S. Austin seemes to proue De Civit. Dei lib. 15. cap. 9. why should a godly man boast himselfe of his great and goodly stature Especially sith for the most part men that are conspicuous for their elegant and well featured bodies are defectiue for vnderstanding wisedome and pietie Baruch obserues it Chap. 3. ver 26.27.28 There were sayth he Gyants famous from the beginning that were of so great stature and so expert in warre Those did not the Lord choose neither gaue he the way of knowledge vnto them But they were destroyed because they had no wisedome and perished thorow their owne foolishnesse His obseruation is there were gyants men of great stature yet were they without knowledge without wisedome Great men and yet fooles Whereas pumiliones dwarfs little men men of very little stature sometime scarse a cubite high doe excell in fortitude vnderstanding and wisedome as the but now cited Franzius hath noted Tydeus corpore animo Hercules It s an old prouerbe Tydeus was a man of very little stature but as Menander the Historian sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was Hercules for his minde The prouerbe appliable to such as being of little stature are of an vndaunted courage sheweth that many a little man is such Many a man of little stature is of the liuelier wit So it pleaseth God our most wise and prouident God to temper the gifts of the bodie and minde in men of diuers statures He doth not alwayes giue all to one but for the most part he recompenseth the defects of the body with the endowments of the minde Giue me the endowments of the mind what care I for the stature of my bodie Aequè enim brevis longus viuit sayth Musculus Comment in Matth. 6. As long liues the short man as the tall man Nihil detrimenti habet brevis statura nec plus aliquid habet longa The short stature hath no losse neither hath the long stature any aduantage for Heauenly affaires Be my stature what it will let me be transformed by the r Rom. 12.2 renuing of my mind I am well For so shall I proue what is that good that acceptable and perfect will of God which is our ſ 1. Thes 4.3 sanctification Blessed is that man whatsoeuer his stature be that shall be so transformed by the renuing of his mind that he may proue what is that good that acceptable and perfect will of God which is his sanctification I haue stood long vpon the second part of this verse the description of the Amorites the time requireth that I goe on with the third part It is the explication or the amplification of the ruine of the Amorites The words are Yet I destroyed his fruit from aboue and his rootes from beneath The words are prouerbiall they are figuratiue they are metaphoricall I destroyed his fruit from aboue and his rootes from beneath The meaning is exterminavi eum totum t Drusius quantus quantus erat I haue wholy cast him out I haue vtterly destroyed him The like phrase we meet with Iob 18.16 It s there said of the wicked man His rootes shall be dried vp beneath and aboue shall his branch be cut off The comparison stands betweene a wicked man and a dry tree A dry tree may seeme to be firmely rooted and may haue faire and wide spreading bowes when its good for nothing but to be cut downe and cast into the fire So it is with the wicked man All his pompe all his power all his excellencie all his honor all his glory which are to him as the fruit and the rootes are vnto a tree shall more then suffer an Eclipse they shall vtterly vanish His roots shall be dried vp beneath and aboue shall his branches be cut off I cannot giue you an easier or plainer exposition of the Allegorie then Bildad the Shuhite doth in the same chapter of the booke of Iob and the verse following His remembrance shall perish from the earth and he shall haue no name in the street He shall haue no name in the street What 's that It s this His old friends and acquaintance shall not so much as speake of him but to vilifie him as to say He was a wicked wretch an adulterer an vsurer a thiefe a drunkard a slanderer a swearer a blasphemer a man that neither feared God nor loued his neighbour Vpon such a man the wicked man Salomon hath passed his censure Prov. 2.22 He shall be cut off from the earth he shall be rooted out of it This also may serue for an exposition of the Allegorie His rootes shall be dried vp beneath and aboue shall his branch be cut off The like Allegorie you see is in my text I destroyed his fruit from aboue and his rootes from beneath Fruit and rootes That is saith Lyranus patres filios fathers and their sonnes Paulus de palatio by the fruit and the rootes vnderstandeth viros mulieres parvulos men women and the litle ones The litle ones are the fruit men and women are the roote Albertus Magnus will haue the fruit to be divitias aedificia culturam their riches their buildings their husbandry and the rootes to be tribus familias successionem filiorum nepotum their tribes families kinreds and the succession of their sonnes and nephewes Arias Montanus takes the fruit and the rootes to signifie omnem illius gentis familiam posteritatemque all the linage of that nation and their posteritie I passe by other like interpretations these few may giue vs the true meaning of the words we haue in hand The words are an explication or rather an amplification of the first part of this verse concerning the destruction of the Amorites There the Lord saith I destroyed the Amorite before them here he saith I destroyed his fruit from aboue and his roots from beneath From hence we know that it was not any gentle stripe which the Amorites receiued not any light incisiō not any small wound but that it was their extermination their contrition their vniuersall ouerthrow their vtter ruine Fruit and root Prince and subiect Parents and children old and yong they were all destroyed For thus saith the Lord I destroyed their fruit from aboue and their roote from beneath But when did this great destruction befall the Amorites It befell them in the dayes of Moses when the Lord deliuered ouer into the hands of Israel t Deut. 2.33 Sihon King of the Amorites and Og the King of Bashan Then did Israel smite both those Kings u Num. 21.34 Deut. 3.3 Sihon King of the Amorites and Og the King of Bashan Them they smote with the edge of the
I deliuer in this position The ministerie of the word of God freely exercised in any nation is to that nation a blessing of an inestimable value I neede not be long in the proofe of this truth you already giue your assent vnto it The word of God it s a Iewell then which nothing is more precious vnto which any thing else compared is but drosse by which any thing else tryed is found lighter then vanitie it s a trumpet wherby we are called from the slippery paths of sinne into the way of Godlinesse It s a lampe vnto our feete it s a light vnto our paths Psal 119.105 It s the g Matth. 4.4 Luk. 4.4 Ierem. 15.16 Ezech. 3.3 Revel 10.9 Ezech. 2.8 Wisd 16.26 foode of our soules by it our soules do liue Deut. 8.3 It s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 1.23 incorruptible seede Seede committed to the earth taketh roote groweth vp blossometh and beareth fruit So is it with the word of God If it be sowen in your hearts and there take roote it will grow vp blossome and beare fruit vnto eternall life In which respect S. Iames chap. 1.21 calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted word engrafted in your hearts able to saue your soules Sith the word of God is such doth it not follow of necessitie that the ministerie of it freely exercised in any Nation will be to that Nation a blessing of an inestimable value Can it be denyed The Prophet Esay chap. 52.7 with admiration auoucheth it How beautifull vpon the mountaines are the h Nahum 1.15 feete of him that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth saluation that saith vnto Zion Thy God reigneth S. Paul is so resolued vpon the certainty of this truth that Rom. 10.15 he resumeth the words of the Prophet How beautifull are the feete of them that preach the Gospell of peace and bring glad tidings of good things Conferre we these two places one with the other that of Esay with this of Paul and we shall behold a heape of blessings showring downe vpon them to whom God sendeth the ministers of his Gospell for they bring with them the word of saluation the doctrine of peace the doctrine of good things and the doctrine of the kingdome Such is the Gospell of Christ First it is the word of saluation The Gospell of Christ is called the word of saluation first because it is the power of God vnto saluation as S. Paul speaketh Rom. 1.16 It is the power of God vnto saluation that is it is the instrument of the power of God or it is the powerfull instrument of God which he vseth to bring men vnto saluation And secondly because it teacheth vs concerning the author of our Saluation euen Christ Iesus An Angell of the Lord appeared vnto Ioseph in a dreame and saith vnto him Ioseph the sonne of Dauid feare not to take vnto thee Mary thy wife for that which is conceiued in her is of the Holy Ghost And she shall bring forth a sonne and thou shalt call his name i Luk 1.31 Iesus for he shall saue his people from their sinnes Matth. 1.21 He shall saue his people that is he shall be their Sauiour Iesus he is the Sauiour of his people merito efficacia by merit and by efficacie By merit because he hath by his death purchased for his people for all the elect the remission of their sinnes and the donation of the holy Spirit and life eternall And by efficacie because by the Holy Spirit and by the preaching of the Gospell he worketh in the elect true faith by which they doe not onely lay hold on the merit of Christ in the promise of the Gospell but also they studie to serue God according to his holy commandements An Angell of the Lord relating the natiuitie of Christ vnto the Shepheards Luk 2.10 11. saith vnto them Feare not For I bring you glad tidings of great ioy which shall be to all people For vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord. Vnto you is borne a Sauiour where you haue what you are to beleeue of the Natiuitie of Christ He is borne a Sauiour vnto you Vnto you not onely to those shepheards to whom this Angell of the Lord speakes the words but vnto you Vnto you not only to Peter and Paul and some other of Christs Apostles and Disciples of old but vnto you vnto you vnto euery one of you in particular and vnto me When I heare the Angels words Christ is borne a Sauiour vnto you I apply them vnto my selfe and say Christ is borne a Sauiour vnto me In this perswasion and confidence I rest and say with S. Paul Gal. 2.20 I liue yet not I now but Christ liueth in me and that life which I now liue in the flesh I liue by the faith of the Sonne of God who loued me and gaue himselfe for me Christ is borne a Sauiour vnto me Peter filled with the Holy Ghost seales this truth Act. 4.12 There is no Saluation in any other then in the name of Iesus Christ of Nazareth There is no other name vnder Heauen giuen among men whereby we must be saued then the name of Iesus Christ of Nazareth Againe Act. 15.11 he professeth it We beleeue that through the grace of the Lord Iesus Christ we shall be saued It must be our beleefe too if we will be saued We we in particular must beleeue that through the grace of the Lord Iesus we shall be saued We shall be saued What 's that It is in S. Pauls phrase we shall be made aliue 1. Cor. 15.22 As in Adam all dye so in Christ shall all be made aliue St Austine Ep. 157. which is to Optatus doth thus illustrate it Sicut in regno mortis nemo sine Adam ita in regno vitae nemo sine Christo As in the kingdome of death there is no man without Adam so in the kingdome of life there is no man without Christ as by Adam all men were made vnrighteous so by Christ are all men made righteous sicut per Adam omnes mortales in poenâ facti sunt filij seculi ita per Christum omnes immortales in gratiâ fiunt filij Dei As by Adam all men mortall in punishment were made the sonnes of this world so by Christ all men immortall in grace are made the sonnes of God Thus haue I prooued vnto you that the Gospell of Christ is the word of Saluation as well because it is the power of God vnto Saluation as also because it teacheth vs of the author of our Saluation Secondly it is the doctrine of Peace The Gospell of Christ is called the doctrine of peace because the ministers of the Gospell do publish and preach Peace This Peace which they publish and preach is threefold Betweene God and man Man and man Man and himselfe First they preach Peace
properly signifieth to forbid as vpon this place the learned Parisian Professor of the Hebrew tongue Mercer hath obserued So shall the words sound thus You vnthankfull Iâ—raelites you to whom I haue raised vp of your sonnes for Prophets you haue taken vpon you authoritie ouer my Prophets to forbid them to prophesie in my name and to threaten them if they obey you not that it shall fare the worse with them With this exposition agreeth that of Calvin whose note is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my text signifieth Praecipere vel iubere to giue in charge to will or to command vel statuere quùm intercedit publica autoritas to appoint or to ordaine by publike autoritie Hereto assenteth Petrus Lusitanus By the word mandabatis or praecipiebatis which in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee vnderstandeth edicta publica publike edicts or proclamations against such as should dare to preach true doctrine vnto the people So shall the words sound thus You vnthankfull Israelites you to whom I haue raised vp of your sonnes for Prophets you haue not onely in secret corners in your priuate conventicles murmured against repined at or cryed out vpon my Prophets but also by publike order and proclamation you haue enioyned them silence Yee commanded the Prophets saying Prophesie not The Prophets What Prophets We are to distinguish betwixt the Priests of the Sanctuarie and Ieroboams priests betweene Starres in the right hand of Christ fixed in their stations and planets of an vncertaine motion betweene shepheards and hirelings There was an Aaron and there was an Abiram there was a Simon Peter and there was a Simon Magus there was a Iude and there was a Iudas Not euery one that calls himselfe a Prophet is by and by a Prophet for euen the woman Iezebel calleth herselfe a Prophetessâ— Revel 2.20 Baal had his foure hundred and fiftie Prophets not one of them a true Prophet all of them against Elias the Prophet of the Lord 1. Kin. 18.22 Ahab had his foure hundred Prophets not one of them a true Prophet all of them against Micaiah the Prophet of the Lord 1. King 22 6. Against such intruders seducers and lying Prophets we are armed with an admonition from the Lord Ierem. 23.16 There thus saith the Lord of Hosts Hearken not vnto the words of the Prophets that prophesie vnto you they make you vaine they speake a vision of their owne heart and not out of the mouth of the Lord. In this ranke of seducers and lying Prophets I place those vpholders of the man of sinne Priests Iesuites who from the Seminaries beyond the Seas come ouer hither into this our Country here to sowe the seeds of disloyaltie and blinde superstition in the hearts of the people God hath not sent them yet they runne God hath not spoken to them yet they prophecie as Ieremie speaketh of the false Prophets in his dayes chap. 23.21 They prophecie lyes in the Lords name and cry I haue dreamed I haue dreamed vers 25. Dreames they haue but what truth what true vision I answer in the words of Ieremie chap. 14.14 They prophecie vnto you a false vision a divination a thing of naught and the deceit of their owne hearts Their sweet tongues vtter vnto you as deadly poyson as is a Deut. 32.33 the poyson of Dragons or the venome of Aspes They will allure you with plausible notes of Peace Peace But take heede you can expect no peace from them No peace either to the weale publicke or to the priuate conscience of any man Not to the weale publicke for their conspiracies are nefarious and bloody Not to the priuate conscience of any man for to be reconciled to that vnsound Church of theirs the Church of Rome to partake of their formall and counterfeit absolution of sinnes to heare and see their histrionicall Masses to visit the shrines reliques of the dead to say a number of Pater-Nosters or Ave-Maries vpon beads to invocate Saints to adore Images can these or any such forgeries yeeld any peace to a distressed conscience No they cannot Yet care not these false teachers and seducers so they may with such their vntempered morter of vnwritten traditions dawbe vp the walls of their Antichristian synagogue Now will you know what shall be the portion of such intruders seducers and lying Prophets Ieremie will tell you chap. 23. that the Lord is b Ierem. 23.30 31 32. against them that the c v rs 19. whirlewinde of the Lord is gone forth against them in a furie euen a grieuous whiâ—lewinde which shall fall vpon them grieuously that the d vers 20. anger of the Lord shall not returne vntill it haue executed his will vpon them that the Lord will bring vpon them an e vers 40. euerlasting reproch and a perpetuall shame Their cup is tempered with no lesse gall and bitternesse by the Prophet Ezechiel chap. 13. There for following f Ezech. 13.3 their own spirit for resembling g vers 4. the foxes in the deserts for neglecting h vers 5. to goe vp into the gap to make vp the hedge for the house of Israel to stand in the battel in the day of the Lord for seeing i vers 6 7. vaine visions for speaking lying diuinations for building and k vers 10. dawbing vp walls with vntempered morter they are accursed Their curse what for the head thereof and for the foote is full of vnhappinesse It entreth with a Vae prophâ—tis insipientibus woe vnto the foolish Prophets vers 3. and it bids farewell with an Anathema with a cursed excommunication vers 8 9. I am against you saith the Lord God Mine hand shall be vpon you yee shall not be in the assembly of my people yee shall not be written in the writing of the house of Israel ye shall not enter into the land of Israel A heauy sentence Will you haue the plaine meaning of it It s thus The Lord is against all false Prophets He will come vnto battell and will fight against the wicked crue euen with that sharpe two edged sword which proceedeth out of his mouth His hand shall be vpon them for their destruction and ruine They shall not be of the number of Gods elect They shall l Psal 69.28 be blotted out of the booke of the liuing and not be written with the righteous They shall neuer enter into that Celestiall Hierusalem which is aboue and is the habitation of the blessed You haue heard in generall of Prophets true and false I should now speake somewhat more distinctly There are two sorts of false Prophets Some haue no calling at all some haue a calling but without efficacie Of the first sort were these Priests in Iudah who were neither chosen by man nor called of God of whom the Lord complaineth Ierem. 14 14. m Ierem. 14.15 27.15 29.8 9. I sent them not neither haue I commanded them neither
righteous cut off Who euer perished being innocent Or where were the righteous cut off It was Eliphaz his error to collect because Iob was afflicted and that most grieuously that therefore he was to perish or to be cut off vtterly God suffereth not his elect children such as Iob was vtterly to perish or to be cut off He afflicteth them but with a purpose to deliuer them his hand is sometimes vpon them but it is for their good not for their ruine For albeit they may seeme to vs to perish when in the fire of their calamities and trials they are surprised by death yet they perish not the Lord he receiues them into his glory and to a more happy life Wherefore to Eliphaz his question Who euer perished being innocent Or where were the righteous cut off I answer If Eliphaz take the words of perishing and cutting off in the strict sense and properly I answer neuer did the innocent perish neuer was any righteous man cut off But if he take the words in a larger sense for wallowing in miserie or lying in affliction my answer then is the same that S. Gregorie hath lib. 5. Moral cap. 14. Saepè quippe hîc innocentes pereunt recti funditùs delentur Surely here in this world the innocent doe oftentimes perish and the righteous are vtterly cut off sed tamen ad aeternam gloriam pereundo seruantur yet in perishing and in being cut off they are reserued to eternall glory Si nullus innocens periret if no man should perish that is innocent why should the Prophet Esai say chap. 57.1 The righteous perisheth and no man layeth it to heart Si rectos Deus providendo non raperet if God in his prouidence should not take away any righteous man why should the wise man chap. 4.11 say The righteous was speedily taken away lest that wickednesse should alter his vnderstanding or deceit beguile his soule Si iustos animadversio nulla percuteret if no punishment should smite the iust why should S. Peter say 1. Ep. 4 17. The time is that iudgement must begin at the house of God Now dearely beloued sith it may in some sense bee truely said of the man that is innocent that he perisheth and of the righteous man that he is punished is taken away is cut off and of the faithfull of Gods house that iudgement must begin with them let it euer bee our care to esteeme aright of the afflictions of our neighbours and to iudge of them with a righteous iudgment Though they be iudged be plagued be smitten of God it is not for vs slightly to regard them to despise them or to hide our faces from them it is our parts rather to haue a fellow-feeling and a tender compassion of their tryals It were an vnchristian an vncharitable yea a hellish conceit thus to inferre My neighbour such a man or such a man is exercised vnder the Crosse and is sensible of the scourge of God vpon him therefore he is in Gods disfauour and a very grieuous sinner No such inference is allowable in Christs schole In his schole these Maximes passe for good Where God purposeth to heale he spareth not to launce He ministreth bitter sirupes to purge corrupt humors he sends embassies of death and reuenge where he meaneth to bestow eternall life I conclude with that blessing which S. Iames chap. 1.12 bestoweth vpon the afflicted Blessed is the man that endureth temptation for when he is tryed he shall receiue the crowne of life which the Lord hath promised to them that loue him THE XIX LECTVRE AMOS 2.13 14 15 16. Behold I am pressed vnder you as a cart is pressed that is full of sheaues Therefore the flight shall perish from the swift and the strong shall not strengthen his force neither shall the mightie deliuer himselfe Neither shall he stand that handleth the bow and he that is swift of foote shall not deliuer himselfe neither shall he that rideth the Horse deliuer himselfe And he that is couragious among the mightie shall flee away naked in that day saith the Lord. VVE are now come to the fourth part of this first Sermon of Amos concerning the kingdome of the tenne tribes of Israel I heretofore called it a Commination So I call it still For here are the Israelites threatned with punishment for the enormitie of their sinnes expressed vers 6 7 8. and for the foulenesse of their ingratitude layd to their charge vers 12. In this Commination we may obserue two things First how the Lord in respect of the sinnes of Israel and of their vnthankfulnesse for benefits bestowed on them esteemeth of them vers 13. Behold I am pressed vnder you as a Cart is pressed that is full of sheaues The other is a menacing or threatning of punishment to befall them I may terme it A sending of defiance vnto them a denouncing of warre against them vers 14 15 16. Wherein we may note three things The first is impotentia fugiendi their vnablenesse to escape the flight in the day of battell thus set downe in the 14. vers The flight shall perish from the swift And vers 15. thus He that is swift of foote shall not deliuer himselfe neither shall he that rideth the horse deliuer himselfe The second is Debilitas in resistendo their weakenesse in resisting the enemie thus set downe vers 14. The strong shall not strengthen his force neither shall the mightie deliuer himselfe and vers 15. thus Neither shall he stand that handleth the bow The third is Fugae fortium the flight of the valiant and stout of heart set downe in the last verse and there amplified by the adiunct of nakednesse He that is couragious among the mightie shall flee away naked in that day Then followeth the confirmation of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth the Lord the Lord who is the truth and is omnipotent He is the Lord of Hosts if he a Esa 14.27 2. Chro. 20.6 Iâ—b 9.12 Pro 21.30 Dan. 4.32 purpose to doe a thing who shall disanull it if his hand be stretched out who shall turne it backe My meditations for this time will be confined within the limits of the 13. vers Behold I am pressed vnder you as a cart is pressed that is full of sheanes In the handling whereof my order shall be first to runne ouer the words then to draw from them some profitable note of doctrine Behold THis particle set in the front of this verse is as it were a watchword to stirre vp our attentions for as much as we are to heare of some important matter A learned Diuine in his exposition vpon the fift of Nehemiah hath alike note This word Ecce Loe Marke or Behold euer betokeneth throughout the Scripture some notable thing very good or very ill that is spoken of immediately afterward and such a one as commonly falleth not out among men and the holy Ghost of purpose vseth to marke such notable things with this
of a Lyon slaying the soules of men To a two edged sword vers 3. Flee from sinne as from a two edged sword for all iniquitie is as a two edged sword the wounds whereof cannot be healed But what is a two edged sword what the teeth of a Lyon what the face of a Serpent what the Deuill himselfe to the loue of God Flee from sinne for the loue of God that with thy sinnes thou be not burdensome and grieuous vnto God If we cannot but sinne as the truth is we cannot such is our imperfection yet let vs not increase the measure of our sin by any wicked malice If we cannot stay our selues from going in the paths of sinne yet let vs stay our selues for going on therein Stop we the course of our sinnes as the Lord shall enable vs and let vs not by the fulnesse of their measure pull vengeance from Heauen whether God will or no. A heauie day and houre will it be to you to me to any if the Lord shall once say vnto vs as here he doth to Israel I am pressed vnder you as a Cart is pressed that is full of sheaues Againe stands it thus beloued May our sinnes be burdensome and grieuous vnto God May they presse him as a Cart is pressed that is full of sheaues Make we then here of a second vse euen to admonish such sinners as are obstinate and impenitent They may from hence be remembred that if they be burdensome and grieuous vnto God with their obstinacie and impenitencie God will be burdensome and grieuous vnto them with his plagues Obstinacie impenitencie O let sinnes of such an eleuation be farre from our Coasts If we driue God to call a conuocation of Heauen and Earth as Esa 1.2 Heare O heauens and giue eare O earth I haue nourished and brought vp Children and they haue rebelled against me if we driue him to call on the mountaines the foundations of the earth to heare his controuersie as Micah 6.2 Heare yee O mountaines the Lords controuersie and yee strong foundations of the earth the Lord hath a controuersie with his people and will plead with them if we driue him to his old complaint Hos 4.1 There is no truth nor mercie nor knowledge of God in the land By swearing and lying and killing and stealing and whoring yee breake out and bloud toucheth bloud if we thus and thus force God what shall become of vs in the end Will hee not againe force vs to cry out houle and repent that euer wee thus and thus forced him Yes without all controuersie he will He will poure out x Nahum 16. his furie like fire he will throw downe rockes before him and shall we then be able to stand It s impossible we should vnlesse truly and vnfeinedly renouncing all shew of obstinacy and impenitencie we become dutifull and obedient children to the Lord our God O how desirous how earnest is our sweete Sauiour we should be such How pathetically doth he perswade our and the whole Churches reformation Cant. 6.13 Returne returne O Shulamite returne returne Let our reply be with Saint Austine Domine da quod jubes jube quod vis Lord giue vs abilitie to returne to thee and then command vs to returne or with Ieremie chap. 31.18 Turne thou vs vnto thee ô Lord and we shall be turned thou art the Lord our God Thus haue you my doctrine and the vses thereof My doctrine was Our sinnes are sometimes burdensome and grieuous vnto God My first vse was an incitement to the detestation of sinne in generall My second was a caueat against the foulest of sinnes obstinacie and impenitencie My doctrine branding our sinnes with burdensomenesse and grieuousnesse in respect of God I grounded vpon the complaint which in my text God maketh against Israel I am pressed vnder you as a Cart is pressed that is full of sheaues God is pressed vnder our sinnes therefore our sinnes are burdensome vnto him they are grieuous vnto him But here it may be questioned how God can be said to complaine of our sinnes to be burdened with them to be grieued at them sith in himselfe he hath all pleasure and content He dwelleth in such y 1. Tim. 6.16 light such brightnesse of glory as neuer mortall foote could approach vnto the sight of his face is to vs on earth vnsufferable no mortall eye euer saw him nor can see him he z Esa 57.15 inhabiteth the eternitie is the a Esa 44.6 first and is the last and b Mala. 3.6 changeth not yea hath not so much as a c Iam. 1.17 shadow of change How then is it that he oft complaineth how can he be burdened how grieued Complaints we know are the witnesses of a burdened and grieued soule God here complaineth of pressure that he is pressed vnder Israell as a Cart is pressed that is full of sheaues from whence the collection is that the sinnes of Israel are burdensome and grieuous vnto God But can this be so indeed Can our sinnes be burdensome vnto God Can they be grieuous vnto him or can God complaine that they are such What can be said vnto it Will you that I speake properly without a figure Then thus I say God cannot complaine because he cannot be burdened or grieued Could he be burdened or grieued hee could suffer But he cannot suffer Euery blow of ours though we were as strong and high as the sonnes of Anak light short of him If some could haue reached him it had gone ill with him long ere this But God cannot suffer So true is that axiome of the Schooles No passion can befall the Deitie Aquinas 1. qu. 20. art 1. thus deliuers it Nulla passio est in Deo there is no passion in God and lib. 1. Contra Gentiles cap. 89. In Deo non sunt Passiones affectuum there are no affectiue passions in God By affectiue passions be vnderstandeth the passions of the sensitiue appetite which therefore are not in God because God hath no such appetite as Ferrariensis hath well obserued Well then if these passions of complaining of repenting of grieuing of fainting and the like cannot properly be sayd to be in God how are they so frequently in holy Scripture ascribed vnto him My answere is they are ascribed vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abusiuely by an Anthropopathie It is Athanasius his golden rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Say God complaineth say he repenteth say he grieueth say he fainteth or is wearied all these are spoken of God for our capacities but are to be vnderstood as its fit for God God in holy Scripture speaking of himselfe as if these passions were familiar with him he appeares as transfigured into the likenesse of our nature and in our owne familiar termes speaketh to our shallow vnderstandings As an old man speaking to a child frames his voyce in a childish phrase So God speaking to vs men speakes
suffer sinne to escape vnpunished then belike hee casteth all men into Hell there to be punished with infernall torments I answere No. Sed quosdam infernalibus poenis punit caeteris peccata remittit Farre bee it from God that he should punish all the Elect as well as the Reprobate with infernall torments Some all the Reprobate he so punisheth but to others to all the Elect he forgiues their sinnes Their reply here is Doth God forgiue the Elect their sinnes Why then it is likely he leaues them altogether vnpunished Our answere is Not so God doth not leaue the sinnes of the Elect altogether vnpunished but doth punish them all by translating their sinnes from them to his owne sonne Christ Iesus according to that Esay 53.6 The Lord hath laid on him the iniquitie of vs all He was wounded for our transgressions he was bruised for our iniquities The summe of all is Our transgressions our iniquities our sinnes God punisheth in Christ and for his sake forgiues them vs. Thus farre the reproofe My second Vse is a short word of exhortation Will not God suffer any sinne to escape altogether vnpunished What then shall become of vs beloued Our sinnes Are they not impudent and vnblushing Are they not acted with lifting vp the hand and hee le against God The hand in opposition the heele in contempt Our sinnes They keepe not low water the tyde of them is euer swelling they are obiects to the eye of the world and are proud that they are obserued I haue read of two ladders by which meâ— climbe to Heauen prayers and sinnes the godly by their prayers the wicked by their sinnes By this laâ—ter ladder did Sodome and Ninivâ—h climbe O let not our sinnes bee such climbers Rather then they should presse into the presence chamber of Heauen and grow acquainted with God let vs keepe them downe and here punish them For they must be punished Must be Yea sayth S. Austine Enarrat in Psal 58. Iniquitas omnis parva magnáue fit puniatur necesse est Euery sinne be it great or be it little must of necessitie bee punished Must it By whom He there tells you aut ab ipso homine poenitente aut a Deo vindicante eyther by man repenting or by God reuenging For quem poenitet scipsum punit who so repenteth of his sinnes he punisheth himselfe for his sinnes Ergo fratres puniamus peccata nostra therefore brethren let vs be our owne punishers punish we our selues our sinnes that God may haue mercie on vs. He cannot shew mercie vpon workers of iniquitie quasi blandiens peccatis aut non eradicens peccata as if he flattered men in their sinnes or had no purpose to roote out sinne Prorsus aut punis aut punit Beleeue it either thou must punish thy selfe or God will punish thee Vis non puniat puni tu Wilt thou that God should not punish thee then punish thou thy selfe and wash away thy sinnes with the salt and bitter teares of vnfeined Repentance through a liuely faith in the bloud of our Lord and Sauiour Iesus Christ So shall not thy sinnes be layed vnto thy Charge but they shall be as a bundle that is bound vp and is cast into the bottome of the Sea they shall neuer rise vp against thee If thou thus punish thy selfe God will not complaine of thee that he is pressed vnder thee as a Cart is pressed that is full of sheaues nor will he threaten to presse thee as a Cart full of sheaues presseth or is pressed Now forsaking the ladder of our sinnes climbe we to Heauen with the ladder of our prayers O Lord our God the giuer of all grace grant we beseech thee that we may vnfainedly bewayle our sinnes be they neuer so small and may amend all without excuse as well our secret sinnes as those that are knowne that we may in thy good time be translated from this valley of sinnes to that thy blessed habitation aboue where we may with all Saints for euer sing Halleluja Saluation and glory and honour and power vnto the Lord our God for euermore Amen THE XX. LECTVRE AMOS 2.14 15 16. Therefore the flight shall perish from the swift and the strong shall not strengthen his force neither shall the mightie deliuer himselfe Neither shall he stand that handleth the bow and he that is swift of foote shall not deliuer himselfe neither shall he that rideth the Horse deliuer himselfe And he that is couragious among the mightie shall flee away naked in that day saith the Lord. THE defiance is set the trumpet is blowne the warre is proclaimed from the Maiestie of heauen against the Kingdome of the ten tribes of Israel Such was the height of their impieties discouered vers 6 7 8. such the foulenesse of their ingratitude blased vers 12. that they could not looke for lesse then a dissipation a dispersion and ouerthrow by warre The proclamation you heard of of late out of the 13. verse it was made either by way of a grieuous complaint Behold I am pressed vnder you as a cart is pressed that is full of sheaues or by way of a terrible commination Behold I will presse you as a cart full of sheaues presseth or is pressed The successe and euent of this warre now followeth vers 14 15 16. wherein three generals haue bin obserued Impotentia fugiendi Debilitas in refistendo and Fuga fortium The first was their impotencie and vnablenesse to escape by flight in the day of battell the second their debilitie and weaknesse in resisting the enemie the third the flight of their most valiant and stout of heart Three generalls they are and are by our Prophet diuided into seauen seuerall branches in which he describes gravitatem tribulationis as Castrus speaketh the grieuousnes of their tribulation or as Quadratus summam calamitatem angustiam the extreame miserie and anguish whereinto they were to fall He sheweth Gods iudgements to be ineluctable If he will the punishment of any there is no place for refuge no evasion no meanes to escape Neither he that is of an expedite and agile bodie nor the strong man nor the mighty nor the bow-man nor the swift of foote nor the horseman nor the couragious and stout of heart shall be able to helpe himselfe in that day in the day of Gods reuengement Thus haue you summarily the scope of our Prophet in this Scripture and the meaning thereof I must now descend to the particulars The first of the seauen miseries here foretold to betide the Israelites is in the beginning of the 14. verse The flight shall perish from the swift IT is an Hebrew phrase I meete with the like Psal 142.4 Perijt fuga à me So Dauid in extreame danger in the Caue complaineth The flight perished from me or Refuge failed me or I had no place to flie vnto that is I saw not which way I might escape all hope of evasion was gone from me I was in mine
Lyon he walketh about seeking whom he may devoure yet shall we placing all our hope and confidence in thee our Lord and God be safe vnder thy protection Protect keep vs O Lord among the manifold dangers of this life and in thy good time by the conduct of thy fauour bring vs home from this valley of miserie and mourning to that our hoped for country of eternall glory where we may with all Saints sing vnto thee a perpetuall Halleluiah Saluation and glory and honour vnto the Lord our God THE XXI LECTVRE AMOS 2.15 16. And he that is swift of foote shall not deliuer himselfe neither shall he that rideth the Horse deliuer himselfe And he that is couragious among the mightie shall flee away naked in that day saith the Lord. I Now bring you the remainder of the fourth part of Amos his first Sermon I called it heretofore a Commination I still call it so It conteineth menacings or threats against the kingdome of the ten tribes the children of Israel for the foulnesse of their ingratitude These menacings or threats proceeding from him who onely is omnipotent and al-sufficient to effect what he threatneth euen from the Lord Iehovah doe plainely demonstrate that Gods iudgements are ineluctable not to be auoyded If God will the punishment of any there is no place for refuge no cuasion no meanes to escape Neither he that is of an expedite and agile bodie nor the strong man nor the mightie nor the bow-man nor the swift of foote nor the horse-man nor the couragious and stout of heart shall be able to helpe himselfe in that day in the day of Gods vengeance Seauen particulars are here disabled from helping themselues in that day when the Lord will be pleased to execute vengeance for sinne Of foure of them you heard at large in my last Lecture out of this place that neither he that is of an expedite and agile bodie nor the strong man nor the mightie nor the bow-man can any way helpe themselues Let it please you now to giue eare and you shall heare as much of the other three of the swift of foote of the horseman of the couragious and stout of heart Begin we with the swift of foote It is the next branch that followeth vers 15. And he that is swift of foote shall not deliuer himselfe THe originall is the swift of foote shall not deliuer Shall not deliuer What shall he not deliuer Supply the defect according to the last clauses of this and the former verse and the full shall be Velox pedibus non liberabit animam suam the swift of foote shall not deliuer his soule His soule that is his life or himselfe The Author of the Vulgar Latin here readeth Velox pedibus suis non salvabitur the swift of foot shall not be saued So doth S. Hierome so the Septuagint so an old a In Bibliothâ—câ Nicolsonianâ in aede Christi Oxon. English Manuscript Some read thus The swift of foote shall not escape as the Caldee Paraphrast and Montanus and Munster and our late Church Bible Admit of which reading you will you cannot misse of the true vnderstanding of the place Read if you will the swift of foote shall not be saued or shall not escape or shall not deliuer himselfe you will forth-with vnderstand that a man cannot by the swiftnesse of his feete out-runne God This is the very marrow of that lesson which we are to learne from hence The lesson is The swift of foote hath no aduantage aboue others for the sauing of himselfe if God doe once resolue to punish This agreeth with that which I haue obserued vpon the first clause of the 14. verse The flight shall perish from the swift With that this which we haue now in hand is coincident The flight shall perish from the swift and The swift of foote shall not deliuer himselfe these two to the vnderstanding are but one and doe yeeld vnto vs one and the same obseruation The obseruation is When God resolues to punish man for sinne there is no refuge for him no euasion no escaping by flight though he be of a swift an expedite and an agile bodie This truth stands ratified with that in the ninth Chapter of this Prophecie vers 1. Non erit fuga eis qui fugient non salvabitur ex eis qui fugerit He that fleeth of them shall not flee away and he that escapeth of them shall not be deliuered And with that Eccles 9.11 There is no race to the swift or In running it helpeth not to be swift that is as Ionathan expounds the place Though men be as swift as Eagles yet shall they not by running helpe themselues or deliuer themselues from death in the day of battell The many euidences of holy Writ which are vsually brought to proue that God is euery where present and in all places at once may serue for a further ratification of my propounded doctrine For if God be euery where present if he be at once in all places then certainely there is no refuge for man against him no euasion no escaping by flight Nor the caues of the earth nor the secrets of walls nor the darkenesse of the night nor the distance of place by land or by sea can hide vs from his presence Can they not How then may that be excused which we read of Adam and his wife Gen. 3.8 that they HID themselues from the presence of the Lord God among the trees of the garden How that which we read of Cain Gen. 4.16 that he went out from the presence of the Lord How that which we read of Ionah chap. 1.3 that he when he was sent to Niâ—iveh rose vp to flee to Tarshish from the presence of the Lord. These scruples I am now to remoue The first concerneth Adam and his wife their hiding themselues among the trees of Paradise Some say Adam hid himselfe through feare not as if he could flee from God but because hee thought himselfe vnworthie to come into Gods sight So Irenaeus lib. 3 adversus haereses cap. 37. He seemes to take in good part this flight of Adam and his endeuour to hide himselfe as if it proceeded from a pious and profitable feare and dread of an humble and repentant soule Other say that Adam exceedingly troubled in mind much ashamed and afraid that he had transgressed the commandement of God like vnto a mad man that knows not which way to turne himselfe went about to hide himselfe So S. Austine lib. 11. de Genesi ad literam cap. 33. A third opinion there is that taxeth Adam and Eue of infidelitie and impenitencie for hiding of themselues as if guiltie of transgression they had thought simply to hide themselues from the presence of God Of this opinion I find Rupertus who Comment in Genesin lib. 3. cap. 12. thus expresseth himselfe Abscondendo se vterque de Deo malè sensit sibi insipienter providit tanquam impaenitens tanquam
Piscator Insidens equo he that sits on horsebacke With Drusius he is Vector equi with Brentius Vectus equo Vector equi or Vectus equo he that is carried on horsebacke With Oecolampadius he is equitans Equum he that rideth the horse This last reading is that which the learned transâ—ators of our now English Bible haue made choyse of He that rideth the horse This rider of the horse this horseman mounting sitting or carried on horsebacke shall not deliuer himselfe Shall not deliuer himselfe In the Hebrew it is he shall not deliuer his soule So is it in the Chaldee The reading is retained by Brentius Calvin Drusius Vatablus and Mercer In the Septuagint it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not saue his soule It is the very reading of S. Hierome and S. Cyrill and the author of the Vulgar Latin and is followed by Luther and by Munster He shall not deliuer he shall not saue his soule His soule that is his life Whence some doe read He shall not saue his life so Castalio so Osiander and so our countryman Taverner in his old English translation Let the reading be Soule or Life man himselfe is meant and therefore some haue read He shall not deliuer himselfe So Tremellius and Iunius and Piscator and so we read in our newest English Bible He shall not deliuer himselfe Thus haue you the Grammaticall sense and vnderstanding of these words He that rideth the horse shall not deliuer himselfe This rider of the horse this horseman mounting sitting or carried on horsebacke shall not deliuer shall not saue his soule his life himselfe The lesson we are to learne from hence is He that is mounted on horsebacke hath no aduantage aboue others for the sauing of himselfe if God doe once resolue to punish Be thine horse euery way answerable to that Horse of which thou maist read in the Booke of Iob chap. 39. whose necke is clothed with thunder the glory of whose nostrils is terrour that paweth in the valley and reioyceth in his strength and goeth on to meet the armed men that mocketh at feare and is not affrighted and turnes not backe from the sword no though the quiuer rattle against him though the speare and shield doe glister yet swalloweth he the ground with fiercenesse and rage The sound of the trumpet terrifieth him not but rather reioyceth him for he smelleth the battell a farre off the thunder of the Captaines and the shouting Be thine horse euery way answererable to this horse yet repose not any confidence in him for thy saftie for he will fayle thee He will doe so What else is it that thou readest Psal 33.17 An horse is a vaine thing to saue a man neither shall he deliuer any by his great strength Let S. Austine instruct thee Mentitur tibi equus quandò promittit salutem if thy horse promise thee safetie he lyeth vnto thee The promise of a horse Nunquid equus alicui loquitur promittit salutem Doth a horse speake to man doth he promise him safetie It cannot be Yet when thou considerest the comely feature and proportion of thy horse his stout courage his admired swiftnesse ista omnia velut promittunt tibi de illo salutem all these things doe as it were promise thee saftie by him Sed fallunt si Deus non tuetur but without the especiall blessing of God all these things will fayle thee For Mendax equus ad salutem an horse is a lying thing for safetie a vaine thing to saue a man and shall not deliuer any man by his great strength This is it which you may read in the Booke of Prouerbs chap. 21.31 The horse is prepared against the day of battell but safetie is of the Lord. Let the horse be made readie let him be throughly furnished for the warre yet relie not vpon him for thy safetie For safetie all safetie is of the Lord and of him alone Let the Lord rebuke yea let him but speake the word both the chariot and horse shall be cast into a dead sleepe So we read Psal 76.6 The meaning is By the onely word of the Lord it often comes to passe that they who trust in their Chariots and Horses doe vanish come to naught like a dreame yea like the shadow of a dreame Pharaoh proud and cruell Pharaoh sory that he had let the children of Israel goe would needs goe fetch them backe againe He assured himselfe before hand of successe either to spoyle them or to reduce them to bondage In the strength of this conceit furnishing himselfe with horses and chariots of warre six hundred chariots and all the chariots of Egypt accompanied with his nobles captaines and souldiers he marched furiously and pursued the Israelites euen to the middest of the Red Sea To the middest of that Sea they came no one waue rose vp against them to wet so much as the hoofes of their horses When they were come so far too farre to returne they were sodainely striken with their last terrour Their chariots and horses in which they trusted fayled them as hauing done them seruice enough to carry them into perdition For the Sea shut her mouth vpon them and swallowed them vp in her waues you know it to be so Exod. 14.26 Where is now the safetie which they promised themselues by their Horses and Chariots I must againe say Mendax equus ad salutem A horse is a lying thing for safetie a vaine thing to saue a man Thus is my doctrine confirmed He that is mounted on horsebacke hath no aduantage aboue others for the sauing of himselfe if God doe once resolue to punish Now let vs make some vse of this doctrine It may first serue for reproofe of such as for the time of warre doe glory in the multitude and strength of their horses and presume that they shall preuaile and get the victory by the valour of their horsemen The holy Scripture would haue them to be of an other minde and to be perswaded that victory is euer from the Lord and from him alone and that without him the horse and the rider can doe nothing But they will not change their mind they will not be thus perswaded To these therefore thus saith the Lord God the holy one of Israel Esa 30.15 In returning and rest shall yee be saued in quietnes and confidence shall be your strength and ye would not But ye said No for we will flee vpon horses and will ride vpon the swift Will you flee vpon horses therefore shall yee flee Will ye ride vpon the swift therefore shall they that pursue you be swift A thousand of you shall flee at the rebuke of one or at the most at the rebuke of fiue shall ye flee till yee be left as a beacon vpon the top of a mountaine and as an ensigne on a hill Against these there is a curse gone forth Esa 31.1 Woe be vnto them that goe downe to Egypt for helpe and
trust in horses and comfort themselues with chariots because they are many and with horsemen because they are lustie and strong but looke not vnto the holy one of Israel nor seeke the Lord. Concerning these I now say no more I goe on with a second vse and that is to admonish our selues that we put no trust no confidence in horse chariot horsemen or like externall meane for safetie Sith it is euident that these cannot deliuer vs from any the least iudgement that God in his displeasure shall lay vpon vs. Let vs for euer trust in the Lord alone and his power It is a sweete straine which the faithfull haue in their song Psal 20.7 Hi curruum illi equorum nos vero nominis Iehovae Dei nostri recordamur Let it be the matter of our meditation in the day of trouble and distresse Say we in faith and a sure hope Some trust in Chariots and some in horses but we will remember the name of the Lord our God We will remember him to put our trust in him and to settle our hope on him alone So shall a blessing attend vs. It is promised Ierem. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is Blessed is he What is that to say It followeth Hee shall be as a tree planted by the waters that spreadeth out her rootes by the riuer whom the heat when it commeth cannot hurt whose leaues are alwayes greene that is not carefull in the yeare of drought and neuer ceaseth from yeelding fruit In this comparison betweene a faithfull man that trusteth in the Lord and a tree planted by the waters side we may note the stedfastnesse and stabilitie wherewith the faithfull people of God are supported so that they can neuer fall away from faith and from the grace of God whereby is condemned the doctrine of doubting that Popish doctrine very pernicious yea deadly to euery soule that shall drinke it in But I will not here make any excursion Let that which hath alreadie beene deliuered suffice for the explication of the 15. verse The sixteenth followeth And he that is couragious among the mightie shall flee away naked in that day sayth the Lord. HE that is couragious among the mightie This couragious man is in the Hebrew thus described the stout of heart among the mightie In the Vulgar Latin thus Robustus corde inter fortes the strong of heart among the stout This reading is embraced by Brensius and Osiander and Luther and Calvin and Gualter Some vary the phrase as thus fortis animo inter robustes the stout of courage among the strong so Drusius Some thus fortis animo inter potentissimâ—s the stout of courage among the mightie so Tremellius Iunius and Piscator Some thus qui roborat cor suum inter robustos he that strengthneth his heart among the strong so Vatablus Munster thus translates it qui inter fortes virili est corde he that is of a manly heart among the stout In Tauerners translation thus I read He that is as manly of stomacke as a Gyant In our late Church-Bible thus He that is of mighty courage among the strong men The reading of the Septuagint is farre different They thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is so in the Franckford Edition S. Hierome thus renders it Inventum cor eius inter potentes his heart is found among the mighty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it must be inventum cor eius in potentatibus his heart is found in potentates or dominions It s obscure enough S. Cyrill vnfolds it he findes his heart mightily oppressed with terrors and without resistance giues the victorie to the spoyler The former readings Latin and English are more naturall and doe better expresse the originall Ours is good He that is couragious among the mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bagibborim in potentibus or inter potentes among the mighty The Hebrewes by the particle ב In or Inter doe vse to signifie the highest degree the superlatiue Iaâ—l the wise of Heber the Kenite Iudg. 5.24 is stiled benedicta inter mulieres blessâ—d among women The phrase is vsed by the Angell in his Ave Maria Luc. 1.28 Benedicta tu in mulieribus Elizabeth repeats it vers 42. Benedicta tu inter mulieres Benedicta in mulieribus or inter mulieres Blessed in or among women that is Benedictarum benedictissimâ— of women that are blessed the most blessed blessed aboue all Such is the exposition that Petrus Lusitanus giues of these words robustuâ— corde inter sortes the strong of heart among the stout that is saith he robustorum corde robustissimus fortium fortissimus of the strong of heart the strongest and of stout men the stoutest or as Castalio hath it militum animâ—sissimus of soulders the most couragious hardiest With vs he is the couragious among the mighty Of this couragious man couragious among the mighty notwithstanding his strength his mighty his manhood his valour his stoutnesse his hardinesse his couragiousnes it is said that he shall flie away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ianus he shall flee away Shall he flee away How is it possible Is not the contrary already confirmed by all the passages of the two precedent verses the 14. and the 15 Yes it hath I therefore vnderstand by this flying away not simply a flying away but onely a desire or an endeauour to flie away He shall flie away that is he shall desire to flie away or he shall endeauour to flie away yet to his litle or no aduantage though his desire or endeauour be to flie away naked He shall flee away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hharom naked A man is sometimes said to be naked when he wanteth necessaries for the supply of present occasions It is said of Saul 1. Sam. 19.24 that he stript off his clothes and prophecied and was all that day and all that night naked I cannot imagine that Saul was indeed altogither naked but he is said to be so because he had laid aside his princely robes as R. Chimchi thinketh or because he had put off his militarie apparell and was now as another common person as Iunius supposeth or because he was sine pallio prophetico because he had not on a Prophets cloake as Drusius affirmeth obseruat lib. 14. c. 14. So is Esay said to haue gone naked chap. 20.2 because he was nudatus veste suâ propheticâ because he had loosed the sackcloth from off his loynes and had put off his propheticall attire In the second of Samuel chap. 6.20 Michal telleth Dauid that he had vncouered himselfe or made himselfe naked And why but because he had put of his princely apparell and danced in a linnen Ephod Naked also may they be said to be that haue no good apparell no good clothing on So are the Apostles said to be naked 1. Cor. 4.11 Euen to this present houre we both hunger and thirst and are
naked and are buffeted and haue no certaine dwelling place VVe are naked that is saith Drusius non ita bene vestiti we are not very well clothed No more were that brother and sister of whom S. Iames speaketh chap. 2.15 They were naked Naked that is male vestiti or necessario vestitu destituti they were ill clothed or wanted necessarie apparell By the places now alleaged you see that he may be said to be naked that is not simply and altogither so So of the couragious man in my text it is said that he shall flee away naked Naked that is vnarmed without armour hauing cast away his weapons and all other instruments of militarie discipline content to escape with life if he may be so happy but shall not for there is no escaping as you well know by that you haue already heard But when shall this couragious man be in such a streight as that he shall be faine to flee away naked It shall bee saith my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baijom habu in that day In that day the day of Gods iudgement in that day when God will exercise his iudgment against the rebellious and refractarie This day may be called the day of the Lord whereof we read Esai 13.6 Howle yee for the day of the Lord is at hand it shall come as a destruction from the Almighty It is so called Ioel 1.15 Alas for the day for the day of the Lord is at hand and as a destruction from the Almighty shall it come This day the day of the Lord for the horror thereof is by our Prophet Amos called darknesse chap. 5.18 Woe vnto you that desire the day of the Lord to what end is it for you The day of the Lord is darknes and not light A day and yet darknesse a day and no light in it It s euen so and is repeated by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 20. Shall not the day of the Lord be darknesse and not light euen very darke and no brightnesse in it I cannot better set forth vnto you the state of this day then the Prophet Zephaniah doth chap. 1.15 Read him and you shall finde this day the day of the Lord to be a day of wrath a day of trouble and distresse a day of wastnesse and desolation a day of darknesse and gloominesse a day of clouds and thicke darknesse a day of the trumpet and alarme No maruaile then if our couragious man the couragious among the mighty shall endeauou or desire to flee away naked in that day But shall he endeauour or shall he desire to do it Yes He must be fame to doe it For it followeth by way of confirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neum Iehovah saith the Lord. Saith the Lord. THis is the conclusion and confirmation of all The Lord the a Deut. 32 4. God of truth who b Num. 2â— â—9 Tit. 1.2 Haâ— 6.18 lyeth not nor deceiueth whose words are c 2. Cor. 1.20 yea and amen who euer d Num 23.19 doth according to that he saith and accomplisheth what he speaketh he it is that here threatneth the couragious among the mighty that they shall flee away naked in the day of their visitation And so out of doubt it came to passe It came to passe in the dayes of Peka K. of Israel at what time Tiglath Pilesar K. of Assyria came vp against the Israelites tooke diuers of their Cities the whole Region that was beyond Iordan the possession of the Reubenites Gadites and halfe tribe of Manasseh yea all the land of Nephthali and carried some of their inhabitants captiue into Assyria 2. King 15.29 After that in the dayes of Hoseah sonne of Elah the last of the Kings of Israel this prediction was fulfilled at what time Salmanasser King of Assyria invaded Israel the Kingdome of the ten Tribes tooke Samaria and carried much people away into Assyria Of this we read 2. King 17.6 In that day that day when Tiglath Pilesar preuailed against Israel and that day wherein Salmanasser was conqueror he that was couragious among the mighty was faine no doubt to runne away and that naked according to this prediction He that is couragious among the mighty shall flee away naked in that day My obseruation from hence is this It is not a stout courage a valiant heart or a bold spirit that can steed a man in the day of Gods vengeance Beleeue it it is not For in that day the stoutest the most valiant and bold shall be striken with astonishment of heart Deut. 28.28.29 and shall grope at noone dayes as the blind man doth in darkenesse It shall then be with him as it was with Belshazzar the King Daniel 5.6 His countenance shall bee changed his thoughts shall trouble him the ioynes of his loynes shall be loosed and his knees shall smite one against the other Yea then for then will the Lord arise to shake terribly the earth then shall he goe into the holes and clefts of the ragged rockes and into the caues of the earth for feare of the Lord and for the glory of his Maiestie So saith Esay elegantly chap. 2.19 21. And say you now what can a stout courage a valiant heart a bold spirit steed a man in that day in the day of Gods vengeance You must needs confesse it can steed him nothing Nothing Let vs then for our good make some profitable vse hereof We shall the better make it if we will summe vp together those naturall abilities which our Prophet Amos hath here disabled from yeelding any helpe vnto vs in the day of God his reuengement If neither he that is of an expedite and agile bodie nor the strong man nor the mightie man nor the bow-man nor the swift of foot nor the horseman shall in that day be able to deliuer or helpe himselfe if he that is couragious among the mightie shall be faine to runne away naked in that day whence then shall we in that day looke for safetie It must not be from any ayde of man Now the Vse we are to make hereof is that we trust not in man or in any thing that is in or about man To this dutie we are aduised by the Prophet Esai chap. 2.22 Cease yee from man whose breath is in his nostrils for wherein is he to be accounted of If you will be safe and without danger in the day of trouble Cease from man See that yee haue no confidence no affiance in him as though against God or without God he were able to helpe you His breath is in his nostrils his soule his vitall spirit his life is but a blast and is gone with a puffe Then where is his helpe Weake fraile and brittle man wherein is he to be accounted of Is he to be accounted of for any thing that is in him for his actiuitie for his dexteritie for his valour for his wisedome or the like No for if he be gone all these
are likewise vanished But may he not be accounted of for somewhat that is about him for his riches for his munition and weapons of defence for his honour and the reputation he holdeth in the state wherein thou liuest No no. For what cares the Almightie for these The Psalmist was not ill aduised Psal 146.3 Where he thus aduiseth vs Put not your trust in Princes nor in any sonne of man in whom there is no helpe his breath goeth forth he returneth to his earth in that very day his thoughts perish See man here pictured and drawne forth in liuely colours Put not your trust in Princes not in Princes Why Is not their authoritie and pre-eminence here exceeding great Yes But they are sonnes of men Well Be it so The sonnes of men are creatures not farre inferiour to the Angels True But there is no helpe in them no helpe in them Why so Their breath goeth forth They dye What if they dye Is there no place for them in Heauen among the starres No they returne to their earth there to participate with rottennesse and corruption What if corruption be in their flesh may not their intendments and deuises be canonized and kept for eternitie No they may not For in that very day their thoughts perish their thoughts are as transitorie as their bodies and come to nought And therefore put not your trust in them not in Princes nor in any son of man Wherein then shall we put our trust Euen in the Lord our God To this trust in the Lord we are inuited Psal 118.8 9. It is botter to trust in the Lord then to put confidence in man It is better to trust in the Lord then to put confidence in Princes Is one better then the other Why then both may be good and it may be good to put confidence in man Not so You may not take the word better in this place to be so spoken For if you put any confidence in man you rob God of his glory which to doe can neuer be good I therefore thus expound the words It is better by infinite degrees absolutely and simply better to trust in the Lord to trust stedfastly in him alone then to put any confidence any manner of trust or confidence in man of what estate or dignity soeuer he be though he be of the rancke of Princes who haue all the power and authoritie in the world It s euery way better to trust in the Lord then to trust in such euer good to trust in the Lord but neuer good to trust in man Trust we in the Lord and blessed shall we be but cursed is the man that trusteth in man and maketh flesh his arme the Lord himselfe hath said it Ierem. 17.5 Now therefore O Lord since thou hast from hence taught vs that from the ayd of man there is no safetie to be expected neither from him that is of an expedite and agile bodie nor from the strong man nor from the mightie man nor from the bow-man nor from the swift of foote nor from the horseman nor from the couragious among the mightie nor from any thing else that is in man or about him giue vs grace we beseech thee that in thee alone wee may place all our hope and confidence In thee alone our God and Father of mercies doe we trust and doe thou according to the multitude of thy compassions looke vpon vs. Heare the supplications of vs thy poore seruants liuing far as banished men in a sauage Countrey Protect wee beseech thee and keepe our soules among the many dangers of this mortall life and bring vs by the conduct of thy gracious fauour into that thy sacred habitation and seate of eternall glory Grant this vnto vs most deare Father for thy best beloued Sonne Iesus Christ his sake FINIS A Table of such particulars as are contained in this Commentarie A Abraham his mild speech to Lot 29 Accesse to God 347 No accident in God 114 Adam 287. 360 Adulterie 148 Adulterers 148 Naturall Affection 28 Affliction 254 Alexander the sixth 157 An Altar of earth 169 of stone of Holocausts ibid. There was but one Altar 169 The Altar a tipe of Christ 170 Popish Altars 171 none such in the Primitiue Church ibid. Our Altar now not materiall 172 It is our heart 177 The Ammonites enemies to the people of God 18 Excluded from that Church 18 The Amorite 214 Destroied ibid. Amorites they were tale and strong 226 They were destroied 236 Amos. 307 Amos why he first prophecied against Forreine nations 2. 47 Antaeus 226 Antiochus 149 Antonius Caracalla ibid. Arias 344 Asaphel 343 Aspasia 149 Assurance of our faith 7. Atalanta 343 Atheists denying God and his truth 12 B Men of Base estate comforted 45 Beast worshipped for Gods 247 Beautie 229 Behold 322 Benefits the order of Gods Benefits Not obserued 242 We must remember Gods Benefits 252 The Bible the greatest treasure 54 The Bible must be had ibid. The Bible to be read ibid. Men Blaspheme God 152 Gods name Blasphemed 150 Our Bodies a sacrifice 174 The goods of our Bodies must be offered ibid. The Bond of bloud 28 of christianity ibid The greatest Bond betweene men ibid A Broken spirit 176 D. Bucknham 89 The Buriall of the dead 27 C Cain 360. 361 Camilla 343 A Calumniator 138 A Calumnie ibid. Carioth 33 Cedars 223 They grow high ibid. Cerijoth 33 We haue beene Chastised of God 42 Christ our altar 170 His benefits towards vs. ibid His death and passion ibid A Christian in name 106 A Christian who ibid The Church of God 253 A Citie not safe against God by munition c. 35 Consanguinitie 27 Contempt 64 Contempt of the law of the Lord. 67 Contempt may be a sinne and not 65 Couetousnesse 133 The causes of our Crosses is sinne 60 Crueltie 23. 133 Crueltie against the dead 25 Crueltie displeaseth God 23. 37 D Darius 98. 149 The naturall man in Darknesse 86 Dauid chosen king 230 Dauid George 89 The Day of the Lord. 134. 371 Crueltie towards the Dead 25 Buriall of the Dead 27 Death of 4. sorts 36 Death terrible 37 Death considered in a double respect 38 Death to be feared of whom 39 Death welcome to the penitent 38. 40 Of three things no Definition 112 The Denying of a contrary is somtime an affirmation 70 All must once Die 36. 37 Disobedience 74. 77. 289. 292 Dispensations Popish 155 Doggs thankfull 207 Draw nigh to God 347 A Drunkard 182. 286 described 182 Drunkennes the effects of it ibid c. Our Dwelling houses a blessing vnto vs. 35 E Eagle swifter then Eagles 224 The Edomites descended from Abraham 22 Egypt 345. 250 Where situate 245. The Egyptians superstitious 246 Their Gods ibid. Their crueltie 251 The Israelites brought vp from the land of Egypt 244. 245 Eliab Iesse his eldest sonne 228 liked by Samuell 229. 230 faire of countenance and of goodly stature 229 refused 230 No Escaping from God 342 Etham 255
Gods wrath against vs wee shall finde that his threatning of vs will not be in vaine The threatnings of God they are not vana dunt axat puerorum simplicisque rusticitatis terricula as Quadratus hath well noted they are not onely as scar-crowes or bugs for the terrifying of little children and the ruder sort of people but are certaine euidences of Gods resolution for the punishment of sinne Neuer are they in vaine Of two sorts they are for either they concerne a spirituall and eternall punishment or a punishment that is temporary and corporall Of the first sort is that commination Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to doe them The punishment there threatned is spirituall it is eternall Saint Paul so expounds it Gal. 3.10 where he saith As many as are of the workes of the Law are vnder the curse for it is written Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them The curse there spoken of is no temporall no corporall matter it is spirituall it is eternall The reason is because the curse is opposed to the blessing Now to bee blessed with faithfull Abraham is to be iustified to bee absolued from sinne and death to be in fauour with God to obtaine eternall saluation and therefore to be accursed is to be condemned for sinne to be cast out from God to be adiudged to euerlasting death and Hell The blessing is spirituall and eternall and therefore must the curse also be spirituall and eternall Comminations of the second sort are in holy Writ more frequent and obuious If you will not hearken to the Lord your God to doe his Commandements but will despight his statutes and abhorre his iudgements then will the Lord doe thus and thus vnto you In the 26. of Leuit. vers 16. he will visit you with vexations consumptions and burning agues that shall consume your eyes and cause you sorrow of heart Vers 17. he will set his face against you and ye shall bee slaine before your enemies they that hate you shall reigne ouer you and ye shall flee when none pursueth you Vers 19. Hee will breake the pride of your power and will make your Heauen as iron and your Earth as brasse and your strength shall be spent in vaine for neither shall your land yeeld her encrease nor your trees their fruits Vers 22. Hee will send wilde beasts among you which shall rob you of your children and destroy your cattell and make you few in number These and other like threatnings against the wilfull contemners of Gods holy Will you may better read of in the now alleaged 26. Chapter of Leuiticus and 28. Chapter of Deuteronomy and other places of holy Scripture than I can at this time stand vpon to relate them They are many they are fearefull Many and fearefull are the punishments though but temporary and corporall which the Lord threatneth to the wilfull contemners of his holy Will Thus you see Gods threatnings are of two sorts either of spirituall and eternall punishments or punishments that are temporary and corporall These threatnings of punishments corporall or spirituall temporary or eternall are by the Lord himselfe accomplished at times certaine and vnchangeable When the old world in the daies of Noah had growne to much impiety and wickednesse the Lord appointed a certaine space the space of 120. yeeres for their repentance and conuersion Gen. 6.3 My spirit shall not alwaies striue with man for that he also is flesh yet his daies shall be an hundred and twenty yeeres Though he saw that the wickednesse of man was great in the earth and that euery imagination of the thoughts of his heart was euill was onely euill was euill continually so that with great iustice he might forthwith haue swallowed them vp with a floud yet would hee not but would yet forbeare longer and looke for their amendment A hundred and twenty yeeres yet would he giue them to see if they would returne and auoid his wrath But they would not returne and therefore at the very end and terme of those hundred and twenty yeeres he brought the floud vpon them Then then and not before he brought the floud vpon them For compare we the particular circumstances of time noted Gen. 7.3 6 11. with that which Saint Peter writeth in his first Epistle chap. 3.20 we shall finde that the inundation of waters came vpon the earth at the very point of time before determined Memorable is that commination of the Lord against the Iewes Ierem. 25.11 Because you haue not heard my voice behold I will take from you the voice of mirth and the voice of gladnesse the voice of the bridegroome and the voice of the bride the sound of the Milstones and the light of the candle you shall be a desolation and an astonishment shall serue the King of Babylon seuenty yeeres The summe of the Commination is that the Iewes for their sins should be led captiue serue the King of Babylon seuenty yeeres Now if we take the iust computation of time it will appeare that so soone as those yeeres those seuenty yeeres were expired the foresaid threat was accomplished And therefore Daniel alluding to this prophesie of Ieremie exactly setteth it downe Chap. 5.30 saying The same night was Belshazzar King of the Chaldeans slaine the same night the very night wherein those seuenty yeeres came to their full period was Belshazzar King of the Chaldeans slaine To these fearefull examples of Noahs floud and the carrying away of the Iewes into Babylon may be added the burning of Sodome by fire and brimstone the destruction of the ten Tribes the ruine of Ierusalem and the Kingdome of Iudah the desolation of the seuen Churches of Asia all which besides many other calamities vpon many other places and persons accomplished and come to passe according to the threatnings of the Lord may well assure vs that whatsoeuer he hath threatned will certainly take effect And certainly if we by serious and true repentance doe not preuent the execution of his threats he will not faile to preuent vs and take vs away suddenly Thus is my obseruation made good If by our sinnes we prouoke Gods wrath against vs wee shall finde that his threatning of vs will not be in vaine No it will not If God threaten and no repentance followeth then certainly the threatnings pronounced will come to passe Hee threatens not in vaine hee terrifies not without cause no more than the Lion roareth when he hath no prey or the Lions whelpe cryeth out of his denne if he haue gotten nothing Is it thus Beloued Shall we finde that Gods threatnings will be effectuall and powerfull against vs if we by our sinnes goe on still to prouoke him to displeasure It seemes then that if we repent vs of our sinnes and cease any further to grieue Gods holy Spirit his threatnings will bee vaine and without
effect Vnderstand wee therefore that the threatnings and denuntiations of Gods iudgements are either absolute or conditionall If absolute then are they irreuocable and must take effect but if conditionall then vpon humiliation and repentance they will bee changed they will bee altered Absolute was the denunciation that concerned the eating of the forbidden fruit Gen. 2.17 In the day that thou eatest thereof thou shalt surely die This threatning was absolute and peremptory not to be reuoked If Adam had prayed all his life long that he might not die but returne to his former condition yet the sentence of God had not beene reuersed Peremptory and absolute was that threatning of the Lord against Moses and Aaron Numb 20.12 Because yee beleeue me not to sanctifie me in the eyes of the children of Israel therefore ye shall not bring this congregation into the land which I haue giuen them Moses and Aaron both are threatned that they shall neuer enter into the land of Canaan Moses vnderstanding the threat conditionally besought the Lord that hee might goe ouer Iordan into that good land But the Lord was wroth with him and would not heare him but said vnto him Deut. 3.26 Let it suffice thee speake no more vnto me of this matter Speake no more the sentence was peremptory and might not be reuersed As absolute and peremptory was that threatning by Nathan from the Lord vnto Dauid 2. Sam. 12.14 Because by thine adultery thou hast giuen great occasion to the enemies of the Lord to blaspheme the childe also that is borne vnto thee shall surely dye The childe shall surely die Dauids hope was that this threat was but conditionall and therefore with fasting weeping and prayer he besought God for the child and said Who can tell whether God will be gracious vnto mee that the child may liue Yet as the Prophet had denounced the child died So peremptory was the sentence and not to be reuersed So then its euident that some of Gods iudgements denounced against the sonnes of men are absolute and peremptory not to be reuersed Oâ—hers are conditionall to be vnderstood with this exception except they repent and amend The condition is sometimes expressed sometimes it is not The condition is expressed Ierem. 18.7 8. At what instant I shall speake concerning a nation and concerning a Kingdome to plucke vp and to pull downe and to destroy it If that Nation against whom I haue pronounced turne from their euill I will repent of the euill that I thought to doe vnto them It is likewise expressed Ezech. 33.14 15. When I say vnto the wicked Thou shalt surely die if he turne from his sinne and doe that which is lawfull and right he shall surely liue he shall not die Each of these Comminations is with an expresse condition The first was Such a Nation such a Kingdome I will plucke vp I will pull downe I will destroy The Nation the Kingdome performes the condition repenteth and turnes from euill and God reuerseth his sentence I will not plucke vp I will not pull downe I will not destroy it The second was The wicked man shall surely die The wicked man performes the condition repenteth and turnes from euill and God reuerseth his sentence He shall surely liue he shall not diâ— Sometimes the condition is not expressed but onely to be vnderstood So is it Ierem. 26.18 There we reade of Micah the Morushite that he in the daies of Hezekiah King of Iudah prophesied and spake to all the people of Iudah saying Thus saith the Lord of hosts Zion shall be plowed like a field and Ierusalem shall become heapes and the mountaine of the house the high places of a forest Fearefull is the Commination it threatens ruine to their Temple desolation to their City the vtter ouerthrow of their whole Kingdome How did the King and his people hereupon behaue themselues Did they fall into desperation No they did not Did they conclude an impossibility of obtaining pardon Nor did they so How then They conceiuing aright of the commination as fearefull as it was that it was vnto them a Sermon of repentance they feared the Lord they besought the Lord and the Lord repented him of the euill which hee had pronounced against them So was the Commination conditionall though the condition was not expressed The like we meet with Esay 38.1 There is a comminatory message from the Lord vnto the but-now-named Hezekiah Set thine house in order for thou shalt die and not liue The good King conceiues aright of the message that it was no otherwise vnto him than as a Sermon of repentance and therefore he turnes his face vnto the wall prayes and weepes sorely and the Lord repented him of the message he had sent and sends him a new message vers 5. Goe and say to Hezekiah Thus saith the Lord the God of Dauid thy father I haue heard thy prayer I haue seene thy teares behold I will adde vnto thy daies fifteene yeeres And so was the commination conditionall though the condition was not expressed And such is that in the Prophesie of Ionah Chap. 3.4 Yet forty daies and Nineueh shall be ouerthrowne The King of Nineueh though an heathen and an idolatrous King yet conceiues aright of this threat that it was to him and his people no otherwise than a Sermon of repentance The King therefore touched with repentance vnseateth himselfe vnthroneth himselfe commeth as low as the meanest strips himselfe of his kingly robes puts on sack-cloth sits in ashes causeth it to be proclaimed and published through Niniueh that there be a generall fast kept by man and beast that man and beast be couered with sack-cloth and cry mightily vnto God and turne euery one from his euill way and from the violence that is in their hands for saith the King Who can tell if God will turne and repent and turne away from his fierce anger that we perish not Who can tell And God saw their workes that they turned from their euill way and God repented of the euill that he had said that he would doe vnto them and he did it not So also was this commination conditionall though the condition was not expressed But why are these and many other threatnings of the Lord against sinners conditionall Why are they with condition of amendment Why is the condition either expressed or suppressed and only inclusiuely vnderstood It s thus First because Repentance if it follow after Gods comminatory sentence pronounced against sinners it procureth forgiuenesse of sin and taketh away the cause of punishment The cause of punishment is sinne remoue the cause and the effect must cease Let sinne be washed away with the teares of vnfained repentance and punishment shall neuer hurt vs. This is it which but euen now you heard out of Ezech. chap. 33.14.15 They were the words of the Lord When I say vnto the wicked Thou shalt surely die if he turne from his sinne and doe that which is lawfull and right
to euery one that is truly penitent The third followeth It concerneth you You Beloued you and euery one that hath this grace and fauour with God to be a hearer of his holy Word It s your duty whensoeuer you heare the threatnings of Gods iudgements against sinners to stirre vp your selues to repentance and to the amendment of your liues So shall you preuent his wrath and stay his iudgements O! take heed beloued that you rush not on as the horse in the day of battell to your owne destruction If the Lord God from out of Sion shall roare as a Lion roareth in the forest when he hath taken a prey if he shall vtter his voice from Hierusalem as a young Lion couching in his denne cryeth out when he hath gotten somewhat will it not then be too late for vs to returne vnto him Neuer is it too late to returne to God so it be done truly seriously and from the ground of the heart But this be we well assured of that if there be no change in vs it will be in vaine for vs to looke for a change from God It s certaine God will neuer change his threatnings except we change our liues and conuersations Wherefore dearely beloued suffer we a word of exhortation for conclusion of all I will deliuer it in the Lords owne words his words to Israel in Ieremy chap. 4.1 4. If thou wilt returne saith the Lord returne vnto me and if thou wilt put away thine abominations out of my sight then shalt thou not remoue Circumcise your selues to the Lord and take away the fore-skinnes of your hearts lest my fury come forth like fire and burne that none can quench it because of the euill of your doings Wash thine heart from wickednesse that thou maist be saued how long shall thy vaine thought lodge within thee O come see and taste how good and gracious the Lord is vnto vs how seriously he exhorteth vs how sweetly he inuiteth vs to turne vnto him how louingly he calls vs to repent and amend our liues that we may be saued Beloued nothing is wanting but what is wanting on our parts and that is the reall performance of true and vnfained repentance through a liuely faith in Christ Iesus Concerning which let me giue you a rule a rule that is grounded and infallible Without repentance there is no saluation without sorrow for sinne there is no repentance without earnest prayer there is no sorrow no godly sorrow and without a due feeling of the Lords wrath there is no prayer that can pierce the skie or moue the Lord. O therefore let vs pray for repentance let vs sue for repentance let vs worke for repentance let vs bestow all wee haue vpon repentance All we haue It s nothing to thee O Lord. We feele O Lord such a benummednesse in our hearts such a dulnesse in our soules that albeit we see our sinnes and know them to be exceeding great yet cannot we so bemone them so lament them so grieue at them so detest them as we should Smite O gracious God smite we beseech thee our flinty hearts make them euen to melt within vs at the sight of our owne transgressions that so being cleansed from the filthinesse of sin we may grow vp vnto full holinesse in thy feare through Iesus Christ our Lord and Sauiour THE Fifth Lecture AMOS 3.5 Can a bird fall in a snare vpon the earth where no ginne is for him Shall one take vp a snare from the earth and haue taken nothing at all THat the comminations the menacies and threats which the Almighty by the ministery of his holy Word giueth forth against the sonnes of men for their impious and euill courses in their peregrination here vpon the earth are not in vaine like scar-crowes and bugges for the terrifying of little children and the ruder sort of people but are certaine euidences of Gods resolution for the punishment of sinne I haue heretofore out of the former verse made plaine vnto you by a two-fold similitude taken from the custome of Lions the old Lion and the young This fifth verse yeeldeth vs two other to the like effect and these are taken from the manner of fowlers or birders whose practise is to lay snares and set ginnes and spread nets to catch birds with The first is in the first branch the second in the second In the first there is an adumbration of the prouidence of God by which he ruleth all things In the second there is an illustration of the certainty the stability the efficacie of his iudgements which hee fore-sheweth and fore-telleth by his Prophets Of both in their order The first is Can a bird fall in a snare vpon the earth where no ginne is for him Can he fall The Vulgar Latine is Nurquid cadet shal he fall So reade the Septuagint so the Chaldee Paraphrast Nunquid cadit doth he fall So Winckleman and so our Country-man Tauerner in his English translation Au casura esset could shee fall So Iunius Can a bird could a bird shall a bird doth a bird fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hal pach haaretz in laqueum terrae word for word into a snare of the earth so is it in the old Latine This laqueus terrae is with Iunius laqueus humilis a snare lying low by the ground with Mercer and Vatablus it is laqueus in terrâ dispositus a snare placed on the ground Albertus Magnus expounds it to be laqueus in terrâ absconditus a snare hidden on the ground Into such a snare can a bird fall where no ginne is for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vmokesch ein lah. This same mokesch is by some taken for a ginne With Iunius and Drusius it is tendicula with Mercer it is offendiculum with Vatablus it is laqueus These as our late Translators take mokesch for a ginne Others take it for him that layeth the ginne for the fowler So doe the Septuagint so doth the Author of the Vulgar Latine so doth Saint Hierome take it With the Septuagint this mokesch is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a birder one that catcheth birds with birdlime with the author of the Vulgar Latine and Saint Hierome it is Auceps a Fowler So is it with Tauerner in his translation Doth a bird fall in a snare vpon the earth where no fowler is Be it a ginne or he that layeth the ginne the birder the fowler it much skilleth not for both readings haue their warrant as well this where no ginne is for him as that where no fowler is Now to the interrogation Can a bird fall in a snare vpon the earth where no ginne is for him or where no fowler is The answer must be negatiue No hee cannot And so is the answer made by Nicolaus de Lyra and the Author of the Interlineary Glosse So is it by Petrus Lusitanus so by Mercerus so by others Can a bird fall No it cannot be that a bird should fall in a snare vpon
your cities which are now inhabited Ezech. 12.20 shall be laid waste and your Land shall be desolate yet you take courage to your selues against such terrours Amos 6.3 you put far away from you the euill day you say within your selues Ezech. 12.27 the vision which this man seeth is for many daies to come and he prophesieth of the times that are far off To this purpose Saint Cyril With him agree three great Rabbins R. Dauid R. Abraham R. Selomo They make the Lord here to speake after this manner If a trumpet be blowne in a citie at an vnseasonable houre to giue warning that the enemie is comming the people will exceedingly tremble and be afraid Why then are not you afraid why tremble yee not at the voices of my Prophets My Prophets are my trumpeters by them I giue you warning of the euils that hang ouer your heads and will ere long fall vpon you Why are you not afraid why tremble you not To this application of this sixth similitude our new Expositors for the most part haue subscribed They vnderstand by this Citie the Church of God by the Trumpet the Word of God by the people the bearers of the Word and so thus stands the application When a trumpet giueth a sudden signe by the sound of it out of a watch-tower all the people harken and are troubled and prepare themselues this way or that way according as the trumpet giueth the token So at the voice of God founding by his Ministers we ought to giue eare and be attentiue and be moued at the noise of it and as he giueth warning prepare our selues and looke about vs while it is time lest afterward it be too late Now the lesson which we are to take from hence is this The word of God vttered by his Ministers deserueth more reuerence feare and trembling then doth a trumpet sounding an alarme from a watch-tower For the word of God is a trumpet too and a trumpet of a farre shriller sound The blowers of this trumpet are the Ministers of the Word who in this regard are called sometimes Tuba Dei and sometimes Speculatores They are Gods trumpet and they are watch-men They are Tuba Dei Gods trumpet and hereby are they put in minde of their dutie euen to denounce perpetuall warre against the wicked and to excite men euen to fight against the Deuill and to bid defiance vnto sinne And they are Speculatores they are Watch-men placed by God in his holy Citie the Church Velut in speculâ as in a Watch-tower to watch for the safetie of the people and to blow the trumpet vnto them when any danger is at hand Both appellations are met together in Ierem. 6.17 Constitui super vos speculatores audite vocem tubae I haue set ouer you watch-men hearken to the sound of the trumpet Bishops Pastors Ministers they are these watch-men and wee are to hearken to the sound of their trumpets Their trumpets True For Ministers haue trumpets Their trumpets are two One is Territoria the other is Consolatoria One is a terrifying trumpet the other trumpet is comforting Of the former God speaketh by his Prophet Esay chap. 58.1 Crie aloud spare not lift vp thy voice like a trumpet and shew my people their transgression and the house of Iacob their sinnes So doth hee by Zephania chap. 1.16 A day of the Trumpet and alarme against the fenced cities and against the high towers And I will bring distresse vpon men that they shall walke like blinde men because they haue sinned against the Lord. This trumpet you may call tubam legis the trumpet of the Law because by if the Minister denounceth the curses of the Law the wrath of God misery and calamitie to euery vnrepentant sinner Of the other trumpet of the ministery we may vnderstand that Esay 27.13 The great Trumpet shall be blowne and they shall come which were readie to perish in the Land of Assyria and the out-casts in the Land of Aegypt and shall worship the Lord in the holy Mount at Ierusalem This trumpet you may call tubam Euangelij the trumpet of the Gospell because by it the Minister pronounceth the blessings of the Gospell the loue of God a quiet conscience and true felicity to euery true beleeuer These two trumpets terrifying and comforting that of the Law this of the Gospell are still of vse in the Church of Christ the Minister sounding sometimes woe sometimes weale according as our sinnes shall giue him cause But why is it that the ministery of the Word and the preaching thereof is compared to a trumpet Hector Pintus in his Comment vpon the eight and fiftieth of Esay giueth hereof two reasons One is because as the materiall trumpet calleth and encourageth vnto warre so this spirituall trumpet the preaching of the Word calleth and encourageth vs to fight valiantly against the world the flesh and the Deuill The other is because as the materiall trumpet is blowne at solemnities to betoken ioy so this spirituall trumpet the preaching of the Word should stirre vs vp ad laborem in praesenti ad gaudium in futuro to labour in this life and to ioy in that to come For as he addeth hic est locus vincendi ibi triumphandi hic breuis laboris illic sempiterna quietis hic poenae transeuntis ibi gloriae permanentis Here is the place for ouercomming there for the triumph here of some little labour there of eternall quiet here of paine that passeth away there of glory that endureth The comparison standing thus betweene the preaching of the Word and a trumpet warranteth the truth of the doctrine propounded which was The word of God vttered by his Ministers deserueth more reuerence feare and trembling then doth a trumpet sounding an alarme from a watch-tower This representation of the word of God by a trumpet should euer sound and as it were goe before vs in all our actions in warre in peace in all meetings and ioyfull feasts that all our doings may be acceptable to the Lord our God The doctrine now deliuered standing vpon the comparison that is betweene the preaching of the Word and a trumpet may in termes absolute be thus The preaching of the word of God is to be harkened vnto with all reuerence It is the point I handled in my first Sermon vpon this third Chapter of Amos. My Thesis then was The word of God is diligently to be harkened vnto What proofes and reasons out of Scripture I then produced for the confirmation of that truth and what vse was made thereof I now stand not to repeat Nor need I so to doe The holy Scripture being as the Ocean of waters which can neuer bee exhausted yeeldeth vs great varietie of matter though we speake againe and againe to the same point I proceed then with my Thesis as it is giuen in termes absolute The preaching of the word of God is to be harkened vnto with all reuerence I
Agent Quid the Action Vbi the place of performance The Agent is the Lord the Action is a doing of euill the place of performance is a City Shall there bee euill in a City and the Lord hath not done it You see the bounds of my present discourse I will goe ouer them with as much breuity and perspicuity as I may Gods holy grace assisting me and your Christian and accustomed patience giuing leaue The first point I am to handle is Quis it is the Agent His name in my Text is Iehouah and it is the most proper name of God Is his name Iehouah How then is it that Iacob the Patriarch Gen. 32.29 asking after the name of God receiues answer in the Vulgar Latine Cur quaeris nomen meum quod est mirabile Wherfore is it that thou doest aske after my name seeing it is wonderfull And how comes it to passe that the like answer is giuen vnto Manoah Iudges 13 18. Cur quaeris nomen meum quod est mirabile Why askest thou thus after my name seeing it is secret And why doth Agur enquire with admiration Prou. 30.4 Who hath ascended vp into Heauen or who hath come downe from thence Who hath gathered the wind in his fist Who hath bound the waters in a garment Who hath established all the ends of the earth Quod nomen eius What is his name Canst thou tell as if it were impossible to finde out a fit name for God Much disputing is there in the Schooles about the name of God which they reckon vp by a threefold diuinity The first is a Salmeron Disp 4. in 1. Ephes Tom. 15. pag. 187. Et in 1. Ioan. 1. Disp 5. Tom. 16. pag. 170. Theologia affirmatiua an affirmatiue Diuinity the second is Theologia mystica siue negatiua a mysticall or negatiue diuinity the third is Theologia Symbolica a symbolicall diuinity In the affirmatiue diuinity God is called by such names as doe sound out his perfection such as are b Gen. 17.1 Omnipotent c Gen. 21.33 Euerlasting Good d Rom. 16.27 Wise e Apocal. 15.4 Holy f Deut. 32.4 Iust and g Exod. 34.6 True In the mysticall or negatiue diuinity no certaine name is giuen him to describe him what he is but to shew what he is not Such appellations are these h 1 Tim. 1.17 Immortall Inuisible i Rom. 1.23 Incorruptible k Bernard Ser. 6. Super Cantic Incorporeall l Aug. Tom. 10. de verbis Apost Serm. 1. Ineffable Inestimable Incomprehensible Infinite m Bernard paru Serm. 51. Immense Vndiuided Vnuariable Vnchangeable In the symbolicall diuinity any name may be giuen him he may be called n Salmeron Dâ—sp 5. in 1 Ioan. 1. To. 16. p. 170. a Lion a Lambe a Worme a Calfe Light Heauen a Starre any thing else by o Trelcat instit lib. 1. pag. 20. Analogie or similitude Nulla p Salmeron in Ephes 1. Disp 4. pag. 187. Apud Aquin. 1. q. 13.11 in C. siquidem res est quae in aliquo Deum non referat for there is not any thing but in somewhat it resembles God To the first of these three belongeth this name of God in my Text his name Iehouah Iehouah is among the affirmatiue names of God and is of them the most principall So saith Damascene lib. 1. Orthodox fidei cap. 12. And well For it comprehendeth totum all in it selfe Velut quâ—ddam pelagus as a Sea of substance infinite and indeterminate Iehouah It is the essentiall name of God the name of his essence for three reasons First because God is of himselfe not of any other Secondly because other things are from God not from any thing else nor from themselues Thirdly because God giues Esse reale a reall being to and is euer true in his promises and his threats All this is confirmed Esay 43.10 Yee are my witnesses saith Iehouah that yee may know and beleeue me and vnderstand that I am he before me there was no God formed neither shall there be after me I euen I am Iehouah and besides mee there is no Sauiour Yea before the day was I am he and there is none that can deliuer out of my hand I will worke and who shall let it It is from hence plaine that the Lord Iehouah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is of himselfe alone and euer of himselfe and of no other the beginning and fountaine of all things else that haue any being See then here his Essence vers 10. I am he vers 11. I euen I am the Lord vers 12. Ye are my witnesses that I am God vers 13. I am he See here his Eternity vers 10. Before me there was no God formed neither shall there bee any after me and vers 13. Before the day was I am See also his Omnipotency vers 13. Beside me there is no Sauiour vers 13. There is none that can deliuer out of my hand Againe in the same verse I will worke and who shall let it Great is the comfort that this name of God his name Iehouah may administer vnto vs. Our God is Iehouah of himselfe eternall and omnipotent and therefore will not faile to giue vnto vs the good things which he hath promised in his holy Word Much too blame then are the Iewes who through their vaine superstition holding this name of God this great name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable and not to be pronounced doe neither write it nor reade it nor speake it but as oft as they meet with it in holy Scripture they either reade for it Elohim or Adonai or doe only name the foure letters of which it consisteth Iod He Vau He whereas yet God hath therefore made knowne this his name to men that men might reade it and pronounce it with a reuerent and an holy feare This our God the Lord Iehouah who is of himselfe alone and giueth a reall being to all things else who is euer true true in himselfe true in his workes and true in his words this our God is a good God Good in himselfe and good out of himselfe Good in himselfe of his owne essence and the highest degree of goodnesse He is suâ essentiâ bonus good of his owne essence For his goodnesse is not by participation of good from any other but naturally of himselfe from euerlasting nor is his goodnesse accidentall but hee is suâ ipsius bonitas Hee is his owne goodnesse And he is Summè bonus he is good in the highest degree oâ— goodnesse For he is that same Summum Bonum that same chiefest good that is of all men to be sought for He is good also Extrase out of himselfe For he is the Author of all good as well in making so many good creatures as in doing good to them being made And this his goodnesse is either generall or speciall His generall
reproches slanders warre pestilence famine imprisonment death euery crosse and passion bodily and ghostly proper to our selues or pertaining to our kindred priuate or publike secret or manifest either by our owne deserts gotten or otherwise imposed vpon vs I call afflictions To be short the miseries the calamities the vexations the molestations of this life from the least to the greatest from the paine of the little finger to the very pangs of death I call afflictions Of euery such affliction whatsoeuer it betideth any one in this life God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is the primary efficient cause thereof he doth it or doth somewhat in it Vpon the proofe of this point I haue now no time to spend nor needs it any proofe it is so firmely grounded vpon my Text. Nor will I recount vnto you the many vses it affordeth Let one suffice for the shutting vp of this exercise Is it true Beloued Is there no affliction that betideth any one any where in this world but it s from the Lord Here then we haue wherewith to comfort our selues in the day of affliction Whatsoeuer affliction shall befall vs it s from the Lord. The Loâ—d whose name is Iehouah who is himselfe and of none other whose being is from all eternity who only is omnipotent who is good in himselfe and good to all his creatures he will not suffer vs to be tempted aboue our abilities but will with the temptation also make away to escape that we may be able to beare it Saint Paul is our warrant for it 1 Cor. 10.13 And 2 Cor. 4 8. he sheweth it by his owne experience We are troubled on euery side yet are we distressed We are perplexed yet are we not in despaire We are persecuted yet are we not forsaken we are cast downe yet are we not destroyed In such a case was Saint Paul What if we be in the like If we be troubled perplexed persecuted and cast downe what shall we doe We will support our selues with the confidence of Dauid Psal 23.4 Though we walke through the valley of the shadow of death yet will we feare no euill for thou Lord art with vs. Thou Lord art with vs Quis contra nos Who shall be against vs We will not feare what man can doe vnto vs. I draw to a conclusion Sith there is no affliction that betideth any one any where in this world but it s from the Lord and as the Author to the Hebrewes speaketh chap. 12.8 He is a bastard and not a sonne that is not partaker of afflictions let vs as Saint Iames aduiseth chap. 1.2 account it exceeding ioy when wee are afflicted The Patriarches the Prophets the Euangelists the Apostles the holy Martyrs haue found the way to Heauen narrow rugged and bloudy and shall we thinke that God will strew Carpets for our nice feet to walke thither He that is the doore and the way our blessed Lord and Sauiour Iesus Christ hath by his owne example taught vs that we must through many afflictions enter into the Kingdome of Heauen There is but one passage thither and it is a streight one If with much pressure we can get thorow and leaue but our superfluous ragges as torne from vs in the throng it will be our happinesse Wherefore whensoeuer any aduersity crosse calamity misery or affliction shall befall vs let vs with due regard to the hand of the Lord that smiteth vs receiue it with thankes keepe it with patience digest it in hope apply it with wisdome bury it in meditation and the end thereof will be peace and glory the peace of our consciences in this life and eternall glory in the highest Heauens Whereof God make vs all partakers THE Ninth Lecture AMOS 3.7 Surely the Lord God will doe nothing but he reuealeth his secret vnto his seruants the Prophets GOds dealing with his owne people the people of Israel was not as it was with other Nations Others he punished and gaue them no fore-warning The Idumaeans the Ammonites the Egyptians the rest of the Heathen dranke deepely of the viols of his wrath though thereof they receiued no admonition by any Prophet of his It was otherwise with the Israelites If the rod of affliction were to light heauie vpon them they were euer foretold thereof God euer preuented them with his Word Hee sent vnto them his seruants Ierem. 35.14 15. the Prophets he rose early and sent them with the soonest to let them vnderstand of the euills which hung ouer their heads that returning euery man from their euill wayes and amending their doings they might be receiued to grace and mercy This difference betweene Gods care and prouidence towards his owne people and other nations is thus expressed Psal 147.19 20. God! He sheweth his word vnto Iacob his statutes and ordinances vnto Israel He hath not dealt so with any Nation neither haue the Heathen knowledge of his Lawes Yet was hee knowne to the Heathen Hee was knowne to them partly by his workes by his creatures in which the power and Deity of God shined and partly by the light of Nature and power of vnderstanding which God hath giuen them Both wayes their Idolatry their Atheisme their disobedience were made before God vnexcusable But to his owne people the people of Israel was he knowne after another manner To them pertained the adoption and the glory and the couenants and the giuing of the Law Rom. 9.4 and the seruice of God and the promises To them were committed the oracles of God To them at sundry times Rom. 3.2 Hebr. 1.1 and in diuers manners God spake by his Prophets He gaue them time and space to repent them of their sinnes and was ready to forgiue them had they on their parts bin curable Vncurable though they were yet did God seldom or neuer send among them any of his foure sore iudgements either the sword or the famine Ezech. 14.21 or the noysome beast or the pestilence or any other but he first made it knowne vnto his holy Prophets and by them fore-warned the people This our Prophet Amos here auoucheth Surely the Lord God will doe nothing but hee reuealeth his secret vnto his seruants the Prophets The words according vnto some are an Exegesis and exposition or a declaration of what was said before Before it was said There shall be no euill in a citie but the Lord doth it no euill of paine punishment or affliction but the Lord doth it The Lord doth it as well for that he sendeth iust punishments vpon men that are obstinate in their euill courses as also for that he reuealeth those euils to his Prophets that by them they may be published Or the words are an Aitiologia and doe conteine a reason of what was said before Shall there be euill in a Citie and the Lord hath not done it Surely no there shall be none All euill of punishment is of the Lord. Yet will not the Lord oppresse his people vnawares but
Sublimitas Profundum God he is Length Breadth Height and Depth He is Length for his Eternity Breadth for his Charity Height for his Maiestie Depth for his Wisdome Length He is for his Eternity Dan. 7.9 Esay 57.15 Psal 90.2 He is the Ancient of dayes and inhabiteth Eternitie Before the Mountaines were brought forth or euer the earth and the world were formed euen from euerlasting to euerlasting He is God Breadth he is for his Charitie for his Loue. Wisd 11.24 He loueth all the things that are and abhorreth nothing which he hath made Neither would he haue made any thing if he had hated it He maketh his Sunne to rise on the euill and the good Matth. 5.45 and sendeth raine on the iust and on the vniust The Gulfe or rather the Sea of this Loue of God is exceeding broad Height He is for his Maiesty His Maiesty Prou. 25.28 it is inestimable He that searcheth into it shall surely be oppressed with the glory thereof From the glory of this Maiestie in the day of the Lord of Hosts when he ariseth to shake terribly the earth Esay 2.19 20. will the proud man the loftie man euery wicked man seeke to hide himselfe in the clefts of the rockes Psal 72.19 and in the caues of the earth but all in vaine for all the earth shall be filled with his Maiesty In regard of this his Maiesty He is * Gen. 14.18 Iob 31.28 Psal 7.18 9◠2. c. Psal 147.5 often in holy Scripture stiled Altissimus the most high So for his Maiesty he is Height Depth he is for his wisdome His wisdome it is infinite there is no end thereof It is inuariable incomprehensible ineffable Finding no fit words to expresse it with I betake my selfe to the Apostles exclamation Rom. 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the riches both of the wisdome and knowledge of God! How vnsearchable are his iudgements and his wayes past finding out Thus farre of my first generall the Reuealor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai Iehouih the Lord God The Lord God will doe nothing but he reuealeth his secret to his seruants the Prophets He will doe nothing The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo jahaseh dabar he will not doe a word A word in the Hebrew tongue signifieth sometimes any thing or matter that is either said or done In the 18. of Exodus vers 16. Moses in his reply to Iethro his Father in law saith when they haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabar a word they come vnto me and I iudge betweene them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabar a word with the Greekes it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a controuersie with the old Latine Interpreter it is Disceptatio a contention with Tremelius it is Negotium a businesse with our late English Translators it is a matter So Moses saith in effect thus much If there happen any businesse or matter of controuersie or contention betweene a man and his neighbour they come vnto me and I iudge betweene them In the 24. of Exodus vers 14. Moses with his Minister Iosuah going vp to the Mount of God saith vnto the Elders Tary yee here for vs vntill we come againe vnto you and behold Aaron and Hur are with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mi bahal debarim who so is a master of words let him come vnto them And here words with the Greekes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a iudgement or controuersie with the old interpreter quastio a question in our now English they are matters if any man haue any matters to doe The meaning is who so hath any question or controuersie let him come vnto Aaron and Hur for a resolution In the 39. of Esay vers 2. it is recorded of Hezechiah King of Iudah that when Merodach Baladan the son of Baladan King of Babylon had sent messengers to visit him and to congratulate his recouery Hee was glad of them and shewed them the house of his precious things the siluer and the gold and the spices and the precious oyntment and all the house of his armour and all that was found in his treasures It is added in the end of the verse Lo hajah dabar there was not a word in his house nor in all his dominions that Hezechiah shewed them not Not a word A word for a thing according to the custome of the Hebrew It is Saint Hieroms note vpon the place It is well rendred in our new Bibles There was nothing in his house nor in all his dominions that Hezechiah shewed them not This Hebrew custome of putting verbum pro re a word for a thing frequent in the old hath place likewise in the New Testament In the first of Luke vers 37. The Angell Gabriel tells the Virgin Mary that with God no word shall be impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no word His meaning is with God no thing shall be impossible In the same Chapter vers 65. The Euangelist hauing set downe what had passed concerning Elizabeth and her husband Zacharias saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these words were noised abroad throughout all the hill country of Iudaea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these words that is all these things were dinulged and made knowne In the second of Luke vers 15. When the Angels who related to the shepherds Christs Natiuitie were gone away from them into Heauen the shepherds said one to another Let vs now goe euen vnto Bethlehem and see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word that is come to passe which the Lord hath made knowne vnto vs. This word that is this thing this whole businesse whereof wee haue heard by the Angels It is the Hebraisme which I haue hitherto obserued whereby that I may speake as Logicians doe the Abstract is put for the Concret taken either actiuely or passiuely as Verbum pro re dictâ a word for a thing that is spoken of Or to speake as a Rhetorician would it is Metonymia adiuncti the Adiunct is put for the Subiect Still it is Verbum pro re a word for the thing or matter whereof the speech is So it is in this text of mine Surely the Lord God non faciet verbum he will not doe a word that is he will doe no thing no such thing as the verse before speaketh of no euill of paine punishment or affliction He will doe no such thing but hee reuealeth his secret to his seruants the Prophets He reuealeth his secret I am come to my second generall concerning the thing reuealed it is the secret of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sodh◠his secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint translated Eruditionem suam his instruction or chastisement Saint Hierome expounds it Correptionem suam the Interlinearie Glosse Correctionem suam his reproofe or correction Theodotio no ill Interpreter of old turned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his counsell and Drusius seeth no cause why it may
2. yet we reade that Pharaoh and Nabuchodonosor had such Et Pharaoh Nabuchodonosor in iudicium sui somnijs futura cognoscunt tamen Deum non intelligunt reuelantem saith S. Hierome vpon the first of Ionas Both Pharaoh and Nabuchodonosor to their owne condemnation doe by their dreames know things to come and yet they vnderstand not God the reuealer Dreames of the second sort are Naturall and such no doubt the Heathen in their sleepe had as wee in ours haue But in these there is no diuination no fore-knowing of things to come The third sort is of dreames diabolicall Hieron CoÌ„ment in Esai Distinct 7. part 2 art 1. q. 3. lib. 2. such as the Gentiles sought for in the Temple of Aesculapius Bonauenture calls them Somnia quae fiunt ex illusione Diabolicâ Dreames which happen to men in time of sleepe by the illusion of the Deuill Dreames of this sort as they were euer vncertaine so were they as vncertainly interpreted Such was the Dreame that Darius had before he encountred with Alexander Curtius lib. 3. some expounded it to signifie the victory that he should haue against him some gaue a contrary sense Curtius lib. 3. Tully giues another instance One going to the Olympicke games had a dreame that he was turned into an Eagle One Wizâ—rd interpreted it that he should ouercome because the Eagle is supreme to all other fowles another turned it the contrary way that hee should haue the worse because the Eagle driuing other birds before her commeth last of all Such dreames as these are well censured by Siracides in the 34. of his Ecclesiasticus vers 5. Diuinations and sooth-sayiâ—â—â— and dreames are vaine Dreames are vaine If they be not sent from the most High in thy visitation set not thy heart vpon them For dreames haue deceiued many and they haue failed that put their trust in them For who so regardeth dreames is like him that catcheth at a shadow and followeth after the winde Thus finding no sound ability either in the dreames of the Heathen or in their Oracles to reueale secrets or foretell things to come we must euer acknowledge it for a truth irrefragable and not to be gain-said that God is the only reuealer of secrets that he only foretelleth things to come And let this suffice to haue beene spoken of my second generall the thing reuealed the secret of God The third followeth and is of them to whom the Reuelation is made they are his seruants the Prophets Surely the Lord God will do nothing but he reuealeth his secret to his seruants the Prophets The Prophets that were the seruants of the Lord God were of three sorts Some were extraordinarily raised vp by God for the gouernment of the Church in the infancie thereof Their office was in the common necessities of the Church to consult God as occasion should be giuen and to giue answers concerning things to come These from the inward counsell of God vttering oracles were wont to be called a 1 Sam. 9.9 Amos 7.12 Seers Others extraordinarily also raised vp by God were ordained for the instruction of the Church Their office was to interpret and apply the Law and to foreshew the sufferings and glory of Christ These continued from b Act. 3.24 10.43 1 Pet. 1.10.11 Samuel vnto Malachie Malachie was the last of them The third sort is of the c Ephes 4.11 1 Cor 12.28 Prophets of the New Testament such as were endued with a singular dexterity and readinesse and wisdome to interpret the Scriptures of the Prophets and to apply them In this third ranke euery d Luke 4.24 1 Cor. 14.32 true Minister of the Gospell hath a place Of all these Prophets Christ is the head he is the chiefe of all To him e Deut. 18.15 Act. 3.22 〈◊〉 7.37 Moses yea and all the Prophets all the f Act. 3.24 Prophets from Samuel and all those that follow after as many as haue spoken giue witnesse But the Prophets of which my text speaketh are of the two first sorts of Prophets those whom God extraordinarily raised vp as well for the gouerning as for the instruction of the Church Both are here stiled the seruants of the Lord God His seruants Not only because they serued God in the common profession of godlinesse but also because they serued him in their particular functions and callings To be the seruants of the Lord God it is certainly a notable dignity and prerogatiue How doe men delight to shroud themselues vnder the liueries of great men and how much doe they take themselues to be honoured thereby How much more ought we to labour to approue our selues in the presence of the Lord our God and to shew our selues euery man in his seuerall vocation and course of life to be his faithfull seruants And thus haue you the particular exposition of this my text Surely the Lord God will doe no thing but he reuealeth his secret to his seruants the Prophets I may not leaue vntouched the maine obseruation which this text affordeth It is this God neuer bringeth any grieuous iudgement vpon any people or nation nor vpon any priuate person but he doth alwaies first fore-warne the same and foretelleth it God alwayes teacheth before hee punisheth hee warneth before hee striketh When hee was resolued to wash the World with a Deluge of waters for the sinne thereof hee fore-told it vnto Noah Gen. 6.13 Though the crie of Sodome and Gomorrah were great and their sinne very grieuous yet would not God destroy them till he had made knowne his purpose vnto Abraham Gen. 18.17 and to Lot Gen. 19.13 The seuen yeares of famine that should consume the Land of Aegypt seuen yeares before hee foretold to Ioseph Gen. 41.25 So hee reuealed the intended subuersion of Niniueh to Ionah Ionah 3.1 the famine that should be in the dayes of Claudius Caesar vnto Agabus Act. 11.28 the captiuitie of the ten Tribes to this our Prophet Amos. Amos in the full assurance of this truth saith with boldnesse Surely the Lord God will doe nothing but he reuealeth his secret to his seruants the P ophets Will hee doe nothing but hee reuealeth it Wee may not so take it that God reuealeth to his Prophets all things which he hath a purpose to doe all things simply all his secrets But with a certaine limitation that hee reuealeth omnia vtilia nobis as Hugo de S. Charo out of the Glosse hath obserued that hee reuealeth all things profitable for vs or that hee reuealeth Omnia quae bonum communitatis concernunt as Carthusian speaketh that hee reuealeth all things which concerne the common good All things which either concerne the common good or are profitable vnto vs such as are the iudgements of God to be laid vpon a multitude or a priuate person God reuealeth This is the substance of the doctrine euen now deliuered God neuer bringeth any grieuous iudgement vpon any people or
it is the first in order The words are An aduersary there shall be euen round about the Land The old Interpreter translates it Tribulabitur circuietur terra the Land shall be troubled and compassed about Brentius Obsidebitur circumdabitur terra the Land shall be besieged and beset round about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsar in the originall is rendred Arctator by Montanus Tribulator by Oecolampadius Aduersarius by Caluin and Drusius Hostis by Tremelius Piscator and Gualter It is Tribulatio with Vatablus and Mercer but Angustiae with Ionathan Well be it either Arctatoâ— or Tribulator or an Aduersary or an Enemie or be it Tribulation or be it Anguish it is not in a little part or corner of the Land but in circuitu terra it is in the circuit of the Land it enuironeth the whole Land The Septuagint haue a reading by themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyre shall be made desolate round about shall thy Land be wasted Saint Cyril will haue them thus to be vnderstood From Tyre and the Land thereabout the whole countrey shall by the incursions of robbers be brought to desolation Tyrus is in Hebrew Tzor so is it in the first Chapter of this prophecie vers 9 It seemes the S ptuagint did in this place reade Tzor Hieron as also Aquila once did reade But now the common reading of this place is Tzar and Tzar is an enemie or aduersary and hath other significations whereof euen now you heard Thus our English translation is cleared it is good An aduersary there shall be euen round about the Land This aduersary is the Assyrian the King of Assyria Salmanassar He with his armies is to come against the Citie and Kingdome of Samaria he shall so beset and beleaguer the whole countrey round about that there shall be no escaping for any of the inhabitants According to this prediction it came to passe some sixty fiue yeares after Esâ—y 7.8 2 King 18.10 in the ninth yeare of the reigne of Hoshea son of Elah King of Israel as it is 2 King 17.6 An aduersary there shall be euen round about the Land Now from this circumstance of the Siege of Samaria so long before threatned ariseth this obseruation Gods threatning to punish long before he punisheth are inuitations to repentance Origen lib. 4. contra Celsum saith God punisheth no man but whom he doth first warne terrifie and aduertise of the perill And surely herein appeareth Gods mercy that he threatneth before hee punisheth that by his threatning men might learne to amend He threatneth saith S. Chrysostome Hom. 12. in Genes Vt nobis correctis minas ad opus minimè perducat that we being amended his menacing need not take effect If this were not the end of Gods threatnings why doth Zephaniah Chap. 2.1 2. thus exhort the Iewes Gather your selues together yea gather together O Nation not desired Before the decree bring forth before the day passe as the chaffe before the fierce anger of the Lord come vpon you before the day of the Lords anger come vpon you Seeke yee the Lord seeke righteousnesse seeke meekenesse it may be yee shall be hid in the day of the Lords anger He calleth vpon the Iewish Nation to returne from their euill waies by true repentance Where behold saith Saint Hierome the clemencie of God Quia non vult inferre supplicia sed tantum terrere passuros ipse ad poenitentiam prouocat ne faciat quod minatus est Because Gods will is rather to terrifie them than to lay punishments vpon them he incites them to repentance that he be not driuen to doe as he hath threatned This is that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the goodnesse the forbearance the long suffering of God whereof Saint Paul speaketh Rom. 2.4 Despisest thou O man the riches of his goodnesse and forbearance and long suffering not knowing that the goodnesse of God leadeth thee to repentance It leadeth to repentance It is vouchsafed vnto vs to the amendment of life And thus is my obseruation established Gods threatnings to punish long before he punisheth are inuitations to repentance One reason hereof is because if after threatning repentance follow it procureth the forgiuenesse of sinne and taketh away the cause of the punishment Sinne is the cause of Gods iudgements this wee heard euen now If the cause bee remoued the effect will cease For so saith the Lord Ezâ—ch 33.14 15. When I say vnto the wicked Thou shalt surely die if hee turne from his sinne and doe that which is lawfull and right hee shall surely liue he shall not die A second reason I take from the end of Gods threatnings The end whereat he aimeth when he threatneth is not the destruction of them that are threatned but their amendment For thus saith the Lord Ezech. 18.23 Haue I any pleasure at all that the wicked should die and not that he should returne from his wayes and liue This by way of interrogation But it is by way of assertion Ezech. 33.11 and is backed with an oath As I liue saith the Lord God I haue no pleasure in the death of the wicked but that the wicked turne from his way and liue As I liue it is so Here may wee say as Augustine some-where said of Christ Felices nos propter quos ipse Deus iurat Happie are we for whom God himselfe sweareth But infoelices si ne iuranti quidem credimus Wretched are we if wee beleeue him not vpon his oath I shall but point at the vses of this doctrine because I haue handled them at large in my fourth Sermon vpon this Chapter The first is to teach vs that in the greatest and most fearefull threatnings of Gods iudgements there is comfort remaining hope of grace and mercy to be found health in sicknesse and life in death The second is a warrant for vs of the Ministery to propound vnto you the threatnings of God with condition of repentance and thus we offer vnto you grace and mercy to as many of you as shall be of humble and contrite hearts The third is a warning vnto you to all that haue this grace and fauour with God to be hearers of his holy word It is your parts whensoeuer you shall heare of the threatnings of Gods iudgements against sinners to stirre vp your selues vnto repentance thereby to preuent the wrath of God and to stay his iudgements The fourth is to assure vs that if God threaten and no repentance follow then certainly the threatnings pronounced will come to passe God threatneth not in vaine nor doth he terrifie vs without cause If we preuent not his threatnings by true repentance his threatnings will preuent vs by iust execution And so much be spoken of the first doctrine arising from this circumstance of the siege of Samaria foretold so long before it tooke effect A second doctrine arising from the same is Hâ—stes diuinitùs à Deo excitari ad regum populorum peccata punienda
Enemies are by God himselfe raised vp to inuade a land for the punishment of the sinnes of Prince and people Vnlesse God send them they cannot come neere our Cities they cannot besiege vs. God doth raise them vp He raiseth vp the Medes against the Babylonians Esay 13.17 I stirre vp the Medes who shall not regard siluer nor shall they delight in gold Their bowes shall dash the young men to peeces they shall haue no pitie on the fruit of the wombe their eye shall not spare children Babylon the glory of Kingdomes the beauty of the Chaldees excellencie shall be as when God ouerthrew Sodome and Gomorrah Hee raiseth vp the Chaldeans against the kingdome of Iudah Habac. 1.6 I raise vp the Chaldeans that bitter and hasty Nation which shall march thorow the breadth of the land to possesse the dwelling places that are not theirs He raiseth vp the Romans against Ierusalem Luke 19.43 The dayes shall come vpon thee that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on euery side and shall lay thee euen with the ground and thy children within thee they shall not leaue in thee one stone vpon another God is he that raiseth vp enemies against a Land to inuade it Did not God send them they could doe nothing against vs. The reason is because they haue no power against vs except it be giuen them by God So Christ told Pilate Ioh. 19.11 Thou couldest haue no power at all against me except it were giuen thee from aboue The vses follow One is to teach vs not to feare man but God that giues power vnto man A second is to admonish vs that wee be not like the dogge that snatcheth at the stone that is cast at him without regard vnto the thrower If God send an enemie to inuade vs our eye must be vpon God that sendeth him A third is to aduise vs to labour to be at one with God It will be our best bulwarke against an inuader And so I come to gather a third doctrine from this circumstance of the siege An aduersary there shall be euen round about the land In circuitu terra He shall so beset the land round about that there shall be no euasion for any of the inhabitants My obseruation shall be that of Brandmyller in his Typicall Analysis In Regni amplitudine non esse gloriandum Men ought not to glory in the greatnesse of the Kingdome wherein they liue The extent or greatnesse of the Kingdome whereof thou art what can it auaile thee Hee that once for sinne couered the whole earth with an armie of waters can now for sinne enuiron the greatest kingdome of the earth with an armie of warriours And flagellum inundans cum transierit eritis ei in conculcationem Esay 28.18 When the ouer-flowing scourge shall passe thorow then yee shall be troden downe by it Eritis ei in conculcationem that is saith Saint Hierome you shall suffer all those torments which you thought you should neuer haue suffered The threatnings which you thought should neuer come to passe shal come to passe vpon you An aduersary there shall be euen round about the Land Shall be But yet there is none O let vs therefore with a sweet feeling acknowledge the infinite loue and compassion of God towards this Kingdome in so long preseruing it from all hostile inuasion There was indeed an inuasion in the yeare 88. intended against this Kingdome by a supposed inuincible Armado It gloried in strength munition ships preparations and confederates It was the Lords mercy towards vs to crosse to curse that proud attempt The winds and seas by his appointment fought against them and we were deliuered For that deliuerance wee then sang songs of thanksgiuing then were our mouthes filled with laughter and our tongues with ioy Now sith it hath pleased God to continue vnto vs hitherto our peace and plenty and we sit euery one vnder his Vine and vnder his Fig-tree whilst our neighbour-nations are shaken and tossed with the tempest of warres and all things round about vs are in an vproare Let vs blesse Gods holy name for it and pray we for the continuance of this our happinesse that there be no taste of the sharpnes and misery of war among vs that there be no assaulting of our Cities that there be no sorrow of heart nor weeping of eyes nor wringing of hands nor shriking of voices among vs. Will you take direction for your prayer from the royall Prophet Pray then as hee hath directed Psalm 144.12 Pray that our sonnes may be as plants growen vp in their youth that our daughters may be as corner stones polished after the similitude of a palace that our garners may befull affoording all manner of store that our sheepe may bring forth thousands and ten thousands in our streets that our Oxen may be strong to labour that there be no breaking in nor going out that there be no complaining in our streets O happy is that people that is in such a case yea happie is that people whose God is the Lord. I haue done with the Siege and am come to the Victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehoridh mimmek gnuzzek word for word and he shall cause thy strength to come downe Dejiciet à te robur tuum He shall cast downe thy strength from thee so Tremelius Piscator Drusius and Gualter Tollet he shall take it away from thee so Caluin Detrahet he shall pull it downe so Vatablus Deducet he shall bring it downe so Oecolampadius The Vulgar Latine turnes it passiuely Detrabetur ex te fortitudo tua thy strength shall be brought downe from thee So doth Brentius with his Dejicietur thy strength shall be throwne downe By this same strength be it robur or fortitudo Iunius vnderstandeth that whereby they heaped vp the treasures of violence and robbery Drusius vnderstandeth their strong Castles and fortified Cities Some vnderstand Riches And so qui opibus valent potentes vocantur they that excell in riches are called mightie men Albertus Magnus will haue this strength to be whatsoeuer it was wherein they put their trust as in some fortification whether it were the substance of their riches or the munitions of their Cities or the multitude of their souldiers or the armies of their adherents Whatsoeuer it be downe it must When God meaneth to giue victory to an inuader no strength shall be able to withstand him My obseruation here shall be that of Albertus Vltioni diuina nulla obsistere potest fortitudo No strength shall be able to withstand diuine reuengement For there is no strength against the Lord. No strength None at all So saith Esay Chap. 2.12 The day of the Lord of Hosts shall bee vpon euery one that is proud and loftie vpon euery one that is lifted vp vpon all the Cedars of Lebanon vpon all the Okes of Bashan vpon all high Mountaines and Hilles vpon euery high Tower and vpon euery
fenced wall vpon all the ships of Tarshish and vpon all Pictures of desire the loftinesse of man shall be bowed downe and the haughtinesse of man shall be made low The Lord alone shall be exalted in that day In that day when the Lord shall send a power against a Land for the iniquity thereof all strength shall faile before him This is that we reade Esai 26.5 In the Lord Iehouah is euerlasting strength For he bringeth downe them that dwell on high the lofty City he layeth it low he layeth low euen to the ground he bringeth it euen to the dust There is no strength against him Erit fortitudo vestra vt fauilla stupae your strength shall be as the imbers of tow opus vestrum and the worke of your strength shall be as a sparke they shall both burne together and none shall quench them Esai 1.23 There is no preuailing by strength against the Lord it is the acknowledgement of Hannah in her song of thanksgiuing 1 Sam. 2.9 Our Prophet Amos Chap. 2.14 hath thus deliuered it The strong shall not strengthen his force And thus is my obseruation confirmed No strength shall be able to withstand diuine reuengement One reason is because God ouerthroweth the greatest strength that man can erect euen at his pleasure A second is because there is no strength but it is of God and from God Vastatum superrobustum roborat Amos 5.9 God aboue is he that strengthneth the spoiled against the strong and maketh the spoiled to come with might against the fortresse I will but name the vses One is to teach vs neuer to put any affiance in our owne strength but so to vse all good meanes for our defence that still wee rely vpon the Lord for successe A second is to stop vs from glorying in our strength There is a caueat against it Ierem. 9.23 Let not the strong man glory in his strength If he will needs glory let him glory in the Lord. Let his glorying be in imitation of the royall Prophet Psa 18.2 The Lord is my rocke and my fortresse and my deliuerer my God my strength in whom I will trust my buckler and the horne of my saluation and my high tower The Lord is my strength A third is to admonish vs of a duty of ours which is in trouble sometimes yea alwayes to approach vnto the throne of grace by humble prayer to begge of God his protection against all the assaults of our enemies that they neuer preuaile against vs to take away our strength I am come to my last circumstance the circumstance of the spoile in these words Et diripientur palatia tua And thy palaces shall be spoiled The Vulgar Latine saith Diripientur aedes tuae thy houses shall be spoiled Petrus Lusitanus preferreth Palaces as best agreeing with the Hebrew He is in the right palaces are named because Conquerours when they haue wonne a City by assault doe enter into the fairest stateliest and most princely houses presuming to finde in them the greatest booties These Palaces are by some taken Metonymically to signifie either the goods heaped vp in them Albertus Magnus or the possessions belonging to them Wee shall not doe amisse if wee follow the letter and take these Palaces as they are for the Palaces of Samaria wherein the Princes Magistrates and Rulers of Samaria did store vp the treasures of violence and robbery as wee saw vpon the former verse So the meaning may be thus Palatia tua Thy Palaces O Samaria which were as the receptacles caues or dens in which thou didst treasure vp thy goods gotten from the poore by violence and wrong diripientur they shall be spoiled thou hast spoiled others therefore shalt thou thy selfe be spoiled Sic erit poena sceleri consentiens so shall the punishment be agreeable to the offence Obserue here Punishments are most vsually in the like proper and proportionable to the offences This is that which is vulgarly said In quo quis peccat in eo punitur as a man offendeth in the same manner will God punish him They who sought the life of Daniel sinned in causing him to be cast into the Lions den How were they for so sinning punished God might haue reuenged himselfe vpon them by his owne immediate hand but would not They were punished the same way they were cast into the Lions den and so perished Dan. 6.24 It was Dauids sinne to commit adultery with Vriahs wife and to slay her husband with the sword of the Ammonites How was he for so sinning punished He was paid home and punished in his owne kinde To reward and serue him as he had serued others God as a iust Iudge raiseth vp euill against him out of his owne house 2 Sam. 12.10 His owne sonnes breake out into the same sinnes they rise vp against him and one against another A tent is spread for Absolom vpon the house top and he lyeth with his fathers Concubines in the sight of all Israel 2 Sam. 16.22 Amnon deflowreth his sister Tamar 2 Sam. 13.14 to reuenge this Absolom causeth his brother Amnon to be slaine vers 28. Bloud requireth bloud Hereof are we assured Gen. 9 6. Who so sheddeth mans bloud by man shall his bleud be shed So saith our Sauiour in the Gospell Matth. 26.51 All they that take the sword shall perish with the sword The like is that in the Reuelation Chap. 13.10 He that killeth with the sword must be killed with the sword Bloud requireth bloud And though peraduenture a murtherer doe escape the hand of the Magistrate yet will the vengeance of God finde him out We see this in Ioab he shed innocent bloud the bloud of Abner and Amasa two Captaines of the Hosts of Israel Hee escaped a long time as if his murthers had beene forgotten but at length vengeance came home vnto him and suffered not his hoare head to goe downe to the graue in peace for his bloud was shed 1 King 2.34 Memorable is the example of Adoni-Bezek who being taken by Iudah and Simeon had his thumbes and great toes cut off Herein he confessed that the iustice of God had found him out and requited him in his kinde according to his own cruelty For saith he Threescore and ten Kings hauing their thumbes and their great toes cut off gathered their meat vnder my table as I haue done so God hath requited me Iudg. 1.7 Thus was cruelty repaid with crueltie in the same kinde A like example is that of Agag King of the Amalekites He hauing made many a woman childlesse is repaid in the like and is himselfe hewed in peeces by Samuel with this Item As thy sword hath made women childlesse so shall thy mother be childlesse among women 1 Sam. 15.33 If Haman set vp a gallowes to hang vp Mordecai Haman may be the first that shall be hanged thereon Esther 7.10 It is the law of equalitie and equitie that men suffer the same things of others which they haue
example of Vzziah King of Iudah 2 Chron. 26.16 He for inuading the Priâ—sts office for burning Incense vpon the Altar of Incense in the Temple of the Lord Carthus in Num. 1. was stricken with a leprosie And Gedeon that valiant man who iudged Israel for forty yeeres intermedled too farre with the Priests office when he made the golden Ephod Iudg. 8.27 All Israel went a whoring after it and it became a snare to Gedeon himselfe and to his house Now from the danger of intrusion thus laid open we may inferre the vnlawfulnesse of medling with ministeriall function in the Church without assurance of calling from God The same may be inferred vpon the blame which God layeth vpon false Prophets Ierem. 14.14 I sent them not neither haue I commanded them neither spake I vnto them yet they prophesie And Chap. 23.21 Ierem. 29.9 I haue not sent these Prophets yet they runne I haue not spoken to them yet they prophesied They haue prophesied What but lies though in my name they haue prophesied false visions and diuinations things of naught and the deceit of their owne heart Thus haue they done but I sent them not nor commanded them nor spake vnto them This blame thus laid by the Lord vpon wicked and false Teachers for running before they are sent and preaching before they are called enforceth the acknowledgement of the point hitherto deliuered that It is not lawfull for any man to take vpon him ministeriall function in the Church without assurance of calling from God This calling the assurance whereof we are to haue is either immediate and â—xtraordinary or mediate and ordinary The first is where God calleth immediatly without the ministery of man so were the Prophets and Apostles called The other is wherein God vseth the ministery of man as at this day in the designment of euery Minister vnto his function Both these callings as well the mediate as the immediate the ordinary as the extraordinary are of God that of God alone this of God by man and of this especially is the doctrine hitherto proued to be vnderstood we cannot expect a blessing vpon our labours except Gâ—d hath called vs so necessary is Gods calling to the ministery of the Church The point hitherto handled serueth for the confutation of the Anabaptist and other fanaticall spirits who runne without calling and preach though they be not sent contrary to that of Saint Paul Rom. 10.5 How shall they preach except they bee sent And yet will these men if they meet with a Minister that is lawfully and orderly called demand of him Quis te elegit Sir Who hath chosen you though themselues haue no calling at all no not from their blind Church as Gastius hath obserued in his first booke of the errors of the Catabaptists Yea their assertion is that if a man vnderstand the doctrine of the Gospell be he either Cobler or Botcher or Carpenter or what else he is bound to teach and preach This is obserued of them by Chemnitius in his Treatise of the Church Chap. 4. With these Anabaptists I may ioyne the Photinians who deny the nec ssity of vocation in the Ministers of the Church Socinus in his Treatise of the Church Theophilus Nicâ—laides in his defence of that Treatise a Institut â—ap 42 Osterodius b â—n Notis ad lib. Sâ—â—gâ—â—â—â—ip 3. Radeccius c In â—â—â—ut Thes D. Frantz p. 2. Diâ—p 4. Shemalizius and the d â—it de Eccleâ— caâ— 2. Catechist of Racow all these are against a necessity of calling in the Ministery and doe here stand conuicted of that their error So doe all those lay people men or women who in the case of â—uppâ—sed necessity doe aduenture to administer the Sacrament of Baptisme which together with the preaching of the word the Lord hath inuested in the persons of Ministers duly called Mat. 28.19 Goe ye and teach all Nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost Goe ye teach and baptize Goe ye It is our Sauiours precept to his Apostles and in them to their successors Ministers duly called None of the Laity nor man nor woman hath part in this function And how can it bee imagined that women whom Saint Paul hath excluded from preaching 1 Cor. 14 34. should be permitted to administer any Sacrament They may not so much as Baptize It s obiected women may teach their families therefore they may also baptize Our answer is that the Consequent holds not Women may teach as they are priuate Christians but not as Ministers Baptize they cannot but as Ministers this being euery way in euery respect and manner proper to a Minister It is further obiected from the example of Zipporah Exod. 4.25 Zipporah Moses wife circumcised her sonne In the place of Circumcision Baptisme hath succeeded why then may not women now adaies Baptize I answer Circumcision was not of old so appropriated to the Leuites as Baptisme is now to the Ministers of the Gospell And therefore it s no good Consequence Some that were not Leuites did Circumcise therefore some that are not Ministers may Baptise Againe what if Zipporah sinned in Circumcising her child Must she be a patterne to other women to Baptize Caluin is not afraid to proue she sinned and his proofe is sound in the fourth of his Institutions chap. 15. § 22. Lib. 1. de Sacr. Baptismi c. 7. §. 11. though Bellarmine labour to refute him It was doubtlesse an vnexcusable temerity â—â—her to circumcise her childe in the presence of her Husband Moses not a priuate man but a prime Prophet of the Lord than whom there arose not a greater in Israel which was no more lawfull for her to doe than it is at this day for a woman to Baptise in the presence of a Bishop And how can she bee excused from sinne in that her act sith she murmured against the ordinance of the Lord and reuiled her husband weigh but the bitternesse of her speech Surely a bloudy husband art thou to me because of the Circumcision Thirdly say she sinned not in circumcising her childe which yet I may not grant then I say the fact might be extraordinary and therefore not to be imitated without like dispensation Fourthly some thinke she was onely the hand of her husband in his weaknesse and so the fact shall be not hers but her husbands For these reasons the example of Zipporah doth not aduantage the a Bellarm. vbi supra Salmeron in Mat. 28. Papist or b Eckhard fascit contr c. 19. qu. 4. Gerhard Loc. Theol. 23. n. 24 c. Lutheran in their errour about Gyâ—aecobaptismus or womens Baptisme But may they not Baptise in case of extreme necessity No not then Why then the childe may die vnbaptized and so be in certaine danger of damnation We make a great difference betweene want of baptisme and the contempt thereof The contempt euer damneth so doth not the want By
made In domo Iacob In the house of Iacob Heare yee and testifie in the house of Iacob saith the Lord God the God of Hosts Vers 13. In the other part which is of the matter to be testified wee may obserue 1. That God is fully resolued to punish Israel for sinne A day there is wherein the Lord will visit the transgression of Israel vpon him Vers 14. 2. That this punishment so resolued vpon by the Lord shall reach vnto their holiest places to their houses of Religion to their Altars in Bethel the hornes of the Altar shall be cut off and fall to the ground vers 14. 3. That this punishment shall extend to the palaces the chiefest places of their habitation euen to their demolition and ruine The winter-house shall be smitten so shall the summer-house the houses of Iuory shall perish and the great houses shall haue an end vers 15. 4. The seale and assurance of all and that we haue in the end of this Chapter in two words saith the Lord. In the day that I shall visit the transgressions of Israel vpon him I will also visit the Altars of Bethel and the hornes of the Altar shall be cut off and fall to the ground And I will smite the winter-house with the summer-house and the houses of Iuory shall perish and the great houses shall haue an end Saith the Lord. Thus haue you the diuision of this text the branches are many all obseruable and worthy your attention Order requireth that I begin with the first part which was the mandate for the testification the first branch whereof was of the giuer thereof and that was Hee that might best doe it euen the Lord called here Dominus Iehouih Deus exercituum The Lord God the God of Hosts These names of God haue no small weight They serue to seale the truth of this Prophecie Amos might haue said in briefe Saith the Lord or the Lord God as he had said oft before but not content therewith he now addeth a third title or appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohei hatzebaoth the God of Sabaoth He is called also Iehouatzebaoth 1 Sam. 4.4 the Lord of Sabaoth In your Te Deum that excellent Canticle of Ambrose and Augustine he is stiled the Lord God of Sabaoth Sanctus Sanctus Sanctus Dominus Deus Sabaoth Holy Holy Holy Lord God of Sabaoth This name of Sabaoth is retained by Saint Paul Rom. 9.29 and he hath it from Esay 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Except the Lord of Sabaoth had left vs a seed we had beene as Sodoma and made like vnto Gomorrah Saint Iames hath it in his Epistle Chap. 5.4 Behold the hire of the labourers which haue reaped downe your fields which is of you kept backe by fraud crieth and their cry is entered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the cares of the Lord of Sabaoth There are of the Ancient who haue taken this name Sabaoth for one of the names of God Saint Hierome Epist 136. writing to Marcella of the ten Hebrew names of God saith the fourth is Sabaoth Quartum nomen Dei est Sabaoth quod Septuaginta virtutum Aquila exercituum transtulerunt The fourth name of God in Hebrew is Sabaoth which is by the LXX translated Virtutum by Aquila Exercituum Both words Virtutes and Exercitus signifie the same thing military forces an host or band of armed souldiers Isiodore Bishop of Hispalis Orig. lib. 7. cap. 1. agreeth with Saint Hierome Quartum nomen Dei dicitur Sabaoth Psal 24.10 quod vertitur in Latinum exercituum siue virtutum de quo in Psalmo ab Angelis dicitur Quis est iste Rex gloriae Dominus virtutum The fourth name of God is Sabaoth turne it into Latine it will be Exercitus or Virtutes hosts or bands of armed souldiers whereof the Angels in the Psalme doe speake Who is this King of glory Dominus virtutum the Lord of Hosts he is this King of glory The Author of the Looking-glasse in the ninth Tome of Saint Augustines workes the tenth Chapter of that booke speaketh thus vnto the Lord Tu mitis benigne fortis zelotes Sabaoth inuictissime O thou meeke and gracious strong and iealous and most inuincible Sabaoth Origen Hom. 4. in Esaiam vpon those words of the Song of the Seraphins Holy Holy Holy Lord God of Sabaoth saith Sabaoth is by Aquila's interpretation Dominus militiarum the Lord of Hosts But in this place he seemeth to be maimed and vnperfect Drusius in his 23. Epist corrects him by adding Adonai vnto Sabaoth thus Adonai Sabaoth is by Aquila's interpretation Dominus exercituum the Lord of Hosts So the meaning is good and is confirmed by Epiphanius lib. 1. haeres 26. Aquila euery where in the old Testament for Adonai Sabaoth hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is Dominus exercituum the Lord of Hosts As for Saint Hierome and Isidore and the Author of the Looking-glasse Drusius is of opinion they were deceiued in taking Sabaoth for a name of God Beleeue me saith he Sabaoth is neuer said of God but it is either Deus Sabaoth or Dominus Sabaoth either the God of Sabaoth or the Lord of Sabaoth And he is in the right For indeed Sabaoth is no name of God nor is it euer found alone if it be spoken of God Elegantly to this purpose saith Epiphanius lib. 1. Haeres 40. against the Archontici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of Sabaoth hath the interpretation of Hosts and therefore the Lord of Sabaoth is the Lord of Hosts It is well knowne to euery one that is conuersant in holy Scripture that the Scripture where it vseth the name of Sabaoth speaketh not after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabaoth hath said vnto me or Sabaoth hath spoken but thus Dicit Dominus Sabaoth saith the Lord of Sabaoth and that is if you will interpret the Lord of Hosts Saint Ambrose his interpretation of this name Sabaoth I may not well passe by It is Lib. 4. de fide ad Gratianum cap. 1. There vpon those words of the 24. Psalme Dominus Sabaoth ipse est Rex gloriae the Lord of the Sabaoth he is the King of glorie he saith Sabaoth interpretes alicubi Dominum virtutum alicubi Regem alicubi Omnipotentem interpretata sunt Interpreters haue rendred the name of Sabaoth sometime by the Lord of Hosts sometime by the name of King sometime by the name of Almighty But the place is manifestly vicious For Sabaoth no where signifieth a King nor haue Interpreters any where so rendered it To correct that errour Drusius for Regem readeth exercituum and he proues his correction out of Eucherius whose words are Sabaoth exercituum siue virtutum an t vt aliqui volunt omnipotens Sabaoth is for signification as you would say of armies or of hosts or omnipotent Sabaoth is rendred Omnipotent or Almighty by the Septuagint as in other places so in this text of mine
wherein for Elohe hatzebaoth the God of Sabaoth they haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Almighty Whence is that rule of Saint Hierome to Damasus Epist 142. We are to know that wheresoeuer the Seuentie Interpreters haue expressed Dominum virtutum and Dominum omnipotentem the Lord of Hosts and the Lord Almighty there in the Hebrew it is Dominus Sabaoth which is by Aquila's interpretation Dominus militiarum the Lord of Hosts The Lord of Hosts by Aquila's interpretation is God the Almighty by the interpretation of the Septuagint Well Elohe hatzebaoth the God of Sabaoth Be he with the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bee hee with the Latines Dominus or Deus virtutum or Militiarum or Exercituum all will be well expressed in our language with one title The Lord or God of Hosts But what are these Hosts whereof God is the Lord There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an host of Heauen Act. 7.42 And what that is Saint Hierome expoundeth to the noble Lady Algasia Epist 151. quaest 10. The Host of Heauen is not only the Sunne and Moone and glistring Starres but also the whole multitude of Angels and their armies called in Hebrew Sabaoth which is in Latine Virtutum or Exercituum Hispalensis for this host of Heauen doth reckon vp in the place aboue alleaged Angels Arch-angels Principalities and Powers and all the Orders of the armies celestiall of whom God is the Lord. For they are all vnder him and subiect to his soueraigntie It is true what those Ancients haue said of the Host of Heauen True it is that the Angels are of this armie Micaiah tels King Ahab so 1 King 22.19 I saw the Lord sitting on his Throne and all the Host of Heauen standing by him on his right hand and on his left There the Host of Heauen are the Angels who attend the Lord to put in execution whatsoeuer he shall command At the birth of Iesus Christ our Sauiour the Angell that appeared vnto the shepherds had with him a multitude of the Heauenly Host Luke 2.13 and that multitude was of Angels and they were by likelihood created in the first day with the Heauens because those sonnes of God did shout for ioy when God laid and fastned the foundations of the earth Iob 38.7 These the sonnes of God the Angels Bartas 1 day 1. Weeke sweetly described by the Nightingale of France to be The sacred Tutors of the Saints the Guard Of Gods elect the Pursuiuants prepar'd To execute the counsailes of the Highest The Heauenly courtiers to their King the nighest Gods glorious Heralds Heauens swift Harbengers Twixt Heauen and earth the true Interpreters these the Sonnes of God the Angels are of the glorious Host of Heauen So are the Starres the Sun the Moone the goodly furniture of the visible Heauens they are all of the Heauenly host So shall you finde them called Deut. 4.19 The Sun the Moone and the Starres euen all the Host of Heauen Of this host of Heauen it is prophecied Esai 34.4 All the Host of Heauen shall be dissolued and the Heauens shall be rowled together as a scroll and all their host shall fall downe as the leafe-falleth off from the Vine and as a falling figge from the fig-tree As for the Starres they in their courses fought against Sisera Iudg. 5.20 The Sunne and the Moone stood still the Sunne vpon Gibeon the Moone in the valley of Ajalon till the people of Israel had auenged themselues vpon their enemies the Amorites Ios 10.12 The Sunne the Moone the Starres all the twinkling spangles of the firmament you see are of Gods host Nor is Gâ—ds host only of Celestiall creatures but also of all other creatures in the world In the second Chapter of Genesis v. 1. where it is said the heauens and the earth were finished and all the host of them by all the hast of them we are to vnderstand all creatures in the Earth and Heauens which stand as an armie seruants to the Lord Psal 119.91 Esay 45.12 and are by him commâ—nded That all things are Gods seruants is auowed Psal 119.91 The Heauen and Earth continue to this day according to the ordinances of the Lord for they are all his seruants Heauen and earth and all things therein contained Continue safe sound and sure euen to this day wherein we liue and so shall doe to the worlds end by the ordinance and appointment of God for all are his seruants all creatures yeeld obedience to him as seruants to their masters They are all by him commanded For thus saith the Lord Esai 45.12 I haue made the earth and created man vpon it I euen my hands haue stretched out the Heauens and all their host haue I commanded The innumerable Hosts of creatures both in Heauen and Earth are all by God commanded Now from this which hath hitherto beene deliuered the reason is plaine why this title of God Elobe hatzebaoth the God of Sabaoth or the God of Hosts is by our Prophet added to the two former appellations Adonai Iehouih the Lord God It is the more liuely to set forth his rule dominion and soueraigntie ouer all It sheweth that as an armie or an Host of souldiers obeyeth their Emperour or commander so all things all creatures celestiall terrestriall and infernall are of Gods host and doe yeeld vnto him as to their Emperour and commander all obedience They all stand readie in martiall order and battell-ray prest to doe whatsoeuer God willeth and therefore is the Lord God the Gâ—d of Sabaoth or the God of Hosts From this consideration that our Lord God is the God of Hosts we are taught the feare of so great a Maiestie For who is he that will not feare him by whom he shall finde himselfe to be beset and compassed about with very many and potent armies aboue beneath before behinde on the one hand and on the other that there can be no euasion no escaping from him Our God is the God of Hosts Man sinfull man how shall he consist if God once arme his hosts against him The feare of God will be his surest refuge Feare him and all his Hosts shall be on your side and fight for you Feare him and both flouds and rocks shall feare you all winds shall blow you happinesse ship wracks shal auoid the place where your foot treadeth as to the apples of Gods own eies so shall all his creatures yeeld to you reuerence they shal not dare to approach the channell where your way lyeth Hills shal fall downe mountaines shall be cast into the sea but who so feareth the Lord he shall neuer miscary This feare of the Lord will both land your ships in an happy hauen and after your trauels vpon the earth will harbour your soules in his euerlasting Kingdome And thus much be spoken of the first thing obserued in this Mandate euen the Giuer
The other The matter to be testified That was vers 13. this vers 14. and 15. For the first these particulars haue beene obserued 1 Who it is that giues the Mandate Euen the Lord the Lord God the God of hosts 2 To whom he giues it Sacerdotibus Prophetis to his Priests and Prophets For to them is this passage by an Apostrophe directed 3 How he giues it Audite contestamini Heare and testifie 4 The place where this testification was to be made in domo Iacob in the house of Iacob Heare and testifie in the house of Iacob saith the Lord God the God of Hosts vers 13. In the other part which concerneth the matter to be testified we may obserue 1 A resolution of God to punish Israel for sinne There shall be a day wherein the Lord will visit the transgression of Israel vpon him vers 14. 2 That this punishment so resolued vpon by the Lord shall reach vnto their holiest places to their houses of religion to their Altars in Bethel the hornes of the Altar shall be cut off and fall to the ground vers 14. 3 That this punishment shall extend to the chiefest places of their habitation euen to the demolition and ruine of their dwelling houses The winter house shall be smitten so shall the summer house the houses of iuory shall perish and the great houses shall haue an end vers 15. 4 The seale and assurance of all in the two last words of this Chapter Neum Iehouah saith the Lord. In the day that I shall visit the transgressions of Israel vpon him I will also visit the Altars of Bethel and the hornes of the Altar shall be cut off and fall to the ground And I will smite the winter house with the summer house and the houses of iuory shall perish and the great houses shall haue an end saith the Lord. Such are the parts of this Scripture Of the first generall which was the Mandate for the testification and of the particulars therein I discoursed in my last Sermon out of this place Now I am to descend to the second generall which is of the matter to be testified The first branch therein is of Gods resolution to punish Israel for sinne and that is in the beginning of the fourteenth verse In the day that I shall visit the transgressions of Israel vpon him By the words its plaine that a day should come wherein God would punish Israel for his transgressions R. Dauid R. Abraham That day some ancient Rabbines referre to the earthquake that was in the daies of Vzziah King of Iudah whereof we finde mention made in the first Chapter of this Prophecie verse 1. and Zach. 14.5 Some referre it to the time of King Iosiahs reigne when he brake downe the Altar that was at Bethel and the high place there 2 King 23.15 Others hereby doe vnderstand that day wherein Samaria was captiuated by the Assyrian King Salmanassar 2 King 17.6 Whensoeuer that day fell out it was the day of the Lords visitation the day wherein the Lord visited Israel for his iniquities This word to visit signifieth a remembrance prouidence care and performance of a thing spoken be it good or euill and it belongeth vnto God to visit both waies either for good or for euill either in mercy or in iudgement It was for good that the Lord visited Sarah Gen. 21.1 The Lord visited Sarah Gen. 17.19 18.10 as he had said and the Lord did vnto Sarah as he had spoken For Sarah conceiued and bare Abraham a sonne in his old age at the set time of which God had spoken to him This was a visitation for good a visitation in mercy Such is that whereof dying Ioseph tells his brethren Gen. 50.24 I die and God visiting will visit you and will make you goe vp out of this land vnto the land which he sware to Abraham to Isaak and to Iacob God visiting will visit you He meaneth a visitation in mercy God will surely visit you in mercy And so he did when they had beene bond-slaues in Aegypt foure hundred and thirty yeeres Exod. 12.41 For at the end of those yeeres euen the selfe same day that those yeeres were ended it came to passe that all the Hosts of the Lord the Tribes of Israel went out from the land of Aegypt Out they went with an high hand in the sight of all the Aegyptians And so God visiting visited his people Israel Numb 33.3 according to his promise made by Moses Exod. 3.16 This was a visitation for good a gracious and mercifull visitation But gracious and mercifull aboue all was the visitation of our Lord Iesus Christ when with a true and euerlasting redemption he redeemed all true Israelites from sinne and death and Satan It is the visitation for which Zachary in his Canticle blesseth God Luk. 1.68 Blessed be the Lord God of Israel And why blessed for he hath visited and redeemed his people He hath visited his people visited in the better part visited in mercy in exceeding great mercy Beloued sith Christ hath visited vs in our persons Math. 25.40 Luk. 16.1 it is our parts to visit him in his members We are all his Stewards and the good things he hath lent vs are not our owne but his if the goods of the Church we may not appropriate them if of the Common-wealth we may not enclose them You know it is a vulgar saying He is the best subiect that is highest in the subsidie booke Let it passe for true But I am sure he is the best Christian that is most forward in Subsidiis in helping of his brethren with such good things as God hath bestowed vpon him Besides this visitation for good and in mercy there is also a visitation for euill and in iudgement Thus to visit is to visit in anger or displeasure And so by a Synecdoche of the Genus for Species to visit is to punish Thus is God said to visit when with some sudden and vnlooked scourge or calamity he taketh vengeance vpon men for their sinnes which for a long time he seemed to take no notice of So God visited the iniquity of the fathers vpon the children Exod. 20.5 He visiteth not onely by taking notice of and apprehending children in their fathers faults but also by punishing them for the same in as much as they are giuen ouer to commit the transgressions of their fathers Dauid in his deuotions calleth vpon the Lord to visit the Heathen Psal 59.5 O Lord God of Hosts the God of Israel awake thou to visit the Heathen Where to visit is to visit for euill to visit in iudgement in anger and displeasure it is to correct it is to punish To such as depart from the Law of the Lord and from that rule of righteousnesse which it prescribeth them to walke in the Lord himselfe threatneth that he will visit their transgression with the rod and their iniquity with stripes Psal 89 32. And
there to visit is taken in the worse part for to visit in iudgement in anger or displeasure for as much as it bringeth a rod and stripes with it It is to correct it is to punish There is Esay 10.12 a commination against the King of Assyria that same rod of hypocrites that his pride should be broken It is thus deliuered I will visit vpon the fruit of the proud heart of the King of Ashur and the glory of his high lookes And there also to visit is in the worse part for to visit in iudgement in ire anger or displeasure It is to correct it is to punish As in the now alleaged places to visit signifieth in the worse part to visit in iudgement in ire anger or displeasure and by a consequent to correct or punish so doth it in my Text. And therefore for Visitabo Iunius hath animaduertam This same visiting is with him a punishing In the day that I shall visit or punish What Prauaricationes Israel saith the Vulgar Latine The preuarications of Israel The preuarications of Israel are his swaruings from truth reason and honesty Iunius translates them Defectiones the reuoltings or slippings of Israel Our English hath the transgressions of Israel by which name sinnes are called because they exceed the bounds and markes which God by his Law hath appointed vnto vs Drusius Caluin Oâ—aller Breâ—tiâ—s for the moderating of our desires and affections Some here haue Scelera Israel the wickednesse lewdnesse or naughtinesse of Israel These generall appellations doe direct vs to particular sins to couetousnesse to pride to cruelty to vniust exactions to robbing and spoiling of the poore these were the sinnes that reigned and raged in Israel in the Kingdome of the Ten tribes or the Kingdome of Israel called in the precedent verse The house of Iacob and these were the sinnes for which the Lord was resolued to punish Israel as it is also signified in the second verse of this Chapter There is a Visitabo as well as here Visitabo super vos omnes iniquitates vestras I will visit vpon you or I will punish you for all your iniquities Visitabo I will doe it I will visit I will punish I the Lord God the God of Hosts will visit the transgressions of Israel vpon him Whence ariseth this obseruation Whatsoeuer visitation or punishment befalleth any of vs in this life it is laid vpon vs by the hand of God by his good will and pleasure The Visitabo in my Text doth warrant this truth A day there shall be wherein Visitabo I shall visit the transgressions of Israel vpon him I shall doe it When the world was growne so foule with sinne that it deserued to be washed with a floud God himselfe vndertooke the visitation Gen. 6.7 I will destroy man whom I haue created from the face of the earth And vers 17. Behold I euen I doe bring a floud of waters vpon the earth to destroy all flesh Concerning the sinne of the people that great and grieuous sinne when they made them Gods of gold the Lord saith vnto Moses Exod. 32.34 In the day when I visit then will I visit their sinne vpon them When I see good to punish them I my selfe will punish them For the disobedient and despisers of the will of the Lord the Lord hath a Visitabo too Leuit. 26.16 Visitabo vos velociter I will visit you quickly with terrours with consumptions with burning agues that shall consume the eyes and cause sorrow of heart with the sword with famine and with pestilence Visitabo vos velociter I will quickly visit you I will doe it Monstrous and grieuous were the sinnes of Sodome and Gomorrah that were to be reuenged by so fearefull a iudgement as is a raine of brimstone and fire But how fell that raine vpon them The Text is Gen. 19.24 The Lord rained vpon Sodome and vpon Gomorrah brimstone and fire from the Lord out of Heauen The Lord rained saith the Text. Then not man not deuill not necromancy not any thing in nature was the cause that this befell those Cities but the very power and wrath of God of a displeased God at so great abomination as was there committed sent downe that raine vpon them The Lord was he that gaue that raine Prodigious were the plagues wherewith the land of Aegypt was visited I looke into the Sacred story and there I see aboue them a Exod. 9.23 thunder haile lightning tempests one while b Exod. 10.22 no light at all another while such fearefull flashes as had more terrour than the darknesse I see vnder them c 7.20 the waters changed into bloud the earth swarming with d 8.6 frogs and e 10.13 grashoppers I see about them f 8.24 swarmes of flies by which the land was corrupted I see their g 9.23.10.15 fruits destroyed their h 9.6 cattell dying their i 12.30 children dead Turning mine eyes vnto themselues I see them very loathsome with k 8.17 lice and deformed with l 8.10 scabs boiles and botches Grieuous indeed were these visitations but who was he that wrought them It was the Lord. For so the Text runneth Exod. 7.5 The Aegyptians shall know that I am the Lord when I stretch forth mine hand vpon Aegypt Who was it but the Lord that smote Nabal that he died 1 Sam. 25.38 Aske of Esay who it is that formeth the light and createth darknesse that maketh peace and createth euill he will tell you it is the Lord that doth all these things Chap. 45.7 It is the Lord doth all Light and peace are the symbols of prosperity darknesse and euill of aduersity so the meaning of the place will be that the Lord is a doer not only in the prosperity but also in the aduersity wherewith this life is seasoned Thus haue you the confirmation of my obseruation which was that Whatsoeuer visitation or punishment befalleth any of vs in this life it is laid vpon vs by the hand of God by his good will and pleasure One reason hereof is because nothing is done in this world but the Lord is the principall doer of it Nothing is done without him no not in the carriage of a lottery which in mans iudgement seemeth of all things to be the most casuall yet therein doth Gods hand appeare Salomon auoucheth it Prou. 16.33 The lot is cast into the lap but the whole disposition thereof is of the Lord. Let Lots be cast into the lap some hat or cap or pot or box some secret and close place from whence the drawing of them forth may seeme to be meerely accidentall yet it is nothing so For God by his infinite and eternall prouidence doth both generally and particularly wholly and altogether direct and order them Now if Gods hand be found in the disposing of Lots shall it not be found in the ordering of the visitations and punishments that are incident to vs in this life for our
Heb. in Gen. Tom. 3. for Luz in Hebrew signifieth a Nut or an Almond Neere to this City Iacob slept when he saw the vision of Angels ascending and descending vpon the ladder from whence he called the name of that place Bethel Gen. 28.19 and Bethel is by interpretation the house of God This Bethel is not Ierusalem nor is it the mountaine of Moria as some Hebrewes and Lyranus and Catetan doe affirme but as Abulensis Adrichomius and others it is a City distant from Ierusalem some eighteene miles situate in the Lot of the Tribe of Ephraim neere vnto Sichem Here in this City King Ieroboam he that was the sonne of Nebat set vp a calfe of gold to be worshipped by the reuolted Tribes 1 King 12.26 that they need not be at the paines to goe vp to Ierusalem to worship Thus the place whereof faithfull Iacob said Surely this is no other but Bethel the house of God Gen. 28.17 is by faithlesse Ieroboam turned into Beth-auen the house of an idoll and is named Beth-auen by the Prophet Hoseah chap. 4.15 and in other places Hos 5.8 10.5 Such is the Bethel the visitation of whose Altars the Lord here vndertaketh Visitabo super Altaria Bethel I will visit the Altars of Bethel The Altars What Altars The words immediatly following make mention but of one Altar and that whose hornes should be cut off and the sacred story 1 King 12.32 speaketh but of one Altar in Bethel How then is it that the Altars of Bethel are here to be visited It may be here is Enallage numeri one number for another which is in vse sometimes with the Latine as when they say Flumina Nili or Montes Sion the riuers of Nilus for the riuer Nilus or the mountaines of Sion for Mount Sion Or rather in progresse of time other Altars were erected for other Idols when the Calfe of gold was worshipped but vpon one And this is the coniecture of Drusius because he findeth Hos 8.11 that Ephraim had made many Altars to sin and Hos 10.1 that Israel had increased Altars according to the multitude of his fruit And it is not vnlikely but that in course of time they had multiplied and increased their Altars to which this visitabo casts an eye I will visit the Altars of Bethel It followeth And the hornes of the Altar shall be cut off Cornua altaris maximi principalis so Lusitanus the hornes of the Altar of the greatest and most principall Altar For of the rest it was said but now Visitabo super altaria Bethel I will visit the Altars of Bethel The hornes of the Altar shall be cut off The Altar of burnt offering Exod. 27.2 had foure hornes vpon the foure corners thereof These hornes were Eleuationes quaedam as Abulensis speaketh in his fourth quest vpon Exod. 29. they were peeces of wood ascending aboue the Altar made like vnto hornes of the very wood of the Altar ouer-laid with brasse and were with the Priests finger anointed with the bloud of the sacrifice to betoken Quatuor Euangeliis velatam Christi passionem Leuit. 4.7 9. as Cyrillus or rather Hesychius vpon Leuiticus hath obserued the foure hornes of the Altar besprinkled with bloud betokened the passion of Christ couered in the foure Euangelists Salomons Altar Ezech. 43.15 had likewise foure hornes These Villalpandus taketh to bee quatuor tanrorum cornua foure bulls hornes which rose vpward from the foure corners of the Altar to the height of a cubit as if they grew from the head of a bull These hornes were not onely for ornament but they also serued to keepe vp the sacrifice from falling off Such were the hornes of this Altar of Bethel made in emulation of Salomons Altar as * In Psal 78.27 474 B. Salomonici altaris aemulabatur formam Lorinus affirmeth and vpon these is the sentence of the Lord here gone forth Amputabuntur they shall be cut off and fall to the ground vtter desolation shall betide them Thornes and thistles shall grow vpon them as the Prophet Hosea speaketh Chap. 10.8 A dissipation there shall be both of Idoll and Idolater And now O ye miserable and wretched Israelites Dii qui neque se neque altaria sua tueri possunt Ribera quomodo vos tuebuntur The gods which can neither defend themselues nor their Altars how shall they defend you The Lord will take your Idols from you will ouerthrow your Altars the very places of your delight yea the hornes of your Altars speciefissima instrumenta voluptatum the fairest and goodliest spectacles wherein you take pleasure shall be cut off and fall to the ground According to this prediction it fell out either through the Earthquake in the daies of Vzziah King of Iudah Zach. 14.5 2 King 17.6.23.15 or when Salmanasser King of Assyria carried Israel into captiuity or vnder the reformation of Iosiah as already it hath beene touched Now from this commination of iudgement against Bethel and the Altars there namely that the Lord will visit the Altars of Bethel and that the hornes of the Altar shall be cut off and fall to the ground ariseth this doctrine Places of Idols together with the Idolaters shall be punished with desolation and confusion the places with desolation the Idolaters with confusion Places of Idols shall be punished with desolation Gilgal once famous Gilgal ennobled by many accidents which hapned there became afterwards through the Idolatry there committed so infamous and of such bad note that the people of Iudah are forbidden to resort vnto it Hos 4.15 But where is she now Lieth she not vnder the ruines of desolation And Bethel once famous too for that she was the house of God by the like abuse became Beth-auen the house of an Idoll But where is she now Doubtlesse she is measured with the line of desolation according to this prophecie As the places of Idols are punished with desolation so are the Idolaters with confusion Idolaters whilst they flourish with prosperity they flatter themselues in their sinnes and become hereby more obstinate in their superstitions imagining that they are priuileged from Gods iudgements and haue the fruition of all his blessings for their false worship sake and if the hand of God hap to lie heauy vpon them then doe they double their deuotions to their Idols that by their helpe they may be deliuered But when they finde their hope frustrate and themselues forsaken of their Idols when most they need their helpe then ouerwhelmed with confusion they bewaile their former folly that they spent vpon them so much vnrewarded cost and bootlesse labour Of this confusion or shame the portion of Idolaters I thus reade Psal 97.7 Confundantur omnes qui adorant sculptilia Confounded be all they that serue grauen images that boast themselues of Idols And Esay 42.17 They shall be turned backe they shall be greatly ashamed that trust in grauen images Esay 1.29.44.9.45.16 Ierem. 51.47
Hos 4.19 c. and say to the moulten images Ye are our gods Other places I might produce to warrant this confusion and shame of the Idolater but the time forbids me Yet an example hereof you haue in Baals Priests 1 King 18.29 who were confounded with shame when they were in the sight of the people abandoned of his helpe when they most needed and implored it Thus is my doctrine confirmed Will you now see how vsefull it is Here then see condemned all such as doe religiously worship for God that which is not God such are Infidels who worship deuils men and other creatures erecting to their honour grauen and carued images pictures and statues From this Idolatry we may not exempt the now-Church of Rome for that she yeeldeth religious worship to creatures Angels and men and to men not such onely as haue beene held for Saints in respect of their faith and holy life but also such as haue beene noted for their wicked conuersation as their Saint George Saint Francis Saint Dominick Ignatius Loiola and the like yea such as neuer had any being in the world as their Saint Hippolytus Saint Christopher Saint Catharine fictitious and counterfeited Saints to such they haue set vp pictures images and statues and those forsooth must be worshipped and that with religious worship And doe they not thinke you deserue it sith they are so wonderously decked and adorned Garlands and Coronets are set on their heads precious pearles hang about their necks their fingers shine with rings beset with precious stones their bodies are clothed with garments stiffe with gold And are not these worthy to be adored If you should see the images of their men Saints you would beleeue they were some Princes of Persia by their proud apparell and the idols of their women-saints you would take to be some nice and well trimmed harlots tempting their Paramours to wantonnesse The Churches and Chappels that are thus bedeckt and trimmed are they not as this Bethel with her golden calfe Yes And if there be no reformation a time will come when the lot of Bethel shall be theirs euen to those Idoll-houses desolation and confusion to the Idolaters Secondly shall idolatrous places and persons be punished they with desolation these with confusion Let the consideration hereof inflame our hearts to be more zealously thankfull to the Lord for that hauing freed vs from Heathenish and Antichristian darknesse from idolatry and the seruice of grauen images he hath giuen vs the cleare light of his gracious Gospell through the illumination whereof wee may bee brought to the right knowledge of the true worship of him the onely liuing God For so by his sole goodnesse are wee deliuered from all feare of the punishment allotted to Bethel and the worshippers of the Idoll there Thirdly from this consideration we are to be admonished that abhorring and renouncing idols and all manner of idolatrous superstition which will leaue vs without helpe and hope in our greatest extremities we doe cleaue fast vnto the true Iehouah performing vnto him such faithfull and sincere seruice as he requireth in his Word without the mixture of humane inuentions so shall we in the day of visitation bee preserued from all euill But say that the Lord for his glory and our triall will bring vs to the touchstone of aduersity and suffer vs to taste of some calamity and misery yet will he giue vs such a comfortable feeling of his fauour and will so arme vs with power and patience to beare our troubles that we shall not need to feare confusion There is no feare of confusion or shame where true religion is No there is none True religion cleansed from all dregs of Idolatry maketh not ashamed So saith the kingly Prophet Psal 34.5 They shall looke vnto him and run vnto him and their faces shall not not be ashamed They the truly religious the humble and faithfull shall looke vnto the Lord shall diligently and carefully attend for aid and succour from him they shall runne vnto him with haste in their troubles in assurance of finding ease and their faces shall not be ashamed They shall not hang downe their heads and countenances for shame as they were wont to doe but shall lift vp their heads shall looke on high and shall goe with confidence to the God of their saluation That promise of the Lord Ioel 2.26 My people shall neuer be ashamed repeated in the verse following My people shall neuer be ashamed is a promise to the religious for the religious only are his people My people saith he shall neuer be ashamed O what a maruellous benefit a man hath by religion which he cannot haue by any other thing in the world There is nothing in all our life whereof we haue not need to repent except it be our religion the feare of God Our words our workes our gettings our spendings our wandrings vp and downe our negligence in our vocations our sleeping our eating our drinking out of measure of all these we haue need to repent Our thoughts our toyes our trifles our wantonnes our lust our hatred our wrath our malice our many other enormities of all these we may well be ashamed but of true religion and the feare of the Lord we neither need to repent nor to be ashamed If thou forsakest the world and hatest Idols and beleeuest in the Lord and mournest for thy sins and studiest the Scriptures and hearest the Preachers and obeyest the Gospell and prayest and watchest and fastest and endurest many troubles and art ready to die if need be and all for loue of the Lord Iesus thou needest not to repent or to be ashamed hereof For happy art thou Thou hast fought a good fight Goe on with courage finish thy course keepe the faith Henceforth there is laid vp for thee a Crowne of righteousnesse which the Lord the righteous Iudge shall giue thee in that greaâ— day of his visitation and not vnto thee onely but to them also that loue his appearing euen to vs all holy Father let that Crowne be giuen for thy sweet Sonne Iesus Christ his sake Amen THE Seuenteenth Lecture AMOS 3.15 And I will smite the winter house with the summer house and the houses of Iuory shall perish and the great houses shall haue an end saith the Lord. WHen God punisheth the sinnes of a Nation he vseth such seuerity that hee spaâ—eth not the very places wherein the sinnes were acted Hereof this Scripture yeelds a demonstration It presents vnto vs a resolution of God to punish the sinnes of Israel The places where they sinned were either religious or prophane Religious were the places of their publike assembly for the worship of their Gods Prophane places were all other of ordinary and common vse as their edifices and houses of habitation of all sorts Both places religious and prophane had their parts in the punishment here resolued vpon The resolution for the punishment is in the beginning of the fourteenth
verse there it is intimated that a day should come wherein the Lord would visit the transgressions of Israel vpon him In this visitation or punishment their religious places or houses of religion were to have a portion It is plaine by by the latter part of the fourteenth verse I will visit the altars of Beth-el and the hornes of the Altar shall be cut off and fall to the ground Nor were their religious places only to partake of this visitation but other places also prophane and ciuill their places of ordinary and common vseâ— their edifices and dwelling houâ—â— Their doome is forespoken in the beginning of the 15. verse The winter house shall be smitten so shall the summer house one houses of Iuory shall perish and the great houses shaue an end For the seale and assurance of all the conclusion of this Chapter is Neum Iehouah saith the Lord. Of Gods resolution to punish the sinnes of Israel together with the visitation of their religious places I entreated in my last Sermon Now am I to proceed with the punishment inted to their prophane and ciuill places to their places of ordinary and common vse to their edifices and dwelling houses thus deliuered in this fifteenth verse And. I will smite the winter house with the summer house and the houses of Iuory shall perish and the great houses shall haue an end For the easier handling of these words I am to speake of an action and of the obiect thereof of a smiting and of the thing to be smitten The smiting is the Lords the the things to be smitten belong to the Israelites Of both in their order First for the Action for the smiting which is Gods Persecution I will smite The actions of God and two sorts Immanent or Transcient Immanent are those that remaine within himselfe as to vnderstand to will to loue For alwayes and from all eternity God in himself vnderstandeth willeth and loueth The Transient actions of God are such as he in â—â—me produceth without himselfe So he created the world he â—â—â—leth it and worketh all in all he iustifieth he regnerateth he punisheth And of this ranke in his action of smiting Persecution I will smite God in holy Scripture is said to smite either immediately of himselfe without means or mediatly when he vseth meanes as Angels good or bad or men godly or wicked or other creatures God immediatly of himselfe and without means smote all the first-borne in the Land of Aegypt from the first-borne of Pharoah that sate on his throne vnto the first-borne of the captiue that was in the dungeon Exod. 12.29 God of himselfe smote them all And though hee oft-times vses meanes the ministry of Angells men or other creatures for the smiting of transgressours yet is God iustly said to smite them For the axiom of the Schooles is Actio non attribuitur instrumento propriè sed principali agenti Tho. 1.2 qu. 16. 1. c. si the action is not properly attributed to the instrument but to the principall agent The building of a house is not to be ascribed to the axe but to the Carpenter that vseth the axe Angels men and other creatures are to God but as the axe is to the Carpenter but as his instruments Whensoeuer therefore through their ministery any euil shal betide vs we are to acknowledge God to be the pricipall doer therereof He it is that smiteth vs. 2. King 19.35 It is true that an Angell in one night smote in the campe of the Assyrians an hundred fourescore and five thousand Esay 37.36 The Angell smote them that is the letter But it was Angelus Domini it was the Angell of the Lord. The Lord sent that Angell to cut off all the mighty men of valour and the Leaders and Captaines in the campe of King Sennacherib The Lord sent him The Lord then was agens principalis he was the principal doer in that slaughter the Angell was but his messenger to put in execution the worke of the Lord. So the Lord was he that smote the Assyrians Israel vnder the conduct of Moses smote two mighty Kinges Sibon of the Amorites and Og of Bashan Numb 21.35 There Israel smote them yet Psal 136.17 the Lord is said to haue smitten them percussét Reges magnos He smote great King and slew famous Kings Sibon King of the Amorites and Og the King of Bashan The Lord smote them The Lord then was Agens principalis he was the pricipall doer in this great ouerthrow Israel did but execute what the Lord would have done So the Lord was he that smote those Kings If a a 1 King 20.36 Lion smite vs vpon the way if either b Esay 49.10 hunger or thirst if the heat or the Sunne smite vs if our Vines c Psal 78 47 48. be smitten with haile our Sycomore trees with frost our flockes with hot thunder-bolts our d Deut. 28.22 corne-fields with blasting and with mildew if our selues be smitten with consumptions with feuers with inflamations with extreme burnings with the e Vers 27. botch of Aegypt with the Emrods with the scab and with the itch whereof we cannot be healed if we be smitten with f Vers 28. madnesse with blindnesse with astonishment of heart if we be any way smitten whatsoeuer the meanes may be it is the Lord that smiteth vs. Percutiet te Dominus the Lord shall smite thee Vers 22 27 28 35. It is in one Chapter in the 28. of Deuteronomie foure times repeated to shew vnto vs that if we be smitten with any the now mentioned miseries or any other it is the Lord that smiteth vs. The Percutiam in my text serues for the corroboration of this truth Percutiam I will smite the winter house with the summer house If then but a house be smitten be it a winter house or a summer house the Lord is he that hath smitten it So from this percutiam I will smite I I the Lord will smite ariseth this doctrine In the miseries or calamities that doe befall vs in this life we must not looke to the instruments but to the Lord that smiteth by them Thus haue the godly euer done Holy Iob in his time did it The losse of all his substance and children by the Sabeans Iob 1.15 Chaldeans fire from Heauen and a great wind from beyond the wildernesse could not turne away his eyes from the God of Heauen to those second causes Those he knew to be but instruments the Lord was agens principalis he was the chiefe doer This he acknowledgeth and blesseth God for it Dominus abstulit The Lord that gaue me all hath taken all away blessed be the name of the Lord Iob 1.21 Such was the practice of King Dauid Shimei 2 Sam. 16.5 a man of the family of the house of Saul comes forth from Bahurim Vers 6. curseth still as he comes meets the King casts stones at him raileth vpon him calleth him to his face
the summer house and the houses of iuory shall perish and the great houses shall haue an end Thus much bee spoken for the exposition of the words Now let vs see what point of obseruation may from hence arise for our further profit In that our Prophet here seemeth to reproue and tax the rich men Princes and others in the Kingdome of the Ten Tribes for their variety cost and state in their buildings by threatning destruction to their winter houses and summer houses to their houses of iuory and to their great houses this question is propounded Whether it be lawfull for Kings Princes and other men of state to build such houses Petrus Lusitanus thus resolues it If Kings Princes and other men of state be otherwise godly and faithfull and studious of Gods worship and mindfull of the poore they may without sinne build such sumptuous and magnificent houses and palaces according to their owne reuenues and estate Such houses King Salomon built and is not reproued He was building of his owne house thirteene yeeres He built also the house of the forest of Lebanon 1 King 7.1 and he made a house for Pharaohs daughter All these houses were of precious stones according to the measures of hewed stones sawed with Sawes within and without euen from the foundation vnto the coping 1 King 7.9 These doubtlesse were costly and magnificent houses yet is Salomon commended for building them And yet neuerthelesse is all such building blame-worthy and to be reproued if it exceed the measure of the ability and dignity of the builder For then there is a necessity of oppressing the poore Against such builders there is a wo gone forth Ier. 22.13 Woe vnto him that buildeth by vnrighteousnesse and his chambers by wrong Againe though a builder exceed not the measure of his ability and dignity yet may his building bee reproueable through the vanity of his intention if his intendment be not Gods honour but his owne praise for haughtinesse and pride of minde makes the best action faulty So much for the question proceed we to the obseruation From the demolition and ouerthrow here threatned and after in due time brought to passe vpon the winter house with the summer house vpon the houses of iuory and vpon the great houses in the Kingdome of the Ten Tribes we may make this obseruation that All the aid and succour a man hath from his buildings whatsoeuer is vaine if once the wrath of God break forth against him If once the wrath of God breake forth against vs alas what shall faire rich and great buildings auaile vs If these might haue yeelded any succour in the day of the Lords visitation the Israelites might haue found it But they together with their buildings thoughfull of state and pompe are perished and come to nought And is it not in like sort fallen out with other most flourishing common wealths and most mighty Kingdomes The daily change of things doth abundantly euict that there is nothing in this world perpetuall Here then may Filii huius seculi this worlds darlings some rich men be reproued for a vanity of theirs They see that death comes alike to all to the rich as to the poore and yet they dreame of nothing else than of a perpetuity of life here For so they order all their waies as if they were to liue here for euer They build them houses great and goodly houses and spare no cost to adorne and deck them gorgeously supposing hereby to continue a perpetuity of their name This vanity of theirs the Psalmist of old hath very well discouered Psal 49.10 11. They see that wise men also die and perish together as well as the ignorant and foolish and leaue their riches for other And yet they thinke that their houses shall continue for euer and that their dwelling places shall endure from generation to generation and call their lands after their owne names By which their vanity they seeme to acknowledge no other life but this Whatsoeuer we preach vnto them of that better life that heauenly and eternall life they beleeue it not but rather they deride it as fabulous But if at any time they are conuinced in conscience that there remaineth after this a better life yet they desire it not Their onely desire and wish is to dwell here for euer Their inward thought is that their houses shall continue for euer and their dwelling places to all generations and for this purpose they call their lands after their owne names They will no other Paradise but this As vaine were they that built the Tower of Babel Gen. 11.4 Goe to say they Let vs build vs a City and a Tower whose top may reach vnto Heauen and let vs make vs a name lest we bee scattered abroad vpon the face of the whole earth Let vs build vs a City and a Tower One reason is a desire of dominion Hugo saith Gen. 10.10 Factum esse cupiditate regnandi that Nimrod set forward the worke that it might be the beginning and chiefe of his Kingdome Another reason is Ne diuidaemur lest we be scattered They built them a City and a Tower to maintaine society that they might dwell together and not be scattered vpon the face of the whole earth Antiq. Iud. lib. 1. cap. 5. Iosephus thinks they did it of purpose to oppose themselues against the ordinance and commandement of God who would haue them dispersed into diuers parts that the world might be replenished A third reason is Vt celebremus nomen nostrum to get vs a name They built them a City and a Tower to grow famous thereby De confus ling. 468. Philo saith they did write their names in this Tower to reuiue their memory with posterity In this their proud enterprise they sinned grieuously They sinned through their impiety towards God Erigebant turrim contra Dominum saith S. Augustine De Ciuit Dei l. 16. c. 4. they erected a Tower in despight of God The Prophet Esay according to this patterne bringeth in the King of Babel thus vaunting himselfe I will ascend aboue the height of the clouds I will be like the most high Chap. 14.14 Secondly they sinned through vanity For what more vaine than to neglect Heauen where onely immortality is to be found and to seeke to be famous on earth where there is nothing that is not vaine and transitory See saith Chrysostome the root of euill they seeke to be famous aedificiis non cleemosynis by buildings not by almes Thirdly they sinned through disobedience For knowing that it was Gods ordinance that the earth by them should be replenished they did wilfully oppose themselues against it They would liue together and would not be dispersed as euen now I told you out of Iosephus Fourthly they sinned through impudency Philo cries out vpon it O insignem impudentiam O notorious impudency whereas they should rather haue couered their sinnes they proclaime their pride their tyranny their