of thy conscience in this world thou maist hereafter haue full fruition of that eternall peace of God in Heaven Thine vnfeinedly in the Lord for thy good S. B. THE FIRST LECTVRE AMOS chap. 1. ver 1. The words of Amos who was among the heardmen at Tokoa which he saw vpon Israel in the daies of Vzziah King of Iuda and in the daies of Ieroboam the sonne of Ioash King of Israel two yeares before the earthquake ONE of the Pharisees in the gospell as if he were vnwilling to be ignorant in so weightie a matter as is mans salvation in a tempting manner asked Christ this question Master what shall I do to inherit eternall life Our Saviour for answere put forth another question and said what is written in the law how readest thou Luk. 10.26 Where we may note that the law is written for man to read that so he may be instructed what he is to doe in discharge of his duty towards God The rich man in Hell prayed Abraham that Lazarus might be sent vnto his fathers house to testifie vnto his fiue brethren lest they also should come into that place of tormeÌ„t To whom Abraham answered They haue Moses and the Prophets let them heare them Luk. 16.29 The parable teacheth vs thus much that vnlesse we delight in hearing the word preached we shall never attaine to the meanes of escaping eternall torments Two notable vses of the word of God Reading and hearing They lead man as it were by the hand to the very point of his felicity For what more blessed then to possesse eternall life Yet 〈◊〉 the Pharisee taught that by reading of the law life eternall might â—ee purchased And is it not a blessed thing to be freed from Hell torments Yet was the rich man told by Abraham that his fiue brethren by hearing of Moses and the Prophets might be saved It was a setled opinion of a Deut. 8.3 old though vttered in fulnes of time by our b Mat. 4.4 Luc. 4.4 Saviour that a man liveth not by bread only but by every word that proceedeth out of the mouth of God The truth of which is confirmed by the practise of Godly men in former ages I wil noâ— trouble you with many instances Many and excellent worâ— the revelations which God gaue vnto the Prophet David yet notwithstanding all them as himselfe witnesseth cap. 9.2 he omitted not the reading of the prophecy of Ieremie Much doubtlesse for the spirituall food of his own soule yet for our ensample also that we should be conversant in the scriptures too It was a worthy commendation which Luke gaue the Romans Act. 17.11 for that as soone as they had heard the word preached by S. Paule they diligently conferred the scriptures to know whether it were so or no and thereby confirmed themselues in the truth which they had heard This their zeale and diligence should stirre vs vp also for the confirmation of our faith vpon the hearing of the word to search the scriptures That great heathen Lord Queene Candaces Eunuch as he was riding on the high way in his chariot did read the prophet Esay and the Lord of heauen had regard vnto him for it Act. 8.28 So. Daniel by reading the Beroeans and the Eunuch by reading and hearing of the word were spirituallie fâ—d and nourished vnto everlasting life To these holy exercises both of reading hearing the scriptures the scriptures are full of exhortations fit for all estates for VNâ—RLâ—â—â—ERS that they would search the scriptures because in thâ—â— they thinke to haue eternall life and they do testifie of Christ Iohn 5.39 for BELEEVERS that besides other parts of their spirituall armour they would take vnto theÌ„ the sword of the spirit which is the word of God Ephes 6.17 for YONG MEN that they would rule themselues after the word of God and so clense their waies Psal 119.9 for ALL MEN that they woulde meditate in the law of God day and night Psal 1.2 Now that the scriptures the sword of the spirit the word and law of God might be much vsed to the dividing asunder of the soule and the spirit of ioints and marrow it was decreed in a c Nirena Synodus decretis suis tavit ne 〈◊〉 è numero Christianorum sacris â—ibâ—iorum libris caroret Corâ— Agrippa de Van. Scient cap 100 De verbo Dei councell of Nice that no house should be without the holy Bible which d In cupiâ—â— Ieiunii Sire de Tempore Serm. 55 Feria quarta post Dominitam in Quinquagesima Sic etiam autor Sermonum ad fratres in in Eremo Serm 56. Non vobis debet sufficere quod in Ecclesia lectiones divinas audiatis sed in domibus in conviviis vestris quando dies breves sunt etiam aliquibus horis in noctibus LACTIONI divinae debetis insistere Vt in horreo cordis vestri spiritale poscitis triticum comparare c. S. Austen also entended saying Nec solum sufficiat quod in Ecclesia divinas lectiones auditis sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite Let it not content you to heare the holy scriptures read vnto you in the church only but in your houses also at home either read them your selues or cause other to read them Vtinam omnes faceremus quod scriptum est serutamini scripturas It is e Homil 2. Vpon Esai Origent would to God we all did as it is written search the Scriptures Chrysostome f Homil 9 vpon the Epistâ—e to the Colossians saith Comparate vobis biblia animarum pharmacâ— seculares yea lay men get you Bibles for they are medicines of your soules Whereof the godly and first christened Emperour Constantine was well perswaded who therfore gaue g Euseb de vita Constantini lib. 4 ca. 36. Theodorit Hist Eccles lib. â— cap. 16. coÌ„mandement that the Bible should be written out and sent abroad into all the kingdomes countries and citties of his dominion And what other might the perswasion of h Iewel Replie Aâ—t 15. § 13. § 13. § 15. Babington vpon the Lords praier pag. 95. Before this K Alfrede began to translate the Psalter into English c. Foâ—e in Martyrol ad an 899. ex Guliel de Regib Angl. king Adelstane here in England be when he caused the Bible to bee translated into the English tongue that all might read it The much preaching often reading of Gods holy word in the congregations of this land in the daies of her whom of late you loved Queene ELIZABETH haue set vp established her never dying praises And is not God much to bee blessed for our good Iosiah our most dread soveraigne King IAMES His heart is from aboue replenished with a religious zeale to free the passage of Gods most holy Gospell His desire to haue God sincerely worshipped throughout this land is made known by the good order he hath takeÌ„ to
for truth in dispite of al the powers of darkenes which is recorded 2. Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Scripture every parcell therof is given by inspiration of GOD and hath inward witnesse from that Spirit which is the author of all truth Hence ariseth this true position Scriptura est authentica regula tum fidei tum vitae nostrae The word of God which by an excellencie we call the Scripture is an infallible rule both of our faith and also of our life And another position followeth herevpon The authoritie of holy Scripture is greater then the authoritie of the Church Our observation here may be Since such is the worth of holy Scripture by reason of the author of it as that it is the perfect rule for our faith and life and is of greater authoritie then the Church it must be our part to take heed vnto it to heare it and to read it with reverence obsequie and docilitie This worth dignitie and excellencie of holy Scripture which is Gods holy word now commended vnto you yeeldeth a very harsh and vnpleasant sound to every Popishly affected eare and may serue to condemne the Romish Church of impiety and sinne for her neglect and contempt of so inestimable a treasure How little they esteeme of Gods written word the word of life and sole food of our soules the graue and learned f B. Iewel Defence of the Apologie par 4. cap. 19. 20. § 1. Brentius in his preface vpon Iacobus Andreas against Hosius makes it plaine vnto vs while he tels of the crying out against the holy Scriptures as if they were blind doubtfull and a dumbe schoolemaster and a killing writ and a dead letter yea and if it may like those reverend fathers no better then Aesops fables Now lest Brentius may be thought to charge them wrongfully be patient I beseech you while I shew you out of themselues how they harpe vpon this g This poynt see touched in my SermoÌ„ vpon Psal 21 6. pag. 12. c. blasphemous string A Cardinall of great name in his time Hosius the Popes Legat and President of the Councill of Trent in his booke De expresso verbo Dei saith h Vanus est labor qui scripturis impenditur Scriptura eniâ— est creatura egenum quoddaÌ„ elementum It is but lost labour that is spent in the Scriptures he giues this reason for the Scripture is a creature and a poore kind of outward element i Citatur ab Illyrico in norma coÌ„cilii Ludovicus Maioranus a Canon of the Church of Lateran in Rome in an k Printed at Dilinga Ann 1563. Vide H. 2. b. where also hee calleth the Scripturs in disgrace literarum monumenta scriptiones chartulâ—s macrocolla membranulas oration of his pronounced at Trent said l Scriptura est quasi mortuum atramentum the Scripture is as it were m And Mart. Peresius praef ad libr. de traditionibus â—3 b. Vnus hic in primis est fons origâ—â—mniâ—â— errorum quod nihil sit pro certo indubitato in iis quae ad Christianum attinent pietatem à quoquam fideâ—â— reciplendum nisi ATRAMENTO MORTVO in sacris codicibus expressum invâ—niatur DEAD INKE The Bishop of n Apud Sleidanum comment lib. 23. Poitiers in a speech of his at the same Trent spake to like purpose The Scripture is o Res inanimis muta a dead and a dumbe thing And thinke ye was p Apud Chemnitium exam Conc. Trid. part 1. de sacra Scriptura Eckius more modestly conceited when he called the Scriptures q Evangelium nigruÌ„ Theologiam Atramentarium the blacke gospell inken divinitie or r Controv. 3. de Eccles Pighius when hee called the Scriptures Å¿ Mutos iudices dumbe and speechlesse iudges t Sunt scripturae velut nasuâ— cereâ—s quise horsum illorsum in quamcunque volueris partem trahi retrahi fingique facilè permittit Pigli Hierarch Eccles l. 3. c. 3. like vnto a nose of wax that is easily moulded and fashioned what way soever you will or u In his answer to Iewels defense Artic. 15. Divis 9. The dangers and hurts which the common peoples reading of their Scripture in their owne language bringeth be great sundry and many Harding or x De sacrorun Bibliorum in vulg idiom translatione pag 492 In propatulo est quantum perniciem in totum orbem Christianum ea res invexerit adhuc invectura sit si Laicis illiteratis liberum sit pro ipsorum arbitrio curiositate sacras literas rimari ac perscrataâ—i Staphylus who spake of the Scriptures as of mischevous and poysonfull bookes if so they bee committed to the view of the common people in a vulgar and knowne language But all these blasphemers are long since dead and gone Is their blasphemy dead and gone with them No that stickes fast by their posteritie as a leaprousie that will not be cleansed In the Colloquie held at Ratisbone of late Anno 1602. betweene the Ministers of the Augustane confession and Papists when it was alleaged Scripturam esse normam fides that Scripture is the rule of faith it was answered by a Iesuite hoc esse foÌ„tem omnium haereseâ—n that this was the fountaine of all heresie as M. Willet makes relation in his y F o A 3. b. answere to the libellers Introduction It may be hee meanes the Iesuite Tannerus whose foule reproachfull and dishonourable speech against the holy Spirit the author of holy Scripture is set downe by Hunnius in his z Pag. 26. historicall narration of that Colloquie at Ratisbone Nulla nulla nulla vnquam fuit haeresis quae ex sola Scriptura sufficienter refutari potuit A speech vehement enough Never never never was there any heresie sufficiently refuted only out of Scripture Hee requires their imagined infallible authority of their Church to be ioined There was another Iesuite at the same Colloquie by name Gretserus of no lesse impudencie egregiously blasphemous For when it was alleaged that the holy Scripture or the holy Ghost speaking in the Scripture is the highest and the infallible iudge of controversies of religion this GRETSERVS as one possessed with the spirit of contradiction vtters this proposition a Colloq Ratisb per David Rungium K. 1. b. Neque Scriptura sola vt est verbuÌ„ Spiritus Sancti neque ipse Spiritus Sanctus vt loquitur per Scripturam est index supremus infallibilis controversiarum religionis Neither the holy Scripture as it is the word of the holy Ghost nor the holy Ghost himselfe as he speaketh by the Scripture is the supreme and infallible iudge of controversies of religion This hee vndertooke to proue by experience b Ecce flamus in conspectu huius iudicis haec dicens assurgebat codicem biblicum alterâ manu tenebat alterâ
vnto Amos in a vision These words which Amos saw this vision or prophecie was concerning Israel vpon or against Israel Vpon Israel Israel was a common name to the 12. tribes which issued out of Iacobs loynes and was so from the beginning of Sauls reigne to the end of Salomons After whose death a rent was made in the kingdome Ieroboam sonne of Nebat seduced 10 tribes Rhehoboam Salomons sonne could keep with him but two Thus of one kingdome Israel were made two Iuda and Israel A strange division Israel divided from Israel tenne tribes from the other two Two tribes the tribes of Iuda and Beniamin continued in their obedience to the house of David the other ten forsooke it and fell away The two tribes Iuda and Beniamin called but one tribe 1. King 11.13 because of the mixture of their possessions these two tribes setled in their faithfulnesse and obedience to the seed of David are in holy scripture called sometimes u Amos. 2.4 Iuda sometimes x Ierem â— 1. Benjamin sometimes y Micah 1.1 Ierusalem sometimes z Amos 6.1 Sion sometimes * Zach. 12.7 the house of David The other tenne tribes which fell away from and forsooke their rightfull King and holy religion haue in like sort their diverse appellations a Hos 10.15 Bethel b Hos 10.5 Bethaven c Micah 1.1 Samaria d Hos 2.22 Iesreel e Amos 5.6 Ioseph f Hos 4.17 Ephraim g Hos 10.11 Iacob h Hos 10.11 Israel These are the names in the sanctified writings of the holy prophets appropriate to signifie the 10. revolted tribes Israel you see is one of them and that is the Israel in my text Thus was Amos by the holy spirit deputed and directed with his message peculiarly and properly to the kingdome of the 10. revolted 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 circumstcanâ— followeth In the daies of Vzziah King of Iuda in the daies of Ieroboam the sonne of Ioash King of Israel The time is she downe in generall and in particular First in generall thus In the daies 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 17th 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. â—5 Yee shall fly saith he like as yee fled from the earthquake in the daies of Vzziah King of Iuda In what yeare of Vzziahs reigne this earthquâ—ke happened it is not to be collected out of holy scripture Flavius Iosephus Lib. 9. antiq Iudaic. 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 disproueâ— Iosephus his iudgement and saith that the earthquake happened within the fourteenth yeare of the reign of Vzziah Some doe hold it was in the 22th yeare And the Hebrewes whom Funâ—cius 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 daies of Vzziah witnesse the Prophet Zacharie two yeares after Amos had begun his propheticall function witnesse Amos here in my text Thus dearely beloved in the Lord haue I briefly run over the exposition of this first verse let me now vpon it build some doctrine for the building vp of our selues in our holy faith you will bee pleased to remember with mee that Amos of a heardmen or a shepheard became a blessed Prophet to carry a terrible word fearefull message from the living God to the King Nobles Priests and people of Israel The doctrine to be grounded herevpon I deliver in this proposition God chooseth vile and despised persons to confound the great and mightie 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 hee 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 David was while he medled with sheepfolds and followed the ewes great with youÌ„g Psal 78.70 Such as were Peter Andrew Iames Iohn while they busied themselues about mending of nets and catching of fish Matth. 4.18 21. These Ioseph Moses and David shepheards Peter Andrew Iames and Iohn fishermen vile and despised in the accompt of the world were chosen by the wisdome of the great God of heaven 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 veritie and full of comfort You shall find it Psal 113.7 8. The Lord who is high aboue al nations and glorious aboue the heavens hee raiseth the needy out of the dust and lifteth vp the poore out of the dung to set him with Princes St Pauls discourse touching this point is more large and spacious You shall find it 1. Cor. 1.27 28. God hath chosen the foolish things of this world to confound the wise the weake things to confound the strong and vile things things despised and things which are not to bring to naught the things that are The reason of Gods dealing thus in the advancement of the foolish weake vile despised needy and poore to places of dignitie is expressed 1. Cor. 1.29 It is that no flesh should reioice 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 observeth For hereby our God first suppresseth and beateth downe the pride of flesh takes from it all glory of wisdome power and nobilitie and secondly whatsoever glory there is of wisdome power nobilitie he doth claime and challenge it for his owne peculiar Thus haue you dearely beloved the confirmation of my doctrine The doctrine was God chooseth vile and despised persons to confound the great and mightie Be patient I beseech you while I point at some vses of it The first vse is to lift vp our mindes to the contemplation of Gods good providence Poore shepheards and fishermen God exalteth and advanceth into the highest places of dignitie in Church and common-wealth Hereby wee knowe that
in the holy Scriptures This he doth in foure positions 1. ſ Bellarm. de Rom. Pontif. lib 5. cap 7. § Probatur Tenentur Christiani non pati super se Regem non Christanum si ille conetur avertere populum à fide Princes if they goe about avertere populum à fide to avert their people from the faith the faith of the Church of Rome then by the consent of all they may and must bee dispossessed of their scepters and regalities 2. t Ibid § Quod si Quod si Christiani olim non deposuerunt Neronem Diocletianū Iulianum Apostatam Valentem Arianum similes id fuit quia deerant vites 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 immo nec debent cum evidenti periculo religionis tolerare Regē infidelem 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 evidenti periculo religionis if the toleration of him be an evident 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 mā to bee our King This last positiō is formerly avowed by the same author in the same booke but in the second Chapter with oppositiō and disgrace to the soveraigntie of the Lord of hosts y § Quod ad primum Dominium nō descendit ex iure divino sed ex iure gentium Kingdoms and dominions are not by the law of God but by the lawe of nations It is an impious blasphemous and atheologicall assertion From these positions of the great Iesuite by a necessarie inference doe follow these two conclusions 1 That the Papists woulde most willingly depriue our most gracious Soveraigne of his royall throne and regalitie if they were of force and power so to do 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 Maiestie in his excellent speach the 5. of November z Ann. Dom. 1605. last The a C. 2. ◠Romish Catholiques by the grounds of their religion do maintaine that is lawfull or rather meritorious to murther Princes or people for quarrel of religion By the grounds of popish religion it is lawfull yea meritotorious for Papists to murther Kings which are not Papists You see his Maiesties royall acknowledgement of impietie 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 conceived in the wombe of that religion with a full resolutiō 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 expreslie requireth obedience vnto Princes as placed in their thrones by Gods sole authoritie But the Popish religion mainteineth 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 Beloved remēber 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 be perswaded to take heed vnto it to heare it and read it with reverence obsequie and docility We the branches of the same vine that bare our predecessours to whom by devolution 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 heavenly Sanctuary the only key vnto vs of his reveiled counsailes milke from his sacred breasts the earnest pledge of his favour to his Church the light of our feete c Ierem. 15.16 ioy of our harts d Lament 4.20 breath of our nostrils pillar of our faith anchor of our hope ground of our loue evidence and deeds of our future blessednesse Behold the value and price of the words which Amos saw vpon Israel which God willing with all my diligence best paines I will expound to you hereafter as occasion shall be ministred Now let vs poure out our soules in thankfulnesse before the LORD for that hee hath beene pleased this day to gather vs together to bee 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 never perishing food of thy holy word that by it being made cleane and sanctified wee may in due time haue free passage from this valley of teares to the city of ioie Ierusalem which is aboue where this corruptible shall put on incorruption and our mortality shall be swallowed vp of life So be it THE THIRD LECTVRE AMOS 1.2 And he said the LORD shall roare from SION and vtter his voice from IERVSALEM and the dwelling places of the shepheards 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 whatsoever Amos the heardman spake was the word of God I endeavored to shew forth the worth dignitie and excellencie of the word of God commonly called by the name of holy Scripture A point that yeeldeth a very harsh vnpleasant sound to euery popishly affected eare as then at large I made plaine our of popish mouthes 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 bee 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 and how hee speaketh Who speaketh It is the Lord. How speaketh he He roareth and vttereth forth his voice First of him that speaketh Hee is in the Hebrewe text called IEHOVAH which is the a D. King B. of London vpon Ionas Lec 11. p. 152. honorablest name belonging to the great God of Heaven Much might bee spoken of it would I apply my selfe to the curiositie of Cabalists and Rabbins as that it is a 〈◊〉 b 〈◊〉
second causes definite or indefinite necessarie or contingent are but instruments by which Almightie God in his governement of the world ordinarily worketh This doctrine of Almightie God working ordinarily by meanes may serue to our vse sundry waies 1 It may moue vs to a due consideration of that absolute right and power which God holdeth over all is creatures This truth I haue heretofore delivered vnto you in my eighth Lecture vpon this Prophecie in this proposition As is the fire so are all other creatures at the LORDS commandement to be imployed by him in the punishment of the wicked 2 It may teach vs that God hath a loving regard and respect to our infirmities as well knowing for hee knoweth all things that in doubtfull matters we vse often to looke backe and to haue recourse to meanes or second causes 3 It may moue vs to obedience and thankefulnesse that we contemne not the meanes or second causes by which God worketh for this were to tempt God but that we thankefully imbrace them and commit their issue event and successe to God that worketh by them 4 It meeteth with a perverse opinion of such as doe hold that all second causes are needlesse and vnprofitable because God by his particular providence directeth and bringeth to passe all things in the world Thus wil these â—en 〈…〉 determined by Gods providence that I shall 〈…〉 there is no need that I vse Physicke aâ—d â—f 〈…〉 determined that I shall not recouer in 〈◊〉 shall I vse the helpe of Physicke Againe if it be determined that theeues shall haue no power over mee I shall escape from out the middest of many but if it bee otherwise determined that I shall be spoiled by them I shall not escape them no though I be in mine owne house Great is the iniurie which these disputers doe offer vnto God For answer to them I must grant that God hath a very speciall care over vs to defend vs and that we are no time safe but by his providence but meane while to make vs well assured of his good will towards vs hee hath ordained second causes and meanes for vs at all opportunities times convenient to vse in which and by which it pleaseth his heauenly Maiestie to worke effectually The rule in divinitie is good Positâ providentiâ particulari non tâ—â—â—â—tâ—r 〈◊〉 omnes causa secunda It is not necessarie that the first and principall cause being put the second and instrumentall cause should be remoued and taken away The sun doth not in vaine daily rise set though God createth light and darknesse the fields are not in vaine sowed watred with raine though God bringeth forth the come out of the earth our bodies are not in vaine with food refreshed though God be the life length of our daies Neither are wee in vaine taught to beleeue in Christ to heare the preaching of the Gospell to detest sinne to loue righteousnesse to conforme our liues vnto sound doctrine though our saluation and life eternall bee the free gift of God For God hath from everlasting decreed as the ends so the meanes also which hee hath prescribed vnto vs by them to bring vs to the ends This the great Father of this age Zanchius de attributis Dei lib. 5. cap. 2. qu. 5. expresly avoweth His Thesis is concerning life eternall Whosoever are predestinated to the end they are also predestinated to the meanes without which the end cannot possibly be obtained For example whosoever are predestinated to eternall life as all we this day assembled hope we are they are also predestinated to the â—eâ—â—es by which life eternall may bee obtained These meanes vnto eternall life are of two sorts 1. Some are necessarie vnto all of whatsoever age or sexe and they are Christ as our mediatour and high Priest his obedience and righteousnesse our effectuall vocation vnto Christ by the holy Ghost our iustification our glorification These are so necessarie vnto all that without them none can bee saued And therefore all elect infants are inwardly and after a secret manner by the holy Ghost called iustified that they may be glorified 2. Some annexed vnto these are necessary too but not to all Not to infants because they are not capable of them yet to all that are growne to yeares of vnderstanding and these are Actuall faith the hearing of the word a hatred of sinne the loue of righteousnesse patience in adversitie a desire of doing good workes All these meanes we that are growne to years of vnderstanding must embrace and take hold of every one according to our capacities or else wee shall never enter into everlasting life but our portion shall bee in that lake which is provided for the Devill and his Angels from which God Almightie keepe vs all Thus farre occasioned by my first circumstance the circumstance of the punisher God by the King of Assyria sent into captivitie the people of Aram. My doctrine was Almightie God in his governement of the world worketh ordinarily by meanes or second causes The second circumstance is of the punished the Aramites of all sorts the ruder and the noble The people of Aram. To grouÌ„d some doctrine hereon you must note with me the qualitie condition of these Aramites They were professed enimies to the people of God This appeareth before in the third verse where they are noted to haue exercised most barbarous crueltie against the Gileadites a parcell of Israel to haue threshed them with threshing instruments of yron These Aramites or Syrians for so highly offending God sendeth into captivitie The doctrine is Though the LORD 〈◊〉 vse his enimies aâ— instruments to correct his owne servants and children yet will hee in his due times overthrow those his enimies with a large measure of his iudgements Gods holy practise in this kind specially registred in sundry places of his eternal word most evidently declareth this truth The Israelites were kept in the al dome bondage many years by the Egyptians The Egyptians they were but the weapons of Gods wrath wherewith he 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 overthrow in the red sea at large set downe in the booke of Exodus froÌ„ the 7. chapter to the end of the 14. This was it which God said vnto Abraham Gen. 15.13 14. Knowe for a suretie that thy seed shall be a stranger in a land that is not theirâ— foure hundred yeares shall serue them and they shall intreat them evill 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 wife 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
may easily be proved In the second chapter of the book of Iudges ver 15. we read that the Lords hand was against the Israelites for evill the collection thence may be that the Lords hand is sometime toward some for good It 's made plaine out of Nehem. 2.8 where the Prophet to shew how ready Artaxerxes was to do him pleasure saith the king gaue me according to the good hand of my God vpon me I might by many like instances out of holy Scripture giue strength to this position but it may seeme to be a needlesse labour Therefore I proceed Now that the hand of God should betoken his displeasure the effects thereof may be proved as easily When the Israelites forsaking God betooke themselues to serue Baalim the hand of the LORD was sore against theÌ„ Iudg. 2.15 the Lords haÌ„d that is his iudgement punishment and revengement was sore vpon them the wrath of the LORD was hote against them he delivered them into the the hands of the spoilers they were spoiled sold to their enemies and sore punished When the Philistines had brought the arke of God into the house of Dagon the hand of the LORD was heavy vpon them 1. Sam. 5.6 the Lords hand that is his iudgement punishment revengement was heavy vpon them * Psal 78.64 65. The LORD awaked as one out of sleepe and like a gyant refreshed with wine he smote his enemies with Emerods and put them to a perpetuall shame Of like signification is the phrase in my text I will turne my hand to Ekron my hand shall be sore against Ekron I will come against Ekron in Iudgement I will punish Ekron I will take vengeance on Ekron I will turne my hand Sometime this phrase betokeneth the good grace and favour of God as Zach. 13.7 I will turne my hand vpon my little ones My little ones when the shephearde shall be smitten and the sheepe scattered I will recover with my hand and preserue them for ever I will gather them together I will comfort them I wil defend them rursus ad pastorem et praeceptorem suum reducam saith Ribera though they be scattered I will bring them backe againe to their owne shepheard and master There you see Gods turning of his hand vpon his little ones is for good Here it 's otherwise God turneth his hand to Ekron for evill This is averred and iustified by the infallible predictions of other Prophets Zachary chap. 9.5 foretelleth that much sorrow shall betide Ekron Zephani chap. 2.4 saith that Ekron shall bee rooted vp Ieremy chap. 25.20 takes the cup of the wine of Gods indignation and giues it Ekron to drinke to make Ekron like her neighbour countries even desolate an astonishment a hâ—ssing a curse So great is Ekrons calamity threatned in these words of my text I will turne my hand to Ekron Ekron Will you know what this Ekron was You shall find in the booke of Ioshua chap. 13.3 that it was a dukedome in the land of the Philistines and 1. Sam. 6.16 that there was in this dukedome a city of the same name no base city but a princes seate able at one time to giue entertainement to fiue princes Against both city dukedome Gods hand was stretched out I will turne my hand to Ekron Will God smite Ekron both city and dukedome We may take from hence this lesson There is no safe being in city or country from the hand of God when he is disposed to punish The reason is because there is no place to fly vnto from his presence None No corner in Hell no mansion in Heaven no caue in the top of Carmel no fishes belly in the bottome of the sea no darke dungeon in the land of captivity no place of any fecrecie any where can hide vs from the presence of God Witnesse two holy Prophets David and Amos. The one Psal 139. the other chap. 9. You haue the reason of my doctrine the vses follow Is it true Is there no safe being in city or country from the haÌ„d of God when he is disposed to punish One vse hereof is to teach vs to take patiently whatsoever afflictions shall befall vs. Afflictions I cal whatsoever is any way opposite to humane nature such as are the temptations of the flesh the world and the Devill the diseases of the body an infortunate husband or wife rebellious children vnthankfull friends losse of goods reproaches sclanders warre pestilence famine imprisonment death every crosse passion bodily or ghostly proper to our selues or appertaining to such as are of our bloud private or publike secret or manifest either by our owne deserts gotten or otherwise imposed vpon vs. All and every of these true Christians will patiently vndergoe For they with their sharp sighted eie of faith doe clearelie see the Hand of God in every of their molestations and in great contentment they take vp the words of patient Iob chap. 2.10 Shall we receiue good at the hand of God and not receiue evill Here let every afflicted soule examine it selfe how it is affected with the affliction vnder which iâ— groaneth If you esteem of your afflictions as of God his fatherly chastisements and so endure them blessed are yee Of this blessednes S. Iames chap. 1.12 doth assure you Blessed is the man that endureth tentatioÌ„ for when he is tryed he shall receiue the crowne of life which the LORD hath promised to them that loue him Againe is it true Is there no safe being in citie or country froÌ„ the hand of God when he is disposed to punish A second vse of this doctrine is to admonish vs that we labour aboue al things to obtaine Gods favour and to abide in it so shall we bee safe from the feare of evill Now for the obtaining of Gods favour wee must doe foure things We must 1. Humble our selues before God 2. Beleeue in Christ 3. Repent of our sinnes 4. Performe new obedience vnto God The time will not suffer me to enlarge these points Humiliation faith in Christ repentance and a new life these foure wil be vnto you as Iacobs ladder was vnto the Angels Of that ladder you may read Gen. 28.12 that it stood vpon the earth the top of it did reach to heaven and the Angels of God went vp it So may you by these foure Humiliation faith repentance and newnesse of life as it were by so many steps and rounds of a ladder clime vp to heaven Here you haue no continuing citie you are but strangers pilgrims on the earth your countrey is aboue the Celestiall Ierusalem there let your hearts be As for the afflictions vexations tribulations miseries and crosses wherewith this mortall life of your is seasoned let them be your ioy They are sure pledges of Gods loue vnto you Even so saith the Spirit Hebr. 12.6 Whom the LORD loueth he chastneth and he scourgeth every sonne that he receiueth Thirdly is it true Is there no safe being in city or
with the tongue of men and Angels and haue not loue yet are you as souÌ„ding brasse or a tinkling cimbal Though you haue the gift of Prophecie and know all secrets and all knowledge yea if you haue all faith so that you can remove mountaines and haue not loue yet are you nothing Though you feed the poore with all your goods though you giue your bodies to be burned and haue not loue yet it profiteth you nothing My exhortation must be vnto you in the same blessed Apostles words cha 14.1 of the same Epistle Follow after loue And I shut vp this exercise with a sweet Fathers sweete meditation o Bernard serm 9. in Coena Dom. Charitas te domum Domini facit DominuÌ„ domum tibi Loue it makes thee a house for God and God a house for thee according to that 1. Ioh. 4.16 God is loue he that dwelleth in loue dwelleth in God and God in him A happy artificer thou art sweet loue that art able to frame for thy selfe such a house as God is This house is not built of morter and bricke nor of stone nor of wood nor of silver nor of gold nor of precious stones It exceedeth and farre surpasseth silver gold in coÌ„parison of it precious stones are vile and of no reputation This house is an everlasting house before all ages before all times it containeth all things it comprehendeth all things it createth all things it giveth life to all things In this house the blind receiue light the lame strength to walke the crooked straitnes the weake health the dead their resurrection there is none wretched in it all therein are blessed for they are entred into their Masters ioy Into which ioy that we may in due time enter let vs follow after loue wee know that God is loue and that whosoever dwelleth in loue dwelleth in God and God in him Now God graunt that we may all dwell in him THE EIGHTEENTH LECTVRE AMOS 1.12 Therefore will I send a fire vpon Teman and it shall devoure the palaces of Bozrah I Am now come to the last part of this prophecie against Edom which is the denuntiation of Gods iudgments against Edom for his sinnes expressed in this 12. verse This 12. verse doth not much differ froÌ„ some precedent verses in this chapter 4 7 and 10. The same punishment which in the 4. verse is threatned to the Syrians vnder the names of Hazael and Benhadad and in the 7. verse to the Philistines vnder the name of Azzah and in the 10. verse to the Tyrians vnder the name of Tyrus is here in this 12. verse denouÌ„ced to the Edomites vnder the names of TemaÌ„ and Bozrah And therefore as in the fore-named verses I haue done so do I in this recommende vnto you three circumstances 1 The punisher the LORD I will send 2 The punishment by fire I will send a fire 3 The punished the Temanites and Bozrites the inhabitants of both cities I will send a fire vpon Teman and it shall devoure the palaces of Bozrah The punisher is the LORD for Thus saith the LORD I will send The doctrine naturally arising hence is this It is proper to the LORD to execute vengeance vpon the wicked for their sinnes This truth hath heretofore once and againe beene confirmed vnto you The lesse need haue I now to insist vpon it Yet may I not passe it over vnsaluted It is proper to the LORD to execute vengeance c. This office of executing vengeance vpon the wicked for their sins God taketh vpon himselfe Deut. 32.35 Where hee saith Vengeance and recompence are mine This is coÌ„fessed to be God his due by S. Paule Rom. 12.19 It is written vengeance is mine I will repay saith the LORD and by the author of the Epistle to the Hebrews chap. 10.30 Vengeance belongeth vnto me I will recompense saith the LORD and by the sweete singer of Israel Psal 94.1 O LORD God the avenger O God the avenger The Prophet Nahum chap. 1.2 to the terrour of the wicked proclaimeth it God is iealous and the LORD revengeth the LORD revengeth even the LORD of anger the LORD will take vengeance on his adversaries and reserveth wrath for his enemies These places are so many pregnant proofes to make good my propounded doctrine namely that It is proper to the LORD to execute vengeance vpon the wicked for their sinnes Many are the vses of this doctrine The first It may lesson vs to looke heedfully vnto our feete that we walke not in the way of sinners to partake with them in their sinnes Sinnes are not tongue-tied they cry vnto the LORD for vengeance Wee read in holy writ of foure sorts of sinnes which aboue other do cry vnto God and do call for his great and quicke vengeance The first is Homicide murther or manslaughter whereof Almighty God Gen. 4.10 thus speaketh vnto Caine The voice of thy brothers blood cryeth vnto me from the earth The second is Sodomie the sinne of Sodom the sinne against nature a sinne not once to be named among Christians Wherof thus saith the LORD vnto Abraham Gen. 18.20 Because the cry of Sodom and Gomorah is great and because their sinne is exceeding grievous I will go downe now and see whether they haue done altogether according to the cry which is come vnto me The third is oppression of the poore widowes fatherlesse and strangers Oppression of the poore cryeth Psal 12.5 Now for the oppression of the â—â—â—die and deepe sighes of the poore I will vp saith the LORD and will set at libertie him whom the wicked hath snared Oppression of the widowes and the fatherlesse cryeth Exod. 22.22 Yâ—â— shall not trouble any widow nor fatherles child if you vexe on trouble such and so he call and cry vnto mee I will surely heare his cry Then shall my wrath be kindled and I will kill you with the sword and your wiues shall be widowes and your children fatherlesse Oppression of strangers cryeth Exod. 3.7 The LORD said vnto Moses I haue surely seene the trouble of my people which are in Egypt haue heard their cry because of their taskmakers and verse the 9. Nâ—m loe the cry of the children of Israel is come vnto me and I haue also seene the oppression wherewith the Egyptians oppresse them Thus is oppression whether it be of the poore or of the widowes or of fatherlesse children or of strangers a crying sinne and this was the third The fourth is the keeping backe of the labourers hire Whereof St Iames chap. 5.4 thus witnesseth Behold the hire of the labourers which haue reaped your fields which is of you kept backe by fraud cryeth and the cryes of them which haue reaped are entred into the eares of the LORD of hoasts You see dearely beloued foure crying sinnes murther Sodomie oppression and the detaining or keeping backe of the poore labourers wages These are crying sinnes and they cry aloud to the eares of Almightie God and
Matt. 10.20 but the Spirit of your Father which speaketh in you And againe Luk. 10.16 He that heareth you heareth me S. Paule coÌ„mendeth the Thessalonians 1. ep chap. 2.13 for that when they receaved of the Apostles of Christ the word of the preaching of God they receaved it not as the word of man 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 meeknes the word that is grafted in you which is able to saue your soules God spake vnto Israel in a vision by night Genes 46.2 and said Iacob Iacob Iacob answered I am here Hee was prest and ready with all â—â—â—ient attentioÌ„ to heare what his God should say vnto him and to follow the same with all faithfull obedience Such readinesse well becommeth every child of God eveÌ„ at this day in the Church where God speaketh Thus must hee 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 deliver vnto me I am here speake on LORD thy servant 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 Heaven 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 for foure Whether these children of Ammon wore distinguished from the Ammonites as Drusius would proue 2. Chron. 20.1 and as R. David avoweth filij Ammon nusquam vocantur Ammonitae the children of Ammon are no where named Ammonites I hold it needlesse to dispute in this place It is one of doubt that these children of Ammon or Ammonites did lineally descend from Ben-ammi who was Dots sonne begotten in meest vpon his yonger daughter Gen. 19.38 Lot was Abrahams brothers sonne Gen. 14.12 Whereby it is evident that the posteritie of them both the children of Israel and the children of Ammon the Israelites and the Ammonites were linked together by affinitie and alliance The more to blame were those Ammonites without all respect of kindred to exercise such crueltie as they did against the Israelites for which cause Almightie God here sent his blessed Prophet to thunder out his threates against them For three transgressions of the children of Ammon 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 Crueltie Avarice and persecution the fourth is an obstinate pertinacie a constant stubbornesse ever to dwell in those sinnes Againe three of these transgressions are a coveting of other mens goods an vnlawful seeking for those things that are not our owne and a hardnes of heart to retaine them so sought for the fourth is the vnsatiable desire of a covetous man Many are the expositions of the learned vpon these words three and foure transgressions The most naturall proper significant I take to bee if by three and foure a finite and certaine number you vnderstand a number infinite vncertaine God as often as he will forgiueth though wee sinne tenne thousand times It is but a custome of the Scripture thus to speake God waiteth for vs twise and thrise that is a long time to see if wee will returne froÌ„ our evill waies vnto repentance but the fourth time that is at length when he seeth vs persist in our impeniteÌ„cie he reproveth vs casteth vs away leaveth vs in our sinnes Thus haue you the generall accusation of the children of Ammon for their many sinnes for which the LORD'S protestatioÌ„ against them followeth I will not 〈…〉 Those 〈◊〉 are diversly rendred by expositors by the author of the vulgar Latin and by Gualtâ—r NoÌ„ convert 〈…〉 I will not turne the Ammonite that is I wil not recall the children of Ammon to the right way they shall run on to their owne perdition By Calvin Non â—rocipropitius I wil not be favourable to the Ammonites By Mercer Non parcam ei I will not spare the Ammonites According to their deserts so shall it be vnto them By Iunius Non avertam istud I wil not turne away the punishment wherewith I haue resolued to punish them I am the LORD I am not changed The summe is if the Ammonites had offended but once or a second time I would haue beene favourable to them would haue recald them into the right way that so they might be coÌ„verted and escape my punishments but now whereas they doe dayly heape transgression vpon transgression and make no end of sinning I haue hardned my face against them and will not suffer them to be converted but indurate and obstinate as they are I will vtterly destroy them For three transgressions of the children of Ammon and for foure I will not turne to it Here are you to be remembred of a doctrine sundry times heretofore commended to your christian considerations Many sinnes doe plucke downe from heaven the most certaine wrath and vengeance of God vpon the sinners God is of pure eies and beholdeth not iniquity Hee hath laid righteousnes to the rule and weighed his iustice in a balance The sentence is passed forth and must stand vncontrouleable even as long as the sunne and moone Tribulation and anguish vpon every soule that doth evill The soule that sinneth it shall be punished God makes it good by an oath Deut. 32.41 That he will what his glittering sword and his hand shall take hold on iudgement to execute vengeance for sinne His soule hateth abhorreth sinne his law curseth condemneth sinne his hand smiteth scourgeth sinne Sinne was his motiue to cast downe Angels into Hell to thrust Adam out of Paradise to turne cities into Ashes to ruinate nations to torment his own bowels in the similitude of sinnefull flesh Because of sinne he drowned the old worlde and because of sinne ere long will burne this Thus do many sinnes plucke c. One vse of this doctrine is to teach vs heedfulnesse in al our waies that we doe not by our many sinnes provoke Almightie God to high displeasure A second vse is to moue vs to a serious contemplation of the wonderfull patience of Almighty God who did soe graciously forbeare these children of AmmoÌ„ til by three foure transgressions by their many sinnes they provoked him to indignation These thinges I haue heretofore laboured to lay vnto your hearts Now therefore I proceede to the thirde part of this prophecie wherein you haue the declaration of that grievous sinne by which the children of Ammon so highly offended This their sinne was the sinne of cruelty