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 torment . 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 ●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 a Deut. 8.3 . old , though vttered in fulnes of time by our b 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 no● trouble you with many instances . Many and excellent wor● 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 f●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 VN●RL●●●ERS ; that they would search the scriptures , because in th●● 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 them 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 c Nirena Synodus decretis suis tavit ne 〈◊〉 è numero Christianorum sacris ●ib●iorum libris caroret . Cor● . Agrippa de Van. Scient. cap 100 De verbo Dei . councell of Nice ; that no house should be without the holy Bible : which d d In cupi●● 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 e Homil 2. Vpon Esai . Origent : would to God we all did as it is written , search the Scriptures . Chrysostome f f Homil 9 vpon the Epist●e to the Colossians . saith , Comparate vobis biblia animarum pharmac● , 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 g Euseb. de vita Constantini lib. 4 ca. 36. Theodorit . Hist Eccles. lib. ● cap. 16. commandement 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 h Iewel . Replie A●t 15. § 13. & § 13. & § 15. & Babington vpon the Lords praier . pag. 95. Before this , K Alfrede began to translate the Psalter into English , &c. Fo●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 taken to set before you , & al other his liege people , Gods word , if possible , in greatest purity . Let God be with the workmen , I mean , the translators of the old and new testaments ; i i This sermon was preached in the yeare of our Lord 1605. Nov. 3. Since : the Translation is perfected and published , the exactest that ever this Land had . Let God be with them in their holy labours ; and let the remembrance of our King for it , be like the composition of the perfume that is made by the art of the Apothecarie .

Hitherto ( beloved ) I haue by way of preface exhorted you to the reading and hearing of Gods word ; and I doubt not of your obedience to it . Yet if any of you shal except against the reading of it for the hardnesse of the phrase , being of the Eunuches mind , Act. 8.31 . that you cannot vnderstande what you reade , except you haue a guid ; let it be your comfort , that his Maiesty in giving his royal assent to those laudable Canons , & Constitutions Ecclesiastical , a greed vpon in the late k k Begun at London . Anno Do. 1603. Synod at London , hath by the 45. & 46. canons , provided guides for you , such , as are soberly , and sincerely to divide the worde of truth to the glory of God , and the best edification of his people .

And now it being my lot to be sent vnto you , to you I bring an vnestimable pearle , the word of the Lord , which the Prophet Amos saw vpon Israel . In dividing it , I promise you in the words of Paul . 2. Cor. 12.19 . by the help of God , to doe all things for your edifying . Wherefore ( beloved ) giue eare I beseech you , with reverent regard and attention to the word of the Lord as it is written , Amos , 1.1 . The words of Amos , who was among the heardmen at Tekoa , which hee 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 . This first verse we may call the title of this booke , or the preface vnto it . It yeeldeth to our considerations sundry circumstances .

Amos ] Epiphanius in his booke of the liues and deathes of the Prophets , holdeth this Amos to be Esays father . To which opinion a learned and late Divine l l Prolog . in 12. proph. n●n . Danaeus seemeth to giue his assent . But St Hierome is against it ; and so are most interpreters ; So also is Drusius in his sacred observations lib. 4. cap. 21. And worthily . For as much as the Hebrew writing of these two names , m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of ESAYS father , and n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this our Prophets name , is evidence and proofe sufficient , that they were not one , but two names : and consequently not one , but two men . Againe Amos the father of Esay is , by interpretation fortis , & o o Hieronym . Nic. de Lyra. robustus , stout and valiant , but Amos our prophet is p p Hieron . ep. ad Paulin. Onustus , a man burdened , and loaden ; or q q Hier. Lyran avulsus , one that is separated from others . These divers interpretations of these two names , the name of Esays father , and this our Prophets name , is evidence and proofe sufficient , that they were not one , but two names , and consequently not one , but two men . Besides Amos our Prophet is in the ancient monuments of the Hebrews surnamed r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , balbus a stutterer , stammerer , or maffler as Drusius noteth vpon my text . We find not any such surname giuen to Esays father . Therefore our Amos , is not Amos the father of Esay . From our Prophets name let vs come to his condition of life , and vocation , expressed by himselfe in these words . Who was among the heardmen .

There are two sorts of heardmen : the one is of such , as do vse the feat and trade of graziers , or are sheep-masters ; such as haue vnder them in pay other heardmen , and shepheards . In this sense Mesa King of Moab . 2. King . 3.4 . is called a heardman , or shepheard ; and is registred to haue rendred to the King of Israel an hundred thousand lambe and an hundred thousand rammes , with the wool . The other sort of heardmen , is of such as are hired to keep● cattel , a● s●e to their feeding , & safetie : such we properly cal● ●●ardm●n , 〈◊〉 shepheards , and such a one was Amos our Prophet : witnes himselfe cap. 7.14 . I was no Prophet , neither was I a Prophets sonne , but I was a heardman , or shepheard . You see now his former condition of life , profession and vocation , see also the place where he liued .

At Tekoa ] this towne s s Lib de vit. Prophet . Epiphanius ascribeth to the land of Zabul●n : t t Apud Mercerum . R. David to the inheritance of the sonnes of Aser : but St Hierome ( whom with the rest of the expositors of this booke . I choose to follow ) placeth it in the tribe of Iudae , six miles southward from Bethlehem . Adrach●m in his description of the holy land saith it is two miles from Bethlehem . More or lesse ; it s not much pertinent to my present occasion . For the place it selfe : Tekoa is 2. Chron. 12.6 . rehearsed among al those strong Cities which Rehoboam built in Iuda . Beyond the City Tekoa ( as St Hieromae observeth ) there was not any little village , no not so much as a cottage ; onely there was a great wildernesse , called 2. Chron. 20.20 . the wildernesse of Tekoa ; a fit place for a shepheards walke . Here Amos for a time led a shepheards life . At length God separated him to carry his word against Israel . Which is the fourth circumstance of this verse , the matter or argument of this prophecie , implied in these words .

The words of Amos which he saw vpon Israel . ] The Hebrew manner is to call sermons , words , as Ierem. 1.1 . The words of Ieremie . And Eccles. 1.1 . The words of the preacher . And Haggei 1.12 . The words of Haggei . And Luk. 3.4 . The words of Esay . By these words we vnderstand sermons ; the sermons of Ieremy , Ecclesiastes , Haggei , and Esay . So here the words of Amos , are the sermons of Amos.

Which he saw ] this adiection sheweth that these words of Amos were committed to him , by that kinde of propheticall instinct , and motion , which is tearmed vision , as Aria● Montanus observeth in his common disputes of the propheticall bookes . Indeed vision is one of the kindes of prophecie : In which regard ( as Sauls servant beareth witnesse . 1 Sam. 9.9 . ) Prophets were in the olde time called seers . Well then doth Drusius expound this place ; The words which Amos saw ] that is , the words which God did disclose or reveale 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 u Amos. 2.4 . Iuda , sometimes x x Ierem ● 1. Benjamin , sometimes y y Micah . 1.1 . Ierusalem , sometimes z 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 a Hos. 10.15 . Bethel , b b Hos. 10.5 . Bethaven , c c Micah 1.1 . Samaria , d d Hos. 2.22 . Iesreel , e e Amos 5.6 . Ioseph , f f Hos. 4.17 . Ephraim , g g Hos 10.11 . Iacob , h 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 circumstcan● , followeth .

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. ●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 earthqu●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 disproue● 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 Fun●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 young . 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 neither Empire , nor Kingdome , nor place in them of dignitie , prioritie , or preeminence , Ecclesiasticall or politique , is gotten by the industrie , wisedome , wit , or strength of man : but that all are administred , ruled , and governed by the deputation and ordination of the highest power , God almightie .

A second vse is to stop blasphemous mouthes , such as are evermore open against heaven , with i i Cic. de nat. Deor. Epicurus , and k k Cic. ibid. Diagoras , and their adherents , to affirme that the God of heaven , 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 maiestie to care for the vile , abiect , and despised things of this world . This impious rabble , and Sathans brood , doe think that all things below the moone are ruled by their blind Goddesse Fortune and by Chance .

Heere must I beseech you , to let your hearts bee ioined with mine in the consideration of God his sweet , & never sleeping care and providence over 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 & not in the lesser employments . The holy scriptures doe teach vs , that our God examineth the least moments and titles in the world , that we can imagin , to a l l 1 King . 17.14 . handfull of meale ; to a m m Ibid. cruse of oyle in a poore widdows house , to the falling of n n Matth. 10.29 . sparrows to the ground , to the o o Matth. 6.26 . feeding of the birds of the aire , to the p p Psal. 29.9 . calving of hinds : to the q q Matth. 6.30 clothing of the grasse of the field ; to the r r Luk. 12 7. numbring of the haires of four heads : to the trickling of s s Psal. 56.8 . teares downe our cheekes . Why then are wee troubled with the vaine conceits of luck , fortune , or chance ? Why will any man say ? this fell vnto mee 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 providence all things are determined and regular . This is a sure ground : we may build vpon it .

The fish that came to devour Ionas , may seeme to haue arrived in that place by chance ; yet the scripture saith , the Lorde had prepared a great fish to swallow Ionas , Ion. 1.17 .

The storme it selfe which droue the pilots to this streight , may likewise seeme contingent to the glimse of carnall eies ; 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 diversity of the opinions among the brethren touching the manner of dispatching Ioseph out of the way , we may gather , that the selling of him into Egypt , was but accidentall , & only agreed ; vpon by reason of the fit arrival of the merchants while they were disputing and debating what they were best to do : yet saith Ioseph vnto his brethren : you sent me not hither , but God . Gen. 45.8 .

What may seeme more contingent in our eies , then by the glancing of an arrow from the common marke , to strike a travailer that passeth by the way : yet God himselfe is said to haue delivered the man into the hand of the shooter , Exod. 21.13 .

Some may think it hard fortune , that Achab was so strangely made away , because a certaine man having bent his bow , & let slip his arrow at hap hazard , without aime at any certaine marke , t t 1. King 22.34 . strooke the King : but here wee finde no lucke , nor chance at all , otherwise , then in respect of vs , for that the shooter did no more , then was denounced to the King by Micheas from Gods owne mouth before the battaile was begunne , 1. King . 22.17 .

What in the world can be more casuall then lottery ? yet Salomon teacheth that when the lots are cast into the lap , the providence of God disposeth them , Prov. 16.33 .

See now , and acknowledge with me the large extent of Gods good providence . Though his dwelling be on high , yet abaseth he himselfe to behold vs below . From his good providence it is , that this day we are here met togither , I to preach the word of God , you to heare it , & some of vs to be made partakers of the blessed body and bloud of our Lord and Saviour Iesus Christ . Let vs poure out our souls in thankfulnesse before God for this his blessing .

You are nowe invited to the marriage supper of the lambe , every one that wil approach vnto it let him put on his wedding garment . A garment nothing like the old ragges of the Gibeonites which deceived Ioshua , Ios. 9.5 . A garment , nothing like the suit of apparell which Micah gaue once a year to his Levite , Iud. 17.10 . A garment nothing like the soft cloathing 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 book of merits are written and registred all the names of the faithful : but a garment something like Elias Mantle which devided the waters , 2. King . 2.8 . For this your garment is nothing else but Christ put on , who devideth your sinnes and punishments , that so you may escape from your enimies , sin and death : but a garment something like the garments of the Israelites in the wildernesse , which did not weare : 40 yeares together they wandred in the desert , & yet saith Moses , neither their clothes nor their shoes waxed old , Deut. 29.5 . For this your garment is nothing else but Christ put on , whose righteousnes lasteth for ever , and his mercies cannot be worne out .

Having put on this your wedding garment , doubte 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 do it ; let him , following S. Paul his counsaile , Rom. 13.12 . cast away the workes of darknes , & put on the armour of light : let him walke honestly as in the day , not in gluttonie and drunkennesse , neither in chambering , and wantonnesse , nor in strife & envying : let him take no thought for the flesh , to fulfill the lusts of it : so shall he put on the Lord Iesus .

u u Psal. 24.7 . Lift vp your heads you gates and bee you lift vp , yee everlasting doors , that a guest so richly apparelled may come in , & sup with the King of glory . And the king of glory vouchsafe so to cloth vs all , that those gates and everlasting doores may lie open to vs all . So at our departure from this vally of mourning , we shal haue free and easie passage in the citie of God , where our corruptible shall put on incorruption and our mortality shall bee swallowed vp of life . Even so be it , ( blessed father ) for thy welbeloved sonne Iesus Christ his sake , to whom with thee in the vnitie of the holy spirit be all praise and power might and Maiestie , dignity and dominion for evermore .