A commentary or exposition vpon the third chapter of the prophecie of Amos Deliuered in vxii. [sic] sermons in the parish church of Meysey-Hampton in the diocesse of Glocester. By Sebastian Benefield Doctor of Diuinitie.

THE First Lecture . AMOS 3.1 .

Heare this word , that the Lord hath spoken against you , O children of Israel , against the whole family , which I brought vp from the land of Aegypt , saying ,

You onely haue I knowne of all the families of the earth : therefore will I punish you for all your iniquities .

HAuing heretofore , by the gracious assistance of the Almighty , finished my Exposition vpon the first and second Chapters of this Prophesie of Amos , I doe now aduenture vpon the third , in a sure hope and confidence , of the continuance of the same assistance vnto me , not doubting , but that the Lord will enable me to goe forward in this course , if he shall see it to be to his glory , and to the good of his Church .

This third Chapter is Amos his second Sermon against the Kingdome of the ten Tribes , the Kingdome of Israel . It was made , as it seemeth , when their then King , Ieroboam sonne of Ioash , the thirteenth King of Israel , though wicked for his life , yet happy in warre , had vanquished and subdued many of the Syrians , and had recouered the coast of Israel from the a a 2 King . 14.25 . entring of Hamath , vnto the Sea of the plaine ; and had taken b b Vers 28. Damascus and Hamath . Then the people of Israel , growne insolent with victories , and rich with spoiles , became lasciuient and wanton , and spurned at the preaching of the Word of God . It was now high time for Amos to bestirre himselfe , and to remember them of the fickle estate wherein now they were . Hee was their Prophet , peculiarly sent to them from God ; and it lay vpon him , to call vpon them . He doth it in this his second Sermon .

The parts are three : 1 An Exordium , or an entrance into the Sermon , vers. 1. 2 A Proposition , containing the summe of that whereof he admonisheth them , vers. 2. 3 An Enarration , a Declaration , an Exposition , or an Expolition of the matter in hand , from the third vers. to the end of the Chapter .

We are to beginne with the Exordium or entrance to the Sermon . It is an inuitation to attention : and containeth certaine arguments of perswasion . Three they are ; all of weight , and in themselues auaileable .

The first is taken from the authority of the Word , to the hearing whereof they are inuited . It is Verbum Iehouae , the Word of Iohouah , the onely true and euerliuing God . Heare this Word , non meum somnium , not any dreame of mine , not my word , nor the word of any mortall wight , but the Word of the Lord , Heare this Word , that the Lord hath spoken .

The second is taken from the quality of the parties inuited . They are Filij Israel , the children of Israel . By this compellation they are put in minde of their stocke and linage that they were sprung form , and came out of the loines of Iacob , whose name was changed to c c Gen. 32.28 . & 35.10 . Israel ; whereby they may well be admonished , either to insist in the steps of that holy Patriarch , or like disobedient and degenerate children to expect punishment from the Lord : Heare this Word that the Lord hath spoken against you , O children of Israel .

The third is taken from the memory of their greatest deliuerance , their deliuerance out of Aegypt . By this benefit , had there beene nothing else , were the Israelites deepely obliged to giue care to the Word of the Lord their Redeemer and deliuerer . Heare this Word , that the Lord hath spoken against you , O children of Israel , against the whole family which I brought vp from the land of Aegypt , saying .

In the handling of these words , I purpose to hold this course : first , to expound the words ; and then to obserue out of them such instructions as they naturally offer vnto vs , and may be for our good .

Heare this Word that the Lord speaketh against you .

Heare , Listen vnto it , not onely with the outward sense of your eares , but yeeld vnto it also willing assent in your minds . Heare it interiori auditu : so Albertus Magnus expounds it , Heare with your inward hearing . In the phrase of the Gospell , it is Audite & intelligite , Matth. 15.10 . Heare and vnderstand .

Heare this Word ] This word is with Castalio , dictum , a saying ; with Albertus it is , something signified by voice , which remaineth in the heart of the hearer , after the voice is gone . It may bee the decree of God and his ordinance , touching that he will doe vnto Israel ; and so Ionathan in his Chaldee paraphrase seemes to take it ; Heare this Word , that the Lord hath decreed . In the Vulgar Latine I read , Audite verbum , quod locus us est Dominus ; Heare the Word that the Lord hath spoken . Our now English is right : Heare this Word that the Lord hath spoken .

Hath spoken ! To , or against whom ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hhalceem , To you , or against you : so Drusius . The originall is , Super vos , ouer you or vpon you : Drusius well renders it , to you , or against you ; and Petrus Lusitanus not amisse , contra vos , vel de vobis , against you , or concerning you .

You children of Israel . The Hebrew is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Benei Iischrael , sonnes of Israel . Children of Israel , or sonnes of Israel , the Israelites are meant . Each phrase may be paralleld in the Greeke tongue . First , the children of Israel , for the Israelites : So speake the Greekes , d d Herod . l. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the children of the Aethiopians , for Aethiopians themselues . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the children of Philosophers , for Philosophers themselues . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the children of Physitians , for Physitians themselues . Againe , the sonnes of Israel , for the Israelites . And so speake the Greekes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the sonnes of the Grecians , for the Grecians themselues . It s very frequent in e e Jliad . & 162.237 240.276.368 . &c. Homer . I meet with one place in the Greeke Bible , wherewith I will for the present content my selfe . It is Ioel 3 6. The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the sonnes of Iuda , and the sonnes of Ierusalem , ye sold to the sonnes of the Grecians ; where the sonnes of Iuda are put for the people of Iuda , and the sonnes of Ierusalem for the inhabitants of Ierusalem , and the sonnes of the Grecians for the Grecians themselues : iust , as it is here , the sonnes of Israel for the Israelites themselues .

Sonnes of Israel ] It is an Hebrew Prouerbe ; f f Drusius Adag . Hebruir . Druuia . 2 8. ex R. Heuna . Filij filiorum ecce sunt vt filij ; Sonnes sonnes , behold they are as sonnes . You may vnderstand thus : The sonnes of sonnes are accounted of as sonnes ; or , they are truly sonnes ; sonnes not in name only , but in very deed .

In the name of sonne , sometime the Nephew is to be vnderstood . So it is , Haggai 1.1 . Zerubbabel is there called the sonne of Shealtiel ; whose sonne hee was not , but Nephew , for hee was sonne of g g Chron. 3.19 . Pedaiah , and Pedaiah sonne of Schealtiel . And so is it Ezra 5.1 . Zechariah the Prophet is there called the sonne of Iddo , whose sonne he was not ; but Nephew ; for he was the sonne of Barachiah , and h h Zachar. 1.1 . Barachiah the sonne of Iddo . Now as a sonne is sometimes put for a Nephew , so are sonnes for a posterity ; So in my Text , the sonnes of Israel are put for the posterity of Israel . The sonnes of Israel , Secundum carnem , non secundum spiritum , as Petrus à Figueiro speaketh ; the sonnes of Israel after the flesh , not after the spirit . Sonnes of Israel , such as were lineally descended from the loines of Iacob , who was surnamed Israel . These sonnes or children of Israel are here further described to be that whole family which the Lord brought vp from the land of Aegypt . Heare this Word , that the Lord hath spoken against you , O children of Israel , against the whole family , which I brought vp from the land of Aegypt .

Against the whole family ] The Hebrew word here is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mischpachah , and signifieth a family . So it s translated by Brentius , and Caluin , and Drusius , and Gnalter , and Iunius , and Piscator : and so is it in our newest English ; against the whole family . A family , to speake properly , is of them that are contained in one and the same house : it is a houshold consisting of persons of diuers sexes , ages , statures , strengths , and abilities . But this narrow signification of a family will not serue for this place . For it was not onely a houshold that the Lord brought out of Aegypt , it was more than so .

The Author of the Vulgar Latine giues here a larger scope . Familia contents him not ; Cognatio is his word . Not a family , but a kindred must serue his turne . His reading is Super omnem cognationem . Is pleaseth Luther , and Mercer , and Vatablus . Against all the kindred . A kindred wee know may containe many families : and many were the families which the Lord brought vp from the Land of Aegypt ; yet is not this word kindred of extent sufficient to comprehend the great multitude that was brought vp from the land of Aegypt .

Nation is a fitter word with Castalio : Heare this word , that the Lord pronounceth to you , to the whole Nation , which I brought vp from the land of Aegypt . It was indeed a Nation that the Lord brought vp . A Nation , and therefore many kindreds , and more families . Yet need wee not refuse either the word kindred or family as vnfit for this place ; for each of them may well bee vsed to signifie a Nation . The reason whereof Kimhi giueth , quia ab initio gentes singulae ab vno aliquo viro defluxerunt ; because at first Nations had their beginning from some one man that was head of a family or kindred .

A Family for a Nation you haue , Mic. 2.3 . Behold , saith the Lord ; behold , against this family doe I deuise an euill . Against this family , that is , against this Nation of the Israelites . So haue you , Ierem. 8.3 . Death shall be chosen rather than life , by all the residue of them that remaine of this euill family . This euill family is the nation of the Iewes . I read of the family of Aegypt , Zach. 14.18 . and there the family of Aegypt , is the nation of the Aegyptians . Such is the signification of the word family in my Text ; against the whole family , that is , against the whole nation of the Israelites .

By this whole family of the children of Israel , some doe vnderstand all the people which the Lord brought vp from Aegypt , which afterward was rent into two Kingdomes , the Kingdome of Iudah , and the Kingdome of Israel . So Saint Hierome , and Remigius , and Hugo , and Lyra , and Dionysius . Some by the children of Israel doe vnderstand the Kingdome of Israel , the Kingdome of the ten Tribes , and in the whole family brought vp from the land of Aegypt , they will haue included the Kingdome of Iudah , the other two Tribes ; the Tribes of Benjamin and Iudah . So Theodoret , and Albertus , and Montanus , & Quadratus , and Christophorus à Castro .

Petrus à Figueiro takes this whole family to be here vsed Appositoriè , by Apposition , to expresse what is meant by the children of Israel . The children of Israel , that is , the whole family , kindred , or nation of the Israelites which the Lord brought vp from the land of Aegypt . The like doth Tauerner in his English Bible ; his Translation runnes thus : Heare what the Lord speaketh vnto you , O ye children of Israel , namely vnto all the Tribes whom I brought out of Aegypt .

I take them to be in the right , who by the children of Israel , doe vnderstand the Kingdome of the ten Tribes , and by the whole family brought vp from Aegypt , the other two Tribes : the Tribes of Iudah and Benjamin : to this sense , Heare this word , this sentence , that the Lord pronounceth against you , O children of Israel , and not against you alone , but euen against all those whom I brought vp from the land of Aegypt . All that are in the same fault doe well deserue the same punishment . If Iudah sinne as well as Israel , Iudah shall bee punished as well as Israel . Heare therefore this word , not only you of Israel , but you of Iudah too , all you whom I brought vp from the land of Aegypt .

All , which I brought vp from the land of Aegypt ? ] How can this bee ? Of those which the Lord brought vp out of Aegypt , all that were of i i Numb. 14.30 . & 32.11 , 12. twenty yeeres old and vpward , all saue two , Caleb the sonne of Iephunneh , and Ioshua the sonne of Nun , died in the Wildernesse . They died there , and therefore they came not into the Holy Land .

Againe , the deliuerance of Israel out of Aegypt was about k k An. M. 2454. seuen hundred yeeres before the l l Which was An. M. 3158. time that this Prophesie came by the ministery of Amos vnto Israel .

What ? Seuen hundred yeeres before this time ! It s then to be presumed , that all , which so long before were brought vp from Aegypt , were long ere this time dead . And so out of doubt they were . How then is it , that here so long after it is said to the children of Israel from the Lord , Eduxi , I brought you , your whole family , vp from the Land of Aegypt ? The Israelites , to whom this speech is , had for the place of their natiuity and habitation the land of Iudaea . Neuer had they beene in the land of Aegypt , and yet may there be a good construction of what is here said vnto them ; Eduxi , I brought you , your whole family , vp from the land of Aegypt . Albertus makes the construction ; I brought you vp , vos in patribus , you in your Fathers . So doth Petrus Lusitanus ; I brought you vp , vos vtique in parentibus , you in your parents . And so Piscator , I brought you vp , vos in maioribus , you in your Ancestours . You , in your Fathers , in your Parents , in your Ancestours , I brought you vp from the land of Aegypt .

I brought vp from the land of Aegypt ] The words we met with before , Chap. 2.10 . There they were by me expounded ; and haply you will not thinke it fit , I should say the same againe vnto you . Wherefore for a full exposition of these words , and the profit to be taken by them , I referre you to my fifteenth Lecture vpon the second Chapter of this Prophesie of Amos.

Hitherto haue I dwelt vpon the opening of the words of my present Text. I gather vp all in briefe . Heare ] not only with the outward eare , but also with the assent of minde ; heare and vnderstand , — this word ] this thing , this sentence , this decree , — that the Lord ] Iehouah , the onely true euerlasting and Almighty God — hath spoken ] hath pronounced — ouer you ] vpon you , to you , against you ; against you O children of Israel ] yee the sonnes , the posterity of Iacob , and not against you onely , but also — against the whole family ] the whole Nation of you , them of Iudah too , against you all , whose Fathers , Parents , and Ancestours — I brought vp ] and deliuered with a mighty hand and out-stretched arme — from the land of Aegypt ] that land , wherein they liued in great slauery and bondage , — saying ] after this manner as it followeth , vers. 2. You only haue I knowne , &c.

The words you see are expounded . It remaineth now , that we gather from hence such obseruations as are here naturally offered vnto vs , and may be for our instruction .

Of the three perswasory arguments here vsed by Amos to moue the Israelites to attention , the first is taken from the authority of the Word to the hearing whereof they are inuited , it is verbum Iehouae ; Heare this word , non meum somnium , not any dreame of mine , not my word , nor the word of any mortall wight , but verbum Iehouae , the Word of Iehouah , the onely true and euerliuing God . Heare this word that the Lord speaketh against you . My obseruation is : The Word of the Lord is diligently to be hearkned vnto .

Were it not so , neuer would the holy Prophets haue beene so frequent in that their inuitation ; m m Esa. 1.10 . & 28 14. Ierem. 2.4 . 7.1 . 9 20. 10.1 . 27.20 . 19.3 . 21.11 . 29.20 . 31.10 . Audite verbum Iehouae , Heare ye the Word of the Lord . That same generall Proclamation , Mat. 11.15 . Whosoeuer hath eares to heare , let him heare ; repeated in n n Matth. 13 93. Mark . 7.91 . & 23. Luk. 8.8 . 13.35 . Reuel. 2.7 , 11.17.29 . 3.6 , 13 22. sundry others places of the New Testament , what else implieth it , but that all are bound to heare ? The voice that spake out of the cloud at the time of Christ his transfiguration , Matth. 17.5 . it said no more but this , This is my beloued Sonne in whom I am well pleased , heare ye him . Heare him , saith that voice , as if in hearing were comprised all the duties of man . Christ Iesus in the tenth of Luke , the nine and thirtieth verse , speaking of one thing that is necessary , speakes of nothing but of hearing the word . Martha , Martha , thou art carefull , and troubled about many things : But one thing is necessary , and Mary hath chosen that good part . One thing necessary , and Mary hath chosen it ! what is that ? She sitting at Iesus feet did heare his Word . See now , to heare the Word of God is so necessary a thing , that all other necessities should giue place vnto it .

It makes much for this necessity of hearing , that the Word of God is called meat , Heb. 5.12 . and the want of this word , a famine , Amos 8.11 . What can from hence be collected , but , that it is as necessary for vs to heare the word of God , as it is to eat ?

Much more might be spoken to shew the necessity of this duty of hearing the word of God ; but I haue said enough for the confirmation of my doctrine : The word of the Lord is diligently to be hearkned vnto .

One reason to enforce this duty , I take from the person of him , from whom this duty is inioyned vs . He is in my Text called Iehouah , the Lord : Heare this word that Iehouah the Lord speaketh . Iehouah , he is our o o Deut. 32.18 . Creator , wee are his creatures ; hee is our p p Psal. 23.1 . Shepherd , wee are his Sheepe ; hee is our q q Mal. 1.6 . Master , we are his Seruants ; hee is our Father , wee are his children ; he is our r r Psal 44.4 . King , we are his Subiects . Say now , is not the creature bound to obey his Creator , the sheepe his Shepheard , the seruant his Master , the child his Father , the subiect his King ? The Scripture sheweth it : yea nature teacheth it . If then the Lord speake vnto vs , we are to heare him .

A second reason to enforce this duty , I take from the great value and high price of obedient hearing . Obedience in this kinde is better worth than any sacrifice , yea than all the sacrifices that can be offered . Samuel auoucheth it , 1 Sam. 15.22 , 23. where he that reproueth Saul to his face : Hath the Lord as great delight in burnt offerings and sacrifices , as when the voice of the Lord is obeyed ? Behold , to obey is better than sacrifice : and to hearken , than the fat of Rammes . For rebellion is as the sinne of witchcraft , and stubbornnesse is as iniquity and idolatry . See here how elegantly Samuel deciphereth two contraries , Obedience and disobedience ? He maketh the one to be better than sacrifice ; the other to bee as witchcraft and idolatry . Obedience is better than sacrifice : for hee that offereth a Sacrifice , s s Greg. Moral . lib. 35. c. 10. offereth the flesh of some beast : but he that obeyeth offereth his owne will , as a quicke and reasonable sacrifice , which the Lord well accepteth . Disobedience is as witchcraft and Idolatry . If , when the Lord imposeth some duty vpon vs , we then conferre with our owne hearts , as t t 1 Sam. 28.7 . Saul consulted with the woman of Endor , or as u u 2 Reg 1.2 . Ahaziah with Beelzebub , whether wee shall hearken vnto the voice of the Lord , or not ; this is disobedience , and disobedience in a high degree ; as prodigious as witchcraft and idolatry . Now this second reason I thus frame . God liketh of obedience , and preferreth it before sacrifice ; he hateth disobedience as he doth witchcraft and idolatry ; therefore it is our duty , refusing this , to embrace that : and when the Lord shall speake vnto vs , to hearken vnto him , and obey his Word .

A third reason to enforce this duty of hearing the Word of God , I take from the consideration of the punishment that shall betide the disobedient . The disobedient shall be sure to be punished . Our warrant for this we haue , Deut. 28.15 . If thou wilt not hearken vnto the voice of the Lord thy God , to obserue and to doe all his Commandements and his Statutes which he commandeth thee ; then shall all these curses come vpon thee , and ouertake thee . Cursed shalt thou be x x Deut. 28.16 . in the City , and cursed in the field : Cursed in thy basket , and cursed in thy store : Cursed in the fruit of thy body , in the fruit of thy land , in the increase of thy kine , and in the flocks of thy sheep : Cursed when thou commest in , and cursed when thou goest out . With these and the like curses , how sly soeuer thou be , thou shalt alwaies be enuironed , it will not boot thee to seeke starting holes . If thou goe into thine house , and shut the doore , and double barre it , yet shall the y y Amos 5.19 . serpent come in and sting thee there . If thou goe into the field , and seeke meanes to escape , thou shalt meet with a Lion vpon the way : if thou slip aside from the Lion , a Beare shall meet thee . Be thou assured , God hath his storehouse full of rods , not of three or foure sorts only , but of infinite to pay thee home , if thou wilt not hearken vnto his voice .

But if thou wilt hearken vnto the voice of the Lord thy God , z z Deut. 28.1 . to obserue and to doe all his Commandements which he commandeth thee , then shall blessings come as thicke vpon thee . Blessed shalt thou be in the City , and blessed in the field : blessed in thy basket , and blessed in thy store : blessed in the fruit of thy body , in the fruit of thy ground , in the fruit of thy Cattell , in the increase of thy kine ; and in the flocks of thy sheepe : blessed when thou commest in , and blessed when thou goest out . With these and other like blessings shalt thou bee compassed about , if thou giue eare vnto the voice of the Lord thy God .

Now this third reason I frame thus : If the obedient shall be blessed and rewarded for hearing , and the disobedient cursed and punished for not hearing the voice of the Lord our God , then it behoueth vs with all diligence to giue eare vnto his holy Word .

From the reasons enforcing the duty of hearing the Word of God , I come now to make some vse of the doctrine deliuered .

It may serue first for reproofe . For the reproofe of such as refuse to heare the Word of God . Such , as if they had no soule to saue , yea , as if they beleeued , that there is neither God nor Deuill , neither Heauen nor Hell , doe stop their eares , that they may not heare . Very desperate is their disease . The a a Mat. 12.42 . Queene of the South shall rise vp in iudgement and condemne them . She thought it worthy her labour , to make a long iourney to heare the wisdome of Salomon ; and yet , behold , more than Salomon is here . Here , not farre hence , in this place , and present with you is Christ our Lord . Salomon , a man . Christ is God . Salomon a mortall King , of the Kingdome of Christ there is no end . Salomon a King by humane succession , Christ by diuine eternity . Salomon a sinner inwrapped in the allurements of lasciuiousnesse , Christ b b 1 Pet. 2.22 . without sinne , without guile , c c Heb. 7.26 . harmelesse and vndefiled . Salomon gaue his Parables onely in Hierusalem ; Christ giues his voice thorowout the Christian world , hee giues it vs in our streets , in our Temples , in this his house wherein now I stand .

Inexcusable therefore art thou O man , O woman , O childe of vnderstanding , whosoeuer thou art that refusest to heare the word of Christ , thy Lord and God . For such your refusall you shall be sure to giue an account at the great day of Gods vengeance . Against such refusall the voice of wisdome cryeth out , Prou. 1.24 . Because I haue called , and yee refused ; I haue stretched out mine hand and no man regarded , I also will laugh at your calamity , I will mocke when your feare commeth .

Parallel to this is that , Esa. 65.12 . There thus saith the Lord ; Because when I called , ye did not answer ; when I spake , ye did not heare ; but did euill before mine eyes , and did choose that wherein I delighted not , therefore will I number you to the sword , and ye shall all bow downe to the slaughter .

Hereunto may that be added , Ierem. 7.13 . Because I spake vnto you , rising vp early and speaking , but ye heard not , and I called you , but ye answered not , therefore will I doe vnto you thus , and thus : I will cast you out of my sight : I will powre out mine anger and my fury vpon the place of your habitation , vpon man , and vpon beast , and vpon the trees of the field , and vpon the fruit of the ground : I will cause to cease from your streets the voice of mirth , and the voice of gladnesse , the voice of the bridegroome , and the voice of the bride . Thus and thus shall it befall them , that refuse to heare , when the Lord speaketh ; the d d Ier. 14.12 , 16. famine shall pinch them , the e e Ier. 15.3 . sword shall slay them , the f f Ier. 21.9 . Ezech. 6.11 . & 7.15 . pestilence shall waste them , g g Ierem. 15.3 . dogges shall teare them , wilde beasts shall destroy them , and the Fowles of Heauen shall deuoure them . You haue the first vse .

The second vse may be for reproofe too ; for the reproofe of such as come to heare , but heare not as they should . I haue read of a generation of such hearers .

Some , saith my Author , hearken after newes ; If the Preacher say any thing of beyond Sea matters , or of court affaires at home , that is his lure .

Some hearken whether any thing be said , that may bee wrested to be spoken against persons in high place , that they may accuse the Preacher .

Some smacke of eloquence , and gape for a phrase , that when they come abroad in company , they may haue a fine word to grace their talke .

Some sit , as Male-contents , till the Preacher come to gird some , whom they spight : then pricke they vp their eares to listen , and it shall goe hard , if they remember not something of what is spoken .

Some come to gaze about the Church : their eyes are euill eyes , they are wanton eyes , they are euermore looking vpon that , from which holy Iob turned his eyes away .

Some sit musing all the Sermon time , some of their Law-suits , some of their bargaines , some of their iourneyes , some of some other imployments . The Sermon is ended before these men thinke where they are .

Some that come to heare , so soone as the Prayer is done , or soone after , fall fast asleepe ; as though they had beene brought into the Church for corpses , and the Preacher should preach at their funeralls .

You see now a generation of hearers : seuen sorts of them ; not one of them heareth as he should . If they come to the Church , and doe remaine there for the Sermon time , they thinke their duty well and sufficiently discharged . But much more than so is required at their hands . Outward seruice without inward obedience is but Hypocrisie . The naked hearing of the Word of God , is but an halting with God . If thou keepe from him thy heart , he cares not for thy presence , nor for thy tongue , nor for thy eare .

Cares he not for our presence , nor for our tongue , nor for our eare , vnlesse he haue our heart too ? Then may that Caueat , which Christ giueth his Disciples , Luk. 8.18 . when he had expounded vnto them the parable of the Sower , be a seasonable caueat for vs . The Caueat is , Take heed how ye heare . This same take heed , euer goeth before some danger . Some danger there is in hearing : for you may easily heare amisse . You may easily heare amisse , and therefore take heed . Take heed how you heare . When you sow your seed in the field , you will take heed how you sow , lest your seed should bee lost . Your care herein is commendable . Let not your care be lesse to further the growth of Gods seed . Gods seed ! it is immortall seed , euen his holy Word ; O take heed how you heare , that none of this seed be lost . No seed groweth so fast as this , if it be receiued in good ground , in an h h Luk. 8.15 . honest and good heart : for so it groweth in a moment as high as Heauen . Take heed therefore how ye heare .

Would ye now know how ye should heare ? The Prophet Ieremy shall teach you , Chap. 13.15 . Heare and giue eare . So shall Esay , Chap. 28.23 . Giue ye eare and heare , hearken and heare . Heare , giue eare and hearken ! Why is this multiplying of words , but to teach you , that you are to heare and m●re than heare ? More than heare ! What is that to say ? It is to heare interiori auditu , with the inward hearing , as before I noted out of Albertus . It is audire & intelligere , to heare and vnderstand , as in the phrase of the Gospell already alleaged . It is to heare for the after time , as Esay speaketh , Chap. 42.23 . It is to marke , and vnderstand , and remember , and beleeue , and follow that which you heare .

This duty of hearing as we should , we shall the better performe , if as Moses at the commandement of the Lord did put off his shooes , the shooes from off his feet , because the place whereon he stood was holy ground , Exod. 3.5 . so shall we , as oft as we come to this or the like holy place , the House of God , to heare his Word read and preached vnto vs , put off our shooes too ; not our shooes from off our feet ; but our much fouler shooes , our lusts , our thoughts , our cares , our fancies , our businesses , euen all that corruption and sinne wherewith in this life we are clogged : which , as the dust to the shooe , and the shooe to the foot , cleaues fast to vs .

If thus prepared we come to heare the Word of God , wee shall be sure of a blessing . When the woman said to Christ , Blessed is the wombe that bare thee , and the paps which thou hast sucked , Christ replyed , Luk. 11.18 . Yea , rather blessed are they that heare the Word of God , and keepe it . By this his reply , he sheweth that his Disciples were more blessed for hearing him , than his Mother for bearing him . Yet hereby hee denieth not his Mother to haue beene blessed euen for bearing him : but insinuates onely that she was more blessed in being his childe , than in being his Mother . Saint Austine , De Sancta Virginitate , cap. 3. well expresseth it ; Beatior percipiendo fidem Christi , quàm concipiendo carnem Christi ; The blessed Virgin , the Mother of Christ , was more blessed by receiuing the faith of Christ , then by conceiuing the flesh of Christ .

Christ said vnto his Disciples , Matth. 13.16 . Blessed are your eares for you heare ; shewing , that they were more blessed than all the world besides , because they had this one blessing to heare the truth . This is the blessing which you come hither for . God in the abundance of his goodnesse brings it home vnto you . And well may you call it a blessing . For the word which we bring vnto you is verbum regni , Mat. 13.19 . The word of a Kingdome ; it bring a Kingdome with it : It is verbum vitae , Ioh. 6.68 . the word of life : it brings life with it . It is not onely a word of authority , to command and bind the conscience , nor onely a word of wisdome to direct you , nor onely a word of power to conuert you , nor onely a word of grace to comfort and vphold you , but the word of a neuer-fading Kingdome , and of eternall life to make you perfectly and for euer blessed .

Thus farre hath my first Doctrine carried mee . The Doctrine was deliuered in these words : The word of the Lord is diligently to be hearkened vnto .

It was grounded vpon the first branch of my Text , wherein is contained the first perswasory argument of attention drawne from the authority of the word to be hearkned vnto . Heare this word that the Lord speaketh against you .

The next argument of perswasion to enforce attention in the hearer , is drawne from the persons of them who are here inuited to giue eare . They are Filij Israel , the children , the sonnes , the posterity of Israel ; a people descended from the holy Patriarke Iacob , chosen aboue all other nations to bee Gods peculiar people , with whom God had made a couenant , and had on his part most absolutely performed it , preseruing them from their enemies , and multiplying vpon them all his benefits . So graciously did God deale with these sonnes of Israel , not onely whilst they loued him , kept their coniugall faith with him , and serued him according to his word , but euen then too , when they had despised him , and forsaken him , had violated their faith with him , and committed spirituall whoredome with false gods . Yet , when those their impieties , disobediences , and rebellions were growne to the height , God was resolued to come against them in iudgement , and to punish them . This his resolution appeareth in the many menaces and threats , which from time to time the Lord sent vnto them by his holy Prophets . One of which is in my Text , Heare this word that the Lord speaketh against you , O children of Israel ; Against you , to punish you , O children of Israel , euen you . My obseruation here is : God will not spare to smite his dearest children , when they sinne against him .

One reason hereof may bee , that the Lord may declare himselfe an aduersary to sinne in all men without partiality .

A second is , that the Lord may reduce his children from running on headlong to perdition with the wicked .

And the vses may be two : One to teach vs to magnifie the righteousnesse of God , as generally in all his workes , so particularly in the afflictions of his people .

The other to admonish vs , that we looke not for any certaine earthly peace , though we are by faith the children of Israel , but that we prepare our selues for a continuall succession of crosses and calamities .

The third argument of perswasion to moue attention in these children of Israel , is taken from the commemoration of their greatest deliuerance , their deliuerance out of Aegypt ; Heare this word that the Lord speaketh against you , O children of Israel ; against the whole family , which I brought vp from the land of Aegypt . My obseruation is : The temporall benefits and manifold deliuerances , which the Lord bestoweth vpon his people , are euer to be had in remembrance , and in thankefull acknowledgement .

This very doctrine for the substance of it , I haue heretofore in your hearing propounded and proued , in my fifteenth Lecture vpon the second chapter of this booke , occasioned thereunto by the tenth verse , wherein this great deliuerance out of Aegypt is mentioned . I will not therefore at this time stand to inlarge it . Onely let me now tell you , that this deliuery of the Israelites out of Aegypt , is not appropriate onely vnto them , but that in some sort it appertaineth to the Church of God in all ages : for as much as it was a type of a more surpassing deliuery from that fearefull Kingdome of sinne and darknesse . It appertaineth euen vnto vs , whom God of his infinite goodnesse and mercy , through the precious bloud of his Sonne , and our Sauiour , Christ Iesus , hath deliuered from this spirituall Aegypt , the Kingdome of sinne and darknesse , and will in his good time giue vs safe passage from hence , to that heauenly Canaan , the true Country and Inheritance of all Saints . Whither , most gracious God , vouchsafe to bring vs all . Amen .

THE Second Lecture . AMOS 3.2 .

You onely haue I knowne of all the families of the earth : therefore will I punish you for all your iniquities .

THis second verse is the second part of Amos his second Sermon concerning the Kingdome of the ten Tribes , the Kingdome of Israel . It is the proposition , and containeth the very substance of the whole Sermon : which is to let the Israelites understand , that , for as much as the Lord hath beene good vnto them aboue all the Nations of the earth , and they haue returned vnto him nothing but vnthankfulnesse , the Lord will surely punish them for all their iniquities .

The parts are two : 1 A Commemoration . 2. A Commination .

The Commemoration is of benefits , the Commination is of punishment . The Commemoration is for words short , yet for matter very copious . It hath reference to the many singular and exceeding great benefits , which the Lord hath bestowed vpon his people , Israel . You onely haue I knowne of all the families of the earth .

The Commination is sharpe , but very iust . It may serue thus farre to instruct the Israelites , that if the Lord should at any time with his strong hand a a Iob 30.21 . oppose himselfe against them , and make their b b Vers. 15. welfare to passe away as a cloud , and lay terrors vpon them , yet they should not calumniate , and c c Iob 1.22 . charge God with folly , but should lay the whole blame thereof vpon themselues and their owne deseruings . Therefore will I punish you for all your iniquities . Of both in their order .

First , of the Commemoration . You onely haue I knowne of all the families of the earth .

You onely ! Onely you ! How can this be so ? Did not the knowledge of God extend it selfe to other Nations , as well as to the Israelites ? It may not be denied . It extends it selfe , not to men only , but to whatsoeuer else is in the world .

You may consider it two manner of waies : either in it selfe , or as it hath reference to things knowne . If it be considered in it selfe , it is most certaine , and is euer the same : as necessary and immutable , as is the very diuine Essence ; from which it differeth not indeed , but onely consideration . For that axiome of the Schooles is true , Quicquid est in Deo , est ipsa Dei Essentia ; Whatsoeuer is in God , is Gods owne Essence . And therefore the knowledge of God is his diuine Essence , and God is his owne knowledge . Whence it followeth , that wheresoeuer God is and his holy-Essence , there is his knowledge . Now God is euery where , his Essence is euery where : his knowledge therefore must be euery where . It s impossible that any thing should be concealed from it .

Againe , the knowledge of God may be considered , as it hath reference to things knowne : and so also nothing can bee hid from it . For it knoweth it selfe , and euery thing else . Things vniuersall and singular ; things past , present , and to come ; things which neither are , nor haue beene , nor euer shall bee ; things necessary and contingent , naturall and voluntary , good and euill , atchieued and thought vpon , finite and infinite , all , are knowne vnto him . So saith the Apostle , Heb. 4.13 . There is no creature that is not manifest in the sight of God . No creature ! Nay , vnto his eyes all things are naked and open . All things ! How then is it , that here he saith to the Israelites , You onely haue I knowne of all the families of the earth ?

For the cleering of this doubt , we are to note , that knowledge attributed vnto God in holy Scripture , doth not euer betoken a bare and naked knowledge , but sometimes his loue , his fauour , his care , his prouidence , his choice , his approbation , his allowance , his acceptance , or the like . As Psal. 1.6 . The Lord knoweth the way of the righteous . Hee knoweth , that is , he loueth , he approueth , he accepteth , he is well pleased with , and graciously directeth , the way of the righteous . And so are we to expound that of the 37. Psal. Vers . 18. The Lord knoweth the daies of the vpright . He knoweth , that is , He doth not onely foresee , but also he alloweth , he careth and prouideth for the life of the vpright . So I vnderstand that branch of Dauids prayer which he made in the caue , Psal. 142.3 . When my spirit was ouer-whelmed within me , then thou knewest my path . Thou knewest , that is , thou didst approue and allow of the order of my life , and innocent conuersation .

In the booke of Exodus , Chap. 33.17 . the Lord said vnto Moses , Thou hast found grace in my sight , and I know thee by name . I know thee by name , that is , I haue respect vnto thee , I approue thee , I care and prouide for thee . In the first Chapter of the Prophesie of Nahum , vers. 7. it is said of the Lord , that he knoweth them that trust in him . And there to know , is to loue , to defend , to approue , to regard . Them that trust in him he knoweth , he suffers them not to perish . In the second Epistle to Timothy , Chap. 2.19 . we reade of a foundation , a foundation of God , a sure foundation , the seale whereof is , Nouit Dominus , qui sunt ejus : The Lord knoweth those that are his . The Lord knoweth ; vnderstand not onely a knowledge in generall , but a speciall knowledge ; such a knowledge as is ioyned cum applicatione cordis ac voluntatis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as a learned Diuine well speaketh , such a knowledge as is associated with the applying of the heart , and will , and good pleasure of the Lord. The Lord knoweth who are his : He so knowes them , as that they d d Ioan. 10.28 . shall neuer perish , neither shall any man plucke them out of his hand .

Other like places I could produce yet further , to shew this idiotisme of the holy tongue , that verba notitiae , words of knowledge , doe not euer betoken a bare and naked knowledge , but sometime such a e e Mat. 7.23 . Luk. 13.27 . Mat. 25.12 . Rom. 7.15 . knowledge , as is ioyned with some f f Vorstius amica Duplicat . cap. 4. pag 225. decree of him that knoweth , with some action of his will , with his approbation . But I shall not neede to doe it . From the Texts of Scripture before alleaged , ariseth a distinction of the Schoolemen : their distinction of the knowledge of God . The knowledge of God , say they , is two-fold : the one is the knowledge of his g g Aquin. 2 a. 2 ae . qu. 188. 5. 1. apprehension ; the other , the knowledge of his h h Ripa in 1. Th. qu. 14. Art. 13. Dub. 4. cap. 4. fol. 83. col . 3. & Wendalin . Suppl . in 4. Sentent . Dist. 50. qu. 1. approbation . That they call his absolute and speculatiue knowledge ; this his speciall , and practicall : and this , not that , is the knowledge to bee vnderstood in the places euen now by me expounded . And this , not that , is the knowledge intended in my Text.

Thus is the doubt resolued . The doubt was ; How it is here said ; that the Lord onely knew the Israelites aboue all the Nations of the Earth ? The answer is : Hee knew them , not onely as he knew other Nations , by his absolute and speculatiue knowledge , but also by his speciall and practicall ; not onely by the knowledge of his apprehension , but also by the knowledge of his approbation .

Some there are , that by knowledge here , doe vnderstand a poss●ssion . To know , say they , is to possesse , to haue in our power , to inioy as our owne . For proofe whereof they bring that , Psal. 50.11 . I know all the fowles of the mountaines , and the wild beasts of the field are mine . The words are the words of God vnto his people Israel . Heare , O my people , and I will speake , O Israel . I am God euen thy God . I know all the fowles of the Mountaines . I know them , I so know them , that I can count them , and call them when I list ; they are in my power , I enioy them as mine owne , they are mine owne possession .

And so they expound my Text : You onely haue I knowne of all the families of the earth . I haue knowne you onely . Vos tantummodò mihi in viros cultores assumpsi , aut possedi , saith Illyricus . You only haue I taken to be the men for my worship : you alone haue I possessed .

For I haue knowne you , the Chaldee Paraphrast hath , I haue chosen you . I haue chosen you . Not amisse : if by this choice , you vnderstand not , that speciall election i i Ephes. 1.4 . and choise of God , by which he hath ordained to life eternall those , whom of his free good will and pleasure he hath decreed to endow with a celestiall inheritance . For it s not to bee denied , but that among the people of Israel , there were many , that had no part in this eternall election and choice of God . Many of them had no part in it , and therefore this election and choice is not here to be vnderstood .

But there is another election and choice of God , an election and choice more generall ; an election , a choice , whereby God preferreth some one Nation aboue others , graciously to manifest himselfe , and to reueale his sauing word vnto them . And thus may God be said only to haue elected and chosen the people of Israel . You only haue I chosen of all the families of the earth .

That the people of Israel were alone thus elected and chosen of God , Moses confesseth , Deut. 4.7 , 8. What nation , saith he , is there so great , who hath God so nigh vnto them , as the Lord our God is in all things , that wee call vpon him for ? And what nation is there so great , that hath statutes and iudgements so righteous , as all this Law is , which is set before vs this day ? It is as if he had thus said : Let vs bee compared with the rest of the Nations of the world , and we shall finde that God is good and gracious vnto vs aboue them all . As soone as we pray vnto our God , and resort vnto him , we feele him neere vs by and by . It is not so with other Nations . Againe , we haue his Lawes and Statutes , and righteous Ordinances : other Nations haue not so .

This doth the same Moses more plainly deliuer , in sundry places of the same booke of Deuteronomy , Chap. 7.6 . Chap. 10.15 . Chap. 14.2 . Chap. 26.18 . In all which places his purpose is to fasten it in the memories of the people of Israel , that they were an holy people vnto the Lord their God : that the Lord their God had chosen them to be a peculiar people vnto himselfe aboue all people that were vpon the face of the earth . In the three first places is expresly said , that the Lord did chuse Israel to be a peculiar people vnto himselfe aboue all the Nations that are vpon the earth : in the fourth , that the Lord auouched them to be his peculiar people . He chose them , he auouched them to be his peculiar people ; and all for his promise sake .

The promise is , Exod. 19.5 . Ye shall be a peculiar or chiefe treasure vnto me aboue all people , though all the earth be mine . A peculiar , or a chiefe treasure ! The Hebrew word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Segullah , which signifieth ones owne proper good , which he loueth and keepeth in store for himselfe , and for speciall vse .

You shall bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Segullah , a peculiar , a chiefe treasure vnto me aboue all people . The meaning of this promise is , that , although the whole earth be the Lords by the right of creation , yet this people , the people of Israel , should aboue all other haue a speciall interest in him . Or the meaning is , that the Lord would commit vnto this people , his people Israel , as a chiefe and principall treasure , his Lawes and Statutes , which he would not doe to any other people in the world besides . So much is acknowledged , Psal. 147.19 , 20. He sheweth his word vnto Iacob , his statutes and ordinances vnto Israel . He hath not dealt so with any Nation . Certainly hereby the Lord sheweth how deare and how precious the people of Israel were in his eyes ; and what prerogatiues they 〈◊〉 haue aboue other people .

A chiefe prerogatiue of theirs , is , that the Oracles of God were committed vnto them . Saint Paul affirmes it , Rom. 3.1 , 2. What all 〈◊〉 together hath the 〈◊〉 what profit 〈…〉 of circumcision ? Much euery way : chiefly , because 〈…〉 them were committed the Oracles of God .

Many other , and very excellent prerogatiues had they . They are helped vp together , Rom. 9.4 . They were Israelites ; to them perish 〈…〉 , and 〈…〉 and this couenants , and the giuing of the Law , and the seruice of God , and the promises : Theirs were the Fathers , and of them as concerning the flesh Christ came , who is ouer all , God blessed for euer .

So many preeminences , are so many euidences and demonstrations , that of all the nations of the Earth , the Israelites were knowne of God , were chosen by him , and were his possession . They were knowne of him by the knowledge of his approbation : they were chosen by him , and were separated from among all the people of the earth to be his inheritance . So Salomon confesseth , 1 King . 8.53 . and the Lord himselfe here in my Text auoucheth : You onely haue I knowne of all the families of the earth .

Your will now confesse with me , that these words are , as in the beginning I said they were , a Commemoration of Gods benefits vpon Israel . Euery prerogatiue of theirs was a benefit , a blessing of God vpon them . It was Gods blessing vpon them , that to them were committed the Oracles of God . It was Gods blessing vpon them that they were Israelites , that to them pertained the adoption , and the glory , and the Couenants , and the giuing of the Law , and the seruice of God , and the promises . It was Gods blessing vpon them , that theirs were the Fathers , and that of them , concerning the flesh , Christ came .

These great benefits , these blessings of God vpon the Israelites , Albertus Magnus in his Enarration vpon the words of my Text , reduceth to the number of fiue . Thus : You onely haue I knowne of all the families of the Earth , per beneplacitum . Onely you of all the families of the Earth haue I knowne by my good pleasure : Quia me vobis reuelani , legem vobis posui , promissiones adhibui , praemiis remuneraui , prophetiis illuminani . I haue reuealed my selfe vnto you , I haue giuen you the Law , I haue made to you the promises , I haue recompenced you with rewards , I haue illuminated you with Prophesies . Then addes he that of the Psalme , Non taliter fecit omni nationi : Hee hath not dealt so with euery Nation . With euery Nation ! Nay hee hath not so with any Nation .

Vpon this first part of my Text ; this Commemoration of Gods benefits bestowed vpon Israel , I grounded my first obseruation . It is this : It is an excellent priuilege to bee knowne of God by the knowledge of his approbation ; to be chosen of him to be his people , to be in his loue and fauour ; to be vnder his care and prouidence .

The excellency of this priuilege appeareth in this , that the Lord here calls Israel to the remembrance of it , saying , You onely haue I knowne of all the families of the earth . This excellent priuilege , the true seruice of the liuing God thorow the free vse of his holy Word and Sacraments wheresoeuer it is found among any people , is a sure pledge that the Lord knoweth that people with the knowledge of his approbation , that he hath chosen them to be his peculiar people , that they are in his loue and fauour , and that he careth and prouideth for them .

How much then ( Beloued ) how much are we indebted to the Maiesty and bounty of Almighty God , who hath graced vs with so excellent a blessing as is the Ministery of his holy Word ? His holy Word ! It is a Iewell , than which nothing is more precious ; to which any thing compared is but drosse ; by which whatsoeuer is tried , will bee found lighter than vanity .

The true estimate of this Iewell may be had out of the 19. Psalme . At the 7. vers. it is Perfect , nothing may be added to it , without marring of it : it conuerteth the soule , and turneth it from euill to good . It is sure ; you may build vpon the truth of it , as well for the promises of mercy , as for the threatnings of iudgement . It giueth wisdome , the wisdome of the spirit , euen vnto the simple , to the humble and lowly of minde . At the eighth verse , It is right , without any iniustice or corruption . It reioyceth the heart , with true and sound ioy . It is pure , pure in all points , and giueth light to the eyes , the eyes of the minde , that we may securely trace the way to Heauen . At the ninth verse , It is cleane , without spot or shew of euill , and endureth for euer without alteration or change . It is truth without falshood , and is righteous all together , there is no error in it .

Is your desire for profit , or for pleasure ? This Iewell yeelds you both . At the tenth verse ; for profit , it is compared to Gold , for pleasure to Honey . For profit it is more to bee desired than gold , yea than much fine gold : for pleasure , it is sweeter than honey or the hony combe .

Moreouer , at the tenth verse . It will make you circumspect ; it will shew you the danger of sinne , and will teach you how to auoid it , and may encourage you to obedience , for as much as in the keeping of it , there is great reward . Great reward ; yet through Gods mercy , and not of your merit .

Now dearely beloued , is the holy Word of God a Iewell so precious ? of such an estimate ? Then giue eare to the exhortation of wisdome ; Prou. 23.23 . Buy it , and sell it not . Buy it , what ere it cost you , seeke by all meanes to obtaine it ; and when you haue gotten it , sell it not at any hand : depart not from it for any price , for any cause . But let it ( according to the exhortation , that Saint Paul made to the Colossians , Chap. 3.16 . Let it dwell in you plenteously in all wisdome . It is , as one wittily speaketh , Gods best friend , and the Kings best friend , and the Courts best friend , and the Cities best friend , and the Countries best friend , and euery mans best friend . Giue it therefore entertainment , not as to a forreiner or stranger , but as to your familiar , as to your best friend , let it dwell in you . And sith it comes not empty , but brings with it , as well pleasure , as profit , as you haue already heard , Let it dwell in you plenteously . Plenteously ; Yet in all wisdome . Let vs heare it in all wisdome , reade it in all wisdome , meditate vpon it in all wisdome , speake of it in all wisdome , and preach it in all wisdome ; not only in wisdome , but in all wisdome , that the words of our mouthes , and the meditations of our hearts may euer be acceptable in the sight of the Lord our strength and our Redeemer .

Thus farre of my first obseruation , grounded vpon the Commemoration of Gods blessings vpon Israel ; You onely haue I knowne of all the families of the earth .

You only ! My second obseruation is : that , this great blessing of the true seruice of God , and the free vse of his holy Word , was in the daies before Christ appropriate to the people of the Iewes .

This appeareth by some of those places before alleaged , Deut. 4.7 , 8 and Psal. 147.19 , 20. for the further illustration of the point , that of the 76. Psalme , vers. 1 , 2. may well serue : In Iudah is God knowne , his name is great in Israel , in Salem is his tabernacle , and his dwelling in Sion . In which words , the Psalmist giueth vnto the land of Iudah and Israel this prerogatiue aboue the rest of the Nations of the whole earth , that there God was knowne , and his name was great , but especially in Salem , that is , in Hierusalem , and in Mount Sion , the place which he desired for his habitation . Psal. 132.13 . There was God knowne ; his name was great there . Elsewhere it was not so . It was not so among the Nations . For ( as Barnabas and Paul told the men of Lystra , Acts 14.16 . ) in times past God suffered all Nations to walke in their owne waies . The way of God they then knew not .

The then state of the Nations Saint Paul , Ephes. 2.12 . elegantly decyphereth in fiue circumstances . Hee bids them remember what they were in time past : as that first , they were without Christ ; secondly , they were aliens from the common wealth of Israel ; thirdly , they were strangers from the couenants of promise ; fourthly , they were without hope ; fiftly , they were without God in the world . Enough is said for the confirmation of my second obseruation , which was , that in time of old , in time past , in the daies before Christ his comming in the flesh , the true seruice of God , and the exercise of his holy word was appropriate to the people of the Iewes , to the children of Israel .

Now the reasons of this appropriation , are two . One is , Gods vndeserued and speciall loue ; the other is , the truth of his promise . Both are expressed , Deut. 7. At the seuenth verse the false cause is remoued ; at the eighth the true is put . The Lord did not set his loue vpon you , nor choose you , because ye were more in number than any people : for ye were the fewest of all people . There the false cause is remoued . The true cause is put in the words following : But because the Lord loued you , and because he would keepe the oath , which hee swore vnto your fathers , therefore hath the Lord brought you out with a mighty hand , and redeemed you out of the house of bondmen , from the hand of Pharaoh King of Aegypt : and hath giuen you the rich treasure of his true seruice and holy Word . To you onely hath he beene so gracious , not for any dignity or worth of yours , but for his owne loues sake , and for his promise sake .

One vse of this obseruation may be to shew , that heretofore Grace was not so vniuersall , as Papists now would haue it to be . The knowledge of the meanes of saluation was denied to the Nations .

A second vse may be , to admonish vs , that we hold it for a singular blessing , that the Lord hath reserued vs for these last daies , wherein the word of God of old time limited to the coasts of Iudaea and Palaestina , Ephes. 2.13 . is now published vnto vs of the Gentiles . Now in Christ Iesus , wee who were sometimes farre off , are made nigh by the bloud of Christ . Now therefore we are no more strangers and forreiners , Psal. 107.8 . but fellow-heires with the Saints , and of the houshold of God . Of that we would therefore praise the Lord for this his goodnesse , and declare this wonder that he hath done for vs .

It is time , that from the Commemoration , wee descend to the Commination . The Commination is in these words : Therefore I will punish you for all your iniquities .

Therefore ! Why ? Because the Lord hath knowne Israel aboue all the families of the earth , will he therefore punish them for all their iniquities ? Is not the sequell absurd , You onely haue I knowne of all the families of the earth , therefore I will punish you for all your iniquities ? Were it not better thus ; You onely haue I knowne of all the families of the earth , therefore I will spare you , I will pardon you , I will not punish you for all your iniquities .

Deut. 5.2 . For remouing of this scruple , wee must haue recourse to that Couenant which the Lord made with Israel in Horeb. The forme of the Couenant is extant , Exod. 19.5 . If you will obey my voice indeed , and keepe my Couenant , then yee shall bee a peculiar treasure vnto me aboue all people . This Couenant is more at large described in Deut. 7. and 28. The summe of it is : If thou wilt hearken diligently to the voice of the Lord thy God , to obserue and to doe all his Commandements which hee commandeth thee , then blessed shalt thou be ; but if thou wilt not , accursed shalt thou be .

The Couenant you see is vpon a condition . If the condition be broken on Israels part , God is no longer on his part tied to any performance . This sequell then may be good : I haue chosen you by Couenant aboue all the nations of the earth , that ye should keepe my Law ; but you haue failed in the condition ; you haue not kept my Law . Therefore I will punish you ; and will punish you for all your iniquities .

Therefore ] because you hauing beene graciously receiued by me into fauour , doe runne headlong into all iniquity , I will punish you : therefore I will punish you . In the Hebrew it is Visitabo super vos , or contra vos , I will visit vpon you , or against you . The Vulgar Latine hath Visitabo super vos , I will visit vpon you all your iniquities .

I will visit . ] To visit , is sometimes in the holy Scripture taken in the euill part , for to visit in anger or dispeasure , whence by a Synecdoche of the Genus for the Species , it betokeneth to punish . So is God said to visit , when with some sudden , and vnlooked for scourge or calamity , hee taketh vengeance vpon men for those sinnes , which for a long time he seemed to take no notice of .

In that part of Dauids Prayer , Psal. 59.5 . O Lord God of hosts , the God of Israel , awake thou to visit the heathen , to visit is to visit in anger , it is to corroct , it is to punish . In the 89. Psal. vers. 32. 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 threatneth , that hee will visit their transgression with the rod , and their iniquity with stripes . And there to visit , must needs be to visit in anger , for as much as it brings a rod and stripes with it . It is to correct , it is to punish . In the thirteetnh of Esay , vers. 11. the Lord saith , I will visit the world for their euill , and the wicked for their iniquity . And there also to visit , is to visit in anger : it is to correct , it is to punish .

Now as to visit signifieth in the now alleaged places , so doth it in my Text , I will visit you , I will visit you in mine anger : it is to correct , it is to punish .

Now as to visit signifieth in the now alleaged places , so doth it in my Text , I will visit you , I will visit you in mine anger , I will correct you , I will punish you . But for what ? It followeth , For all your iniquities .

For all , either vniuersall , or indefinitely . For all vniuersally ; so the glosse takes it , so Albertus the Bishop of Ratisbone ; so Rupertus the Abbot of Tuitium . I will punish you for all , Vt sit nihil impunitum , that nothing be vnpunished . I will punish you for all , Instante judicio , remotâ misericordiâ , summâ cum seueritate ; with instant iudgement , without mercy , with greatest seuerity . I will punish you for all . For it is a iust thing euen with men , that he that makes a Law , should punish according to the Law .

Or , All , may here be taken indefinitely , for some of all . It is Drusius his obseruation ; Omnes dixit , pro omne genus , vel plerasque . All , he hath said for all sorts , or for the most part . I will punish you for all your iniquities ; that is , for the sorts of your iniquities , or for the most part of them . For the Lord of his clemency and mercy remitteth vnto his some of their iniquities .

Of these two expositions for this place I preferre the former . So shall this second branch of my Text beare with it this vnderstanding ; Therefore I will visit vpon you all your iniquities . Therefore ] because you , hauing beene respected by me , and receiued into my fauour aboue all the Nations of the earth , haue notwithstanding forsaken my Lawes , and corrupted my seruice , I will visit vpon you all your iniquities . I will punish you for all ; for all , vniuersally ; for all your iniquities ; not one of them shall escape vnpunished . I will punish you for all your iniquities . I ] there is the Agent . Will punish ] there is the Action . You ] there is the Patient . For all your iniquities ] there is the Cause . I wil punish you for all your iniquities .

From the Agent and his Action , ariseth this obseruation ; Whatsoeuer punishment befalleth any one in this life , it is from the Lord .

The Lord ! He is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he is efficiens primarum , he is the primary and principall actor in all punishments . He is a sure reuenger of all impiety , as he is the maintainer of his holy Law .

This office of punishing , the Lord assumeth to himselfe , Esay 45.7 . I am the Lord , and there is none else : I forme the light , and create darknesse : I make peace , and create euill : I the Lord doe all these things . I create euill . In this place , by Euill , we are not to vnderstand malum culpae , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not robbery , not couetousnesse , nor any like wickednesse ; but malum poene , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Saint Chrysostome speaketh , Homily 23. vpon Matthew , the stripes or wounds that we receiue from aboue . Gasper Sanchius doth here reckon vp , whatsoeuer disturbeth our tranquillity or quiet , whatsoeuer externall or domesticall vexation we haue , whatsoeuer taketh from vs the faculty and opportunity of those things that are necessary for our life ; as warre , and exile , and depredation , and seruitude , and want , and the like . Of all these it may be truly affirmed , that the Lord createth them ; the Lord doth them all .

Of such euils is that also to be vnderstood , which our Prophet Amos hath in the sixt verse of this Chapter : Shall there be euill in a City , and the Lord hath not done it ? The interrogation is vsed , the more to vrge the point . Shall there be euill in a City , and the Lord hath not done it ? There shall be none . No euill of punishment , no calamity , no misery , no crosse , no affliction shall bee in any City , or in any other place of the world , but the Lord is the actor of it : he doth it .

Hereof was holy Iob well aduised . The checke hee giues his Wife shewes it . Shee seeing him all smitten ouer with sore biles from the sole of his foot vnto the crowne of his head , falls a tempting him : Doest thou yet retaine thine integrity ? Curse God and die . Iobs reply vnto her is , Chap. 2.10 . Thou speakest as one of the foolish women speaketh : What ? Shall wee receiue good at the hand of God , and shall we not receiue Euill ? Shall we not receiue Euill ? By Euill hee meaneth the Euill not of sinne , but of punishment : as calamities , miseries , crosses , afflictions , and the like : which he calleth euill , not because they are so indeed , but because many thinke them so to bee . For things may be tearmed Euill in a two-fold vnderstanding . Some are indeed Euill ; such are our sinnes , and of them God is not the cause . Some are not indeed Euill , but onely in regard of vs , in regard of our sense , of our feeling , of our apprehension , of our estimation . Such are the punishments , the calamities , the miseries , the afflictions , whereto we are in this life subiect : and of these God is the cause . This is it which Iob acknowledgeth in the reproofe of his wiues folly ; Shall we receiue good at the hand of God , and shall wee not receiue Euill ? and it fitly serueth for the establishment of my doctrine .

Whatsoeuer punishment befalleth any one in this life , it s from the Lord .

The reason hereof is : because the Lord is the principall doer of all things . He is the primary agent , the chiefest actor in all things , and therefore in all the punishments which doe befall vs in this life .

The vses of this obseruation are two :

One is to reproue some Philosophers of old , and some ignorant people now adaies , for a vaine opinion of theirs , whereby they attribute to accident , chance , and fortune , all those their afflictions , from the least to the greatest , whereof they fee not any apparant cause .

The other is , to admonish vs , that when any affliction is vpon vs , we take it patiently as coming from the Lord ; and repine not at the instruments , by whom we are afflicted . They without him could doe nothing against vs . Whatsoeuer they doe , they doe it by his permission . The hand of his particular prouidence is with them to appoint the beginning , and end , and measure , and continuance of all our afflictions . Wherefore in all our afflictions let our practise be , as holy Dauids was , Psal. 39.9 . euen to hold our peace , and say nothing , because the Lord hath done it .

From the Agent and his Action , I passe to the Patient : You. I will punish You. Y●u , mine owne possession ; You , my peculiar treasure ; You , my chosen people aboue all the Nations of the earth , I will punish you . My obseruation from hence is : The Lord doth punish his seruants in this life aboue others .

This truth I further proue out of Saint Peter , Epist . 1. Chap. 4. Vers. 17. He there saith , The time is come , that iudgement must beginne at the house of God . At the house of God it must beginne . His seruants therefore must haue the first taste of it : and the time is come for them to haue it . Is the time now come ? Was it not before ? Yes ; it was euer . Nadab and Abihu , two of Aarons sonnes , they offer strange fire before the Lord : and a fire comes out from the Lord , and deuoures . This is it , that the Lord spake saying , In propinquis meis sanctificabor , Leuit. 10.3 . I will be sanctified in them , that come nigh me . If they that come nigh vnto me transgresse my lawes I will not spare them ; they , euen they shall feele the heauinesse of my hand .

So saith the Lord , Ierem. 25.29 . Loe , I beginne to bring euill on the City , in which my name is called vpon . And there you see : It is not the seruice of God , not the calling vpon his holy Name , that can exempt a place from punishment if it be polluted with iniquity .

Beginne at my Sanctuary . It is the Lords direction for the punishment of Ierusalem , Ezech. 9.6 . Goe thorow the City , and smite , Let not your eye spare , neither haue yee pity : Slay v●terly old and young : yea , maids and little children , and women . But come not neere any man vpon whom is the marke ; the rest slay vtterly old and young , Spare not , Pity not , and beginne at my Sanctuary .

Now lay we all this together : Beginne with them , that are nigh vnto me : beginne at my City , at my house , at my Sanctuary , spare none ; pity none , smite all . You see my obseruation made good : The Lord doth punish his seruants in this life aboue others .

I say in this life .

One reason hereof may bee ; because the Lord , out of his loue to his seruants , will not suffer them to goe on in sinne .

A second may be ; eternall punishments are prepared for the wicked hereafter , and therefore here in this life are they the lesse punished .

And the vses may be two :

One , to lessen vs , that in the multitude and the greatnesse of our afflictions , we acknowledge Gods great mercy , and endeuour to beare them all with patience and contentment . Whensoeuer Gods hand shall be vpon vs , in iudgement for our sinnes ; let that of the Apostle , 1 Cor. 11.32 . be our comfort , When we are iudged , we are chastened of the Lord , that we should not be condemned with the world .

A second vse may be , to shew vnto vs , how fearefull their case is , who passe all their time here in this world without any touch of affliction . Affliction ! it is the badge of euery sonne of God . Whosoeuer hath no part herein , he is a bastard , he is no sonne . So saith the Apostle , Heb. 12.8 .

I haue done with the Patient ; with the parties punished . Now a word or two of the cause of their punishment , which is the last circumstance , in these words ; For all your iniquites . I will punish you for all your iniquities ; for all your sins ; for all , not onely originall , but also actuall : and for all actuall , not onely of commission , but also of omission ; not onely of knowledge , but also of ignorance ; not onely of presumption , but also of infirmity : I will punish you for all your sinnes . For all . The obseruation is : The Lord will not suffer any sinne to escape vnpunished .

Sinne ! It is causa 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is the impulsiue cause of punishment . It plucks downe vengeance from the Maiestie of Heauen . It s true of euery sinne , euen of the least sinne : Cognatum , immò innatum omni scoleri , scelaris supplicium . The wages of sinne is death . As the worke is ready , so the pay is present . Nec aufertur , nec differtur . If impiety , no impunity . It s impossible , any sinne should be without punishment . Impossible . The reasons are two :

One is taken from the iustice of God . It is a part of Gods iustice to punish sinne , and therefore he cannot but punish it .

The other is taken from the truth of God . God who is euer true , hath threatned to punish sinne , and therefore he will not leaue any sinne vnpunished .

The consideration of this point , Beloued , should be vnto vs a barre to keepe vs in , that we be not too secure , too presumptuous of our owne estate . We cannot bee ignorant , for we haue learned it out of Gods Word , that wee haue whole armies of enemies to encounter withall , not only out of vs , in the world abroad , but also within vs lurking within our owne flesh , euen our sinnes . These sinnes of ours are our cruelest enemies . They are euer burring vs on to punishment . Wherefore let vs be at vtter defiance with them ; and vse wee all holy meanes to get the victory ouer them , by the daily exercises of prayer and repentance , and by a continuall practise of new obedience to Gods most holy Will , according to that measure of grace which wee haue receiued . So shall our sinnes , all our sinnes , lye drowned in the most precious bloud of our Lord and Sauiour Iesus Christ , as in a bottomlesse Sea , from which they shall neuer be able to rise vp against vs for our hurt .

THE Third Lecture . AMOS 3.3 .

Can two walke together , except they be agreed ?

Will a Lion roare in the Forrest , when hee hath no prey ? Will a young Lion cry out of his den , if he haue taken nothing ?

Can a bird fall in a snare vpon the earth , where no gin is for him ? Shall one take vp a snare from the earth , and haue taken nothing at all ?

Shall a Trumpet be blowne in the City , and the people not be afraid ? Shall there be euill in a Citie , and the Lord hath not done it .

OF the three parts , which heretofore I haue obserued in this third Chapter and second Sermon of Amos concerning the kingdome of the ten Tribes , this is the third , and is continued from this third verse to the end of this Chapter . I termed it an Enarration , a Declaration , an Exposition , an Expolition . Call you it as you will . Here shall you finde the Proposition , whereof you heard in my last Lecture , powerfully and elegantly made good . The substance of the Proposition was ; God hauing beene good and gracious to a people , if he be repaid with vnthankfulnesse , will assuredly visit that people , and punish them for all their iniquities .

For the polishing and adorning hereof we haue here diuers similitudes , by diuers Interpreters , diuersly expounded . I finde among them fiue different expositions .

Some will haue all these similitudes , all six , to be brought to proue one and the same thing ; namely : That no euill can befall any citie , except the Lord command it . Of this exposition Saint Hierome makes mention . It is the exposition of Theodoret , and Remigius : and may runne thus . As it cannot be , that two should walke together , except they be agreed ; or that a Lion should roare in the forrest , when he hath no prey ; or , that a Lions whelpe should cry out of his den , if he haue gotten nothing ; or , that a bird should fall in a snare vpon the earth , where no gin is for him ; or , that a Fowler should take vp his snare from the ground , before he haue taken somewhat ; or , that the Trumpet should sound an Alarum in the City , and the people not feare : so it cannot be , that there should be any euill , any euill of punishment , any plague in a Citie , except the Lord command it so to be .

Some there are that expound these similitudes , of Gods agreement with his Prophets for the denouncing of some euill that is eminent and neare at hand . Lyra , Hugo , and Dionysius , doe so expound them . Their exposition runnes thus : As it cannot be , that two should walke together for the dispatch of a businesse , except they be first agreed ; or , that a Lion should roare in the forrest when he hath no prey , and so forth of the rest ; So it cannot be , that Gods Prophets should forewarne vs of any iudgement that shall befall vs , except they be first agreed with God , and God speake in them . This exposition Christophorus à Castro takes for good , because it is said vers. 7. of this Chapter , Surely , the Lord God will doe nothing , but he reuealeth his secret vnto his seruants the Prophets . By his seruants , the Prophets , the Lord roareth as a Lion , he layeth his snares as a Fowler , he soundeth an alarum as with a trumpet , and proclaimeth euill to a Citie .

Others there are , that referre these similitudes to the disagreement that is betweene God and Israel . Albertus , Rupertus ; and Isidore , doe so referre them . Their exposition may runne thus : as it cannot be , that two should walke together , except they be agreed ; so it cannot be , that God should walke with Israel . The time indeed was , when God walked with his people Israel , and Israel with God . It was then , when they of Israel were desirous to please God , to doe his holy will , and to depend vpon him . But afterward , when they forsooke God , and betooke themselues to the seruice of strange gods , Idoll-gods , Deuils , it could not be , that God should walke any longer with them , or they with God . No maruell then , if vpon this disagreement , the Lord by his Prophets doe roare at Israel , as a Lion roareth at his prey : nor maruell , if he lay a snare for them , as a Fowler doth for birds : no maruell , if he sound an alarum as with a Trumpet , and proclaime against them .

There is yet a fourth exposition ; the exposition of Arias Montanus . He vnderstands these similitudes of the disagreement , that was betweene the two peoples , of Israel and Iudah . Notorious was the reuolt of Israel from Iudah : notorious the rent of the ten Tribes from the other two . By this reuolt , or rent , of one kingdome were made two : the kingdome of Israel , and the kingdome of Iudah . Here was much a doe , much contention , which kingdome should be the chiefe , which should haue the preeminence . Notwithstanding this their variance , yet was there a concord betweene them : a concord , to forsake the Law of the Lord and his holy worship : a concord to tread the pathes of superstition , and to embrace the seruice of Idols . Herein they were agreed . Agreed among themselues , but not with God . The more they were agreed among themselues , the further off they were from any agreement with God . Now this exposition is : As it cannot be , that two should walke together , except they be agreed : so it cannot be that God should walke either with Israel or Iudah : As well Iudah , as Israel , being at oddes with God , as hauing left his holy Law , and polluted themselues with superstition , must taste of the seuerity of Gods displeasure . God will be vnto them as a Lion that roareth at his prey ; and as a snare that is spred by the Fowler ; he will cause an alarum to be heard among them , and will summon them to battell , whereby their ruine shall be wrought : ruine vpon Israel through Salmanasser , and ruine vpon Iudah through Nabuchodonosor .

I cannot passe by a fifth exposition . I haue it from Saint Hieroms relation ; from his reading Legi in cuiusdam commentario , rem difficilem persuadere cupientis , I haue read , saith he , in a Commentary of one , that is willing to perswade a hard matter ; that here are eight comminations , answering to eight precedent impieties . Those eight impieties are these : the first of Damascus ; the second of Gaza , and other Cities of Palaestina ; the third of Tyre ; the fourth of Idumaea or Edom ; the fift of the children of Ammon ; the sixt of Moab ; the seuenth of Iudah , or of the two Tribes ; the eight of Israel , or , of the ten Tribes . Fiue of them are discouered in the first Chapter , the other three in the second . To these eight impieties , eight comminations are here rendred ; to the first , the first ; to the second , the second ; to the rest , the rest in their order . Quod vtrum rerum sit , nouerit ipse , qui scripsit : But whether this be so , or not , let him that wrote it , looke to it . So doth Saint Hierome put by this fifth exposition : neither doe I see any reason to admit it .

The foure former are more pertinent to this place , and of them the two first are most of all , as Castrus supposeth . But which is indeed the most pertinent , it will appeare by the particular consideration of each similitude in its order . I begin with the first . The first similitude is taken from way-faring men , from trauellers : vers. 3.

Can two walke together , except they be agreed ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So Saint Cyrill begins his exposition of this verse . We haue here a profound riddle , and an obscure saying ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet will wee speake of it , wee will expound it , as we may .

Can two walke together , except they be agreed ? ] The translation of the Septuagint is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Will two walke wholly to the same purpose , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vnlesse they know one the other ? The Vulgar Latine hath Nunquid ambulabunt duo pariter , Will two walke together , nisi conuenerit eis , vnlesse they be agreed ? Tremelius and Iunius , and Piscator ; their translation is ; An ambulaturi essent duo vnà , Would two walke together , nisi conuenirent , vnlesse they could agree ? Drusius he reades : An ibunt duo simul , Will two goe together , nisi conuenerint , vnlesse they meet in some certaine place ? Tauerner , an ancient English Translator , he hath , May twaine walke together , except they be agreed among themselues . Will two , Would two , May twaine , Can two walke or goe together , vnlesse they know one the other , vnlesse they be agreed , vnlesse they could agree , vnlesse they meet together , except they be agreed among themselues ? Some difference you see there is in the translations , but the vnderstanding of the place is not thereby much varied . I follow our newest and best approued English .

Can two walke together , except they be agreed ? ] Can they ? The answer must be negatiue ; No. They cannot . Can they not ? How so ? Carthusian sayes they may . For a man may be compelled to walke with another . And its plaine by that , which our Sauiour in his Sermon , in the Mount , sayes to his Auditors , Mat. 5.41 . Whosoeuer shall compell thee to goe a mile , goe with him twaine . Now where compulsion is , there is no agreement : and therefore may two walke together , though they be not agreed . May they so ? To what end then serues this Interrogation ; Can two walke together , except they be agreed ?

I answer with Carthusian , that our Prophet here speaketh , secundum communem cursum , according to the common course : and communiter verum esse , that it is commonly true , that two cannot walke together , except they be agreed . Commonly it is true , yet not euer so . Drusius hath a Solent , to expresse the meaning with : Can two walke together , except they be agreed ? Mirime solent , they vse not so to doe . Mercerus hath likewise his Solet , Can two walke together , except they be agreed ? Ferè fieri non solet : it is not vsuall they should doe so : For the most part they doe it not . This is it , that Paulus de Palatio hath : Solent , qui volunt iter simul facere , priùs secum de eo itinere co●uenire ; they who vndertake any iourney together , doe vse first to agree vpon it . Should they not first agree , how could they come together , how walke together ? Commonly and for the most part they could not .

You see now what answer is to be made to the interrogation here ; Can two walke together , except they be agreed ? The answer is , They cannot , Commonly they cannot , for the most part they cannot ; vsually they cannot . They cannot walke together , except they be agreed .

It is a knowne rule : Interrogatio quandoque vim habet nogandi : An Interrogation hath sometimes the force of a Negation . So hath it , Gen. 18.14 . Is any thing too hard for the Lord ? The answer must be , No ; there is nothing too hard for him . The Angell Gabriel well renders it , Luke 1.37 . With God nothing shall be vnpossible .

In the seuenth Chapter of Saint Matthew , vers. 9 , 10. you haue a two-fold Interrogation : What man is there of you , whom if his sonne aske bread , will he giue him a stone ? or if he aske a fish , will he giue him a serpent ? The answer must be , No. You will not giue any sonne of yours , a stone in stead of bread , or a serpent in stead of fish . You will not . You know how to giue good gifts vnto your children .

In the same Chapter , vers. 16. the Interrogation is , Doe men gather grapes of thornes , or figges of thistles ? The answer must be , No. They doe not . It is against the course of nature , that either thornes should bring forth grapes , or thistles figges .

Such is the Interrogation here : It hath the force of a Negation . Can two walke together , except they be agreed ? The answer must be , No. They cannot . Two cannot walke together , except they be agreed .

Hitherto you haue had the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the proposition of this first similitude ; now followeth the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the reddition of it . Hitherto hath beene rei extraria consideratio , now followeth rei praesentis accommodatio : hitherto the explication of the former part ; now , the application of the latter . Thus ,

As it cannot be , that two should walke together , except they be agreed : so it cannot be , that the Prophets of the Lord should forewarne vs of any iudgement , that shall befall vs , except they be first agreed with God , and God speake in them . This is the second of those fiue expositions , whereof you heard in the beginning of this exercise . It was the exposition of Lyra , Hugo , and Dionysius : and is embraced by later Expositors ; by Paulas de Palatio , Marthurinus Quadratus , and Christophorus à Castro , by Brentius , and Winckleman , by Caluin and Mercer . The obseruation is : The Prophets of the Lord cannot forewarne vs of any iudgement that shall befall vs , except they be first agreed with God , and God speake in them .

This truth Saint Peter expresly deliuereth , Ep. 2. Chap. 1. vers. 20 , 21. No prophecie of the Scripture is of any priuate interpretation : for the prophecie came not in old time by the will of man ; but holy men of God spake , as they were moued by the holy Ghost . The Prophets of the Lord spake not of their owne heads ; God spake in them .

Prophets ! They are criers : and criers speake nothing , but what is put into their mouthes . Esay is a cryer . He makes a noise after the manner of a cryer , Esay 55.1 . Hoe , euery one that thirsteth , come yee to the waters . The Lord bids him cry , Esay 40.6 . and he saith , What shall I cry ? Then are the words put into his mouth : All flesh is grasse , and all the goodlinesse thereof is as the flower of the field . Iohn Baptist is a cryer . So he stiles himselfe , Ioh. 1.23 . I am the voice of a cryer in the wildernesse . And how crieth he ? Euen as the words are put into his mouth : Prepare yee the way of the Lord , make his pathes strait .

Prophets ! They are Trumpeters . Their voice is like a Trumpet . Esay 58.1 . Crie aloud , spare not , Lift vp thy voice like a trumpet , shew my people their transgression , and the house of Iacob their sinnes . They must set the trumpet to their mouthes . Hos. 8.1 . They must blow the trumpet , Ioel 2.1 . But they must blow it with the breath of the Lord : Otherwise it giueth but an vncertaine sound , and a false alarum .

Prophets ! They are Watch-men . Their office is , to heare the Word at the Lords mouth , and then to warne the people . The charge is giuen them , Ezech. 3.17 . Sonne of man , I haue made thee a watch-man vnto the house of Israel : therefore heare the Word at my mouth , and giue them warning from me . This their charge is reiterated , Ezeck. 33.7 . O sonne of man , I haue set thee a watch-man vnto the house of Israel : therefore thou shalt heare the Word at my mouth , and warne them from me . You see ; they are not to speake a word , but they haue it from the Lord , and accordingly must they warne the people .

Ieremie , a Prophet . He eats the words of the Lord , Chap. 15.16 . and is thereby fitted to his function .

Ezechiel , a Prophet . A hand is sent vnto him , and loe , a roule of a booke therein . The roule is spread before him , and is written within and without . Within is written , Lamentations , and mournings , and woe . This roule he is commanded to eat . He eats it . So he goes and speakes vnto the house of Israel , Ezech. 3.3 .

Saint Iohn the Diuine a Prophet too . He sees an Angell with a little booke in his hand , and begs the booke . The Angell giues it him , and bids him eat it . He takes it and eats it . Then is he fit to prophesie before many peoples , and nations , and Kings , and tongues , Reuel. 10 11.

The Prophets professe of themselues , that they speake nothing besides the pure word of God . Ioshua , he saith to the children of Israel : Come hither and heare the Word of the Lord your God , Chap. 3.9 . The words which I shall deliuer vnto you concerning what shall come to passe hereafter , they are not my words ; they are the words of the Lord your God . Esay calls vpon Heauen and Earth to heare , Chap. 1.2 . Heare O Heauens , and giue eare , O Earth , for the Lord hath spoken . The words , which I now speake vnto you , they are not my words , they are the words of the Lord . Amos our Prophet : he likewise calleth vpon the children of Israel in the beginning of this Chapter . Heare this word that the Lord hath spoken against you , O children of Israel . Heare it . It is not my word , it is the word of the Lord ; the Lord hath spoken it .

What more familiar in the writings of the Prophets , than these formes of speech , Thus saith the Lord , Saith the Lord , the burthen of the Word of the Lord ; the Word of the Lord came vnto me ? They all make for the authority of the Prophets of old , and their prophesies .

From hence , as also from that they are Eaters of the Word of God , and are Watchmen , and are Trumpeters , and are Cryers , its euident , their prophesies were not of their owne wils : they spake not of their owne heads ; God spake in them .

Thus the truth of my Doctrine stands inuiolable : The Prophets of the Lord cannot forewarne vs of any iudgement that shall befall vs , except they be first agreed with God , and God speake in them .

Here first is a lesson for vs , who succeed the Prophets in the Ministery of the Church . We may not deliuer any thing vnto you , but what wee haue gathered out of the Word of God . Euery Minister of the New Testament , should bee as Moses was of the Old . Moses his charge was not to conceale any thing , but to speake all , Exod. 7.2 . Thou shalt speake all that I command thee . It is our part to doe the like . It is our part to speake in the Name of God , and in his Name alone , to feed the flocke of Christ with his pure word , and with his word alone : and to doe it as learnedly , as faithfully , as sincerely , as constantly as we may ; leauing the successe of all to him that hath sent vs , and disposeth of all mens hearts at his pleasure . So running our race ; we shall one day be at rest in eternall comfort , fully deliuered from this vile world , from wicked men , from euill natures : from such , who are euer ready to take our best endeuours in the worst sense , and to requite our honest affections with their foule disgraces .

Here secondly is a lesson for you . For you , Beloued : for all such as are the Auditors and hearers of the Word of God . This duty of hearing is to be put in practice ; not dully , but with diligence ; not heauily , but with chearefulnesse , as to the Lord . There is a generation of hearers , that would seeme desirous to beare the Word preached , but they would haue it of free cost : they like not the charges it bringeth with it . O let not any such repiner , any such grudger be found in the assembly of the Saints . Such , if they conferre any thing to the maintenance of the Ministery , they doe it not for conscience sake , but of necessity ; not for any loue they beare vnto the Word preached , but by compulsion of Law : not as a free will offering to God for the recompence of his Kingdome among them , but as a taxation , which they cannot resist . To such the preaching of the Word is not a benefit , but a burthen . So farre are they from taking any delight therein , as that by their good wills they would wholly shake and shift it off . Carnally minded men , carelesse and prodigall of the saluation of their owne soules . The horse-keeper that dresseth their horses , the shepheard that watcheth their sheepe , the heardman that looketh to their swine , the Cobler that clouteth their shooes , shall willingly be considered for their paines : but the Minister or Pastor that breaketh vnto them the bread of life , shall haue no supply from them to the releefe of his necessities . No supply ! Nay , well were he if he could hold his owne , euen that portion of maintenance , which is allotted to him by the Word of God .

But I hope there cannot be found in this assembly , any one so sacrilegiously affected . I haue good reason to be perswaded much better of you all . Yet you , as well affected as you are in this behalfe , are to be admonished , that to these exercises of our religion ye come willingly and ioyfully . Willingly for you owne duties sake , and ioyfully , because from hence you may carry home with you a Iewell of an inualuable price , euen the precious Word of God : wherein quicquid docetur , veritas ; quicquid praecipitur , bonitas ; quicquid promittitur , felicitas est , as Hugo lib. 3. de Anima speaketh : Whatsoeuer is taught , its truth ; whatsoeuer is commanded , its goodnesse ; whatsoeuer is promised , its happinesse . Nam Deus veritas est , sine fallaciâ ; bonitas , sine malitiâ ; felicitas , sine miseriâ : for Gods is truth , without falshood ; goodnesse , without malice ; happinesse , without misery .

O come ye then hither , as willingly for your duties sake , so also ioyfully for your profits sake . Willingly , and ioyfully . It is somewhat , I grant , to come hither , to this house of God to diuine seruice ; but to come willingly and ioyfully , it is a double vertue , and that which giueth life vnto your comming . If you come vnwillingly or grudgingly , if you be drawne hither , either for shame of the world , or through feare of Law , you come as men more than halfe dead , without either operation of the spirit , or desire of profit , or feeling of comfort , or increase of faith , or bettering of obedience .

Wherefore , dearely Beloued , let your care be , euer willingly and ioyfully to present your selues in these Courts of the Lord , in his holy Temple . Be ye well assured , that as hee is accursed that doth the worke of the Lord negligently ; so is hee also accursed that commeth into the house of the Lord either vnwillingly or grudgingly , as if he were discouraged with the tediousnesse either of the way , or of the word .

It is recorded of the people of God , Psal. 84. that they trauelling towards the place of Gods worship , passed through many dangers , endured much heat , suffered wants in the wildernesse , and all for the delight they tooke in his seruice . The delight that they tooke in the seruice of God , did swallow vp all their wants , their trauell , their labour , and their paines . It made them say ; A day in thy courts is better than a thousand . And , I had rather be a doore-keeper in the house of my God , than to dwell in the tents of wickednesse . A day in thy courts is better than a thousand . ] A day ] one day onely , and no more , in thy courts ] in the courts of God , in his Temple , and the publike meetings and assemblies there , is better ] is more sweet , more comfortable , more profitable , than a thousand ] elsewhere , yea , though the place bee neuer so full of pleasure . And , I had rather be a doore-keeper in the house of my God ] I had rather be of the meanest account in the Church , the place where my God , the onely true and euerliuing God is serued ; than to dwell in the tents of wickednesse ] than to make my abode in most stately and gorgeous Palaces , wherein wickednesse is practised and professed . O! how amiable are thy tabernacles , O Lord of hosts !

How excellent was this zeale of Gods people ? how great their forwardnesse to doe him seruice ? We would be accounted Gods people , as well as they . But where is our zeale ? Were ours as theirs was , certainly neither blasts of wind , nor feare of raine , nor heat of Summer , nor cold of Winter , nor a Lion in the way , nor any like trifle should stop vs from comming to the house of God , his Temple , the place where by his Ministers he speaketh to his people .

Thus farre by the occasion of my first obseruation , which was grounded vpon the second of those fiue expositions , whereof you heard in the beginning of this exercise . My obseruation was : The Prophets of the Lord cannot forewarne vs of any iudgements that shall befall vs , except they be first agreed with God , and God speake in them . I proceed .

A second application of this first similitude to the matter here intended by the Holy Ghost , may be thus : As it cannot be , that two should walke together , except they be agreed ; So it cannot be that God should walke with Israel , for as much as there is a disagreement betweene them . The time indeed was , when God walked with Israel , and Israel with God . Then it was , when the people of Israel were desirous to please God , to doe his holy will , and to depend vpon him . But afterward , when rebelliously they forsooke God , and applied themselues to the seruice of false gods , it could not be , that God should any longer walke with them , or they with God . This is the third of those fiue expositions , whereof euen now you heard . It was the exposition of Albertus , Rupertus , and Isidere ; and is embraced by later Expositors , by Pranciscus Ribera , by Petrus Lusitanus , by Occolampadius , Danaeus , Gualter , Tremellius , and Iunius , and Piscator . The obseruation is : When man through his euill courses leaueth off to walke with God , or forsaketh him ; then will God no longer walke with man , but will also forsake him .

To walke with God is louingly to adhere vnto him , and to please him . So is the phrase vsed in the Prophesie of Micah , Chap. 6.8 . What doth the Lord require of thee . O man , but to doe iustly , and to loue mercy , and to hu●●● thy selfe to walke with thy God . To walke with thy God , that is , Ionathan translates it , to walke in the worship and feare of God . Petrus Lusitanus saith , it is to liue according to the Law and will of God . And this doubtlesse is to please God .

It is said of Enoch , Gen. 5.22 , 24. that he walked with God . He walked with God , that is , hee pleased God . So doth the Author of the Epistle to the Hebrewes expound the place , chap. 11.5 . Enoch before his translation , had this testimony , that hee pleased God . The testimony which he had was , that he walked with God ; and therefore to walke with God , is to please God . Syracides in the 44. of his Ecclesiasticus , vers. 16. saith to the same effect . Enoch pleased the Lord , and was translated , being an example of repentance to all generations . Enoch pleased the Lord , saith Ecclesiasticus ; in Genesis it is , Enoch walked with God : and therefore to walke with God is to please God . Onkelos saith it is , to liue in the feare of God ; surely he that so liueth pleaseth God .

It is said of Noah , Gen. 6.9 . that he walked with God : Noah was a iust man , perfect in his generations , and walked with God . He walked with God , What s that ? He liued a solitary life , and professed Monkery ? No : He left the concourse of the world , and got him aside into some wildernesse ? Nor so . He lead a single life , and therefore no maruell if hee pleased God ? Nor this . What is it then , he walked with God ? It is this : He serued God , as was fit he should , in his vocation ; he liued piously , and without blame : hee composed himselfe , not to mans b●cke , to mans example , to mans applause , but wholly to the holy Will of God : in a word , he led a life acceptable and pleasing vnto God ; and so he walked with God .

That which God saith to Abram , Gen. 17.1 . Walke before me , and be thou perfect , is all one , as if he had said , Walke with me , and be thou perfect . To walke with God , or to walke before God , is all one . It is not Foris simulare pietatem , hypocritarum more ; it is not to make outwardly a shew of piety , as Hypocrites vse to doe ; but it is Syncere Deo fidere ; it is to trust in God sincerely , to depend vpon him wholly , to serue him alone , and to obey him according to his will . Such are those seruants of the Lord , of whom Salomon speaketh , 2 Chron. 6.14 . that walke before the Lord with all their hearts . Such are they that walke in the Law of God , Exod. 16.4 . Such they , that walke after the Lord their God , Deut. 13.4 . where they are further described to feare the Lord , to keepe his Commandements , to obey his voice , to serue him , and to cleane vnto him . In the language of Canaan you see it is all one , to walke in the Law of God , to walke before God , to walke after God , and to walke with God . The Metaphore is very elegant : and may serue thus farre to instruct vs ; that , as when we walke , we stand not still , but are euer in motion , and doe goe forward : so in the way of piety , in the course of godlinesse , when wee walke either in the Law of God , or after God , or before God , or with God , we are not to stand still , but are euer to bee in motion , in a spirituall motion , and to goe forward : to goe forward , as Origen speaketh in his twelfth Homily vpon Genesis , De vita ad vitam , de actu ad actum , de bonis ad meliora , de vtilibus ad vtiliora , de sanctis ad sanctiora . Our going forward must be from life to life , from action to action , from good to better , from profitable to more profitable , from sanctified actions to more sanctified : and all this must bee , Non passibus pedum , sed mentis profectibus , not with the steps of our feet , but with the profit of our vnderstanding . Our motion in this our walke must be perpetuall . Hominis , quâ Christianus est , proprium est , non quiescere : it is the propriety of a man , as he is a Christian , not to be at quiet , not to rest , not to stand still , not to be at a stay . For in Schola Christi non progredi est regredi : in the Schoole of Christ , not to goe forward , is indeed to goe backward . Saint Bernard in his 341. Epistle thus expresseth it ; In the Schoole of Christ , Non proficere , sine dubio deficere est : not to proceed and profit , without doubt it is to retire and to faint . And therefore let no man say , Satis est , sic volo manere , sufficit mihi esse , sicut heri & nudius tertius : It is enough for me ; thus will I abide ; its sufficient for me that I am as I was yesterday and the day before . Let no man say thus with himselfe . In viâ residet , qui huiusmodi est ; he that is such a one sits him downe in the way . He goes not forward : he walkes not , as he should , either in the Law of God , or before God , or after God , or with God . Thus farre hath this Metaphor of walking led me . Yet may I now leaue it without giuing some rule of it . The rule is : Solet Scriptura verbo Ambulandi consensionem animorum explicare : it is the custome of the Scripture , by this word of walking to expresse the agreement and consent of minds .

It is the voice of wisdome to her sonne , Prouerb . 1.15 . My sonne , if sinners shall say vnto thee , Come with vs , cast in thy lot among vs , let vs all haue one purse , Walke not thou in the way with them ; refraine thy foot from their path . Walke thou not in the way with them , that is , ne acquiescas eis , ne illis assentiaris , yeeld not to them , agree not with them . This exposition is good by that , vers. 10. My sonne , if sinners intise thee , consent thou not .

Syracides in his Ecclesiasticus , Chap. 7.38 . according to the vulgar saith , Non desis plorantibus in consolatione , & cum lugentibus ambula . Faile not to be a comfort to them that weepe , and walke with them that mourne . Walke with them that mourne , that is , Idem sentito , quod illi , thinke as they thinke ; Eo animo esto , ac si tua essent illa mala : be thou affected , as if their losses were thine .

The Psalmist , Psal. 1.1 . pronounceth the man blessed , that walketh not in the counsell of the wicked . There is therefore a walking in the counsell of the wicked . But what is it so to walke ? To walke in the counsell of the wicked , is to yeeld thine assent , to agree vnto , to ioyne thy selfe in naughty practises with the wicked . Blessed is the man that so walketh not .

Enough for the rule . The rule was : It is the custome of the Scripture by this word of Walking to expresse the agreement and consent of mindes . It s iustified by my Text : Can two walke together except they be agreed ? and may conclude the truth of my obseruation : When man through his euill courses leaueth off to walke with God , then will God no longer walke with him . When man forsaketh God , then will God also forsake him .

Then , and not before . The ancient Fathers are frequent in auowing this truth . Saint Augustine in his booke , De bono Perseuerantiae , cap. 6. giues it for granted ; Voluntate suâ quemque deserere Deum , vt meritò deseratur à Deo ; that a man of his owne will first forsakes God , that God may well forsake him . The same Father in his 88. Sermon De Tempore , exhorts his then Auditors , faithfully and firmely to beleeue , that God neuer forsakes man , nisi prius deseratur ab homine , vnlesse he be first forsaken of man . In his Soliloquies , cap. 14. he brings in the soule in her priuate talke with God acknowledging as much : Quocunque iero , tu me Domine non deseris , nisi prior ego te deseram : O my Lord , goe I whither I will , thou wilt neuer forsake me , vnlesse I forsake thee first .

To this purpose writeth Saint Prosper in his answer to the obiections of the French , his sentence vpon the seuenth obiection : Although the omnipotency of God could haue giuen to them that would fall , strength to stand , Gratia tamen eius non prius eos deseruit , quàm ab eis desereretur ; Yet did not God forsake them , before hee was forsaken of them .

Saint Bernard in his deuoutest Meditations , cap. 7. speakes home to this point . God! fidelis socius est , hee is a faithfull companion ; nec deserit sperantes in se , nisi ipse prior deseratur , and forsakes not them that trust in him , vnlesse he be first forsaken of them .

Neither the time , nor your patience will suffer me to alleage , what a a Hom. 4. in 1. cap ad Rom. Chrysostome , what b b Hom. 4. Qui deficiunt à Deo , ab eo deseruntur . Macarius , what others of the ancient haue in their bookes deliuered concerning the point in hand . Sufficient hath beene said already , not onely for the confirmation , but also for the illustration of my second obseruation ; which was , When man , through his euill courses , leaueth off to walke with God , then will God no longer walke with him . When man forsaketh God , then will God also forsake him .

But why is it thus ? Why is it , that man first leaues off to walke with God , ere God leaues off to walke with man ? Why is it , that man first forsakes God , ere God forsake him ?

The reason hereof may bee taken from the promise of God . His promise is to Ioshuah , chap. 1.5 . I will not leaue thee nor forsake thee . Not to Ioshuah alone is this promise made , but to all ; to all the godly . The Author of the Epistle to the Hebrewes so applies it , chap. 13.5 . I will neuer leaue thee nor forsake thee . He brings it for a motiue against Couetousnesse ; against the vnsatiable greedinesse after the Mammon of this world , which is to many their delight , their loue , their solace , and to some their God . Let your conuersation bee without Couetousnesse , and be content with such things as you haue . For hee hath said , God hath said it , I will neuer leaue it , I will neuer leaue thee nor forsake thee . God is euer as good as his word . Hee hath said it , I will neuer leaue thee nor forsake thee . Nor will he . Looke what care hee had of Ioshuah , the like he hath of all that trust in him . Hee will neuer leaue them , hee will not forsake them . If they leaue God , if they leaue off to walke with him , if they forsake him , so it is : the fault is their owne , God is no way to bee blamed .

Now le ts make some vse of my second obseruation : I can but point at it .

If it be thus , Beloued . If God leaues not off to walke with vs , till we leaue off to walke with him ; if he forsake not vs , till wee forsake him : O then let it be our care , neuer to leaue off to walke with him , neuer to forsake him . Our sinnes they are , that breake off our walke with God , and cause vs to forsake him . To what purpose make wee a shew of walking with him , of delighting in him , if in the meane time wee hold fast by those funes peccatorum of a a Prou. 5.22 . Salomon , the cords of sinne , those vincula plaustri of b b Cap. 5.18 . Esay , the Cart-ropes of sinne , and so driue God from vs ? If by our sinnes , our drunkennesse , our luxury , our vncleannesse , our couetousnesse , our oppression , our vncharitablenesse , and other our sinnes no lesse odious , which indeed are the very diet and dainties of the Deuill , we feast the foule fiends of Hell , wee driue God from vs . He can no longer walke with vs , he cannot but forsake vs .

What shall wee then doe , Beloued ? What ? Certainly , Ne Deum moueamus , vt nos deserat , opus est vt inter nos & ipsum conueniat : that wee cause not God to forsake vs , there must bee betweene him and vs an agreement . Agreement there can bee none , if wee goe on still to prouoke him with our impieties . Wherefore that there may bee betweene vs an agreement , tread wee the way scored out vnto vs by Saint Paul , Titus the second Chapter and the twelfth Verse , which is , that , denying vngodlinesse and worldly lusts , we liue for the time to come soberly , righteously , and godlily in this present world , looking for that blessed hope , and the glorious appearing of the great God , and our Sauiour Iesus Christ . So doing , wee shall bee at agreement with God and walke with him .

But here , Beloued , Magna custodia tibi necessaria est , as Bernard speaketh in the sixth Chapter of his Meditations : It s necessary that thou keepe a diligent watch and ward ouer thy selfe , that thou neither doe , nor say , nor thinke any thing that is vnlawfull , and may offend . For thou liuest before the eyes of the Iudge that seeth all things . Cum illo tamen semper es securus , yet with him , with so all-seeing a Iudge , thou art secure and safe , if thou so behaue thy selfe , that hee may vouchsafe to bee with thee . What said I ? So behaue thy selfe that hee may vouchsafe to bee with thee ? Nay howeuer thou behaue thy selfe , hee will not faile to bee with thee . Si tecum non est per gratiam , adest per vindictam ; if he be not with thee by his gracious fauour , he will assuredly be with thee in vengeance , to pay thee home for thy mis-doings . Sed vae tibi , si ita tecum est : but woe is thee , if he be so with thee .

What then remaineth for thee , for mee , for euery one of vs , but that we all endeuour so to spend the residue of the daies of our pilgrimage here in this life , in all righteousnesse and true holinesse , that God , our good God , bee not at any time prouoked to bee with vs , per vindictam , by his vengeance , who is euer most willing to be with vs per gratiam , by his gracious fauour . So hauing finished our course here , in this mortality , wee shall bee aduanced to a state immortall in the Paradise of Heauen , where wee shall with all Saints sing perpetually Hallelujah , Saluation , and Honour , and Glory , and Power , vnto the Lord our God . To this state immortall , the immortall , inuisible , and onely wise God vouchsafe to bring vs all , for Iesus Christ his sake . Amen .

THE Fourth Lecture . AMOS 3.4 .

Will a Lion roare in the Forest , when he hath no prey ? Will a young Lion cry out of his den , if he haue taken nothing ?

THat a people , chosen by God himselfe to be his peculiar , aboue all the Nations vpon the earth , honoured with many singular and super-eminent priuileges , aduanced to the custody of Gods holiest Oracles , should be so stif-necked , so vncircumcised of hearts and eares , so disobedient , so rebellious , as to set at nought the threatnings of the Lord , to account them vaine , to esteeme of them as of sports , could it euer be imagined ? Yet thus stood the case with the people of the ten Tribes , the children of Israel , with whom this our Prophet Amos was to deale .

Amos , to meet with such their grosse stupidity , and to reforme their erronious conceits of those fearefull threatnings ; which the Almighty by the mouth of his holy Prophets vseth to giue forth against sinners and wicked men , instructeth them by similitudes . The similitudes which here he bringeth , are in number six . They are all taken from vulgar experience , and such as is incident to a Shepherds walke . Of the first , taken from way-faring men , from two trauellers vpon the way , I spake in my last exercise , occasioned thereunto by the third verse of this Chapter .

This fourth verse , now read vnto you , will yeeld vs two other , taken from the custome of Lions , old and young . From the custome of the old Lion in these words ; Will a Lion roare in the forest , when he hath no prey ? From the custome of the young Lion , in these ; Will a young Lion cry out of his den , if he haue taken nothing at all ? Of both in their order : and first of the old Lion .

Will a LIon roare in the forest , when he hath no prey ? ] The answer should be negatiue ; No ; he will not . Will he not ? It seemes he will . Else how may that bee vnderstood which is spoken of our aduersary , the Deuill , 1 Pet. 5.8 . that he , as a roaring Lion walketh about , seeking whom he may deuoure ? There it seemes the Lion roareth before hee haue his prey . That he doth so , many of the Ancient haue affirmed it . It s affirmed by R. Dauid , he saith ; When the beasts of the forrest heare the Lions voice , they by and by through feare stand still , and the Lion taketh for his prey , which of them hee will . So saith Lyra ; Ad rugitum Leonis prada sequitur ; the Lion roareth , and then he takes his prey . So Dionysius the Carthusian ; Leo cum famem patitur , mox vt bestiam viderit , rugitum dat , quo audito territa bestia gradum figit , & capitur . The Lion , saith he , when he is hungry , if he see a beast , roareth : the beast , terrified with the Lions voice , stands still and is taken . Saint Basil saies as much for substance . His words are in his ninth Homily vpon the Hexaëmeron : Nature hath bestowed vpon the Lion , such organs or instruments for his voice , that oftentimes beasts farre swifter than the Lion are taken , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , onely by the roaring of the Lion . The Lion roares ; the beast stoopes , and is taken .

Saint Cyril likewise , he that was Archbishop of Alexandria , he hath the like obseruation , and he takes it from those , who with much curiosity and diligence haue sought into the nature of wild beasts . The obseruation is , that the hungry Lion , espying some beast fit for his food , through his hideous and vncouth roaring seizeth vpon it for his prey . Now if a Lion will roare before he haue taken his prey , as by the now produced authorities it seemes he will , to what end serues this interrogation , Will a Lion roare in the forrest , when he hath no prey ?

I must answer as I did out of Carthusian to the former similitude , that Amos here speaketh , secundum communem cursum , according to the commong course , and communiter verum esse , that its commonly true that a Lion will not roare in the forrest , when he hath no prey . Commonly it is true , yet not euer so . Mercerus hath a Solet to expresse the meaning with : Will a Lion roare in the forrest , when he hath no prey ? Non solet haud dubiè ; Without doubt he vseth not so to doe . Drusius hath likewise a Solent for the saluing of this question ; Leones non solent rugire , nisi praedam ceperint , capturine sint ; Lions , they vse not to roare , vnlesse they haue taken some prey , or are ready to take it . They vse it not , though it may be sometime they doe it .

But why will a Lion roare when he hath gotten his prey ? Should he not then rather be quiet , and fall to the deuouring of his prey ? Plutarch in a treatise of his , concerning this question , Which creatures haue more reason , they that line on the earth , or they that in the water ? thus speaketh of the Lion : The Lion , when he hath gotten a prey vseth to roare , thereby to call his fellow-lions to be his partakers in the prey . But I will not now diue into the secrets of nature . Why the Lion roareth when he hath his prey , it much skilleth not : it is plaine , he roareth .

It is plaine by the 22. Psalme , where Dauid complaining of the cruelty of his enemies vnder the name of the Bulls of Bashan , saith of them , vers. 13. They gaped vpon mee with their mouthes , as a rauening and a roaring Lion . It is likewise plaine by the 31. of Esay . At the fourth verse of that Chapter , you may see the Lion roaring on his prey . In the 22. of Ezechiel , verse 25. you may behold in Ierusalem a conspiracy of Prophets like a roaring Lion , rauening the prey . Well then is it demanded by Amos in my Text , Will a Lion roare in the forrest , when he hath no prey ? Thus farre of the old Lion . It followeth of the young .

Will a young Lion cry out of his den , if he haue taken nothing ?

This young Lion in the originall is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chephir , Leo-iuuenis , leunculus ; in the Septuagint , he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : in the Vulgar , Catulus Leonis , the Lions whelpe . The property of this young Lion or Lions whelpe is , to lie close in his den without making any noise at all , till such time as the old Lion brings him a booty for his food ; then doth this whelpe rouze vp himselfe , giues forth his voice , cryeth and roareth . It is Saint Cyrils obseruation . Petrus Lusitanus likes it well . Hee thus deliuers it : Leunculus in latibulo suo jacens , tacet ; The Lions whelpe couching in his den makes no noise : at vbi praedam à Leone adductam ceperit , tunc vocem dat , & exultat ; but when he hath taken his prey , brought vnto him by the old Lion , then for ioy he leapeth , then he giues forth his voice , cryeth and roareth .

Now to the question , as it is made by Tauerner , Cryeth a Lions whelpe out of his den , except he haue gotten some thing ? or as it is in our newest English , Will a young Lion cry , or giue forth his voice out of his den , if he haue taken nothing ? My answer must be , as it was to that of the old Lion , and out of Mercer too , Non solet haud dubiè , Out of doubt , the young Lion , or Lions whelpe vseth not , as he lieth in his den , to giue forth his voice , to cry or roare except hee haue gotten somewhat . Hee vseth not so to doe .

Some Expositors there are , that will haue these two branches of the Lion , and the Lions whelpe to be all one ; and the latter to be but a repetition of the former , mutatis verbis , in others words . So R. Dauid , and Lyranus . But Saint Cyril is of opinion , they are not all one , but are different ; So is Saint Hierome . So R. Abraham . So Albertus , Rupertus , Carthusian , and others : and with these accordeth our present exposition .

The exposition thus giuen , descend we to the application , that we may vnderstand what this Lion is , and what the Lions whelpe .

Will a Lion roare in the forest , when he hath no prey ?

The Lion is God , the forest the world , the prey of the Lion the people of the world , the roaring of the Lion Gods threatnings by his Prophets . You may thus apply it : As a Lion will not roare in the forest , vnlesse he haue a prey ; So neither will God by his Prophets threaten any euill , vnlesse he bee thereunto vrged by the sinnes of the people . Such commonly is the application of this second similitude .

With Rupertus likewise this Lion is God ; but the Lions prey is omnis electus , euery one of the Elect : who , wheresoeuer he be , because he is predestinate vnto life , ab ipso Deo requiritur , is sought for of God himselfe , that at his voice , whether it be vttered by an Angell , or by a Prophet , or by the Scriptures , he may tremble , may be humbled , may repent him of his sinnes , and be saued . The application which he maketh is after this manner : Nunquid rugiet Leo in saltu , nisi habuerit praedam ? Will a Lion roare in the forest , vnlesse he hath a prey ? Idem est , ac si dicet , It is as if he said , Is it worthy of God , there to speake , or thither to send a Prophet , where he knoweth there is none worthy of eternall life ? Is it seemely , is it any way fit , that God should there vtter his voice , or send his Messengers thither , where hee knoweth , there is not any one ordained vnto saluation ? By all congruity of reason the answer must be negatiue ; No , it s altogether vnseemly ; it s not any way fit . The Lion in the forest roares not , vnlesse he haue his prey . This exposition of Rupertus is by Ribera mentioned with some approbation : but Petrus à Figueiro saith , it is nimis violenta , too violent , too far fetched . And well may it be so .

Arias Montanus by this Lion , and Lions whelpe , vnderstandeth Sennacherib and Nabuchodonozor , two Assyrian Kings , two mighty enemies to the state of the Kingdome of Iudah . According to him thus must the application be : As a prey , that is betweene the Lions teeth , or within his pawes , cannot escape away ; so shall not the people of Iudah escape from out the hands of Sennacherib , or Nabuchodonozor . Bur this application of his is not so fit for this place , because whatsoeuer is here spoken , it is spoken not to the people of Iudah , but the people of the ten Tribes .

If great Albert must be followed , this Lion must be vel Deus comminans , vel meliùs inimi us inuadens , vel homo , vel Diabolus . This Lion must be either God threatning , or rather some enemy inuading , be he man or Deuill .

The Deuill must be this Lion in the construction of diuers , as Carthusian hath obserued , for as much as the Deuill like a roaring Lion walketh about seeking whom he may deuoure , Semperque sitit animarum damnationem , & rugit vt eas deglutiat , and euer thirsteth of the damnation of the soules of men , and roareth that he may swallow them vp . I may not deny , but that the Deuill for his extreme fiercenesse and cruelty ioyned with force and hurt to annoy mankind , is by Saint Peter likened to a Lion , to a roaring Lion ; yet I cannot thinke that he is the Lion in my Text ; no , though this in my Text be a roaring Lion .

But may not some man , an enemy , a tyrant , an oppressor , one or more , be meant by this Lion , this roaring Lion in my Text ? It s not to be doubted , but that such are diuers times in the holy Scriptures compared to Lions . The wicked man , who is euermore an enemy to the godly , is likened to a Lion , Psal. 10.9 . He lieth in wait secretly as a Lion in his den ; he lieth in wait to catch the poore . Dauids enemies are as Lions ; He so speakes of them , Psal. 22.13 . They gaped vpon mee with their mouthes , as a rauening and a roaring Lion . Tyrants and oppressors of the Church are as Lions . Such a one was Nero , Saint Paul calls him a Lion , 2 Tim. 4.17 . I was , saith hee , deliuered out of the mouth of the Lion . The Lion , not the Deuill , as Ambrose saith ; nor Festus the President of Iudaea , as Primasius affirmeth : but Nero , proud and cruell Nero , persecuting Nero , as it s expounded by Chrysostome , Theodoret , Theophylact , Oecumenius , Aquinas , and Eusebius , Hist. Eccles. lib. 2. cap. 22. Be it then granted , that Men , enemies to the godly , Tyranas and oppressors are in holy Scripture sometimes compared to Lions ; yet can it not thence be inferred , that therefore by this roaring Lion in my Text , Men are to be vnderstood .

It remaineth then , that God either solely or principally be here intended . Sic communiter omnes intelligunt , saith Christophorus à Castro . So doe all Expositors commonly vnderstand this Text : that God should be this Lion . And not only the old Lion , but the young one too . God is compared to both , as wel to the young Lion as to the old . To both he is compared , Hos. 5.14 . There thus saith the Lord : I will be vnto Ephraim as a Lion , and as a young Lion to the house of Iudah . I , euen I will teare and goe away : I will take away , and none shall rescue him . So likewise , Esay 31.4 . Thus hath the Lord spoken : Like as the Lion and the young Lion roaring on his prey , when a multitude of Shepherds is called forth against him , hee will not be afraid of their voice , nor abase himselfe for the noise of them : so shall the Lord of hosts come downe to fight for mount Sion and for the hill thereof . In both places you see , God is compared not onely to the old Lion , but to the young one too , to the Lions whelpe . So is he here in this Text of mine . Now the meaning is ; As a Lion will not roare in the forest , except hee hath a prey , nor the young Lion cry out of his denne , except he hath gotten somewhat : No more will Almighty God roare from Sion , or vtter his voice from Ierusalem , except there be a prey ready for him : He will not by his Prophets and Ministers giue forth his threatnings , except there be iust cause for him , to be auenged vpon a people for their sinnes . My obseruation is : If by our sinnes we prouoke 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 . 32. 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 forth with 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 .

Others 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 die .

Sometimes the condition is not expressed , but onely to be vnderstood . So it is , 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 ; if he restore the pledge , and giue againe that he hath robbed , and walke in the statutes of life without committing iniquitie , he shall surely liue , he shall not die .

Secondly , the threatnings of God against sinners are for the most part conditionall , because he is a God of mercies , a gracious a a Psal. 86.15 . 〈◊〉 34.6 . Numb. 14.18 . 〈◊〉 103.8 . Psal. 145.8 . God , a God of long suffering , and much patience , a God of vnspeakable kindnesse , euer ready to receiue vs to mercy , as soone as we returne vnto him . This is it that the Lord commandeth to be proclaimed by Ieremy , chap. 3.12 . Returne thou back-sliding Israel , saith the Lord , and I will not cause mine anger to fall vpon you , for I am mercifull , saith the Lord , and I will not keepe mine anger for euer .

Thirdly , the threatnings of God against sinners are euermore conditionall , because in his threatnings God aimeth not at the destruction of them that are threatned , but at their amendment . Their amendment is the thing he aimeth at . It s plaine by that , Ezech. 18.23 . Haue I any pleasure at all , that the wicked should die , saith the Lord God ? and not , that he should returne from his waies and liue ? This by way of question . But it s out of question and confirmed by oath , Ezech. 23.11 . 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 : turne ye , turne ye from your euill waies , for why will ye die , O house of Israel ? Why will ye die ? Returne and liue , I take no pleasure in your death .

Hitherto you haue heard of Gods threatnings , that they are of punishments either corporall or spirituall ; either temporall or eternall : and that they are either absolute or conditionall ; and if conditionall , that then the condition is either expressed or only vnderstood ; Expressed or vnderstood , and that for three reasons : first , because repentance washes away sinne , the cause of punishment : secondly , because God is mercifull , and will not keepe his wrath for euer : thirdly , because he aimeth especially at the amendment of the wicked . It is now time that we make some profitable vse hereof .

Our first vse may be , to consider that in the greatest and most fearefull threatnings of Gods heauy iudgements there is comfort remaining , hope of grace and mercy to be found , life in death , and health in sicknesse , if we repent and amend . Thus did the Princes of Iudah profit by the threatnings of Ieremy . Ieremie , chap. 26.6 . comes vnto them with a threatning from the Lords owne mouth : I will make this house like Shiloh , and will make this city a curse to all the nations of the earth . He threatned desolation to the Lords house , and destruction to their city : and therefore the Priests and the people would haue put him to death . But the Princes of Iudah were better aduised : they pleaded the practise and example of King Hezekiah for the comfort of himselfe and the people of his time ; and thereby stirred vp themselues to feare the Lord , and to turne from their euill waies . And thus did the same King Hezekiah profit at the threatning of Esay , and the King of Nineueh at the threatning of Ionah , as you haue already heard . They repented of their euill waies , and God repented of the euils which he threatned to bring vpon them ; and he brought them not vpon them .

Here we are to meet with an obiection . The obiection is : If God threaten one thing , and doth another , if he threaten to bring euill vpon any one , and repents him of the euill , it may seeme his will is changeable , or he hath two wills .

For answer I say , The will of God is euer one and the same , as God is one : but for our capacities and for the weaknesse of our vnderstandings , who cannot conceiue how God doth after a diuers manner will and not will the same thing ; the will of God is called sometimes secret or hidden , and sometimes reuealed , as the Church is called sometimes visible , Deut. 29.29 . and sometimes inuisible , yet is but one Church . The secret will of God is of things hidden in himselfe , and not manifested in his word : the reuealed is of things made knowne in the Scriptures , or by daily experience . The secret will is without condition ; Rom. 9.19 . its absolute , its peremptory , it s alwaies fulfilled ; no man hindreth it , no man stoppeth it : the very reprobate , yea the Deuils themselues are subiect vnto it . His reuealed will is with condition ; and therefore for the most part is ioyned with exhortation , admonition , instruction , and reprehension . Now to the obiection , my answer is : Though God threaten one thing and doth another , though he threaten to bring euill vpon any one , and repents him of the euill , yet is not his will therefore changeable , nor hath he two wils : but his will is euer one and the same . The same will is in diuers respects hidden and reuealed : It s secret at first before it be reuealed : but as it is made knowne to vs either by the written Word of God , or by the continuall successe of things , so it is called the reuealed will of God . Our duty in regard of the will of God , as it is secret or hidden , is not curiously to pry into it , but reuerently to adore it . Whatsoeuer this secret , this hidden will of God is concerning vs , whether to liue or die , to be rich or poore , to be of high estimation or of meane account in this world , it is our part to rest in the same , and to be contented , and giue leaue to him that made vs to doe with vs and dispose of vs at his pleasure ; and then afterwards , when by the continuall successe of things it shall be reuealed vnto vs , what our lot , our portion , our expectation here must bee ; much more are we to be therewith contented , and to giue thankes to God , howsoeuer it fareth with vs .

The obiection thus answered , our recourse should be to the profit , that is yet further to be made by the threatnings of Gods iudgements . You haue heard that in the greatest and most fearefull , there is comfort remaining , hope of grace and mercy to be found ; health in sicknesse , and life in death , if we repent and amend . I proceed to a second vse .

It concernes the duty of the Minister . It s our duty to propound vnto you the threatnings of the Lord with condition . Should we propound them without condition , we should be , as if we went about to bring you to despaire , and to take from you all hope of mercy and forgiuenesse . We therefore propound them with condition , with condition of repentance and amendment of life : and doe offer vnto you grace and mercy , to as many of you as be humble and broken-hearted . Thus we preach not onely the Law , but also with the Law the Gospell : thus we bind and loose , Mat. 16.19 . thus we reteine and forgiue sins . We preach , and by our preaching we shut vp the Kingdome of Heauen against the obstinate sinner , but doe open the same 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 though 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 asnare 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 , An casura esset , could shee fall ? So Iunius .

Can a bird , could a bird , shall a bird , doth a bird fall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hal pach haaretz , in laqueumterrae , 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 the earth , where by the fowlers art no ginne is set for him .

O quàm vilium similitudines rerum , quam pretiosum praedicant sacramentum ! O , saith Rupertus , how vile are the things from which similitudes may be taken , and how precious the mysteries , that may thereby be published ! This our Prophet de pastoralibus assumptus , once a shepherd , now called to be a dispenser of the secrets of God , is content to dispense them , by drawing similitudes from such things , as he was wont to obserue in his shepherds walke . Such is that in the first Chapter , vers. 2. The Lord will roare from Zion : and that in the same verse , the habitations of the shepherds shall mourne ; and that in the verse before my text , will a Lion roare in the forrest , when he hath no prey ; and this in my text , Can a bird fall in a snare vpon the ground , where no ginne is for him ? All you see are pastorall . Sufficiunt coelesti magisterio res non solùm piscatorum , verùm etiam pastorum , vt per corum similitudines docti sint & doceant conuenienter gloriam rerum caelestium . Things that fall within the knowledge not only of fishers , but also of shepherds , are auaileable to diuine instruction , that by the similitudes of both , fishers , and shepherds , the glory of things celestiall may be manifested .

Such is this pastorall similitude : this similitude of birds not falling into a snare vpon the earth , vnlesse by the fowlers art some ginne be set for him . It serueth for the adumbration of Gods wonderfull prouidence : thus . As snares , wherewith birds are catched , fall not on the ground at all aduentures and by chance ; but are laid by the skill , industry and fore-sight of the fowler : so the calamities and miseries of this life , wherewith men are vsually taken and snared , come not by chance , but are sent among vs by the certaine counsell of God , by his iust iudgement , by his diuine prouidence .

I know that this similitude is by others otherwise applied . Saint Hierome will haue it to belong to the punishment of such as liu● in discord and variance ; to this sence : They who through charitie are as birds , and doe fly aloft in the libertie of the holy Spirit , through discord doe lose their wings , fall downe vpon the earth and are a prey vnto the fowler . Did they still soare aloft with the wings of loue ; they should not need to scare the fowlers snares . For as Salomon saith , Prou. 1.17 . Surely in vaine the n●t is spread in the eyes of euery thing that hath a wing . Keepe then thy selfe aboue in the aire , as if thou hadest the wings of a doue , and thou art from danger : but if through variance , through strife , through hatred , and other like impieties thou be ouer-burdened and pressed downe , downe thou fallest to the ground , and art by thine owne default ensnared . Iusta enim est ruina peccatorum : for iust is the fall of sinners .

Two Hebrew Rabbins , Abraham and Dauid , apply this similitude to the execution of the decree of God and his sentence : thus : If men whose dwellings are vpon the earth , can by their cunning and industry cause the birds of the aire to descend vpon the earth , and so fall into their snares , from whence there is no euasion for them : how much more shall I , I the Lord , who haue my habitation in the Heauen of Heauens , bring men themselues within the snare of my decree and sentence , that there shall be no escaping for them ?

Some so apply this similitude , that by this bird they vnderstand a sinner , and by the snare his sinne . Their explication is : As a bird shall not fall into a snare vpon the earth , vnlesse some ginne be laid for him ; so shall not sinners fall into punishment , vnlesse they themselues make snares of their owne sinnes to catch themselues withall . So may they quickly doe ; and so saith Salomon , Pro. 5.22 . The wickednesse of the vngodly shall catch himselfe , and with the snares of his owne sinnes , shall he be trapped . What then ? Vis non capi laqueo ? wouldest thou not be taken with the snare ? rumpe ac frange laqueum : the aduice is good ; teare and breake the snare . But how ? Tolle peccatum , & fregisti laqueum ; take away the sinne , and thou hast broken the snare .

Rupertus so vnderstands this similitude , that he will haue the grace of God herein to be commended . With him this fowler shall be God ; his snare the word of God , the bird to be catched , the soule of man . His conceit runnes thus : As that a bird falls into a snare vpon the earth , it is to be attributed to the care and diligence of the fowler , that laid the snare ; so , that the soule of man commeth to be ensnared in the word of saluation , which it neither can resist , nor is willing so to doe , it is wholly to be attributed to the grace of God . For God alone so spreadeth the snare of his good word , that this little bird , this wandring and restlesse bird , the soule of man , is caught and brought into the hands of the Lord her God , and so escapeth the lawes of the Deuill .

This his exposition well meeteth with the Arminians , with those new Prophets , who at this day pretending a more moderate diuinity , then ours is , as if they came out of Coelestius his Schoole , haue with their sophismes and subtilties much disquieted the State of the Belgicke Churches , chiefly for the point of diuine Predestination and the appendices thereof .

Their fourth Thesis is , touching the operation of the grace of of God in Christ , a a Collat. Hug. Brand. pag. 216. whether it be resistable or not . The grace of God , say they , is resistable . Rupertus here saith , it cannot be resisted . He is in the right , and with him we ioyne ; and thus we explaine our meaning : Man is to be considered in a two-fold respect ; in respect of himselfe , and in respect of God . If he be considered in respect of himselfe , as he is vnregenerate , and according to his inbred prauitie , so is grace by him too too resistable : for as much as man of himselfe , in his pure naturals , gouerned only by nature , reason and sense , without grace , without the Spirit of God , cannot only resist , but also cannot but resist the grace of God . So saith Saint Paul , 1 Cor. 2.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the naturall man receiueth not the things of the Spirit of God , for they are foolishnesse vnto him : neither can he know them , for they are spiritually discerned . To the like purpose the same Apostle , Rom. 8.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the wisdome of the flesh is enmitie against God : for it is not subiect to the Law of God , neither indeed can be . It is true : the Grace of God is resistable ; it is too easily resisted , ex parte hominis , by man in respect of himselfe .

But ex parte Dei it is otherwise . In respect of God , and his good pleasure , it may well be said to be irresistible . I speake of that grace of God , which is his mouing and effectuall grace , against which there is no resistance . For to say , that the effectuall grace of God can be resisted , is to deny it to be effectuall . It implieth a contradiction , and it is blasphemie to affirme , that God with his effectuall grace is subiect to mans resistance .

That of Saint Paul , Rom. 9.19 . Who hath resisted the will of God ? being an Interrogation of a denier , implying that no man hath or can resist it , is in very reason it selfe most certaine . For the superiour cause can neuer suffer of the inferiour : therefore if mans will should goe about to resist or frustrate the will of God , it were euen against reason it selfe : for then should Gods will suffer of mans will ; which is an impossibilitie .

Saint Augustine hath a fit saying for the establishing of this truth : It is in his booke Decorrept . & grat● cap. 14. Deo volenti salnum facere , nullum hominum resistit arbitrium ; If God be willing to saue a man , no will of man can resist him . Sic enim velle & nolle in volentis aut nolentis est potestate , vt diuinam voluntatem non impediat , nec superet potestatem ; for to will , or not to will , is so in the power of him that willeth or willeth not , that it neither hindreth the will of God , nor ouer-commeth his power .

Thus much by occasion of Rupertus his exposition . Let vs goe on . Can a bird ] Dionysius the Carthusian will tell you , that this fowler , according to the Expositors , is either the Deuill , or man , or God : and that their snares are either Laquaei culpae , or Laquaeipoena ; either snares of sinne , or snares of punishment .

That the Deuill is in holy Scripture compared vnto a fowler , I deny not : for I reade of his wiles , Ephes. 6.11 . where we are aduised to put on the whole armour of God , that wee may be able to stand against the wiles of the Deuill . I reade likewise of the snares , 1 Tim. 3.7 . & 2 Tim. 2.26 . His snares are the snares of sinne , by which he entrappeth men , and leads them captiue . But that the Deuill is the fowler in my text , I affirme not .

Nor may it be denied , but that man also is in holy Scripture compared to a fowler . To a fowler he is compared in a two-fold respect , in respect of others , and in respect of himselfe .

Man is a fowler in respect of others . Hee hath snares , and cords , and nets , and grinnes to catch others with . Such fowlers were King Dauids enemies , his proud enemies , Saul and Doeg , of whom , Psal. 140 5. he thus complaineth : They haue hid a snare for me , and cords , they haue spread a net by the waies side , they haue set ginnes for me . And such are they , those wicked men , Ierem. 5. 26. They lay wait , as he that setteth snares , they set a trap , they catch men . And such are they , of whom the complaint of the faithfull is , Lament. 3. 52. Mine enemies chased me sore like a bird , without cause . They chased me like a bird . It is true then , Men are fowlers in respect of others ; fowlers they are to catch others .

Yea : and fowlers they are in respect of themselues , euen to catch themselues . Such a one is he , Psal. 7.15 . He made a pit , and digged it , and is fallen into the ditch which he made . And he , Psal. 9.15 , 16. In the net which he hid , is his owne foot taken : he is snared in the worke of his owne hands . And he , Prou. 5.22 . His owne iniquities shall take himselfe , and he shall be holden with the cords of his sinnes . Not amisse then hath Carthusian affirmed , that men sometimes doe fall , in laqueum culpae , into the snare of sinne , by their owne inclination , or naughtinesse . For as Origen witnesseth ; Quamuis non essent Diaboli , adhuc homines concupiscentijs pulsarentur : though there were no Deuils at all , yet should men be ensnared with their owne lusts .

Thus we see , Man is a fowler ; a fowler to catch others , and a fowler to catch himselfe : and his snares are laquei culpae , the snares of sinne . Yet , that man is the fowler in my text , I affirme not .

It remaineth then that by this fowler God must be intended . For God is a fowler too ; and he hath snares too : but his snares are laquei poenae , they are snares of punishment . Of snares of this kinde hee hath no want . He powres them forth like raine . This is that we reade , Psal. 11.6 . Vpon the wicked shall the Lord raine snares , fire and brimstone , and a burning tempest : this shall be the portion of their cup. Behold a raine of snares vpon the wicked . King Dauid deuoting his enemies to destruction , Psal. 69.22 . Wisheth their table to become a snare vnto them , and that which should be for their welfare to become a trap vnto them . The place Saint Paul alleageth with some little difference , Rom. 11.9 . Let their table be made a snare , and a trap , and a stumbling blocke , and a recempence vnto them . And here behold , a mans owne table , and that which should yeeld him much comfort , becomes a snare and a trap for God to entangle , and catch the wicked with .

Remarkable is that of the Prophet Esay chap. 8.14 . where it is said of the Lord of Hostes himselfe , that to both the houses of Israel he shall be for a stone of stumbling , and for a rocke of offences ; and to the inhabitants of Ierusalem for a ginne and for a snare : and that many of them shall stumble , and fall , and be broken , and be snared , and be taken . And here againe behold : The Lord of Hosts , he that is euer to the faithfull a rocke of refuge and saluation , he is to the wicked and the vnbeleeuing a ginne and snare to ensnare and take them with . It is not to be denied , but that God may very well be resembled to a fowler . And him I take to be the fowler in my text . Now the resemblance betweene God and a fowler stands thus : As snares wherewith birds are catched , fall not on the ground at all aduentures , and by chance , but are laid of purpose by the skill , industrie , and fore-sight of the fowler : so the calamities and miseries of this life , wherewith men are vsually taken and snared , come not by chance , but are sent among vs by the prouidence of God . So this text is , as before I intimated , an adumbration of the prouidence of God , by which he ruleth all things .

The point of doctrine which from hence I would commend vnto you , is this , Nihil accidere , nisi à Deo prouisum , that nothing falleth out in this life , no calamitie , no misery , nothing , good or euill , but by Gods prouidence .

Aquinas 1. quaest. 22. art. 2. makes this demand ; Vtrum omnia sint subiecta diuinae prouidentiae ? whether all things are subiect to the prouidence of God ? For the resolution whereof his conclusion is : Sith God is of all things the prime cause , and knoweth all things in particular , it is of necessitie that all things are subiect to his prouidence , not tantùm in vniuersali , sed etiam in singulari ; nor only in generall , but also in particular . I speake not now of the prouidence of God , as it is potentialis , & immanens ; but as it is actualis , & transiens ; not as it is the internall action of God , but as it is externall ; not as it is his decree of gouerning the world , but as it is the execution of that decree .

This prouidence of God , this his actuall and transient prouidence , this his externall action , and the execution of his inward and eternall decree , is nothing else than a perpetuall and vnchangeable disposition and administration of all things : or to speake with Aquinas , it is nothing else , than ratio ordinis rerum ad finem ; it is nothing else , than the course which God perpetually holdeth for the ordering of the things of the world to some certaine end .

Such is the prouidence of God , whereof I am now to speake : which is by some diuided into a generall , and a speciall prouidence : by others into an vniuersal , a special , & a particular prouidence .

Gods vniuersall or generall prouidence , I call that , by which he doth not only direct al creatures according to that secret instinct , or inward vertue , which he hath giuen to euery one of them , at the time of their creation , but doth also preserue them in their ordinary course of nature .

Of this vniuersall or generall prouidence of God , Theodoret Bishop of Cyrus , in his first Sermon concerning this argument , discourseth copiously and elegantly : You that say in your hearts there is no prouidence of God , consider the things that are visible , and are obuious to your eies , consider their nature , their site , their order , their state , their motion , their agreement , their harmony , their comlinesse , their beautie , their magnitude , their vse , their delight , their variety , their alteration , their continuance ; and then , if you can , deny Gods prouidence . Gods prouidence is manifest in euery worke of creation : you may behold it in the Heauen , and in the lights thereof , the Sunne , the Moone , and the Starres . You may behold it in the aire , in the clouds , in the earth , in the sea , in plants , in hearbs , in seeds . You may behold it in euery other creature , euery liuing creature , reasonable , or vnreasonable , man or beast : and in euery beast , whether it goeth , or flieth , or swimmeth , or creepeth . There is not any thing , but it may serue to magnifie the prouidence of God .

But why runne I to the Fathers for the illustration of a point , wherein the holy Scriptures are so plentifull , so eloquent ? The 104. Psalme containeth an egregious description hereof , a faire and goodly picture , and a liuely portraiture of this prouidence of God , drawne with the pencill of the holy Ghost . I see therein the aire , and clouds , and winds , and water , and the earth , and the like , so ruled and ordered by the immediate hand of God , that , should he remoue his hand but for a moment , this whole vniuerse would totter , and fall , and come to nothing .

I goe on to the 147. Psalme ; There I see God numbering the starres , and calling them by name : I see him couering the Heauens with clouds preparing raine for the earth , giuing snow like wooll , scattering the hoare frost like ashes , casting forth his ice like morsells , making grasse to grow vpon the mountaines , giuing food to beasts , to Rauens : all this I see , and cannot but acknowledge his vniuersall prouidence .

I looke backe to the booke of Iob , and Chap. 9. I finde God remouing mountaines , and ouer-turning them ; I finde him shaking the earth out of her place , and commanding the Sunne to stand still : I finde him alone spreading out the heauens , and treading vpon the waues of the sea : I finde him making Arcturus , Orion , Pleiades , and the chambers of the South : I finde him doing great things past finding out , yea , and wonders without number . All this I finde , and cannot but admire his vniuersall prouidence .

Infinite are the testimonies which I might produce out of the old Testament for this point : but I passe them ouer , contenting my selfe with only two out of the new .

That of our Sauiour Christ , Iohn 5.17 . My Father worketh hitherto , and I worke , is fit to my purpose . The words are an answer to the Iewes , who persecuted our Sauiour and sought to slay him , for doing a cure on the Sabbath day , vpon one that had beene diseased 38. yeares . They held it to be vnlawfull to doe any worke vpon the Sabbath day : Christ affirmes it to be lawfull . The ground of their opinion was ; God the Father rested the seuenth day from all his workes . This Christ denieth not , but explicates the meaning of it . It s true ; My Father rested the seuenth day from all his workes : yet true also it is , Pater meus vsque modò operatur ; My Father worketh hitherto .

He rested the seuenth day from all his workes , and yet he worketh ; how can this be so ? It is thus according to Aquinas : He rested the seuenth day â nouis creaturis condendis , from making any new creatures ; yet notwithstanding hee euer worketh , creaturas in esse conseruando , preseruing his creatures in their being . It may be thus enlarged : Requieuit die septimo , God rested the seuenth day from creating any new world , or from making any new kinds of creatures , but nor then rested he , nor at any time since hath he rested from prouiding for , and caring for , and ruling , and gouerning , and sustaining the world . Neuer resteth he , but causeth his creatures to breed and bring forth after their kinds , and restoreth things decaying , and preserueth things subsisting to his good pleasure ▪ This is that saying of our Sauiours , Pater meus vsque modò operatur , my Father worketh hitherto .

My Father worketh hitherto ! Hom. 37. in Ioan. 5. Saint Chry sostome well discourseth thereupon . If , saith he , thou shouldest aske ; How is it , that the Father yet worketh , sith he rested the seuenth day from all his workes ? I tell thee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He prouideth for , and vpholdeth all things , that he hath made . Behold the Sunne rising , and the Moone running , and pooles of water , and springs , and riuers , and raine , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the course of nature in seeds , and in the bodies of man and beast ; behold , and consider these , and all other things , whereof 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this vniuerse consisteth , and thou wilt not deny the perpetuall operation of the Father , but wilt breake forth into the praises of his vniuersall prouidence .

That branch of Saint Pauls Sermon to the Athenians , Act. 17.28 . In him we liue , and moue , and haue our being ; is also fit to the point we haue in hand . In him , that was to the Athenians the vnknowne God , but is indeed the only true and euer-liuing God , we liue , we moue , we haue our being . Saint Ambrose in his booke De bono montis cap. 12. thus descants vpon the words , In Deo moremur , quasi in viâ , sumus quasi in veritate , vinimus quasi in vitâ aeternâ : In him we moue as in the way , we haue our being as in the truth , we liue as in the life eternall . S. Cyprian , or whosoeuer was the Author of that Treatise de Baptismo Christi , thus : In Patre sumus , in Filio vinimus , in Spiritu Sancto monemur & proficimus : We haue our being in the Father , we liue in the Son , we moue in the Holy Ghost . S. Hilary in his Enarrat , vpon Psal. 13. seemeth to assigne all these to the holy Ghost : S. Cyril . lib. 2. in Iohan. cap. 74. ascribes them all to the Sonne . S. Augustine lib. 14. de Trinit. cap. 12. refers them to the whole Trinity . Of the whole Trinity , the Father , the Son , and the Holy Ghost , he will haue it to be true , that in him we liue , and moue , and haue our being : and he giues for a reason hereof , that , Rom. 11.36 . because of him , and through him , and in him are all things . All things are of him , and through him , and in him , and therefore in him we liue , and moue , and haue our being .

Homil. 38. in Act. Apost. See , saith S. Chrysostome , how all things are his ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , prouidence is his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and preseruation is his ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our being is from him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our actiuity is from him ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and from him it is that we perish not . In him we haue whatsoeuer we haue , in him we liue , in him we moue , in him we haue our being . Who heares this , and stands not in admiration of the vniuersall prouidence of God ?

From this vniuersall or generall prouidence of God , I descend to his speciall prouidence . The speciall prouidence of God , is that , by which he ruleth euery part of the world , and all things in euery part , euen the things that seeme most vile and abiect ; all their actions , all their euents . Euery part of Heauen he ruleth : Not so much as a little cloud ariseth , or moueth , or changeth , or vanisheth , but nutu Dei , by the pleasure and appointment of God .

Euery part of the earth he ruleth . There is not the man , that either is conceiued , or is borne , or liueth , or is preserued , or moueth , or doth any thing , or dieth , nisi ex nutu & voluntate Dei , but by the will , pleasure , and appointment of God . There is not so much as animalculum , not any the least liuing creature , nor beast , nor flie , nor worme , that is ingendred , or fed , or susteined , nisià Deo , but by God . There is not so much as herbula , not any the least flower or grasse , that either springeth , or blossometh , or withereth , sine manu Dei , but by the hand of God . Gods speciall prouidence is ouer all his workes ; but more peculiarly is it ouer his Church .

His peculiar prouidence ouer his Church appeareth in the wonderfull preseruation thereof from its first beginning , but more euidently from the time that Noahs Arke floated vpon the waters vntill these our dayes . But of all most famous , and to be admired , was that his preseruation , his protection of the Church among the people of Israel ; when they , a a Gen. 15.13 . Act. 7.6 . soiourning in a strange land , in the Land of Aegypt , were for foure hundred and thirty yeares held in slauery and bondage , and were very ill intreated . Then , then at the time appointed God sent b b Act. 7.35 . Moses to be their ruler and deliuerer , who led them from out of Aegypt into the wildernesse . In the wildernesse , a place of desolation , could their necessities be supplied ? They could be , and were supplied . When they needed guide , God went before them ; He went before them c c Exod. 13.21 . in a pillar of a cloud by day , and in a pillar of fire by night . So day and night was God their guide . When they wanted bread , flesh , or drinke , mercy and miracle did concurre for their supply . d d Psal. 78.24 . Heauen gaue them bread , the e e Vers. 26. wind quailes , the f f Vers. 15. rocke waters . Of apparell they felt no want : for g g Deut. 29.5 . forty years together neither the cloaths vpon their backes , nor the shooes on their feet , were waxen old . For the direction of their consciences h h Exo. 20.2 . &c. a Law was giuen them from mount Sinai ; and for the resolution of their doubts , they had the oracles of God , from betweene the i i Exod. 25.22 . Cherubins . They needed not to feare the force and fury of their enemies : for they found by experience that the k k Ios. 10.13 . Sun and Moone , and l l Exod. 9.23 . Psal. 105.32 . fire from Heauen , and vapours from the clouds , and m m Exod. 7.20 . water , and n n Exod. 8.6 . Psal. 105.30 . frogs , and o o Psal. 105.31 . lice , and flies , and p p Vers. 34. locusts , and caterpillers tooke their parts . Yea , the Lord himselfe q q Exod. 14.14.25 . Deut. 1.30 . fought for them . Very speciall was the prouidence of God , for his Church in Israel .

As speciall is his prouidence for his Church among vs . Here should I set the mercies of our Land to run along with Israels ; we should win ground of them , we should out-run them . Be it that in Gods actuall and outward mercies they might outstrip vs ; yet in his spirituall and sauing health , they come short of vs . For , as one well saith , they had the shadow , we the substance ; they the candle-light , we the noone-day ; they the breakfast of the Law , fit for the morning of the world , we the dinner of the Gospel , fit for the high-noone thereof . They had a glimpse of the Sunne , we haue him in the full strength : they saw per fenestram , we sine medio . They had the Paschall lambe , to expiate sins ceremonially ; we haue the Lambe of God to satisfie for vs really . Vnthankfull we , thrise vnthankfull are we , if we acknowledge not the prouidence of God ouer his Church among vs to be very speciall .

Now followeth the particular or singular prouidence of God . It is that by which he prouideth for euery particular creature . That there was r r Ionah 1.4 . sent out a great wind into the sea to raise a tempest against a ship that was going to Tarshish ; that there was a preparation of a great fish s s Vers. 17. to swallow vp Ionah , and of a Gourd t t Ionah 4 6. to be a shadow ouer his head against the Sun-beames , and of a worme u u Vers. 7. to smite that Gourd , it was wholly from the particular prouidence of God . From the same prouidence it is , that the Sunne riseth on the euill and the good , and that the raine falleth on the iust and on the vniust , Mat. 5.45 . From the same it is , that the Lilies of the field are so arayed , as Solomon in all his glory was not so , Mat. 6.28 . From the same it is , that the haires of our head are all numbred , Mat. 10.30 . What ? Are the haires of our head numbred ? Serm. de Martyr . Are they all numbred ? Quid timebo , saith Saint Augustine , quid timebo damna membrorum , quando securitatem accipio capillorum ? Surely I that haue security for the haires of my head , will not feare the losse of any member I haue . Yet if it shall please God to smite me in any member I haue , in arme , or in legge , Psal. 22.14 . or in all , so that I be , as if all my bones were out of ioynt ; I shall euer acknowledge the hand of God , and his particular prouidence , without which not so much as a little sparrow falleth on the ground , as it is testified by our Sauiour Christ , Mat. 10.30 . So true is my propounded doctrine , Nihil accidere , nisi à Deo prouisum : that nothing falleth out in this life , no calamity , no misery , nothing , good or euill , but by the prouidence of God .

The obiections , that are by the ignorant cast out against this holy and comfortable doctrine , I cannot now stand to refute : they may , if God will , be the ground-worke of some other meditation . For the present , that I be not ouer-troublesome vnto you , I will adde but a word of vse , and application .

The first vse may be , to stirre vs vp to glorifie God for all his mercies . For sith we know , that whatsoeuer befalleth vs in this life , it is by the prouidence of God , what should come out of our mouthes , and hearts , but that of holy Iob , Blessed , Blessed be the name of the Lord for it ? In the time of our prosperity , when the face of the Lord shineth most cheerefully vpon vs , what should pierce the inward parts of a childe of God , but these or the like motions ? O Lord ! Lord ! that the hearts of these men my righteous friends or others , are turned vnto me , it is of thee alone . Of thee alone it is , that I haue their loue , their fauour , their benefits ▪ thou alone art the fountaine , they are but the instruments . Thy instruments they are , such as next after thee I will thankfully regard , but neuer before thee , nor without thee . Also what any other creature yeeldeth me of comfort , profit , or good any way , the power , the strength , and the means thereof is from thee alone , from thee my God , my strength , my hope , and my stay for euer .

A second vse may be to worke patience in vs , euen through our whole life , and in our greatest afflictions . For sith wee know , that whatsoeuer befalleth vs in this life , be it to the flesh neuer so sowre , it commeth to passe by the prouidence of God ; why should any one that is the childe of God murmure or repine , when he is fed with the bread of teares ? O then ! Psal. 80.5 . when wee are pinched with aduersity , let vs not imagine , that God is our enemy ; beleeue we rather , that , of his good and fatherly purpose , he chasteneth vs for the remnant of sin , abiding in this corrupted nature of ours , thereby to stirre vs vp to the exercise of true Christian patience . Vpon this beleefe I am resolued neuer to looke so much at any ill , that shall betide me , as at the blessed hand , that shall be the guide thereof .

A third vse , which for this time shall be my last vse of the doctrine now deliuered , is to driue vs to our knees early and late , to begge and desire at this our good Gods hand , the continuance of his euer sweet prouidence ouer vs , and for vs , that by his good guidance wee may quietly saile ouer the sea of this wicked world ; and when his blessed will shall be , we may arriue in the hauen of eternall comfort , euen his blessed , and glorious , and euerlasting Kingdome ; to which the Lord grant vs a happie comming , for his dearely beloued Sonne Iesus Christ his sake , to whom with the Father in the vnitie of the holy Spirit be all praise and power .

Amen .

THE Sixth Lecture . AMOS 3.5 . Shall one take vp a snare from the earth , and haue taken nothing at all ?

YOu may at the first blush thinke it a needlesse labor for me to stand vpon the exposition of this second branch of this fift verse , because it seemeth to be coincident with the former . It is true , that as well in this branch as in that , the similitude is taken from the manner of a fowler ; yet I doubt not euen from hence to gather some good and profitable fruit for our instruction in the way of piety and godly liuing .

My custome hitherto requireth that first I cleare the reading ; and then proceed to some wholsome obseruation .

If the Hebrew be rendred word for word , it will sound thus : Nunquid ascendet laqueus è terrâ , & capiendo non capiet ? Shall a snare ascend from the earth , and in taking shall it not take ? So are the words translated by Mercerus , and by Vatablus , and by Drusius . Shall a snare ascend from the earth ] To ascend in the Hebrew tongue , signifieth to be taken away , to be remoued . Laqueus ascendit , quum tollitur : a snare ascendeth from the earth , when it is taken thence . For this same ascendet , the Septuagint haue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Shall a snare be loosed from the earth , shall it be broken vpon the earth ? Herewith agreeth the Chaldee Paraphrast . The Vulgar Latine hath Auferetur , Shall a snare be taken from the earth ? Shall it be taken ? By whom ? By whom , but by a fowler ? The fowler is expressed by Tremelius and Iunius , and by Caluin ; the rest that expresse him not , must of necessity vnderstand him .

Shall a fowler remoue his snare from the earth , Et capiendo non capiet ? and in taking shall he not take ? It is an Hebraisme : for which the Greekes haue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without taking somewhat ; the old Latine hath antequam quid ceperit , before he haue taken somewhat ; Caluin and Brentius , priusquam capturam ceperit , before he hath taken a prey : Gualter , si omnino nihil cepe●it , If he hath taken nothing at all . Those hit the sense of our Prophet , though they leaue his Hebraisme : and herein I reprehend them not . For I dissent not from S. Hierome , Comment. in c. 1. ad Gal. who there saith , Non in verbis Scripturarum esse Euangelium , sed in sensu ; non in superficie , sed in m●dulla , non in sermonum folijs , sed in radice rationis . His saying is , that the Gospell is not in the words of the Scriptures , but in the sense ; not in the outside , but in the marrow ; not in the leaues of the booke , but in the root of reason . Well then haue the Greekes , and the Vulgar Latine , and Caluin , and Brentius , and Gualter , left the word , to giue the sense . So hath our countryman Tauerner , whose reading is , Taketh a man his snare vp from the ground , afore he catch somewhat ? The meaning he well expresseth . So doe our newest Translators ; but the better , by how much the neerer they cleaue vnto the words : Shall one take vp a snare from the earth , and haue taken nothing at all ?

Shall be ? To this interrogation , as to the former , the answer should be negatiue ; No , he shall not . Shall hee not ? How so ? A fowler may be deceiued ; hee may misse of his prey , and so may be driuen to take vp his snares , his ginnes , his nets , though he haue taken nothing .

Luther for the remouing of this scruple here respecteth the intention of the fowler , not his labour , nor the euent thereof . The fowler laies his snares , sets his ginnes , spreads his nets with an intent , with a minde to catch somewhat , though sometime it may fall out he catcheth nothing .

Petrus Lusitanus here obserueth it to bee the custome of fowlers , non facilè laqueos amouere , not willing to remoue their snares , till they catch somewhat . The like doth Mercerus , Hand sane id moris est , surely it s not the custome , that a fowler should take vp his snares , if hee haue taken nothing . So doth Drusius : Non tollitur , A snare is not taken vp , before somewhat be catched . Non tollitur , that is , non t●lli solet communiter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , commonly and for the most part a snare vseth not to be taken vp , till somewhat bee catched . And so saith Carthusian : A net spread to catch birds , is not taken vp till some be catched ; Hoc communiter it a est , so commonly it falls out .

It is now easie to giue answer to the interrogation . The interrogation is , Shall one , a man , a fowler , take vp his snare from the ground , and haue taken nothing at all ? The answer is ▪ Surely no. Commonly , and for the most part he doth it not : hee vseth not , it s not his custome to take vp his snare from the ground , if he haue taken nothing at all .

The reading is cleered , the interrogation is answered ; and now let vs see whereto this similitude taken from this custome of the fowler is appliable . It may serue , as in my former Lecture I signified , for the illustration of the certainty , the stability and the efficacy of the iudgements of God , which he threatneth to bring vpon the wicked for their sins ; thus . A fowler vseth not to take vp his snares , till he hath catched somewhat : no more is it Gods vse , when he maketh shew of his iudgements , to withdraw his hand , till he hath put them in execution . God giues not forth his threats in vaine , nor gathers he vp his nets , nor takes he vp his snares , till he hath taken what he would ; till he hath effected what he threatned by his Prophets . The summe of all is ; Verbum Dei non cadere fine efficacia . The word of God falleth not without its efficacy ; what he speaketh , that he doth . Such is the application of this present similitude .

Saint Hierome applies it , as he doth the former . Hee applies it to such as liue in discord and variance . Their punishment it is , vt capiantur laqueo , to be taken in a snare ; in a snare , that is placed not in the aire but on the ground ; from which whosoeuer is deliuered , good cause hath he to reioyce ; and to say as it is , Psal. 124.7 . Our soule is escaped , as a bird out of the snare of the fowlers : the snare is broken , and we are deliuered . This is contritus ille laqueus , that same broken snare , whereof the Apostle speaketh , Rom. 16.20 . Deus conteret Satanam sub pedibus vestris velociter ; God shall bruise , he shall breake Satan vnder your feet shortly . And hitherto he bringeth that , Psa. 140.5 . Iuxta semitam scandulum posuerunt mihi , they haue spred a net for me , by the way-side . By the way side haue they done it . For they are not able any other way to deceiue the simple , then by propounding vnto them the name of Christ , Vt dum putamus nos Christum inuenire , pergamus ad Antichristum : the while we thinke we are in the way to finde out Christ , we goe on the high way to Antichrist . Thus hath Saint Hierome applied this similitude : and he is followed by Strabus Fuldensis , the Author of the ordinary Glosse .

The doctrine which that good Father would from hence commend vnto vs is this ; Discordiae poena , in laqueum incidere . It is the punishment of discord to fall into a snare . I thus explicate it . The man that liues in discord and variance shall fall into such calamities , out of which there is no escaping for him , as there is no escaping for a bird out of a snare .

Must calamity bee the guerdon , the recompence of the man that liueth in discord and variance ? It must needs be so . The foulenesse , the leprosie of this sinne will not suffer it to be otherwise . How foule and leprous this sinne is , it may appeare , first by the detestation wherein God holdeth it . Six things there are which the Lord hateth , yea the seuenth his soule abhorreth . A proud looke , a dissembling tongue , hands that shed innocent bloud ; an heart that deuiseth wicked imaginations ; feet that be swift in running to mischiefe ; a false witnesse , that speaketh lies : These are the six which the Lord hateth : the seuenth which his soule abhorreth is , Hee that soweth discord among brethren , Prou. 6.16 . And no maruell is it , that hee should with his soule abhorre such a one . Non enim est dissentionis Deus , sed pacis , as the Apostle speaketh , 1 Cor. 14.33 . For God , he is not a God of tumult , of vnquietnesse , of confusion , of dissention , of discord , but a God of peace .

Againe , this sinne appeareth to be very soule and leprous , in that it excludeth from the Kingdome of Heauen . That it doth so , Saint Paul proueth , Gal. 5.19 . because it is a worke of the flesh : among which he numbreth , hatred , variance , emulation , wrath , strife , and seditions : and concludeth , that they which doe such things shall not inherit the Kingdome of God .

A third way to finde out the foulnesse and leprosie of this sinne , is , to take a view of the appellations , which in holy Scripture are giuen to this kinde of sinner . He is carnall , he is froward , he is proud , he is foolish .

First , he is Carnall . Saint Paul auoucheth it , 1 Cor. 3.3 . Ye are yet Carnall . For whereas there is among you enuying , and strife , and diuisions , are ye not carnall and walke as men ? Are ye not carnall ? Deny it not . For you are carnall , and ye walke as men . You are carnall , you follow the force and prouocation of your flesh , your sensuality , your concupiscence , and ye walke as men : Ye walke not after God , not after the Spirit , 1 Pet. 4.6 . Rom. 8.4 . Gal. 5.16 . Colos. 1.10 . not in the Spirit , not worthy of the Lord , not worthy of the Gospell ; as long as there is among you e●uying , and strife , and diuisions .

Secondly , the sinner in this kinde is froward . So doth Salomon stile him , P●ou. 16.28 . A froward man soweth strife . This froward man , in the Hebrew , Vir peru●rsitatum , A man of frowardnesses ; a man giuen altogether to frowardnesse , soweth strife betweene man and man , betweene neighbour and neighbour , and is a very batemaker . Wil you a fuller description of him ? you may haue it , Prou. 6.12 . There shall you find him to be a naughty person , a wicked man , one that walketh with a froward mouth , that winketh with his eyes , that speaketh with his feet , that teacheth with his fingers , that hath frowardnesse in his heart , that continually deuiseth mischiefe , that soweth discord . Beleeue it : it is a sure marke of a naughty , a wicked , a froward man , to be the Author of contentions and strife .

Thirdly , this kinde of sinner is a proud man . For , as it is , Prou. 13.10 . Onely by pride commeth contention . Onely by pride ? The meaning is not , that pride is the onely cause of contention , but one of the chiefest . So is that place by some expounded . But well may it without glosse or exposition passe for a truth , that onely by pride commeth contention , if Saint Augustine in his booke de Nat. & Grat. against the Pelagians bee not deceiued . Out of the 26. Chapter of that booke , I thus frame his argument . Euery contempt of God is pride ; but euery sinne is a contempt of God ; Therefore euery sinne is pride ; according to that of Ecclesiasticus , chap. 10.15 . Initium omnis peccati est superbia , The beginning of euery sinne is pride . Now if euery sinne , if the beginning of euery sinne be pride , then certaine it is , that contention , variance , strife , debate , and the like , are all from pride .

Fourthly , the sinner in this kinde is a foole . For a foole he is taken , Prou. 18.6 . Where it is said ; Labia stulti miscent se rixis , A fooles lips are euer brawling . The words which a foole vttereth with his lips , haue alwaies strife annexed vnto them , as an inseparable companion .

Thus you see the account wherein the Spirit of God holdeth brawlers , make-bates , and sowers of discord , in that it stileth them carnall , and froward , and proud , and foolish . It was the third way , I propounded , to finde out the foulnesse and leprosie of this sinne .

There is yet a fourth way : and that is by the effects thereof , as Busaus the Iesuite in his Panary hath obserued .

One effect thereof is to increase our sinnes . Well then doth Ecclesiasticus exhort vs to abstaine from strife . His exhortation is , Chap. 28.8 . Abstaine from strife , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and thou shalt diminish thy sinnes . If by abstaining from strife we diminish our sinnes , then surely by liuing in strife we increase our sinnes .

A second effect of strife he maketh to be the subuersion of the bearers : according to that charge which Paul giueth to Timothy , 2 Epist. 2.14 . Charge them before the Lord , that they striue not about words to no profit , but to the subuerting of the hearers .

A third effect is , that it disturbeth the quietnesse euen of a wise man , saith Salomon , Prou. 29.9 A wise man , if he contend with a foolish man , there is no quietnesse for him .

A fourth effect is , that it bringeth ruine , destruction , and desolation , not onely to houses or families , but to Cities also , yea to Countries , yea to Kingdomes . This our Sauiour Christ sheweth by a prouerbiall saying , Mat. 12.25 . The saying is , Euery Kingdom diuided against it selfe is brought to desolation : and euery City , or house diuided against it selfe , shall not stand .

Such , Beloued , are the effects of this sinne of disc●rd , and may well discouer vnto you the foulnesse and leprosie of it . For if it increase our sinnes , if it be the subuersion of those that heare vs , if it disturbe our quietnesse , if it bring ruine , destruction , and desolation to all estates , then surely it is a foule and a leprous sinne .

And thus haue I led you in foure seuerall pathes to finde out the foulnesse , and leprosie of this sinne . The first was by Gods detestation of it . His soule abhorreth it . The second was by the gates of Heauen fast shut against it ; They that sinne this sinne shall not inherit the Kingdome of God . The third was by the titles giuen to those sinners ; they are carnall , and froward , and proud , and foolish . The fourth was by the effects which this sinne produceth : it increaseth our faults , it subuerteth our hearers , it disturbeth our quietnesse ; it brings desolation vpon all , vpon family , vpon nation , vpon Kingdome .

You now see the foulnesse ; you see the leprosie of this sin ; and will yeeld your assents to the truth of my propounded doctrine : which was , The man that liueth in discord and variance , shall fall into such calamities , out of which there is no escaping for him as there is no escaping for a bird out of a snare .

Is it thus , Beloued ? Must the man that liues in discord and variance fall into calamities , out of which there is no escaping for him ? Must he ? Our best way then will be , euer to beare about with vs , that same Antidote or preseruatiue which Saint Ambrose hath prescribed , Offic. lib. 1. cap. 21. Caueatur iracundia , aut si pracaueri non potest cohibeatur . Take heed of wrath , beware of discord , or if thou canst not before hand prouide against it , keepe it short , bridle it . But first , Caueatur , Beware , or take heed of it . This is the counsell which Paul giueth in his first booke concerning the remedy of loue ; Principijs obsta , serò medicina paratur Cum malaper long as inualuere moras . Withstand beginnings ; thy medicines may come too late , if thy disease be grown strong . And this is the third remedy prescribed by Busaeus against this malady : Resiste contentionum principijs , Resist the beginnings of discord . If thou bee to talke with any man , keepe vnder the first motions of thy minde , that they breake not forth into indignation ; and so thou giue the occasion of discord .

Discord is a Serpent . This serpent , like Goliah , must bee smote dead in the a a 1 Sam. 17.49 . forehead , he must be crushed in the head , lest if he get in the head , as he did into b b 2 Cor. 11.3 . Eue , he bring in the whole body , and when sinne is finished , hee leaue from his taile , the c c 1 Cor. 15.55 . sting of death in our soules .

Discord is a Cockatrice . This Cockatrice must be crushed in the d d Esay 59.5 . Egge ; If we suffer it to be hatched , and to grow a Basiliske , it will be our poyson .

Discord is a Fox . We must take this Fox , e e Cant. 2.15 . this little Fox before he doe any hurt . If we let him grow till he be great , then like f f Luk. 13.32 . Herod the Fox , he will become bloud-thirsty and rauenous , or like Samsons g g Iudg. 15.4 . Foxes , he will set all on fire .

Discord is as Leauen , whereof it is said , h h 1 Cor. 5.6 . Gal. 5.9 . Paullulò fermenti tota massa fermentatur , If we purge not out this little leauen , it will sowre the whole lumpe .

Discord is i i Num. 3.18 , 19 Aqua amaritudinis . We must giue this water of bitternesse no passage , k k Eccles. 25.25 . no not a little , lest like that in l l Cap. 47.3 , 4 , &c. Ezechiel , it grow from the anckles to the knees , and from the knees to the loines , and proue a riuer that cannot bee passed ouer without drowning .

Discord is Parunlus Babylonis . Wee must betimes take this youngling of Babylon , and m m Psal. 137.9 . dash him against the stones , lest after growth he should cry against vs , downe with them , downe with them euen vnto the ground .

Thus , and thus , are we to deale with this youngling of Babylon , with this water of bitternesse , with this leuen , this little leauen , with this fox , this little fox , with this Cockatrice , with this serpent ; we are to resist discord euen in the beginning . And this was Saint Ambrose his Caueatur ; Caueatur iracundia , beware of discord , take heed of it . But if wee cannot before hand prouide against it , then followes his Cohibeatur , Keepe it short , bridle it .

But how shall we keepe it short ? how shall we bridle it ? The same good Father will for this point instruct vs . Si prauenerit & praeoccupauerit mentem tuam iracundia , non relinquas locum tuum . If anger , if wrath shall preuent thee , and prepossesse thy minde , leaue not thou thy place . Thy place ! What s that ? Locus tuus patientia est , locus tuus sapientia est , locus tuus ratio est , locus tuus sedatio indignationis est . Thy place is patience , thy place is wisdome , thy place is reason , thy place is the asswaging , the quieting of thine anger . By patience , by wisdome , by reason , thou maist asswage and quiet anger .

But my neighbour is so sullen , so froward , so selfe-willed , that I cannot chuse but be moued . In this case what shall I doe ? The Fathers reply vnto thee is , Reprime linguam tuam , Restraine , keepe vnder , tame thy tongue . For so it is written , Psal. 34.13 . Keepe thy tongue from euill , and thy lips that they speake no guile .

Restraine , keepe vnder , tame my tongue , keepe my tongue from euill . The aduice I confesse to be very good . But how shall I be able to follow it ? S. Iames seemeth to imply an impossibility in this performance , Chap. 3.8 . where he saith , The tongue can no man tame : it is an vnruly euill , full of deadly poison . No man can tame it : How then shall I ? It is an vnruly euill ; how shall I rule it . It is full of deadly poison ; how shall I cleanse it ?

It were blasphemy to gaine-say , what Saint Iames hath said . He hath said , the tongue is an vnruly euill ; and so it is . It is an euill , and an euill of a wilde nature , it is an vnruly euill . An vnruly euill it is , Saint Bernard in his Treatise De triplici custodia , saith of it ; facile volat , atque ideo facilè violat ; It flieth quickly , and therefore it woundeth quickly . Speedy is the pace it goeth , and therefore speedy is the mischiefe it doth . When all other members of the body are dull with age , this though it be but little , this tongue alone is quicke and nimble . An vnruly euill it is ; an vnruly euill to our selues , an vnruly euill to our neighbours , an vnruly euill to all the world .

And it is full of deadly poison . Poison ! What ? is there poyson in the tongue ? Poyson , that is contrary to the nature of a man , is it in the tongue of a man ? Yes . But it may be this poison is no mortall poyson , but such a poyson , whose venome may without much adoe be expelled . Nay , saith Saint Iames , it is mortall , it is a deadly poyson . Say it be a deadly poyson ; peraduenture there is but little of it , and so the danger is the lesse . Nay , saith Saint Iames , it is full of it ; it is full of deadly poyson .

The tongue is an vnruly euill , full of deadly poyson ; who can tame it ? No man , saith the Apostle . No. Man hath no bridle , no cage of brasse , no barres of iron to tame the tongue withall . And yet you see , the Psalmographer calleth vpon vs to tame this tongue of ours , to keepe it from euill . Keepe thy tongue from euill , and thy lips that they speake no guile .

In this case what shall we doe , Beloued ? Whether shall we haue recourse for helpe in this time of need ? Whether but to the throne of grace , euen to him that sitteth thereon ? He made the tongue , and he alone can tame the tongue . Hee that gaue man a tongue to speake , can giue him a tongue to speake well . Hee that placed that vnruly member in the mouth of man , can giue man a mouth to rule it . He can giue vs songs of Sion for loues-sonnets , and heauenly Psalmes for the Ballads of Hell . Wherefore let vs moue our tongues to entreat of him helpe for our tongues . Dauid hath scored out this way for vs , Psal. 141.3 . Set a watch , O Lord , before my mouth , keepe the doore of my lips . Da Domine quod jubes , & jube quod vis , It was Saint Augustines petition , and be it ours . Giue Lord what thou commandest , and then command vs what thou wilt . Thou commandest that I keepe my tongue from euill , and my lips that they speake no guile : Lord keepe thou my tongue from euill , keepe thou my lips , and my lips shall speake no guile .

Yet Beloued , wee must not be idle ourselues . The difficulty of keeping our tongues from euill , should spurre vs on to a greater diligence . I know you would keepe your house from theeues , your garments from moths , your treasure from rust : See that ye be as carefull to keepe your tongues from euill . Giue not ouer your hearts vnto security , and your tongues will be the better . As farre as the heart is good , so farre will the tongue be good . If the heart beleeue , Rom. 10.10 . the tongue will confesse . If the heart be meeke , the tongue will be gentle . But if the heart be angry , the tongue will be bitter . Iames 3.6 . A tongue set on fire of Hell , to tell tales ; to speake euill , to backe-bite , to slander , to curse , to brawle , to reuile , discouers a heart as foule , full of all maliciousnesse : according to that which our Sauiour told the Pharisees , Matth. 12.34 . Out of the abundance of the heart the mouth speaketh . It is a polluted heart that maketh a foule mouth .

Wherefore , dearely Beloued , make cleane within , and all will be cleane : hate euill cogitations , and there will proceed from you no euill communication . Foster charity in your hearts ; and your lips will bee like the Spouses lips in the Canticles ; they will be like a thred of scarlet , Chap. 4.3 . and your talke comely ; the speech that proceeds from you will be gracious in it selfe , and such as may administer grace vnto the hearers , Ephes. 4.29 . full of grauity , full of discretion , full of zeale , full of loue . So shall all bitternesse , and wrath , and anger , and clamour , and euill speaking bee put away from you , with all malice . And ye will be kinde one to another , you will be tender-hearted one towards another , you will forgiue one another , euen as God for Christs sake hath forgiuen you . Happy are ye that are in such a case . You shall not need to feare any calamity that hangeth ouer the heads of such as liue in discord and variance : concerning whom , my doctrine was : The man that liues in discord and variance shall fall into such calamities , out of which there is no escaping for him , as there is no escaping for a bird out of a snare .

I haue with some prolixity insisted vpon this argument of discord and variance , the rather being perswaded of the truth of that which S. Augustin . Serm. 57. de verbis Domini hath deliuered in these words , Non potest concordiam habere cum Christo , qui discors voluerit esse cum Christiano : It cannot be that he that is at variance with a Christian , should haue any agreement with Christ .

The motiue that now drew me to entreat of this argument , was Saint Hieroms application of my Text to such as liue in discord and variance , whereupon his collection was , Discordiae poenam esse , in laqueum incidere , that it is the punishment of discord , to fall into a snare . Thus far I haue beene his . I must now leaue him , and looke backe to the other application of my Text , wherewith I acquainted you in the beginning of this exercise . My Text is :

Shall one take vp a snare from the earth , and haue taken nothing at all . The application is :

A fowler vseth not to take vp his snares from the earth , till hee hath catched somewhat ; No more is it Gods vse , when he maketh shew of his iudgements , to withdraw his hand , till he hath put them in execution . God giues not forth his threats in vaine , nor gathers hee vp his nets , nor takes he vp his snares , till hee hath taken what hee would , till he hath effected what he threatned by his Prophets . The summe of all is , Verbum Dei non cadere sine efficacia : The Word of God falleth not out without its efficacy . And it is the Doctrine , which I would now further commend vnto your Christian and deuout attentions .

The Word of God falls not out without its efficacy .

I thus explicate it . The Word of God is a certaine , a sure , a faithfull word . All the prophesies , all the predictions of future things therein propounded , are wonderfully made good in their accomplishment and euent . All promises therein made , all threats therein denounced are euer true in their performance .

That the prophesies , the predictions of future things propounded in the Word of God are euer true , and haue their due accomplishment , I shall make plaine in few words .

In the daies of Noah the world was growne so foule with sinne , that God would needs wash it with a floud . With this his purpose to wash the world with a floud , hee acquainted Noah one hundred and twenty yeeres before hee sent the floud . When that time had its period , when those one hundred and twenty yeeres were expired , then , euen then , and not before , hee brought in the floud , as it appeareth by the collation of Genesis 7.6 , 11. with 1 Peter 3.20 .

In the fifteenth of Genesis , vers . 13. God saith vnto Abram : Know of a surety , that thy seed shall be a stranger in a land that is not theirs , and shall serue them , and they shall afflict them foure hundred yeeres : and afterward shall they come out with great substance . Here is a prediction vnto Abram concerning his posterity ; that they should goe into a strange land , should liue in thraldome , and should from thence be deliuered at the end of foure hundred yeeres . According to this prediction it came to passe . But first I note here , that this time of foure hundred yeeres , must beginne at the birth of Isaak ; though from his a a An. M. 2049. birth to the deliuerance of the children of Israel b b An. M. 2454. out of Aegypt were foure hundred and fiue yeeres , which few yeeres in so great a summe maketh no great difference . Againe , I note here , that by this land , not theirs , is meant not Aegypt onely , but Canaan too . And thirdly I note , that where the Text rehearseth these three , they shall be strangers , they shall serue , they shall be afflicted ; we must iointly , not seuerally , apply them all to the time limited of foure hundred yeeres , that this whole time of foure hundred yeeres , they were either strangers , or serued , or were afflicted . And so Saint Augustine , quaest. 47. in Exod. vnderstandeth this place . But you see the accomplishment of the prediction .

Christ the Messias , the Sauiour of mankind was promised to our first parents , euen vpon the beginning of the world , Gen. 3.15 . where God tells the Serpent , that the seed of the woman should bruise his head . Hee was promised vnto Abram , Genesis 12.3 . In thee shall all the Nations of the earth be blessed . This promise vnto Abraham is seuen times reiterated . The seuenth repetition of it is , Gen. 22.18 . In thy seed shall all the Nations of the earth be blessed . He was promised vnto Isaack , Gen. 26.4 . In thy seed shall all the Nations of the earth bee blessed . The time of his comming is noted by Iacob the Patriarch , Gen. 49.10 . The Scepter shall not depart from Iudah , nor a Law-giuer from betweene his feet vntill Shiloh come . It is noted likewise by the Angell Gabriel , Dan. 9.25 . Who there wisheth Daniel to know and vnderstand , that from the going forth of the commandement to restore and to build Ierusalem , vnto the Messiah , the Prince shall be seuen weekes .

All these promises , prophesies , and predictions touching Christ , the Messias , the Sauiour of mankind , we beleeue and know , they haue had their due accomplishment .

I could here remember you of prophesies or predictions , wherein certaine persons were by name expressed long before they were borne . Such is that , 1 King . 13.2 . O altar , altar , thus saith the Lord , Behold a child shall be borne vnto the house of Dauid , Iosiah by name , and vpon thee shall he offer the Priests of the high places that burne incense vpon thee ; and mens bones shall be burnt vpon thee . Iosiah , you see , is named : but it was c c An. M. 2971. three hundred and thirty three yeeres before Iosiah was d d An. M. 3304. borne , and before the e e An. M. 3330. execution of this prediction three hundred fifty and nine yeeres . The execution of it we haue , 2 King . 22.15 .

Such is that , Esa. 44.28 . There thus saith the Lord of Cyrus , He is my shepheard and shall performe all my pleasure , euen saying to Ierusalem , Thou shalt be built , and to the Temple , thy foundation shall be laid . The prediction is , that Cyrus should take order for the reedifying of the City of Ierusalem , and the Temple there . Cyrus is the man that must giue leaue for this great worke to be set on foot . Cyrus , Cyrus is named , and yet at this time Cyrus was not borne . Nor was he borne within one hundred yeeres after this time . Nay , saith Iosephus , Antiq. Iudaic. lib. 11. cap. 1. the prophesie of Esay was written two hundred and ten yeeres before Cyrus his time . Yet was the truth of this Prophesie f f An. M. 3426. fulfilled in Cyrus , as it appeareth , 2 Chron. 36.22 . and Ezra 1.1 .

Thus haue I briefly , and in a few instances made it plaine , that the prophesies , the predictions of things to come , propounded in the Word of God , are euer true , and haue their due accomplishment : that all the promises made therein , all the threats denounced therein , are euer true in their performance . So , true is my doctrine .

The Word of God falleth not out without its efficacy .

True ; For God himselfe hath said it , Esay 55.10 . As the raine commeth downe , and snow from Heauen , and returneth not thither , but watereth the earth , and maketh it bring forth , and bud , that it may giue seed to the sower , and bread to the eater : So shall my word be that goeth forth out of my mouth : it shall not returne vnto mee void ; but it shall accomplish that which I please , and it shall prosper in the thing whereto I sent it . By this similitude taken from the raine and snow , the Lord giueth vs to vnderstand that his Word hath euer an effectiue power . It is euer working one way or other . It either mollifieth or hardeneth : it either conuerteth or conuinceth : it either cureth or killeth . None euer heard it , but they were either the better or the worse by it . Wee preach , saith Saint Paul , 1 Corinth. 1.23 . We preach Christ crucified , vnto the Iewes a stumbling blocke , and vnto the Greekes foolishnesse : and these are the worse by the preaching of the Word . But vnto them which are called , both Iewes and Greekes , it is the power of God , and his wisdome ; and these are the better by it .

After that heauenly Sermon made by our Sauiour , Ioh. 6. in the 66. verse , Some went backe and walked no more with him ; these were the worse by his preaching . Others stucke more close , saying vers. 68. Lord , to whom shall we goe ? Thou hast the words of eternall life : and we beleeue , and are sure , that thou art Christ , the Sonne of the liuing God : and these were the better by his preaching .

At Paphos in the I le of Cyprus , Barnabas and Saul vpon the request of the Deputy preached the Word of God . By their preaching Sergius was conuerted , Elimas was the more obdurate ; the Deputy was the better by it : the Sorcerer much the worse , Act. 13.7 , 8.

This word of God is called a sword , Heb. 4.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a double edged sword . It hath an edge , and an edge : alijs ad salutem , alijs ad perditionem . It hath an edge for some vnto saluation ; an edge for others vnto perdition : an edge for receiuers vnto redemption , an edge for contemners vnto reiection . This is it that our Sauiour saith , Ioh. 12.48 . He that reiecteth me , and receiueth not my words , hath one that iudgeth him : the word that I haue spoken , the same shall iudge him at the last day . The word which he hath heard and contemned , the same shall be his Iudge .

Shall it be his Iudge ? Tell vs then , Vbi nam iste talis judex sedebit ? Where shall this Iudge , a Iudge of this nature , the Word of God , where shall it sit ? Quali de solio suo voces aut sententias indicij sui dabit ? From what bench , from what tribunall shall it giue sentence ? Lib. 10. Com. in Ioan. ad cap. 12. Rupertus shall make the answer : Propè aderit , intùs sedebit , in conscientiâ cujus que iustas sententias terribiliter personabit . It will be neere vnto thee , it will haue a seale within thee , euen in thy conscience : and there it will terribly pronounce iust iudgement against thee , if thou bee a contemner of the word of God .

Beleeue it , dearely Beloued beleeue it , The Word of God preached among vs , shall either saue vs or iudge vs . It shall bee either a copie of our pardon , or a bill of our inditement at the last day . For non cadit sine efficacia , as my doctrine goeth : The Word of God falleth not out without its efficacy : it effecteth whatsoeuer it promiseth , whatsoeuer it threatneth .

This is it which Saint Austin hath , Enarrat . in Psal . 94. Sicut verum est quod promisit , sic certum est quod minatur : As it is true what God in his holy Word hath promised , so certaine is it what therein he threatneth . And as thou shouldest be certainly assured of thy rest , of thy welfare , of thy felicity , of thine eternity , of thine immortality , if thou be obedient to this Word of God ; so must thou be certainly assured of thy molestation , of thy vexation , of thy ruine , of thy burning in eternall fire , and of thy damnation with the deuils , if thou be disobedient hereunto .

Thus haue you as well the illustration , as the confirmation of my second doctrine ; which was , The Word of God falleth not out without its efficacy .

The vses may be two . One for terrour , the other for comfort . The terrour is for the wicked , the comfort for the godly . I can but point at them .

The first is terrour to the wicked . The wicked when hee shall consider , that the threatnings of God against sinners denounced in the Word of God , are euer true in their performance , and must therefore be performed vpon him , how shall he stand affected ? Shall not a feare seize vpon him , Ier. 49.24 . shall not anguish and sorrow enuiron him about ? Shall not his heart be as the heart of a woman in her pangs ? His agony will bee no lesse , than was Belshazzars , Dan. 5.6 . His countenance will be changed , his thoughts will be troubled , the ioints of his loines will bee loosed , his knees will smite one against the other . Such will bee his agony , when the threatnings in Gods Word are brought home vnto him , and laid vnto his conscience : as that , Psal. 11.6 . Vpon the wicked the Lord shall raine snares , fire , and brimstone , and a burning tempest ; this shall be the portion of their cup. And that Rom. 2.9 . Tribulation and anguish vpon euery soule of man that doth euill : And that Matth. 5.10 . Euery tree that bringeth not forth good fruit , is hewne downe and cast into the fire : And that Matth. 25.30 . Cast ye the vnprofitable seruant into vtter darknesse , where shall be weeping and gnashing of teeth . O , what terrours shall affright the wicked when hee shall behold such an army of sorrowes comming on against him with due vengeance from the Lord ?

Those terrours that are vpon the wicked may be profitable vnto vs sundry waies .

First , they may teach vs rightly to poise the weight of our sinnes in the balance of the Sanctuary : and by the fearefull issue and after-claps that they bring , to iudge how hainous they are in the sight of God .

Secondly , they may rouse vs vp to a due consideration of our naturall misery .

Thirdly , they may prouoke within vs an appetite , euen to hunger and thirst after reconciliation by Christ .

Fourthly , they may deterre vs from the practise of sinne . And so passing from the terrors of the wicked , let vs haue an eye to the comforts of the godly .

The godly man , he that is the childe of God , when hee considereth that the promises of God made in his holy Word are euer true in their performance , and therefore will be performed in his particular , how great cause hath hee of exultation and reioycing ? Sweet is that promise made by Christ , Matthew 11.28 . Come vnto mee all yee that labour and are heavy laden , and I will giue you rest . As sweet is that , Iohn 6.35 . Hee that beleeueth on me shall neuer thirst ; and that , vers. 37. Him that commeth to mee , I will in no wise cast out . Turne but to the second Chapter of the Epistle to the Romans , and there shall you finde a promise of glory , honour , peace , and eternall life , to such as with patience continue in well doing .

Rest from labour , the asswaging of spirituall thirst , an irreuocable admission into the fellowship of Christ , glory , honour , peace , and life eternall ! Such is the issue of our obedience , the end of our well-doing . Of this issue , or end , to speake as it deserueth , what tongue of men or Angels is able ? A very small quantity hereof here in life obtained , O , how passeth it all vnderstanding ! And who is he that can vtter the sweetnesse of that peace of conscience , and spirituall reioycing in God , which himselfe hath here in this life tasted ? And if the beginning bee so sweet , how sweet shall the fulnesse bee ? Of which fulnesse vouchsafe most gracious Father in thy good time to make vs all partakers , for Iesus Christ his sake .

THE Seuenth Lecture . AMOS 3.6 .

Shall a trumpet be blowne in the Citie , and the people not be afraid ?

OF the six similitudes here brought by Amos , this is the last . The first was from trauailers vpon the way , Vers. 3. The second and third were from Lions , Vers . 4. The fourth and fifth , from Fowlers , Vers . 5. This , the sixth and the last is from Warriours , Vers . 6. All doe serue for the polishing and adorning of the proposition set downe in the second Verse of this Chapter , the substance whereof is , God being good and gracious to a people , if hee be repaid with vnthankfulnesse , will assuredly visit that people , and punish them for all their iniquities . My method for the handling of this sixth similitude shall be no other , then what it was for the other fiue . I will first cleare the reading , and then proceed to such obseruation , as may be for the amendment of out liues .

For the reading first . Shall a trumpet be blowne in a citie , and the people not be afraid ?

This Trumpet with the Vulgar Latine is Tuba , but with Tremelius and Iunius , with Mercerus and with Drusius it is Buccina . Tuba is the Hebrewes a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ioseph . Antiq. Iudaic . l. 3. cap. 11. Chatsotsrah ; Buccina is their b b Sophar , Graecè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hier. Hos. 5.8 . Schophar , and so are these two , Chatsotsrah and Schophar translated by the author of the Vulgar Latine , Hos. 5.8 . Clangite buccinâ in Gabaâ , Tubâ in Româ . Saint Hierome vpon that place puts a difference betweene Buccina and Tuba . Buccina pastoralis est , & cornu recurno efficitur , Tuba autem de are efficitur , vel argento . According to this distinction Buccina is the Cornet , and Tuba the Trumpet . So is that place Englished in our newest translation : Blow yee the Cornet in Gibeah , and the Trumpet in Romah . And so my text should speake of a Cornet , not of a Trumpet . Shall a Cornet be blowne in a City , and the people not be afraid ? Shall a Cornet be blowen ? The Hebrew is Schophar .

But this distinction of these two is not perpetually obserued . The old interpreters of the Bible doe sometime confound them : and doe render c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schophar by Tuba , the Trumpet , and d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chatsotsrah by Buccina , the Cornet . And therefore the reading here will be indifferent either way , whether you reade Cornet , or Trumpet . But I take the Trumpet to be the fittest for vs now to follow ; because the Translators of our new Church Bible , following the ancient Interpreters , doe preferre the Trumpet .

That which followeth , admitteth a two-fold reading : One is , Shall not the people be afraid ? the other is , Shall not they run together ? Each reading is commended vnto you by our late Translators : the first in the text ; the second in the margent . The difference ariseth from the Hebrew word e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Charadh , which signifieth either to be afraid , or , to run together . Shall a trumpet be blowne in a citie , and shall not the people either be f f Panere , expanescere . afraid , or g g Properè accurrere . run together .

We shall the more easily vnderstand what this interrogation intendeth ; and what answer is to be made vnto it , if wee consider what the ancient vse of Trumpets was .

The ancient vse of Trumpets is deliuered by a writer of greatest antiquitie from Gods owne prescription . Moses in the tenth of Numbers is commanded to make two Trumpets of siluer , which were to be for present vse , and for vse in time to come . For the present they were to serue h h Numb. 10.2 . for the calling of the assembly , and for the iourncying of the campes .

There is a double vse of them commanded for the time to come ; one in time of warre , the other in time of peace . The vse of Trumpets in time of warre was , to assure them , that God would then remember them for good , and saue them from their enemies , Vers. 9. The vse of them in time of peace , was , for their times of ioy , and appointed festiuities . In the day of your gladnesse , and in your solemne dayes , and in the beginnings of your monthes , yee shall blow with the Trumpets ouer your burnt offerings , and ouer the sacrifices of your peace offerings , that they may be to you for a memoriall before your God , Vers. 10.

Of this double vse of the Trumpet Saint Hierome maketh mention , in his Comment vpon Hos. 5. Tubâ in bellis ac solonnitatibus concrepabant : they blew with the Trumpet in time of warre , and in their solemnities . So doth Isidore in the eleuenth booke of his Etymologies , chap. 20. Tuba adhibebatur , non solum in praefijs , sed in omnibus festis diebus : The Trumpet was vsed not onely in warre , but also vpon their feast-dayes . Whence is that , Psalm . 81.3 . Blow vp the Trumpet in the new moone , in the time appointed , on our solemne feast-day .

And why was the Trumpet to be blowne vpon the solemne feast-day , but to call the people together to their holy assemblies ? So saith Drusius ; Ad sonum buccinae accurrebat populus , cùm ad sacra vocaretur : At the sound of the Trumpet , the people met together for the hearing of diuine seruice . The Trumpet then called them together , as now the Bells call vs .

This vse of the Trumpet was meerely Ecclesiasticall . There were also ciuill vses of it euen in the time of peace ; as when the people were to be called together , to heare some charge giuen them ; or to giue or take aduisement concerning the affaires of the Common-wealth .

These vses of the Trumpet , as well Ciuill as Ecclesiasticall , Drusius hath touched in his sacred obseruations , lib. 14. cap. 18. There he saith , that at the found of the Trumpet , the people were wont speedily to come together , Vel ad audiendum aliquid , vel ad prandum , vel denique ad agendum siue consultandum , de republicâ : they came together , either to heare somewhat , or to pray , or to deliberate and consult about publike matters .

You see , what anciently were the vses of the Trumpet . Now it will not be any hard matter for vs to giue an answer to the Interrogation , which way soeuer it be made . If it be made according to the reading in the margent , [ Shall a Trumpet be blowne in a citie , and the people not runne together ? ] the answer must be negatiue , No ; a Trumpet shall not be blowne in a citie , but the people will run together . They will assemble themselues , they will come together at the sound of the Trumpet , either to heare what shall be deliuered to them from the Magistrate ; or to enter into consultation about the affaires of the citie ; or to prostrate themselues in deuotion before the Lord in his holy Temple . If the Trumpet be blowne , they will run together .

This our marginall reading , Tremelius and Iunius haue embraced as the chiefest , yet so that they reiect not the other . Nay , so farre are they from reiecting the other , as that they ioyne both together . They make the interrogation to be thus : Shall a Trumpet be blowne in a city , and populus trepidè non accurrerint ? shall not the people tremblingly run together ? The interrogation thus framed , may haue an answer affirmatiue : A Trumpet may be blowne in a city , and the people shall not need tremblingly to run together . For why should here be any trembling where there is no cause of feare ?

There was a feast of Trumpets yearely to be obserued in the seuenth month , on the first day of the month , Leuit. 23.24 . It was a day i i Numb. 29.1 . of blowing the Trumpets vnto the people . The Trumpets were blowne and the people ranne together , but without feare , without trembling .

There was a yeare of Iubile euery fiftieth yeare to be hallowed . Euery fiftieth yeare on the tenth day of the seuenth moneth , the Trumpet of Iubile was to sound , Leuit. 5.19 . The Trumpet sounded ; the people met , but without feare , without trembling .

You will say these were set times of festiuitie , times of ioy , and the blowing of Trumpets at these times was ordinary , and therefore the people now had no reason to be afraid at the sound of the Trumpets : but say , the sound of the Trumpets were extraordinary ; would not the people then be afraid , and tremblingly runne together ? No ; not euer then .

Extraordinary was the sound of the Trumpets , when Dauid with great solemnity fetched the Arke from Kiriath jearim . He brought vp the Arke from thence with songs and with Harpes , and with Psalteries , and with Timbrels , and with Cymbals , and with Trumpets , 1 Chron. 13.8 . The Trumpets were blowne . Here was much ioy expressed ; here was no shew of feare at all .

Extraordinary was the sound of the Trumpets at the dedication of Solomons Temple . Then besides the Leuites who had their Cymbals and Psalteries and Harpes , there were an hundred and twenty Priests sounding with Trumpets , 2 Chron. 5.12 . The Trumpets were blowne ; much ioy was thereby expressed , there was no shew of feare at all .

Extraordinary was the sound of the Trumpets at the restitution of religion by Hezekiah King of Iudah ; and then were the Leuites present with their Cymbals , their Psalteries , and their Harpes , and the Priests with their Trumpets , 2 Chron. 29.26 . The Trumpets were blowne , ioy was expressed , no feare appeared .

Thus we see Trumpets haue been blowne , not only at ordinary times , but also at times extraordinary , and yet haue the people had no cause of feare . What shall we then say to this interrogation , as it is made by Tremelius and Iunius ? Shall a Trumpet be blowne in a Citie , and shall not the people tremblingly with feare run together ?

The interrogation thus framed , for the substance of it , well agreeth with our new translation ; Shall a Trumpet be blowne in a City , and the people not be afraid ? and therefore we may alike resolue for both .

Our resolution may be thus : This Trumpet must be blowne , not in time of peace when all is quiet ; but in time of warre , when all is in combustion : and it must be blowne , not in the streets of the citie , but from the watch-tower : and it must be blowne not at an ordinary time , but when men least thinke of it , to giue warning of the sudden approach of the enemie vnto the citie . To this vnderstanding we are directed by Ionathan , the Chaldee Paraphrast , who addes vnto my text non suo tempore , to giue the meaning of it : Shall a Trumpet be blowne in a citie , non suo tempore , out of its ordinary time , and shall not the people be afraid ?

So , our Prophet here speaketh de clangore buccina extraordinario , of an extraordinary blowing of the Trumpet ; of its being blowne alieno tempore , at a strange time . Such a blowing of the trumpet , at such a time , was euer a sure token , aduentantis hostis , that the enemie was not farre of : Vnde pauor & metus , saith Drusius ; whence feare and trembling were vpon the people .

Now to the interrogation , Shall a trumpet be blowne in a citie , and the people not be afraid ; or , shall they not tremblingly runne together ? Our answer is negatiue ; No. It cannot be , that in time of warre a trumpet shall be blowne in a citie at an extraordinary , an vnusuall and a strange houre , but the people will be afraid , and will tremblingly run together .

Hitherto hath the reading beene cleared , and the interrogation answered : and now let vs see whereto this sixth similitude taken from warriours is appliable . Saint Hierome applies it , as he doth the former . He applies it to such as liue in discord and variance . He makes it to be their punishment ; Ve in ciuitate Domini constituti , tubae sonitu terreantur : that being placed in the city of the Lord , they be terrified with the sound of the trumpet . By this city of the Lord , he meaneth the holy Catholike Church , and by this trumpet , the word of God sounding in the Church . For thus headdeth , Whatsoeuer is spoken in holy Scriptures , it is tuba comminans , a threatning trumpet , that with a mighty voice penetrateth the eares of beleeuers . If we be righteous , this Trumpet of Christ calleth vs vnto blessednesse ; but if wicked , vnto torments . With the sound of this trumpet shall they be terrified that liue in discord , and variance . Of the foulenesse and leprosie of which sin , I spake at large in my last Sermon out of this place . Now therefore I leaue it , and proceed to some other application of this sixth similitude .

Saint Cyril applies it to the Prophets of the Lord , and his Ministers , thus : If a trumpet be blowne in a citie , to giue warning of the approach of the enemy , who is there so without all sense of griefe , as not to conceiue exceeding feare of future euils ? But you , you the people of Israel , are so void of all sense and feeling , that though my trumpets cease not continually to sound aloud in your eares , and to fore-warne you of euils , that shall come to passe , you receiue no profit thereby . Though you vnderstand by the sound of my trumpets , that 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 prophefieth 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 trumpetors : 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 hearers 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 sounding 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 , left 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 , Volut 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 it 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 vrge this dutie ,

First , from the honour of him that speaketh .

Secondly , from the danger of him that heareth negligently .

Thirdly , from the profit of him that heareth with diligence .

First , the preaching of the word of God is to be harkened vnto with all reuerence for the honours sake of him that speaketh . For the honours sake of him that speaketh ? Why ? Who is he ? Is he not some Prophet , some Apostle , some Priest , or Minister ; one whom wee know to be of meane descent , some a a Amos 1.1 . Heard-man , some b b Matth 4.18 . Fisher-man , some c c 1 Thess 2.9 . Act. 18.3 . Tent-maker , some d d Matth. 13.55 . Carpenters sonne . Is not his mother called Mary ? and his brethren Iames and Ioses , and Simon , and Iudas ? And his sisters , are they not all with vs ? How then is it that you vrge vs to giue eare with reuerence to the preaching of the Word , for the honours sake of him that speaketh ?

Our blessed Sauiour Christ Iesus , vntieth this knot for me . He to comfort his Apostles against the time of persecution , thus saith vnto them , Matth. 10.19 , 30. Take no thought how or what yee shall speake , for it shall be giuen you in the same houre what yee shall speake . For it is not yee that speake , but the Spirit of your Father , that speaketh in you . In the thirteenth of Marke , Verse 11. thus . It is not yee that speake , but the holy Ghost . In the twelfth of Luke , verse 12. thus . The holy Ghost shall teach you in the same houre what yee ought to say . Now see ; It is the Spirit of your Father ; the Spirit of God ; the holy Ghost that speaketh in his Ministers . Why then , yee are with reuerence to giue eare to them , when they preach vnto you , for the honours sake of him that speaketh .

Qui vos audit , me audit , saith Christ vnto his Disciples , Luke 10.16 . Hee that heareth you , heareth mee ; and hee that despiseth you , despiseth me . He that heareth you heareth mee ! It is an admirable and gracious dispensation from God , to speake vnto man , not in his owne person , and by the voice of his thunders and lightnings , Exod. 20.18 . or with the exceeding loud sound of a trumpet : but by Prophets , by Apostles , by Disciples , by Ministers ; by men of our owne nature , flesh of our flesh , and bones of our bones , by men of our owne shape and language , Iames 5.17 . by men subiect to the same passions , whereto wee are subiect . God is hee that speaketh from aboue , that blesseth and curseth , that bindeth and looseth , that exhorteth and disswadeth by the mouth of man . For this respect and relations sake betweene God and his Ministers , whom it hath pleased of his mercy in some sort to dignifie with the representation of his owne person here vpon the earth , the world hath euer held them in very reuerent estimation .

Remember the Galatians . Though Saint Paul preached the Gospell vnto them through infirmitie of the flesh , Galat. 4.13 . without the honour , without the oftentation , without the pompe of this world , rather as one that studied to bring his person into contempt , than otherwise ; yet were they so farre off from despising or reiecting him , that they rather receiued him as an Angell of God , yea , as Christ Iesus . And he bare them record , that if it had beene possible , they would haue plucked out their owne eyes , and haue giuen them to him . If it had beene possible , that is , if Nature and the Law of God had not forbidden it : or , if it had beene possible , that is , if they might haue done it sine suo dispendio , as Haymo and Remigius doe interpret it , if they might haue done it without their owne vtter vndoing : or if it had beene possible , that is , if it might haue beene ad Ecclesiae vtilitatem , so speake Aquinas and Gorran , if it might haue beene for the good of the Church , they would haue plucked out their owne eyes , and haue giuen them to Paul . Would they haue plucked out their owne eyes ? Nihil habet quisquam charius oculis suis : There is nothing more deare vnto a man than are his eyes . And yet if it had beene possible , would the Galatians haue plucked out their owne eyes , and haue giuen them to Paul .

When the Children of Israel murmured against Moses and Aaron , Moses said vnto them , Exod. 16.8 . The Lord heareth your murmurings which yee murmure against him ; and what are wee ? Your murmurings are not against vs , but against the Lord . What are we , but Serui & Ministri , the Seruants and Ministers of the Lord ? Your murmurings are not against vs , but against the Lord .

This is that , which the Lord saith concerning his Prophet , Deut. 18.19 . Whosoeuer will not harken to the words which hee shall speake in my name , Ego vltor existam , I will require it of him , I will bee his auenger . Whereupon Didacus Stella : Hominom non debos aspicere , sod Deum , Enarrat . in cap. 10. Lucae . qui in eo loquitur ; Looke not vpon man , se● not thy thoughts vpon him , but vpon God that speaketh in him . For the words which hee speaketh , hee speaketh in the name of God .

But say the Preacher bee a naughtie , a wicked man ; what shall I then doe ? Deum qui per ipsum loquitur , debes respicere . Thou must haue regard to God , that speaketh by him . God diuinâ & admirabili suâ virtute , God of his diuine and maruellous power , is able to bring to passe excellent and diuine workes by euill instruments .

God fed Elias by the ministery of Rauens . Rauens brought him bread and flesh in the morning ; and bread and flesh in the euening , 1 King . 17.6 . Did Rauens bring him food ? Cur ita ? Why so Lord ? Couldest thou nor command Doues , and other cleane birds to feed thy Prophet , but thou must prouide for him by Rauens ? Note here the mystery . God vseth many times to giue vnto his people the spirituall food of their soules , sound and wholesome doctrine , by euill and wicked men , as he gaue good bread and flesh to Elias by Rauens : tu vero comede , onely eat thou , and receiue thou from the hand of God what he sendeth : and be not curious to know , whether hee that brings thee thy soules meat , be a Rauen or a doue , a wicked or a good man , so the food hee bringeth thee be sound and come from God . By this time you see , you are to giue eare with reuerence to the preaching of the word of God for the honours sake of him that speaketh .

You are now in the second place to be vrged to the performance of this dutie , from the danger of him that heareth negligently . The danger is great . Saint Augustine discouers it by comparing the word of God for the estimation that is to be held of it , to the Body of Christ in the Eucharist . His words are in the six and twentieth of his fifty Homilies ; Non minus reus erit , qui verbum Dei negligenter audierit , quàm qui Corpus Christi in terram cadere suâ negligentiâ permiserit : Whosoeuer shall heare the word of God negligently , shall bee no lesse guiltie , than hee that by his owne negligence shall suffer the Bodie of Christ to fall vpon the ground . And therefore with what solicitude and care wee take heed that no part of Christs bodie which is giuen to vs by the Minister , doe fall vnto the ground ; with the like wee should take heed , that no part of Gods word that is offered vnto vs by the Preacher , doe either by our wandering thoughts , or our irreuerent talking fall from out our hearts and perish .

But say , this solicitude and care be wanting in vs ; what then ? Then the danger is , our very prayers will be an abomination to the Lord . So saith the holy Ghost , Prou. 28.9 . He that turneth away his eare from hearing the Law , euen his prayer shall bee an abomination : where by turning away the eare from hearing , hee meaneth not onely the open contemning and despising of the word of God , but also euery negligent , carelesse , and vnprofitable hearing thereof . And so it is true : Hee that turneth away his eare from hearing the Law , his prayer shall be an abomination to the Lord , the Lord will loath and abhorre the prayer he maketh , and will not heare him .

There is yet a further danger of our negligent hearing , and that is the losse of the word of God from among vs . Negligent hearing deserues no lesse : for it is a rebellion against God , and God will tye the tongues of his seruants , that they shall not preach his Word to such . So tyed hee the tongue of Ezechiel , chap. 3.26 . O sonne of man , I will make thy tongue cleaue to the roofe of thy mouth , that thou shalt bee dumbe , and shall not be to this people a reprouer , for they are a rebellious house . Whereupon Great Gregorie ; Propter malos auditores bonis sermo doctoribus tollitur : for ill hearers God sometimes stoppeth the mouthes of good teachers . So stopped hee the mouth of Saint Paul , that hee should not teach in Ierusalem , Act. 22.18 . Make haste , and get thee quickly out of Hierusalem , for they will not receiue thy testimonie concerning mee . The Apostles that would haue preached in Asia , could not , for the Spirit would not suffer them , Act. 16.7 .

Christ forbids vs dare sanctum canibus , Matth. 7.6 . Giue not that which is holy vnto dogges , neither cast yee your pearles before swine . Who are those dogges , who these swine , but men liuing in incurable impietie without all hope of amendment , and wallowing in the mire of vnbridled luxurie ? who if they vouchsafe to come to this Watch-tower of the Lord to heare the sound of the Trumpet , they giue eare but negligently , but vnprofitably , but contemptuously ? Such are they whom this inhibition concerneth , Giue not that which is holy vnto dogges , neither cast yee your pearles before swine . For what is this holy thing , that wee must not giue vnto them , what these pearles , but veritatis mysteria , the mysteries of truth inclosed within the profunditie of the Scriptures , as pearles within shell-fishes ? These holy mysteries be kept backe from them , that will be negligent , vnprofitable and contemptuous hearers . And thus you see , you are to giue eare with reuerence to the preaching of the word of God , for the dangers sake of him that heareth negligently .

You will now in the third place be perswaded to the performance of this dutie , for the profits sake of him that heareth diligently . Here is a three-fold profit for him .

1. His heart hereby shall be softned . 2. It shall be sweetned . 3. It shall be cleansed .

Enarrat . 1. Dom. 5. post . Trin. pag. 237. That the preaching of the Word softeneth the heart , Petrus de Palude would proue by the confession of the Spouse , Cant. 5.6 . Anima mea liquefacta est , vt dilectus locutus est ; As soone as my beloued spake , as soone as I heard the voice of my Sauiour , my soule euen melted . But fitter to our purpose is the example of Ahab , 1 King . 21. Elias comes vnto him with the word of God in his mouth : In the place where dogges licked the bloud of Naboth , shall dogges licke thy bloud , euen thine , O King , vers. 19. and vers. 21. I will bring euill vpon thee , and will take away thy posteritie , all thy posteritie . Ahab hereupon rents his cloathes , puts sack-cloth vpon his flesh and lyes therein , fasteth , and goeth comfortlesse , vers. 27. See you not the heart of Ahab humbled , his hard heart softened by the word of God .

In the second Chapter of the booke of Iudges , a Messenger of the Lord comes vp from Gilgal to Bochim , with words of reproofe against the people of Israel , and saith , I made you to goe vp out of Aegypt , and haue brought you vnto the Land , which I sware vnto your Fathers , and I said , I will neuer breake my couenant with you ; and yee shall make no league with the inhabitants of this Land ; you shall throw downe their Altars : but yee haue not obeyed my voice ; why haue yee done this ? This was the word of God vnto them : they heard it , and cryed out , and wept . Their hearts were humbled : their hard hearts were softened . This is it that the Lord hath said , Ierem. 23.29 . Is not my sword like fire ? and like a hammer that breaketh the rocke in peeces ? Yes Lord : thy Word is like fire , and like a hammer that breaketh the rocke in peeces : It mollifieth and softeneth the hard stonie and flintie heart .

A second profit that the Word preached bringeth vnto vs , is , that it sweetneth the heart . For the word of God is Manna , habens in se omne delectamentum saporis , it is as the Celestiall Manna , that Angells food , that bread from Heauen , Wisd. 16.20 . very pleasant and well gusted . Dauid esteemes it to be sweeter than Hony , and the dropping of the hony-combe , Psalm . 19.10 . And Psal. 119.103 . out of the admiration thereof , hee saith , O how sweet are thy words vnto my taste ! yea sweeter are they than Hony to my mouth . Faum mellis verba composita , Prou. 16.24 . Faire , pleasant , and well composed words are as an Hony-combe , sweet to the soule , and health to the bones . Qua verba composita , dulcia sunt , si tua non sunt ? So Claudius Aquauiua in his Meditations vpon the 119. Psalme : What faire , what pleasant , what well composed words are sweet , Lord , if thine bee not ? Thy words , Lord , de melle coeli mellea , & de lumine tuo luminosa animam non dulcorant modò , sed dulcedine inebriant . Thy words , Lord , sweet as is the Hony of Heauen , and full of light through thy light , doe not only sweeten the soule , but doe euen inebriate it with sweetnesse .

The third profit that the Word preached bringeth vnto vs , is , that it cleanseth the heart . It maketh cleane the heart , according to that saying of Christ , Iohn 15.3 . Now yee are cleane through the Word which I haue spoken vnto you . Cleane are yee , Non propter baptismum , quo loti estis , Not for the Baptisme wherewith you haue beene baptised , sed propter verbum quod locutus sum vobis , but for the Word which I haue spoken vnto you . You are cleane , not for your Baptisme , but for the Word . So Saint Augustine Tract. 80. in Iohannem , Detrahe verbum & quid est aqua nisi aqua ? Accedit verbum ad elementum & sit sacramentum : Take away the Word , and what is the water but water ? the Word commeth to the element , and it is made a Sacrament . You are cleane then , not by your Baptisme , but by the Word . And you are cleane by the Word , Non quia dicitur , sed quia creditur . You are cleane by the Word , not because the Word is preached vnto you , but because you beleeue it when it is preached . The Pharisees and other hypocrites did heare the Word of Christ , yet were they not thereby made cleane , because they did not beleeue the Word of Christ . And so doth Rupertus expound these words . You are cleane . You are cleane , because you beleeue that which I haue said vnto you , concerning my death and resurrection , how I must die for your sinnes , and rise againe for your iustification , and goe away to prouide a place for you . You haue not only heard , but also haue beleeued the Word which I haue spoken vnto you , and therefore are yee cleane .

The fruit then , and the profit , that ariseth vnto vs from our reuerent hearing of the Word preached is by our faith . It is faith that purifieth our hearts , saith Peter , Act. 15.9 . Faith it is , by which we apprehend the bloud of the Lambe of God , and are thereby cleansed from all our sinnes .

But I may not hold you ouer-long with the prosecution of this point . Let it please you to be remembred , that wee haue hitherto beene moued to the performance of a holy dutie , euen to the reuerent hearing of the word of God : and this , first for the honours sake of him that speaketh ; secondly , for the dangers sake of him that heareth negligently ; thirdly , for the profits sake of him that heareth diligently : and that wee vnderstand this profit to be three-fold , that it softeneth our hard hearts , that it sweeteneth them , that it cleanseth them . What now remaineth , but that wee pray God to dismisse vs with a blessing ?

Wee humbly beseech thee , most gracious God , so to open our hearts , and to vnlocke the eares of our vnderstanding , that now and euer hearing thy Word profitably , we may obserue , learne , and embrace such passages therein , as are necessary to the confirming of our weake faith , and the Amendment of our sinfull liues . Grant this deare Father , for thy best beloued Sonne Iesus Christ . AMEN .

THE Eighth Lecture . AMOS 3.6 .

Shall there be euill in a City , and the Lord hath not done it ?

THis short sentence you may call the Conclusion or the explication of the similitudes that went before . The similitudes were six ; all taken from vulgar experience , and such as is incident to a Shepherds walke . The explication , as it is giuen by Theodoret and Remigius , stands thus : As it cannot be , that two should walke together , except they bee agreed ; or that a Lion should roare in the forest , when he hath no prey ; or that a lions whelpe should cry out of his denne , if he haue gotten nothing ; or that a bird should fall in a snare vpon the earth , where no ginne is for him ; or that a fowler should take vp his snare from the ground , before he haue taken somewhat ; or that the Trumpet should sound an alarme in the City , and the people not feare : so it cannot be , that there should bee any euill in a City , except the Lord command it so to be . This dependance of these words vpon the former is approued by Christophorus à Castro in his Paraphrase .

Conrad Pellican and others , looke not so farre backe for the coherence of these words , but confine them within this sixth verse ; thus : As a trumpet is not blowne in a City , but that the people thereof should be afraid , and runne together : so neither is there any euill sent by the Lord to any place , city , or country , but that the people thereof should repent and amend their liues .

The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the reddition , suiting with the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with the proposition of the similitude here drawne from the sound of the trumpet , should be thus : Shall a Prophet in the name of the Lord foreshew any future euill , and shall not the people bee afraid ? But , because whatsoeuer euils a Prophet foretelleth , he foretelleth from the Lord ; and the euils which he foretelleth , fall not out but by the Lord ; therefore Amos here omitting the Antecedent , sets downe the consequent : Shall there be euill in a city , and the Lord hath not done it ?

Shall there be euill , &c. Some yeeres haue passed away since I handled this Text in the chiefest assembly of this Diocesse . My then endeuours were to arme my selfe , and that deuout auditory with patience against the day of affliction . And because that day , is a day , which euery child of God must looke for , I was induced to publish what I then deliuered , if it might be , for the comfort of such as then heard me not : and I did it , vnder the title of the hauen of the afflicted .

What need then is there , that I should at this time recommend the same Text vnto you ? What the wise sonne of Syrach in the eighteenth of his Ecclesiasticus , vers. 6. saith of such as search into the workes of God , is true of vs , whose office is , to search into the words of God , Cum consummauerit homo , tunc incipiet : When a man hath done what he can , hee must beginne againe . For as Saint Hierome hath well obserued in his Comment vpon the 90. Psalme , Singula verba Scripturarum , singula Sacramenta sunt : euery word in Scripture is a Sacrament , and containeth a mystery . Euery word a Sacrament ! The Rabbins stay not here : they say as much of euery letter ; Nullum est iota in Scripturâ ; à quo non pendeant montes doctrinarum : there is for an iota , any the least letter in the Scriptures , but thereon doe depend mountaines of doctrines . Saint Hierome in the second booke of his Commentaries vpon the Epistle to the Ephesians yet goes further ; Singuli apices , singula puncta in diuinis Scripturis , plena sunt sensibus : there is not a tittle , not a point in the diuine Scriptures , bur its full of spirituall meaning ; full of senses .

Not a word , but it s a Sacrament ! not a letter , but it yeelds mountaines of doctrines ! not a point , but its full of senses ! Well then may the words which I haue now read vnto you , yeeld variety of matter , fit for our deepest meditations a second time : and because they follow in course in this Chapter , the exposition whereof I haue for this place vndertaken , I may not in silence passe them ouer , but must take a reuiew of them , and recommend them to your Christian and deuout attentions .

Shall there be euill in a City , and the Lord hath not done it ?

Herein obserue with me three circumstances ; Quis , Quid , Vbi . Quis , the 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 quaris 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 quaris 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 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 b Gen. 17.1 . Omnipotent , c c Gen. 21.33 . Euerlasting , Good , d d Rom. 16.27 . Wise , e e Apocal. 15.4 . Holy , f f Deut. 32.4 . Iust , and g 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 h 1 Tim. 1.17 . Immortall , Inuisible , i i Rom. 1.23 . Vncorruptible , k k Bernard . Ser. 6. Super Cantic . Incorporeall , l l Aug. Tom. 10. de verbis Apost. Serm. 1. Ineffable , Inestimable , Incomprehensible , Infinite , m m Bernard . paru . Serm. 51. Immense , Vndiuided , Vnuariable , Vnchangeable .

In the symbolicall diuinity any name may be giuen him : he may be called n n Salmeron . Disp. 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 o Trelcat . instit . lib. 1. pag. 20. Analogie or similitude , Nulla p p Salmeron . in Ephes. 1. Disp. 4. pag. 187. Apud . Aquin. 1. fiquidem 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 . fides cap. 12. And well . For it comprehendeth totum , all in it selfe , Velut quoddam 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 , faith 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 . 11. 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 , Van , 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 ipfius bonitas , Hee is his owne goodnesse .

And he is Summè bonus ; he is good in the highest degree of 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 goodnesse extends it selfe to all his creatures : not onely to such as haue continued in that goodnesse , wherein they were created ; but also to such as haue fallen away from their primigeniall goodnesse , euen to euill Angels , and to wicked men . Of this goodnesse I vnderstand that , Psal. 33.5 . The earth is full of the goodnesse of the Lord .

His speciall goodnesse I call that , by which he doth good to the holy Angels , confirmed in grace , and to his elect children among the sonnes of men . Such is that , whereof wee reade , Psal. 73.1 . Truly God is good to Israel , euen to such as are of a cleane heart . He is good , that is , hee is gracious , fauourable , and full of compassion to Israel , to his elect and holy people , his holy Church , yet militant vpon the earth , deliuering her from euill , and bestowing good vpon her .

Now if hony of its owne nature and essence sweet , hath no bitternesse in it ; if the Sunne of its owne nature and essence light , hath no darknesse in it : then out of doubt it cannot be , that our God the Lord , Iehouah , who is euer good ; good in se , and good , extrase ; good of his owne nature and essence , and good towards all his creatures , should haue any euill in him . No , Lord , Wee confesse before thee with thy holy seruant Dauid ; Psal. 5.4 . Thou art not a God that hath pleasure in wickednesse , neither shall euill dwell with thee .

Thus you see , Quis , who this Agent is . He is our God , the Lord , Iehouah . He , who is his owne being , and giueth a reall being to all things else ; He , who is absolutely good , good of his owne essence , and good to all his creatures ; He , in whom there is no staine of euill . This is He , the Agent . Now followeth his Action , which seemeth to be a doing of euill , and is my second circumstance . For my Text is , Shall there be euill in a City , and the Lord hath not done it ?

Mat. 7.18 . It is an obseruation in Nature , that a good tree cannot bring forth euill fruit . And there is an axiome in Philosophy , Omne agens agit sibi sim●● Euery Agent produceth the like vnto it selfe . God , the Agent here , being absolutely good ; good in se , good extra se ; good in himselfe , good to all his creatures , cannot but produce a like action , euen very good . How then is it , that here he is said to doe euill ? For the vntying of this knot , I will produce a few distinctions ; from them I will gather some conclusions ; and the doubt will bee cleered .

My first distinction is ; Things may bee termed euill two manner of waies : some are euill indeed , and of their owne nature : in this ranke we must place our sins : some are euill not indeed , and in their owne nature , but in regard of our sense , apprehension and estimation ; and in this ranke we must place whatsoeuer affliction God layeth vpon vs in this life for our sinnes . This distinction is Saint Basils , in his Homily , wherein he proueth , that God is not the Author of euils .

The next distinction is out of Saint Augustine , chap. 26. against Adimantus the Manichee : There are two sorts of euils ; there is malum , quod facit homo , and there is malum , quod patitur . There is an euill , which the wicked man doth ; and there is an euill , which he suffereth . That is sinne ; this , the punishment of sinne : In that , the wicked are Agents ; in this , they are Patients : that , is done by them ; this , is done vpon them . They offend Gods Iustice , and God in his Iustice offends them .

This is otherwise deliuered by the same Father , De fide ad Petrum , cap. 21. Geminum esse constat naturae rationalis malum : vnum , quo voluntariè ipsa deficit à summo Bono , creatore suo : Alterum quo iuuita punietur ignis aeterni supplicio ; illud passura iustè , quia hoc admisit iniuste . It is , saith he , manifest , that there is a two-fold euill of the reasonable nature , that is ; of man . One , whereby man voluntarily forsaketh the chiefest good , God , his Creator : the other , whereby he shall against his will be punished in the flames of euerlasting fire . So shall he iustly suffer , that vniustly offended .

In his first Disputation against Fortunatus the Manichee , he speaketh yet more plainly . Sith , saith he , there are two kinds of euill Peccatum , & poena peccati ; Sinne , and the punishment of sinne ; the one , namely sinne , pertaines not vnto God : the other , the punishment of sinne belongs vnto him .

Tertullian lib. 2. contra Marcionem , cap. 14. more than a hundred yeeres before Saint Augustines time , deliuers this distinction with much perspicuity . There is malum delicti , and malum supplicij : or , there is malum culpae and malum poenae . There is an euill of sinne , and an euill of punishment : and of each part he nominateth the Author ; Malorum quidem peccati & culpae , Diabolum ; malorum verò supplicij & poenae Deum creatorem : Of the euils of sinne or default the Deuill is the Author : but of the euills of paine and punishment , hee acknowledgeth the hand of God , the Creator .

This second distinction of euills , Rupertus well expresseth in other termes : There is malum , quod est iniquitas , and there is malum , quod est Afflictio propter iniquitatem : There is an euill of Iniquity , and an euill of Affliction . So he agreeth with the ancient Fathers .

My third distinction is of the euills of punishment . Of these there are two sorts . Some are onely the punishments of sinne , either eternall in Hell , or temporall in this world : and some are so the punishments of sinne , that they are also sinnes and causes of sinnes .

My fourth distinction is , De malo culpae : it concernes the euill of sinne . The euill of sinne may bee considered three manner of waies . First , as it is a sinne repugnant to the Law of God ; and so onely is it malum culpae , the euill of sinne . Secondly , as it is a punishment of some precedent sinne , for God vseth to punish sinne with sinne .

So did he punish it in the Gentiles , when hee gaue them ouer to a reprobate minde , Rom. 1.28 . to vncleannesse , to the lusts of their owne hearts , to doe such things as were not conuenient , because when they knew God , they glorified him not as God , Rom. 1.12 . Thirdly , as it is a cause of some subsequent sinne : such as was excoecatio in Iudaeis , whereof we reade , Esay 6.10 . Excoeca cor populi huius , Make thou the heart of this people blind , or make it fat ; make their cares heauy , and shut their eyes , lest they see with their eyes , and heare with their eares , and vnderstand with their hearts , and conuert , and be healed . This same excoecation or blindnesse in the Iewes , was the punishment of a precedent sinne , namely , of their infidelity towards Christ ; and it was a sinne , because euery ignorance of God is a sinne ; and it was the cause of other sinnes : so Saint Augustine teacheth , lib. 5. cap. 3. contra Iulianum . And this distinction is found in Saint Greg. Moral . lib. 25. cap. 9.

My fifth distinction concerneth also the euill of sinne . In sinne there are two things to be obserued : there is Ens , and there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; there is Actio , and there is Actionis malitia : or , there is Actio , and there is Actionis irrectitudo , which is , declinatio à rectitudine voluntatis Dei in lege reuelatae . In euery sinne there is an entitie , being , or action ; and there is of that entitie , being , or action , a crookednesse , obliquity , or naughtinesse . Euery entity , being , or action , as such is good from a good author , Act. 17.28 . God Almighty , in whom we liue , moue , and haue our being . But the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the crookednesse , obliquity , and naughtinesse of our Actions , the swaruing of them from the line of Gods reuealed will , as such , is wicked , from a wicked Author , Gen. 6.5 . mans decayed nature : All the imaginations of the thoughts of mans heart , are onely euill continually .

Thus haue you my distinctions . I promised to draw from them some conclusions .

The first is : God is the Author of euery euill of punishment . Euery such euill God willeth . The will of God is the primarie efficient cause thereof . It may thus be proued . Euery good thing is of God . Now euery euill of punishment , euery punishment , is a good thing ; for it is a worke of iustice , by which sinnes are punished , and so a iust worke ; and therefore euery punishment is of God , and God willeth it .

The second conclusion : The euill of sinne , as it is a punishment of some former sinne , God willeth and inflicteth . This is that same receiued and much vsed axiome in Diuinty ; God punisheth sinnes with sinnes . In so doing hee doth no more , then what becommeth a iust Iudge to doe . Hereof Saint August●ne , Contra aduersarium legis & Prophetarum lib. 1. cap. 24. thus speaketh : It is a fearefull iudgement , when God takes course , Vt crimina criminibus vindicantur , & supplicia peccantium non sunt tormenta , sed incrementa vitiorum . Fearefull is the iudgement , when God taketh course , that sinnes be reuenged with sinnes , and the punishment of euill doers bee no torment to them , but additions to their euill doings . O , this is a fearefull iudgement , which Saint Gregory , Moral . lib. 25. cap. 9. expresseth after this manner : Hoc quippe agitur , vt culpae culpis feriantur , quatenus suplicia fiant peccantium ipsa incrementa viti●rum : It is the most admirable iudgement of God , and most dreadfull of all other , when he taketh course that sinne be stricken with sinne , so as that the increase of sinne is the punishment of the sinner : it being ordered by disposition aboue , but yet by reason of the confusion of iniquity beneath , both that the former sinne is the cause of the latter , and the latter is the punishment of the former . This of all the iudgements of God is the most admirable , the most dreadfull .

My third conclusion , The euill of sinne as it is an Action God willeth ; he worketh it , he doth it . For whatsoeuer God properly willeth , the same he worketh , he doth it , either immediatly by himselfe ; or Sua virtute , through his power , by others . Now if Quaecunque voluit , fecit , as it is Psal. 115.3 . if God hath done whatsoeuer he hath willed , then surely , Quaecunque fecit , vult , whatsoeuer he doth , that hee willeth . And the truth is , not in Philosophy onely , also in the holy Scriptures , that God is the primary cause of all actions , whatsoeuer they are , as farre forth as they are actions . This is that which Saint Paul affirmeth , 1 Cor. 12.6 . God worketh all in all . For though he speaketh concerning the gifts of the holy Ghost , yet is his proposition generall , God worketh all in all : like to that , Rom. 11.36 . God is he , of whom are all things , through whom are all things , and to whom are all things . All things ? He meaneth not onely all substances , but also all the actions of all things . For as all actions are gouerned by him , and doe tend vnto him ; so also are they all of him , as of the first mouer ; according to that , Act. 17.28 . In him we liue , and moue , and haue our being .

The fourth Conclusion : The euill of sinne , as it is sinne , God properly willeth not , neither indeed can he will it . For Sinne , as it is sinne , is that same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whereof I spake in my fifth distinction : it is the crookednesse , the obliquity , the naughtinesse of an action ; it is the swaruing of an action from the line of the will of God reuealed in his holy Word : whereof to make God a doer , or author , is execrable and blasphemous impiety . Non Deus volens iniquitatem tu es , Psal. 5 4. is a description of God according to his proper nature ; God is not a God that willeth iniquity . It is proper vnto him Nolle inquitatem , Not to will iniquity . Habbakkuk auoucheth it , Chap. 1.13 . O Lord my God mine holy one , thou art of purer eyes than to behold euill , and canst not looke on iniquity ; Mundi sunt oculi tui , thine eyes are pure , free from all spot and vncleannesse ; that thou canst not behold euill , to approue it ; nor canst looke on iniquity , to allow it . So true is my fourth Conclusion : The euill of sinne , as it is sinne , God properly willeth not , neither indeed can he will it .

Now out of these conclusions , and the fore-alleaged distinctions , I frame the resolution to the doubt propounded . The doubt was , How is it that God absolutely good , good in Se , and good Extrase : good in himselfe , and good to all his creatures , is here in my Text said to doe euill ? The resolution is : The euill in my Text is not malum culpae , delicti aut iniquitatis ; it is not the euill of default , the euill of sinne , or the euill of iniquity : but it is malum poenae supplicij sine afflictionis : It is the euill of paine , the euill of punishment , the euill of affliction . Not of that , but of this , is my Text to be vnderstood . Shall there be euill in a City , and the Lord hath not done it ? No there shall be no euill in a City ; no euill of paine , punishment , or affliction , but the Lord hath done it .

And thus you are to vnderstand that Esay 45.7 . I , the Lord , create euill . And that , Ierem. 18.11 . I , the Lord , frame euill against you . I create euill ; I frame euill . By euill in both places , Tertullian against Marcion , lib. 2. cap. 24. vnderstandeth mala non peccatoria , sed vltoria ; he vnderstandeth , euill not of sinne , but of reuengement . So likewise are we to vnderstand by the name of euill in all those places of holy Scripture in which God either a a 1 King . 9.9 . Iudg. 9.56 . 1 Sam. 6.9 . Dan. 9.13 . bringeth , or b b 1 King . 14.10 . 1 King . 21.21 . 2 King . 21.12 . 2 King . 22.16 . threatneth to bring euill vpon any . By euill in all such places as here in my Text , we are to vnderstand the euill of reuengement ; the euill of paine , punishment , or affliction .

The euill of reuengement ! The euill of paine , punishment , or affliction ! But why euill ? Surely euery reuengement , euery paine , euery punishment , euery affliction that be-falleth vs in this life , is good . It is good . First , because it is laid vpon vs by God , who is of himselfe , and absolutely good . Secondly , because it is iust , and whatsoeuer is iust must needs be good . Thirdly , because it hath a good end ; the glory of God and the saluation of the elect . For these reasons it cannot be denied , but that euery reuengement , paine , punishment , and affliction is good . Why then is it in my Text , and elsewhere called euill ?

I answer according to my second distinction . Reuengements , paines , punishments , and afflictions are called euils , not because they are euills indeed and of their owne nature , but only in regard of our sense , estimation and apprehension . The very torments of Hell , eternall fire , and outer darknesse are not indeed and of their nature euill : Mala sunt , his , qui incidunt in ea , saith Irenaeus aduersus haereses , lib. 4. cap. 77. they are euill to such as fall into them ; but Bona , ex justitia Dei , good they are , as they are from Gods iustice .

What Irenaeus saith concerning Hell-torments , the same is true of the aduersities , the crosses , the scourges , the afflictions that befall men in this life . Euils they are called , and God is said to doe them . But how euils ? Saint Hierome , lib. 4. Com. in Ierem. will tell vs how : they are called euills , non quòd per se mala sint , not because they are of themselues euill , sed quod patientibus mala esse videantur , but because they seeme euill to vs who suffer them .

With these two , Irenaeus and Saint Ierome , doe agree c c Contr. Adimantum Manich. cap. 27. & contr. Epist. Manich. c. 38. & lib. 1. contr. aduers . legis & Prophet . c. 23. Saint Augustine , d d Serm. 16. in Psal. 118. Saint Ambrose , e e Lib. 3. Moral . cap. 7. Gregory the Great , f f Lib. 1. in Gen. cap. 7. Eucherius Bishop of Lions , g g Cap. 4. de Diuinis nominibus . Dionysius the Areopagite , h h Lib. 1. & 10. Recognit . Clemens the Romane , i i In Dialogo & lib. de Monarchia . Iustin Martyr , k k Homil. Quod Deus non sit autor malorum . Great Basil , and l l Lib. 4. in Esaiam cap. 45. Cyril of Alexandria , euen all the ancient and Orthodoxall Fathers . All these with one consent doe teach , that the aduersities , the crosses , the scourges , the afflictions , which befall men in this life , though in the Scripture they are called Mala , Euils ; yet indeed they are not Mala , they are not euils suâ naturâ , simply & of their owne nature , but only are mala nobis , euill in respect of vs , euill in regard of our sense , estimation , and apprehension . And such is the euill in my Text : improperly euill , but indeed good : good in its owne nature , but euill , only , as wee call euill , whatsoeuer liketh vs not , or is not for our ease .

I haue long stood vpon the second circumstance , the Quid , the Action , which was a doing of euill . I must be the shorter in the third , the Vbi , the place where this Action is performed . In my Text its called a City .

Shall there be euill in a City ;

In a Citie ! In ciuitatibus , in Cities ; So Nicolaus de Lyrâ expoundeth it . In ciuitaete aliquâ , in any City ; So Mercerus . In habitatoribus ciuitatis ; among the inhabitants of a City ; So Petrus à Figueiro . In populi communitate , among the people of the world ; So Albertus Magnus . I haue expounded it , In ciuitate huius mundi , in the City of this world .

This vniuerse and admirable frame of nature , wherein Iehouah , the Lord our God , the m m 1 Tim. 6.15 . King of Kings n n Psal. 97.1 . & Psal. 99. reigneth , consisteth of two Cities , the one is o o Augustin . Retract . lib. 2. c. 43. Ciuitas Dei , the City of God , the other is p p Idem de Temp. Serm. 106. Ciuitas hujus mundi , the City of this world . The one is q q Idem de Ciuitate Dei , lib. 14. cap. 28. celestiall , the other is terrene . The one is of r r Idem de Catech. Rud. lib. 1. cap 19. Saints , the other is of the wicked . The one is s s Idem in Psal. 61. Ierusalem , the other is Babylon .

In the first , that most glorious City , the City of God , and his Saints , the celestiall Ierusalem , all teares are wiped away from the eyes of the inhabitants ; there they neither weepe nor lament ; there is neither death , nor sorrow , nor crying , nor paine ; there is no euill there , no not the euill of affliction : So saith the Spirit , Reuel. 21.4 . And therefore that City , cannot be the City in my Text.

In the other City , the City of this world , the terrene City , the City of the wicked , Babylon , great Babylon , the City of confusion , there is no sure repose for the godly there . There may they become a reproach to their t t Psal. 44.13 . & Psal. 79.4 . neighbours : there may they bee a scorne and derision to them that are round about them : They may bee a by-word u u Psal. 44.14 . among the Heathen , a shaking of the head among the people . There they may x x Hebr. 11.37 . be tempted , they may bee stoned , they may bee slain with the sword , they may bee sawne asunder : There may they daily y y Psal. 88.9 . mourne by reason of affliction : For euen the godly , who are z z August . de Ciuit. Dei . lib. 15. cap. 1. by grace Ciues sursum , Citizens aboue , Citizens of the supernall and celestiall City of God ; they are also by grace peregrini deorsum , pilgrims or strangers here below in this terrene City , the City of this world . Here they must bee cut , 1 Pet. 2.5 . hewne , and squared with sundry tribulations , sicknesses and diseases before they can be made fit , and as liuely stones for the Heauenly Ierusalem . And this is the City in my Text , my third circumstance , the Vbi , the circumstance of the place , where the Agent , Iehouah , performeth his Action , a doing of euill : Shall there be euill in a City , and the Lord hath not done it ?

Thus is my Text for the vnderstanding thereof made easie ; as thus : Shall there be euill ] any euill of reuengement , paine , punishment , or affliction , In a City ] in the terrene City , in the City of this world ; Shall there bee any such euill , any where , and the Lord hath not done it ? or as the Marginall reading is , Shall not the Lord doe somewhat ? The point of obseruation is : There is no affliction any where in the world , but it s from the Lord , and either he doth it , or doth somewhat in it .

By affliction in this my Thesis , I vnderstand the suffering of any thing , the sense or cogitation whereof our nature shunneth . Whatsoeuer is any way grievous or offensiue to our humane nature I call affliction . The temptations of the flesh , the world , and the Deuill ; the diseases of the body ; a froward husband or wife ; rebellious children ; vnthankfull friends ; losse of goods ; 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 Lord 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 Chrīst , 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 , d●gest 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 long before with holy premonitions he prouideth for them by his Prophets ; and either by promises he keepeth them in good courses , or by threats he recalleth them from bad .

Be it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an exposition or a reason of what was said before , it is all one for the matter . But if we respect the forme of the sentence , as it standeth in our now - English translation : Surely the Lord God will doe nothing , but he reuealeth his secret to his seruants the Prophets , it may be called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Assoueration . For such it is : and is of a reuelation : concerning which three things are to be obserued , 1. Who is the Reuealer . 2. What is Reuealed . 3. To whom .

The Reuealer is the Lord God , His secret is the thing reuealed . They to whom the reuelation is made are his seruants , the Prophets . Of those in their order .

The Reuealer is first , and is here set forth by two names of his : Adonai Iehouih , Lord God . The first place of Scripture , wherein these two names are ioyned together , is Gen. 15.2 . in the complaint made by Abraham for want of an heire : Lord God , what wilt thou giue me , if I goe childlesse ? Lord God .

Lord in Hebrew is Adonai , which signifieth My Lords ; or my stayes , or pillars : implying in it a mystery of the holy Trinity . Matth. 11.25 . It is one of the proper names of God , the Lord of Heauen and earth , who as a base sustaineth his faithfull children in all their infirmities . It is written here with kametz or long A in the end , and so is proper to God , hauing the vowels of Iehouah : when it is written with Patach or short A , it is applied to creatures . In the forme singular Adon , Lord or sustainer , is also ascribed vnto God , the Lord of all the earth , Psal. 97 5. The hills melted like wax at the presence of the Lord : at the presence of the Lord of the whole earth . The Lord of the whole earth , he is Adon , Adonim in the forme plurall is likewise ascribed vnto God ; Malac. 1.6 . If I be Adonim , If I be a Lord where is my feare ?

The other name of God in this place is Iehouih . Iehouih ? It is vsually so written when it is ioyned with Adonai : and it hath the consonant letters of Iehouah , and the vowels of Elohim . And where one Prophet writeth Adonai Iehouih , as in the prayer of Dauid , set downe , 2 Sam. 7.18 . another writing of the same prayer , saith Iehouah Elohim , 1 Chron. 17.16 . Say Iehouih or Iehouah , the signification is the same . But Iehouih , as Tremelius and Iunius haue noted vpon the 15 , of Genesis , is the more patheticall , the fitter to moue affection : and is therefore vsed in passionate speeches , and prayers that are very earnest , by a a Gen. 15.2 , 8. Abraham , by b b Deut. 3.24.9.26 . Moses , by c c Cap. 4.14 . &c. Ezechiel , and others , as if they were sighing and sobbing . So writeth Amandus Polanus in his Commentary vpon Ezechiel , chap. 4.14 . But Alsted in his Theologicall Lexicon is of another minde : and thinks there is no more passion shewed in saying Iehouih , than in saying Iehouah . Yet may it be otherwise .

Adonai Iehouih , the Lord God . The first of these two names betokeneth his Maiestie , his sustentation of all things , and his dominion ouer all : the second , his Essence , his existing or being .

The first , Adonai . Grammarians deriue from Eden , which is as much as Basis or Stylobates , the base or foot-stoole of a pillar , the foundation thereof : giuing vs thereby to vnderstand , that the Lord our God is the sustainer , the maintainer , the vpholder of all things ; that he is most properly , primarily , and of himselfe Lord ; that he is the only true prime and supreme Lord of all things , yea , the Lord of Lords ; that he alone hath absolute , full , free , and eternall right ouer all things that are contained within the circuit of Heauen and Earth .

The second Iehouah , they deriue , as they doe Iehouah , from Hauah , which signifieth , He was . The force of this name is opened in the Reuelati●n of Saint Iohn , chap. 1.4 . in that his salutation to the seuen Churches of Asia : Grace be vnto you and peace from Him , which is , and which was , and which is to come : that is , from God the Father , Iehouah ; from him that is eternall , immortall , and vnchangeable ; from him who hath his being of himselfe , and giueth being to all creatures .

In the same chap. vers. 8. I am Alpha and Omega , the beginning and the end , saith the Lord , which is , and which was , and which is to come , the Almighty . The words are the conclusion or shutting vp of the fore-mentioned salutation , and are a confirmation of that grace and peace that was to come vnto the seuen Churches from Iehouah God alone : from him who is the first and the last , our Redeemer , the Lord of Hosts , besides whom there is no God . Who was ; who was before all , and gaue to euery creature the being . Who is to come ; who is to come , continueth for euer , and supporteth all : euen the Almightie , who exerciseth his power and prouidence ouer all . This same who is , who was , and who is to come , as before in the distinguishing of the Persons of the Trinitie it was vsed to expresse God the Father ; so here it is vsed to declare the vnion of substance in the whole three Persons , Father , Sonne , and Holy Ghost .

It is likewise vsed , Reu. 11.17 . where those foure and twentie Elders which sate before God on their seats , fell vpon their faces and worshipped God , saying , Wee giue thee thankes O Lord Almightie , which art , and which wa st , and which art to come .

So is it by the Angell of the waters , Reuel. 16.5 . where he saith , Thou art righteous , O Lord , which art , and which wa st , and which shalt be .

Thus in the Holy Reuelation of Saint Iohn is the force of the name Iehouah , opened foure seuerall times , and implieth thus much : 1. That God hath his being or existence of himselfe before the world was . Esay 44.6 . 2. That He giues being vnto all things . For as much as in him all things are and doe consist . Act. 17.25 . Exod. 6.3 . Esay 45.2 . Ezech. 5.17 . 3. That Hee giueth being to his Word , effecting whatsoeuer Hee speaketh .

We met with this name of God , Iehouah , in the first Chapter of this Booke nine times , in the second seuen times ; and twice before in this : Now by the change of a vowell it is Iehouih . This change of a vowell changeth not the name : Iehouah , or Iehouih ! the name is the same : the most proper name of God ; of God , whose true Latitude is his Immensitie , whose true Longitude is his Eternitie ; whose true Altitude is the Sublimitie of his Nature ; whose true Profunditie being sine fundo , without bottome , is his incomprehensibility . Bernard in his fifth booke de Consideratione , cap. 13. hath a discourse to this very purpose , but with some variety . The question there propounded is , Quid est Deus ? What is God ? The answer is , Longitudo , Latitudo , 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 Reueal●r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 h●ppen 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 , quaestio , 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 diuulged 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 s●cret of the Lord .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sodho , 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 not well be so turned ; for as much as the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sodh signifieth as well consilium as secretum , as well counsell , as secret . But the current of Translators is for his secret .

His secret ] By this secret of his , Albertus Magnus vnderstandeth praeordinationis diuinae absconditam voluntatem , the hidden will of Gods preordination . Arias Montanus expounds it to be , futurarum rerum cognitionem , the knowledge of things to come ; so doth Mathurinus Quadratus . Such a knowledge they meane , whereof no Mathematician , no Astrologer , no Magician , no Chaldaean , no Wizard is made partaker . Only the holy Prophets , the seruants of our Lord God , haue the priuilege and prerogatiue thereof .

We may not deny that Gods counsels and decrees , things hid from the vnderstanding of all men , and knowne only vnto God , Ierem. 25.9 . are the secrets of God . But this secret of his whereof my text speaketh , is the decree and purpose of God to bring euill vpon a Land and the inhabitants thereof : to take from them 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 ; to make them an astonishment , and a hissing , and perpetuall desolations . The decree and purpose of God to punish a people for sinne is his secret ; and this he euermore reuealeth . Yet not this alone . For of the secrets which God reuealeth there are three kinds .

One is of things supernaturall , such as are the mysteries of Religion , the incarnation of the Sonne of God , the resurrection of the dead , and the life to come . These are secrets , to the knowledge of which a man cannot attaine , vnlesse it be reuealed vnto him from God .

The second is of those things , which are called arcana cordium , the secrets of the heart , such as are the proper actions of the will and vnderstanding : Secrets they are ; and saue to the spirit of man , which is in man , are knowne to none , but God , 1 Cor. 2.11 . Act. 1.24 . who is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and knoweth euery corner and creuise of the heart .

The third is of those things , which the Schooles doe call futura contingentia , such things as are not , nor euer haue beene , but may hereafter be . And these are secrets , secrets indeed , only manifest vnto him , by whom all things , past , present , and to come , are acted and gouerned .

Of these three kindes of secrets , the last is that whereof my text speaketh , the secret of things to come .

Surely the Lord God will doe nothing , but he reuealeth his secret to his seruants the Prophets . Hee reuealeth his secret ] hee openeth it , he telleth it before hand , he makes it knowne before it come to passe . The lesson to be taken from hence is , God is the only reuealer of secrets .

He only reuealeth things to come . This truth is auouched by the Prophet Daniel , in his second Chapter the 22. verse : his assertion is : God is He , that reuealeth the deepe and secret things . At the 28. verse he telleth King Nebuchadnezzar ; Though the wise-men , the Astrologians , the Magicians , the Sooth-sayers , cannot shew vnto the King the secret which he demandeth , yet there is a God in Heauen that reuealeth secrets , and maketh knowne to the King what shall be in the latter dayes . He saith it againe , vers. 29. He that reuealeth secrets maketh knowne vnto thee , O King , what shall come to passe . Once more , vers. 45. The great God hath make knowne to the King , what shall come to passe hereafter . The King acknowledgeth as much ; and thereupon saith , vers. 47. Of a truth , Daniel , your God is a God of gods , and a Lord of Kings , and a reuealer of secrets . It is true : God is the only reuealer of secrets .

Is it true ? What shall we then say to sundry predictions in Gentilisme ? What to those dreames which the Heathen often had ? What to their Oracles ? Hier. Comment. in Esai . 41. What to Apollo Delphicus and Loxias , and Delius , and Clarius ? What to other their Idols , which made faire shew , as if they had the knowledge of things to come , and could reueale secrets ?

Our answer is ; they were meere shewes ; no substance of truth was in them . Saint Hierome in his twelfth booke of his Comments vpon Esay at the 41. Chapter thus reasoneth against them : If they could fore-tell things to come , why foretold they nothing of Christ ? Why nothing of the twelue Apostles ? Why nothing of the ruine , and abolition of their owne Temples ? If th●y could not foretell their owne destruction , how could they fore-tell either good or euill , that should betide others ?

But you will say ; many things were fore-told by the oracles of old . Know then , that from those oracles the Deuill , the Father of lyes , that he might not be reproued of falshood , did euermore giue his answers doubtfully , th●t you might expound them both wayes , either for good or euill . Such was his answer giuen to Pyrrhus K●ng of the Epirotes , when hee tooke part with the Tarentines against the Romans .

Cic. 2. de Diuin. ex Ennio . A●o te , Aeacida , Romanos vincere posse : I tell thee Pyrrhus , thou that art of the linage of Aeacus , I tell thee , te Romanos vincere posse : the words are ambiguous , and may be rendred , either for Pyrrhus ; thou shalt ouercome the Romans : or against him , the Romans shall ouercome thee . The like answer was giuen vnto Croesus , when he consulted the Oracle at D●lphos , about his expedition into Persia , Herodotus . Croesus perdet , H●lim transgressus , maxima regna . Croesus , when hee is past the riuer Halis , perdet maxima regna ; the words are ambiguous , and may be rendred , either for Croesus , Hee shall destroy great kingdomes of his enemies ; or against him , He shall lose great kingdomes of his owne . With such ambiguities the Deuill in those oracles of old , euermore deluded such as sought vnto him .

But you will say , those Oracles did sometimes take place ; and as they fore-told , so things came to passe .

Be it so . Yet very few of them did hit ; which might be by chance , and hap-hazzard , as we say , a few only of a great number falling out ; or the Deuill by the subtiltie of his nature , and quicknesse of his vnderstanding , might by some antecedent signes fore-see the effects and euents which should follow : or he might fore-tell such things , as by Gods permission , hee should effect himselfe .

Now to the dreames , which it is said the Heathen often had , whereby they knew things to come , wee say ; many of them were deuised either by them , who affirmed they had such dreames ; or by the writers to win the more credit thereby . Yet deny we not , but they had their dreames . Their dreames ! Of what sort ? There are three sorts of dreames . Some are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , diuine dreames ; some are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or naturall ; some are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Diabolicall .

The Heathen were not much troubled with the first sort , with diuine dreames : Gen. 41. Dan. 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 . Comment. 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 Wiz●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-sayings , 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 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 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 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 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 e Deut. 18.15 . Act. 3.22 . & 7.37 . Moses , yea and all the Prophets ; all the f 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 next ; 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 fore-told 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 Prophets .

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 Nation , or vpon any priuate person , but he doth alwaies first fore-warne the same , and foretelleth it .

The reasons hereof are two . One is in regard of the godly : the other in regard of the wicked .

The first is in regard of the godly . God is vnwilling at any time to take them at vnawares . He loueth them , and would not haue any of them to perish , but would haue them all come to repentance , as Saint Peter witnesseth , 2 Epist. 3.9 . God would haue them all come to repentance , that so they might preuent his iudgements . And therefore he neuer striketh , but first he warneth .

The other reason is in regard of the wicked : namely that the wicked might be without excuse , their mouthes might be stopped , and the iustice of God cleared , they hauing nothing to answer for themselues , or to accuse God of any vniust dealing . If I had not come , saith our Sauiour Christ Iesus , Ioh. 15.22 . If I had not come , and spoken to them , they had not had sinne ; but now they haue no cloake , nor excuse , for their sinne . Wherefore let these men , wicked men , learne , as oft as the rod of God lieth heauie vpon them , to accuse themselues ; because when God gaue them warning , they would not be warned : when God would haue healed them , they would not be healed .

You haue the reasons ; The vses follow . I can but point at them : the time will not suffer any enlargement . Is it so , beloued ? Doth God neuer bring any grieuous iudgement vpon any people or Nation , or any priuate person , but he alwayes first fore-warneth the same and fore-telleth it ? Here then acknowledge we Gods great mercie , and his wonderfull patience . Thus God needeth not to deale with vs . For vpon our owne perill we are bound to take heed of his iudgements before they come . Yet so good is our God , so louing , so mercifull , so patient , that he is desirous wee should preuent his iudgements before they fall , by sending our prayers vnto him as Embassadours , to treat of conditions of Peace with him . A subtill enemie would steale vpon vs at vnawares , and take vs at the aduantage : but God , our good God euer fore-warneth before hee striketh . Hee doth so , saith Carthusian , Vt emendemur & ab imminentibus eripiamur tormentis : hee euer fore-warneth vs , that our liues may bee amended , and wee deliuered from the torments that hang ouer vs readie to fall vpon vs .

Againe , doth God neuer bring any grieuous iudgement vpon any people or Nation , or any priuate person , but he alwayes first fore-warneth the same , and foretelleth it ? Let vs then , whensoeuer wee see any ouertaken with any grieuous iudgement , confesse with Saint Augustine de verâ & falsâ poenitentiâ , cap. 7. Qui verus est in promittendo , verus etiam est in minando : that God is true , as in his promises , so also in his threatnings . If his desire were not , that wee should preuent his iudgements , doubtlesse he would neuer giue vs warning of them . If hee had a will and purpose to destroy vs , he would neuer tell before-hand , how wee should auoid his iudgements . Let no man say , that the silence of God , and the holding of his peace , is a cause of his securitie . No , it cannot be so . God neuer commeth with any iudgement , but he alwayes sendeth a warning peece before . He sendeth vnto vs his seruants the Prophets . Prophets we haue among vs ; and Apostles we haue among vs : and God giueth vs his Ministers , Pastors , and Preachers , as it were to put life againe into the dead Prophets and Apostles , euen to open and declare vnto vs those things which they deliuered . Wherefore , when we shall be admonished by his Ministers , that such and such iudgements shall come ; when they shall threaten plagues according to the generall directions , which they haue in the word of God , let vs not withstand the Spirit speaking in them . It is the wonderfull goodnesse of God , that hee vouchsafeth to send them vnto vs , and to tell vs before of his iudgements .

THE Tenth Lecture . AMOS 3.8 .

The Lion hath roared , who will not feare ? the Lord God hath spoken , who can but prophesie ?

IT was a thing too common with the Israelites , if their Prophets or Preachers did at any time speake sharply against their euill courses , euermore to finde fault and quarrell them . What meane these men ? Why doe they so farre vrge vs ? Why doe they not suffer vs to be quiet ? Will they euer prouoke the wrath of God against vs ? Sic enim solent homines : surely so worldlings vse to doe . If Prophets , if Preachers be austere in their reprehensions , they will command them to hold their peace , as you haue heard by occasion of the twelfth verse of the precedent Chapter . If Amos foretell Ieroboam , King of Israel , Amos 7.9 . that the high places of Isaack shall be desolate , that the Sanctuaries of Israel shall be laid waste ; that Ieroboams house shall perish with the sword ; there will be an Amaziah to forbid him to prophesie any more in Bethel , Amos 7.12 .

If Hanani , the Seer , reproue King Asa for not relying on the Lord his God , Asa will be in a rage with him , and will put him in a prison house , 2 Chron. 16.10 .

If Micaiah foreshew vnto King Ahab the euill that shall befall him , the King will hate him for it , 1 King . 22.8 . Zedechiah will smite him on the cheeke , vers. 24. Amon the Gouernor will put him in prison , and will feede him with bread of affliction and with water of affliction , vers . 27. If Ieremiah foreshew vnto the Iewes their desolation for their sinnes , some will deuise deuices against him , and will smite him with the tongue , Ieremy 18.18 . Some will smite him with the fist , and put him in the stocks , chap. 20.2 . Some will apprehend him , threaten him with death , and arraigne him , chap. 26.8 . Some will shut him vp in prison , chap. 32.2 . Some will let him downe with cords into a miry and dirty dungeon , chap. 38.6 .

It is the lot of the Prophets of the Lord , the portion of his Preachers , Esay 30.10 . Leuit. 19.17 . if they speake not placentia , pleasing and smooth words vnto the people , but doe rebuke them and not suffer them to sinne , it is their lot and portion neuer to haue want of enemies that shall make warre against them . This ill custome in the people , Amos here finds fault with , and condemneth for vniust , saying , The Lion hath roared , &c. as if he had said , You take me for your enemy , because I foreshew vnto you the iudgements of God which shall light vpon you , and therefore you contend , you chide , you quarrell with mee : but all in vaine ; for I may not hold my peace . If I should , the voice of God will of it selfe be terrible enough vnto you . The euill whereof I tell you , proceedeth not so much from my mouth , as from the Mandate of God . Will I , nill I , I am constrained to obey my God . God he hath chosen me to be his Prophet , and hath put into my mouth what I speake vnto you . The Lion hath roared , and I cannot but feare : The Lord God hath spoken , and I must prophesie .

Thus haue you the scope and drift of our Prophet in the words I haue now read vnto you . Wherein for my easier proceeding , may it please you to obserue with me first a Similitude ; secondly , the application thereof . The Similitude is from a Lion , the Application is to God . The Similitude in these words , The Lion hath roared , who will not feare ? The Application in these , The Lord God hath spoken , who can but prophesie ? First , of the Similitude .

The Lion hath roared , who will not feare ? Of all foure footed beasts the Lion doth beare away the chiefe price . Hee is , saith Cyril , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the strongest of wild beasts . This wild beast , the Lion , the King of beasts , excelling all others in courage and strength , full of fiercenesse and violence , giuen to destroy and deuoure , is in holy Writ called by sundry names according to his effects and properties . Sometime he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Labi , that is , hearty or couragious , Ioel 1.6 . Sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kephir , that is , lurking or couchant , abiding in couert places , Ezech. 19.3 . Sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schachal , that is , ramping and fierce of nature , Iob 10.16 . Sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lajisch , that is , subduing his prey , Esay 30.6 . Here he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Arieh , that is , a plucker , a renter , a tearer : and so was he called in the fourth verse of this Chapter . So many names haue the Hebrewes to call the Lion by , according to his seuerall properties .

The Lions voice is his roaring . The Lion 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schagg , hath roared . The word , as Dones sonne of Labratus hath noted , is proper to the Lion , whose roaring is very shrill , dreadfull , and full of ire . No maruell then is it , if at his roaring all the beasts of the forest doe tremble . That they doe so it s acknowledged by Saint Basil , in his ninth Homily vpon the Hexameron , where he saith , that Nature hath bestowed vpon the Lion such organs or instruments for his voice , that oftentimes beasts farre swifter than the Lion , are taken , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , onely by the roaring of the Lion . The like hath Saint Ambrose in his Hexaëmeron , lib. 6. cap. 3. Naturally there is in the Lions voice such a terrour , that many beasts which might by their swiftnesse escape the Lions assault , doe faint and fall downe before the Lion , astonied and stricken as it were with the hideousnesse of his roaring . The like hath Saint Cyril ; the like R. Dauid ; Lyra , and Carthusian the like ; as I shewed in my fourth Lecture vpon this Chapter .

The Lion hath roared ] He roareth before he hath his prey , when he hath it in pursuit , and after he hath gotten it .

Before he hath his prey he roareth . Psal. 104.21 . The Lions , the young and lusty Lions , roare after their prey , and seeke their meat from God . 1 Pet. 5.8 . there is a Lion that roareth , seeking whom he may deuoure .

When he hath his prey in pursuit , he roareth . So roareth the rauening Lion , Rugientibus praeparatis ad escam . Psal. 22.14 . and so roare those Lions ready to deuoure , Ecclus. 51 4.

Af●er he hath gotten his prey he roareth . Esay 31.4 . The young Lion roareth on his prey . And aboue in this Chapter , vers. 4. Will a Lion roare in the forest when he hath no prey ?

So , the Lion roareth before he hath his prey , when hee hath it in pursuit , and after he hath gotten it . But of all , his roaring is most terrible , when he is hungry and in the pursuit of his prey : albeit when he is deuouring his prey he roareth very terribly , as Bolducus in his Comment vpon Iob , cap. 4. hath out of Aristotle , Plinie , and Aelian obserued ; making the Lion so roaring to be the expresse image of rauenous rich men and mighty oppressors .

Pierius Hieroglyph . lib. 1. From this fearefull roaring of the Lion , one of the foure Euangelists , Saint Marke is hieroglyphically figured by the image of a Lion , because as a Lion in the wildernesse sends forth a terrible voice , so S ●●t Marke in the beginning of his Gospell , mightily thundereth out vocem clamantis in deserto , the voice of one crying in the wildernesse . It is the obseruation of Saint Ambrose vpon Luke , of Remigius vpon Marke , and of Eucherius .

The Lion hath roared , who will not feare ? ] Frequent and familiar are the comparisons drawne from the Lion in holy Scripture . The Lion for his good properties is a symbole of good men , yea of Christ himselfe ; but for his bad , of bad men , yea of the Deuill . Habet Leo virtutem , habet & saeuitiam , saith Gregory , Moral. 5. cap. 17. The Lion hath courage , and he hath cruelty . For his courage he betokeneth Christ ; for his cruelty the Deuill . So Augustine Serm. 46. de diuersis : Christus Leo propter fortitudinem , Diabolus propter feritatem : Christ and the Deuill may both be called Lions , Christ for his fortitude , the Deuill for his fiercenesse .

Christ may be called a Lion , not onely for his inuincible courage and fortitude , but also for his great might and power in defending his flocke from bodily and spirituall enemies : so is he the Lion of the Tribe of Iuda , Reuel . 5.5 . that same victorious Lion , our true Shilo and Messias , who is Non minus helluo animarum ad illas saluandas , quàm Diabolus ad perdendas , as Salmeron speaketh in his eighth Disput. vpon the first Epistle of Peter : Christ the Lion of the Tribe of Iuda , doth no lesse greedily hunt after soules to saue them , than the Deuill doth to destroy them . Christ's a Lion .

So are Kings and mighty Princes that rule ouer others called Lions . Iudah is a Lions whelpe , — He stooped downe , he couched as a Lion , and as an old Lion ; who shall rouse him vp ? Gen. 49.9 . where Dauid , Salomon , and other Kings , that were lineally descended from the Tribe of Iudah , are compared to the roaring Lion , because through the fame of their Empire , they were a terrour to many of their neighbour Nations . Kings and Princes are Lions .

Euery godly person is a Lion . So saith the Holy Ghost , Prou. 28.1 . The righteous are bold as a Lion . They are bold in all their afflictions , how great soeuer they be , and their boldnesse is , not from any trust in themselues , but by the faith they haue in God : and they are bold as a Lion , fearing nothing . For as a Lion feareth no other beasts , so the righteous feare not whatsoeuer crosses may befall them . They know that all things worke together for good to them that loue God : Rom. 8.28 . they know that without the will of God , no ill can betide them : they know if they lose this life , they shall finde a better : and for this cause in their greatest extremities are they quiet in minde , euer giuing a fiat to the will of God ; Gods will be done . The righteous man for his boldnesse is a Lion .

The wicked man , euery tyrant and violent oppressor is a Lion . A Lion for cruelty . Dauid auoucheth it , Psal. 10.9 , 10. He lyeth in wait secretly as a Lion in his denne , he lyeth in wait to catch the poore , he doth catch the poore when he draweth him into his net . Hee coucheth and humbleth himselfe that the poore may fall by his authority . So the wicked man for his cruelty is a Lion .

So Nero , tyrannizing and oppressing Nero ; Nero , that was the bloudy persecutor of the Christians in the infancy of the Church , is called a Lion , 1 Tim. 4.17 . I was deliuered , saith Paul , from the mouth of the Lion . It s no doubt , saith Iustinian , but that Paul pointeth at the cruelty and immanity of Nero. The like Metaphore I meet with , Prou. 28.15 . As a roaring Lion , so is a wicked ruler ouer the poore people . It s plaine , Euery tyrant and violent oppressor is a Lion .

And the Deuill himselfe is a Lion . You know Saint Peter stiles him so , 1 Epist. chap. 5.8 . Your aduersary the Deuill as a roaring Lion , walketh about seeking whom hee may deuoure . For as the Lion delighteth in bloud , gapeth ouer his prey , and roareth hideously : so doth the Deuill ; than whom , saith Fen-ardentius , Nihil truculentius , nihil tetrius , nihil terribilius , nihil infestius hominibus ; There is nothing more fierce , more cruell , more spightfull , more malicious against men , than the Deuill is . He thirsteth after the bloud of men , to spill it ; he gapeth ouer the soules of men , to deuoure them , hee is a roaring Lion .

Thus haue you heard , that the Lion , for some properties of his is a symbole of good men , yea , and of Christ himselfe ; and for some a symbole of bad men , yea and of the Deuill himselfe .

Now the Lion in my Text is God ; and that he is so , it is the ioint agreement of Expositors .

Vpon those words of Daniel 6.22 . My God hath sent his Angell , and hath shut the Lions mouthes , in Midras tehilim in the Hebrew exposition of the Psalmes , at the 64. Psalme , there is a remarkable sentence for our present purpose , Venit Leo , & liberauit Leonem de ore Leonis : A Lion came and deliuered a Lion from the mouth of a Lion . Venit Leo , a Lion came ; this Lion is God , holy and blessed , as it is said in the third of Amos , Leo rugijt , the Lion hath roared , who will not feare ? the Lord God hath spoken , who will not prophesie ? A Lion came , Et liberauit leonem , and he deliuered a Lion , this other Lion is Daniel , who came from Iudah , as it is said , Gen. 49. Catulus Leonis Iudah , Iudah is a Lions whelpe . A Lion came and deliuered a Lion , de ore Leonis , from the mouth of a Lion : this third Lion is Nabuchodonosor , as it s said , Ierem. 4. Ascendit Leo de cubili suo ; the Lion is come vp from his thicket . By this exposition of the Hebrewes the Lion in my Text is God .

So is he in the vnderstanding of Saint Hierome ; so Lyranus takes him to be ; so doth Hugo de S. Charo ; so doth Dionysius Carthusianus ; so many a a Rab. Dauid Cyril . others ; most of the b b Pet. à Figueir . Caluinus . Gualterus . Oecolampadius . Brentius . Osiander . Pappus , &c. moderne . The Glossator saith , that because Amos , whilst he liued a shepheards life stood in feare of the Lion , therefore he here compareth the feare of the Lord to the roaring of the Lion .

I am not ignorant , that some by this roaring in my Text doe vnderstand the Deuill , and by the Lord God here speaking Christ our Sauiour ; that , as the Deuill is heard of the reprobate to their condemnation , so Christ is heard of the Elect to their saluation . But this opinion being singular , I passe it by , and following the current of Interpreters , doe take this roaring Lion here to betoken God , to this sense : If at the roaring of the Lion all the beasts of the forest doe tremble ; how much more shall men tremble if God roare against them by his Prophets ? The stoutest courage of man , Mascula virtus , the manliest prowesse vpon the earth , when it hath girded vp her loines with strength , and deckt it selfe with greatest glory , what can it auaile where the fortitude of God is set against it ? Pitchers that are fashioned of clay , how is it possible they should not breake and fall asunder , if euer they come to encounter the brasse of Gods vnspeakable Maiesty ? The Lion hath roared , who will not feare ? The Lord God hath spoken , and commanded vs to cry aloud , and spare not , to lift vp our voices like trumpets , and to shew his people their transgressions , who dares be silent ?

And thus f●om the similitude , the Lion roaring , I am come to the application thereof , God speaking : The Lord God hath spoken , who can but prophesie ? Wherein I note , 1 Who speaketh . 2 How he speaketh . 3 What is the sequell of his speech .

He that speaketh is the Lord God .

He speaketh after diuers manners .

And if he speake , man must prophesie .

The Lord God hath spoken , who can but prophesie ?

The Lord God! He is Adonai Iehouih . They are the very names wherewith God was named in the precedent verse ; and were there discoursed vpon at large . I will not now trouble you with any tedious repetition of what was then deliuered . Onely be pleased to remember , that the first of these two names , Adonai , betokeneth the Maiesty of God , his sustentation of all things , and his dominion ouer all : the second , Iehouih , his essence , his existing or being . The first , Adonai , is with Caluin , Oecolampadius , and Brentius , Dominator , ruler or Gouernour ; with the rest , its Dominus , Lord . The second Iehouih , is retained by Iunius ; it s Iehouah with Caluin , Mercer , and Vatablus ; with the rest , its Deus , God .

The first , Adonai , Ruler , Gouernour , or Lord , putteth vs in minde that God alone is absolutely Lord , Ruler , and Gouernour of all things ; yea , and our Lord . Our Lord , not onely by the common right of creation ; for thereby he is the Lord of all created things in Heauen and Earth , yea and of the very Deuils . Nor is he our Lord onely by the right of his vniuersall prouidence , or gouernment ; for thereby he ruleth ouer sinne and death , and sets them bounds . But our Lord he is by the right of redemption ; Tit. 2.14 . for thereby he hath made vs , through Christ , a peculiar people vnto himselfe , zealous of good workes . Such is the vse of this first name , Adonai .

The second , Iehouih , or Iehouah , which we now translate God , may be our remembrancer , that of himselfe , and by himselfe a a Reuel. 1.4 . & 16.5 . he euer was , is , and shall be ; that of him all creatures haue their b b Act. 17.28 . Rom. 11.36 . being ; and that he giueth a reall being to all his promises and threats . This same Iehouah , Adonai , Iehouih , God Almighty , is he that speaketh .

But how speaketh He ? How to men ; himselfe being incorporeall , without the instruments of speech ?

First , God speaketh vnto men , either by himselfe immediatly , or by some messenger . This messenger is either an Angell , or a man . If a man , then is he either a Prophet , or a Priest ; the Priest , Exod. 28.30 . that hath in the brest-plate of iudgemement the Vrim and the Thummim .

Againe , God speaketh vnto men by a voice , either sensible or spirituall ; if with a sensible voice , then he striketh the outward eares ; if with a spirituall , then the inward : as well the left eare , which is the Phantasie , as the right , which is the Vnderstanding .

Thirdly , God speaketh vnto men , either sleeping or waking . So Serarius Quaest. 1. in cap. 1. Ioshuae .

What the ancient Fathers haue thought of this point touching God his speaking vnto man , I haue long since deliuered out of this place in my third Lecture vpon the first Chapter of this Prophecie . What was Saint Basils opinion , what Saint Augustines , what Saint Gregories , you then heard .

Later Writers haue reduced all the speakings of God to two heads ; Deeds and Words .

Christophorus à Castro vpon the first of Zachary , Et factis loquitur Deus & verbis , God speaketh both by Deeds and by words . Franciscus Ribera vpon the same Chapter , Deus ita rebus , vt verbis loquitur ; God speaketh as well by things as by words .

A learned and a very orthodox Diuine , Dauid Pareus , in his Commentary vpon Genesis at the third Chapter , well liking of Saint Gregories opinion , thus resolueth vpon the point : God speaketh either by himselfe , or by some Angelicall creature .

By himselfe God speaketh , when by the sole force of internall inspiration the heart is opened : or God speaketh by himselfe , when the heart is taught concerning the word of God , without words or syllables . This speech of God is sine strepitu sermo , a speech without any noise . It pierceth our eares , and yet hath no sound . Such was the speech of God vnto the Apostles , at what time they were filled with the Holy Ghost , Act. 2.2 . Suddenly there came a sound from Heauen , as of a rushing mightie wind , and it fill●d all the house , where they were sitting : and there appeared vnto them clouen tongues , like as of fire , and it sate vpon each of them . Per ignem quidem Dominus apparuit , sed per semet ipsum locutionem interius fecit : By the fire indeed God appeared but by himselfe he spake in secret , within , to the heart of the Apostles Neither was that fire God , nor was that sound God , but God by those outward things , the fire and the sound , Expressit hoc , quod interiùs gessit , hee shewed what he did within , and that he spake to the heart . Those outward things , the fire and the sound , were only for signification , to shew that the Apostles hearts were taught by an inuisible fire , and a voice without a sound . Foris fuit ignis , qui apparuit , sed intùs , qui scientiam dedit : the fire , that appear'd , was without ; but the fire that gaue them knowledge , was within . So may you iudge of the sound : the sound that was heard was without ; but the sound that smote their hearts , was within . So Gods speech , is a speech to the heart without words , without a sound .

Such was that speech to Philip , Act. 8.29 . Goe neere , and ioyne thy selfe to yonder Chariot . It was the Spirit said so to Philip . Bede expounds it of inward speech . In corde spiritus Philippo loquebatur , The Spirit said to Philip in his heart . The Spirit of God may then be said to speake vnto vs , when by a secret or hidden power , it intimateth vnto our hearts , what we are to doe . The Spirit said vnto Philip , that is , Philip was by the Spirit of God inwardly moued to draw neere , and ioyne himselfe to the Chariot , wherein that Aethiopian Eunuch sate reading the Prophesie of Esay .

A like speech was that to Peter , Act. 10.19 . Behold three men seeke thee . It was the Spirit said so to Peter . And here Bede , In mente haec ab spiritu , non in aure carnis audiuit : Peter heard these words from the Spirit , in mente , in his vnderstanding , non in aure carnis , not by his fleshly eare . The Spirit said vnto Peter , that is , Peter was by the Spirit of God inwardly moued to depart from Ioppa , and goe to Caesarea to preach to the Gentiles , to Cornelius and his company .

From this inward speaking of God by his holy Spirit in the hearts of men without either words or sound , we may note thus much for our present comfort , that whensoeuer wee are inwardly moued , and doe feele our hearts touched with an earnest desire , either to offer vp our priuate requests to God , or to come to the place of publike prayer , or to heare the preaching of the word , or to receiue the blessed Sacrament of the Eucharist , or to doe any good worke , we may be assured , that God by his holy Spirit , God by himselfe speaketh vnto vs .

Thus you see , how God speaketh vnto vs by himselfe . Hee speaketh vnto vs also by his creatures . By his creatures Angelicall , and others . And he doth it after diuers manners .

1 Verbis , by words . By words only ; as when nothing is seene , but a voice onely is heard : as Ioh. 12.28 . When Christ prayed , Father glorifie thy name , immediatly there came a voice from Heauen , saying , I haue both glorified it , and will glorifie it againe . Here was Vox Patris , the voice of God the Father , yet ministerio Angelorum formata , it was formed by the ministery of Angels .

2 God speaketh Rebus , by things ; By things onely , as when no vo●ce is heard , but some thing onely is obiected to the senses . An example of this kind of Gods speaking is that vision of Ezechiel , chap. 1.4 . He saw a whirle-wind come out of the North , with a great cloud , and a fire infolding it selfe ; and in the middest of the fire the colour of Amber . All this he saw ; but here is no mention of any voice at all . And yet the Prophet saith , Omninò fuit verbum Iehouae ad Ezechielem ; the Word of the Lord came expresly vnto Ezechiel . The word of the Lord came , and I looked , and behold a whirlewind . Here was res sine verbo , a thing but no voice .

3 God speaketh Verbis simul & rebus , both by words and things : as when there is both a voice heard , and also some thing obiected to the senses . So He spake to Adam presently after his fall ▪ when he heard the voice of God walking in the Garden , and saying , Adam where art thou ? Gen. 3.8 .

4 God speaketh , Imaginibus cordis oculis extensis , by some images , shapes , or semblances exhibited to our inward eyes , the eyes of our hearts . So Iacob in his dreame saw a ladder set vpon the earth , the top whereof reached to Heauen , and the Angels of God ascended and descended on it , Gen. 28.12 . So Peter in a trance saw Heauen opened , and a certaine vessell descending vnto him , as it had beene a great sheet knit at the foure corners , and let downe to the earth , wherein were all manner of foure footed beasts of the earth , and wild beasts , and creeping things , and fowles of the aire , Act. 10.10 . So Paul in a vision in the night saw a man of Macedonia standing by him , and praying his helpe : Come ouer into Macedonia , and helpe vs , Act. 16.9 .

5 God speaketh imaginibus & ante corporeos oculos ad tempus ex aëre assumptis ; he speaketh by some images , shapes , or semblances , for a time assumed from the aire , and exhibited to our bodily eies . So he spake to Abraham in the plaines of Mamre , Gen. 18.2 . Three men , saith the Text , stood by Abraham ; yet were they not three men that stood by him , but three Angels in the shape of men , with true bodies for the time ; palpable and tractable bodies for the time . One of the three more eminent than the rest , to whom Abraham did reuerence aboue the rest , with whom he talked , calling him Lord , vers. 3. who is also called Iehouah , vers. 17. was Christ the second person in the Trinity . And so God spake vnto Lot , by Angels in the likenesse of men , Gen. 19. Two Angels they were , vers. 1. Men they are called , vers. 10. Angels , and yet men . Angels in nature , and men in their habit . By them God spake to Lot of the destruction of Sodome .

6 God speaketh Coelestibus substantijs , by celestiall substances . By Celestiall substances I meane not onely the Heauens with the workes therein , but also the two superiour elements , the fire and the aire . So at the Baptisme of Christ , De nube vox sonuit , a voice was heard out of a cloud , as it was also at his transfiguration vpon the mount , This is my beloued sonne in whom I am well pleased .

7 God speaketh terrenis substantijs , by terrestriall substances . So to reproue the dulnesse of Balaam , In ore Asinae humana verba formauit , he enabled Balaams owne Asse to speake , Num. 22.28 . Saint Peter , 2 Ep. 2.16 . thus deliuers it ; The dumbe beast speaking with mans voice forbade the madnesse of the Prophet .

Once more , God speaketh simul & terrenis , & coelestibus substantijs , both by terrestriall and celestiall substances : as when he spake to Moses in a flame of fire out of the middest of a bush , Exod. 3.2.4 . The fire I call the celestiall , the bush the terrestriall substance .

Last of all , God speaketh by his Angels , when Secretâ eorum praesentiâ , by a secret presence of theirs he infuseth the power of his influence to the hearts of men : and thus may you vnderstand that , Zach. 1.9 . Angelus qui loquebatur in me , the Angell of the Lord that spake in me said vnto me . The Angell that spake in me , to my heart .

And thus you see , how God of old at sundry times and in diuers manners did speake to man . He spake either by himselfe , or by his Creatures . By his Creatures many waies : sometimes by words , sometimes by things , sometimes by both words and things ; sometimes by shapes exhibited to the eyes of the heart , sometimes by apparitions to the eyes of the body ; sometime by celestiall substances , sometimes by terrestriall , sometimes by both celestiall and terrestriall : and last of all , by some secret presence of an Angell within man to the heart of man .

Thus from time to time hath God beene vsed to speake . Now followeth the sequell of his speech , Quis non prophetabit ? Who can but prophesie ? If the Lord God hath spoken , frendens quasi Leunculus , grinding his teeth as a lusty young Lion , against his people euen ready to be deuoured , Quis non prophetabit ? What Prophet is there that dares containe himselfe from prophesying ? that dares keepe silence from denouncing the reuengefull threats of God ? The Lord God hath spoken , Quis non prophetabit ? Who will not prophesie ?

Who will not ? Anselmus Laudunensis , the Author of the Interlineary Glosse , saith , Pauci viri sunt , few such men there are : Hugo Cardinalis ; Nullus , vel rarus est ; There is not a man , or scarse a man that dares hold his peace , if God bid him prophesie .

Moses may goe about to excuse himselfe , that hee bee not sent to Pharaoh ; Exod. 4.10 . O my Lord , I am not eloquent , but am slow of speech , and of a slow tongue ; I pray thee send some other ; but his excuses will not be receiued .

Esay 6.5 . Esay may complaine , Woe is me , I am vndone , because I am a man of polluted lips : yet so he cannot put off his commission .

Ier●m . 1.6 , 7. Ieremy may cry out , Ah , Lord God , behold I cannot speake , for I am a childe . Yet must he follow his calling . Say not , saith the Lord , I am a childe ; for thou shalt goe to all that I shall send thee , and whatsoeuer I command thee , thou shalt speake .

Ezech. 3.7 . Ezechiel is sent vnto a people stiffe of forehead , and hard of heart , a people that would not hearken vnto him , by whom he might well feare to lose his life : yet might he not withdraw himselfe . Behold , saith the Lord , I haue made thy face strong against their faces , and thy forehead strong against their foreheads . As an Adamant harder than flint haue I made thy forehead . Feare them not , neither be dismaied at their lookes , though they be a rebellious house .

Amos 7.14 . Amos , this our Amos , now our Prophet Amos , once no Prophet , nor a Prophets sonne , but an heardman , and a gatherer of Sycomore fruit , taken by the Lord , as he was following the flocke , receiues his commission from the Lord ; Goe , Prophesie vnto my people Israel . So he goeth , and prophesieth .

The Lord God hath spoken , who can but prophesie ?

Who can but prophesie ? The obseruation is , The office of prophesying when God enioyneth it , is not to be declined .

The proposition holds true , as well of the Prophets of the New Testament , as of the Old . The Prophets of the New Testament are the Ministers thereof : who though they haue not the gift of prediction , to foretell things to come , yet are they called Prophets , Mat. 10.41 . He that receiueth a Prophet in the name of a Prophet , shall receiue a Prophets reward .

Prophets they are called .

First , because their function , sacred and Ecclesiasticall , is in place and stead of the Propheticall office of the Old Testament .

Secondly , because their office is to expound and interpret the writings of the Prophets .

Thirdly , because they are to preach what is written in the Scriptures of the Prophets , of the day of iudgement , of the rewards of good men , and of the torments prepared for the wicked in the life to come . Of such Prophets speaketh Gregory 2. part . Pastoralis Curae cap. 4. Prophetae in sacro eloquio nonnunquam Doctores vocantur , qui dum fugitiua esse praesentia indicant , quae futura sunt manifestant . Doctors or teachers are oftentimes in holy language called Prophets , because while they declare things present to be fugitiue and transitory , they doe manifest the things that are to come . Thus are Doctors or Teachers , the Ministers of the New Testament , Prophets in their kind ; and the obseruation euen now made concerning the office of prophesying reacheth them .

The office of the Ministery of the Word , when God sendeth , is not to be declined .

It s not to be declined . He that hath once begunne to runne in this race , must runne on with perseuerance , euen vnto the end . He that hath put his hand to this Plough , may not looke backe , lest he proue vnfit for the Kingdome of God . Luk. 9.62 . In this race and course of life we are to contend and striue with the whole earth . Though we be despised , despighted , hated , cursed of euery man , because we preach what the Lord hath bidden vs , and proclaime his vengeance against sinners , yet will we not be discouraged . Our hand against euery man , and euery mans hand against vs : Our tongue against euery vice , and euery tongue walketh & rangeth at liberty through our actions . The Disciple is not aboue his Master , Math. 10.24 . nor the Seruant aboue his Lord . If our Master and Lord , Christ Iesus , haue suffered such things , we his Disciples and seruants must possesse our soules in patience . If wee bee thought too clamorous against the disorders of common life , if too busie , if too seuere in striking at offences ; forgiue vs this fault . A necessity is laid vpon vs : The Lord God hath spoken , and wee cannot but prophesie .

Is a necessity laid vpon vs ? That s not all . For a Woe is due vnto vs if we preach not . Vae mihi , saith Paul , 1 Cor. 9.16 . Woe is mee if I preach not the Gospell . If I preach not the Gospell ! What then shall become of the Law ? Wee must preach both , as the Gospell so the Law . As wee are to publish the tidings of ioy to those that reioyce in our message , so are wee to denounce the terrors of iudgement to those that contemne it . As wee are to preach liberty to captiues , so are wee to threaten captiuity to libertines . As wee are to pipe to those that will dance after vs , so are wee to sound a trumpet of warre to those that will resist vs . As we are to build an Arke for those that will bee saued , so are we to powre out a floud of maledictions against those that will bee damned . Finally , as wee are to open the doores to those that knocke and are penitent , so are wee to stand in the doores with a flaming sword in our mouthes , against those that are obstinate .

Thus you see a necessity is laid vpon vs to preach vnto you ; to preach not the Gospell onely , but the Law too . Yet is not this necessity , necessitas coactionis , a necessity of coaction , constraint or compulsion , but necessitas obligationis & mandati diuini , a necessity of obligation and diuine Commandement . It is our vocation and conscience that imposeth this necessity vpon vs . If then we preach vnto you , wee haue not whereof to glory or boast our selues . For we doe no more than we are of duty to doe . Now if we of duty preach vnto you , then are you of duty likewise to heare vs : and a necessity of hearing is laid vpon you : I say not , a necessity of coaction , constraint or compulsion , but a necessity of obligation and diuine Commandement . A necessity is laid vpon you to heare the word of God , God commandeth you to heare it . And Vae vobis , Woe vnto you if you refuse to heare it . Yet when you heare , take heed how you heare .

Quid juvat auditus verbi , si non datur vsus ? What aduantage is it to you to heare the Word of God , if you make no good vse thereof ? Ideo audis , vt agas . Therefore you heare , that you may put in practise what you heare . Sweetly Saint Augustine vpon Psal. 104. Valdè malè digerit is , qui bene audit , & non bene operatur : Surely he very ill digesteth , that heareth well , and workes not well .

Now gracious Father , we most humbly beseech thee to open our hearts , and to vnlocke the eares of our vnderstanding , that whether we preach , or heare thy Word , wee may preach it and heare it profitably , that we may obserue , learne , and embrace such things as are necessary to the confirming of our weake faith , and the amendment of our sinfull liues . Amen .

THE Eleuenth Lecture . AMOS 3.9 , 10 , 11.

Publish in the palaces of Ashdod , and in the palaces of the Land of Aegypt , and say : Assemble your selues vpon the mountaines of Samaria : and behold the great tumults in the midst thereof , and the oppressed in the midst thereof .

For they know not to doe right , saith the Lord ; who store violence and robbery in their palaces .

Therefore thus saith the Lord God ; An aduersary there shall be euen round about the Land : and hee shall bring downe thy strength from thee , and thy palaces shall be spoiled .

THe equitie of Gods iudgements is such , that if strangers see them , they cannot but approue them . It appeareth to be so , by this passage of Amos his second Sermon to or against the people of Israel . This passage is an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or an Exornation , pertaining to the prop●sition , which was in the second verse of this Chapter . It amplifieth the iniquitie of the Israelit●s from the testification of forren Nations , thus : You , you of Israel , your sinnes are so notorious , so grosse , so palpable , that the Philistines and Egyptians may behold them ; sith you of your selues are not touched with a conscience of your euill deeds ; them , the Philistines and Egyptians I call as witnesses and Iudges of your impuritie and vncleannesse . This is the scope of the words now read vnto you .

The parts are two : An Accusation , vers. 9. and 10. A Commination , vers. 11.

The Accusation is deliuered by an Apostrophe , by a turning of the speech from the Israelites to others , vers. 9. Others are called vpon to make a proclamation , in these words , Proclaime in the Palaces of Ashdod , and in the Palaces of the Land of Aegypt , and say : the tenour of their proclamation is in these , Assemble your selues vpon the mountaines of Samaria , and behold the great tumults in the midst thereof , and the oppressed in the midst thereof .

The sinnes pointed at in this proclamation are two , Crueltie and Couetousnesse . Cruelty in their great tumults ; Couetousnesse in their oppressions . Both are amplified vers. 10. from two places , à genere , & à specie . First from the generall , They know not to doe right . Secondly from the speciall , They treasure vp violence and robbery in their Palaces . Their violence argueth their cruelty , their robbery is a demonstration of their Couetousnesse . The truth hereof is not to be questioned . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Neum Iehouah , the Lord hath said it . For they know not to doe right , saith the Lord , who store vp violence and robbery in their Palaces .

We haue a large field for discourse to trauell in : we will begin at the gate or first entrance into it , which is , the iniunction for the proclamation : Proclaime in the Palaces of Ashdod , and in the Palaces of the Land of Aegypt , and say .

At the entrance into this field the Hebrew word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Haschmignu , and is as much , as , make to heare . The old Interpreter puts for it , Auditum facite , make a hearing ; so doth Saint Hierome : these keepe neere vnto the word . The Septuagint with their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are not farre from the meaning , nor is Oecolampadius with his annunciate , for which our countryman Tauerner hath Preach : Preach in the Palaces at Ashdod .

Caluin . Iunius . Brentius with his Clamate ; Gualter with his Diuulgate ; Vatablus , Mercer , Drusius , and others , with their Promulgate , are all for the Proclamation : Cry , Diuulge , Publish , or Proclaime .

Proclai●e . Where ? In Ashdod , and in the Land of Aegypt . First in Ashdod .

Palaestina , the Countrey of the Philistines , was diuided into fiue Prouinces , Dutchies , or Lordsh●ps , mentioned Iosh. 13.3 . the Prouinces of Azzah , of Ashdod , of Askelon , of Gath , of Ekron . These fiue , the chiefe and most famous Cities of Palaestina are recorded also , 1 Sam. 6.17 . where the Philistines are said to haue returned for a trespasse offering vnto the Lord , fiue golden E●rods ; one for Ashdod , one for Azzah , one for Askelon , one for Gath , and one for Ekron .

Ashdod ! In the first diuision of the holy Land , it was in the lot of the Tribe of Iudah , and is so described , Iosh. 15.47 . Afterward it fell to the lot of the Tribe of the Children of Dan , who had their inheritance , as the Children of Simeon had , within the inheritance of the Children of Iudah ; I sh. 19.1 . & is accordingly described by Adrichom and Schrot in their tables of the Holy Land .

The more familiar name of it is Azotus . In it were left Giants , those that were called Enakim . It is to this day a famous Citie of Palaestina . Apud Hieron . Tom. 3. So saith Eusebius lib. de locis Hebraicis . Another learned Author writing of the Hebrew places in the Acts of the Apostles , saith , Azotus , is a famous towne of Palaestina , called in Hebrew Ashdod , and is one of the fiue cities of the Allophyli of the Philistines .

For the Etymologie of the word , Saint Hierome saith , it signifieth as much as ignis vberis , or ignis patrui , the fire of an vnder , or of an vncle . The words are in his Commentary vpon Amos , chap. 1. where he refuseth those that say , it is ignis generationis , the fire of generation . And well : for they mistake Resch for Daleth ; taking it for Aschdor , when it is Aschdod . The Author of the booke De nominibus Hebraicis vpon Ioshua , saith , Asdod is dissolutio , vel effusio , sine incendium , a dissolution , or an effusion , or a burning . A little after , ignis patrui mei , vel incendia , my vncles fire or burnings . Ignis patrui , so I reade with Drusius obseru. 6.8 . not Gens patrui , as it is in the old bookes by the like mistake of Resch for Daleth . Buntingus in his Itinerarie vpon the old Testament , saith it is , Ignis dilectus , a beloued fire . There is no agreement betweene these Etymologiz●rs .

The more familiar and Greeke name of this Citie , Azotus , is by Stephanus in his booke of Cities deriued from Aza , a woman , that was the Foundresse of this Citie . But I rather thinke that Azotus is so called from the Hebrew Asdod , by the change of some letters ; Azotus for Asdotus , as Ezras for Esdras , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the Doricke Dialect .

This same Citie Asdod , or Azotus , was made famous by the Ark of the Lord brought thither , when it was taken by the Philistines ; and by the house of the Idoll Dagon there , 1 Sam. 5.2 . This is that Azotus , where Philip the Deacon was found after he had baptised the Aethiopian Eunuch , Act. 8.40 . And this that Asdod , whereof you heard in my thirteenth Sermon vpon the first Chapter of this booke , vpon the eight verse , these words , I will cut off the inhabitant from Asdod .

Yet I take it not , that Ashdod is here put so precisely for the Citie , but that it may by a Synecdoche comprehend the whole region or Country of the Philistines . Commonly it is so vnderstood by Ancients , Saint Hierome , Remigius , Albertus , Rupertus , Hugo , Lyra , Isidorus , and by moderne Writers , Montanus , Christophorus à Castro , Petrus Lusitanus , and others .

But I must from Ashdod , and goe on to the Land of Aegypt : for there is this proclamation likewise to be made . Proclaime in Ashdod , and in the Land of Aegypt .

To this Land of Aegypt we came twice before in our view of this Prophecie ; Cap. 2.10 . & 3.1 . and therefore need not at this time stand long vpon it . Yet may we not leaue it altogether vnsaluted . It is here called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eretz Mitzrajim , the Land of Mitzrajim .

Saint Hierome Comment. in Esai . cap. 18. saith , that with the Hebrewes an Aegyptian man and an Aegyptian woman , and the Country of Aegypt haue all one name Mesraim : Obser . lib. 5. c 25. for so Drusius readeth out of a Manuscript of Saint Hieromes Workes , Apud Ebraeos & Aegyptius , & Aegyptus , & Aegyptia , vno vocabulo nuncupantur , M●sraim . But this cannot be so . For the Aegyptian man , hee is Mesri , the woman Mesrith , the Countrey only Mesraim . And if by the name of Mesraim , the Aegyptians bee sometime signified , it is by a figure of speech , as when Iudah is put for the Iewes , or Ephraim for the Ephraimites .

Iosephus in his first booke of the Antiquities of the Iewes , cap. 7. saith , that Egypt was called Mesre , and the Aegyptians Mesraei : he alludeth to the Hebrew name Mitzrajim . And Aegypt was so called from Mitzrajim one of the sonnes of Cham , his second sonne , as we finde him , Gen. 10.6 . He first inhabited that part of Africa , which was afterward called Aegypt , from Aegyptus , sonne of Belus , King of that Land . Now because this same Mitzrajim was one of the sons of Cham , the Land of Mitzrajim , Psal. 105.27 . & 106.22 . or of Aegypt , is in the Psalmes of Dauid entitled the Land of Cham ; as Psalm . 105.23 . Iaacob was a stranger in the Land of Cham ; and in other places . And for the same reason is Cham put for Aegypt , Psal. 78.51 . He smote all the first borne in Aegypt , euen the beginning of their strength , in the tabernacles of Cham. The latter part of that verse being an exposition of the former , makes it manifest , that Cham is there put for Mitzrajim , or Aegypt .

Enough for this time of Aegypt . The Palaces of both Ashdod and Aegypt are here specified : not barely the houses , as the Vulgar Latine here readeth , but the Palaces : to shew , that this proclamation was to be made not in obscure houses , or poore Cottages , but in their Princes Courts . And quod in aulis principum diuulgatur , latere non potest ; what is published in Princes Courts , it will abroad . There is the greatest confluence of honourable persons and men of note ; who haue euermore some about them , that will not spare to tell abroad what is either said or done by the Princes themselues in their most secret closets . Their very vices cannot be hid . So Honorius the Emperour in the Panegyricke tells his son Theodosius , Claudian . de 4. Cons. Honorij , vers. 271. — cunctis tua gentibus esse Facta palam : nec posse dari regalibus vsquàm Secretum vitijs . Whatsoeuer thou doest , it is knowne abroad ; nor can any place be of sufficient secrecie to conceale the vices of Kings .

Now if Kings secrets done in Court , if their secret vices be made knowne ; much more shall it be knowne , that is proclaimed in Court . And therefore is the Proclamation here enioyned to be made in the Palaces of Palaestina and Aegypt , in their Princes Courts , that the same thereof flying abroad into all the coasts of those dominions , the rest of the people might vnderstand thereof , and beare witnesse to the iudgements of God , which he executeth vpon his people for their sinnes , that they are very iust .

By this iniunction for the Proclamation now expounded , you see , that Heathens , the Philistines and Aegyptians , aliens from the Common-wealth of Israel , and vtter enemies to that State , are inuited to be spectators of the euils which God in iudgement was to bring vpon that his people , the Israelitish Nation . And this was to make the euils , which the Israelites were to suffer , the more grieuous vnto them . Hence ariseth this obseruation : The calamities , or miseries which the Lord in iustice layeth vpon vs for our euill deeds , will be the more grieuous vnto vs , if our enemies be made priuie vnto them .

This is it the Lord saith to Ierusalem , Ezech. 5.8 . Behold , I , euen I , will execute iudgement , in the midst of thee , in the sight of the nations thine enemies . In the sight of thine enemies will I doe it .

It could not be but an exceeding great griefe to the Virgin daughter of Zion ; that the Lord had caused her enemie to reioyce ouer her , and had set vp the horne of her aduersaries , Lament. 2.17 .

The reproach and ignominie that commeth from an enemie in time of misery is to some farre more grieuous than death it selfe , who rather choose to die , though it be by their owne hands , or the hands of a friend , than they will endure dishonour from an enemie . Examples of such a resolution there are many in prophane Histories , as in Plutarch of a a Tom. 3. vit. in Catone . Cato Minor , b b In Antonio . Antonius and Cleopatra ; in c c Annal. lib. 16. Tacitus of Thraseas : These of the Heathen killed themselues through impatiencie , as not being able to endure the reproach and shame , which they feared , the one from Caesar , two of them from Augustus , the fourth from Nero.

Nor is the Sacred story void of examples of this kinde .

Abimelech sonne of d d Ierubesheth . 2 Sam. 11.21 . Ierubbaal , he , whom the Sichemites e e Iudg. 9.6 . made their King , when at an assault of his giuen to the tower of Theber he had his scull broken by a peece of a Milstone which a certaine woman had cast vpon his head , he called hastily vnto a young man his armour-bearer , and said vnto him , Draw my sword , and slay me , that men say not of me , A woman slew him . And his young-man thrust him thorow , and he died , Iudg. 9.54 . Such was the end of that ambitious and cruell tyrant . He is slaine of a woman , and when he sees he is to die , hee is desirous to blot out that infamie : he will not haue it said of him , that a woman slew him . That a woman , of the enemies side , slew him , he will not by any meanes haue it said of him : Kill him rather than it should be said , A woman slew him .

Such was the impatience of Saul , Saul , he that was the first King of the Israelites , when the Philistines had gotten the day against him , had slaine three of his sonnes , 1 Sam. 31.2 . 1 Chron. 10.2 . Ionathan , Abinadab , and Malchishua , and himselfe was wounded by their archers , he thus spake vnto his Armour-bearer , Draw thy sword and thrust me thorow therewith , lest these vncircumcised come , and thrust me thorow and mocke me . Which vile act his Armour-bearer refusing , Saul became his owne executioner , took his owne sword and slew himselfe , 1 Sam. 31.4 . He takes his own sword and slayes himselfe . And why so ? Lest , saith he , these vncircumcised Philistines come and thrust me thorow , and mocke me . See , he will die , that he may not die : he will be thrust thorow , that he may not be thrust thorow ; he will kill himselfe , that the Philistines may not kill him . Hee will not endure to come within the power of his enemies .

I commend not Saul for his valour in killing himselfe , nor Abimelech for his in causing his Armour-bearer to thrust him thorow . It was not valour in them , but cowardise , or impatiencie . For if they could with patience haue borne and endured their troubles , they would not haue hastened their owne death .

Selfe-killing is a sinne so grieuous , that scarce there is any more hainous before the Lord . Many reasons may be alleaged to shew the vnlawfulnesse of this fact ; and I hold it not amisse to bring a few , especially in the inequitie of these times , wherein wretchednesse hath so fearefully preuailed in some persons , and almost daily doth preuaile , that they dare plunge themselues into this pit of terrible destruction .

My first reason shall be ; because it is forbidden in that Commandement , Thou shalt not kill . Exod. 20.13 . In that Commandement is forbidden the killing of any man without lawfull authority . But no man hath authority ouer himselfe , because no man is superiour to himselfe : and therefore no man may kill himselfe : Out of S. Augustine lib. 1. de Ciuit. Dei , cap. 20. I thus frame the reason : Thou shalt not kill , that is the Law . The Law is not , Exod. 20.13 . thou shalt not kill thy neighbour , limiting it as it were to some , but indefinitly ; Thou shalt not kill , extending it largely to all : and therefore a man may not kill himselfe .

My second reason I take from that other Law , Thou shalt loue thy neighbour as thy selfe . It is giuen in the Old : Leuit. 19.18 . Matth. 5.43 . & 22.39 . Rom. 13.9 . Galat. 5.14 . Iames 2.8 . and is oft repeated in the New Testament ; Thou shalt loue thy neighbour as thy selfe . Where the loue of our selues , is made measure for the loue of our neighbours . Thou oughtest to loue thy neighbour , but as thou louest thy selfe . The example of thy charity is drawne from thy selfe at home . Thy soule , thy preseruation , the good wished to thy selfe , should be the true direction of thy deeds vnto thy neighbour . But it is vnlawfull for thee to lay bloudy or murthering hands vpon thy neighbour ; and therefore thou mayest not make away thy selfe . It is more vnnaturall for thee to shed thine owne bloud , than thy neighbours . Thy neighbours thou mayest not shed , much lesse mayest thou shed thine owne .

Thirdly , for a man to kill himselfe , it is an iniury to the Common-wealth wherein he liueth ; for thereby he maimeth the Common-wealth , and cutteth off one of her members . The King thereby shall want a man , when he hath vse of him . This is an iniury to the State , & therfore a man may not kill himself .

Fourthly , our life is giuen vs of God . God hath placed vs in this world , as in a watch or standing , from whence we may not stirre a foot , till God call vs and command vs to remoue .

Iosephus a noble Captaine in the warre of the Iewes , after the losse of the Citie Iotapata , which Vespasian the Roman Generall tooke , being assembled with diuers of his souldiers in a caue , where for a while they lay hid from the fury of the Enemie , when they would take no way , but that they would kill one the other , rather than they would be taken by their enemies the Romans , vseth vnto them a very patheticall speech , as Egesippus lib. 3. de excidio-Hierosolymitano hath recorded it ; Thesaurum nobis optimum Deus dedit , The Almightie God hath giuen vnto vs our life , as a most precious treasury : he hath shut it and sealed it vp in this earthen vessell , and giuen it vs to be kept , till himselfe doe aske for it againe . And were it not a fault now , as on the one side to deny it , when he shall require it againe : so on the other side to spill , and cast this treasure forth , which was thus committed to vs , before he doe demand it ? If we should kill our selues , Quis nos admittet ad illa sanctarum animarum consortia ? Who is he , that shall admit vs into the company of good soules ? Shall it not be said to vs , as once it was said to Adam , where art thou ? so , where are yee ? Where are yee , who contrary to my commandement are come , from whence yet you should not , because yet I haue not loosed you from the bonds of your bodies .

Where are yee ? Where ? The same Iosephus in the same speech of his , as himselfe hath deliuered it , lib. 3. de bello Iudaico cap. 14. will tell you , where it is most likely they are ; Quorum manus in seipsos insanierunt , eorum animas tenebrosior Orcus suscipit ; the soules of them who haue killed themselues are descended into Hell . And so much Saint Hierom seemes to affirme in an Epistle of his to Paula concerning the death of her daughter Blafilla , where he makes God thus to speake , Nullam animam recipio , quae me nolente separatur à corpore , I will receiue no soule , which against my will goeth out of the body to which I haue committed it .

Beloued , without Gods exceeding mercy , whereof no man can presume , nay great and mighty preiudice is to the contrarie , it will be very ill with them , who doe aduenture to slay themselues .

Let then those of the Heathen , whom euen now I mentioned , Cato Vticensis , Antony , Cleopatra and Thraseas ; let Abimelech and Saul , let others be famous for killing themselues ; let it be said of them , that it was not bloud , but honour that gushed out of their sides , yet are they not warrants for vs Christians to doe the like . We haue a better Master Christ Iesus , the Righteous : He hath taught vs a better lesson ; namely , that aduersity and bitter affliction must be borne with patience : that in our miseries and calamities , we are to expect what end God will make , and not to hasten the issue in our selues . Maior animus meritò dicendus est , qui vitam arumnosam magis potest ferre , quàm fugere , August . de Ciuit. Dei lib. 1. cap. 22. He is worthily said to haue true fortitude , that can with patience beare the sorrows which are assigned and allotted out for his portion ; whereas he that fearefully flyeth from them , is no better than a coward . Quis enim ignorat foemineae timiditatis esse , Coquaeus Comment. in August . de ciu. Dei lib. 1. cap. 24. & muliebris formidinis , ne moriare , mori velle ? Iosephus in that his Oration now cited out of * * De Excid . Hieros . l. 3. c. 18. Hegesippus : Who knowes it not to be effeminate timorousnesse and woman-like faint-heartednesse , to be willing to die , that thou die not , to kill thy selfe , that another kill thee not .

So is it , beloued . This same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this same selfe-killing , at the best , is no better than the badge of an abiect and a base minde . None of the Saints in their greatest miseries , nor Ioseph , nor Iob , nor Dauid , nor Daniel , nor other , thought of any such way to rid themselues out of trouble . No. Though they felt the sharpnesse of pouerty , the sting of infamie , the paines of diseases , and the horrour of death , yet their courage quailed not , but they spurned aside all manner of despaire . And for the sweetnesse they found in the fauour and grace of God , they were well content not only to be depriued of all worldly delights , and earthly pleasures , but also to embrace the rod of their heauenly Father , and patiently to endure the weight of the crosse laid on them .

These , beloued , these are fit patternes for our imitation . Wherefore , let vs not be dismaid with any crosse or affliction . Let not the extremity of the paine , nor the sharpnesse of the misery , nor the continuance of the sicknesse , daunt our courage , no , though these calamities befall vs in the sight of our enemies . Nay , though we be giuen vp into the hands of our enemies , who will triumph and reioyce at our downefall , yet will we not offer violent hands vnto our selues ; wee will not cut asunder that which God hath ioyned , we will not seeke for ease by shortning of our liues . Whatsoeuer ill shall betide me , I will say with Ieremie , Chap. 10.19 . Truly this is my griefe , and I will beare it .

And my griefe will be the more , if in time of misery , mine enemie insult and triumph ouer me . This is a case , that hath much troubled Gods holy ones , as in part you haue already heard . It much troubled holy Dauid . And therefore he prayeth against it , Psal. 13.4 . Consider , and heare me , O Lord my God : and why ? Lest mine enemie say , I haue preuailed against him ; and those that trouble me reioyce , when I am moued . The like eiaculation he hath , Psal. 38.16 . and his reason there is the same ; Lest mine enemies should reioyce ouer me ; who , when my foot slippeth , doe magnifie themselues against me .

The same Dauid , vpon the newes of the death of King Saul and Ionathan his sonne , willing to preuent the opprobrious and disgracefull insultations and vpbraidings of the enemie , giues a charge for secrecie , as much as might be , 2 Sam. 1.20 . Tell it not in Gath , publish it not in the streets of Askelon , lest the daughters of the Philistines reioyce , lest the daughters of the vncircumcised triumph .

The little flocke of the righteous , the holy Church her selfe , is sensible of the insolencie of an enemie , Micah . 7.8 . O thou enemie of mine , reioyce not at my fall ; for I shall get vp againe .

Vpon these particulars , and the like , dependeth the truth of the obseruation propounded : The calamities or miseries which the Lord in iustice layeth vpon vs for our euill deeds , will be the more grieuous vnto vs , if our enemies be made priuie vnto them .

Will they be the more grieuous vnto vs , if our enemies be made priuy vnto them ? What is the reason ? The reason is ; because it is a propertie of wicked men , enemies to piety , wonderfully to insult ouer the godly that are afflicted , and the more these are afflicted , the more insolent are they . Great was the insolencie of those enemies of Dauid , of whom he complaineth Psal. 35.15 . In mine aduersity they reioyced , and gathered themselues together ; yea , the very abiects , [ the off-scouring of the people ] gathered themselues together against me ; made mowes at me , and ceased not .

As great was that of Nabal , in his answer to Dauids messengers , 1 Sam. 25.10 . Who is Dauid ? and who is the sonne of Iesse ? There be many seruants now adayes that breake away euery man from his Master . Shall I then take my bread , and my water , and my flesh that I haue killed for my shearers , and giue it vnto men , when I know not whence they be ? Churlish Nabal ; he is not content only not to giue any thing to Dauid , but also raileth at him , and reuileth him .

And was not the insolencie of Shemei of as high a straine ? Shemei , a man of the family of the house of Saul , comes forth from Bahurim , and curseth still as hee comes , meets Dauid , casts stones at him , and reuileth him ; Come out , come out thou man of bloud , and thou man of Belial , 2 Sam. 16.7 . See , see ; it is the property of the wicked exceedingly to insult ouer the Godly , when they are in misery : and for this cause will our miseries be the more grieuous vnto vs , if the wicked take notice of them .

Now the vses which we are to make of this obseruation , are these .

First , it sheweth , how vile our nature is , that hath no more remorse in it towards them that are in misery .

Secondly , it teacheth vs when we are in misery to looke for no better from prophane persons , than insultation and reioycing , and therefore in that case to arme our selues with patience .

Thirdly , wee may learne from hence how to behaue our selues towards our enemies , when they are fallen vnder the crosse , wee may not triumph ouer them . Wee must doe vnto them , as we would be done vnto : this is the Law and the Prophets . But when we are in misery , we would not haue our enemies insult ouer vs : and therefore neither must we insult ouer them , when they are in misery .

This is that the Lord so seuerely commandeth in the Prophecie of Obadiah , vers. 11 , 12. Looke not , reioyce not , speake not proudly in the day of thy brother , in the day of his peregrination , in the day of his perdition , in the day of his anguish , in the day of his ruine , in the day of his calamitie , in the day of his tribulation . And this is that , whereto Salomon exhorteth , Prou. 24.17 . Reioyce not , when thine enemie falleth ; and let not thine heart be glad when he stumbleth . So Ecclesiasticus admonisheth , Chap. 7.11 . Laugh no man to scorne in the bitternesse of his soule . Holy Iob , Chap. 31.29 . in the Catalogue of his comforts , reckoneth vp this for one ; that he neuer reioyced at the hurt of his enemie , nor was euer glad that any harme happened vnto him , nor euer suffered his mouth to doe such a sinne as to wish him euill .

And now ( beloued ) if neither the precept of the Lord , nor the exhortation of Salomon , nor the admonition of the wise sonne of Syrach , nor the example of holy Iob , can moue vs to the performance of this Christian duty , namely , not to reioyce at any that are in aduersitie : What shall I say ? Will the feare of punishment any whit amend vs ? Then remember we what the Wise-man saith , Prou. 17.5 . He that reioyceth at the harme of another , shall not himselfe escape vnpunished .

And thus much be spoken by occasion of the iniunction for the proclamation , these words , Proclaime in the palaces of Ashdod , and in the palaces of the Land of Aegypt , and say . Now followeth the tenour of the Proclamation , in these : Assemble your selues vpon the mountaines of Samaria , and behold the great tumults in the middest thereof , and the oppressed in the middest thereof .

Wherein three things are principally to be obserued : One is , the calling of an assembly . Secondly , the place for the assembly . Thirdly , the end of their meeting .

The calling of the Assembly is first . You that are the Prophets of the Lord , dicite , say plainly and with a loud voice ; say to the Princes of Palaestina and of Aegypt , Congregamini , Be yee gathered together ; assemble your selues , Come and meet together vpon the mountaines of Samaria .

The mountaines of Samaria , are the place for this assembly . Samaria , for the most common vse of the name , is the City registred , 1 King . 16.24 . to be built by King Omrie , vpon a mountaine purchased by him of one Semer , called in the allegory , Ezech. 23.4 . Aholah , sister to Aholibah , named to be the head of Ephraim , Esai. 7.9 . It was a royall city of Israel , the Metropolis , the mother city of that kingdome . From it the coast adioyning , situate betwixt Galilee and Iudaea , was named Samaria , and is accordingly described by Cosmographers , Ptolomee , Ortelius , Maginus and others : and from hence the kingdome of Israel came to be called the kingdome of Samaria , as 2 King . 17.24 . Where the King of Assyria is said to haue brought nations out of Babylon , and other places of his dominions , and to haue seated them in the cities of Samaria , that is , in the cities of the kingdome of Israel .

Thus may Samaria be either the whole Prouince , or the chiefe Citie thereof . And so may the mountaines of Samaria be either the whole Prouince , because the whole was mountainous , as Iosephus affirmeth , Lib. 3. de bello Iudaico , cap. 2. or they may betoken the chiefe Citie thereof , because it was seated on a mountaine . And then our Prophet saith , the mountaines of Samaria , as we say in Latine , flumen Euphratis , Vrbs Romae , and herba Lapathi . As we say , the Riuer of Euphrates for Euphrates , the Citie of Rome , for Rome , the herbe of Patience , for Patience : so may our Prophet here say , the Mountaines of Samaria , for Samaria . That by these Mountaines of Samaria the whole Prouince is to be vnderstood , it is the opinion of Saint Hierome , Remigius , Rupertus , with some other , with whom agreeth Petrus Lusitanus . Yet to Castrus it seemeth more probable , that the very Citie be here meant , as in the middest whereof many detestable villanies and enormities were acted . But both expositions may well take place . For if the chiefe citie of the Countrey were so flagitious , the rest of the Countrey could not be blamelesse .

Thus haue we the place for this assembly . But what is the end of their meetings ? It is to behold the great tumults in the middest of Samaria , and the oppressed in the middest thereof . Et videte , And behold .

You , the Princes of Palastina and Aegypt hauing gathered your selues together vpon the mountaines of Samaria , Videte , Looke about you . It will bee a pleasant spectacle for you to see the great disorder of a people , whom you haue a long time hated . Videte , looke about you therefore , Behold , see , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mehumoth rabboth , What s that ? Insanias multas , saith the old Interpreter ; so Saint Hierome ; See their many madnesses , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , say the Septuagint , many miraculous and strange demeanours : Oecolampadius saith , Stupenda multa , many prodigious deportments . Drusius , Strages multas , many slaughters : Caluin , Concussiones multas , many concussions , violent and publike extortions . Vatabl●● and Mercer , Contritiones multas , many Contritions , brusings , or cursings of the afflicted . Iunius and Piscator , Vexationes plurimas , very many vexations : Gualter , Tumultus multos , many tumults : Brentius , Tumultus magnos , great tumults ; Great tumults ! It s our translation . See ; See then , many madnesses , strange and prodigious behauiours , slaughters , concussions , contritions , very many vexations , many and great tumults . All these see .

In medio ejus , in the middest of Samaria . Yet is not this all , you are there to see . For see also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnaschukim , the oppressed in the middest thereof . For the oppressed Caluin hath Oppressiones , the oppressions ; it is the marginall reading in our now-Bible . Brentius hath Calumnias ; so hath Oecolampadius ; Saint Hierome , and the Vulgar Latine , Calumniam patientes . Their meaning is , that in Samaria , in the middest thereof , in penetralibus eius , in the inmost parts thereof , there were many that were calumniated , were accused falsly , were appeached wrongfully , were charged maliciously , were reproached vniustly , were reuiled iniuriously . Such doing was there in Samaria , not onely in the country abroad , but also within the walls thereof . Euery where did cruelty aduance it selfe , and so did Couetousnesse .

And thus haue I expounded the Proclamation ; the words thereof ; in which the Philistines and Aegyptians , Gentes extra Oeconomiam Dei , prophane Nations , are cited to be witnesses , yea and Iudges too , of the impurity and vncleannesse , that was in the Lords owne people , the people of Israel . My obseruation is , God sometimes conuinceth his owne people of impiety , by comparing them with forreine Nations .

Such a comparison is that , Ierem. 2.10 . Passe ouer the Iles of Chittim , and see , and send vnto Kedar , and consider diligently , and see if there be any such thing . Hath any Nation changed their Gods , which are yet no Gods ? But my people haue changed their glory , for that which doth not profit . It is a vehement expostulation , and in the paraphrase may be thus : You , my people of the Iewish Nation , passe ye ouer vnto Chittim , to the Macedonians and Cyprians , see of what Religion and constancy they are : and send ye vnto Kedar , to the Hagarens , obserue them , marke them diligently . Can you finde , thinke you , any Nations so like your selues ? so inconstant , so mutable ? Is there any Nation in the whole world , that so rashly changeth her Gods ? Gods ! Gods of the Nations ! They are no Gods , but Idols , the froth and skumme of mans braine . And yet are the Nations constant in the worship of these their false Gods , their no Gods . But you , you of the Iewish Nation , mine owne people ; you haue changed your Glory . Me , the true , faithfull , and euerliuing God , in whom alone you should haue gloried , Mee haue you changed for a thing of nought . Be astonished , O ye Heauens , at this : be ye horribly afraid , be ye very desolate , saith the Lord .

A like comparison is that brought by our Sauiour in the Gospell , Matth. 12.41 . Where from the example of the Niniuites , he inferreth the condemnation of the Iewes . The men of Niniueh shall rise vp in iudgement with this generation , Luk. 11.33 . and shall condemne it : because they repented at the preaching of Ionas ; and behold , a greater than Ionas is here . The Niniuites were Gentiles and Barbarians ; the Iewes were Gods owne people : the Preacher to the Niniuites was Ionas , a meere man and a stranger , but Christ God and man , of the line and race of Dauid , was the Preacher to the Iewes : Ionas his preaching continued but for three daies , and the Niniuites repented ; Christ preached for three yeeres together , and the Iewes blasphemed . Therefore shall the men of Niniueh rise vp in iudgement with the Iewes , and shall condemne them .

Saint Paul likewise presseth the example of the Gentiles , the more to accuse the Corinthians of a grieuous sinne among them , 1 Cor. 5.1 . It is reported commonly , that there is fornication among you , and such fornication , as is not so much as named among the Gentiles . The Gentiles , who know not God , nor haue heard of the faith of Christ , will not commit so foule a sinne : and will you , Christians , you who hope for saluation by faith in Christ , will you defile your selues with such abomination ? For the loue of God , for the loue of your owne soules , flye from fornication .

And thus haue you the confirmation of my second obseruation , which was : God sometimes conuinceth his owne people of impiety , by comparing them with forreine Nations .

The vse of this obseruation may be , to teach vs , who professe the faith of Christ , that the glorious name of Christianity is but vaine and idle , if a mans life through his corrupt and dissolute behauiour , be not answerable .

Saint Augustine in his time propounded this question to an Auditory of his , in his second Sermon vpon the thirtieth Psalme : Quam multos putatis , fratres mei , velle esse Christianos , sed offendi malos moribus Christianorum ? My brethren , how many , thinke ye , there are , that would willingly become Christians , but that they take exception at the euill liues of the Christians ?

Long after him great Gregory , Moral . lib. 25. cap. 10. complained : Nonnulli fidem medullitèr tenent , sed viuere fideliter nullatenùs curant ; Many there are that make profession of the faith of a Christian , but they take no care at any hand to liue the life of a Christian .

The life of a Christian , if you take it in its full perfection , is not such a kinde of life , as the Christians vse to liue at this day in the world ; but such a life , as our Sauiour Christ liued , such as his Disciples liued , such as the holy Martyrs vnder the Primitiue Church did liue : a life that is a continuall crosse and death of the whole man ; whereby man thus mortified and annihilated , is fit to be transformed into the similitude and likenesse of God .

But where is the Christian , that now adayes liueth such a life ? Hath not dissimulation and hypocrisie in a manner couered the face of the Earth ? Christi nomen anditis , you heare the name of Christ , but where shall you see the man that liueth the life of Christ ? Crepamus Euangelium , we cry , the Gospell , the Gospell ; but where is he that yeeldeth obedience to the Gospell ? Doctrinam fidei ebuccinamus , we trumpet out the Doctrine of faith , but the discipline of a Christian life we exterminate , we banish . Multa passim fides absque operibus , euery where there is much speech of the efficacie of faith without workes ; but where is the man that sheweth me his faith by his workes ?

Beloued , what shall I say more ? If we haue a delight to be called the people of God , if wee take any ioy in the name of a Christian , let it be our care to liue as it becommeth the people of God , as it becommeth Christians . If we shall so lead our liues , that our liues shall be to the vnbeleeuing Atheist , and blinde Papist , a horrour and a scandall , shall they not both , Atheist and Papist , rise vp in iudgement with vs and condemne vs ? If vnder the cloake of Christian libertie , we liue petulantly , lasciuiously , dissolutely , in gluttony , in drunkennesse , in chambering , in wantonnesse , in whoredome , in luxuriousnesse , in strife , in maliciousnesse , in cruelty , in couetousnesse , and in other like enormities , shall they not both , Atheist and Papist , rise vp in iudgement with vs , and condemne vs ?

Wherefore ( dearely beloued ) these enormities and the like , Ephes. 5.3 . Coloss. 3.12 . let them not once bee named amongst vs , as it becommeth Saints . But put we on , as the elect of God , holy and beloued , the bowels of mercies , Coloss. 3.12 . kindnesse , sanctimony and holinesse of life , humblenesse of minde , meekenesse , long-suffering , forbearing one another , and forgiuing one another , ( if any man hath a quarrell against any ) euen as God for Christs sake hath forgiuen vs . O! Let vs thus doe , and our soules shall liue . And that all of vs may doe thus , God Almightie grant vs of his grace for his welbeloued Sonne IESVS CHRIST his sake .

THE Twelfth Lecture . AMOS 3.10 .

For they know not to doe right , saith the Lord ; who store vp violence and robbery in their Palaces .

MEn are as fishes of the Sea , that haue no ruler ouer them : it is the complaint of the Prophet Habakkuk , Chap. 1.14 . Fishes of the Sea ! It is their property to deuoure one another : the stronger and the greater deuoure the weaker and the lesse ; so saith the Emperour Iustine the second , in Cedrenus his Annals . Saint Ambrose in his Hexameron , lib. 5. cap. 5. sheweth this to be true in two kinds of fishes ; in the Scarus , which some call the Guilt-head or Golden-eye , which cheweth like a beast ; and in the Silurus , the Sheath-fish , or Whale of the riuer . Among these , Minor esca majoris est , the lesser is food for the greater , and the greater is set vpon by a stronger than he , and becommeth his food . So fares it with men . Great men set vpon their inferiours , and mightier than they vpon them . Such men , men for quality like fishes , deuourers one of another , cruell and couetous men , bore the sway in Samaria . It is plaine by this passage of Amos his second Sermon to the Kingdome of the ten Tribes , the people of Israel . Of this passage there are two parts : An Accusation , vers. 9 , 10. A Commination , vers. 11.

In the ninth verse , a part of the accusation , two things haue beene obserued : An iniunction for a proclamation : Publish in the palaces , &c. The proclamation it selfe . Assemble your selues , &c.

In the proclamation two sinnes were controlled : Cruelty and Couetousnesse .

Their Cruelty appeared in their great tumults ; their Couetousnesse in their oppressions . I gaue a touch at both in my last Sermon . I now goe on with the tenth verse , wherein these two enormities , Cruelty and Couetousnesse , are amplified by two Topickes ; à genere , and à specie . From the Genus thus , They know not to doe right : and thus from the Species , They store vp violence and robbery in their palaces . That so it is God is witnesse , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Neum Iehouah , the Lord hath said it .

I beginne with the amplification from the Genus ; They know not to doe right . Saint Hierome readeth according to the Hebrew , Nescierunt , they haue not knowne . So doe they who haue either non nouerunt , as Caluin , Gualter , and Brentius ; or non norunt , as Vatablus , Mercer , and Piscator : They haue not knowne . Tremelius and Iunius haue , vt ignorent , how they are ignorant ; Drusius hath , Nam nesciunt , for they know not . There is our translation . They haue not knowne , or they are ignorant , and know not , Facere rectum , to doe right . So all saue Ionathan , who in his Paraphrase hath Facere legem , to doe the Law . The meaning is good ; for whosoeuer knoweth not to doe according to the Law of God , he knoweth not to doe right .

They know not to doe right ] Omninò rectum facere nesciunt , saith Saint Hierome ; they haue no knowledge at all to doe what right is ; no knowledge to doe any good at all . So then , they of Samaria , the people of Israel , are accused of Ignorance . Ignorance of the Law of God , and of doing thereafter , is here laid vnto their charge . It yeeldeth vnto vs this obseruation : Ignorance of God and his reuealed will , is a sinne that is damnable and to be auoided .

It is so . I proue it : 1. Because it is against the Commandement . 2. Because God expresly reproueth it .

My third proofe shall be from the foulnesse of this ignorance .

First , it is against the Commandement , against the first Commandement , which is , Thou shalt haue none other Gods but me , Exod. 20.3 . The Commandement is negatiue . And the rule is , In the negatiue the affirmatiue must be vnderstood , and in the affirmatiue the negatiue . Thou shalt haue none other Gods but me , that 's the negatiue ; the affirmatiue to bee vnderstood is , Thou shalt haue me alone for thy God : where our knowledge of God is commanded . We are to acknowledge him , that is , we are to know and confesse him to be such a God , as he hath reuealed himselfe to be in his word , and in his Creatures . Now as in this affirmatiue part the knowledge of God is commanded , so in the negatiue is the ignorance of God forbidden . This ignorance of God , is not only not to know , but also to doubt of such things as God hath reuealed in his word . And such is the ignorance of God that is forbidden in that first Commandement .

It is likewise forbidden , if Polanus deceiue not , in the 32. Psalme , vers . 9. Be ye not as the horse , or as the mule , which haue no vnderstanding .

It s forbidden in the Epistle to the Ephes. cap. 4.17 , 18. Walke not from henceforth as other Gentiles walke in the vanity of their minde , hauing their vnderstanding darkned , being alienated from the life of God , through the ignorance that is in them , because of the blindnesse of their heart . Walke not on in ignorance ; For as the knowledge of God is the true life of the soule ; so on the other side , the ignorance of God is the death of the soule .

Hence is that of Saint Paul , 1 Thes. 4.13 . I would not haue you ignorant , brethren , concerning them which are asleepe , that you sorrow not , euen as others which haue no hope . It seemeth the Thessalonians were in great heauinesse , and mourned out of measure when they beheld the persecution of the Church among them . In this their heauinesse and mourning they grew towards mistrust , and to be like the Heathen , which had no hope . This abuse of theirs grew of ignorance , for that they knew not the happy estate of such as die in the Lord . Saint Paul to reforme this their error , saith , Brethren , I would not haue you ignorant concerning them which are asleepe . Be yee not ignorant what is become of them ; what God hath done for them . God hath tried them as gold , and made them worthy for himselfe . It s ignorance that makes you heauy , because you know not what is become of the dead . Be ye not ignorant concerning them , and your heauinesse will be turned into ioy . And let this suffice to haue beene spoken to shew , that in respect of the Commandement , Ignorance of God , and his holy Will , is damnable , and to be auoided .

So is it in regard that God hath expresly reproued it . There is a sharpe reproofe of it , Esay 1.3 . The Oxe knoweth his owne● , and the Asse his masters Crib , but Israel hath not knowne , my people hath not vnderstood . Quid stolidius boue , quid stupidius asino ? What is more foolish than the Oxe , what more stupid than the Asse ? Yet those bruit beasts doe know them , by whom they are fed and nourished ; but Israel , the Lords owne people , know not the Lord their God . Not much vnlike is that , Ierem. 8.7 . The Storke in the aire knoweth her appointed times , and the Turtle , and the Crane , and the Swallow obserue the time of their comming , but my people knoweth not the iudgement of the Lord . My people , Israel , is more ignorant of my iudgements , than those birds are of their appointed seasons . Both these reproofes are comparatiue . In the first , is Israel compared vnto beasts ; in the second , to birds . Beasts and birds haue more knowledge than Israel .

But the reproofe is absolute , Ierem. 4.22 . My people is foolish , they haue not knowne me : they are foolish children , and haue no vnderstanding : they are wise to doe euill , but to doe well they haue no knowledge . As absolute is that , Ierem. 9.3 . They proceed from euill to worse , and haue not knowne me , saith the Lord . They haue no vnderstanding , they haue no knowledge , they haue not knowne me , saith the Lord . These , and the like reproofes of the ignorance of God , from Gods owne mouth , may serue for my second proofe , that the ignorance of God is damnable , and to be auoided .

My third proofe I take from the foulenesse of this ignorance . The foulenesse thereof I discouer in one position . The position is ; The ignorance of God , and of the things reuealed in his holy Word , is a punishment of sinne , a cause of sinne , and sinne in it selfe . The position hath three branches . I shall endeuour to speake of each in their order .

The first branch is : Our ignorance of God and of things reuealed in his holy Word , is a punishment of sinne . It is a punishment of that sinne , which by the default of our first Father , Adam , was from him deriued downe to vs ; and that is originall sinne ; by reason whereof we are all borne blind : blind in our vnderstanding , blind in our will , and blind in our affections . There is no faculty of our soule which is not disabled by this sinne .

The chiefest faculties of our soule are three , Mens , Voluntas , Affectiones ; the Vnderstanding , the Will , and the Affections . Mens , Our vnderstanding is by this sinne disabled : For it labours with a defect , or want of light or knowledge , and with a want of sanctitie or holinesse ; that quality , by which light or knowledge in the vnderstanding should be seasoned , as indeed it was at mans first creation .

That in the often repetition of the names of light and knowledge I seeme not tedious , may it please you to take what I shal speak of the one , as spoken of the other also . For between light & knowledge in the vnderstanding , I put no essentiall difference .

Now I note in the vnderstanding a twofold light ; the one naturall , the other Spirituall .

The Naturall is defectiue and wanting , not vniuersally , but in pa●t only . For notwithstanding our first fathers fall , there doe yet remaine in the vnregenerate man , certaine generall notions of good and euill things commanded or forbidden in the Law of God . And these notions are such , that they make man vnexcusable , sith they are both maimed and corrupted . The defect or want of this Naturall light is proued , Rom. 1.21 . When they knew God , they glorified him not as God . They knew God , there is the light of their vnderstanding : they glorified him not as God ; there is the defect and want of that light , the maime , the corruption of it .

The spirituall light of the vnderstanding , that is likewise defectiue and wanting , not as the naturall light in part only , but vniuersally . This is proued , 1 Cor. 2.14 . The naturall man receiueth not the things of the spirit of God , for they are foolishnesse vnto him , neither can he know them , because they are spiritually discerned . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The naturall man , man of himselfe in his pure naturals , ruled only by nature , reason , and sense , without grace , without the Spirit of God , man vnregenerate , is altogether destitute of the spirituall light of the vnderstanding .

Besides this want of light in the vnderstanding , whether naturall or spirituall , there is also carentia sanctitatis , a want of holinesse , wherewith the forenamed light ought now to be , as once it was , seasoned . The want of this holinesse is manifested , Rom. 8.7 . where you shall find , that whatsoeuer light or knowledge is in man , it is all vncleane , impure , and prophane ; the Apostles words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The wisdome of the flesh is enmity against God : for it is not subiect to the Law of God , neither indeed can be . Not subiect to the Law of God , nor can be subiect to it ! What! Can man exempt himselfe from subiection vnto God ? No : be he neuer so rebellious , he must abide vnder Gods dominion . But the meaning of the Apostle is , to note such a rebellion of mans corrupt nature , as is not subiect according vnto order , as giues not orderly subiection vnto God . Thus there is in man a want of that holinesse wherewith the light of his vnderstanding should bee seasoned .

What I haue now deliuered de mente , concerning the minde or vnderstanding , which is a speculatiue facultie of the soule , the same may be spoken De voluntate & affectionibus , of the will and affections , which are practicall faculties of the same . And therefore as in the vnderstanding there is a defect of light and sanctitie , so is there in the will and affections , euen the absence of created holinesse . Nor is there in these faculties of the soule only an absence of light , knowledge , and sanctitie ; but also the presence of their contrary qualities , as darknesse , ignorance , and sinfulnesse .

If the light be put out , darknesse comes in place ; if knowledge be departed , ignorance succeeds ; if holinesse be lost , sinfulnesse will domineere . Proofes hereof there are many in holy Scripture . But in this sunshine I need not light a candle . I haue said enough to shew , that ignorance of God and his will is in all the powers and faculties of the soule of man , a punishment of sinne , of originall sinne . But this punishment of sinne is generall , its common to all men , for as much as all men haue sinned in Adam .

I adde further , that Ignorance is also a punishment of actuall sinne . Sometimes it s so . Then it is so , when a man for some particular offence is more and more blinded , and depriued of the knowledge of God and his truth . So God punished the Gentiles with ignorance , Rom. 1.24 . Because when they knew God , they glorified him not as God , therefore God gaue them vp to vncleannesse through the lusts of their owne hearts to dishonour their owne bodies betweene themselues . So they became vaine in their imaginations ; and professing themselues wise , they became fooles . And so God punished the wicked among the Thessalonians , 2 Thes. 2.10 . Because they receiued not the truth , that they might be saued , therefore God did send them strong delusions , that they should beleeue lies . Thus is ignorance the punishment also of actuall sin . And now is the first branch of my position cleare :

Ignorance is a punishment of sinne ; euermore of Originall , and sometimes of Actuall sinne .

The next branch is : Our ignorance of God and his truth is a cause of sinne . Aquin. 1. 2. q. 76. art. 1.

Ignorance is a cause of sinne . For whosoeuer knoweth not God , he cannot worship God , he cannot but serue strange Gods . We see that in the Galatians , chap. 4.8 . who therefore did seruice to them who by nature were not Gods , because they knew not the true God , Rom. 3.11 . The like collection is made from some words in the fourteenth Psalme , that therefore men seeke not God because they know him not . There is none that vnderstandeth , there is none that seeketh God . In both places Saint Paul makes Ignorance to be the mother of superstition and idolatry . Men know not God ; therefore they seeke not God , Aquin. 1. 2. qu. 84. art. 1. 2. but serue strange Gods . Thus is ignorance a cause of sinne , I say , a cause of sinne , as one sinne may bee a cause of another . And one sinne may be a cause of another diuers waies .

1 One sinne is the cause of another , in as much as for a sinne committed , the grace and presence of the Holy Spirit leaueth and forsaketh vs . It being departed , we cannot but runne into foule and filthy sinnes . If our stay by which alone we are supported in the way of godlinesse be taken from vs , how shall we stand ?

2 One sinne is the cause of another , in as much as God punisheth sinne with sinne ; as when God gaue vp the Gentiles to their owne hearts lusts , to vncleannesse , to defile their owne bodies betweene themselues , Rom. 1.24 . as euen now you heard .

3 One sinne is the cause of another , in as much as by committing of any sinne , we are drawne on againe to doe the like , and to ingeminate and double action vpon action , vntill at length we make the sinne habituall vnto vs .

4 One sinne is the cause of another , in as much as it cannot be , that a sinne should be committed without attendants . In which sense the Apostle , 1 Tim. 6.10 . saith of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; he saith that Couetousnesse , or the loue of money , is the root of all euill . They that will be rich , saith he , fall into tentation and snares , and into many foolish and noisome lusts , which draw men into perdition and destruction ; for the loue of money is the root of all euill , which while some lusted after , they erred from the faith , and pierced themselues thorow with many sorrowes .

5 One sinne is the cause of another , in as much as for one , the other is committed . Pilat for ambition condemned Christ , Iudas for money betrayed his Master , and Balaam for a like reward cursed Gods people . So many waies may one sinne be said to be the cause of another .

Now our ignorance of God is a cause of sinne the fourth way , namely as it is not without attendants . You heard euen now that Paul makes it to be the mother of superstition and idolatry . I may say it is the mother of all heresies and errors . To this purpose Saint Hierome in a proeme of his to the Virgin Eustochium before his Commentaries vpon Esay saith , that the ignorance of th● Scriptures , is the ignorance of Christ . If , 1 Cor. 1.24 . saith he , according to the Apostle Paul , Christ be the power of God , and the wisdome of God , and hee that knoweth not the Scriptures , knoweth not the power of God , nor his wisdome , Ignoratio Scripturarum ignoratio Christi est ; the ignorance of the Scriptures , is the ignorance of Christ . It is so worthy a saying , that it is put into the body of the Canon Law , Dist. 38. C. Si iuxta . Thus much for the second branch of my position , wherein I affirmed , that Ignorance is a cause of sinne .

The third branch is : Our ignorance of God , and his truth , is in it selfe sinne . Here the Schoolemen doe distinguish . Aquin. 1.2 . qu. 76. Art. 2. Lombard . Sent. lib. 2. dist. 22. c. est autem . There is one kinde of ignorance in such men as may know and will not : another in such as may know and care not ; a third in such as would know , but cannot . The first is an ignorance by wilfulnesse , the second by negligence , the third by necessity . The first and second they hold for sinnes : the third they excuse , yea they deny it to be a sinne .

To their iudgement concerning the two former kinds , we giue our assent . It is a malicious sinne , a sinne of commission , a very heynous sinne , when men may know and will not . It is a negligent sinne , a sinne of omission , yet a grieuous sinne , when men may know and care not . But their opinion touching the third kinde we allow not . What if a man would know , and cannot , is he therefore simply and absolutely excused ? No ; he is not . It s a truth , and all the powers of Hell shall not be able to preuaile against it : whosoeuer knoweth not what he ought to know by the Law of God , he is holden in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he transgresseth the Law of God . And euery transgression of the Law of God is sinne . This truth is sealed by the holy Spirit in the mouth of Saint Iohn , 1 Epist. chap. 3.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Euery transgression of the Law is sin .

The Text of Scripture which they alleage for their opinion is , Ioh. 15.22 . There saith Christ , If I had not come and spoken vnto them , they should not haue had sinne , but now haue they no cloake for their sinne .

My answer is : These words make nothing for them . For Christ by saying so , doth not absolutely excuse the Iewes from sinne vpon the condition that they had not beene able to haue heard Christ . The excuse which Christ fitteth to them serues onely to excuse them from the greatnesse and grieuousnesse of sinne , as if he had thus said , If I had not come and spoken vnto them , they should not haue had sin ; sin , that is , so grieuous sinne as now they haue , since they haue heard me , and yet doe continue in their obstinacy , refusing to giue assent to the truth , which I haue told them from my Father . They should not haue had sinne ; Sinne in comparison they should not haue had . Their sinne of ignorance should haue beene none in respect of their sinne which now they haue .

The place may receiue light from Christs owne mouth , Luk. 12.47 . Our Sauiour there affirmeth , that the seruant which knoweth his masters will and doth it not , shall bee beaten with many stripes ; with more stripes than he shall that knoweth not his masters will , and therefore doth it not . Where we are put in minde of two sorts of sinners : Some there are that know the will of their Lord ; and some that know it not . Both are sinners , and are to be beaten for their sinnes ; they with more stripes ; these with fewer . And these to whom fewer stripes are assigned , are of three sorts . For either they know not their Lords will , because they will not know it : or they know it not , because they care not to know it ; or they know it not , because they cannot know it .

They which know not their Lords will because they will not know it , their ignorance is , as the Schoolemen call it , Biel. Sent. 2. Dist. 22. qu. 2. Ignorantia affectata , an affected ignorance . These shut their eares when God calleth , and being housed in their security , will not step to the doore to see if the Sunne shine . This ignorance resideth rather in their will and affections , than in their vnderstanding part . These are wilfully ignorant , saith Peter , 2 Ep. 3.5 . They know but will not know , and they run with broad eyes vnto destruction .

They which know not their Lords will because they care not to know it , their ignorance is Ignorantia crassa vel supina ; a grosse , idle , wretchlesse , and negligent ignorance . And they that are thus ignorant , doe also trace the high way to the pit of destruction : and there shall they be sure to be beaten with many stripes .

They which know not their Lords will , because they cannot know it , their ignorance is called Ignorantia inuincibilis , an inuincible ignorance , and it s called inuincible , saith Biel , Sent. 2. Dist. 22. not because it is simply so , but because it remaineth , after a man hath done all he can to remoue it : and this ignorance , saith he , doth simply excuse a man from sinne , Non solùm in tanto , Conclus. 1. sed in toto , it excuseth wholly from sinne . So he and the rest of the schoole .

But by their leaues it is their errour ; and stands conuicted by that saying of our Sauiour already produced , The seruant that doth not his Masters will , by reason he knowes it not , shall be beaten with stripes , though fewer .

But say an ignorance is inuincible , an ignorance of necessity , an ignorance that a man would , but cannot remoue : shall not such an ignorance excuse ? No , it shall not , For all men are bound by the Commandement to know God . That some men know him not , nor can know him , it is not Gods fault , but the fault of their owne parents , and consequently their owne fault . Adam had the perfect knowledge of God imprinted in his nature : but through his owne default he lost the same for himselfe and his posterity . A man may not for this complaine against Gods iustice , since that our fi●st sinne hath deserued a greater punishment . I say then , that this inuincible ignorance cannot excuse à toto ; it may à tanto . It may be some excuse for the degree and measure of the sinne , but not for the sinne it selfe . And this may serue for the illustration of the third part of my position , wherein I affirmed , that our ignorance of God and his truth is of it selfe sinne . Now the whole together stands good : Our ignorance of God , and of the things reuealed in his holy word , whether it be an affected and a wilfull ignorance , or a negligent and carelesse ignorance , or an inuincible and a necessary ignorance , is an effect and punishment of sinne , it is a cause of sinne , and is in it selfe sinne . It was bred by transgression , it doth breed transgression , and is no lesse than transgression of its owne nature . So foule a thing is ignorance . And therefore in this respect also its true , that Ignorance of God and his reuealed will is a sinne that is damnable and to be auoided .

My obseruation thus established ; Let vs now see what profit may from hence redound vnto vs .

First , this may serue to warne all Ministers of the Word , that they be carefull to root out ignorance out of the mindes of the people , and to plant the knowledge of God among them . The Minister that neglects his duty , and either through insufficiency or idlenesse , suffereth the people to goe on in the waies of darknesse to their perdition , he becommeth accessary , yea a principall cause of their destruction .

Secondly , this may teach vs all to detest this ignorance of God and his reueuled will , and to seeke by all meanes to know God . They that content themselues to liue in their ignorance , and voluntarily submit themselues to be led by blind guides , such as cannot enforme them in the waies of the Lord , their estate is lamentable . Beloued , it is euery mans duty to haue care of his owne soule , though others should neglect it . You shall do well to account this one thing necessary , to be instructed in the knowledge of Gods truth , and preferre it before your worldly affaires . Should you want this precious pearle of Gods Word , you would rather sell all you haue to purchase it , than content your selues to be without it . Now you haue it brought home vnto you , will you not make the best of it ?

Thirdly , it may serue to reproue a Popesh practise , by which they endeuour by all meanes possible to keepe the people in blindnesse and ignorance , by taking away from them the light of Gods Word both read and preached ; that so keeping them blind-folded , they may doe with them at their pleasure , and like carrion Crowes hauing picked out their eyes , may make a prey of them .

What else meane they , when they teach , that Ignorance is the mother of deuotion ? Pag. 18. I know that N. D. in his Wardword denieth this to be taught by any Catholique . Hee saith it is forged by some Minister of ours , and laid vpon them . But he seemeth to haue beene past shame in denying that , which is so openly knowne . A Deane of Pauls , Doctor Cole by name , one chosen not onely to maintaine the assertions of the Papists against the Protestants in a disputation at Westminster , but appointed by the Bishops and other his Collegues , to be the mouth for them all ; whose speech in the end , they all being asked , did auow to be the minde and saying of them all : euen he in that honourable assembly of the Councell and Nobles , and frequent concourse of the Commons , did with great vehemency maintaine this position in these words : I say , Ignorance is the mother of deuotion . See , this Popish Doctor , appointed by the consent of Popish Bishops and other his Collegues to be their mouth , and auouched , to haue spoken nothing , but what was the minde and saying of them all , saith peremptorily , that Ignorance is the mother of deuotion ; yet the Author of the Wardword shamelesly denieth , that the Papists haue any such assertion .

All the harme I wish them , is , that they had no such . But it appeareth by the whole practise and policy of that side , that they are fully perswaded , that without deepe Ignorance of the people , it is not possible for their Church to stand . Therfore as B. Iewel in his Reply to Master Harding , Art . 37. hath well obserued , they chase the simple from the Scriptures ; they drowne them in ignorance , and suffer them vtterly to know nothing ; neither the profession they made in Baptisme ; nor the meaning of the holy Mysteries ; nor the price of Christs bloud ; nor wherein , nor by whom they may be saued : nor what they desire of God , either when they pray together in the Church , or when they priuately pray alone . Verily it is with them , as it was with the Scribes and Pharises , those Hypocrites , vnto whom a woe is denounced by our Sauiour , Matth. 23.13 . They shut vp the Kingdome of Heauen before men . For they neither goe in themselues , neither doe they suffer them that w●uld , to enter . For all the faire shewes they make , for all they curiously paint ouer this rotten post with the colours of their deuotion ; yet the truth is , by depriuing the people of knowledge , they depriue them also of saluation , and make them subiect to vtter destruction : and so by consequent they make themselues guilty of the sinne and ruine of the people of both which they haue beene the principall causes .

I haue purposely beene liberall in setting before you the amplification from the Genus : nor need I beg pardon for prolixity . It was necessary for this Text ; no lesse for these times . Now followeth the amplification from the Species ; who store vp violence and robbery in their palaces .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Haotzerim in the originall is from the root 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aizar , which signifieth to treasure vp , to hoard vp , to store vp , to lay vp as in a store house . And accordingly runne the translations : the Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who treasure vp . So the old Latine , Thesaurizantes ; Drusius , qui thesauirzant ; Tremelius , Piscator , and Buxtorfius , qui thesauros faciunt : all these are for the gathering or making of treasures . Vatablus and Mercer haue , qui recondunt , who lay vp : Targum hath Implentes cellaria sua , filling their Cellars or storehouses . Our English translation is for storing vp . But what is it that is thus treasured , laid or stored vp ?

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chamas vaschod . Chamas with the Greekes is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnrighteousnesse ; with the old Interpreter , Iniquitas , its Iniquity ; with Caluin , Oecolampadius , and Gualter Rapina , its Rauine ; with Brentius Iniuria , its Iniury ; with Tremelius , Drusius , and Piscator , Violentia , its Violence ; and so it is with vs . So , see stored vp in the first place , Vnrighteousnesse , Iniquity , Rauine , Iniury , and Violence . Next is ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schod : and that is likewise diuersly translated : with the Greekes it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Misery ; with the old Latine it is Rapina , Rauine ; with Caluin and Galter , Praeda , a prey , booty , or spoile ; with Brentius , Deuastatio ; with Tremelius and Piscator , Vastatio ; with Drusius and Oecolampadius , Vastitas , a wasting , a spoiling , a ransacking ; with Vatablus and Mercer , Direptio , a polling , pilling , or robbing ; with vs it is Robbery . So , see stored vp in the second place , Misery , Rauine , Preyes , Booties , Spoiles , Wasting , Ransacking , Polling , Pilling , Robberie .

But where is all this to be seene ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in their places , so the Septuagint : in aedibus suis , in their houses , so the Vulgar : in palatijs suis , in their palaces , so all the rest ; and this last best agreeth with the Hebrew . Thus haue you the exposition of these words from their diuers readings .

The manner of speech which our Prophet here vseth would be obserued : They store vp violence and robbery in their palaces . ] But how can violence and robbery be stored vp ? In their effects they may . By violence and robbery vnderstand the effects of violence and robbery ; goods , riches , and treasures gotten by violence and robbery ; and these were too familiarly stored vp .

They store or treasure vp violence and robbery , that is , they gather together treasures of violence and robbery . And wee say , treasures of violence and robbery , as Salomon saith , treasures of iniquity , Prou. 10.2 . The treasures of iniquity profit not . By treasures of iniquity , Caietan . Iansen . Rodolphus . Salazar . hee meaneth such treasures as wicked men doe get by wicked meanes , contra jus fasque , against right and reason . The like phrase our Sauiour vseth , Luk. 16.9 . Make to your selues De mammona iniquitatis , of the Mammon of vnrighteousnesse , or of the riches of vnrighteousnesse . By the mammon or riches of vnrighteousnesse , he meaneth such riches as vnrighteous men doe get by vnrighteous or vnlawfull meanes . Stella .

So here may we call the treasures of violence and robbery , such treasures as violent and cruell men , such as couetous men and robbers doe gather together by pilling , by polling , by robbing , by wasting , by spoiling , by ransacking the poore , fatherlesse , widowes , and other distressed persons . And these riches thus gathered together they lay vp in palatijs suis .

In their palaces ] By mentioning their palaces our Prophet here taxeth and twiteth the great ones of Israel , as if they had built stately and sumptuous houses , Ex pauperum sanguine , saith Mercer , of the bloud of the poore ; yea saith Quadratus , Ex pauperum visceribus , of the very bowels of the poore ; Ex bonis rapto partis , by goods gotten from the poore by catching and by pillage . And he further intimateth that all this couetous and cruell dealing against the poore was from their great ones , Kings , Princes , Nobles , and Magistrates , whose duty it was , not onely not to haue committed such enormities , but also to haue defended the poore from all such violence and wrong : as Petrus Lusitanus hath well obserued .

Here then are the rulers of Samaria accused of violence and robbery , iust as the rulers of Ierusalem are , Esay 1.23 . Thy Princes are rebellious and companious of theeues : Euery one loueth gifts and followeth after rewards : they iudge not the fatherlesse , neither doth the cause of the widow come vnto them . Whence my obseruation is : Magistrates , rulers , men in authority , such as grow to wealth by oppression , bribery , and vniust dealing , may from hence be noted to be men of violence and robbery .

What ? can Magistrates be robbers ? Yes , they can be and are so , if they deale vniustly . Sweetly Saint Augustine , De Ciuitate Dei , lib. 4. cap. 4. Remotâ iustitiâ , quid sunt regna , nisi magna latrocinia ? Away with iustice , and what are Kingdomes but mighty robbings ?

Elegantly and truly did the pirate reply to Alexander the great . Alexander asked him , Quid ei videretur , vt mare haberet infestum ? What he meant to be so troublesome at Sea to rob all that passed by ? The Pirat freely and stoutly replyed ; Quid tibi vt orbem terrarum ? Nay , what meane you Alexander , to be so troublesome to rob all the world ? What I doe , I doe it but with one ship , Et latro vocor , and must be called a theefe : you doe the like with a fleet , with a number of ships , and you must be called Emperour . The onely difference betweene vs is : I rob out of necessity to supply my wants ; you out of your vnmeasurable couetousnesse .

Of Magistrates in Courts of Iustice , if they be corrupt , Saint Cyprian Ep. 2. ad Donatum giues this censure : Qui sedet crimina vindicaturus , admittit , & vt reus innocens pereat , fit nocens judex . It is significantly Englished by Democritus Iunior : See a Lambe executed and a Wolfe pronounce sentence ; Latro arraigned , and Fur sit on the bench ; the Iudge seuerely punish others , and doe worse himselfe . Such Iudges may iustly be noted for men of violence and robbery . But my speech is not to such , for they heare me not .

It is to you , beloued . Shall I say , that among you there are men of violence and robbery ? I auow it not ; yet flatter not your selues . He that filcheth or pilfereth , the least pinne , point or sticke of wood from his neighbour , Mark . 10.19 . he that moueth ancient bounds , the ancient bounds which his fathers haue made , Prou. 22.18 . with a purpose to encroach vpon his neighbours land ; hee that stealeth another mans wife , childe or seruant ; hee that committeth sacrilege in detaining the rights of the Church ; 1 Tim. 1.10 . Ios. 7.19 . he that transgresseth thus , or thus , he may goe for a man of violence and robbery .

Dearely beloued , if any of you hath beene ouertaken with these or the like transgressions , looke into your owne hearts ; examine your selues in what measure you haue or doe transgresse . For we must not feare to tell you , you doe offend . And if your conscience tell you , your offence is great , runne not headlong into Hell without returning . Vita non est nisi in Conuersione , De Conuers . cap. 1. saith Saint Bernard ; There is no hope of life , but by turning to the Lord . And your turning to the Lord must bee by true and vnfained repentance . So turne vnto him ; and if thou be a Publican , thou maist become an Euangelist ; if a b●asphemer , an Apostle , if a theefe and robber , a possessor of Paradise .

And so much be spoken of my second part , the speciall amplification of cruelty and couetousnesse , the sinnes of Samaria , taken from their violence and robberies , treasured vp in their palaces .

My third part is the ratification of the whole accusation . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Neum Iehouah , the Lord hath said it . They know not to doe right , saith the Lord , who store vp violence and robbery in their palaces . Saith the Lord .

See , the Lord is not idle in the Heauens , as some imagine , but takes notice of what is done here below . He beholdeth the great tumults that are in Samaria , and the oppressions there , their violence and robberies he beholdeth . My obseruation here shall be that , Iob 34.21 . The eyes of the Lord are vpon the waies of man , and he seeth all his goings .

He seeth all . He seeth our sinnes in the booke of Eternity , before our owne hearts conceiued them . He seeth our sinnes in our hearts , as soone as our inuentions haue giuen them forme . He seeth our sinnes in action on the Theater of this earth , quite through the scene of our liues : and hee seeth them to our paine , when his wrathful eye takes notice of them , and his hand is lift vp to punish them . He seeth them all . There is nothing so secret , nothing so abstracted from the senses of men , Vt creatoris aut lateat cognitionem , aut effugiat potestatem , that it may either lurke from the eye , or escape the hand of God ; August . de Ciuit. Dei , lib. 22. cap. 20. As plaine is that , Iob 34.22 . There is no darknesse nor shadow of death , where the workers of iniquity may hide themselues .

The Powder-traitors in the mine and Celler , were not vnseene to the reuenging eye of God . The villaines of the cloisters were all naked vnto him . As darke as their Vaults were , his all-seeing eye descried their filthinesse , and laid waste their habitations . The obscurity of their Cells and Dorters , the thicknesse of their walls , the closenesse of their Windowes , with the cloake of a strict profession , couering all , could not hide their sinnes from the eye of Heauen .

Nor can our sins be hid , though done with gre●test secrecy . Sinne as closely as thou canst , there will bee witnesses of thy sinne ; Videt te angelus malus , videt te angelus bonus , videt & bonis & malis major angelis Deus ; Bernard . de conuers . ad Clericos cap. 16. The bad angell sees thee , and the good sees thee , and he that is better than the Angels , farre aboue all principalities and powers , God Almighty , he sees thee .

Wherefore dearely beloued , let our conuersation with men be , as in the sight of God . And sith in this mortality we cannot but sinne , let vs endeuour to see our sinnes , to know them , to confesse them , to bewaile them , and cry we to God to giue vs grace to lay hold vpon Iesus Christ his Sonne , that beleeuing we may be saued by his righteousnesse . Good God pardon our sinnes , giue vs faith , change our liues to the better , for thy blessed name and mercies sake ; euen for Iesus Christ his sake . Amen .

THE Thirteenth Lecture . AMOS 3.11 .

Therefore thus saith the Lord God , An aduersary there shall be euen round about the Land : and hee shall bring downe thy strength from thee , and thy palaces shall be spoiled .

THis third part of this third Chapter , but second Sermon of Amos to the kingdome of the ten Tribes , I stiled an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Exornation , pertaining to the proposition deliuered in the second verse . It amplifieth the iniquitie of the Israelites from the testification of forren nations : as thus ; You , you of Israel , your sinnes are so notorious , so grosse , so palpable , that very strangers , Philistines , and Aegyptians , may take notice of them . Sith you of your selues are not touched with a conscience of your euill deeds , them , the Philistines and Aegyptians , I call as witnesses and Iudges of your impurity and vncleannesse . It is the scope of this passage .

The passage consisteth of two parts , An Accusation , vers. 9 , 10. A Commination , vers. 11.

In the ninth verse , a part of the Accusation , two things haue beene obserued :

An Iniunction for a Proclamation , Publish in the palaces at Ashdod , and in the palaces in the Land of Aegypt , and say .

The Proclamation it selfe ; Assemble your selues vpon the Mountaines of Samaria : and behold the great tumults in the midst thereof , and the oppressed in the midst thereof .

In the Proclamation , two sinnes were controuled : Cruelty , and Couetousnesse . Their Cruelty in their great tumults ; their Couetousnesse in their oppressions .

In the tenth verse , the other part of the Accusation , those two enormities , Cruelty and Couetousnesse , are amplified from two Topickes ; à genere , & à specie ; from the Genus , thus : They know not to doe right . From the Species , thus : They store vp violence and robbery in their palaces . That so it is , God is produced for witnesse , for Neum Iehouah , The Lord hath said it .

These particulars yeelded materialls for my two former Sermons . Now from the Accusation I proceed to the Commination , vers. 11.

Therefore thus saith the Lord God , An aduersary there shall be euen round about the Land : and he shall bring downe thy strength from thee , and thy palaces shall be spoiled .

The words are a denunciation of punishment : concerning which we may obserue , The Cause . The Author . The Punishment it selfe .

The Cause is implied in the particle , Therefore .

The Author is the Lord God .

The Punishment , is a conquest by warre , and is described , 1 By the Siege . 2 By the Victory . 3 By the Spoile .

An aduersary there shall be euen round about the Land : there is the Siege , the whole Land beset round about .

And he shall bring downe thy strength from thee : there is the Victory , the ouerthrow of their strong men .

And thy palaces shall be spoiled . The Spoile is at the lust of the conquerour . An aduersary there shall be euen round about the Land , and he shall bring downe thy strength from thee , and thy palaces shall be spoiled .

I haue shewed you the limits and bounds of my future discourse . I will handle them as they lye in order , beginning with the cause of the punishment , implied in this particle , Therefore .

Therefore ] It is a particle befitting a Commination . It hath relation to the former verses , and pointeth to the sinnes there touched : to the great tumults in the middest of Samaria , and the oppressions there , vers. 9. to the ignorance of God , and his will ; to their violence and robbery stored vp in their palaces , vers. 10. The relation that this particle hath to those sinnes , sheweth that those sinnes are the cause of the punishment here denounced : as if our Prophet had thus spoken : Because you , that are the Princes and Potentates of Samaria , doe oppresse the poore and needie , Therefore will I bring against you mightier than your selues , that shall oppresse and spoile you .

Therefore ! The obseruation is , Sin is the cause of all the euill that befalleth man in this life .

In this my Thesis , by euill I vnderstand malum poenae , the euill of punishment , or the euill of affliction . Affliction or punishment , whereof sinne is the cause , is two fold , internall or externall ; either inward or outward . The inward pertaineth to the minde , the outward to the body . For the punishment of sinne is to be measured and defined , not only by the torments of the body , or by the mortality of this life , but also by the most grieuous affliction of the soule : as by the crookednesse , obliquitie , and blemish of the soule , by an euill conscience , by the wrath of God which is importable ; by the guilt of sinne , whereby wee are obliged to punishment ; by vitious habits whereby we are inclined to a multitude of sinnes . Foecundum est peccatum ; non ibi definit , vbi incipit . Sin is fruitfull ; if it once begin , it leaues not there ; the worst thing of it is behinde , euen the extreme anguish and horrour of the soule .

Againe , affliction or punishment , whereof sinne is the cause , is either publike or priuate .

Publike afflictions , I call such wherof many men at once haue a sense and feeling : Such are the flouds of great waters ; the ruine of Cities by earth-quakes ; the waste done in them by fire , warre , euill beasts , pestilence , famine , tyrannie , persecution , the death of good Princes , heresie , schisme , euery common misery . All these are publike .

Priuate afflictions are such , as priuate men in their owne particular doe suffer ; as sicknesse , griefe , infamie , pouerty , imprisonment , death .

Of all these afflictions or punishments , whether publike , or priuate , or outward , or inward , sinne is the cause .

Sinne ! It is causa 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is efficiens impellen● ; it is the impulsiue cause of all afflictions or punishments : it fetcheth downe vengeance from the Maiestie of Heauen . It brought that same vniuersall deluge vpon the whole world , Gen. 7.17 . It brought downe fire and brimstone vpon Sodome and Gomorrah , Gen. 19.24 . It caused the Land of Canaan to spue out her inhabitants , Leuit. 18.25 . It will make any Land sit mourning like a desolate widow , or a distressed mother , robbed of her children , and spoiled of all her comforts . It is auouched by the Psalmist , Psal. 107.34 . A fruitfull Land God turneth into barrennesse , for the wickednesse of them that dwell therein . It is that , whereof the Prophet Ieremie complaineth , Chap. 12.4 . How long shall the Land mourne , and the herbes of euery field wither , for the wickednesse of them that dwell therein ? Turne to the Prophecie of Micah , Chap. 1.4 . Behold there , the mountaines melting as wax before the fire , and as the waters that are powred downe a steepe place , for no other cause , but for the transgression of Iacob , and for the sinnes of the house of Israel .

Thus farre for the confirmation of my doctrine : Sinne is the cause of all the euill that befalleth man in this life .

Saint Augustine Serm. 139. de tempore , thus deliuers it : Malorum omnium nostrorum causa peccatum est : Sinne is the cause of all our euills . Non enim sine causâ homines mala ista patiuntur ; It is not to be imagined that men suffer affliction without cause . God is iust ; he is omnipotent . Nullo modo ista pateremur , si non mereremur . Surely , no euill could befall vs , if we deserued it not . There is not a man that sinneth not ; and the least sinne that he committeth , deserueth all the misery that can be laid vpon him .

This truth may teach vs , First , in time of affliction to acknowledge our sins to be the cause thereof , and to profit thereby vnto amendment .

Secondly , it may teach vs to iustifie God , whensoeuer hee shall afflict vs , and to beare his visitation with patience . Wherefore doth a liuing man complaine , a man for the punishment of his sinnes ? Lament . 3.39 . A man for the punishment of his sinnes , wherefore doth he complaine ? Let vs search and trie our wayes , and turne againe vnto the Lord ; we haue transgressed , and rebelled against him , and therefore he afflicteth vs . My resolution shall be in the words of Micah the Prophet , Chap. 7.9 . I will beare the indignation of the Lord , because I haue sinned against him .

And let this suffice to haue beene spoken of my first generall , the cause of the punishment here denounced , implied in this particle , Therefore . I proceed to my next generall , the Author of this punishment , the Lord God . Therefore , thus saith the Lord God .

Thus saith the Lord ] It is a note wherewith the Prophets for the most part doe begin their preachings , and prophecyings , to shew that they deliuer nothing , but what is of diuine credit and authority .

Thus saith the Lord ] Dicit Dominus , saith the Lord . Dicere , with the Prophets , signifieth consilium certum , certámque sententiam , as Arias Montanus vpon this text obserueth . To say , signifieth a certaine , a determined sentence or iudgement : it implieth , not so much any verball speech , as the strength and efficacie of reason and cogitation . Saith the Lord , that is , the Lord hath in his secret and infallible counsell decreed and determined to effect what is by the Prophet here denounced .

Thus saith Adonai Iehouih , the Lord God . With these two names of God , Adonai Iehouih , wee haue met twice alreadie in this Chapter , verse 7. and 8. Sith they are here againe , they are againe by vs to be saluted : but briefly .

Adonai , the Lord . The name is found in holy Scripture 134. times . It is the obseruation of the Massorets . R. Mosche ben Maimon . Rambam maketh this name to be equiualent to the name Iehouah : so doth the Talmud . Yet is there a difference betweene them . Lib. K●ddusch in cap. Esre Iochasin , &c. Adonai is the name of God of his sustentation and dominion ; but Iehouih is his name of existing or being . By Adonai wee know that God alone is absolutely Lord , Ruler and Gouernour of all things ; yea and our Lord . By Iehouih , that of himselfe and by himselfe , He euer was , is , and shall be : Reuel. 1.4.16.5 . Act. 17.28 . Rom. 11.36 . that of him all creatures haue their being ; and that he giueth a reall being to all his promises and threats .

Adonai Iehouih , the Lord God , he that is iudex iustissimus , the most iust Iudge , and suffereth not a sinne to passe without due punishment , He is here presented vnto you for the Author of the punishment here denounced . The obseruation is , Of all the euill that befalleth man in this life , God is the Author .

And here by euill I vnderstand as in my former obseruation , the euill of punishment , or the euill of affliction , priuate or publike , internall , or externall : God is the Author of all .

It is proued aboue in this Chap. vers. 6. Shall there be euill in a citie , and the Lord hath not done it ? No , there shall be none ; no euill of paine , punishment or affliction , but the Lord doth it . This is it , the Lord assumeth to himselfe , Esai . 45.7 . I the Lord ; I forme the light , and create darknesse : I make peace , and create euill ; I the Lord doe all these things . It is thus in the Paraphrase : I am the Lord ; and there is none else . I send into the world light and darknesse , prosperity and aduersitie : I giue peace , and with it tranquillity and abundance , and I giue that which is contrary to peace , euill , warre , and misery , and perturbation , and pouertie : I , the Lord doe all these things .

It is no more than what he takes vnto himselfe , Ier. 18.11 . For there also , thus saith the Lord , Behold , I frame euill against you , and deuise a deuice against you : where by euill vnderstand with Tertullian lib. 2. aduersus Marcionem cap. 24. Mala non peccatoria , sed vltoria , Euill not of sinne , but of reuengement . In which sense wee are to take euill in all those places of holy writ , wherein God either bringeth or threatneth to bring euill vpon any . By euill in all such places , as in this my Thesis , we are to vnderstand the euill of reuengement , the euill of punishment , or the euill of affliction . Of euery such euill God is the Author .

God is the Author of punishment . I say of punishment , non quòd poena sit ens quoddam , not as if the euill of punishment had a being , as other things haue which God made . For God is improperly said to be the efficient of punishment ; sith punishment of its owne nature , Aquin. 1. qu. 48. Art. 1. C. is nothing else than priuatio boni , the priuation , or absence , of that we call good ; or the with-holding of Gods blessings from vs . The Father of the Schooles thus deliuers it : Idem 1. qu. 49. Art. 2. C. Cum summum bonum perfectissimum sit , mali causa esse non potest , nisi per accidens . God being the chiefest good and most perfect , cannot be the author of euill but by accident .

The author of euill by accident ! How is that ? Why thus ? When God withdraweth from the earth his heauenly benedictions , forbidding the clouds to giue their raine , or the Sunne his influence , and taking from vs our health , our peace , or any other temporall blessing , hee is the author of euill . And this may serue for the proofe and explanation of my second Doctrine , which was , Of all the euill that befalleth man in this life , God is the Author .

The reason hereof is , because nothing is done in the world , but God is the principall doer of it : and therefore no euill can befall vs , but God is the author of it .

Is it thus ? Hence then in the first place , are they to be reproued , who thinke , that the Lord doth onely suffer many things to be done . He is not only a sufferer , but an orderer , guider , and gouernour of all things and actions .

Secondly , from hence may be confuted , the vaine opinion of Fortune , whereunto many Philosophers and carnall ignorant people vse to ascribe those things whereof they see not an apparant cause . What more casuall in this world than Lottery ? Yet , therein nothing falleth out by fortune , but all is wholly and altogether directed by the infinite and eternall prouidence of Almighty God : Salomon expresly affirmeth it , Prou. 16.33 . The lot is cast into the Lap , but the whole disposing thereof is of the Lord .

Thirdly , from hence wee learne that all our afflictions are from God ; and are therefore by vs to be borne with patience . God verily loueth those that are his , and yet notwithstanding he suffereth them to be afflicted , because it is expedient for them so to be : yet in their afflictions he yeeldeth them comfort . Saint Paul blesseth God for it , 2 Cor. 1.3 . Blessed be God , euen the Father of our Lord Iesus Christ , the Father of mercies , and the God of all comfort , who comforteth vs in all our tribulation . Who comforteth vs in all our tribulation ; he saith not , who suffereth vs not to be afflicted , but who comforteth vs , while we are afflicted . It is the obseruation of S. Chrysostome and Theophylact. God though he suffer vs to be afflicted , yet he comforteth vs when we are afflicted . Our afflictions , they are Emendatoriae potiùs , quàm interfectoriae , as Saint Augustine speaketh , lib. 3. de lib. Arbit . cap. 25. They tend rather to amend vs , than to destroy vs . And sweetly Saint Cyprian . Ep. 8. Deus quem corripit , diligit : quando corripit , ad hoc corripit , vt emendet , ad hoc emendat vt seruet : Whom God correcteth , him he loueth : when he correcteth him , hee doth it to amend him , and he amendeth him that he may saue him .

And thus much be spoken of my second generall , the Author of this punishment , The Lord God . My third followeth , the punishment here denounced ; which is a conquest by warre ; and is described by the Siege , by the victory , and by the spoile . Of the Siege first , for 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 Occolampadius ; 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 Arctator , 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 circuitis terrae , 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 , as also Aquila once did reade . Hieron . 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 , Esay 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 , min as 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 yourselues 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 , Ez●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 , Hostes 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 ey● 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 terrae : 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 Armad● . 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 be full , 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 , Detrahetur 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 , p●tentes 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 Citie● , 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 diuinae 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 poss●ssions 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 bl●ud 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 offered vnto others . Our Sauiour Christ in his Sermon vpon the Mount thus deliuers it ; With what measure yee mete , Luke 6.38 . it shall be measured to you againe , Matth. 7.2 . Whereupon one saith after this manner ; He that rashly and vniustly censureth others , feeleth at one time or other the smart of it in the like kinde . For God doth iustly raise vp others to censure him , that thereby he may be recompensed . According to this law of equitie it is said , Reu. 3.10 . He that leadeth into captiuity , shall be led into captiuity : And Esay 33.1 . They that deale treacherously with others , shall haue others to deale treacherously with them ; and they that spoile others , shall themselues be spoiled . This last is the very measure , that is in this my text threatned to the ten Tribes . They spoiled the poore , treasuring vp in their palaces the goods taken from them by violence and robbery , and therefore shall their palaces be spoiled . Thus farre is the confirmation of my doctrine , which was , Punishments are most vsually in the like : proper and proportionable to the offences .

Are punishments proportionable to the offences ? One reason hereof may be , because the iustice of God is hereby cleared , and the mouth of iniquitie stopped . When God retaileth vs according to the sinne that we haue committed , what can we alleage or answer for our selues ? Surely , we cannot haue any excuse , pretence or allegation for our selues , but must confesse with our owne mouth , and against our selues , that God is righteous , and that our selues are wicked .

A second reason may be taken from the equity of this kinde of proceeding . It is meet that malefactors haue their deserts ; nor can they complaine of iniustice , so long as they receiue their owne . God will giue to euery man according to his workes : he will giue them wages according to their deseruings . Vpon this equity is grounded the Law of retaliation , by which God requireth of the hands of Magistrates , that they recompence life for life , eye for eye , tooth for tooth , hand for hand , foot for foot , burning for burning , wound for wound , stripe for stripe , Exod. 21.23 . The Law is repeated , Leuit. 24.19 , 20. If a man cause a blemish in his neighbour : as hee hath done , so shall it be done vnto him . Breach for breach , eye for eye , tooth for tooth ; as he hath caused a blemish in a man , so shall it be done to him againe . Now if God hath made a law for Magistrates to recompence the sinner according to the manner of his sinne , we may not doubt but that God himselfe will measure his punishments according to the rule of iustice and equitie . Vpon the ground of these reasons , my doctrine standeth , Punishments are most vsually in the like ; proper and proportionable to the offences .

Now one vse of this doctrine is to teach vs , to set a watch ouer our selues , to keepe out the practise of sinne , that carrieth such a taile and traine after it . The sinner shall euer finde a punishment answerable to his sinne . This is a notable bridle to induce vs to abstaine from all kinde of sinne : to abstaine from whoredome and drunkennesse , the sinnes that rage among carnall men . Because Magistrates are slacke and carelesse in punishing of these sinnes , God bringeth vpon such as continue in them very loathsome and noysome diseases ; meet punishments for such filthy sinnes . And if we be wise to commit new sinnes , God only wise , will catch vs in our wisdom ; he will be wise enough to finde out punishments that shall be proportioned to our transgressions . Pro mensurâ peccati erit & plagarum modus ; Deut. 25.3 . Vulg. as our sinne is , so shall be our punishment .

Againe , from hence we learne to be patient vnder the punishments that doe befall vs . Sith God doth punish vs in that wherein we haue offended , when we feele that God hath found vs out , and that neither our selues , nor our sins can any longer be hidden from his eyes , let vs humble our selues vnder his mighty hand , and hold our peace , because he hath done it . Psal. 39.9 .

Thirdly , this may serue to checke all cruell and mercilesse oppressours , such as grinde the faces of the poore , Esay 3.15 . and spoile the needie by their couetous and corrupt dealing , pulling from them , that which is their owne , without conscience of sinne , or feeling of iudgement to come . God suffereth such to haue their times while he holdeth his peace , and letteth them alone , to fill vp the measure of their sinnes . Yet hath God his seasons too , and hath determined what to doe , and how to deale with such offenders : the spoiler shall be spoiled , the robber shall be robbed , the oppressour shall be oppressed : and they that deale violently with others , shall haue others to deale violently with them . Wherefore , whatsoeuer you would that men should doe vnto you , euen so doe vnto them , for this is the Law of equitie .

THE Fourteenth Lecture . AMOS 3.12 .

Thus saith the Lord , As the shepheard taketh out of the mouth of the Lion two legs or a peece of an eare ; so shall the children of Israel be taken out that dwell in Samaria , in the corner of a bed , and in Damascus in a couch .

THis verse belongeth to the Commination that went before . The Commination was a denunciation or a menacing of the iudgement of God against the Kingdome of the ten Tribes , the people of Israel . The iudgement was a conquest by warre , and that was described by three circumstances , the siege ▪ the victory , and the spoile : all which were handled in my last Sermon . Now is the conquest amplified , from the sad and fearefull euent thereof , which our Prophet here deliuereth by a Similitude taken from the experience of a Shepheard . Such shall be the conquest of the Assyrians against the Israelites , that the Israelites shall be no more able to resist the Assyrians , than a silly Sheepe is able to resist a Lion .

The Israelites trusted in the multitude of their people , in the valour of their souldiers , in their fenced Cities , among which the chiefe were Samaria and Damascus ; for they had enlarged their territories euen vnto Damascus . Therefore it seemed to them impossible , that any forreine power should preuaile against them . To beat downe this vaine confidence of theirs , Amos here bringeth this rurall and pastorall Similitude , assuring them , that those things , whereupon they rely for safety , shall be so farre from doing them any good , that few , very few of them shall escape the hand of the enemie .

For our more easie proceeding at this time , let it please you to obserue with me two things : 1 An introduction to a similitude , Thus saith the Lord . 2 The similitude it selfe ; As the Shepheard taketh out , &c.

The Introduction giues credit and authority to the Similitude .

The Similitude hath two parts , the two vsuall parts of a Simile .

1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Proposition . 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Reddition .

The Proposition : A Shepheard taketh out of the mouth of a Lion two legs or a peece of an eare .

The Reddition : So shall the children of Israel be taken out of the hands of Salmanassar .

The things compared are ; First , a Lion , and Salmanassar King of Assyria . Secondly , a Sheepe , and the Children of Is●ael . Thirdly , some fragments of a deuoured sheep● ; two legs , or a peece of an eare , and the small number of the Israelites that should escape .

These Israelites are here described ab ipsorum securitate , from their security or lacke of care . They liue nicely and delicately in all pleasure and delight , full of confidence , that no euill shall at any time touch them . They dwell in Samaria in the corner of a bed , and in Damascus in a couch .

Samaria and Damascus , Cities of strength and fortification , were vnto the Israelites as their beds of repose and rest : They thought themselues safe , and out of danger , by the aid and succour of Cities so well fenced ▪ but were deceiued . For thus saith the Lord , As the Shepheard taketh out of the mouth of the Lion two legs or a peece of an eare : so shall the children of Israel be taken out , that dwell in Samaria in the corner of a bed , and in Damascus in a couch .

Such is the diuision of this Text. I now descend to a speciall handling of the parts . The first is , the Introduction to the Similitude .

Thus saith the Lord .

This Introduction I heretofore copiously handled . I met with it in the first Chapter of this booke fiue times , Vers. 3 , 6 , 9 , 11 , 13. Vers. 1 , 4 , 6. in the second , thrice ; and once before in this : and therefore the lesse need is there , that now I insist vpon it . Yet may I not leaue it vnsaluted , sith our Prophet here repeateth it . And he repeateth it to iustifie his calling : to shew , that albeit he formerly liued the life of a Shepheard , yet now he hath his calling to be a Prophet from the Lord , Iehouah . Whence my obseruation is : It is not lawfull for any man to take vpon him ministeriall function in the Church without assurance of calling from God .

This truth is by the Apostle , Hebr. 5.4 . thus deliuered : No man taketh this honour to himselfe , but he that is called of God , as Aaron was . Now that Aaron and his sonnes were consecrated to the Priests office by the authority and appointment of God , it is plaine by the eighth Chapter of Leuiticus , wherein are set downe the sacrifices and ceremonies vsed at the Consecration , together with the place and time thereof . Thereby it appeareth , that the office of holy Priest-hood was not of man , nor from man ; but God Almighty did first institute and ordaine it by his owne expresse commandement . Then being ordained , he confirmed the honour and reputation of it , by that great miracle of the budding of Aarons rod , Num. 17.8 . The rod of Aaron for the house of Leui , brought forth buds , and bloomed blossomes , and yeelded Almonds . Thus was the institution of holy Priesthood from God alone .

This honour the holy men of God , of old time ▪ tooke not to themselues . Nor Esay , nor Ieremy , nor Ez●chiel , nor any of the residue , tooke this honour to themselues , but were all called of God , and in the name of God they declared vnto the people his visions and his words : which is intimated by those passages , very obuious in the writings of the Prophets ; as a a Esa ▪ 1.1 . the vision of Esaiah , b b Cap. 1.1 . the vision of Obadiah , the burden of Nineueh in the booke of the vision of c c Cap. 1.1 . Nahum ; the burden which Habakkuk the Prophet did see ; the burden of the word of the Lord to Israel by Malachy : the word of the Lord which came to Hosea , to Ioel , to Ionah , to Micah , to Zephaniah , to Haggai , to Zachariah . d d Esay 1.2 . The Lord hath spoken ; e e Ierem. 10.1 . Heare yee the word of the Lord : Thus saith the Lord ; Saith the Lord . By these and the like passages they shew their calling to haue beene from God ; Not one of them tooke this honour to himselfe .

Nor did Christ himselfe take this honour to himselfe , but with warrant of his Fathers calling . For so I reade , H●b. 5.5 . Christ glorified not himselfe to be made an High Priest ; but he that said vnto him , Thou art my Sonne , to day haue I begotten thee , He , euen God the Father , gaue him this honour . And hereunto doth Christ himselfe beare witnesse , in all those places of the holy Euangelists , wherein he acknowledgeth himselfe to be * * Matth. 10.40 . Mark . 9.37 . Luk. 4.18 , 43. Ioh. 3.17 , 34 , &c. sent of God .

The holy Apostles of Christ , whence had they their calling ? were they not all openly ordained by Christ himselfe ? Neuer did any of them execute that office , but with protestation , that they had their calling from God , and therefore their writings beginne : Rom. 1.1 . Paul a seruant of Iesus Christ called to bee an Apostle , not of m●n , neither by man , but by Iesus Christ , and God the Father . Iames a seruant of God , Gal. 1.1 . and of the Lord Iesus Christ : Peter an Apostle of Iesus Christ : Cap. 1.1 . Iude the seruant of Iesus Christ : the reuelation of Iesus Christ , which God gaue vnto him to shew vnto his seruant Iohn . Thus had Christs Apostles the assurance of their calling from God .

So had the blessed Euangelists . So , all those , whom Christ gaue vnto his Church for the instruction thereof , Ephes. 4.11 . He gaue some Apostles ; and some Prophets ; and some Euangelists , and some Pastors and Teachers . It is true , that Christ himselfe is the chiefe builder ; for so he saith , Matth. 16.18 . Super hanc petram aedificabo Ecclesiam meam ; vpon this rocke will I build my Church , and he builds it through his holy Spirit ; yet he doth vse Prophets , and Apostles , and Euangelists , and Pastors , and Teachers , as vnderworkmen for this building , euen vnto the end of the world And all these haue the assurance of their calling from God . Who so hath it not , he is not to be vouchsafed the name of Prophet , or Apostle , or Euangelist , or Pastor , or Teacher : for he is an Intruder .

And great is the danger of Intrusion . Euery Intruder was to be put to death . The Law for it is , Num. 1.51 . Euery stranger that commeth nigh vnto the Tabernacle , shall be put to death : The stranger , any one that is not of the tribe and family of Leui , that breaketh into the Leuites function , and medleth with holy things beyond his calling , he is to bee put to death .

An example hereof we haue in the Beth-shemites , 1 Sam. 6.19 . who , because they had looked into the Arke of the Lord , contrary to the Law , were smitten with a great slaughter to the number of fifty thousand and threescore and ten men .

The like we haue in Vzzah sonne of Abinadab , 2 Sam. 6.6 . who because he touched the Arke of God contrary to the Law , was punished with sudden death , and stricken with the immediate hand of God that fell vpon him , to the terrour of others , and to worke reuerence in the hearts of all men toward the sacred things of his seruice .

Adde hereto the example of Vzziah , King of Iudah , 2 Chron. 26.16 . He for inuading the Priests 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 n●me ? 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 extraordinary , 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 God 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 necessity of vocation in the Ministers of the Church . Socinus in his Treatise of the Church , Theophilus Nicolaides , in his defence of that Treatise , a a Institut. cap. 42 Osterodius , b b In Notis ad lib. S●ig●cciip 3. Radeccius , c c In Refut. Thes. D. Frantz . p. 2. Disp. 4. Shemalizius , and the d d Tit. de Eccles. cap. 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 supp●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 Zipp●rah , 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 in 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 a Bellarm. vbi supra . Salmeron in Mat. 28. Papist , or b b Eckhard fascic . contr. c. 19. qu. 4. Gerbard Loc. Theol. 23. ● . 24 , &c. Lutheran , in their errour about Gynaecobaptismus , 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 want I meane , when God so preuenteth by death , that Baptisme cannot be had according to the manner allowed in the holy Word of God . In this case the childe that dieth vnbaptized is not in any danger of damnation . For as Comestor in his Euangelicall History , cap. 197. saith , Sine Baptismo saluatur homo cum eum excludit articulus necessitatis , non contemptus religionis : A man may be saued , though he be vnbaptized , if Baptisme be excluded through the instant of necessity , and not by contempt of religion . So before him taught Saint Bernard , Baptismatis fructu priuatur , qui baptizari contempsit , non qui non potuit : It is in his Epistle to Hugo de S. Victore , Ep. 77. He is depriued of the benefit of Baptisme , that despiseth Baptisme , not hee that cannot haue it . This truth he supporteth by two chiefe pillars of the Christian Church , Saint Ambrose , and Saint Augustine .

Saint Ambrose in his funerall Oration of the death of the Emperour Valentinian , doubteth not to say , that Valentinian was Baptized , because he desired Baptisme , not because he had it . Certè quia poposcit accepit , doubtlesse because he desired it , he had it . God accounts vs to haue , that we vnfainedly wish .

Saint Augustine , lib. 4. de Baptismo contra Donatistas , cap. 22. saith that faith is auaileable to saluation without the visible Sacrament of Baptisme , but then , Cùm ministerium Baptismatis non contemptus religionis , sed articulus necessitatis excludit ; When the ministery of Baptisme is excluded not of contempt , but of necessity :

I could here shew vnto you from the testimonies of our learned aduersaries , that the absolute necessity of Baptisme is not iustifiable by the practise of primitiue antiquity : but I stand not in this Mount of God to reade a Controuersie . I shut vp this Discourse with the words of Saint Bernard in the Epistle aboue alleaged ; Nequaquam omnino possum desperare salutem , si aquam non contemptus , sed sola prohibeat impossibilitas : I cannot altogether despaire of the saluation of such as depart this life without Baptisme , if it be not done of contempt , but when as Baptisme cannot possibly be had .

Now of the soules of Infants , who liue not to desire Baptisme , what shall I say ? May not the desire of others be theirs as well as the faith of others beleeuing , and the mouth of others confessing is theirs ? Here it is safe to suspend , and dangerous to passe iudgement . Secret things belong to God . Hee that made all soules knoweth what to doe with them , neither will he make vs of his counsell . Our resolution must be to honour good meanes and vse them ; to honour Baptisme and vse it if we may ; and in the necessary want thereof to depend vpon God , who can worke , beyond , without , and against meanes .

You see how farre I haue beene carried with the obiection drawne from women baptizing in case of necessity , whereby they are intruders into that function which is appropriate to the Ministers of the Word . If they will needs be medling with a calling , I will shew them a calling of their owne , wherewith they may busie themselues .

As the Minister holds his calling from God , so doth euery other member of the Church . There is not a member of the Church , man or woman , but holds a particular standing and function from God , and is ranked in order by Gods speciall prouidence and calling . And it is to great purpose , that you all know this in your owne particulars . For

First , it enforceth diligence . If God hath set thee in thy calling , then it stands thee vpon to discharge the duties of thy calling with all sedulity and alacrity .

Secondly , it may admonish thee not to passe the bounds of thy calling . Seeing thou art in thy place by the Will of God , thou must take heed that thou goe not beyond thy limits , either by vsing vnlawfull courses , or by intruding into other mens functions .

Thirdly , it may teach thee that thy particular calling is to serue the generall . Euery Christian hath two callings ; a particular , and a generall . The particular , which is also personall , is the externall designment of a man , to some outward seruice in the Church or common wealth , to the discharge of speciall duties in regard of the distinction betweene man and man . The generall calling is the calling of Christianity ; it is the singling out of a man by speciall sanctification to glorifie God , and to seeke out his owne saluation in the things of the Kingdome of Christ : this is common to euery member of the Church , to all beleeuers . Both these callings , generall and particular must be ioyned together in our life , as the body and soule in man . Where they are not ioyned together , there may be a shew of Christianity , but the substance will be absent . Mat. 6.23 . Christs Commandement , that men seeke first the Kingdome of God and his righteousnesse , is a demonstration , that men ought not so to follow their outward businesse and employments , as to omit the meanes of knowledge and grace . The particular calling must serue the generall .

Fourthly , from this consideration , that we hold our particular callings from God , we are to learne contentment in the willing vndergoing of the daily molestations , troubles , and crosses , that doe befall vs in our seuerall courses and kinds of life . It is a lesson , in the practise whereof Saint Paul had well profited . I haue learned , saith he , in whatsoeuer state I am , therewith to be content , Philip. 4.11 . He knew how to bee abased ; and he knew how to abound . Euery where and in all things he was instructed both to be be full and to be hungry , both to abound and to suffer need . Let vs set him for the patterne of our imitation , and we will be content with what we haue , be it much or little . If we haue little , our account shall be the lesse ; if more , we are bound to doe the more good .

I haue done with the Introduction to the similitude : It is time that I proceed with the similitude it selfe .

As the shepheard taketh out of the mouth of the Lion two legs or a peece of an eare , so shall the children of Israel bee taken out that dwell in Samaria , in the corner of a bed , and in Damascus in a couch .

Hereof I finde diuers expositions . Some will haue this similitude to signifie , that few of the Israelites shall be deliuered from the spoile of Samaria , and those such as shall be sicke , weake , and feeble , and therefore shall be despised and left behind as vnprofitable , and of no vse to be carried into captiuity . And this is the exposition of Theodoret , Vatablus , Isidore , Rupertus , and Montanus . Christophorus à Castro thus giues it in his paraphrase : As when a Lion hath eaten his fill , and hath satiate his hunger , the shepheard findeth two legs , or a leg , or a peece of an eare , to shew that the sheepe hath beene worried : so of the whole body of Samaria , one or other , a few , a very few shall be deliuered from the slaughter of the enemy , and they vnprofitable , as being wretched and sicke , lying by couples in the side of a couch , as well in Samaria as in Damascus .

Others will haue this similitude to be vnderstood by a Sarcasme or Irrision , as if our Prophet here scoffed at the Israelites for their vaine confidence which they put in Samaria , and Damascus , thus : As a shepheard vseth to saue from the mouth of a Lion that hath deuoured a sheepe , one or two legs , or the tip of an eare : so surely shall the children of Israel saue themselues from the mouth of the Assyrians , trusting in the strength of Samaria , and in the helpe of Damascus or of the King of Syria , in whom they thinke , as a wearied man is refreshed in his bed , so themselues to bee safe from their enemies : whereas indeed it shall be nothing so . And this is the exposition of Saint Hierome , Remigius , Albertus , Rupertus , Hugo and Dionysius .

The third exposition is Lyraes ; He will haue this similitude to signifie , that very few of the Israelites shall bee deliuered , and they such , as shall escape by flight either to King Ez●kiah , to the Kingdome of Iudah , to saue themselues there in plagû lectuli , in the side or corner of a bed , that is , in Ierusalem , where the Temple was Dei lectulus , Gods bed , as it s called , Cant. 1.16 . Lectulus noster floridus , our bed is deckt with flowers ; or to the Kingdome of Syria , to saue themselues there in Damasci grabuto , in a couch at Damascus .

Of these expositions I preferre the second , which I touched in my diuision of the Text. Now let vs a little looke vpon the words . The Proposition is ,

A shepheard taketh out of the mouth of the Lion two legs or a peece of an eare ] This he doth according to the Law , Exod. 22.13 . If a sheepe be torne in peeces by wild beasts , the shepheard is to bring it , or the remnants of it , a leg , or an eare , or the like , to the owner for a witnesse that it is torne , and he shall not need to make restitution thereof vnto the owner , so he did his best to rescue it . For a shepheard is of duty to rescue his flocke . Dauid did it valiantly . As he kept his fathers sheepe , there came a Lion , and tooke a Lambe out of the flocke ; and he went out after him , and smote him , and deliuered it out of his mouth : and when the Lion arose against him , he caught him by his beard , and smote him , and slew him , 1 Sam. 17.34 . My shepheard here is not so happy to saue his sheepe : but his sheepe being deuoured , he findeth some part of it , two legs , or a peece of an eare , whereby he may excuse himselfe to his Master for his lost sheepe . These parcels , legge or eare , he taketh Ex ore Leonis .

Out of the mouth of the Lion ] Non ex ore Lupi , sed ex ore Leonis . He saith not , out of the mouth of the wolfe , but out of the mouth of the Lion . For a thing is recouered with more difficulty and with greater danger from a Lion than from a Wolfe . Iohannes Leo in his description of Africke : Credat qui volet , quicquid Leo prehenderit , etiamsi Camelus foret , rostro aufert ; Beleeue it he that wil , whatsoeuer a Lion catcheth , though it bee a Camell , hee beareth it away in his mouth . Hence it s prouerbially said , Ex ore Leonis , out of the Lions mouth , for , out of extreme danger : and it s vsed when a man hath deliuerance beyond hope . Saint Paul vseth it , 2 Tim. 4.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I was deliuered out of the mouth of the Lion : the Lion , not the Deuill , as Ambrose saith , nor Festus the President of Iudaea , as Primasius affirmeth ; but Nero , proud and cruell Nero , persecuting Nero , as it s expounded by Chrysostome , Theodoret , Theophylact , Oecumenius , Aquinas , and * * Hist. Eccles. l. 2. cap. 22. Eusebius .

The royall Prophet hath it , Psal. 22.21 . Serua me ex ore Leonis . The words are a part of Christs Prayer , Saue me from the mouth of the Lion . Some will haue that Lion to bee the Deuill ; some Pilat , some Caiaphas , some Herod . Lorinus will haue him to betoken Principe● & potentes , all the chiefe Priests , Scribes , the Elders of the people , all that were the crucifiers of Christ .

Here it is in proper termes , without a metaphor , The shepheard taketh out of the mouth of the Lion two legs , or a peece of an eare . Yet will Albertus haue this Lion to be , either the King of Babylon , or the Deuill . He addeth by way of explication , Os tyranni violentia est , os Diaboli peccatum : the mouth of a Tyrant is violence , the mouth of the Deuill is sinne .

This Lion Carthusian in his morall explanation expoundeth by the Deuill , so doth Salmeron in his Tropologie . And I deny not but that the Lion doth many times in a morall and tropologicall sense signifie the Deuill . But if we will follow the letter of my Text , this Lion doth well resemble the King of Babylon , or the King of Assyria , Salmanassar .

It is not vnusuall for a Lion to resemble a King . This resemblance is , Prou. 19.12 . The Kings wrath is as the roaring of a Lion . The roaring of a Lion is fearefull and terrible to the beasts of the forest , so is the wrath of a King to his subiects . The like is that , chap. 20.2 . The feare of a King is as the roaring of a Lion . The feare of a King ; the terrour which the anger or wrath of a King striketh into his subiects , is as the roaring of a Lion , very terrible . The Lion hath a Beare for his associate , Prou. 28.15 . As a roaring Lion and a ranging Beare ; so is an vngodly Prince ouer the poore people . An vngodly Prince is vnto the people ouer whom he ruleth , as a roaring Lion or a ranging Beare to a Lambe or Kid. Thus doth a Lion resemble a King , either in good or vngodly .

Not amisse then is it , that Salmanassar , King of Assyria , 2 King . 17.3 . 2 Esdr. 13.40 . that great and mighty King , who was to carry away into captiuity the ten Tribes of Israel , is here compared vnto a Lion : according to the sense aboue giuen . Such shall be the conquest of the Assyrians , vnder the conduct of Salmanassar against the Israelites , that the Israelites shall bee no more able to resist the Assyrians , than a silly sheepe is able to resist a Lion .

Now to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Reddition , the other part of this Similitude .

So shall the children of Israel be taken out , that dwell in Samaria in the corner of a bed , and in Damascus in a couch .

Of both these Cities , Samaria and Damascus , I haue heretofore entreated out of this place : Of Damascus vpon the first Chapter of this , vers. 3. and 5. Of Samaria vpon the ninth verse of this Chapter .

1 King . 16.24 . Samaria was the City royall of the ten Tribes . King Omri bought the hill of Samaria of Shemer for two talents of siluer , and built a City thereon , and called it after the name of Shemer , the owner of the hill , Samaria . It remained the chiefe seat of the Kingdome , as long as the Kingdome endured .

Damascus was the Metropoliticall , the chiefest City of Syria . Chap. 7.8 . Esay calls it the head of Syria . Iulian in his Epistle to Sarapion stiles it the City of Iupiter , and eye of the whole East , Holy and Great Damascus . Tzetzes vpon Lycophron , the Trophee of Iupiter , because Iupiter there conquered the Titans .

These two Cities , Samaria and Damascus , Cities of strength and fortification , were vnto the Israelites as their beds of repose and rest : Nehem. 9.25 . here they thought themselues safe , did eat , were filled and became fat , liuing nicely and deliciously in full ease and pleasure . So much is meant by this their dwelling in Samaria in the corner of a bed , and in Damascus in a couch .

In the corner of a bed , in a couch . ] Sermo est de lecto discubitorio siue tricliniari , saith Villalpandus in Ezech. 23. The speech is of a triclinary or parlor-bed , of such a bed , whereon of old time men vsed to take and eat their meat . It was the vse of old to haue a dining roome , Chamber , or Parlour , wherein stood three beds whereon they sate at meat , compassing the table on three sides ; the fourth side was left free and cleere for waiters . To this ancient custome our Prophet here alludeth : as also he doth , Chap. 6.4 . They lie vpon beds of iuory , and stretch themselues vpon their couches , and eat the Lambes out of the flocke , and Calues out of the midst of the stall , and Chap. 2.8 . They lay themselues downe vpon clothes laid to pledge by euery Altar . When I handled those words , I spake at large of this custome . Amos now againe alluding to it , giueth vs to vnderstand , that the Israelites desiring to lye in angulo lecti , that is , in capite lecti , at the beds head , in the chiefest place , feasted it sumptuously and deliciously as well in Samaria , as in Damascus : Little thought they of going into Captiuity .

Now take the similitude to the full . As when a Lion hath eaten his fill , and hath satiate his hunger , the shepheard findeth two legges , or the tip of an eare , to shew vnto the owner , that his sheepe was worried : so the children of Israel , here a man , and there a man , few of them , very few , shall be taken out of the mouth of the Lion , King Salmanassar , though they trust in the strength of Samaria , and in the succour of Damascus , thinking thereby to be safe , as in a bed of rest or feasting .

We haue gone the greater part of our iourney ; let your attentions beare mee company , for the little that is behind . Our Prophet here deriding or scoffing at the Israelites , for their confidence in the multitude of their people , in the valour of their souldiers , in their fenced Cities , in the strength of Samaria , in the succour of Damascus , teacheth vs , that All confidence in creatures , strength of man , or munition of Cities , is vaine and sinfull .

All such confidence is with all diligence to bee shunned ▪ Diuine prohibition is against it , Psal. 118.8 . Put no confidence in man , no not in Princes : and Psal. 146.3 . Put not your trust in Princes , nor in any sonne of man . The prohibition is diuine : Put no confidence in man ; and therefore all such confidence is to be shunned .

Now the reasons why no confidence is to be put in man , are diuers .

One is , because it is manifest idolatry so to doe . To withdraw and remoue the affections of the heart from the Lord , and set them vpon other things , cannot bee lesse than Idolatry .

A second reason depending hereupon , I take from the description of confidence . It is described to be indubitata spes futuri auxilij ; It is the vndoubted hope of future succour , which is due to God alone . And therefore to put our confidence in man , is to deny God his due .

A third reason is taken from the condition of man , in whom some put their trust . The condition of man ! What is that ? Dauid breakes forth into admiration of it ; Lord , what is man , that thou takest knowledge of him ? or the sonne of man , that thou makest account of him ? And then shapes vnto himselfe an answer ; Homo vanitati similis factus est ; Man is like to vanity , Psal. 144.4 . Like to vanity ! Well were it for him were he onely like vnto it ; Veruntamen vniuersa vanitas , omnis homo viuens ; Verily euery man at his best state is altogether vanity , Psal. 39.5 . Euery man at his best state altogether vanity ! Surely , men of low degree are vanity ; and men of high degree are a Lie . Lay them in the balance , they are altogether lighter than vanity , Psal. 62.9 .

What! Man , who hath an admirable feature , and aboundeth with created ●xcellencies , is he made like vnto vanity ? Nay , is he altogether vanity ? Nay , is he lighter than vanity ? What then can his life be ? Paul saies , it s but a tabernacle , 2 Cor. 5 4. and if a tabernacle stand a yeere , it s much . Peter calls it grasse . Epist . 1. Chap. 1.24 . and grasse growes but a Summer . Dauid calls it a flower , Psal. 103.15 . and a flower hath but his moneth . Esay describes it by a day , Chap. 21.12 . and a day hath but a morning and an euening . Iob compares it to a shadow , Chap. 14.2 . and a shadow hath neither yeere , nor summer , nor month , nor day , but an houre . Moses likens it to a thought , Psal. 90 9. and of thoughts there may be an hundred in an houre . So short a life what else doth it argue , but that man is vanity ?

And what so little a creature is there , that yeelds not an argument to proue mans vanity ? A little a a Plin. Hist. Nat. lib. 7. c. 7. haire in milke strangles Fabius ; the stone of a Raison Anacreon ; a flye Pope Adrian the fourth . The Myuntines were chased from their habitations by b b Pausan . in Ac●a●● . lib. 7. Gnats ; the Atariotes by frogs , some Italians by mice , some Medians by c c Diod. Siculus lib 4 cap. 3. sparrowes , the Aegyptians oftentimes by grashoppers . And if d d Exod. 5.2 . Pharaoh aske , who is the Lord ? Frogs , and Lice , and Flies , and other the basest vermine shall be his Challengers , and Conquerours , and Iaylors ; and aske , who is Pharaoh ? so vaine a thing is man .

The fourth reason against confidence in man , I take from the dangerous effects thereof . First , it bringeth vpon vs the curse of God : for thus saith the Lord , Ierem. 17.5 . Cursed be the man that trusteth in man , and maketh flesh his arme . And he whom God curseth , shall be accursed . Secondly , it makes vs liable to Gods iust vengeance . So were the people of Iudah , for the confidence they had in Rezin and Remaliahs sonne , Esay 8.6 . So they , who strengthened themselues in the strength of Pharaoh , and trusted in the shadow of Aegypt . The strength of Pharaoh was their shame , and the shadow of Aegypt their confusion , Esay 30.3 . And so ( to omit many other ) the Israelites in my Text , for relying vpon the multitude of their people , the valour of their souldiers , their fenced Cities , the strength of Samaria , and the succour of Damascus .

Thus haue you the reasons of my Doctrine : why there is not any confidence to be put in creatures , either in the strength of man , or the munition of Cities .

The vse is to admonish vs , that we depend not vpon the vaine and transitory things of this life , but vpon God alone , who onely is vnchangeable and vnmoueable : that we resigne our selues wholly into his hands , and confesse before him , in the words of the Psalme 91.9 . Tu es Domine spes mea : Thou art , O Lord , my hope . Serm. 9. in Psal. Qui habitat . Sweet is the meditation of Saint Bernard vpon the place : Let others pretend merit , let them bragge that they haue borne the burden and heat of the day , let them tell of their fasting twice a weeke , let them glory that they are not as other men ; Mihi autem adhaerere Deo , Psal. 73.28 . bonum est , pouere in Domino Deo spem meam ; but its good for me to cleaue fast vnto God , to put my hope in the Lord God .

Sperent in aliis alii , Let others trust in other things ; one in his learning , another in his nobility , a third in his worth , a fourth in any other vanity , Mihi autem adhaerere Deo , bonum est , but its good for me to cleaue fast vnto God , to put my trust in the Lord God .

Dearely beloued ; if we shall sacrifice to our owne nets , Habak. 1.15 , 16. burne incense to our owne yarne , put our trust in outward meanes , either riches , or policie , or Princes , or men , or mountaines , forsaking God , God will blow vpon these meanes and turne them to our ouerthrow . Wherefore though we haue all helpes in our owne hands to defend our selues , and offend our enemies , as that , we are fenced by Sea , fortified by ships , blessed by Princes , backed with friends , stored with munitions , aided with confederates , and armed with multitudes of men , yet may we not put our trust herein ; for nobis etiam adhaerere Deo , bonum est ; it s also good for vs to cleaue fast vnto God , to put our trust in the Lord God , who alone giues the blessing to make all good meanes effectuall .

There is not much remaining . The small number of the Israelites that were to be deliuered from the fury of the Assyrian , resembled by the two legs , or the tip of the eare taken by the shepheard out of the Lions mouth , yeelds vs this obseruation : that In publike calamities God euermore reserueth a remnant to himselfe .

When God punished the old world , the world of the vngodly , 2 Pet. 2.5 . bringing the floud vpon them , he saued Noah the eighth person , the preacher of righteousnesse . When God condemned the Cities of Sodome and Gomorrah with an ouerthrow , turning them into ashes , making them an ensample vnto those that after should liue wickedly , he deliuered iust Lot from among them .

There is a remnant left , Esay 1.9 . Except the Lord of hosts had left vnto vs a very small remnant , we should haue beene as Sodome , and we should haue beene like vnto Gomorrah . You see a remnant reserued , though it be very small . Yea sometimes there is a reseruation of so small a remnant , as is hardly visible ; as in the daies of Eliah , who knew of none but himselfe . I only am left , saith he , 1 King . 19.14 . Yet God tells him , vers. 18. of seuen thousand in Israel , which neuer bowed their knees to Baal . I finde , Ioel 2.32 . deliuerance in mount Sion , deliuerance in Ierusalem , and deliuerance in the remnant , when the Lord shall call . There is then a remnant to be called , euen in greatest extremity .

Wherefore you , the Elect and chosen children of God the Father , be ye full of comfort : take vnto you , beauty for ashes , Esay 61.3 . the oyle of ioy for mourning , the garment of gladnesse for the spirit of heauinesse , reioyce ye , be glad together and be ye comforted . Let the Prince of darknesse , and all the powers of Hell , assisted with the innumerable company of his wicked vassals vpon the Earth , ioyne together to worke your ouerthrow , they shall not be able to effect it . For God , euen your God , will reserue vnto himselfe a remnant .

And what is this remnant , but pusillus grex ? It s a little flock , the chaste Spouse of Christ , the holy Catholike Church . Extra eam nulla est salus : Out of it there is no Saluation , for hee that hath not the Church for his Mother , shall neuer haue God for his Father . So much for the explanation of this twelfth verse . And Gods blessing be vpon it .

THE Fifteenth Lecture . AMOS 3.13 , 14 , 15.

Heare yee and testifie in the house of Iacob , saith the Lord God , the God of hosts .

That 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 .

THe words of the Lord are iust , by whom soeuer they are vttered : and the authority of the holy Spirit is wonderfull , by whomsoeuer he speaketh . Non minùs de ore pastoris , quam de ore Imperatoris pertonat : he thundereth , or he speaketh with as much Maiestie from the mouth of a shepherd , as from the mouth of an Emperour . Amos our Prophet , is this shepherd from whom the holy Spirit here thundereth . Before he came with a proclamation to the palaces of Ashdod , and to the palaces of the Land of Aegypt . Now he comes with a Contestation to the house of Iacob . Hereafter you may heare his message to the King of Bashan , that are in the mountaines of Samaria , Chap. 4.1 . If Amos had from a shepherd beene aduanced to the Maiestie of a King , as Dauid was , what could we wish should haue beene added to the greater maiestie of his elocution ? The contestation is the thing whereupon I shall at this time principally insist .

The words are a Prosopopaeia : the Almighty is brought in , calling vpon his Priests and Prophets to giue eare vnto him , and to beare witnesse of the calamities which he was purposed to lay vpon the house of Iacob : that when he should punish them for their euill deeds , he would visit their Temple , and proudest buildings with desolation .

The parts are two : One is a mandate for a Contestation , or Testification . The other is the matter to be testified . That vers. 13. This vers. 14 , 15.

For the first , these particulars may be obserued : 1. Who it is that giues the mandate ? It is he that best may doe it , 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 by an Apostrophe directed . 3. How he giues it ; thus , Audite & contestamini , Heare and testifie . 4. The place where this testification is to be 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 thi● 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 hatz-baoth , the God of Sabaoth . He is called also Iehoua tzebaoth , 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 eares 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 Exercitu● , 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 , Domi●●● 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 ●aith , Sabaoth interpretes alioubi Dominum virtutam , alicubi Regem , alicubi O●●ipotentem interpretati 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 , aut vt aliqui volunt , omnipotent . 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 where 〈…〉 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 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 tel● 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 ●● ou● 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 S●arres , all the twinkling spangles of the firmament , you see , are of Gods host .

Nor is Gods 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 host 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 comm●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 El●●● harzebaoth , 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 G●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 thereof , the Lord God , the God of Hosts . I proceed to the rest .

The next is , who they are to whom this Mandate is giuen , and they are Sacerdotes & Prophetae ▪ Priests and Prophets . For to them is this passage by an Apostrophe directed . To them . It appeareth by the manner of giuing the Mandate ; it is giuen in two verbs Imperatiue , Audite & Contestamini , Heare yee , and testifie : and it further appeareth by the specification of the parties , concerning whom the Mandate is : they are of the house of Iacob . The house of Iacob , is the Kingdome of the ten Tribes , or the Kingdome of Israel . Vnderstand then by the house of Iacob , the people of Israel ; to whom Priests and Prophets were ordinary messengers from the Lord . And thus haue I couched together three particulars of the Mandate .

1. To whom it is giuen : to Priests and Prophets . 2. The manner how it is giuen , Audite & contestamini , Heare and testifie . 3. The place , which , or the parties , whom it concerneth , the house of Iacob . Heare and testifie in the house of Iacob .

Saint Hierome and Lyra doe take this Mandate to be of a larger extent , than to Priests and Prophets . They will haue it to be giuen vnto all : to all people : as if all people were here commanded to heare what the God of Hosts saith , concerning the subuersion of the Kingdome of the ten Tribes , and thereof to beare witnesse to the house of Iacob , that they hearing , might be conuerted from their euill wayes .

Eman. Sa. Christ . à Castro . But Remigius , Albertus , Hugo , Dionysius , Vatablus , Montanus , and others , doe affirme more truly , that Priests and Prophets are here called vpon , to heare from the mouth of the God of Hosts , the destruction that is eminent and ready to fall vpon the house of Iacob , and thereof to beare witnesse vnto them , vt credunt & resipiscant , that they may beleeue and repent them of their sinnes , and so be deliuered . Valdè enim proficuus est concionator , qui dicit , quae audiit ex ore Domini : for surely he his a very profitable Preacher , who speaketh only that which he hath heard from the mouth of the Lord . Wherefore to Priests and Prophets be it said ; Audite & contestamini ; Heare and testifie . First heare , and then testifie . Whence the obseruation is , The Minister of the Gospell is to heare what God sp●●k●th before he presume to deliuer his message to the people .

He is first to heare , and then to testifie what he heareth . Nemini licet prophetare , nisi quae priùs à Domino audierit , saith one : Mercer . It is not lawfull for a man to prophecie , I say , it is not lawfull for a man to preach , but such things as he hath heard of the Lord .

But doth the Lord now adayes speake that he may be heard of his Ministers ? Yes . And I vntie the knot by a distinction .

There is a two-fold hearing of God when he speaketh , or a two-fold hearing of the word of God , Auditus externus and internus , an outward , and an inward hearing . These two are sometimes seuered , and sometimes they are ioyned together . For some there are that doe heare onely outwardly , but within they are deafe . Of those it may be said , as it is of the Idols of the Heathen , Psal. 115.6 . They haue eares but they heare not . They heare but vnderstand not what they heare , These are they that receiue the seed by the wayes side , Matth. 13.19 .

Others there are that heare not with the outward eare : all their hearing is within ; it is in the hear● ; there they heare God speaking to them by the inspiration of the holy Spirit . Such was the hearing of the Prophets of old .

Besides these , some there are that heare both outwardly and inwardly , with the eare and with the heart . Such a hearing i● peculiar to the faithfull : of whom I vnderstand that , Rom. 10.17 . Faith commeth by hearing , and hearing by the word of God . Faith commeth by hearing ; that is , faith is bred in the hearts of the elect by the externall hearing of the Word , the holy Spirit working in them . The Preachers sound vnto their eares the doctrine of the Word . The eares conuey it to the minde : but that is blinde to conceiue diuine matters . Wherefore comes Gods holy Sp●●it , who through the doctrine receiued in at the care , illuminateth the vnderstanding , openeth the heart , and inclineth the will , to conceiue what the Preacher hath deliuered , to giue assent vnto it , and to delight therein . Thus comes faith by hearing , and hearing by the word of God . Whence we may gather this definition of Faith : Faith 〈◊〉 perswasion of the mercies of God merited by our Lord Iesus Christ : and we attaine vnto it , by the Spirit of God , giuing vs this true perswasion through the doctrine of the Gospell .

Now the hearing , whereby the Minister of the Gospell heareth the word of God , or God speaking to him , is a mixt kinde of hearing : it is partly inward , by the secret operation of the blessed Spirit ; and partly outward , by the reuealed word of God , expressed in the Sacred Scriptures .

Exod. 33.11 . Numb. 12.8 . For God in the Scripture speaketh vnto vs , as it were face to face , or mouth to mouth , as plainly as hee spake out of the cloud , Matth. 17.5 . when that voice was vttered ; This is my beloued Sonne , in whom I am well pleased ; heare yee him . And surely , if God were now to giue his voice from Heauen , hee would speake no otherwise than he speaketh in the Scriptures . And therefore are we commanded , Ioh. 5.39 . to search the Scriptures . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , search the Scriptures , he saith not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , reade the Scriptures , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , search them . The truth and sense of the Scripture is profound and deepe ; it is as gold , that lyeth , not vpon the face and out-side of the Earth , but in the veines thereof : it is as the marrow , the pith , the hearth of a tree , that is not in the barke , but is couered with the barke . Off must the barke , if we will haue the pith : and we must digge deepe in the ground , if we will haue any gold : so must our search be with diligence , beyond the barke and outside of the letter , if we will partake of the treasure that is hidden vnder it , and heare God speaking vnto vs .

Christ confuting the Sadduces for the point of the Resurrection , Matth. 22 , 29. saith vnto them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : You erre , not knowing the Scriptures ; implying , that , if they had beene diligent in the search of them , God would therein haue spoken to them , and directed them in that truth .

Saint Peter Ep. 2. Chap. 1.19 . commending the faithfull of his time , for their diligence in the Scriptures , saith vnto them , we haue a most sure word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a propheticall word , whereunto you doe well that you take heed , as vnto a light , that shineth in a darke place ; intimating , that , that same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that same propheticall word , or word of prophecie , or word vttered by the Prophets , is nothing else but the word of God , conueyed vnto vs by ministery of his Prophets .

That so it is , wee are assured by the Protestation that God himselfe maketh , Hos. 12.10 . I , that am the Lord thy God , I haue spoken by the Prophets , and I haue multiplied visions , and vsed similitudes , by hand or by the ministery of the Prophets . The like phrase is vsed by Haggai , Chap. 1.1 . to shew that his prophecie was the very word of God : In the second yeare of the reigne of King Darius came the Word of the Lord by the hand , or by the ministery of Haggai the Prophet vnto Zerubbabel . Haggai was but a conduit to conuey the Word ; the W●rd was the Lords . This is that we reade , Hebr. 1.1 . that God ●● sundry times and in diuers manners spake in time past vnto the Fathers by the Prophets .

Hence appeareth the harmony , consent , and agreement of all the Prophets euen from the first vnto the last . Adam , Seth , Enoch , Noe , Abraham , Moses , Dauid , Esay , and the rest , not one of them spake one word of a naturall man in all their ministery ; but only the words of him that sent them : they spake not of themselues ; it was God that spake in them . Whensoeuer was the time , whosoeuer was the man , wheresoeuer was the place , whatsoeuer was the people ; the words were Gods . God spake by the mouth of his holy Prophets .

And for this cause when we preach vnto you , we say not , you are to beleeue vs in what wee say , quia nos dicimus , because we say it , but quia dicit Dominus , because the Lord saith it . And if it be demanded , whence it may be knowne that our sayings are the Lords sayings , we answer it is knowne ex Scripturis , by this or that place of Scripture . To the Scriptures we are tyed , as the Leuites were to the Law , Deut. 17.11 . From the Law they might not decline either to the right hand or to the last ; nor may wee from the Scriptures . They were to teach according to the Law ; and we according to the Scriptures . The voice of the Law was their rule , the voice of the Scriptures must be ours .

The voice of the Scriptures must be our rule . But saith the Romanizing Papist , the Scripture hath no voice at all , but is res muta , Sleid. Com. l. 23. a dumbe thing . The Bishop of Poitiers , in the infamous conuenticle of Trent , was of this minde , Scripturam esse reminauimem atque mutam , that the Scripture is a dead and a dumbe thing , C●ntron . 3. de Eccles. as are all other Politicke Lawes . Albertus Pighius before that time had discouered his opinion of the point : Esse Scripturas mutos iudices , that the Scriptures are dumbe iudges : and therefore vnfit to haue matters of controuersie put ouer to their iudgement . Petrus à Soto saith as much in effect , Schol. de Euchar. & Defens . 3. calling the Scripture , Literam mutam , non respondentem , a dumb letter that giues no answer . This is but one of the many blasphemies which Papists haue vttered to the disgrace of holy Scripture : against whom to the honour thereof , wee maintaine this assertion ,

Scripturam non esse mutam , ac vocis expertem ; the Scripture is not dumb and speechlesse , but hath a voice , a cleare voice , easie to be heard , except we be deafe .

For the confirmation of this our assertion , I produce that of Saint Paul , Rom. 3.19 . Whatsoeuer things the Scripture saith , it faith to them that are vnder the Law : the Greeke word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it speaketh to them that are vnder the Law . It speaketh , therefore it is not dumbe .

Moses ascribeth to the Law a mouth , Deut. 17.11 . and Paguines translation there , is ex ore Legis : the Priests were to teach according to the mouth of the Law . And why , I pray you , hath the Law a mouth , if it cannot speake ?

If exhortations of holy writ doe speake , why may not precepts ; prohibitions , expostulations , and other passages speake as well ? There is an exhortation that speaketh vnto you as children , Hebr. 12.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it speaketh , and thus it speaketh : My sonne , despise not thou the chastning of the Lord , nor faint when thou art rebuked of him .

The Scripture euery where speaketh : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a phrase often iterated in the New Testament , is a sure euidence that the Scripture is not dumbe . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 4.3 . What saith the Scripture ? Abraham beleeued God ; and it was counted vnto him for righteousnesse . That Scripture is Gen. 15.6 . and therefore the Scripture in Genesis speaketh , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 9.17 . The Scripture saith vnto Pharaoh . What ? Euen for this same purpose haue I raised thee vp , that I might shew my power in thee : that Scripture is Exod. 9.16 . and therefore the Scripture in Exodus speaketh .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 10.11 . The Scripture saith ; whosoeuer beleeueth in him , in Iesus Christ , shall not be ashamed : that Scripture is Esay 28.16 . and therefore the Scripture in Esay speaketh .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith the Scripture , from this phrase so often reiterated in the New Couenant , I may conclude for the whole Scripture , that it hath a voice and speaketh : and therefore that it is neither dead nor dumbe , as the aboue alleaged Popish Authors haue imagined .

It hath a voice and speaketh . This voice is the voice of God . For God in the Scriptures speaketh with vs familiarly , as a friend speaketh with a friend . Quasi amicus familiaris , fine fuco ad cor loquitur indoctorum atque doctorum , Augustine to V●l●sian Epist . 3. God in Scriptures daily speaketh to vs ; and hee speaketh plainly to the heart , as well of the vnlearned , as of the learned , to the heart of euery one of vs . Now as God in the Scriptures speaketh to vs , so we cannot but acknowledge that he speaketh , vnlesse we be without his holy Spirit . Sic enim loquitur nobiscum , vt nos eius sermonem intelligam●● , Ambrose to Irenaeus Epist . 5. So God speaketh with vs , that we may vnderstand his speech . And this that , which aboue I vndertooke to proue , that God now adayes speaketh , that he may be heard of his Ministers . And sith he so speaketh , my doctrine will thereupon follow : The Minister of the Gospell is to heare what God speaketh , before he presume to deliuer his message to the people .

He is to heare what God speaekth , before he make his contestation to the house of Iacob . It is the order prescribed in my text : Heare first , then testifie , Heare and testifie in the house of Iacob .

The vse of the point now deliuered is two-fold : one concerneth the Preachers of the Gospell ; the other the Hearers .

The Preachers are to hea●e what God speaketh , and then to testifie and beare witnesse thereof to the house of Iacob , to the people of God . They must remember they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Cor. 5.20 . Ambassadors of God in Christs stead : and that to them is committed the ministery of reconciliation : and therefore they may not broach or publish any vain imaginations of their own , but those things onely which God giueth them in charge . They must heare what God saith , and that alone must be their message .

Againe , they must remember they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ioh. 5.27 . and Act. 1.8 . they are witnesses for Christ . They are to beare witnesse to the truth of Christs person ; to his threefold office , his Priestly , Princely , and Propheticall office , and to the benefits that doe flow from thence for the edification of the Church . All this they are to heare from the mouth of God speaking in his holy Word , and thereof to make their contestation in the house of Iacob , to beare witnesse thereof to Gods people , not by their preaching only , but if need be , by their dying too .

The other vse is for hearers . For if the Preacher be first to heare what God speaketh , and then to testifie the truth thereof to the house of Iacob , the people of God ; then are the people of God , all the house of Iacob , to giue attentiue eare to the Preachers message .

Hearers in hearing are to know that they are to deale with God , and are to receiue the Word deliuered by the Minister , not as the Ministers word , but as the Word of God . Such Hearers were those Thessalonians commended by S. Paul . Epist . 1. Chap. 2.13 . For this cause , saith he , thanke we God without ceasing , because when ye receiued the word of God , which ye heard of vs , ye receiued it not as the word of men , but as it is in truth , the word of God , which effectually worketh also in you that beleeue . The example is well worthy our imitation .

Beloued , if an earthly Prince speake or send a message to vs , we giue all shew of reuerence , and heare him with diligence . This Word whereof we now entreat , is not of flesh and bloud ; it proceedeth not from Kings or Emperours , or Parliament , or from Councels of men , but from God the Father , and from our Lord Iesus Christ . When this Word is read , Princes and Emperours stand vp , and lay downe their sword , and vncouer their head , and bow their body in token of reuerence , because they know it to be the word of God , which God himselfe hath vttered , that it should be as the a a Deut. 32.2 . dew of Heauen to moisten our drie soules , as a b b Ioh. 4.14 . Well of water springing vp to euerlasting life , as a c c 2 Cor. 2.16 . sauour of life vnto life , and the very d d Rom. 1.16 . power of God vnto saluation to euery one that beleeueth . Without this Word we are vndone , we perish : we receiue no comfort , we see not the light ; we grow not in faith , we abide not in the Church of God .

Wherefore , suffer yee a word of exhortation . It shall be in S. Peters words , 1 Epist. 2.2 . As new borne babes desire yee the sincere milke of the Word , that yee may grow thereby . Be yee so affected to the word of God , as new borne infants are to their mothers milk . You know well how that is : A little infant euen by the instinct of nature , almost as soone as it is borne , seeketh that nourishment ; it is not long well without it ; when nothing else will , that will stil it . So , euen so be ye affected ; long ye after the word of God , as your spiritual nourishment , reioice in it , place your happinesse in the vse of it ; let it be your chiefest comfort .

This indeed hath beene euermore the right disposition of Gods holy ones . O , how great was the felicity that Dauid felt in this word of God ? In one Psalme , Psal. 119. He preferreth it before profit , before pleasure , before glory .

Before profit , V. 127. I loue thy Commandements aboue gold , yea , aboue fine gold . Before pleasure , vers. 103. How sweet are thy words vnto my taste ? yea sweeter than hony vnto my mouth . Before glory , vers. 57. Thou art my portion , O Lord , I haue determined to keepe thy words , and vers. 111. Thy testimonies haue I taken as an heritage for euer , for they are the reioycing of my heart . Now because in a spoile all those things doe meet together , Profit in the treasure , Pleasure in the ouerthrow , and Glory in the conquest or triumph , he addeth vers● 162. I reioyce at thy Word , as one that findeth great spoile . Thus was holy Dauid determined and resolued to content himselfe with the word of God in stead of all profit , pleasure and glory . For his profit , wa● his support in trouble and aduersitie ; his pleasure , was the peace of a good conscience ; his glory , was to be in the fauour of God . All which is wrought by the precious and vnvaluable word of God .

This word of God was vnto Ieremy , Chap. 15.16 . the ioy and reioycing of his heart . And Ezechiels roll , the symbole of this word , was in his mouth as hony for sweetnesse , Chap. 3.3 . And Iohns little book , which he receiued from the Angell , the badge of this word , was in his mouth sweet as hony , Ren. 10.10 .

When Philip was gone downe to the Citie of Samaria , and had preached Christ vnto them , the text saith , there was great ioy in that city , Act. 8.8 . When the same Philip had taught the mystery of Christ to the Eunuch , the Eunuch went on his way reioycing , in the same Chapter , vers. 39. The Angell relating to the shepherds the Natiuity of Christ , said vnto them , Feare not , for behold I bring vnto you good tidings of great ioy , that shall be to all people , Luk. 2.10 .

Good tidings of great ioy ! Happy shepherds to heare so good tidings from an Angell ! Princes would haue been glad to haue heard it : but they heard it not . Yet to Princes as well as to others this good tidings of great ioy belongeth . Good tidings of great ioy ! Great ioy it is , first in respect of the matter thereof , which is very great ; euen our reconciliation with God . Secondly , it is great ioy for the diuturnity and stability thereof ; it abideth and continueth constant for euer . Thirdly , it is great ioy for the vniuersality of it : it reacheth vnto all ; generibus singulorum , to all kinds of people , though not singulis generum , to all particulars of all kinds , but only to such as shall receiue it by a true faith . Last of all , it is great ioy , quia spirituale , because it is spirituall , and belongeth to the saluation of the whole man , body and soule . And the good tidings of this great ioy is deriued vnto vs in these our dayes through the ministery of the word of God .

Wherefore , dearly beloued , let me againe put you in minde of your Christian duty concerning this word of God , that as new borne infants ye desire the sincere milk thereof to grow therby . Long ye after it ; it is your spirituall nourishment ▪ reioyce in it ; place your happinesse in the vse of it : Let it be your chiefest comfort .

Whensoeuer you shall heare this word of God read , or preached , remember whose Word it is you heare : and thinke yee thus euery man with himselfe : Surely this is the word of my gracious God . My God openeth his mouth from Heauen aboue and speaketh to me , that he might saue me . He speaketh to me to keep me from errour ; to comfort me in the troubles and aduersities of this life , and to guide me to the life eternall .

If you stand thus affected to the word of God ; if you desire the sincere milke thereof for your spirituall food , as the little infant doth the mothers milke for its bodily food : if you finde your selues truly to loue it , carefully to desire to vnderstand it , and to take comfort in the exercises of it ; thanke God for it ; it is a good signe ; and pray God to increase it .

But if this word of God be a burden to thee ; if like a potion it goe downe against thy stomack , if thou carest not how little thou be acquainted with it , if thou esteemest not the exercises of it ; take heed , bewaile thine estate ; it is a fearefull token ; pray God , if thou loue thine owne soule , to remoue such thy dulnesse from thee .

And let this suffice to haue beene deliuered vpon my second obseruation : which was , The Minister of the Gospell is to heare what God speaketh , before he presume to deliuer his message to the people .

It was grounded vpon those words of the Mandate , Audite & contestamini . Heare and testifie . First heare what God speaketh , and then make your contestation , testifie and beare witnesse of that you haue heard . Cry aloud , spare not , Esay 58.1 . lift vp your voices like trump●ts : shew vnto the house of Iacob the calamities which I haue resolued to bring vpon them : Heare yee , and testifie in the house of Iacob . Hereupon I ground my third obseruation : it is this : God euermore vseth to denounce grieuous calamities , before the● come to passe .

He fore-sheweth them before-hand . The vniuersall del●ge was a v●ry grieuous calamity . God foreshewed it vnto Noah , the Preacher of righteousnesse , long before he brought in the Floud , Gen. 6.13 .

The cry of Sodome and Gomorrah was great , their sinne was very grieuous , and therefore was God resolued to destroy them : yet would he not doe it , till he had told Abraham and Lot thereof : the one , Gen. 18.17 . the other , Gen. 19.13 .

The seuen yeares of famine which were to consume the land of Aegypt , God foretold to Ioseph , seuen yeares before they came , Gen. 41.25 .

A man of God is sent to Eli , to foretell him of the euill that should befall his house , 1 Sam. 2.27 . The Prophet Ieremie is sent to the Iewes to foretell them of the seuenty yeares of their captiuitie in Babylon , Ier. 25.12 . And here in my text , Priests and Prophets are called vpon , to foretell to the house of Iacob the miseries that were readie to fall vpon them . Thus stands the doctrine firme ; God euermore vseth to aduertise vs of miseries , before they doe befall vs .

Our Prophet expresly and confidently auoucheth it , vers. 7. of this Chapter . Surely the Lord God will doe nothing , but he reuealeth his secret to his seruants , the Prophets .

In my exposition of those words , I gaue of the point in hand a larger prosecution , than the remainder of this houre will affoord . As now , so then I proued from the euidence of the word , that God neuer bringeth any grieuous calamitie vpon any people or nation , or priuate person , but he doth euermore first forewarne the same and foretelleth it .

And hereof I gaue two reasons : one in respect of the godly ; the other , in respect of the wicked .

For the Godly . God is vnwilling at any time to take them at vnawares . He loueth them : he would not haue any of them perish , but would they should all repent , and so preuent his iudgements . He is pro●e to doe good , but slow to punish ; and therefore praedicit flagella , vt peccantes resipiscant ; He fore-sheweth his iudgements , to draw vs to the amendment of our liues .

Now for the wicked . He fore-warneth them also of his future iudgements , Rangol . 1 King . ● . 27 . ne dicere qu●ant , se illa euentura non audiuisse , that they may not be able to say for themselues , they had no fore-warning . So are they left without excuse ; their mouthes are stopped , and Gods iustice is cleared .

Wherefore , beloued , let vs acknowledge the great mercie , and wonderfull patience of our good and gracious God , in that he vouchsafeth so to deale with vs , to retire vs from sinne . He needs not , nor is he bound to deale so kindly with vs . For it is our part vpon our owne perill to take heed of his iudgements that they ouertake vs not . Yet so good is the Lord , so louing , so mercifull , so patient , so desirous is he , we should escape the misery , which we haue deserued , that he sends vnto vs his letters of loue , the holy Scriptures , by his Ministers , to fore-warne vs of the euill day .

A sly and subtill aduersary , would steale vpon vs when we should least thinke of him , and take vs at any aduantage : but our louing God seekes not for aduantages against vs . He rather prouideth vs meanes for our safetie . The meanes are the letters of his loue , as euen now I called them , the sacred Scriptures . Them he conueyeth to vs by his seruants , his Ministers , by whom hee inuites vs to good , and deters vs from euill : propoundeth rewards for well doing , and punishments for ill ; threatneth vnto vs the torments of Hell , if we continue in sinne , and so bridleth our wantonnesse ; promiseth the ioyes of Heauen if we turne vnto him by repentance , and so spurres on our slothfulnesse . So gracious a God fore-warneth euer before he striketh .

And now most gracious and louing Father , we most humbly beseech thee , not only to fore-warne vs , before thou strike ; but also to giue vs grace to take heed by thy warnings that thou strike vs not . So will we arise , runne , and open vnto thee : arise by faith from the sepulcher of sinne ; runne with hope , to the gates of thy mercies ; and open with loue our broken and contrite hearts , that thou mayest come in and dwell with vs . Euen so be it most mercifull Father , for thy sweet Sonne our Lord and Sauiour Iesus Christ his sake . Amen .

THE Sixteenth Lecture . AMOS 3.14 , 15.

That 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 .

THis passage of holy Writ is a Prosopopaeia . The Almighty is here brought in , calling vpon his Priests and Prophets to giue eare vnto him , and to beare witnesse of the calamities which hee was resolued to lay vpon the house of Iacob . His resolution was , when he should punish the Israelites for their euill deeds , then to visit their Temple and stateliest buildings with ruine and desolation .

The words I heretofore diuided into two generall parts : One was , A mandate for a Testification . 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 vis●● 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 appre●ending 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 . Gualter . ●renti●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 vo● 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 a Exod. 9.23 . thunder , haile , lightning , tempests : one while b 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 c 7.20 . the waters changed into bloud ; the earth swarming with d d 8.6 . frogs and e e 10.13 . grashoppers . I see about them f f 8.24 . swarmes of flies , by which the land was corrupted . I see their g g 9.23.10.15 . fruits destroyed , their h h 9.6 . cattell dying , their i i 12.30 . children dead . Turning mine eyes vnto themselues , I see them very loathsome with k k 8.17 . lice ; and deformed with l 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 . ●●ght 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 euill deeds ?

Another reason hereof may be , because all power is of God and from him alone . There is no creature in the world , deuill , man , or other , that hath power any way to hurt or molest vs , but from the Lord . All power is his . Hee alone makes the earth to open her mouth , and a a Exod. 15.12 . Numb. 16.32 . swallow vp his aduersaries . He alone b b Iob 9.5 . remoueth mountaines and ouerturneth them . He it is , that saith to the North , c c Esa. 43.6 . Giue vp ; and to the South , Keepe not backe ; and to the Deepe , d d 44.27 . Be dry . He diuideth the e e 51.15 . roaring Sea , measureth the f f Iob 28.25 . winds and waters ; g g Dan. 4.25 . ruleth in the kingdomes of men . Whatsoeuer he is pleased to doe , h h Psal. 135.6 . that doth He in Heauen and in Earth : in the Seas , and all deepe places . There is no power , but from him . And therefore for this reason also it is true , that Whatsoeuer visitation or punishment befalleth vs in this life , it is laid vpon vs by the hand of God , by his good will and pleasure .

From the reasons of this obseruation , proceed we to see what profit we may reape from hence , for the bettering and amendment of our sinfull liues .

First , f●om hence we learne in all our troubles and calamities to looke vp to God , as the chiefe and principall Author of them , from whom they come ; and vpon our selues and our sinnes , the sole procurers of them , and for whose sake they are sent . Eliphar among his aduertisements giuen vnto Iob , hath this for one , Misery commeth not forth of the dust , neither doth trouble spring out of the ground , Iob 5.6 . Warning Iob thereby to haue an eye to God , as the Author of his affliction .

It s very true , affliction comes not vpon vs at all aduentures : it proceedeth not from the Earth , or the Aire , or the Heauen : it is the hand of God that is heauy vpon vs for our sinnes . Great is our folly , that we gaze about here and there , wandring vp and downe in our owne imaginations , and searching all the corners of our wits to finde out the causes of our calamities without vs , whereas indeed the true and right cause of them is within vs . Wee are euermore accusing either heat or cold , or drought or moisture , or the aire , or the ground , one thing or other to be the cause of our miseries , but we will not be brought to acknowledge their true and proper cause , euen the sinne that reigneth in vs . I deny not , but the Lord hath secret causes , whereof wee know not , either the manifestation of his owne workes , or the triall of our faith ; yet the reuealed and originall cause of all our miseries , hath his beginning and spring-head from within vs ; from our iniquities .

The Prophet Ieremy , Lament. 3.39 . makes this enquiry : Wherefore should a liuing man complaine , a man for the punishment of his sinne , wherefore should he complaine ? Whereunto he fits this answer , man suffereth for his sinnes : implying thus much , that it is meere folly for a man to vex his soule , in mis-iudging of his estate , and seeking by-paths to winde himselfe out of miseries ; sith miseries befall no man , but for his sinnes . Whereupon sweetly Pellican , Non murmuret afflictus contra Dominum , Let not the man that is in affliction murmure against the Lord , for the Lord doth all things well . Sed si quid patitur imputet peccatis suis , quae Deus impunita non sinit : But if he suffer any thing , let h●●h lay the blame thereof vpon his sinnes , which God leaueth not vnpunished .

Our blessed Lord and Sauiour Iesus Christ , hauing cured the man that had beene diseased eight and thirty yeeres , and finding him in the Temple , aduised him to consider the cause of his so long and lamentable a visitation ; saying vnto him , Behold , thou art made whole , sinne no more , lest a worse thing come vnto thee , Ioh. 5.14 . intimating , that his disease of so long continuance was laid vpon him for his sinnes . Out of doubt this diseased man thought himselfe happy , when hee was restored to health : yet lest he should rest therein , our Sauiour telleth him , he must change his heart , and sinne no more , lest a worse thing should befall him . Sciebat Dominus ei quem salvum fecerat , meritis peccatorum illum etiam carnis accidisse languorem : Augustine de fide & operibus , cap. 20. The Lord knew , that that same infirmity of body vpon the man , whom he had healed , befell him for his sinnes sake .

I need not presse other instances of holy Writ for the further illustration of the point in hand , sith my Text is plaine for it . By my Text its plaine , that the visitation which the Lord was resolued to lay vpon the house of Iacob , was for the preuarications thereof ; it was for their reuoltings , and transgressions , and wickednesse : it was for the sinnes of Israel . The sinnes of Israel were the cause of Gods visitation vpon them .

Wherefore , Beloued , let euery visitation of God vpon vs , be vnto vs a Sermon of repentance , to put vs in remembrance of our sinnes , and to admonish vs , not to sow any more vpon the furrowes of vnrighteousnesse , lest we reape a more plentifull haruest of affliction , and whensoeuer any visitation shall be vpon vs , let vs desire God to sanctifie the crosse vnto vs , that it may consume sinne in vs , and prouoke vs to a more holy conuersation . Thus haue you your first vse .

Now in the second place , the consideration of this truth , that whatsoeuer visitation or punishment befalleth any of vs in this life , 〈◊〉 is laid vpon vs by the hand of God , may teach vs to haue patience in our troubles , not to repine or grudge when we are vnder the rod of affliction . Sith it is the hand of God that doth visit vs , we are to take it patiently , as a dutifull child beareth the chastisements of his louing father .

This was the practise of holy Dauid , Psal. 39.9 . where he saith , Obmutui & non aperui os meum , quoniam tu fecisti ; Lord I was dumbe and opened not my mouth , because thou didst it : Quoniam tu fecisti , because thou didst it : this was the fountaine , whence he drew his patience . To the reuilings of the wicked , to their reproaches , to their malicious detractions , to their scoffings , to their iniurious speeches , Obmutuit , he answered not a word , but was as the man that is dumbe , as he that hath no tongue , as he whose mouth is shut : he excused not himselfe , he returned no euill language , but he held his peace and bore it patiently . The fountaine of this his patience was , Quoniam tu fecisti , because thou didst it . Lord , thou didst it : But thou art a Father , I am thy sonne : therefore what thou didst , thou didst it for my good ; and therefore I hold my peace .

Out of this fountaine Iob drew his patience . When he had lost his children , and was depriued of all his goods , he murmured not , nor charged he God foolishly . All he said was , Dominus abstulit , the Lord hath taken away , and he hath done so by good right , Quia etiam dedit , for first he gaue it , Iob 1.21 . The ground of this his patience was , Domine tu fecisti ; Lord , thou hast done it . Thou Lord hast taken from me my children , and all my substance ; and therefore I hold my peace .

Out of this very Fountaine Christ himselfe drew his patience ; when commanding Peter to put vp his sword into the sheath , he asked him this question , Calicem , quem dedit mihi Pater , Iob. 18.11 . non bibam illum ? The cup which my Father hath giuen me , shall I not drinke it ? Domine tu fecisti ; my Father hath tempered this cup for me , and I will drinke it . This cup is the cup of the Passion of Christ , the cup of his sufferings , which God gaue vnto him , Vt Pater , non vt ludex , saith Rupertus . God gaue this cup vnto him , as a Father● not as a Iudge : and he gaue it to him , Amore , non ira ; voluntate , non necessitate ; gratiâ , non vindictâ . It was of loue , not of wrath ; it was voluntary , not of necessity ; it was of grace , not for vengeance , that this cup was giuen him . But how did he drinke it ? Here may we with Cornelius Mussus , Bishop of Bitonto , in his Passion Sermon cry out ; O infinitam dulcis Iesu nostri patientiam ! O the infinite patience of our swe●● Iesus ! Dedit illis carnem suam , vt tractarent eam pro suâ libidine ; he committed vnto the Iewes his flesh , to doe with it at their pleasure . They insulted ouer him , and he resisted not ; they threatned him , and he answered not : they loaded him with iniuries , and he sustained them ; they bound him fast , and he withstood them not ; they smote him , and he endured it ; they flouted him , and he held his peace ; they railed against him , and he defended not himselfe ; they cursed him , and he prayed for them . O the infinite patience of our sweet Iesus , which he drew from this fountaine , Domine tu fecisti ; Lord , thou hast prouided this cup for me , and I refuse it not !

Domine tu fecisti ; Lord thou hast done it : It is the bottomlesse fountaine of patience , neuer to bee exhausted or drawne dry . If thy wife , thy children , thy kinsfolkes , thy friends or others be taken from thee by the stroke of death ; if thou lose thy goods by water , by fire , by warre , or otherwise , thou maist refresh thy languishing soule with the water of this fountaine ; Domine tu fecisti ; Lord thou hast done it .

If thy selfe be visited with sicknesse , and so , that there is no soundnesse in thy flesh , nor rest in thy bones ; Psal. 38.3 . yet if thou draw from this fountaine , the sorrow and bitternesse of thy visitation will be asswaged . It must needs be a great comfort to euery childe of God to meditate hereupon , that our sicknesse , yea that euery pang and fit of our sicknesse is from God ; that the manner of it , the measure of it , the time of it , and the matter of it is of God . And it may giue vs good assurance that God will be mercifull and gracious vnto vs , seeing he that striketh vs is our louing Father , and in the stroke cannot ●orget his former compassions , but will make all things fall out to further our saluation . God is faithfull ; hee layeth not vpon vs more strokes than we are able to beare , 1 Cor. 10.13 . but maketh a way for our escape . Psal. 41.3 . He strengtheneth vs vpon the bed of languishing , and maketh all our bed in our sicknesse . He putteth our teares into his bottle . Psal. 56.8 . Cant. 2.6 . Are they not all in his booke ? His left hand is vnder our head , and his right hand embraceth vs . Beloued Christians , we should comfort one another in these things .

Thirdly , is it true , Beloued ? Are all our visitations and punishments in this life laid vpon vs by the hand of God ? Here then may we take direction , whither to make our recourse in the day of visitation . And whither may that be , but to the same hand of God that visiteth ? God smiteth , and no man healeth ; God maketh the wound , and no man restoreth . No man healeth ! no man restoreth ! Therefore put not thy trust in man ; for there is no helpe in him : but put thy trust in God ; for as he killeth , so he maketh aliue againe ; as hee bringeth downe to the graue , so he raiseth vp againe . So sings Hannah , 1 Sam. 2.6 . The Lord killeth and maketh aliue ; he bringeth downe to the graue , and bringeth vp .

What then shall become of the Physitian ? May I not seeke to him in time of sicknesse ? Seeke not first to him , as Asa did , 2 Chron. 16.12 . lest thou be condemned , as Asa was , for seeking not to the Lord , but to the Physitian . But seeke thou first vnto the Lord . First , be thou reconciled to him , who is the chiefe Physitian of soule and body , and then take thy course . For my part I haue no hope , that the Physitians helpe shall profit me , and prosper with me , vntill I be at peace with God , and haue renewed my repentance from dead workes for my daily sinnes .

And let this suffice to haue beene spoken of the first branch of my second generall part , which was , the resolution of God to punish Israel for sinne . Now followeth the second branch : and that is , that the punishment so resolued vpon by the Lord , shall reach to their holiest places , to their houses of religion ; in these words : I will also visit the Altars of Bethel , and the ho●●es of the Altar shall be cut off and fall to the ground .

Visitabo super Altaria Bethel ] Here is a Visitabo like the former ; a visiting in the worse part , a visiting for euill , and in iudgement . Visitabo , I will visit vpon the Altars of Bethel , that is with Petrus Lusitanus , Destruam illa , vt meum sentiant furorem : I will destroy those Altars : they shall feele my fury . The like phrase is that , Exod. 12.12 . In cunctis Dijs Aegypti faciam judicia : Against all the Gods of Aegypt will I doe iudgement ; and that , Num. 33.4 . Dominus in Diis eorum exercuerat vltionem ; Vpon the Gods of the Aegytians , the Lord hath executed vengeance . In both places the Gods of Aegypt , are the Idols of Aegypt ; and the Lords doing of iudgements , or executing of vengeance vpon them , is all one with the Visitabo here . I will visit the Altars of Bethel , that is , I will doe iudgements , or I will execute vengeance vpon the Altars of Bethel .

Bethel ] Some Iewes , as R. Kimhi , and R. Esaias are of opinion , that there were two Townes of this name ; the one belonging to the Tribe of Beniamin , as appeareth Iosh. 18.22 . the other in the Tribe of Ephraim , as it is manifested , Iudges 1.22 . This opinion of two Bethels , Cap. 16.2 . & 18.3 . Andrew Masius in his Comment vpon Ioshuah reiecteth as needlesse .

Bethel here is that , which in former time was called Luz , which name it had from the abundance of Nuts or Almonds which grew there , Hieron . qu. 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 Caietan 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 ●eed 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 Euallage 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 th● bloud of the sacrifice , to betoken Quatuor Euangeliis velatam Christi passionem , Leuit. 47 , 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 taurorum 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 . ● . 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 , speciosissima 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 ●●tichristian 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 ●e 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 great 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 spareth 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 haue a portion . It is plaine 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 vse , their edifices and dwelling houses . Their doome is forespoken in the beginning of the 15. verse ; 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 .

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 intended 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 things to be smitten : The smiting is the Lords , the things to be smitten belong to the Israelites . Of both in their order . First for the Action , for the smiting , which is Gods .

Percutiam , I will smite . The actions of God are of two sorts , Immanent , or Transient . Immanent are those , that remaine within himselfe , as to vnderstand , to will , to loue . For alwayes and from all eternity God in himselfe vnderstandeth , willeth , and 〈◊〉 . The Transient actions of God are such as he in time produceth without himselfe . So he created the world , he ruleth it , and worketh all in all : he iustifieth , he regenerateth , he punisheth . And of this ranke is his action of smiting .

Percu●iam , I will smite . God in holy Scripture is said to smite , either immediatly , of himselfe , without meanes ; or mediatly , when he vseth meanes ; as Angells , good or bad ; or men , godly or wicked , or other creatures .

God immediatly , of himselfe and without meanes , smote all the first-borne in the Land of Aegypt , from the first-borne of Pharaoh 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 ministery of Angells , men , or other creatures for the smiting of transgressours , yet is God iustly said to smite them . For the axiome of the Schooles is , Actio non attribuitur instrumento propriè , sed principali agenti : Tho. 1.2 . qu. 16.1 . c. fi . 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 vnto God , but as the axe is to the Carpenter , but as his instruments . When soeuer therefore through their ministery any euill shall betide vs , we are to acknowledge God to be the principall doer thereof . 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 fiue 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 , 2 Chron. 32.21 . and the Leaders and Captaines in the campe of King Sennacherib . The Lord sent him . The Lord then was agens principalis , he was the principall 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 Kings , 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 . Percussit Reges magnos , He smote great Kings , and slew famous Kings , Sihon King of the Amorites , and Og the King of Bashan . The Lord smote them . The Lord then was Agens principalis : he was the principall doer in this great ouerthrow ; Israel did but execute what the Lord would haue done . So the Lord was he , that smote those Kings .

If a a a 1 King . 20.36 . Lion smite vs vpon the way : if either b b Esay 49.10 . hunger , or thirst , if the heat or the Sunne smite vs : if our Vines c c Psal. 78 47 , 48. be smitten with haile , our Sycomore trees with frost , our flockes with hot thunder-bolts , our d 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 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 f Vers. 28. madnesse , with blindnesse , with a stonishment 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 a man of bloud , Vers. 7. and a man of Belial , a murderer and a wicked man . At so high a straine of insolencie , Vers. 9. how beares the King himselfe ? Doth he suffer the railers head to be cut off ? or , makes he any shew of impatiencie ? No , His eye is to him , that is agens principalis , or Primus ●●●tor , euen to the Lord , the Principall agent and first mouer in all this businesse . Shimei , he knowes , is but the instrument to worke the will of the Lord . And therefore he saith to Abishai , 2 Sam. 16.10 . Let him curse , because the Lord hath said vnto him , Curse Dauid . Who shall then say , Wherefore hast thou done so ? Suffer him to curse , for the Lord hath bidden him .

Not vnlike was the carriage of the blessed Apostles , Peter , Iohn , and the rest , Act. 4.27 . Though Herod , Pontius Pilat , the Gentiles , and the people of Israel , had crucified and put to death the Lord of life , our Lord and Sauiour Iesus Christ ; yet did not the Apostles therefore grow into a rage , or bitter speeches against them . In that great execution of the Lord Iesus , there was vpon the hand of God . They knew , that Herod , Pontius Pilat , the Gentiles , and the Iews were but instruments . So their acknowledgement before the Lord , vers. 28. Of a truth both Herod and Pontius Pilat , & the Gentiles , & the People of Israel were gathered together against thine holy Childe Iesus , for to doe whatsoeuer thy hand and thy counsel determined before to be done .

Thus according to the examples of holy Iob , King Dauid , and the blessed Apostles , we are in the miseries and calamities that doe befall vs in this life , to looke not so much to the instruments , as to the Lord that smiteth by them .

And why so ? The reason is , because all instruments are second causes ; Angels , men , or other creatures haue no power at all against vs , but what is giuen them of God . So Iesus told Pilat , who had proudly said vnto him , Knowest thou not , that I haue power to crucifie thee , and haue power to release thee ? No , saith Iesus , thou couldst haue no power at all against me , except it were giuen thee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from aboue , Io. 19.11 . I will but touch the vses .

One is , for the reproofe of such , who are of opinion , that God doth only suffer many things to be done . If he be agens principalis , the principall Agent in all actions , and all other agents are but his instruments , then is he not only a sufferer , but also an orderer , guider , and gouernour of all actions .

The second is for the confutation of such as in their vaine thoughts imagine , that the miseries and calamities which befall men in this life , are but their mis-fortunes . If God be agens principalis , if he be the principall agent in all that is done vpon the earth , then wretched man bleare not thine own eies to ascribe that to haphazzard wherein the strokes of Gods hand appeare .

The third is for the admonishing of vs all , that in our miseries , or calamities , we behaue our selues with patience toward the instruments , wherewith God smiteth vs . It will very ill beseeme a man to be like vnto the dogge , that snatcheth at the stone throwne at him , without regard vnto the thrower .

The fourth is for consolation . It will be a comfort to vs in misery and distresse , to remember that God is agens principalis , that he hath a chiefe hand in all our troubles , and that others , of what ranke soeuer , are but his instruments ; and therefore they can no further preuaile against vs , than the hand and counsell of God giues them leaue . This our comfort may rest vpon that of S. Paul , 1 Cor. 10.13 . God is faithfull : he will not suffer vs to be tempted aboue that we are able to beare , but will euen giue an issue with the temptation , that we may be able to beare it . Qui eni●● dat t●ntanti Diabolo licentiam , ipse dat tentatis misericordiam ; Pet. Lomb. vpon the place : For God who giues the deuill leaue to smite , giues also his mercy to them , that are smitten .

And thus from the Action , the smiting , which is the Lords , we are come to the obiect of the Action , to the thing to be smitten , which doe belong to the Israelites . The things to be smitten were their houses : which are here described from their vse , and precious matter whereof they were ; and state . For vse they had their winter houses and summer houses . For precious matter , they had their houses of Iuory . For state they had their great houses . We will first take a view of their houses for vse , their winter houses , and their summer houses . Of them it is here said , in the first branch of this fifteenth verse ; Percutiam d●mum hyemalem cum domo aestiua : I will smite the winter house with the summer house .

Princes and great Lords of the East of old time had their change of houses : a house for winter , and a house for summer . The winter house was turned toward the South , and open to the heat of the Sunne for warmth . Hieron . Rupert . Cyrill . The summer house was turned toward the North from the Sunne , and lay open to the coole aire . So , for the variety of seasons they would be prouided either for cold or heat .

Iehoiakim , King of Iudah , had his winter house . For so we reade , Ier. 36.22 . The King sate in the winter house in the ninth month , and there was a fire on the hearth before him . And it is likely he had his summer house . Else why is this called his winter house ? His summer house may be that , Ier. 22.14 . where the King saith , Aedificabo mihi domum latam , coenacula spatiosa : I will build me a wide house , & large chambers . Those chambers R. Iunius . Piscator . Dauid cals coenacula ventosa , windy chambers , others , perflabilia , chambers with thorow aire ; chambers with windowes made of purpose to let in the aire . Look the place and you will finde them sieled with Cedar , and painted with Vermilion . And this might wel be his summer house . But if you will haue a summer house in precise termes , turne yee to the booke of Iudges , Chap. 3.20 . There shall you finde Eglou King of Moah sitting alone in a summer Parlour . Our English Bible in the margent calleth it a Parlour of cooling : iust as Iunius doth , coenaculum refrigerationis , a chamber or parlour of refrigeration . The old Latine calls it aestinum coenaculum , a summer chamber or parlour : the Septuagint , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a summer garret in the highest part of the house .

Our Prophet here speaketh of both houses together , the winter house and the summer house , and threatneth the demolition or ruine of them both . Tossarius thus deliuers it in his Paraphrase , Demolibor domum hyemalem simul & aestinam , in quibus rex cumsuis lasciuire consueuit : I will demolish both winter-house and summer house in which the King was wont with his minions to play the wanton : I will ouerthrow them both .

It is not to be doubted , but that Amos by these winter and summer houses noteth the places of Princes and great ones of the State of Israel . As for the poorer sort , it is enough for them , if they haue but a cottage for their shelter as well in the winter as in the summer season . They haue no change of houses , nor change they parts of their houses to dwell more warmely in the winter , and more coolely in the summer . Non est ca commoditas pauperibus . No , the poore are not so accommodated . One habitacle or mansion house sufficeth them for all their life time . And therfore is this passage directed to the rich , to the Princes and chiefe states of the kingdome of the ten Tribes , to checke them for their cost & pompe in building , & to assure them , that their spacious and magnificent houses shall not stand them in any stead , when the vengeance of God shal shew it self against them .

That the rich are here intended , it is yet more plaine by the second branch of this fifteenth verse , which now followeth .

E ᵗ peribunt domus eburneae , and the houses of Iuory shall perish ] Thus are their houses described ex materiâ pretiosâ , from the precious matter , wherof they were . They were domus eburneae ; houses were they of Iuory .

The Hebrew calls them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Batte hasschen , the houses of a tooth , meaning the tooth of the Elephant : and therefore these houses with the Greeks are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , houses of the Elephant , that is , of the tooth of the Elephant , which is Iuory .

Theophrastus affirmeth that there is a minerall Iuory found within the ground as well blacke as white . Plin. Hist. Nat. lib. 36. cap. 18. But this is not of that . This is of the tooth , and white .

The teeth of Elephants were of a very high price , Plin. lib. 8. c. 10. for that they yeelded the matter of greatest request , and most commendable for the making of the statues and images of the Heathen gods . In their Temples were to be seene Elephants teeth of the greatest size ; and yet in the marches of Africke where it confineth with Aethiopia , the very principals and corner posts of their houses were made of Iuory , yea therewith they made mounds and pales both to inclose their grounds , and also to keepe in their beasts within their parks , if it be true which Polybius reporteth from the authority of King Gulussa .

If Gulussa his testimony be true , it seemes they had in those dayes no wan● of Iuory .

In the Sacred volume of Gods word , I reade of benches of Iuory , Ezech. 27.6 . of beds of Iuory , Amos 6.4 . of a Tower of Iuory , Cant. 7.4 . of a house of Iuory which King Ahab made , 1 King . 22.39 . of Palaces of Iuory , Psal. 45.8 . Why then may not the houses of Iuory in my text stand according to the history ? Saint Hierome thinkes they may .

But the streame of Expositors runneth another way . They wil haue these domus eburneas to be but eburatas : Those houses of Iuory they will haue to be only houses couered with Iuory . With Ionathan in his paraphrase , they are not aedes eburneae , houses of Iuory , but aedes ebore tectae & caelatae , houses couered and engraued with Iuory . Nor doth Mercerus think , that these houses of Iuory were so called , as if they were all of Iuory , but because they were ebore tessellatae , decked with Iuory checkerwise . Homer when he extolleth and setteth out in the highest degree the most stately palaces of Kings and Princes , Plin. lib. 36 c. 6. for the matter , wherwith they were wont to be adorned , he nameth brasse , gold , amber , siluer , & Iuory . Iuory then was rather for ornament , than for a maine building . And therfore well may these domus eburneae be but Eburatae , these houses of Iuory may be but houses checkered , decked , inlaid , or trimmed with Iuory . And though they were but such , yet such they were , that the poore could not compasse ; so that from hence also it is euident , that this passage is directed to the rich , to the Princes and chiefe States of the kingdome of the ten Tribes , to checke them for their sumptuous and proud buildings , and to assure them that their houses of Iuory shall not stead them , when the vengeance of God will shew it selfe against them : For Peribunt domus eburneae , their houses of Iuory shall perish .

There is yet a third branch of this 15. verse , which makes it probable that this passage is directed to the rich , to the Princes and chiefe States of the kingdom of the ten Tribes ; and that is , Et deficient domus magnae ; and the great houses shall haue an end . And how should the poore come by great houses ? With Iunius and Piscator , they are domus amplae , large , wide , lofty houses , and of great compasse : and are such houses for the poore ? With the Hebrew Schooles they are not onl● amplae , but also splendidae & magnificae , they are gorgeous and magnificent . They are houses , not only of commodity and vse , such as the houses of the Vulgar and common sort vse to b● , but such as haue in them superfluity , splendor , and pompe . And experience teacheth that rich and great men vse to exceed , not only in their diet and apparell , but also in their palaces and dwelling houses . Thus are the houses of the Israelites described from the state ; they are Domus magnae , great houses they are .

Great ! yea , and many . For so the Vulgar Latine here readeth , Dissipabuntur aedes multae , many houses shall be brought to nought . Many houses ! The reading is embraced by Luther , Oecolampadius , Brentius , Pellican , Vatablus , Mercer , and Drusius . Nor will I reiect it , sith the word in the originall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rabbim , signifieth both great and many . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 great houses or many houses shall bee brought to nought , shall a a Oeco'amp . cease , shall b b Drusius . Vatablus . Mercer . Iunius . Piscator . haue an end .

But is all this to be so for certaine ? Yes . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Neum Iehouah , the Lord hath said it .

I will smite the winter house with the summer house ; and the houses of iuory shall perish , and the great houses , or many houses , shall haue an end , Saith the Lord .

Saith the Lord ] It is the seale and assurance of all , and makes for the authority of this passage . Authority it had enough from the 13. verse , Saith the Lord God , the God of Hosts . It is here redoubled , Saith the Lord .

Hath the Lord said it ? Then surely be will doe it . Hath the Lord spoken it ? Then out of doubt he will accomplish it . Numb. 23.19 . For he is not , as man , that he should lie , nor as the sonne of man , that he should repent . All his words , yea , all the titles of all his words are Yea , and Amen ; Heauen and Earth shall perish , before one iot or one tittle of his words shall passe vnfulfilled . Matth. 5.18 . He hath said it , and he will not faile to make it good : 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 .

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 ●●emeth to reproue and tax the richmen , 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 , w● 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 , though full of state and pompe , are perished and come to nought . And is it not in like sort fallen out wi●h 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 vain● 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 diuidamur , 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 elcemosynis , 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 voluptuousnesse , to all posterity .

Absolon was a vaine builder too . Too much giuen to ambitious ostentation , he built him a pillar to be a monument of his fame vnto posterity . And why did he so ? because for sooth he had no sonne to keepe his name in remembrance , 2 Sam. 18.18 . Carthusian giues the reason , because he was cupidissimus laudis humanae , most desirous of the praise of men . But how fared he with this his pride ? The vengeance of God did soone attache him . For besides that , he was smitten through with darts , as he hung by the haire of the head , so was he also stoned by Gods iust iudgement , by whose Law , they which were disobedient to their parents , were stoned to death : and now in stead of that pillar , he lieth shrowded vnder a heape of stones .

I haue yet one builder more to acquaint you with , and he is as vaine as those that are gone before . It is the rich man in the Gospell , Luk. 12.16 . When his ground had brought forth plentifully , he said within himselfe : What shall I doe , because I haue no roome where to bestow my fruits ? This will I doe : I will pull downe my Barnes , and build greater , and there will I bestow all my fruits and my goods . And will say to my soule , Soule , thou hast much goods laid vp for many yeeres ; take thine ease , eat , drinke , and be merry .

Out of doubt this man thought himselfe passing wise , in his resolution to build new barnes . But let vs a little examine his care . I haue , saith he , no roome where to bestow my fruit●● Mentitur , saith Stella . He lies ; Had he not the houses of the poore and their bodies , where he might bestow his fruits ? These were the Barnes prouided for him by the Lord , where if he would lay vp his fruits , neither moth nor rust could hurt them . Thou canst not any way better preserue thy fruits th●● if thou distribute them among the poore . Herewith agr●●●h that of Salomon , Prou. 3.9 . Giue vnto the poore of the first fruits of thine increas● : so shall thy barnes be filled with plenty .

But the rich man cares not what Salomon saies . Hee holds on his resolution : Destruam horrea mea & majora faciam ; I will pull downe my barnes , and build greater . He speakes , saith Stella , as if he were mad , and as one fitter to be purged with Hellebor . I will pull downe my barnes and make greater ! He should rather haue said , Aperiam horrea mea , & dabo indigentibus : I will open my barnes , and giue to them that want : or , as Saint Ambrose elegantly enlargeth it ; Aperiam horrea mea ; ingrediantur , qui famem tolerare non queunt ; veniant inopes , intrent pauperes , repleant sinus suos , &c. I will open my barnes ; if any cannot endure famine , let them come in ; let the needy come , let the poore enter , let them fill their bosomes : downe with the walls which exclude the hungry . Why shall I hide that wherewith God abundantly enableth me to releeue others ? Why shall I with locke and bolt shut vp the Corne , which God maketh to grow and abound in the common fields without a keeper ?

Thus should the rich man haue said . But his note is of another straine : I will pull downe my barnes , and build greater ; and ouer-ioyed with the abundance of his increase , he thus flattereth his soule : Soule , thou hast much goods laid vp for many yeeres .

For many yeeres ! O coecit as auari ! It is Saint Augustines exclamation , Homil. 48. O the blindnesse of a couetous man ! V●a nox ei supererat , & de multorum annorum vit â satagebat : he had but one night to liue , and yet he was as carefull , as if he were to liue many yeeres . And in this veine he cheeres vp his soule : Soule , take thine ease , eat , drinke , and be merry . It is the voice of some Sardanapalus , or , of some Hog of Epi●urus his heard .

Soule , take thine ease , eat , drinke , and be merry ! 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ! O the folly of this couetous wretch , saith Basil ; If thou hadst had a Swines soule , what else couldst thou haue said vnto it ? Of mercy , of almes , of charity , of vertue , here is not a word ; All here is for iollity : Take thine ease , eat , drinke , and be merry .

But what is the issue , what the end hereof ? It is no more but this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou foole , this night shall thy ●oule be required of thee , then whose shall those things bee which thou hast prouided ?

Thou foole ! It is all the commendation he hath for his ouermuch care and solicitude . And a foole he is called for diuers reason● .

First , he is a foole , because in his owne eyes he seemeth to be wise . He will seeme to be liberall and magnificent , Prou. 28.11 . whereas indeed he is greedy of money and a niggard . Salomon hath a fit censure of him , Prou. 26.12 . Seest thou a man wise in his owne conceit ? there is more hope of a foole than of him .

Secondly , he is a foole , because hee keepeth those things , which are lost by keeping , and by losing are preserued . Such is your corne . If you keepe it , it will be lost ; if you lose it , that is , if you sow it and spread it abroad vpon the earth , it will be multiplied , and will returne home vnto you with increase . Whence the aduice of Eccles●●●●icus is , Chap. 29.10 . Lose thy money for thy brother and thy friend : and let it not rust vnder a stone to be lost . You see there is a losing that there bee no losing .

Thirdly this rich man is a foole , because he taketh no care for a house or mansion , wherein he may dwell for euer , and yet builds him great houses and palaces , where he is to abide but for a night . For , if this life be compared with that which is to come , it may well be stiled a night . Vana nox est , it is a night that soone vanisheth . So is the hope of this rich man : it passeth away as the rembrance of a guest , that tarrieth but a day or a night , Wisd. 5.14 .

Fourthly , he is a foole , because though he hath no power ouer daies or times , yet he promiseth vnto his soule the enioying of many yeeres . Soule , thou hast much goods laid vp for many yeeres .

For this , and other reasons , God himselfe puts the foole vpon this man ; for God said vnto him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou foole , this night shall thy soule be required of thee .

What! A rich man a foole ! And that , by the sentence of God! Luk. 12.21 . So is euery one that layeth vp treasure for himselfe , and is not rich towards God . And so are these other vaine builders , of whom euen now you h●●rd : who erecting cities , towers , pillars , winter houses , sumi●●r houses , houses of Iuory , great and goodly houses , only for monuments to continue a perpetuity of their names here vpon earth , as if there were no other life but this , doe euidently declare , that in heart they say , there is no God . And are they not fooles that say so ?

The royall Prophet in expresse and plaine termes saith , they are , Psal. 14.1 . The foole hath said in his heart , there is no God . Is it not all one , as if he had said , Whosoeuer saith in heart there is no God , he is a foole ? Now that it may appeare to be no sudden , or rash censure of his , but a thing well conceited and meditated by him , he irerateth the same againe , Psal. 53.1 . The foole hath said in his heart there is no God .

In Prosolog . c. 3. Tom. 3. But why saith he so ? Cur , saith Anselme , nisi quia stultus & insipiens est ? Why is it , that the foole doth say there is no God ? Surely , euen for this reason , because he is a foole . But why saith he so in heart , In Psal. 51. rather than in ●●outh ? Saint Hilary will tell you why : Because if he should vtter it in his words , as he smothers it in his thoughts , Stultus esse ( sicut est ) publici assensus iudicio argueretur , he should publikely be taken to be a foole , as he is , euen by generall consent .

But leaue we these fooles , these Cosmopolites to their heauen vpon earth , sith they looke for no other heauen . Leaue we them to their planting , transplanting , building , rebuilding , studying for roome to lay vp their fruits , non in visceribus pauperum , not in the bowels of the poore , but in their enlarged barnes . We ate sure they will build neither Church nor Hospitall , either in cultum Christi , or culturam Christiani , either to the seruice of Christ , or to the comfort of any Christian .

Wherefore leaue wee them , and reflect wee our eyes for a while to our owne houses , to see how we may build them faire to the Lord . These our houses whereof I now speake we build , and God buildeth : Nos , bene vinendo ; Deus , vt bene vinamus , opitulando , August . de Ciuit. Dei l. 17. c. 12. We build by liuing well ; and God by assisting vs by his grace , that we may liue well . For Nisi Dominus adificauerit , Except the Lord build the house , they labour in vaine that build it , Psal. 127.1 .

These our houses are not materiall , but s●●rituall , they are our hearts ; Domus nostrae , corda nostra sunt , so the same Father vpon the 74. 73. Vulg. Psalme : Our houses are our hearts . Here is good dwelling , if they be cleansed from iniquity . If we loue the Lord Iesus , and keepe his words , his Father will loue vs , and they both will come vnto vs , and make their abode with vs , Ioh. 14.23 . their abode will be by grace in these houses of ours , our hearts . Yet may they in a spirituall vnderstanding be those same houses of Iuory , Psal . 45. Houses of Iuory , great and regall houses , the tabernacles of God , are corda sanctorum , Aug. in Psal. 44. they are the hearts of the Saints .

Other houses we haue for our solace , as that , Cant. 1.17 . The beames of our house are Cedars , our galleries are of Firre . Such houses are the congregations of the Saints ; the places where we doe sweetly conuerse and walke together . They are firme and during like Cedars among the trees , not subiect-through Gods protecting grace to vtter corruption : and they are like to galleries of sweet wood , full of pleasure and contentment , through the fauourable acceptation of God , and his word .

Those beames of Cedar and galleries of Firre , haue respect vnto the buildings and palaces of Kings , couered flat with battlements , with galleries on the top : and do shew vnto vs by the familitude of these two odoriferous and not putrifying trees , that the ioyning and coupling of the Bridegroome , Christ Iesus , and his Spouse , the Church , with-draweth vs from the stench and corruption of this vile world , and maketh of our soules and bodies , so many houses and Temples , dedicated vnto God . And for this reason S. Paul calleth you the Temple of God , 1 Cor. 3.16 . Know yee not , that yee are the Temple of God , and that the Spirit of God dwelleth in you ? If any man defile the Temple of God , him shall God destroy , for the Temple of God is holy , which Temple yee are . In the same Epist. Chap. 6.19 . Yee are the Temple of the Holy Ghost . What ? Know yee not , that your body is the Temple of the Holy Ghost , which is in you , which yee haue of God , and yee are not your owne ? For yee are bought with a price , therefore glorifie God in your body , and in your spirit which are Gods .

Once more the same Apostle calleth you the Temple of God , 2 Cor. 6.16 . Y● are the Temple of the liuing God , and he proues it from th● test●mony of God himselfe : I will dwell in you , Leuit. 26.12 . Ezec. 36.26 , 27. and walke in you : and I will be your God , and you shall be my people .

Is the testimony of God himselfe produced by the Apostle to proue that yee are Templum Dei vini , the Temple of God , of the liuing God , and that your body is the Temple of the Holy Ghost ! O , looke yee to the trimming vp of this house , to the decking and adorning of this temple . Your body , it is the Temple of the Holy Ghost ; it is the Temple of God , defile it not . Sweetly S. ●d Lombard . ● Cor. 6. Ambrose : Si non parcis tibi propter te , vel parce tibi propter Deum , qui sibi fecit te domum : If thou spare not thy selfe for thine owne sake , yet spare thy selfe for Gods sake , who hath vouchsafed to make thee , thy body , a house , a Temple for his holy habitation . What shall I say more , but put you in remembrance , that we haue yet another house in store for the fulfilling of our ioy ? For we know , that if our earthly house of this tabernacle were dissolued , we haue a building of God , an house , not made with hand , but eternall in the Heauens , 2 Cor. 5.1 . This same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this house not made with hand , whether it be the glory of the soule and life eternall , as a a Photius . Anselm . Thomas . Lyran. some doe vnderstand it ; or the body glorified in the resurrection , as b b Chrysost. Theod. Theoph. Ambrose . others : it is a house full of contentment and beatitude . And we haue it . c c Lombard . Habemus spe , habebimus re : wee haue it in hope , we shall haue it in possession . We haue it , saith the Apostle , because we shall as certainly haue it , as if we had it already in full fruition . To this fulnesse of contentment and beatitude God in his good time bring vs all for Christ Iesus sake .

FINIS .