A commentarie or exposition vpon the second chapter of the prophecie of Amos Deliuered in xxi. sermons in the parish church of Meysey-Hampton in the diocesse of Glocester. By Sebastian Benefield ...

A COMMENTARIE VPON THE SECOND Chapter of AMOS , deliuered in XXI . Lectures .

THE FIRST LECTVRE . AMOS 2.1 , 2 , 3.

1. Thus saith the Lord ; for three transgressions of Moab , and for foure , I will not turne to it , because it burnt the bones of the King of Edom into lime .

2. Therefore will I send a fire vpon Moab , and it shall devoure the pallaces of Kirioth , and Moab shall dye with tumult , with shouting , and with the sound of a trumpet .

3. And I will cut off the Iudge out of the midst thereof ; and will slay all the Princes thereof with him ; saith the Lord .

HOw grieuous a burden sinne is , you may well perceiue , by the heauy punishments , which God layeth vpon the committers of sinne . Good store of examples the first chapter of this prophecie hath yeelded vnto you . The Syrians , the Philistines , the Tyrians , the Edomites , and the Ammonites haue for their sinnes bin seuerally repayed with vengeance from Heauen ; the fire of the wrath of God hath seized vpon them , and devoured them ; their Cities are become desolate ; their memorie is perished from off the earth . As it is befallen them , so it befalleth the Moabites also : against whom Amos in the beginning of this second chapter directeth his prophecie : and to the same purpose , whereto the prophecies of the former Chapter were directed .

The See my sixth Lecture vpon Amos 1. reasons why Amos , sent of purpose with a message to the Israelites , doth prophecie against the Syrians , the Philistins , the Tyrians , the Edomites , the Ammonites , and the Moabites , all forreine nations , are three .

1. That he might be the more patiently heard of his countrymen , the Israelites . The Israelites seeing their Prophet Amos so sharpe against the Syrians , and other their enemies , could not but with more quiet heare him , when he should prophecie against them also . Consolatio quaedam est afflictio inimici : Some comfort it is to a distressed naturall man , to see his enemie in distresse likewise .

2. That they might haue no cause to wonder , if God should at any time come against them in vengeance , seeing that he would not spare the Syrians , and other their neighbor countries , though they were destitute of the light of Gods word , and ignorant of his will .

3. That they might the more tremble at the words of this prophecie , when they should see the Syrians and other Nations affl●cted , and tormented according to the heinousnes of their iniq●ities .

Here might the Israelites thus haue argued : Will not God spare the Syrians , the Philistines , the Tyrians , the Edomites , the Ammonites , the Moabites ? Then out of doubt he will not spare vs. They silly people neuer knew the holy will of God , and yet shall they be so seuerely punished ? How then shall we escape ; who knowing Gods holy will , haue contemned it ?

You see now , why Amos sent with a message to the Ten Tribes of Israel , doth first prophecie against foreine Nations . In the last place are the Moabites . This prophecie against the Moabites , Tremellius and Iunius in their translation of the Bible , do add to the first Chapter , as a part of it . But sith the Hebrew text so diuides it not , I will not follow them : but will expound it , as belonging to the second Chapter .

The words then which I haue read vnto you , are the burden of Moab ; a heauy prophecie against Moab . And doe conteine three generall parts .

1. A preface , vers . the 1. Thus saith the Lord . 2. A prophecie , vers . the 1. For three transgressions of Moab &c. 3. A conclusion , vers . the 5. Saith the Lord .

The preface , and conclusion , doe giue authoritie to the prophecie ; whereby we learne that the words here spoken by Amos , are not the words of Amos , but the words of the euerliuing GOD .

The prophecie consisteth of foure parts .

1. The generall accusation of Moab . For three transgressions of Moab , and for foure . 2. The Lords protestation against them : I will not turne to it . 3. The declaration of that grieuous sinne , whereby they so highly offended God : Because they burnt the bones of the King of Edom into lime . vers . 1. 4. A commination , or denuntiation of such punishment , as should be laid vpon them for their sins . vers . 2. & 3.

This punishment is set downe , 1. In a generalitie : Therefore will I send a fire vpon Moab , and it shall deuoure the pallaces of Kirioth . 2. More especially : Where I obserue , 1. The manner of the punishment , as that it should come vpon them with feare , trouble , and astonishment : And Moab shall dye with tumult , with shouting , and with the sound of a trumpet . 2. The extent of it . None might escape it : neither Prince , nor King . For thus saith the Lord , vers . the 3. I will cut off the Iudge , ( the King ) out of the middest thereof , and will slay all the Princes thereof with him .

Thus haue you the Analysis , resolution , or diuision of my Text . Returne we now to the Preface : Thus saith the Lord ; whose name in my Text is Iehovah .

Sundry are the Names of God in holy Scripture ; by which albeit the substance of God cannot aptly , and clearely be defined , yet they serue vs thus farre ; to bring vs to some further knowledge of God , then otherwise we should haue . These Names of God are obserued by ancient Diuines to be of two sorts , Negatiue , and Affirmatiue .

The negatiue Names of God , are Vncreated , Incorporeall , Invisible , Incorruptible , Infinite , and such like : and these describe not , what God is ; but what he is not ; and doe euidently declare vnto vs , that he is bonum quoddam excellentissimum , some most excellent Good , free from all imperfection of any creature .

The affirmatiue Names of God , are ascribed vnto him either essentially , or by way of relation , or by a Metaphor . The Names of God ascribed vnto him essentially , are either proper to him alone , or common to others also . Among the essentiall Names of God , proper to him alone , is Iehovah , the Name of God in my Text . His other essentiall Names communicable vnto others , as to men , doe yet belong vnto God , either modo excellentiae , by an excellencie : or modo causae independentis ; as he is the primarie cause of all things . By an excellencie , God is said to bee Good , Iust , Wise , Mighty , Holy , Mercifull : and as he is the primarie cause of all things , so is he called a Creator , a Redeemer , and hath other like appellations .

Now the affirmatiue Names of God , ascribed vnto him by way of relation , are the Names of the Trinitie , in which there is no {αβγδ} , no commeation , no vnion ; each person hath his proper name Father , Son , & Holy Ghost . The other affirmatiue Names of God ascribed vnto him by a metaphor , are affirmed of him either per {αβγδ} , that euery man may vnderstand what they meane : as when God is said to be Angrie ; or per {αβγδ} , by analogie or similitude , as when God is called a Lyon , a Stone , a Riuer .

Of these many Names of God , now repeated vnto you , his most proper Name is his Name in my Text : his Name Iehouah , a Name that cannot be attributed to any creature in the world , no not by an analogie , or similitude . It is the honourablest Name belonging to the great God of Heauen . I might spend much time about it , would I apply my selfe to the curiosity of the See my third Lecture vpon Amos 1. Cabalists , and Rabbins .

They say it is nomen {αβγδ} , a name not to be pronounced , not to be taken within polluted lips : they call it nomen tetragrammaton , a name of foure letters {αβγδ} , by an excellency : for as much as the Name of God Abrah . Brovi{us} in fes●o Circumc . Dom . Conc . 3 Dei nomen significat quaternarius , ea ratione , quia fere omnibus , nomen Dei Quadrilitorum Latinis Deus , Graecis {αβγδ} , Italis Idio , Germanis Goth , Polonis & Illyrijs Bogh , Gallis Dicu , Hispanis Dios , Hebraeis {αβγδ} Joh . Garhard lor . Theol . Tom . 1. de Natura Dei §. 26. Obseruant nonnulli appellationem Dei esse omnibus fere populis quadriliterum . Sic Hebraeis {αβγδ} Assyrijs Adad , Aethiopibus {αβγδ} Persis {αβγδ} : Aegyptis {αβγδ} : Magis {αβγδ} : Arabibus Alla : Illyricis Bogi : Graecis {αβγδ} : Turcis {αβγδ} : Hetruscis {αβγδ} : Latini● Deus : Hispanis Dios : Italis Idio : Gallis Dieu : Germanis Gott : Populis novi orbis Zimi : Vide P. Gregor . lib . 6. Synt . art . mirab . c . 2. in all tongues , and languages generally consisteth of foure letters : and they obserue these foure letters in Hebrew to bee letters of rest , to signifie vnto vs , that the rest , repose , and tranquillitie of all the Creatures in the world , is in God alone : they teach , that it is a powerfull name for the working of miracles , and that by it Christ , and Moses haue done great wonders . But these their braine-sicke , superstitious , and blasphemous inventions , my tongue shall not enlarge . Yet thus much I say of this Name , that there is a secret in it . It is plaine Exod . 6.3 . There thus saith the Lord vnto Moses : I appeared vnto Abraham , to Isaac , and to Iacob , by the name of a strong , omnipotent , and all-sufficient God , but by my name IEHOVAH was I not knowne to them . This secret I haue heretofore vnfolded vnto you after this manner .

This great name of God , this name Iehovah ; first it importeth the eternitie of Gods essence in himselfe , that he is yesterday , and to day , and the same for euer ; which was , which is , and which is to come .

Secondly , it noteth the existence and perfection of all things in God , as from whom all creatures in the world haue their life , motion , and being . God is the being of all his creatures ; not that they are the same , that he is , but because of him , and in him , and by him are all things .

Thirdly , it is the Memoriall of God vnto all ages , as himselfe calls it . Exod . 3.15 . The Memoriall of his faithfulnes , his truth , and his constancie in the performance of his promises . And therefore whensoeuer in any of the Prophets God promiseth , or threatneth , any great matter , to assure vs of the most certaine euent of such his promise , or threatning , he adds vnto it his name Iehovah : as here in my text : Thus saith Iehovah .

Iehovah . ] The strength of Israel : who is not as man , that he should lye , nor as the sonne of man that he should repent . Wicked Balaam is driuen to confesse as much , Num . 23.19 . and there proceedeth by way of question : Hath the Lord said , and shall he not doe it ? Hath he spoken and shall he not accomplish it ? Samuel with boldnes tells Saul , 1. Sam . 15.29 . that the Lord , who is the strength of Israel will not lye nor repent ; and he giues this reason of it : For he is not a man that he should repent . All his words , yea all the titles of all his words are Yea , and Amen , so firmely ratified , that they cannot be altered ; so standing immutable , that they cannot be changed . Our Sauiour Christ giues record herevnto . Matth . 24 35. Coelum & terra praeteribunt . Heauen and Earth shall passe away ; but Gods words , they shall not passe away . The grasse withereth , saith the Prophet Esay cap . 40.8 . The grasse withereth , and the flower fadeth , but the word of our God shall stand for euer .

Thus are we by this name Iehovah led to the consideration of the truth of God . Gods truth is his essentiall proprietie , whereby he is most free from all shew or shadow of falshood . This his truth is eminent in himselfe , in his workes , and in his words . In himselfe , two manner of wayes . 1. In respect of his essence , whereby he truly is . 2. Forasmuch as he is the Idea , type , and patterne of all the truth that is in any creature .

Now concerning the workes of God , they all are Truth ? whether they be Internall , or Externall . His Internall workes are either personall , or essentiall : and both nothing but truth . For his personall workes : the Father doth truly beget the Sonne , the Sonne is truly begotten of the Father : and the holy Ghost doth truly proceed from the Father : and the Sonne : the like must we say of his essentiall workes ; Whatsoeuer God hath decreed , he hath truly decreed it , and doth truly execute it .

Besides these Internall workes of God , some workes of his are called in the Schooles Externall . Such are the creation of the world , the conseruation of the same , the gouernment of the Church , the couenant with the faithfull , and the like , in all which , most constant is the truth of God .

As the truth of God is eminent in himselfe , and in his workes , so also is it eminent in his words . This hath but now , bin prooued vnto you by the confession of Balaam , by the asseueration of Samuel , by the record of the Prophet Esay , and of our Sauiour Iesus Christ . I shut vp this doctrine of the truth of God , with the words of the blessed Apostle S. Paul , Rom. 3.3 . Let God be true , and euery man a lyar .

Now let vs see what vses may be made of this doctrine .

Is it true ?

Is God truth in himselfe , in his works and in his words ?

Hereby may euery childe of God among vs be well assured , that our faith in God the Father , in Christ his Sonne , and in the holy Ghost , proceeding from the Father , and the Sonne , is most true and most certaine : and cannot by any meanes be deceiued it selfe , or deceiue vs ? For it is grounded , and supported , vpon , and by the words of him , who onely is the true God , yea truth it selfe : who hath truly sayd concerning vs , and all other , who beleeue in Christ , that he hath Rom. 8.37 . loued vs Ephes . 1.4 . before the foundation of the world , hath chosen vs to eternall life ; for our better atteining whereof , he hath Rom. 8.3 . sent into the world his owne Sonne in the similitude of sinfull flesh ; Galat . 4.4 . made of a woman , and made vnder the Law , that by his 1. Iohn 1.7 . bloud we might be clensed from all sinne , and Rom. 5.9 . iustifyed in the sight of God : that by his holy spirit we might be 1. Pet . 1.3 . regenerated , gouerned , defended from our enemies ; and at that great day , the day of the resurrection of all flesh , we may both bodie and soule be brought into the full possession of eternall life .

Which being so , what remaineth on our parts , but that we abide constantly in our holy faith , and perseuere therein , euen vnto the end ? Without perseuerance our faith will not auaile vs. For not euery one , but such onely as are marked in their foreheads with the letter Tau , with the note of perfection , and perseuerance , shall enter the inheritance of the blessed . Ezech . 9 4. And not euery one , but he onely , that endureth to the end shall be saued . Matth . 10.22 . And not euery one , but he onely which is faithfull vnto death , shall receiue the crowne of life . Reuel . 2.10 .

Let the dog returne to his vomit , and the washed sow to her wallowing in the mire , as the Prouerbs are . 2. Pet . 2.22 . But let vs hold fast our holy faith , till it shall please God to call vs to make our finall account , how we haue spent the dayes of our Pilgrimage in this present world . So shall he , that is holy , and true ; who hath Reuel . 3.7 . the key of Dauid , which openeth and no man shutteth ; which shutteth , and no man openeth ; open vnto vs the gates of Ierusalem , which is aboue , and giue vs full fruition of euerlasting happinesse .

Thus haue you the first vse of my first doctrine , touching the truth of God . My doctrine was :

God is truth in himselfe , in his workes , and in his words .

The first vse concerneth our faith in Christ , and our perseuerance therein . A second followeth .

It appertaineth to thankesgiuing . For if our saluation , and eternall life doe depend vpon the knowledge of the heauenly truth ; and God brings none to the knowledge of this truth but his elect , and chosen people ; how great thankes ought we to giue vnto God , not onely for choosing vs , but also for making it knowne vnto vs by the reuelation of his truth , that we are his chosen people . For he hath not onely imprinted in the vs image of that truth , which is eternall in himselfe ; but also daily bringeth vs to such a measure of knowledge of that his heauenly truth wherein consisteth our saluation , that we may be saued .

What greater benefit can there be vnto vs , then this ? What more ample testimonie of his eternall good will to vs ? For this benefit , that is , for the knowledge of Gods heauenly truth , the blessed Apostle St Paul neuer ceased to giue thanks vnto God . I thanke God ( saith he 1. Tim . 1.12 . ) I thanke him , who hath made me strong , that is , Christ Iesus our Lord : for he counted me faithfull , and put me in his seruice ; When before I was a blasphemer , and a persecutor , and an oppressor , but I was receiued to mercy . From this his thankefull heart proceeded those his words , Phil . 3.8 . Doubtlesse , I thinke all things but losse , for the excellent knowledge sake of Christ Iesus my Lord , for whom I haue counted all things losse , and doe iudge them to be but {αβγδ} , euen dung , that I might winne Christ .

St Pauls charitie was not confined within the Temple of his owne bodie ; others had a tast thereof . As the Corinthians ; to whom in his first Epistle , cap . 1. ver . 4. he thus manifesteth his affection : I thanke my God alwayes on your behalfe , for the grace of God which is giuen you in Iesus Christ , that in all things ye are made rich in him , in all kind of speech . And in all knowledge . I thanke my God alwayes on your behalfe , not for your riches , for your honors , for your large possessions , for your flourishing cittie , but for the grace of God , which is giuen you in Iesus Christ for your free vocation , for your faith , for your reconciliation , for your iustification , for your regeneration , for your hope of eternall saluation , for the preaching of the word of God among you , and for your knowledge of the truth thereof .

The knowledge of this truth of God , farre surpasseth all the treasures of this corruptible world . Shall not we then poure out our soules in thankfulnes before almightie God , for bestowing vpon vs so gracious a blessing , as is this knowledge of the truth of God ? Let vs with the spirit of blessed Paul , account all things which haue beene , or are gainefull to vs in this present world , to be but losse and dung in respect of this knowledge of Gods holy truth , forasmuch as hereby we may winne Christ . Thus haue you the second vse of my doctrine . My doctrine was :

God is truth in himselfe , in his workes , and in his words .

The second vse concerneth our thankesgiuing for the knowledge of Gods truth . The third tendeth to our imitation .

Is it true ? Is God truth in himselfe , in his workes , and in his words ? Why striue we not with all the faculties , and powers of our soules to represent our God in truth ? He in the beginning , in the first man , in our forefather Adam , created and made vs in his owne image , after his owne likenesse . Gen. 1.26 . Then was man inuested with glorious roabes , with immortalitie , with vnderstanding , with freedome of will : then was he perfectly good , and chast , and pure , and iust , and true : Whatsoeuer might appertaine to happines , or holinesse , he then had it . For God created him so like vnto himselfe in perfect happines , and holinesse ; that he might in some sort beare about with him the image of the great and glorious God of Heauen .

But alas , our first Parent continued not long in that his first estate , of puritie , innocencie , and integritie ; by his fall he lost vs , that his precious Iewell , which , ( had he stood fast ) would haue beene vnto vs a chaine of gold about our neckes ; yea , as it is called Psal . 8.5 . A crowne of honor , and glorie . But by his fall we are become miserable , and vnholy , and wicked , and vncleane , and false ; as vnlike to God , as darkenesse is to light , and Hell is to Heauen .

In this estate of sinne , and death , we all lay wallowing , till God of his owne vnspeakeable mercy , and goodnesse raised vs vp by his grace to a better state ; a state of regeneration , and saluation ; wherein all we whose names are written in the Register of the elect , and chosen children of God , must spend the remainder and residue of the dayes of our pilgrimage in this world . In this state wee must not stand at one stay , but must alwayes be growing vpward . We must day by day endeuour to encrease our spirituall strength , and change our Christian infancie with a ripe and constant age ; and adde grace to grace , till we become perfect men in Christ .

To vs , now in the state of regeneration belongeth the exhortation of God vnto the children of Israell . Leuit. 11.44 . Be ye holy , for I am holy : And that of Christ to his auditors vpon the Mount . Matth . 5.48 . Be ye perfect , as your Father which is in heauen is perfect : or as it is in St Luke . Chap. 6.36 . Be ye mercifull , as your Father also is merciful . By which places we are not exhorted to a perfection of supererogation , as Monkes would haue it , nor to a perfect and absolute fulfilling of the Law ; for that is impossible , so long as wee carry about vs these vessels of corruption : witnesse St Paul Rom. 8.3 . But all that we are exhorted to , is , that we would do our best endeuours to resemble our God , and to be like vnto him , in holinesse , in perfection , in mercifulnesse . Be holy , as God is holy : be perfect , as God is perfect ; be mercifull , as God is mercifull ; non absoluta aequalitate , sed similitudine : not absolutely , and equally , holy , perfect , and mercifull , as God is , but by a similitude . God is our Father : and will not we his children , like good children , striue to be accomodated and fitted to our Fathers vertues ?

Beloued , let vs apply our selues to this imitation of our heauenly Father , to be holy , as he is holy ; to be perfect , as he is perfect ; to be mercifull , as he is mercifull ; and for my present purpose , to be true , as he is true .

To this last we may thus be led . God is our Creator ; and he is the God of truth . Psal . 31.5 . Christ is our Redeemer , and he is Truth . Ioh . 14.6 . We are renued by the holy Ghost , and he is the spirit of Truth . Ioh . 16.13 . We liue in the bosome of the Church ; and she is the pillar and ground of Truth 1. Tim . 3.15 . Thus liuing , we are taught by the word of truth . Colos . 1.5 . And are brought to the knowledge of the Truth . 1. Tim . 2.4 . And are sanctified by Truth . Ioh . 17.17 . Adde hereto , that we are commaunded euery one to speake the Truth , Ephes . 4.25 . And shall we doe our best to resemble God in Truth ? To be true as he is true ? Dearely beloued , sith we are the children of Truth ( for God is Truth , and his children we are ) let vs walke , as it becometh the children of Truth : let Truth be in our thoughts , in our words , in our workes : in all our wayes .

What shall I more say to this poynt , but exhort you in St Paules words , Ephes . 4.25 . That ye would cast off lying , and speake euery man the truth to his neighbour . For as much as the Lord will destroy all such as speake lies . This you know by the fift Psalme , ver . the 6. But how will he destroy them ? It is answered , Reuel . 21.8 . All lyars shall haue their part in the lake , which burneth with fire and brimstone . Thus haue you the third vse of my doctrine . My doctrine was :

God is truth in himselfe , in his workes , and in his words .

The third vse is , our holy imitation of God in truth .

There is yet a fourth vse of this doctrine of the truth of God . It serues for a redargution , or reproofe of such as deny God , and his truth . Deny God , and his truth ? Can there be any , endued with a reasonable soule , so voyd of vnderstanding ? Yes . There is a generation of men monstrously mishapen in the powers of the soule , who spare not to break the cords of Religion asunder , and to cast her yoke from them . They dare auouch with those in Tullie , Totam de Dijs immortalibus opinionem fictam esse ab hominibus sapientibus reipub . causâ , vt quos ratio non posset , eos ad officium religio duceret : judging the seruice of God to be a meere deuise of man , for the better gouernment of the Common-wealth ; wherein inferiors , sith they will not be ruled by reason , must be ordered by religion .

Tell such of the Scriptures , you may as well vrge them with Lucians narrations : tell them of repentance , they cast it behind them : tell them of faith , they regard it not . Speake to them of baptisme , they hold it of no greater price , then the washing of their hands . Let them heare of the Resurrection , this feeds them with many a merry conceit . They thinke pleasantly with themselues , what manner of bodies they shall haue at that day , of what proportion and stature their bodies shall be ; whether their nayles , and haire shall rise againe . Impious wretches , thus they make a scoffe at God and religion : whom , were they vsed according to their deserts , the Preachers should pronounce , and the Prince proclaime the foulest leapers , that euer yet sore ranne vpon ; very worthy to bee excluded the hoast , and to haue their habitation alone : yea to be exiled the land , and to bee expelled from nature it selfe , which so vnnaturally they striue to bring to naught . I say no more against them ; but leaue them to the God of truth , whom they haue denied , that he in due time may repay them home with vengeance .

Thus farre am I guided by my first doctrine , grounded vpon this essentiall name of God , his name Iehouah : importing his truth in himselfe , in his workes , and in his words : Thus saith Iehouah .

Thus saith the Lord ] Is not this the prophesie of Amos ? Are not all the words of this prophesie , chap. 1.1 . called the words of Amos the heardsman ? What then meaneth this phrase , Thus saith the Lord ? As Almighty God in olde time spake to our Fathers by the mouth of Moses , Exod 4.12 . So did hee in succeeding ages speake vnto them by the mouth of other his Prophets , Luke 1.70 . Heereto S. Peter beareth record , 2. Epist. 1.20 . Know this , saith he , that no prophesie in the Scripture is of any priuate motion ; and he giues the reason heereof , verse 21. For , the prophesie in old time , came not by the will of man , but holy men of God spake , as they were mooued by the holy Ghost . Hence sprang those vsuall and familiar speeches in the bookes of the Prophets : The word of the Lord came vnto me ; The Lord God hath spoken , and this in my Text : Thus sayth the Lord .

This Lord , who thus spake in old time by his Prophets , did in fulnesse of time , when he sent to consummate , and perfect the worke of mans redemption , speake by his blessed Euangelists and Apostles . This appeareth by the faithfull promise made vnto them , Matth . 10.19 . Take no thought how , or what yee shall speake : It is not yee that speake , but the Spirit of your Father , that speaketh in you . It must stand euer true , what is recorded 2 Tim . 3.16 . The whole Scripture is giuen by inspiration of God . The whole Scripture , and euery parcell of it , ha●h inward witnesse from the Spirit , which is the author of all truth . Sweet then is the harmony , consent and agreement of all the Prophets , Euangelists , and Apostles , from the first vnto the last . Not one of them spake one word of a naturall man , in all their ministeries : the words which they spake , were the words of him that sent them : they spake not of themselues ; God spake in them . Whensoeuer were the time , whatsoeuer were the meanes , whosoeuer were the man , wheresoeuer were the place , whatsoeuer were the people , the words were the Lords . Hence ariseth this doctrine :

The Author of holy Scripture is neither man nor Angell , nor any other creature , how excellent soeuer , but onely the liuing and immortall God .

This truth is euident , by this which I haue but now delired . For if God in old time spake to our Fathers , by the mouth of Moses , if God spake by other his Prophets , if God spake by the Euangelists and Apostles , if all Scripture be inspired of God ; then it well followeth ; that God is the author of Scripture : and therefore not man , nor Angell , nor any other creature , how excellent soeuer . I can but point at the vses of this doctrine .

The first vse is redargution . Is the liuing and immortall God the author of holy Scripture ? Heere are all they to bee reprooued , who doe vilifie and debase the sacred Scriptures , and esteeme not of them , as of the word of God . Such are they , who bearing in their fore-heads , the stampe of Christians , haue notwithstanding giuen their names to that Antichrist of Rome , and the now-false Church there . They shame not to affirme , that , setting aside the authority of that Church , and her head the Pope , the Scripture is no better , then a Coll●q W●rm●t . doubtfull , vncertaine and leaden rule , then a Colloq . R●tubon . matter of debate , then Ludouic . Maioranus . dead inke , then Esk●ns . inken diuinity , then a Pighius . nose of wax , then a Colloq . Worm . booke of discord , then a Pighius . dumbe Iudge , then H●●ius . Gre●●er . Heereof see my second Lecture vpon Amos 1. Aesops fables .

Impious wretches ; had they not wip'd all shame from their faces , they would neuer haue layd such load of disgraces vpon Gods holy word . Their Cardinall Hosius stayes not heere , he proceedes a degree further . He coynes a distinction of Scripture , as it s vsed by themselues , whom he calleth Catholikes , and as by vs , whom hee calleth Heretikes . His words are in the end of his third book against Brentius his Prolegomena . The Scripture , quomodo profertur à Catholicis verbum est Dei , quomodo profertur ab Haereticis verbum est Diaboli , as it is alledged by vs , so must it bee , forsooth , the word of the Deuill , but as by them , so onely shall it be the word of God . Blasphemous Cardinall , hee marcheth not alone . Syntagm . Disput . Sedan . loc . 2. De origine sacrae Scripturae §. 32. pag . 17. Telenus tels mee of a champion of that side , as farre forward as he , who saith ; Melius consultum fuisse Ecclesiae , si nulla vnquam extitisset Scriptura , that , had there neuer beene any Scripture , the Church had beene better prouided for , then now it is . Sedens in coelis ridet : there 's a God in heauen , that hath these wicked impes in derision : vpon whom , for their taunts , contumelies , and reproches against his sacred word , hee will one day poure out his full viols of wrath : then will he crush them with his scep●er of iron , and breake them in pieces like potters vess●ls . You haue the first vse . A second followeth .

Is the liuing and immortall God the author of holy Scripture ? Heere then is a lesson for vs , whom God hat set a part to be Preachers , and Expounders of his will . We must handle his sacred Scripture , as his holy word : wee must euer come vnto you , as my Prophet heere did to the Israelites , with Thus saith the Lord , in our mouthes . Wee may not speake either the imagination of our owne braines , or the vaine perswasions of our own hearts . We must sincerely preach vnto you , Gods gracious word without all corruption , or deprauing of the same . To this S Peter well exhorteth vs in his 1. Epist. and chap. 4.11 . If any man speake , let him speake as the word of God . For if wee , yea if an Angell from Heauen shall preach otherwise vnto you , then from the Lords own mouth , speaking in his holy word , {αβγδ} ; let him be accursed ; let him be had in execration .

The third vse of this doctrine , is peculiar vnto you ( Beloued ) who are auditors and hearers of the word . Is the liuing and immortall God the author of holy Scripture ? Then ( Beloued ) it is your part to heare vs with attention , and reuerence , whensoeuer wee stand before you , to expound Gods holy Scripture . S. Paul commendeth the Thessalonians , Epist. 1. chap. 2.13 . For that whensoeuer they receiued of the Apostles of Christ , the word of the preaching of God , they receiued it not as the word of men , but as it was indeede , the word of God . In like sort , if you receiue it , it will saue your soules . It is able so to doe . S. Iames shall bee your pledge , chap. 1.21 . Receiue it therefore with meeknesse , that by it your soules may liue .

God spake vnto Israel in a vision by night , and sayd Gen. 46.2 . Iaacob , Iaacob . Iaacob answered , I am heere . He was prest and ready with all reuerent attention , to heare what his God would say vnto him , and to follow the same with all faithfull obedience . Such readinesse well becommeth euery childe of God at this day in the Church , where God speaketh . Thus must hee thinke within himselfe . It is thine ordinance , ô Lord , by thy word preached to instruct me , concerning thy holy will . I am heere , Lord , in all humble feare , to heare thy blessed pleasure , what this day thou wilt put into the mouth of the Preacher to deliuer vnto me , I am heere , speake on , Lord , thy seruant heareth . If a Prince of this world , or some great man shall speake vnto you , you will attend , and giue eare vnto him with all diligence ; how much more then ought yee so to doe , when the King of Heauen , and Lord of the Earth , the liuing and immortall God , calleth vpon you by his Ministers ?

What remaineth but that you suffer a word of Exhortation . It shall bee short : in S. Pauls words , Coloss . 3.16 . Holy and beloued , as the elect of God , let the word of God dwell plenteously in you in all wisdome . This word of God , it is his most royall and celestiall Testament , it is the oracle of his heauenly Sanctuarie , it is the only key vnto vs of his reuealed counsels ; it is milke from his sacred breasts , the earnest and pledge of his fauor to his Church , the light of our feete , the ioy of our hearts , the breath of our nostrils , the pillar of our faith , the anchor of our hope , the ground of our loue , the euidence of our future blessednes .

Let this word of God dwell plenteously in you in all wisdom . So shall your wayes by it be clensed , and your selues made cleane . Yet a very litle while , & he that shall come , will come , & will not tarry , euen our Lord Iesus Christ , who finding your wayes clensed , and your selues made cleane by his sacred word , will in his due time translate you from this valley of teares , into Ierusalem which is aboue , the most glorious Citie of God . There shall this corruptible put on incorruption , and our mortalitie shall be swallowed vp of life . Euen so be it .

THE II . LECTVRE . AMOS 2.1 , 2 , 3.

Thus saith the Lord ; for three transgressions of Moab , and for foure , I will not turne to it , because it burnt the bones of the King of Edom into lime .

Therefore will I send a fire vpon Moab , and it shall devoure the pallaces of Kirioth , and Moab shall dye with tumult , with shouting , and with the sound of a trumpet .

And I will cut off the Iudge out of the midst thereof ; and will slay all the Princes thereof with him ; saith the Lord .

IN the former Sermon I handled the Preface . The Prophecie is now to be spoken vnto . The first part therein is : The accusation of Moab ; in these words ;

For three transgressions of Moab , and for foure . ] Where we are to consider , 1. Who are accused . 2. For what they are accused .

The accused are the Moabites ; and they are accused of many breaches of the Law of God . First of the accused .

Moab was one of the sonnes of Lot , begotten in incest vpon his eldest daughter . Gen. 19.37 . From him by lineall descent came these Moabites , a people inhabiting that part of the East , which is commonly knowne by the name of Coelesyria , but was formerly the possession of the Amorites . These Moabites , like their brethren the Ammonites , were professed enemies to the people of God , and did euermore very grieuously afflict , and vex them . In which respect , they were for euer by God his singular commandment excluded from the Church . Gods commandement is expressed Deut. 23.3 . The Ammonites , and the Moabites shall not enter into the Congregation of the Lord . And it s repeated Nehem . 13.1 . The Ammonites , and the Moabites shall not enter into the Congregation of God . Thus haue you the accused ; euen the Moabites ; the posteritie of Moab , who was Lots sonne ; inhabitants of Coelesyria , and borderers vpon the Holy Land , the possession of the Israelites .

Now what are they accused of ? Of many breaches of Gods law : in these words , For three , and foure transgressions ] This phrase we met with fiue times in the former chapter , and haue heard it diuersly expounded . The most naturall , proper and significant exposition commended to you was ; by three , and foure , a finite , and certaine number , to vnderstand many ; a number infinite , & vncertaine . For three transgressions of Moab , and for foure , that is , for many transgressions of the Moabites .

Among the many transgressions of the Moabites , their inhumanitie , and pride are specially noted . Their inhumane , spightfull , and cruell dealing against the Israelites , though a people of their owne kinred , appeareth diuers wayes . First , because when the Israelites came out of Aegypt , they met them not with prouision . Deut . 23.4 . Secondly , because at that time they hired Deut . 23.4 . Balaam , the sonne of Beor , to curse them . Num . 22.5 . Thirdly , because they kept them in seruitude vnder King Eglon eighteene yeeres . Iudic . 3.12 . Fourthly , because without respect of their allegiance to the Kings of Israel , due vnto them vpon King Dauids 2. Sam . 8.2 . conquest , they rebelled against Israel after the death of Ahab . 2. King . 1.1 . Fiftly , because they waged warre against Iehosaphat King of Iudah . 2 Chron . 20.1 . Sixtly , because they derided the Israelites , vpbraided them , and made a iest at them . Ier . 48.27 . Zephan . 2.8 . You see the inhumanitie of the Moabites . Concerning their pride , heare the words of Ieremie chap. 48.29 . We haue heard the pride of Moab : ( he is exceeding proud ) we haue heard his pride , his stoutnesse , his arrogancie , his disdaine , and the hautinesse of his heart . Of this pride of Moab you may see more Esai . 16.6 .

Of the many sinnes of Moab , you see two specially noted : their inhumanitie , and their pride : for which , and others , the Lord protesteth against them , that he will not turne to them . I will not turne to it ] That is , as heretofore hath bin expounded , I will not be fauourable to the Moabites ; I will not spare them ; according to their deserts , so shall it be vnto them : I will not recall them to the right way ; they shall runne on to their owne perdition : I will not turne away the punishment , wherewith I haue resolued to punish them : I am the Lord , I am not changed . I will not turne to it ] It is in effect , as if the Lord had thus said : If the Moabites had offended but once , or twise , I would haue bin fauourable to them , and would haue recald them into the right way , that so they might haue bin converted , and haue escaped my punishments : But now , sith they daily heape transgression vpon transgression , and make no end of sinning , I haue hardned my face against them , and will not suffer them to be converted ; but indurate , and obstinate as they are , I will vtterly destroy them . For three transgressions of Moab , and for foure I will not turne to it .

Here may you recall to your remembrances a doctrine sundry times recommended to your religious considerations .

Many sinnes doe plucke downe from Heauen the most certaine wrath and vengeance of God vpon the sinners .

God is of pure eyes and beholdeth not iniquitie . He hath laid righteousnes to the rule , and weighed his iustice in a ballance . His sentence is passed forth from him , and stands vnalterable : Tribulation and anguish vpon euery soule that doth euill . The soule that sinneth , it shall be punished . God makes it good by an oath Deut. 23.41 . That he will whet his glittring sword , and his hand shall take hold on iudgement to execute vengeance for sinne . His soule hateth , and abhorreth sinne ; his law curseth , and condemneth sinne ; his hand smiteth , and scourgeth sinne . Sinne was his motiue to cast downe Angels into Hell , to thrust Adam out of Paradise , to turne Cities into ashes , to ruinate Nations , to torment his owne bowels in the similitude of sinfull flesh . Because of sinne he once drowned the old world , and because of sinne ere long will burne this . Thus doe many sinnes plucke downe &c.

One vse of this doctrine , is ; to teach vs heedfulnesse in all our wayes , that we doe not by our many sinnes prouoke Almighty God to high displeasure .

A second Vse , is ; to moue vs to a serious contemplation of the wonderfull patience of Almighty God , who did so graciously forbeare these Moabites , till by their three , and foure transgressions , by their many sinnes they had prouoked him to indignation . These things I haue heretofore laboured to lay vnto your hearts .

Now therefore I proceed to the third part of this prophecie : wherein you haue the declaration of that grieuous sinne , by which the Moabites so highly offended . This their sinne was a sinne of cruelty ; expressed in these words : Because it burnt the bones of the King of Ed m into lime .

When this was done , or by which of the Kings of Moab , or against which of the Kings of Edom , it is not expressed in holy Scripture . Some would hither referre that Historie , 2 Kings 3. Where it is recorded of the King of Israel , that he assisted with two other Kings , the King of Iuda , and the King of Edom , made war vpon the King of Moab . The King of Moab , when he saw the battle was to sore for him , tooke with him seauen hundred stout warriours , and would haue broken throw to the King of Edom , but could not . Through indignation whereof Piscat . Analys in 2 Reg . 3. some thinke that hee tooke the King of Edoms eldest sonne , and offered him for a burnt offering vpon the wall : for so some will haue the last verse of that chapter vnderstood of the King of Edoms sonne . But I take it more agreeable to that storie , there to vnderstand the King of Moabs owne sonne : that the King of Moab should offer vp for a burnt offering vpon the wall his owne eldest sonne , thereby to obtaine helpe of his God against his enemies . And so that storie appertaines not to this my Text . No ; though wee receiue the former interpretation . For it is not here said , that he burnt the bones of the King of Edoms sonne into lime , but the bones of the King of Edom himselfe .

It is a tradition of the Hebrewes , that after the buriall of the King of Edom ( that King , who went vp with 2. Reg . 3.1 . Iehoram , King of Israel , and v●rs . 7. Iehoshaphat King of Iudah , to warre against vers . 4. Mesha , King of Moab ▪ ) the Moabites , in vltionem doloris , to be reuenged vpon him for the sorrow , which he wrought them ; did digge vp his bones , and burne them . Of this tradition S. Ierome maketh mention : They did digge vp the King of Edoms bones , and burne them . Great was their rage , great their cruelty . Death appeased them not . The King of Edoms bones were not suffered to rest in his sepulcher , but were taken thence , and burnt into ashes . These ashes some thinke were vsed with lime , or morter for the plaistering , pargetting , or rough-casting of their houses : for as much as my Prophet here saith , they burnt the bones of the King of Edom into lime . If so ; it was done Vindictae maioris , & contumeliae causâ ; that they might take full vengeance vpon the King of Edom .

I may not passe it ouer with silence , that this cruelty of the Moabites , was against the Edomites , without all respect of bloud , and consanguinity . Edom , the Edomites , or Idumaeans were descended from Abraham . Thus : Gen. 25.25 . Edom , the first Father of the Edomites , or Idumaeans , was otherwise called Esau , and was sonne of Izhac , who was Gen 21 3. sonne of Abraham . And Gen. 19. ●7 . Moab , from whom the nation of the Moabites tooke their name , was sonne vnto Lot , and Lot was Abrahams brothers sonne , the sonne of G n . 11.27 . Haran . There was then betweene the Moabites , and Edomites neerenesse of bloud , and full kindred .

Now we see what is the particular sinne of the Moabites , for which this prophecy is directed against them . Their sinne is Cruelty , and a speciall kinde of Cruelty ; euen their denying of rest to the bones of the dead : and the more odious and intolerable is their Cruelty , because it is against their owne kindred .

The lesson , which we are to take from hence , is this .

All kinde of cruelty committed against a man , highly displeaseth God ; but that specially , which violateth , and extinguisheth the rites of consanguinity , and naturall affection .

In my pag . 74. seauenth Lecture vpon the first chapter of this prophecy , I commended vnto you this doctrine : God is neuer well pleased with too much cruelty . In my pag . 230. 19. Lecture I recommended it vnto you ; varying my proposition , thus : Cruelty is a sinne hatefull vnto God . Now it comes vnto you in another forme , though the matter be the same ▪ All kinde of cruelty , &c. My proposition hath two parts .

The first , All kind of cruelty committed against a man , highly displeaseth God . The second ; There is a kinde of cruelty , that violateth , and extinguisheth the rightes of consanguinity , and naturall affection , and that specially displeaseth God . First , to the first .

All kinde of cruelty committed against a man highly displeaseth God .

No maruaile . For all kinde of cruelty is sin ; and euery sin must taste of Gods high displeasure . All kinde of cruelty is sin : For it is {αβγδ} , a want of conformity to the Law of God , a transgression of the law , a breach of the law . Will you know against which commandement it is ? It is against the sixt commandement . The commandement is : Thou shalt doe no murther ; or , Thou shalt not kill . Where to kill , or to doe murther ; by a Synechdoche , signifieth any kinde of endamaging the person of our neighbours . We may not so much as hurt , or hinder them . We are forbidden to sin against our neighbour , either in heart , or in word , or in countenance , or in deed . And in this last branch is cruelty forbidden vs. So is the first part of my proposition confirmed ; All kinde of crueltie committed against a man highly displeaseth God . The reason is ; because it is a sin , against the sixth commandement .

The vse of this doctrine is to reprooue such as delight in crueltie . Man of all liuing creatures , ought to be the most courteous . His name in Latin is homo , and that Boskier . Orat . Terra sancta . Philip . 4. loc . 1. pag . 87. one deriueth from the Greeke {αβγδ} , a word that signifieth vnanimitie , and concord : And from the Latin homo , is deriued Humanitas , a word that signifieth courtesie , or gentlenes . So that the very name of man , Homo , sheweth that Hominem natura ad pacem composuit . man is euen framed by nature for vnanimitie , concord , courtesie , gentlenes , and peace .

Other Animantia ca●era ad b●llum . creatures are by nature euen armed for warre . Some haue their hornes , as Vnicornes , Harts , and Bulls : some their teeth ; as Boares and Dogs : some their nayles , as Griffins and Lyons : some their poyson , either in their tongues , as Serpents , or in their tayles , as Scorpions , or in their breath , as Dragons , or in their eyes , as the Basiliske : Some haue their hard skinnes for their coates or couerings , as on land , the Armadillo ; in the sea , the Tortoyse , the Crab , and all shell fish . All these , and other beasts are armed by nature , partly to defend themselues , partly to offend others . Onely Man ; he is borne in ermis , tenellus , edentulus ; he comes into the world naked , tender , toothles ; and hath not wherewith , either to offend another , or to defend himselfe ; to teach vs , that man should spend the dayes of his pilgrimage here in vnanimitie , concord , courtesie , gentlenes , and peace .

The more are they to be reproued , who liuing among men , haue , as it were , put off the nature of Man , by their delight in cruell dealing . Such is the racking Landlord , who takes aduantage against his poore tenant for euery trifle . Such is the greedie Vsurer , who eares vp his brothers substance with interest . Such is the stony-hearted Physitian , or Chirurgion , that prolongeth his patients disease , or sore , to wring the more money from him . Such is the troublesome man , who vniustly vexeth his neighbour in the law to his vndoing . Such are a l they , who are any way iniurious to them , with whom they liue .

I trust , there is none that heares me this day fit to be reprooued for any cruell deed against the dead , as the Moabites here are for their burning the bones of the King of Edom into lime . And that you neuer may deserue with them to be reprooued , let it please you to heare a while , how this kind of crueltie hath in former ages beene accounted of .

It is Virgil . Aeneid . 1. written to the disprayse of Achilles , that he dragged the dead bodie of Hector thrise about the wals of Troy . It is Liv . Dec. 1. l. 1. written to the dispraise of Tullia , proud Tarquius wife , that she droue her waggon ouer the dead bodie of her Father Seruius Tullius the sixt King of Rome . It is Plutarch in Cicerone , & in Antonio . written to the dispraise of Antonie , the Triumvir , one of the three , who bore the sway at the beginning of the Romane Empire , that he caused the right hand , and the head of dead Cicero , that great Orator , to be cut off , and brought before him , that beholding them , be might solace , and sport himselfe . And was it not a note of too much cruelty in Antonies wife , whether it were Hieronym Apol : aduersus R●ffinum . Fuluia , or that proud Egyptian Queene Cleopatra , that she thrust her needle through the tongue of that dead Orator ? Thus haue prophane Authors Virgil , Livie , Plutarch , and others , conducted onely by natures light , noted , and censured crueltie against the dead . And shall not the light of Gods holy word conduct vs Christians to alike measure of vnderstanding , euen to detest all cruelty against the dead ?

To this purpose the holy Euangelists , S. Mathew , and S. Marke ; St Mathew chap. the 14. and St Marke chap. the 6. haue recorded it for a memoriall to all ensuing ages ; that to the solemnizing of Herods birth day , the head of Iohn Baptist was brought in a platter to Herodias . Cruell Herodias ! could not the vntimely , and vniust death of that holy man satisfie thy greedie , and bloud thirstie heart , but that thou must haue his head brought before thee in a platter ? and that at such a time , so solemne a time , the birth day of thy Lord , thy King , thy supposed husband , Herod , euen then , when he feasted his Princes , and captaines , and chiefe estates of Galilee ? A dead mans head , besmered with bloud , was very vnseasonable , and vnfit sawce for such a banquet . Yet then was Iohn Baptists head brought before Herodias in a platter . What did she to it ? Doubtlesse , all the disgrace she could . One thing St Hierome in his second booke of his Apollogie against Ruffinus , specifieth , that Veri●●qu●m 〈◇〉 ●uam discriminali acu confodi● . she thrust his tongue through with a needle .

In the 19. of Iohn ver . 34. it is recorded to the memoriall of all ensuing ages , that when Iesus had by his sufferings vpon the Crosse , and paiment of the price of our redemption giuen vp the ghost ; then a Iew , a souldier of the Iewes , with a speere pierced his side , whereout forthwith issued bloud , and water . Vpon that cruell souldiers fact Salmeron comment . in Euangel . Tom . 10. Tract . 48. one asketh this question : Quid est , quod filius Dei tormentis in vita toleratis , non contentus , voluit etiam post mortem vulnera accipere ? What is it , that the sonne of God not content with such torments , as in his life time he endured , would also after his death be wounded ? Among many , and they great causes , he giues this for one Vt innotesceret nostra immanitas , & saeuitia , qui etiam in mortuum saeuimus ; that notice may be taken of our immanitie , & crueltie , for as much as we spare not the dead . It is the propertie of a Lyon , to spare a man , not onely , that is dead , but also that lyeth prostrate , and flat vpon the ground : What fauour a man receiues from a Lyon , Christ Iesus , the Lyon of the tribe of Iudah , the sweete Sauiour of mankind , could not receiue from man . A souldier with a speare pierceth his side , though he be dead . To exaggerate this St Chrysostome homil . 48. vpon Iohn , sayth ; Illudere mortuo , quàm ipsum crucis supplicium , longe peius est : It is farre worse to offer any contumely or disgrace to one that is dead . then is the punishment of the crosse .

In the 79. Psalme ver . 2. the Prophet in Israels behalfe complaineth vnto God , against the surprisers of Ierusalem , that they gaue the dead bodies of Gods seruants to be meat vnto the fowles of heauen , and the flesh of his Saints to the beasts of the Earth . So he aggrauateth their crueltie , and inhumanitie . Monstrous was their crueltie , barbarous their inhumanitie , to cast the dead bodies , and flesh of Gods seruants , and Saints here , and there , to the end they might be a prey to dogs , to wolues , to rauens , to vultures , or other beasts , or birds , that liue by carion .

You see partly by prophane examples , partly by instances out of the sacred Scriptures , how crueltie against the dead hath vsually beene censured . But what is this to you , who vse towards the dead all ciuilitie ? All ciuilitie ? I grant you giue the dead religious , and solemne buriall ; And so doing you doe well . You doe well not to suffer Lanctantius Jnstitut . lib . 6. figuram & figmentum Dei , the workmanship of God , Gods image , to be exposed , and cast out for a prey to wild beasts , and birds . To bury the dead , it is Ambros lib . de Tobia . quotidianum opus , & magnum , it is euery dayes worke , and a great worke ; and you doe well so to account of it . For if the law commands you to couer the naked while they are liuing , how much more ought yee to couer them , when they are dead ? If your friend vndertake any long iourney , you will take the paines to bring him part of his way ; how much more ought ye to affoord him your company , when he is going in illam aeternam domum , to his long , and euerlasting home , whence he shall returne no more vnto you ?

You will say Cadaueribus nullus sensus ; dead bodies haue no sense ; What need then is there of such care of committing them to the earth ? I reply in St Lib 1. de Ciu●tate D●i . cap . 13. Austins words , Deo placent etiam talia pietatis officia : such offices of pietie , humanitie , and ciuilitie doe please God . The bodies of the dead belong to Gods prouidence . He hath appointed the buriall of the dead , to confirme our faith in the Resurrection of the dead .

Thus farre by occasion of the first part of my proposition : which was , All kind of crueltie , committed against a man , highly displeaseth God . You remember the reason of it : the reason is ; Because it is against the sixt Commandement . The vse of it , was a reproofe of such as delight in crueltie , whether against the liuing , or the dead . Now followeth the other part of my proposition : this :

That crueltie which violateth , or extinguisheth the rites of consanguinitie , and naturall affection , specially displeaseth God .

For God , the God of nature , cannot in any wise like , that natures lawes be violated . By natures lawes , it s enacted , that there should be , that same {αβγδ} , much spoken of in the Schooles ; a peculiar affection of loue from the parent to the childe , and from the childe to the parent ; from a brother to a brother , from a kinsman to a kinsman . Now if crueltie shall be exercised from a parent towards his childe , or from a child towards his parent , or from a brother towards his brother , or from a kinsman towards his kinsman , that same {αβγδ} , I spak of , is laid aside ; the rites of consanguinity , and naturall affection are violated , are extinguished .

This doctrine may teach vs , to carry our selues peaceably , and louingly towards our parents , our children , our brethren , our kinsmen , all that are of our bloud . There cannot be a greater bond betweene man and man , as men ; then is this bond of bloud . I say precisely betweene man and man , as men , there cannot be a greater bond , then is this bond of bloud . For betweene man and man , as Christians , there is a greater bond ; the bond of one Lord , one faith , one baptisme , one God , and Father of all , which is aboue all , and through all , and in you all , as St Paul speaketh , Ephes . 4.5.6 .

The strength of the former bond of bloud , sheweth it selfe in the Patriarch Abraham , when there was a debate betweene his seruants , and the seruants of Lot . All the tales his men could tell him , could not worke in him any dislike of Lot . To end that debate , Abraham goeth to Lot . Abraham , Lots elder , and vnckle , his better in euery respect , yet he stands not vpon that ; he looks not when Lot should come , and stoope to him ; but as in yeeres , so in wisdome , in mildnesse , in humility , in temperance of affections hee passeth him . Ouer-ruled by such sweet vertues , hee goes to Lot , tels him of their kinred , and mooues him thereby , as by a strong reason , or a mighty bond , that loue and peace might remaine betwixt them and theirs . His words , are as the words whereof Salomon speaketh , Prou. 25.11 . they are like apples of gold with pictures of siluer , they are spoken in their place ; and are recorded Gen. 13.8 . where Abraham thus speaketh vnto Lot : Let there bee no strife , I pray thee , betweene thee and me , neither betweene thy heard-men and my heard-men ; for we be brethren .

We be brethren : ] He might haue sayd wee bee cosens , or thou art my nephew , my brothers sonne , but hee vseth rather apellation of equality , and cals him brother , to manifest his desire of peace and concord .

You see the strength of the bond of bloud , how forcible it is betweene man and man , as men . I told you of a stronger bond betweene man and man , as Christians , and that was the bond of one Lord , one Faith , one Baptisme , one God and Father of all , which is aboue all , and through all , and in vs all .

So there is a two-fold kinred , or brotherhood . The one , by nature , the other by grace : the one , by generation , the other , by regeneration . In respect of both , we are tyed with bonds of loue . First , in respect of the former . After Noahs floud , there was a diuision of countreyes made to the remainder of Adams posterity : some dwelt heere , some there ; some in one place , some in another , as they best liked ; yet one bloud remained amongst them , as a knot euer to ioyne them in amity and loue , what distance of place soeuer seuered them . Is it not so still , though longer time , and larger encrease haue spred it further ? Yes ( Beloued ) it is so . And therefore this bond of bloud , stocke , house , linage , and kinred in the root , should continue among vs , regard one of another , and make vs loue one another , more then we doe .

But this kinred , by nature and generation , so many degrees remooued from the root , our great grand-father Adam , the first of men , little mooueth vs ; wee disdaine to take notice of it . Let then the other kinred , that of grace , and regeneration , by its stronger bonds of loue , tye & ioyne vs together . The iust and wise man knoweth ( saith Diuin . Jnstit . lib . 5. c . 23. Lactantius ) cuncto● ab eodem Deo , & eadem conditione generatos , iure fraternitatis esse coniunctos , that all who are borne of one God , and vpon the same condition , are ioyned together by the right of brother-hood . To which purpose a great Caluin . Comment . in Genes . 13.8 . Diuine saith ; Hac lege adoptati sumus omnes in Dei filios , vt alij alijs mutuo fratres simus , Wee are all adopted or chosen to be the sonnes of God vpon this condition , that we mutually be brethren , one vnto another .

Dearely Beloued , sith wee are become the sonnes of God vpon a condition , let vs fulfill the condition ; let vs bee brethren , one to another . That is , let vs not bee cruell , one towards another ; let vs doe no iniury , one to another , let vs be mercifull one to another , let vs loue one another . Let good Abraham be the patterne of our imitation . If there be any variance , or iarring among vs , let vs goe one to another , and kindely entreat one another ; I pray thee , let there bee no variance , no iarring , betweene mee and thee , nor betweene my men and thy men , for we are brethren .

But proud and rebellious flesh and bloud will not suffer vs to become Abrahams ; so wise , so meeke , such louers of concord and vnity . Not suffer vs ? Then is our condition fearefull , and we may well expect , that the God of Abraham at his great day of visitation , shall reiect vs , and cast vs from out his sight into the euer burning lake . There is no entrance into the Heauenly Canaan , for the cruell , injurious , malicious and despitefull man .

Its onely Loue that opens the gates of Heauen ; without Loue whatsoeuer you doe , it s no aduantage to you . S. Paul tels you , 1 Cor . 13. that though you speake with the tongues of men and Angels , and haue not Loue , you are but as sounding brasse , or a tinckling cymball : and though you haue the gift of prophesie , and know all secrets , yea , if you haue all faith , so that yee can remooue mountaines , and haue not Loue , you are nothing : and though you feede the poore with all your goods , and giue your bodies to bee burnt , and haue not Loue , it profiteth you nothing .

To bee short , almes without Loue , prophesie without Loue , knowledge without Loue , miracles without Loue , martyrdome without Loue , prayer without Loue , and the like very commendable and good workes , all are nothing . Loue is the fire that purifieth , it is the incense that perfumeth , it is the oyntment , or box of Spikenard , that sweetneth , it is the salt , that seasoneth all our good thoughts , words , and deedes . I conclude with S. Iohns words in his 1 Epist. cap . 4. vers . 7. Beloued , let vs loue one another , for Loue commeth of God , and euery one that loueth , is borne of God , and knoweth God . For God is Loue ; if therefore wee dwell in Loue , we dwell in God , and God dwells in vs.

Now , O Lambe of God , that takest away the sinnes of the world , take from vs all bitternesse , and anger , and wrath , and crying , and euill speaking , with all maliciousnesse . Raise vp in vs a desire of brotherly Loue , that wee may euery one haue a care to helpe another , that our Loue be not fained , false , hypocriticall , wayward , tedious , disdainefull , nor hunting after profit ; but that it be vnfained and perfect , euen towards our enemies . Grant , good Lord , that thus retaining the study of concord , and louing one another , we may all meet together in the vnity of faith , and knowledge of thee , the Sonne of God , till we become perfect in thee , our onely Sauiour and Redeemer . To thee , O Christ , with the Father , and the Holy Ghost , bee ascribed all prayse and power , might and Maiesty , dignity and dominion for euermore . Amen .

THE III . LECTVRE . AMOS . 2.2 , 3.

Therefore will I send a fire vpon Moab , and it shall deuoure the palaces of Kerioth , and Moab shall dye with tumult , with shouting , and with the sound of a trumpet .

And I will cut off the Iudge out of the midst thereof , and will slay all the Princes thereof with him .

WE are now to consider the fourth part of this burden of the Moabites ; namely , the commination , or denuntiation of such punishments , as God would bring vpon the Moabites for their sinnes . The punishments are described , first generally , and then more specially . The general description is ; Therefore will I send a fire vpon Moab , and it shall deuoure the palaces of Kerioth .

In the former chapter wee met with this forme of commination Verse 4.7.10.12.14 . fiue times . Wee now finde nothing new , but new names , Moab and Kerioth .

Of Moab you heard somewhat in my last Sermon ; that Moab was Lots sonne , and that from him lineally descended the Moabites , a people inhabiting that part of the East , which is commonly knowne by the name of Caelesyria , and was in former times the possession of the Amorites . I now adde , that from the same Moab , the sonne of Lot , a city in Arabia , afterward called Areopolis , was named Moab , and thence the whole prouince , region , countrey , or kingdome was likewise named Moab . So saith De locis . Eusebius . Moab in this branch of my text , may signifie either : either the Metropolis , the chiefe and mother-city of the Kingdome of Moab , or the Kingdome it selfe . S. Hierome heere vnderstands both .

The other new name is in the Hebrew , {αβγδ} , in the vulgar Latin , Carioth ; in the English-Geneua translation , Kerioth ; in Vatablus , Cerijoth ; in Tremellius and Iunius , Kerijoth ; the Septuagint in their Greeke translation , take the word for an appellatiue ; they translaate it {αβγδ} , her cities . According to them , these words should thus be read : I will send a fire vpon Moab , and it shall deuoure the foundations of her cities . But with S. Hierome , and sundry others of the best Expositors , we retaine the proper name Kerioth or Carioth .

Wee read in holy writ of two cities thus named . One was belonging to the Tribe of Iuda , and lay towards the coasts of Edom south-ward , mentioned Iosh . 15.25 . The other was in the land of Moab ; so sayth Eusebius in his Hebrew places : Carioth in regione Moabitarum , sicut Ieremias scribit ; Carioth is in the countrey of the Moabites , as Ieremy writeth . And where doth Ieremy write so ? In his fortieth chapter , which is wholly spent in denouncing destruction to the Moabites , vers . 24. it is sayd , that iudgement is come vpon Kerioth . And verse 41. that Kerioth is taken . The same iudgement is heere and there denounced ; but heere more briefly , there more fully . Here we may obserue , 1. The punisher : the Lord ; I will send . 2. The punishment : by fire ; A fire . 3. The punished : the Moabites ; Moab , and Kerioth .

The first circumstance concerneth the punisher : the Lord : for thus saith the Lord , I will send a fire .

The Doctrine .

See my Lectures vpon the first of Amos . It is proper to the Lord to execute vengeance vpon the wicked for their sinnes .

This truth hath sundry times been recommended vnto you . Diuerse were the vses of it .

The first was , to lesson vs to looke heedefully vnto our feet ; that wee walke not in the way of sinners , to partake with them in their sinnes . Sinnes are not tongue-tyed ; they cry aloud vnto the Lord for vengeance .

The second was , to admonish vs , not to intermeddle in the Lords office ; It s his office to execute vengeance . Wee therefore may not interpose our selues .

The third was , to minister a word of comfort to the godly , against whom the wicked , do behaue themselues proudly and despiteously . God in due time , for such their behauior will render vengeance vnto them , and will punish them with euerlasting perdition .

The second circumstance concerneth the punishment , which is by fire : I will send a fire .

By fire heere wee are to vnderstand , not so much a true and naturall fire , as a figuratiue and metaphoricall fire . The sword , pestilence , and famine , quod libet genus consumptionis , euery kinde of consumption , quaelibet species exci●ij , euery kinde of destruction ; hayle , water , thunder , sicknesse , or any other of the executioners of Gods wrath , for the sinnes of men , may bee signified by this word , Fire . Fire in this place is put for the sword , for warre , as its plain by the sequell of this text . The Doctrine arising hence is this :

Th● fire ( whether naturall or figuratiue ) that is , the fire and all other creatures are at the Lords commandement , to bee employed by him in the punishment of the wicked .

Of this doctrine heeretofore .

The vse of it is , to teach vs how to carry our selues at such times , as God shall visit vs with his rod of correction ; how to behaue our selues in all our afflictions . Wee are not so much to looke to the meanes , as to the Lord , that worketh by them . If the fire , or water , or any other of Gods creatures , shall at any time rage , and preuaile against vs , we must know , that God by them worketh hi● holy will vpon vs.

Heere wee see ; God resolueth to send a fire vpon Moab , which should deuoure the palaces of Kerioth : which was the third circumstance .

Must Moab and Kerioth , two chiefe cities of the Kingdome of Moab , through the fire of Gods wrath be brought to ruine ? It yeelds this doctrine :

No munition , no fortification , no strength can saue that city , which God will haue destroyed .

One vse of this Doctrine is to lesson vs ; that we put not any confidence in any worldly helpe ; but that so we vse all good meanes of our defense , that still wee rely vpon the Lord , for strength and successe thereby .

A second Vse is , to put vs in minde of the fearefull punishments , which God layeth vpon men for sinne . He deuoureth their cities , throweth downe their strong holds , and spares them not .

A third Vse is , to stirre vs vp to thankfulnes , for that it pleaseth God in mercy to spare , not onely our Cities , and strong holds , but also our country villages and poore cottages .

It is not to be passed ouer without obseruation , that the palaces of Kerioth are here threatned , to be deuoured with this fire , sent from the Lord . Were I now to speake before Princes , or great Estates , I could from hence giue them an Item , that they set not their hearts ouermuch vpon their castles , towers , mansion houses , faire palaces , or other goodly buildings , for as much as , if their sinnes deserue it , the fire of Gods wrath will deuoure all those . But my auditorie is of another rancke . Yet may you take a lesson hence . Must the palaces of Carioth , for the sinnes of the inhabitants be deuoured with fire from the wrath of God ? Your lesson is :

God depriueth vs of a great blessing , when he taketh from vs our dwelling houses .

The great commoditie or contentment , that commeth to euery one of vs by our dwelling houses , hath experimentally made good vnto vs this truth . The Vses of it are diuers .

One is , to teach vs to be humble before Almighty God , whensoeuer it shall please him to take from vs our dwelling houses .

A second is , to admonish vs , sith we peaceably enioy our dwelling houses , that we vse them to the furtherance of Gods glory .

A third is , to stirre vs vp to blesse and praise God day by day for the comfortable vse we haue of our dwelling houses .

These things I haue heretofore laboured to lay vnto your hearts , occasioned by the like generall commination or denuntiation of iudgement ( fiue times repeated ) in the former chapter , against the Syrians , the Philistines , the Tyrians , the Edomites , and the Ammonites . Now we are to consider what is more specially prophecied against these Moabites . For the easier explication whereof , I obserued two points : 1. The manner of the punishment . 2. The extent of it .

Order requireth that first I speake to the manner of their punishment , expressed in these words : And Moab shall dye with tumult , with shouting , and with the sound of a trumpet .

Moab shall dye ] Moab is here put for the Moabites , the people of Moab , the inhabitants of the Kingdome of Moab . Moab shall dye ] There is a ciuill death , there is a corporall death , there is a spirituall death , and there is an eternall death . Which of these deaths were the Moabites to dye ? The letter of my text is for the corporall death . This corporall death is a separation of the soule from the bodie : it is called corporall , in respect of the spirituall : it is also called a temporarie death , in respect of the eternall . This death corporall , or temporarie , is twofold ; either naturall , or accidentall ; if accidentall , it is subdiuided into a violent , or a voluntarie death : and is common as well to the godly , as to the wicked ; inflicted vpon them , by Gods iust iudgment for the sinne of Adam . This is the wages of sin , and this is the way of all sinfull flesh . All must once dye .

We may a long time wrastle with the dangers of this world both by Land and Sea : thousands may fall on our right hand , and ten thousands on our left , while we stand : we may haue so good store of friends , that we may well say with the Shunamite , 2. King . 4.13 . I neede no speaking for me , either to the King , or to the Captaine of the Hoste ; I dwell among mine owne people , where I can command : we may walke in the light of the sunne , that is , our prosperitie may be waxen so great , that we want nothing : we may haue sailes and oares at pleasure , as Antiochus seemed to haue , who thought in his pride to make men saile vpon the dry land , and to walke vpon the Sea : 2. Mac . 5.21 . we may thinke our selues to be in league with death , and in couenant with the graue , and so promise to our selues , many a prosperous , and pleasant day , as many as are the sands of the Ocean : yet a time shall come , when all these things shall proue but vanitie : and Moab shall dye . All must once dye .

A great Dr. King B. of London . Lect . 20 vpon Ionas , pag . 264. Prelate of this Land , for this point , hath well fitted this comparison . As one that shooteth at a marke , sometimes is gone , and sometimes is short , sometimes lighteth on the right hand , sometimes on the left , at length hitteth the marke : so Death shootes at Noble men beyond vs , at meane men short of vs , at our friends on the right hand , at our enemies on the left ; at length hitteth our selues . The longer her hand is in practise , the more certainely she striketh .

Looke into the fift of Genesis ; there shall you finde , that Death was ayming at vers . 11. Enosh 905. yeares , and at last smote him : at vers . 14. Kenan 910. yeares , at vers . 5. Adam 930. yeares , at vers . 20. Iered 962. yeares , at vers . 27. Methushelah 969. yeares , but in the end ouerthrew them all . Now shee strikes sooner ; within the compasse of fewer yeares , within 60. yeares , or 70. she seldome stayes 80. yeares : And sometimes shee strikes vs in our youthfull dayes ; yea , in the day of our natiuitie . All must once dye .

Moab shall dye ] All must once dye . Death ! It is of all miseries the last , and the most terrible . A holy Apud Lud . Granatensem Exercit de Orat . & Medit . Father hath made against it this exclamation . O Death how bitter is the remembance of thee ? How quickly and suddainely stealest thou vpon vs ? How secret are thy paths and wayes ? How doubtfull is thy houre ? How vniuersall is thy signiorie and deminion ? The mighty cannot escape thee ; the wise cannot hide themselues from thee ; the strong loose their strength before thee ; the rich with their money shall not corrupt thee . Thou art the hammer , that alwayes striketh : Thou art the sword , that neuer blunteth : thou art the snare , wherein all must be taken : thou art the prison , wherein all must lye : thou art the Sea , wherein all must perish : thou art the paine , that all must suffer : thou art the tribute , that all must pay . In a word ; thou art such a one , as Almighty God washeth his hands of thee , and cleareth himselfe in plaine words , by the mouth of the Wiseman , saying , ( Wisd . 1.13 . ) that he neuer made thee . Surely thou hast thine entry into the world by the very enuie , and craft of the Deuill .

This exclamation against Death is very iust in some sense : for Death may be considered in a double respect ; one way , as it is in its owne nature ; another way , as it is changed , and qualified by the death of Christ . Death in its owne nature is a punishment of sin , a plague , a curse , or fore-runner of condemnation , the very gates , and suburbs of Hell it selfe : and in this respect the forecited exclamation hath due place . But on the other side , death being changed , and qualified by Christ his death , it is no more such ; it is no more a punishment of sinne ; it is no more a plague ; it is no more a curse . For it is become a blessing ; it brings an end to all our miseries ; it giues full deliuerance to all our miseries ; it giues full deliuerance from all dangers ; it is made vnto vs a passage , a way , an entrance into euerlasting life ; it is like a portall , or litle gate , by which we passe from out this litle prison of our bodies into the kingdome of Heauen . The graue meane while is , but a resting chamber , sweetly perfumed by the Death of Christ for our bodies ; from whence at the sound of the last trumpet , our bodies shall awake , and rise , and be receiued into the paradise of heauen , to enioy the most comfortable presence of Almighty God there .

If death now changed and qualified by Christ his death , be a blessing : if it be but a passage from this wretched life to that happiest estate in heauen , why should death be feared ?

This is a Case of Conscience , and may be resolued . There are two sorts of men in the world : the one of them , who liue in their sinnes , and dye without repentance : the other of them , who with vnfeigned repentance and faith in Christ , doe leaue this world . The first haue great reason to feare Death : Death being vnto them the very gate , and introduction into the Hell of the damned : of whom we may well say , as Christ said of Iudas , Math . 26.24 . {αβγδ} , it had bin good for them , had they neuer bin borne . The second haue no reason to feare Death ; Death being vnto them , as the gate of Heauen . To such , Optimum est nasci , it s best that they are borne ; and the next best for them is , maturè mori , to dye in a good houre . Their birth is to them a preparation to eternall happinesse , whereof their Death giues them full possession .

The consideration whereof made King Salomon the wisest of Kings , or men , [ praferre diem mortis , diei ortûs ; ] it made him preferre the day of death , before the day of birth ; his words are Eccles . 7.3 . Better is the day of death , then the day that one is borne . Hence is it , that most righteous Iob , chap. 17.14 . calls Corruption his father ; for as children haue fathers for their comfort , so had Iob death , and rottennesse : Corruption it selfe , as a father , made Iob fit for his graue and death ; which of him was more wished then life : as Origen , and Olympiodor haue well obserued . And hence it is that blessed Paul , liuing in this world , and vsing it , as if he vsed it not , ( for he had his conuersation in heauen , and had a true , and liuely taste of the ioyes of the world to come ) desired to be dissolued , and to be with Christ : and this ( hee was well assured ) was best of all for him , Phil . 1.23 .

Thus farre ( beloued ) haue I ledde you by occasion of these words , Moab shall dye : vpon which I grounded this generall doctrine .

All must once dye .

In the illustration whereof , I signified that of euils , death was the most terrible . To arme your Christian soules against the terrour or feare of death , I told you , that death is to be considered in a double respect ; either as it is in its owne nature , or as it is changed , & qualified by the death of Christ : in the first respect , it is very fearefull to the naturall man : in the latter , it is very welcome to the resolued Christian . I further added , that there are two sorts of men obnoxious vnto death : the one sort doe liue in sinne , and dye without repentance : the other with vnfained repentance , and true faith in Christ doe leaue this world ; to the first sort death is very terrible : to the latter it is a very welcome guest . Now proceed we to examine the manner of Moabs death .

Moab shall dye with tumult , with shouting , and with the sound of a trumpet . ] In tumultu , with a tumult , so some do reade , Vatablus , Caluin , Mercer , Gualter ; in strepitu , with a noyse , so Iunius , and Drusius ; in sonitu , with a sound , so Brentius , and the author of the vulgar Latine . The 70. haue {αβγδ} , Moab shall dye through imbecillity , or weakenes . The word in the originall is {αβγδ} , & it signifieth a sound , a tumult , an inundation , or multitude of waters , which ouerrunne their bankes with violence and roaring . The meaning of the world is , that Moab should die a death strange and extraordinary : which is more specified in the next word .

{αβγδ} With shouting . ] This very word we met with with in the 14. verse of the first Chapter , where it is brought to set forth the terrour of that iudgement , which God would bring vpon the Ammonites . The word I expounded in my 20. Sermon on the first Chapter , and shewed out of diuers Authorss that it signifieth a sound , a cry , a great cry , a vociferation , a shoute , such as Souldiers doe make , when on a suddaine they surprize a City . To make good this exposition it is added .

With the sound of a trumpet . ] The vse of trumpets in warre hath beene very ancient . The vse of them is commanded to the children of Israel , Num . 10.9 . When ye goe to warre against the enemie , yee shall blow a larme with the trumpets . After , they were vsed in the battle against Iericho , Iosh . 6.5 . Ioshua saith to the people : When yee heare the sound of the trumpet , ye shall all shout with a great shout , and the wall of Iericho shall fall downe flat . To this vse Ezechiel alludeth Chap. 7.14 . They haue blowne the trumpet , and prepared all , but none goeth to the battell . And S. Paul speaks of it , 1. Corinth . 14.8 . If the trumpet giue an vncertaine sound , who shall prepare himselfe to battle ? The Prophet Zephanie also hath respect vnto it , Chap. 2.16 . where he calls the great day of the Lord , a day of the trumpet , and a larme against the strong Cities , and against the high towers .

From this ancient vse of trumpets , we may gather the meaning of our Prophet in this place . Moab shall dye , with a tumult , with a shouting , and with the sound of a trumpet ] Moab ] that is , the Moabites , the people of Moab , shall dye ] shall depart this life , and leaue this world , not quietly , and peaceably , in their beds , but with a tumult , with a shouting , and with the sound of a trumpet ] euen in warre , or as the phrase is in the 14. verse of the 1. chapter , in the day of battaile . The doctrine arising hence is this :

Warre , one of the executioners of Gods vengeance , is euermore sent vpon a Land , for the sinnes of the people .

That warre is one of the executioners of Gods vengeance , it s plaine in Ezech . 14.21 . There God himself makes it one of his foure sore iudgements . The foure are ; the sword , famine , the noysome beast , and the pestilence ; the first is the sword , an instrument for warre , for warre it selfe . These foure are likewise couched togither in Ezech . 5.17 . where thus saith the Lord against Ierusalem : I will send vpon you famine , and euill beasts , and they shall spoyle thee , and pestilence and bloud shall through thee , and I will bring thee sword vpon thee ; I the Lord haue spoken it . I will bring the sword vpon thee : the sword , that is , warre ; an instrument of warre , for warre it selfe : as in the former place .

These two places of Ezechiel , ( to omit many other , as pregnant , here and there dispersed throughout the sacred Volumes of Gods eternall word ) these two doe speake plainely , that warre is one of the executioners of Gods vengeance . That it is sent vpon a Land for the sinnes of the people , I made it plaine vnto you by like euidence of holy Writ in my 20. Sermon vpon the former chapter . My proofes were taken from Levit . 26.25 . Deut . 28.49 . Ierem . 5.15 . Whence I inferred , that warre , and all the euills of warre are from the Lord ; that warre is one of the accomplishments of Gods iudgements ; that warre is sent by God vpon a Land for the sinnes of a people . So goeth my doctrine .

Warre , one of the executioners of Gods vengeance , is euermore sent vpon a Land for the sinnes of the people .

The Vse of this Doctrine is , to raise vs vp to the admiration of the wonderfull patience of Almighty God . We grieue the Holy Spirit of that sacred Maiestie with our manifold and daily sinnes : our sinnes of omission , our sins of infirmitie , and our sinnes of presumption ; our sinnes of ignorance , and our sinnes of wilfulnesse ; our strife , variance , and debate ; our vsurie , oppression , and cruelty ; our vncleannesse , wantonnes , and drunkennes ; our sins multiply as the sands of the Sea , they haue pressed into Gods presence to fetch downe his vengeance vpon vs. Behold , looke about you , and admire his exceeding great patience . The loud crying of our sinnes hath not yet vrged the Lord so farre , as to make him come against vs with his sorest iudgement of warre .

He hath out of his fatherly loue ouer vs mildely chastized vs. Not long since hee brake the staffe of our bread , and sent among vs a dearth and scarcitie ; yet haue wee not returned vnto him . Not long since he commanded his armies of waters to issue from out their channell , and to ouer runne man and beast for many miles within this land ; yet haue we not returned vnto him . Not long since he let flye his arrowes of pestilence , and yet they flye abroad to the killing of many round about vs ; yet haue wee not returned vnto him .

Not returned vnto him ? What ? Can no medicine , that God applyeth , mollifie our hard hearts ? Can none of his corrections amend vs ? Will we needs try whether he will send a sword vpon vs ? He shaked his sword ouer vs , ( many of vs may well remember it ) when the great Spanish Armada floated on our Seas : but then as S. Iames speaketh , chap. 2.13 . Super exaltauit misericordia iudicio , mercy exalted it selfe aboue iudgement , and we were spared .

Were we spared ? What shall we render to the Lord for so great mercy ? We will with Dauid , Ps. 116.13 . We will take the cup of saluation , we will call vpon the name of the Lord , and will offer vnto him the sacrifice of prayse . Which sacrifice of ours , that it may be acceptable to the Lord , let vs cast away from vs all our transgressions , whereby we haue transgressed ; and with a new heart , and a new spirit , returne we to the Lord our God . But if we will persist with delight , and goe on in our old wayes ; our crooked , peruerse , and froward wayes ; our wayes of wickednesse ; and will not bee turned out of them by any of God his milder chastisements and corrections , what can we expect , but the portion of these Moabites , euen fire & a sword from the Lord , and with them to die with a tumult , with a shouting , and with the sound of a Trumpet ?

Thus farre de modo poenae , of the manner of this punishment to be inflicted vpon the Moabites . The extent followeth .

I will cut the iudge out of the midst thereof , and will slay all the Princes thereof . with him . ]

I ] the Lord , the Lord Iehovah , yesterday , and to day , and the same for euer ; I am not changed ; all my words , yea , all the titles of all my words are Yea , and Amen ; Exscindam ] I will cut off , I will root out , and destroy , Iudicem ] the Iudge , the chiefest gouernour and ruler in Moab , the King . Nam Reges quoque populum indicabant , For Kings also did iudge the people , and it is euident by sundry places of holy Scripture , that the state of the Moabites was swayed by Kings . I will cut off , root out , and vtterly destroy , the iudge , the King , out of the midst thereof ] Out of the midst of what ? Of Moab ? of Kerioth ? Both are mentioned vers . 2. Dauid , Camius , and some other , say of Kerioth , which was Sedes Regum , the cittie of the Kings habitation . The meaning is : there was no cittie in the Kingdome of Moab so strong , but that from out the midst of it , God would fetch the King , and cut him off .

I will cut off , roote out , or destroy , the iudge , the King , out of the middest of the strongest cittie of the Kingdome of Moab , be it Moab , Kerioth , or any other ; I will slay all the Princes thereof with him ; together with the King I will root out all the Princes of the land . None shall escape my iudgements , neither Prince , nor King . You see the extent of this iudgement here denounced against Moab . Not onely the meaner sort of people , but the Princes also ; yea and King himselfe , were to haue their portion in it : and that as certainely , as if they had alreadie had it . For Iehovah , the Lord hath spoken it . For it s added for a conclusion to this Prophecie , {αβγδ} sayth the Lord . The Lord hath said it , that neither Prince nor King shall be extempt from his iudgements ; but shall as well as the lowest of the people be cut off , and come to nought .

The doctrine to be obserued from hence is this :

God exerciseth his iudgements , not onely vpon men of low and base estate , but also vpon the great ones of this world ; vpon princes and Kings .

This truth I haue heretofore confirmed vnto you , in my 21. Lecture , on the former Chapter , handling those words Chap. 1. vers . 15. Their King shall goe into captiuitie he , and his Princes together , I proued vnto you this doctrine , When God punisheth a nation with captiuitie for their sinnes , he spareth neither Priest , nor Prince , nor King . My now-doctrine for substance is the same , but more generall ; God exerciseth his iudgements not onely vpon men of low & base estate , but also vpon the great ones of this world ; vpon Princes & Kings . The vses .

One is to admonish the great and mightie ones of this world , that they presume not to sinne against the Lord , as if they were priuiledged by their greatnes , and might . There is no such priuiledge . He that is Lord ouer all , will spare no person . Princes , and Kings must feele the smart of his iudgements .

A second vse is , to minister comfort to such as are of low and base estate . If the mightie by violence , and oppression grind your faces , and compasse you about , yet be not yee discouraged ; God the iudge of all accepteth no persons . He in his good time will auenge your causes , be your oppressours neuer so mightie . For Princes and Kings must feele the smart of his iudgements .

A third vse is , a warning for our selues ; that we set not our hearts vpon the outward things of this world , for as much as God , the Creator of all , will not respect vs for them . Dost thou glory in this that thou art a mightie man , or a rich man ? For both , might and riches , Princes , and Kings are far beyond thee : yet must Princes and Kings feele the smart of Gods iudgements .

Let vs make a fourth vse of this doctrine , euen to poure out our soules in thankefulnesse before almightie God , for his wonderfull patience towards vs. Our sinnes are as impudent , as euer were the sinnes of the Moabites , Our three and foure transgressions , our many sinnes doe cry aloud to Heauen against vs , as the sins of the Moabites cryed against them . For their sinnes God sent a sword vpon them , and did cut them off from being a nation ; Gods wrath against our sinnes , hath not yet proceeded so farre . We yet enioy our happie peace . Euery man dwels vnder his owne vine , and vnder his owne figtree ; and liues in the habitations of his forefathers in peace , free from all feare of the enemies sword . Such is our condition , through the neuer-too-much admired patience of Almightie God . O let vs not despise the riches of the bountifulnesse , patience , and long sufferance of our God . St Paul tells vs. Rom. 2.4 . That these doe lead vs to Repentance .

These doe lead vs ; shall we not follow ? Beloued , while we haue time , let vs betake our selues to Repentance . It was good counsaile which Iudith gaue to Ozias , Chabris , and Charmis the ancients of the cittie Bethulia . ( Iudith 8.12 . ) Quia patiens Dominus est , in hoc ipso paniteamus , & indulgentiam eius fusis lachrymis postulemus . The counsaile is as good for vs. Beloued , because the Lord is patient , therefore let vs repent , and with shedding of teares beg of him indulgence , and pardon for our sinnes past . It s no wisedome for vs , any longer to presume vpon his patience . It is true Dominus patiens , the Lord is slow to anger ; but the Prophet Nahum . Chap. 1.3 . addeth also , that he is great in power , and surely will not cleare the wicked .

This long forbearance of God towards vs , patientia est , non negligentia : you must call it patience , it is not negligence . Non ille potentiam perdidit , sed nos ad poenitentiam reseruauit , saith St Austine serm . 102. de Tempore : God hath not lost his power , but hath reserued vs for repentance : and quanto diu●ius Deus expectat , tanto grauius vindicat : How much the longer God expects and waits for our conuersion , so much the more grieuously will he be auenged vpon vs if we repent not . I shut vp all with that exhortation of Ecclesiasticus . chap. 5.7 . Make no tarrying to turne vnto the Lord , and put not off from day to day . To moue vs to this speedie couersion , he addes this reason : for suddenly shall the wrath of the Lord breake forth , and in thy securitie thou shalt be destroyed , and thou shalt perish in time of vengeance . What remaineth but that we pray with Ieremie ? Chap. 31.18 . Conuert thou vs O Lord , and we shall be conuerted ; for , thou art the Lord our God .

THE IIII . LECTVRE . AMOS 2.4 , 5.

Thus sayth the Lord ; For three trangressions of Iudah , and for foure , I will not turne away the punishment thereof ; because they haue despised the Law of the Lord , and haue not kept his commaundements , and their lies caused them to erre , after the which their Fathers haue walked .

But I will send a fire vpon Iudah , and it shall deuoure the palaces of Ierusalem .

OVr Prophet Amos hath hitherto dealt with forraine Nations , with the Syrians , with the Philistines , with the Tyrians , with the Edomites , with the Ammonites , and with the Moabites . Six in number . All borderers vpon , and professed enemies vnto the people of the Lord , the type of the Church . To each of these you haue heard the iudgements of God menaced , his punishments threatned : all which are accordingly fallen out .

Was not Amos his message from the Lord to the Israelites ? Why then doth he first foretell forraine nations their iudgements ? The reasons are three ;

First , that he might be the more patiently heard of his Countrymen , friend , and allies , the Israelites . The Israelites seeing their Prophet Amos so sharpe against the Syrians , and other their enemies , could not but the more quietly heare him , when he should prophecie against them also Consolatio quaedam est , afflictio inimici , It is some comfort to a naturall distressed man to see his enemie in distresse also .

Secondly , that they might haue no cause to wonder , if God should at any time come against them in vengeance , sith he would not spare the Syrians , and other Nations , though destitute of the light of Gods word , and ignorant of his will .

Thirdly , that they might the more stand in awe at the words of this prophecie , when they should behold the Syrians , and other their neighbours , afflicted and tormented , according to the haynousnesse of their iniquities .

Scitum est , ex alijs periculum facere , tibi quod ex vsu fiet . It is a principle in Natures Schoole , that we take example from other mens harmes , how to order our wayes . From this natures principle , the people of Israell might thus haue argued . Will not the Lord spare the Syrians , the Philistines , the Tyrians , the Edomites , the Ammonites , the Moabites ? How then can we presume that he will spare vs ? They silly people neuer knew the holy will of God ; yet shall they drinke of the cup of Gods wrath ? How then shal we escape , who knowing Gods holy will , haue contemned it ?

You see now , good reason our Prophet had , ( though sent with a message to the ten tribes of Israel ) first to let forraine Nations vnderstand Gods pleasure towards them in respect of their sinnes . From them he commeth to Gods owne peculiar people ; diuided after the death of King Salomon , into two families , or kingdomes ; Iudah , and Israel . First , he prophecieth against Iudah , in the 4. and 5. verses . Thus sayth the Lord , For three transgressions of Iudah , and for foure , &c.

Wherein I obserue two parts .

1. A Preface , Thus sayth the Lord . 2. A Prophecie , For three transgressions of Iudah , &c.

In the Prophecie , we may obserue foure parts .

1. A generall accusation of Iudah ; For three transgressions of Iudah , and for foure . 2. The Lords protestation against them : I will not turne away the punishment thereof . 3. An enumeration of some particular sinnes by which the Iewes prouoked God vnto displeasure : Because they haue despised the Law of the Lord , &c. 4. A commination or denuntiation of iudgement against them , vers . the 5. But I will send a fire vpon Iudah , and it shall deuoure the palaces of Ierusalem .

First of the Preface : Thus saith the Lord ] It is like that gate of the Temple in Act. 3. ●1 . And 5.12 . Salomons poarch , which for the goodly structure thereof , was called beautifull , Act. 3.2 . So is this enterance to my text very beautifull . We haue alreadie beheld it six seuerall times : fiue times as wee passed through the former Chapter , and once , at our first footing in this . There is engrauen in it , that same Tetragrammaton , that great and ineffable name of God ; Iehovah .

Iohovah ] Curious haue the See Lect . 1. Cabalists and Rabbins bin , in their inuentions about this name . They will not haue it to be pronounced , nor taken within polluted lips . They note , that it is nomen tetragrammaton , a name of foure letters ; of foure letters {αβγδ} , because the name of God in all tongues , and languages , for the most part , consisteth of foure letters : and they adde that these foure letters in the Hebrew tongue are literae quiescentes , letters of rest : whence they picke this mystery ; that the rest , repose , and tranquillitie of all the creatures in the world is in God alone . They further say , that this name is powerfull for the working of myracles , and that by it Moses , and Christ haue done great wonders . These their inuentions are partly superstitious , partly blasphemus ; but all braine sicke , and idle . Yet must we needs acknowledge some secret in this name . We are driuen to it by Exod . 6.3 . There the Lord thus speaketh vnto Moses : I appeared vnto Abraham , to Isaac , and to Iacob , by the name of a strong , omnipotent , and all-sufficient God , but by my name Iehovah , was I not knowne vnto them . The secret is thus vnfolded .

Iehovah , this great name Iehovah , importeth , the eternitie of Gods essence in himselfe , that he is Heb . 13.8 . yesterday , and to day , and the same for euer , A●o● . 1.8 . which was , which is , and which is to come . Againe , it noteth the existence and perfection of all things in God , as from whom all creatures in the world haue their Act. 17.28 . life , their motion , and their being . God is the being of all his creatures , not that they are the same that he is , but because Rom. 11.36 . of him , and in him , and by him are all things . Thirdly , it is the memoriall of God vnto all ages : so God himselfe cals it . Exod . 3.15 . the memoriall of his faithfulnesse , his truth , and his constancie in the performance of his promises . And therefore whensoeuer in any of the Prophets , God promiseth , or threatneth any great matter , to assure vs of the most certaine euent thereof , he adds vnto it his name Iehovah . So here in my text : Thus sayth Iehovah .

Thus sayth the Lord ] not , Thus sayth Amos : but Thus saith the Lord . The Lord then is the author of this Scripture ; and not of this onely , but also of the whole bodie of Scripture . The doctrine ,

The author of holy Scripture is neither man , nor Angell , nor any other creature , how eminent , or excellent soeuer , but onely the liuing , and immortall God .

This doctrine I haue heretofore commended vnto you in my first lecture vpon this Chapter . The vses of it were three .

The first concerned vs , whom God hath set apart to be the Preachers , and expounders of the Scriptures . We must handle them as the holy word of God . As my Prophet here comes to Iudah , so must we to you , with , thus saith the Lord , we may not speake , either the imagination of our owne braines , or the vaine perswasions of our owne hearts ; we must sincerely preach vnto you Gods gracious word , without corrupting , or deprauing it .

A second vse concerneth you , who are auditors , and hearers of the word preached . It is your parts to giue eare vnto it with attention and reuerence ; and like the Thessalonians ] commended by St Paul . 1. Thess. 2.13 . ] to receiue it , not as the word of vs men : but , as it is indeed , the word of God .

A third vse concerned the aduersaries of the truth ; the Papists who doe vilifie , and debase the sacred Scriptures , and esteeme not of them , as of the word of God . How shamfully they haue loaded this holy word of God with disgracefull termes , calling it , a doubtful vncertaine , and a leaden rule , a poore kinde of element , a booke of discord , a matter of debate , dead inke , inken divinitie , a dumbe iudge , a nose of waxe , Aesops fables , I haue Lect . 2. in Amos 1. pag . 18. &c. heretofore deliuered vnto you .

But who are they , out of whose mouths , and pens , such bitternesse against Gods holy word hath beene vented ? Are they our Countrymen ? Are they not rather strangers to vs , Papists of other Nations ? Pighius , Hosius , Gretser , Canon Lewis of Lateran , the collocutors at Wormes , and Ratisbon ? What are these to vs ? It may be our English Papists doe esteeme of the Scriptures more reuerently . More reuerently ! Let one speake for all . Dr. Fox Martyrel . vol. 2. l. 7. An. 1513. pag . 735. Bennet , a Lawyer , Chauncellour , and Vicar generall to Richard Fitz-Iames , Bishop of London , called before him one Richard Butler , for being of that Religion , which we this day , through Gods goodnesse doe maintaine , and professe . This Butler vsed much to read the Bible ; for which an article was thus framed against him : We obiect to you , that diuerse times , and especially vpon a certaine night you erroniously and damnably read in a great Booke of heresie , certaine Chapters of the Euangelists in English , conteining in them diuerse erronious , and damnable opinions , and conclusions of heresie . What Christian eare can endure such blasphemie ? that the Booke of God should be called , a great booke of heresie ; that some Chapters of the Euangelists should be said to conteine in them diuers erronious and damnable opinions , and conclusions of heresie . What Christian care can endure this ?

Must that Booke , to which we are so often sent , by Deut . 17.11 . Moses , by the Esa . 8 : 20. M●lac . 2.7 . Psal . 1.1 . and 119.2 . Prophets , by Joh . 5.39 . Christ himselfe by his holy Luk . 16.29 . Euangelists , and Act 17.11 . 2. Tim . 5.15 . Apostles , must that Booke be noted for erronious , and damnable opinions , and conclusions of heresies ?

St Paul thought much otherwise . He in the 2. Tim . 3.15 . speaking of the holy Scriptures , sayth ; that they are able to make men wise vnto saluation . Hee addeth further , ver . 16. that the whole Scripture is giuen by inspiration of God , and is profitable to teach , to improue , to correct , and to instruct in righteousnesse , that the man of God may be absolute , being made perfect vnto all good workes .

Magnificum testimonium : A most sufficient testimonie , for the authoritie , dignitie , and worth of holy Scripture . First , it is {αβγδ} , diuinely inspired of God ; giuen immediately from God to men . Secondly , it is {αβγδ} profitable . Profitable many wayes ; for doctrine , for reproofe , for correction , for instruction . Doctrine is of things to be beleeued ; Reproofe of things to be refuted ; Correction concerneth vices ; Instruction vertues . Euery way the whole Scripture is profitable , and is able to make men wise vnto saluation . And yet must this holy Scripture , be noted for a great Booke of Heresie : for conteining erronious and damnable opinions , and conclusions of heresie ?

2. Pet . 1.19 . S Peter thought much otherwise . He in his 2. Epist. and 1. Chapter , hauing proued the certaintie of Euangelicall doctrine , by two arguments , one drawne from his owne experience , the other from the testimonie of Almightie God in a voice from Heauen , vers . 16 , 17 , 18. addeth vers . 19. a third argument , drawne from the consent of the Prophets : We haue also a most sure word of the Prophets , to the which yee doe well that ye take heed , as vnto a light that shineth in a darke place , vntill the day dawne , and the day star arise in your hearts . So that yee first know this , that no prophecie in the Scripture is of any priuate motion . For the prophecie came not in old time by the will of man : but holy men of God spake as they were mooued by the Holy-Ghost .

Where first , the blessed Apostle calls the writings of the Prophets {αβγδ} , a most sure word . Secondly , he aduiseth vs to be diligently conuersant in those writings : yee shall doe well to take heed vnto them . Thirdly , he shewes the necessitie , and vse of them , by a comparison : they are as a light , that shineth in a darke place . Fourthly , he prescribeth the time of our diligence : we must take heed vnto them , vntill the day dawne , and the day starre arise in our hearts . Fiftly , he noteth their difficultie . Difficultas stimulus debet esse diligentiae ; the more hard they are to be vnderstood , the greater must our diligence be : No prophecie in the Scripture is of any priuate motion . It is not in mans power rightly to vnderstand the Prophets . The Treasurer to the Queene of Ethiopia confesseth as much . Act. 8.31 . Sixtly , he poynteth at the author of Holy Scripture , not mans will , but the Holy-Ghost ; For , the prophecie in olde time came not by the will of man , but holy men of God spake , as they were mooued by the Holy-Ghost .

What St Peter in this place affirmeth of the Propheticall Bookes , is true also of the Euangelicall , and Apostolicall ; what he affirmeth of the old testament , is true also of the new . The new and the old differ not in substance . In veteri Testamento est occultatio novi , & in novo Testamento est manifestatio veteris . So saith St Austin lib . de Catechizandis rudibus . cap . 4. In the old Testament the new is trid , and in the new the olde is manifested . The like the same good Father hath . Qu . 37. super Exodum : In vetere novum latet , & in novo vetus patet : in the old the new is couered , and in the new the old is opened . Old and new , both doe agree in substance . Now make we our collection .

The whole Scripture conteining both Testaments , olde and new , is {αβγδ} a most sure word : to it we must take heed , as to a light that shineth in a darke place , till the day dawne , and the day starre arise in your hearts : and this we must know , that no Scripture in eyther of the Testaments , old or new , is of any priuate motion : and that neither old nor new Testament came to vs , by the will of man , but that holy men of God , haue conueyed them vnto vs , as they were mooued by the holy Ghost . And yet must this holy Scripture , be noted for a great Booke of Heresie ? for conteining erronious , and damnable opinions , and conclusions of Heresie ?

The first pillars of the Primitiue Church , the auncient Fathers thought much otherwise . Because I cannot stand long vpon this poynt , one shall serue for all . Sweete Saint Chrysostome in his ninth Sermon vpon the Epistle to the Colossians , thus speaketh to his hearers : {αβγδ} ; yee , my secular and lay auditors , heare me , I beseech you : Get you Bibles , your soules physicke : if you be vnwilling , to be at charge for the whole , yet at least buy the new Testament : the Euangelists , and Apostles will be your daily and diligent teachers . If any griefe befall you , make your repaire hither , as to an Apothecaries shop , here shall you haue varietie of medicines , fit to cure you . If any damage , if losse of friends , if death come , here may you finde comfort . In a word , the cause of all euill is , not to know the Scripture .

You see how far this good Father is , from calling the Bible , a Booke of heresies , as some late Papists haue done : He holds it to be the greatest treasure this world hath , and thinkes it for you very expedient , to haue one of them in your houses , that at euery opportunitie , you may be reading in it .

If any shall here obiect , I am towards the Law , I am employed about publike affaires , I am a tradesman , I am a marryed man , I haue children to maintaine , I haue a Familie to care for , I haue worldly businesses to looke vnto , it is not my part to read the Scriptures ; this office belongs to them rather , who haue bidden the world farewell : to such St Chrysostome shall answer Homil . 3. de Lazaro . Quid ait homo ? What sayst thou man ? Is it not a part of thy businesse to turne ouer the Scriptures , because thou art distracted with many cares ? Immo , tuum est magis , quam illorum . Yea the reading of the Scripture belongeth to thee , rather then to them , who haue bidden the world farewell , because they need not so much the helpe of Scripture , as you doe , who are as it were tossed in the waues of troubles .

To conclude this poynt . Let Papists set light by the Sacred Scriptures ; let them debase , vilifie , and disgrace them to their owne vtter confusion and perdition : wee , through Gods goodnesse , haue learned a better lesson : that the word of God , which we call Scripture , is Chrysos● . hom . 7. de poenitentia . a hauen free from raging surges , a well fortified bulwarke , a towre not staggering ; an aduancement not to bee taken from vs by violence , no not any way to bee diminished ; a stable blissefulnesse at no time languishing ; a neuer-failing pleasure : whatsoeuer good a man can speake of , Sacrâ comperiet in Scripturâ , he shall finde it in the Holy Scripture . So saith sweet Chrysostome , Homil . 7. De poenitentia . In my first Sermon before you vpon this chapter , I deliuered vnto you the same in effect , thus .

The word of God ( which we call Scripture ) it is his most royall and Celestiall Testament , it is the Oracle of his heauenly Sanctuary , it is the onely Key , vnto vs , of his reuealed counsels , it is Milke from his sacred brests , the Earnest and Pledge of his fauour to the Church , the Light of our feet , the Ioy of our hearts , the Breath of our nostrils , the Pillar of our faith , the Anchor of our hope , the ground of our loue , the Euidence of our future blessednesse .

Now therefore , as the Elect of God , holy and beloued , let this word of God dwell plenteously in you , in all wisdome : frequent this place to heare it read and expounded vnto you : and at home teach and admonish your owne selues in Psalmes , and hymnes , and spirituall songs . My exhortation is the same , that S. Paul made vnto the Colossians , Chap. 3.16 . Thus much of the preface . The prophesie followeth .

The first part thereof is a generall accusation of Iudah : For three transgressions of Iudah , and for foure . Wherein we are first to consider who are the accused , in the name , Iudah . Secondly , whereof they are accused ; For three transgressions , and for foure . First of the accused .

The accused are the inhabitants of the Kingdome of Iudah . The Kingdome of Iudah is taken sometimes latè , sometimes strictè : sometimes in a large , sometimes in a strict sense . In the large , it betokeneth all the twelue tribes of Israel : in the strict sense , it betokeneth onely two tribes ; Iudah and Beniamin .

Iudah , and Israel at first were but one kingdome , which afteward was diuided into two ; the Kingdome of Iudah , and the kingdome of Israel . When , and how this was done , it is expressely deliuered in 1 Kings 12. & in 2 Chro . 10. It was after the death of King Salomon , and thus .

Rehoboam , King Salomons sonne , censured by Ecclesiasticus , chap. 47 , 23. to be {αβγδ} , the foolishnesse of the people , and one that had no vnderstanding , succeeding in his fathers throne , did , vpon aduise giuen him by his young counsellours , promise sharpe vsage and hard measure vnto his people : My least part , my little finger shall be bigger then my fathers loynes : whereas my father did burden you with a grieuous yoke , I will make it heauier : my father hath chastized you with rods , but I will correct you with scourges .

This his vnkinde and euill entreating of a people , which of late , in King Salomons time , saw good and peaceable daies , did cause a rebellion and reuolt . Ten of the twelue tribes much discontented , brake forth into speeches of impatiency . What portion haue we in Dauid ? We haue no inheritance in the sonne of Ischai : to your tents , O Israel : now see to thine owne house , Dauid . So they forsooke Rehoboam their rightfull Lord , and set vp vnto themselues a wow King , Ieroboam sonne of Nebat : yet were these children of Israel , who dwelt in the cities of Iudah , subiect to Rehoboam still .

Thus you see , Israel diuided from Israel : ten tribes from the other two . Two tribes ; the tribes of Iudah and Beniamin continued in their obedience to the house of Dauid : the other ten tribes forsooke it , and fell away .

The ten reuolted tribes haue diuerse appellations in the sanctified writings of the holy Prophets : Bethel , Bethauen , Samaria , Iezreel , Ioseph , Ephraim , Iacob , Israel : these names are appropriate , to signifie the Kingdome of Israel .

The other two tribes , Iudah , and Beniamin , called but one tribe in the 1 King . 11.13 . because of the mixture of their possessions , these two tribes setled in their faithfulnes and obedience to the seede of Dauid , haue likewise in the sacred Scriptures their diuers appellations . Sometimes Iudah , sometimes Beniamin , sometimes Ierusalem , sometimes Sion , sometimes the house of Dauid , are peculiarly designed to signifie the Kingdome of Iudah .

Iudah is one of these appellations , and that is the Iudah in my text , properly , vers . 5. I will send a fire vpon Iudah , that is , vpon the Kingdome of Iudah . And by a figure , in this first branch of this prophesie , where Iudah is put for the inhabitants of the kingdom of Iudah . Thus haue you the parties accused , the inhabitants of the kingdom of Iudah . But wherof are they accused ? Of sinning against the Lord . So goeth the letter of my text ; For three transgressions of Iudah , & for foure .

What are these three and foure transgressions ? Arias Montanus makes three of them to bee , man-slaughter , incest , and idolatry : The first is man-slaughter . Esay poynts at it , chap. 1.15 . Your hands are full of bloud . The second is incest . Ieremie poynts at it , chap. 23.10 . the land is full of adulterers . The third is idolatry . Hoseah poynts at it , chap. 1.2 . The land hath committed great whoredome , departing from the Lord . The fourth , which of all , is the most flagicious and hainous , is expressed in this text ; and it is their reiecting , abolishing , or disanulling of Gods lawes and commandements .

For three transgressions of Iudah , and for foure . ] Albertus the Great , B. of Ratisbon , will haue three of these transgressions to be expressed in this text . The first of them is , Legis abiectio , the abiection , or contempt of Gods Law : They haue desp●sed the law of the Lord . The second is , praeceptorum non obseruatio , the not obseruing of Gods commandements : They haue not kept his commandements . The third is , ad Idola conuersio : their conuersion to Idols : Their lies caused them to erre , after which their fathers haue walked . These three you see expressed in the text . But what is the fourth ? It is Sacrati loci prophanatio , the prophanation of the hallowed place .

For three transgressions of Iudah , and for foure ] Paulus de Palatio doth otherwise descant vpon these three and foure transgressions . The first he will haue to be committed by Iehoram , son of Iehosaphat , King of Iudah , who to make himselfe strong in his Kingdome , slue with the sword six of his brethren , and some of the Princes of Israel , 2 Chro . 21.4 . The second by Ioash , sonne of Ahaziah , who allured by the flattery of some of his Princes , slew Zacharias , the sonne of Iehoiada : or Barachias , betweene the temple and the altar , 2 Chron . 24.21 . Matth . 23.35 . The third , by King Amaziah , who , lifted vp with pride for his victory obtained against the Edomites , did prouoke the King of Israel to fight , 2 Chron . 25.17 . Thus haue you three of these transgressions . The fourth , saith this Paulus de Palatio , needes no enquiry . And why so ? Amos in this text declares it . The Kingdome of Iudah from Rehoboams time was most propense vnto idolatry : from that time , they cast away the law of the Lord , they kept not his commandements , they serued Idols , after which their fathers walked .

For three transgressions of Iudah , and for foure ] This phrase we met with fiue times in the former chapter , and once in this . The most naturall , proper , and significant exposition , heeretofore commended vnto you , is this : to vnderstand by three and foure , many . A number finite and certaine , is put for a number infinite and vncertaine . For three transgressions of Iudah , and for foure ; that is , for many transgressions . As oft , as hee will , God forgiueth , though wee sinne many a time . It is but the custome of the Scripture thus to speake : God waiteth for vs twice and thrice , that is , a good while , to haue vs returne from our euill wayes vnto repentance : but the fourth time , that is , at length , when he seeth vs persist in our impenitency , hee protesteth against vs , as heere against Iudah , I will not turne to you , I will not turne away your punishment .

I will not turne away the punishment thereof ] These words are diuersly rendered : by Gualter , non conuertam eum , I will not turne Iudah , I will not recall him into the right way ; he shall runne to his owne perdition . By Mercer : non parcam ei , I will not spare Iudah : according as his desert shall be , so shall he haue . In our English-Geneua translation , I will not turne to it . In our late Church-Bible , I will not spare him . In our newest translation , I will not turne away the punishment thereof . So read Iunius and Tremellius , according to the Hebrew , Non auertam istud , I will not turne away this punishment , which I haue resolued to lay vpon Iudah . The summe of both accusation and protestation is this . If Iudah had sinned but once , or a second time , I would haue beene fauourable to them , and would haue recalled him into the right way , that so they might haue been conuerted , and might haue escaped my punishments , but now whereas they doe daily heape transgression vpon transgression , and make no end of sinning , I haue hardened my face against them , I will not turne them vnto me , I will not turne to them , I will not spare them , I will not turne away the punishment , which I haue resolued to bring vpon them ; but indurate and obstinate , as they are , I will vtterly destroy them . For three transgressions of Iudah , and for foure , I will not turne away the punishment thereof .

Thus haue you the exposition of the two first parts of this prophecie ; of the accusation of Iudah , and the Lords protestation against them . Now let vs see what doctrin may bee taken hence for our further instruction , and the reformation of our liues . Doth God resolue to punish Iudah , for three & foure trangressions ? The doctrin arising hence is this .

Three transgressions , and foure , that is , many sinnes , doe prouoke Almighty God to lay his punishments vpon vs.

God is of pure eyes , and beholdeth no iniquity . Hee hath layd righteousnesse to the rule , and weighed his iustice in a ballance . His sentence is passed forth , and stands , like the law of the Medes and Persians , irreuocable : Tribulation and anguish , vpon euery soule that doth euill . The soule that sinneth , it selfe must beare the punishment . God makes it good with an oath , Deut. 32.41 . that hee will whet his glittering sword , and his hand shall take hold on iudgement , to execute vengeance for sinne . His soule hateth , and abhorreth sinne ; his law curseth and condemneth sinne ; his hand smiteth and scourgeth sinne . Sinne was his motiue to cast Angels out of Heauen , to thrust Adam out of Paradise , to turne Cities into ashes , to ruinate Nations , to torment his owne bowels in the similitude of sinnefull flesh . Sinne made him heretofore to drowne the olde world ; and sinne will make him hereafter to burne this . So true is my doctrine .

Many sinnes doe prouoke Almighty God to lay his punishments vpon vs.

Let vs now make some vse of this doctrine .

Doe many sinnes cause Almighty God to punish vs ? First , we are hence taught , at what time soeuer God shall lay his rod vpon vs , to seeke the true cause thereof in our selues . Malorum omnium nostrorum causa , peccatum est , saith S. Austin , Serm . 139. de Tempore . The cause of all euill is within vs : it is sinne within vs. It is impiety to imagine , that God will punish vs without a cause . Non pateremur , nisi mereremur , saith that good Father ; We should not vndergoe any crosse or disturbance , vnlesse wee deserued it . Wherefore let vs , euery one of vs in particular , when God commeth neere to vs in iudgement , to touch , either our estates with want , or our callings with disgrace , or our bodies with sicknes , or our soules with heauines ; let vs haue recourse to the sinnes within vs , which haue deserued this , and turne we to the Lord our God . Water , teares , sorrow , repentance , will better satisfie him , pacifie him , mooue him , alter him , then whatsoeuer vengeance , or plagues , or bloud , or death .

Let vs enter into a due consideration of our corruptions , our transgressions , our sinnes , wherewith , as with a heauy burden , wee are laden : and returne wee to the Lord our God : adulterers , murtherers , idolaters , the sacrilegious , the ambitious , the couetous , drunkards , railers , lyars , the blasphemous , swearers , forswearers , all , who by any their euill wayes prouoke God to the execution of his iustice , must take part in this conuersion . Let no man draw backe ; let not the heinousnesse of our fore-passed sinnes deterre vs or keepe vs , from so holy a course . I dare affirme with S. Austin Serm . 181. de Tempore . Non nocent peccata praeterita , si non placent praesentia . Sinnes past hurt not , if sins present please not . Let vs euen now at this present in detestation of sinne resolue to sinne willingly no more , and our sinnes past shall neuer hurt vs. O let not this vse slip out of our minds . When God his heauy hand is vpon vs in any crosse or tribulation , seeke wee out the cause of it in our selues , in our sinnes .

A second vse followeth : and it is to stirre vs vp to a serious contemplation of the wonderfull patience of Almighty God , who did so graciously forbeare those inhabitants of Iudah , till by their three transgressions , and by their foure , they had prouoked God vnto displeasure . The holy Scriptures are frequent in proclaiming God to be mercifull , and gracious , and long-suffering , and of great goodnesse . Hee cryeth to the foolish , Prou. 1.22 . O ye foolish , how long will ye loue foolishnesse ? He cryeth to the faithlesse , Math . 17.17 . O generation , faithlesse and crooked , how long now shall I suffer you ? He cryeth to Ierusalem , Matth . 23.37 . O Ierusalem , Ierusalem , how often ? What could the Lord haue done more vnto his vineyard , then he had done vnto it ? He dressed it with the best and kindliest husbandry that his heart could inuent , as appeareth , Esa . 5.2 . Such carefull dressing could not but deserue fruit . This fruit he required not at the first houre , but tarried for it the full time , euen till the autumne and time of vintage ; if then it failed , did it not deserue to be eaten vp ? Looke into the 13. of Luke vers . 6. There shall you see the Lord wayting three yeeres for the fruit of his fig-tree , yea and content , that digging , and dunging , and expectation a fourth yeere may bee bestowed vpon it . Doubtlesse God is mercifull , and gracious , and long suffering , and of great goodnesse .

Heereof ( Beloued ) we haue great experience . We haue our three transgressions , and our foure too , as Iudah had . Our manifold sinnes , our sins of omission , and our sinnes of commission , our sinnes of ignorance , and our sinnes of wilfulnesse , our sinnes of infirmity , and our sinnes of presumption , doe they not day by day , impudently and sawcily presse into the presence of Gods Maiesty , to procure his vengeance against vs ? And yet wee must needes confesse it , God is good , and patient towards vs.

Beloued , let vs not abuse so great goodnes and patience of our God . Though some fall seauen times a day , and rise againe ; though to some sinners it pleaseth God to iterate his sufferance , as vpon vs hitherto he hath done ; yet should not we herevpon presume to iterate our misdoings . For we well know , Io● 8.44 . I●● . 1.6 . 2 Pet . 2.4 . that Almighty God punished his ? Angels in heauen for one breach , G●n . 3.17 . Adam for one morsell , Num . 12.10 . Miriam for one slander , Deut . 32.52 . Moses for one angry word , Iosh 7.24 , 25. Achan for one sacrilege , Esai . 3● . 2 . Ezechias for once shewing his treasures to the Embassadors of Babel , 2. Chron . 35.22 . Iosias for once going to warre without asking counsell of the Lord , and Act. 5.5 . &c. Ananias , and Saphira for once lying to the Holy Ghost . God is now as able , as euer he was , euen for one transgression to cut vs of ; but if he patiently forbeare vs , till by three and foure transgressions , by our many sinnes , we grieue the Holy Spirit of that Sacred Maiestie , shall we thinke ( as some impiously doe ) that God takes no notice of the sinnes , which we commit , or cares not for them ? Far let all such conceit be from any Christian heart .

Let vs rather confesse the truth : that God by such his forbearance doth lead vs to repentance : for as much as it is impossible , that God should be , and not see ; should see , and not regard ; should regard , and not punish ; should punish , and not proportion his punishments to our sinnes . I grant that the iustice of God goeth on {αβγδ} , slowly , and in order : but for the most part it recompenseth the slacknes of iudgement with the heauinesse thereof . It keepes the rule full well ; to render for ripe sinnes , ripe plagues ; for great sinnes , great plagues ; for grieuous sins , grieuous plagues .

The rule in the Scholes is thus deliuered . Culpam poena sequitur , euery sinne hath a due punishment attending it . God is without exception iust : and therefore Grauitas supplicij , grauitatem peccati denotat ; grieuous punishments wheresoeuer God shall lay them , doe argue grieuous sins of those places , and persons . Let no man then , that groaneth vnder any crosse , affliction , or tribulation , complaine of his hard hap , or ill fortune ; all such visitations are from God , and for our sinnes . And if we will stay Gods hand from correcting vs , we must stay our selues from sinning , and offending him . I conclude with S. Pauls exhortation to the Romanes , chap. 6.12 . Let not sinne reigne therefore in your mortall bodies ; obey it not in the lusts thereof ; giue not your members , as weapons of vnrighteousnesse vnto sin ; but , as men aliue from the dead , giue your selues vnto God , that being freed from sinne , and made Gods seruants through Iesus Christ , you may haue your fruit in holinesse , and the end euerlasting life .

THE V. LECTVRE . AMOS 2.4 .

Because they haue despised the law of the Lord , and haue not kept his commandements .

THE third part of this prophecie against Iudah is now to be examined : namely the enumeration of some particular sinnes , whereby the inhabitants of Iudah prouoked their God vnto displeasure . The first passage in this part is : They haue despised the law of the Lord . Where we haue , the sinne of Iudah , and the obiect thereof ; the sinne , contempt ; the obiect , the law of the Lord .

They haue despised : there is the sinne . The law of the Lord : there is the obiect . First of the sinne , of the contempt .

They haue despised ] Zanch . de oper . redemp . Iob . 1. cap . 18. Thes . 2. Contempt is an action of the minde , by which we nothing at all , or very lightly esteeme of a thing , and therefore doe reiect it . This action , which I call contempt , is partly from the vnderstanding , partly from the will . First the vnderstanding esteemes a thing to be nothing or litle worth ; then doth the will reiect it , and casts it away .

A thing may be contemned two manner of wayes ; either simply , or in respect of some other thing .

First simply . So we may contemne a vile fellow , one that hath no vertue , no goodnes in him ; one that is altogither vicious , giuen vp Rom. 1.28 . to a reprobate sense , to drunkennesse , to wantonnesse , to worke all kinde of wickednes , euen with greedinesse . Such a fellow , is simply vnworthy to be had in any the least estimation . Such we may , we must contemne . In like sort , if a tyrant command , that which is vniust , any thing that is derogatorie to the glory of God , and threatneth grieuous punishments , vnlesse he be obeyed : in this case a good Christian , must be of a stout courage ; he must despise the vniust command , and the proud threats of the tyrant ; his zeale must be only for the glory of the Lord .

The storie of the three children , Dan . 3. is not vnknowne to you . The King of Babylon , Nabuchodonozor Dan . 3.1 . set vp a golden image , and commanded it to be worshipped . His decree was , that vers . 10. euery one , that should heare the sound of the cornet , trumpet , harpe , shawme , psalterie , dulcimer , and other instruments of musicke , should fall downe , and worship the golden image : who so fell not downe , and worshipped , hee should be cast into the middest of a hot fiery furnace .

This vniust decree of the King , the three children , Sidrach , Misach , and Abednego , regarded not : they could not be brought to worship this golden image ; they feared not his hot fiery fornace ; they knew , God was vers . 17. able to deliuer them from thence ; if God would not , yet were they resolued in no wise to worship that image : they would not so much as outwardly consent to idolatry ; so zealous were they for the glory of God . A worthy example for my present purpose , to shew , that the vniust commands of Tyrants , are very iustly contemned and reiected . So are the commands of Magistrates , Parents , and other superiours in authoritie , if they depriue God of his glory . If they diminish , remit , or abate any thing of the glory of God , they are simply to be contemned .

You see now ; a thing may be contemned simpliciter , simply . It may also be contemned secundum quid , in respect of some other thing : as when a man esteemes more of his pleasure , or profit , then of the law of the Lord . Such an one may be said secundum quid , in respect of his owne pleasure , or profit , to contemne the law of the Lord . And this contempt is a sin . The fore-mentioned contempts , were not sinnes . A contempt may be a sinne , or not a sinne . You may discerne it by its obiect , or the thing contemned . If the obiect , if the thing contemned be euill , then is the contempt good ; it is a vertue , it s no sinne . It is no sinne to contemne a vicious fellow , in whom there is no sparke of pietie : it s no sinne to contemne the impious and vniust commands of men placed in authoritie aboue vs , as you haue already heard . But if the obiect , if the thing contemned be good , then is the contempt euill , it is a vice , it s a sinne . Such was this contempt of Iuda , for they despised the law of the Lord . You see their sinne , Contempt . Now see the Obiect .

The law of the Lord . ] The LXX . haue {αβγδ} [ {αβγδ} ] {αβγδ} , the naturall law of the Lord . But the law of the Lord , as vsually it is diuided in the schooles , is either Danaeus Isag . C●● . par . 3. lib . 3. cap . 14. {αβγδ} , or {αβγδ} , or {αβγδ} ; it s either morall , or ceremoniall , or iudiciall . The word in my text is {αβγδ} a word repeated in one Psalme , Psal . 119 foure & twenty times : it signifieth not only the Morall law of God , expressed in the Decalogue , or ten Commandements , but the Ceremoniall law also , yea and the Iudiciall too : and generally M●ller in Ps. 1.2 . totam Doctrinam à Deo patefactam , & Ecclesiae traditam : whatsoeuer doctrine is reuealed from God , and deliuered to the Church . Such was the contempt of these inhabitants of Iudah ; whatsoeuer they were taught from God , by his holy Prophets , or by the reading of the Law , or by the light of nature , they despised it .

They haue despised the law of the Lord . ] Though this word {αβγδ} generally signifie , whatsoeuer God any way teacheth ; yet may it specially be taken for the Morall law , conteined in the Decalogue , or ten Commandements ; which for the excellencie thereof is called the law of the Lord : and surpasseth all others for many reasons .

1. This Law was made by God himselfe , written by God himselfe , first in the hearts of men ; afterwards in two Deut . 4.13 . & 5.22 . & 10.2 . Bellarm . Christ . Doctr . tables of stone .

2. This is the most ancient of all others : it is as the fountaine of all the rest .

3. This is the most vniuersall Law , that is , It bindeth not onely Christians , but Iewes also and Gentiles , men and women , rich and poore , Princes and priuate men , the learned and ignorant .

4. This Law is immutable , it cannot be taken away , it cannot be dispensed with .

5. The promulgation of this Law was more solemne , then of any other . It was promulgated with the greatest solemnitie , that could be in Mount Sinai , Exod . 20.18 . with sound of angelicall trumpets , with great thunder , with lightning from heauen , in the presence of all the people of God .

6. This Law is , of all lawes , most necessarie . Necessarie , for the preseruing and maintayning of discipline both in and without the Church . Necessarie , to convict man of sinne , and to disrobe him of that pride , which makes him to presume of his owne naturall strength . Necessarie , to represse and keepe vnder the obstinate and selfe-willed sinner , with feare of punishments . Necessarie , to informe and instruct the regenerate in the true seruice and worship of God .

This law of the Lord so far surpassing all other lawes for the excellencie thereof , these inhabitants of Iudah did despise ; they contemned it . You see the sinne here laid vnto their charge ; Contempt of the law of the Lord . They haue despised the law of the Lord . The doctrine arising hence is : The contempt of the law of the Lord is a very grieuous sinne .

This truth will be plaine , if you will consider , what punishments God in his holy word threatneth and layeth vpon the despisers , or contemners of his Sacred Maiestie , of his ceremonies , of his commandements , of his holy word .

Such despisers , or contemners , are an abomination to the Lord , Prov. 3.32 . The Lord will despise them , 1. Sam . 2.30 . The Lord will scorne them , Prov. 3.34 . The Lord will bring vpon them terrors , consumptions , burning agues , and sorrow of heart , Levit . 26.15 . The Lord will send a fire vpon them to deuoure them , Amos 2.5 . and hauing so done , He will laugh at their destruction , Prov. 1.26 . For this contempt , Pharaohs chariots , his chosen Captaines , and his hoste were couered in the deepe ; they sanke to the bottome of the Sea , as a stone : they were all drowned , Exod . 15.4 , 5. For this contempt , Saul was reiected from being King ouer Israel : he became his owne executioner ; he fell vpon his owne sword ; 1. Sam . 31.4 . For this contempt , Salomons kingdome was 1. King . 11.11 , 12. to be rent from him , and to be giuen to his seruant : it was accomplished in his sonnes dayes , in the dayes of Rehoboam : the Israelites made vnto themselues a new King , euen Ieroboam , sonne of Nebat , 1. Kings 12.20 . What was it , but this contempt , that brought 2. Chr. 28.13 . ruine to the state of Ahaz ? What but this contempt , hath brought to nought many ancient and flourishing kingdomes , and nations ? What else , hath laid their honor in the dust ? Infinite should I be , would I produce all , that is deliuered in the Sacred Scriptures concerning this contempt of the Lord , and his holy lawes . The litle which I haue already brought out of that invaluable treasurie , may serue for the establishment , of my propounded doctrine ; namely that The contempt of the law of the Lord is a very grieuous sinne .

You see the doctrine . Let vs now make some vse of it to our selues .

Is it true beloued ? Is it a grieuous sinne to despise the law of the Lord ? Let this be a motiue to vs to gage the very depth and bottome of our hearts , there to see , whether we haue sinned this sinne : whether we haue carried our selues contemptuously towards the law of the Lord .

Can we say concerning this law of the Lord , as that sweet singer of Israel , that holy man of God , King Dauid once said ; that we haue not Psal . 119.61 . forgotten it ; that , we haue not vers . 51. declined from it ; that , we haue vers . 55. kept it ; that , we vers . 113. loue it ; we vers . 20. & 174 delight in it ; our vers . 97. meditation is in it all the day ; that it s better vnto vs , then vers . 72. thousands of gold and siluer ? Can we thus truely say ? Then doubtlesse are we free from this sinne of Contempt of the law of the Lord .

But if we wilfully breake the law of the Lord : if we haue no feare , nor feeling of the iudgements threatned in that his holy law : if we runne on securely in our vngodly courses : if we prostitute our selues to all vncleannesse : if we be filled with Rom. 1.29 . vnrighteousnesse , fornication , wickednesse , couetousnesse , maliciousnes : if we be puft vp with error , murther , debate , deceit , malignitie : if wee walke according to the Ephes . 2.2 . course of the world , in the lusts of our flesh , fulfilling the desires of our flesh , taking delight in doing the Galat . 5.19 . workes of the flesh ; then are we out of doubt guilty of this sinne , of despising the law of the Lord .

Wherefore let vs , let euery one of vs , enter into the closet of our own hearts : examine we our selues , how we haue heretofore stood , and how we do now stand , affected to the law of the Lord Iudge we our selues , that we be not iudged of the Lord ; condemne we our selues , that we be not condemned of the Lord . If we finde our selues hitherto to haue bin 2. Tim . 2.26 . intangled in the snares of Satan , to haue fashioned our selues to the manners of this sinfull world , to haue spent our dayes in vanities , and our nights vpon the beds of wantonnesse , without any due regard of Gods holy lawes enacted in the high Court of Heauen to the contrary : our best way will be to betake our selues to the throne of mercy , there to begge of Him that sitteth vpon the throne , the grace of vnfeined repentance : that sorrowing with a godly sorrow for our sinnes past , for our rebellion and disobedience to the law of the Lord , expressed in the wicked conuersation of our fore-passed liues , we may now at length become new creatures , creatures of new hearts , and new spirits , resoluing for the time to come to yeeld all obedience to the Law of the Lord , to frequent his Sanctuarie , where this law is vsually read and expounded to vs , that God thereby may bee glorified , and our soules saued .

Thus farre of the sinne of Iudah , as it is expressed in the first branch of this third part of my text : They haue despised the law of the Lord . The doctrine grounded thereupon , was this : The contempt of the law of the Lord is a very grieuous sinne .

The vse made thereof vnto our selues , was to stirre vp in vs a desire of conforming our obedience to this law of the Lord .

The sinne of Iudah , is further expressed in the next clause : They haue not kept his Commandements .

Commandements ] The word in the originall , and Hebrew fountaine is , {αβγδ} ; a word repeated , Psal . 119. two and twenty times . The Septuagint translate it {αβγδ} : the vulgar Latin , and S. Hierome , mandata , iust as we do , mandates or commandements . Tremellius and Iunius haue statuta , statutes : some haue Ceremonias , Ceremonies ; which soeuer of these translations we receiue , it will be consonant to the analogie of faith , and the precedent clause . For whosoeuer despiseth the law of the Lord , he obserueth not his ceremonies , he keepeth not his statutes , he keepeth not {αβγδ} , his mandats or commandements . So , this clause is but an exposition of the former . The same thing is twise said : 1. They haue despised the law of the Lord . 2. They haue not kept his commandements .

Is the same thing twise said ? Let it be true , that by the lawes of the Lord , and the commandements of the Lord , one and the same thing be vnderstood : is it likewise all one , to despise , and not to keepe ? or doth not our Prophet say lesse against the people of Iudah , where he saith , They haue not kept the commandements of the Lord , then when he saith , They haue despised the law of the Lord ?

He may seeme to say lesse . But if we consider the force of the Hebrew phrase , we shall finde it to be otherwise . It is a rule , Drusius . Hebraei per negationem contrarij vehementiùs affirmant : the Hebrewes by denying the contrary doe the more vehemently affirme . It may thus appeare . Solomon in his Prouerbs , chap. 17.21 . saith , Non gaudet stulti pater , the father of a foole reioyceth not . This may seeme to be but coldly and slenderly spoken , not sufficiently to expresse that griefe , which fathers do conceiue at the disobedience of their sonnes , which the Wiseman there calleth foolishnes . But the phrase is very forcible ; Non gaudet stulti pater ; the father of a foole reioyceth not . Nemo quisquam vnquam ita dolet , quin idem aliquando gaudeat , saith Drus . obseruat . lib . 1. c . 22. a learned writer . There is scarse any man euer so grieued , but that at some one time , or other , he reioyceth : but if a man at all times , and euery moment of time be grieued , of him we may truly say , Non gaudet , he reioyceth not . Non gaudet stulti pater : It is very fitly englished in our new translation : The father of a foole hath no ioy .

Here you , you who liue vnder the rule of your parents , be ye sonnes , or daughters , liuing vnder father , or mother , if you behaue your selues disobediently towards your Parents , in Salomons account you are fooles ; and your Parents can haue no ioy in you . And , tell me , of whom should your Parents haue ioy , if not of you their children ? S. Paules exhortation is not lightly to be esteemed by you . Heare therefore what he saith vnto you , Ephes . 6.1 . Children , obey your parents in the Lord . and vers . 2. Honor thy father , and mother . To the first he perswadeth you by a reason drawne from the schole of nature , It is right so to do . To the second he allureth you , by an argument drawne from your owne good , v. 3. So shall it be well with you , and you shall liue long vpon the earth . and euer remember this same , Non gaudet of Salomon : Non gaudet stulti pater ; The father of a foole , of a disobedient childe , hath no ioy .

A like phrase the same Salomon hath , Prou. 10.2 . Non prosunt thesauri improbitatis : The treasures of wickednes profit not . This may seeme to be spoken but jeiunely , and sleightly , not sufficiently to expresse the hurt & mischiefe , that shall befall a man , for his goods vnlawfully , and dishonestly gotten . But the phrase is very forcible , Non prosunt thesauri improbitatis , the treasures of wickednes profit not . Quod in omni tempori nocet sayth Drusius , vbi suprà . one , de eo verissimè enuntiatur , non prodest . Name any thing , that at all times is hurtfull , and of it we may truely say , Non prodest , it doth not profit . Salomon hath named it : Thesauri improbitatis , the treasures of wickednesse . Non prosunt thesauri improbitatis : It is very fitly englished in our new translation , The treasures of wickednesse profit nothing , It is worth the marking : they profit nothing .

Heare you , you who heape vnto your selues , Thesauros improbitatis , these same treasures of wickednesse , by your auarice , extortion , oppression , vsury , false-dealing with your neighbours , or otherwise vnlawfully . You may know , that these your treasures of wickednesse can profit nothing . They may be vnto you obstacles , and impediments , to keepe you for euer without the gates of Heauen . What meaneth else our blessed Lord , and Sauiour Iesus Christ , in that his constant asseueration to his Disciples , Mat . 19.23 . Verily , verily , I say vnto you , that a rich man shall hardly enter into the kingdome of Heauen ? And againe , where he sayth , ver . 24. It is easier for a Camell to goe through the eye of a needle , then for a rich man to enter into the kingdome of God ? And who is this rich man ? Qui diuitijs , cor apponit ; he that setteth his heart vpon his riches , and trusteth in them : and not onely he , but he also that getteth his goods vniustly , he that getteth thesauros improbitatis , those same treasures of iniquitie : whereof for the present I say no more , then what our Sauiour sayth to his Disciples , Mat . 16.26 . What is a man profited , if hee shall gaine the whole world , and loose his owne soule ? Onely I wish from my heart , that in your hearts were written this same ; Non prosunt : Non prosunt thesauri improbitatis , the treasures of wickednesse doe profit nothing .

Will you now looke backe to my text , for the explication whereof I haue expounded to you a Non gaudet , and a Non prosunt . The first , Non gaudet , concerneth the Father of a disobedient childe , and importeth {αβγδ} gaudij , the privation of ioy : the Father of a disobedient sonne hath no ioy at all . The other , Non prosunt , is spoken of goods ill gotten , and importeth {αβγδ} vtilitatis , the privation of profit : Non prosunt , goods ill gotten profit nothing at all . My text hath answerable to those two , a Non obseruârunt . Non obseruârunt mandata eius , They haue not kept the commandements of the Lord . This may seeme to be but coldly and sleightly spoken , not sufficient to expresse the disobedience of the people of Iudah , towards the commaundements of the Lord . For there is no man liuing vpon earth , that can keepe his commandements . And if the people of Iudah in this , sinned , but as other men ordinarily sinned , what great matter is it , that our Prophet here obiecteth to them ? But the phrase here is very forcible . Non obseruârunt mandata eius : They haue not kept his commaundements . Here is implied {αβγδ} observantiae : a privation of obseruance . They haue not kept the commandments of the Lord in any one point . Couenant-breakers and apostates , as they were , they refused to be vnder the Lords commandements , and audaciously framed to themselues a new kind of worship , {αβγδ} , a will worship , a worship of their owne inuention ; cultum plenum sacrilegijs , a worship full of sacriledge .

We see now , what it is , that our Prophet in this branch of my text , reprooueth in the people of Iudah ; It is a Non obseruârunt a non obseruance , an vniuersall neglect of the commandements of the Lord . They tooke license to themselues , to innouate , to frame vnto themselues a new kind of diuine worship ; such as the Lord neuer approoued , yea , such as was contrarie to the expresse will of the Lord , and was forbidden by him . From this reproofe of Iudah , we may take this lesson :

Obedience to the commandements of the Lord , is a dutie which the Lord requireth to be performed by euery childe of his . This truth is made as plaine , as the light at noone day , by the words of blessed Samuel to king Saul . 1. Sam . 15.22 . Hath the Lord as great delight in burnt offerings , and sacrifices , as in obeying the voice of the Lord ? Behold , to obey is better then sacrifice : and to hearken then the fat of Rams . For rebellion is as the sinne of witchcraft , and stubbornnesse is as iniquitie , and idolatrie . In which words of Samuel , we haue the nature of two contraries , obedience , and disobedience , excellently disciphered . The one to be better then sacrifice : the other to be as witchcraft and idolatrie .

Obedience is better then sacrifice . For Per victimas aliena caro , per obedien●iam vero voluntas propria mactatur . Greg . Mor . lib . 35. cap . 10. he that offereth a sacrifice , offereth the flesh of a beast : but he that obeyeth , offereth his owne will , as a quicke and reasonable sacrifice , which is all in all . Disobedience is as witchcraft and idolatrie . For what else is disobedience , but when the Lord hath imposed some dutie vpon vs , wee then conferre with our owne hearts , as Saul consulted with the woman of 1. Sam . 28.7 . Endor ; or as Ahaziah King of Samaria , with 2. King . 1.2 . Baalzebub , the God of Ekron , whether the word of the Lord , shall be harkened to , yea , or no . Thus we set vp an Idol , within our owne brests against the God of Heauen , and despising , forsaking , not keeping his commandements , we follow the voice , and perswasion of our owne deuises .

To this place of Samuel ( though of it selfe it be sufficient for the establishment of my propounded doctrine : Namely , that Obedience to the commandements of the Lord , is a dutie which the Lord requireth to be performed by euery child of his ) let vs adde some other passages of holy Scripture , wherein the Lord to draw vs to this dutie of obedience , promiseth vs blessings .

Memorable is that protestation of Moses to the children of Israel . Deut . 11.26 . Behold , I set before you this day a blessing , and a curse . A blessing if ye obey the commandements of the Lord your God ; a curse , if ye obey them not . As if hee had thus said . Bethinke your selues , O ye children of Israel . Seeing God hath commaunded me to publish his law vnto you , it is not for you to fal asleepe . He sheweth you , how you may prosper all your life long , namely , if you will obey him . Obey him , and prosper all your life long . Is not this a great blessing ? But if you obey him not , the curse will ouertake .

This doth Moses more particularly deliuer , Deut. 28.1 . If , saith he , thou shalt hearken diligently to the voice of the Lord thy God , to obserue and keepe all his commandements : that is , if yee hearken to the Lords voyce , to obey his commandements , and be carefull to keepe them , then shall you be blessed all manner of wayes ; you shall be enuironed through Gods fauour , with all manner of well-fare , and prosperitie .

Will you a Catalogue of such blessings , as shall bee conferred vpon you for your obedience to the commandements of the Lord ? It is readie gathered to your hands , Deut. 28. Obey yee the Commandements of the Lord , so blessed shall yee be Ver . 3. in the cittie , and blessed in the field : Ver . 4. Blessed in the fruit of your bodies , and in the fruit of your grounds , and in the fruit of your cattell , and in the increase of your kine , and in the flockes of your sheepe : Ver . 5. Blessed in your baskets , and in your kneading troughs : Ver . 6. Blessed at your comming in , and blessed at your going out : Ver . 8. Blessed in your barnes , and in all that you set your hands to . These and many other blessings recited in that Chapter , are plainely promised , and shall as faithfully bee performed , if you obey the commaundements of the Lord your God .

But if you be stubborne , peruerse , and disobedient to the Commaundements of the Lord , then shall cursings as fast follow you : Then Cursed shall yee be in the cittie , and Deut . 28.16 . Cursed in the field : Ver . 18. Cursed in the fruit of your bodies , in the fruit of your ground , in the fruit of your cattell , in the encrease of your kine , and in the flocks of your sheepe : Ver . 17. Cursed in your baskets , and in your kneading troughs : Ver . 19. Cursed at your comming in , and cursed at your going out : Ver . 20. Cursed in your barnes , and in all that you set your hands to . These , and many other curses , recited in that Chapter , are plainely threatned , and shall as faithfully be performed , if you obey not the commandements of the Lord your God .

I will not too farre presume vpon your patience . You haue heard of maledictions , or cursings against such as disobey the Commandements of the Lord . You haue heard also of benedictions , or blessings to such as obey the commaundements of the Lord . May it please you then to acknowledge this for an irrefragable truth ; that ,

Obedience to the commandements of the Lord , is a dutie which the Lord requireth to be performed of euery childe of his .

What vse shall we now make of this Doctrine ? This needs no great consultation . The vse is plaine : Is obedience , a dutie , which God requireth to be performed by all , who will be accounted in the number of his children ? Then it is a dutie required to be performed by vs. For who is there among vs , that desireth not to be in the number of Gods children ? Wherefore ( dearely beloued in the Lord ) let vs betake our selues to the Schoole of obedience : And striue we euery one to goe beyond his neighbour , in the offices of this Christian dutie .

Obedience ! It hath praise with God and man . Obedience ? It is the of-spring of the righteous ! Obedience ! It is , sayth In scala paradisi . gradu de obedientia . Climacus , animae propriae perfecta abuegatio , spontanea mors , securum periculum , tuta nauigatio , iter dormiendo confectum , sepulchrum voluntatis , excitatio humilitatis . It is , sayth he , an absolute deniall of our selues ; it is a voluntarie death , it is a securitie from danger , it is a safe nauigation , it is a iourney performed as it were in a sleepe , it is a sepulcher of our will , it is the stirrer vp of humilitie . The obedient man , he absolutely denieth himselfe ; but , that he may Mat . 16.24 . follow Christ : he dyeth voluntarie , but 1. Pet . 2.24 . vnto sinne , that he may liue vnto righteousnesse : though he be on euery side enuironed with perils , yet is he secure , and feareth nothing : though he saile in the sea of this world , yet is his sayling safe : though hee iourneyeth in this valley of peregrination toward the Heauenly Ierusalem , yet he doth it , as it were in a sleepe , without molestation : he burieth the vnruly affections of his will ; and spendeth the remainder of his abode here in the exercises of sweete humilitie . Thus shall the man be blessed that is obedient to the Commandements of the Lord his God .

It is said of the just . Psal . 112.6 . In memoria aeterna erit iustus ; The iust shall be in euerlasting memorie . It may bee likewise said of the obedient ; In memoria aeterna crit obediens . The obedient shall be in euerlasting memorie . The Rechabites shall neuer want a testimonie of their obedience , vnlesse the booke of Ieremy the Prophet , be againe cut with a pen-knife , and burnt , as in the dayes of Ierem . 36.23 . Zedechias . Ionadab their Father commaunded them to drinke no Wine , and for that commaundements sake , they would drinke none : they , nor their wiues , nor their sonnes , nor their daughters , Iere . 35.8 . A worthy patterne of obedience . God himselfe commends it , and obiects it for a reproofe of the disobedience of his owne people , the inhabitants of Iudah . For vers . 13. Thus sayth the Lord of hosts , the God of Israel ; Goe and tell the men of Iudah , and inhabitants of Ierusalem : The words of Ionadab , the sonne of Rechab , that he commanded his sonnes not to drinke wine , are performed ; for vnto this day they drinke none , but obey their fathers commaundement : Notwithstanding I haue spoken vnto you , rising early , and speaking , but yee hearkened not vnto me . This complaint of the Lord is redoubled , vers . 16. The sonnes of Ionadab , the sonne of Rechab , haue performed the commaundement of their Father , which be commaunded : but this people hath not hearkened vnto me . May not the Lord now as iustly twit vs , and hit vs in the teeth , with this example of the Rechabites ? He may without doubt . The Rechabites kept the commandement of their Father Ionadab , a mortall man , & now dead : but we keepe not the commaundements of our Father , our heauenly Father Iehovah , the immortall , and the euerliuing God .

Beloued , let vs remember it . Disobedience hath neuer yet escaped the hands of Almightie God . It cast Gen. 3.22 . Adam and Eue out of Paradise ; Gen. 19.26 . Lots wife out of her life , and nature too , Num . 16.32 . Dathan , and Abiram into the mouth of the earth ; 1. Sam . 15.23 . Saul out of his kingdome ; Ion . 1.15 . Ionas out of the ship : the children of Israel out of their natiue soyle , yea , and from the naturall roote which bare them : whereof there is no other reason giuen , but their disobedience , Iere . 35.17 . I haue spoken vnto them , but they haue not heard ; I haue called vnto them , but they haue not answered .

Is not the case iust ours ? God hath spoken vnto vs , but we haue not heard him : he hath called vs , but we haue not answered him . He hath called vs per beneficia , by his benefits , but we haue not answered him per Hugo Card . in Ierem . 35. gratitudinem , by our thankefulnesse : he hath called vs per flagella , by his chastisements and scourges , but wee haue not answered him , per patientiam , & correctionem , by our patience , and amendment : he hath called vs , per exempla , by examples , but we haue not answered him , perimitationem , by our imitation : he hath called vs per praedicatores , by his Preachers ; but we haue not answered him , per obedientiam , by our obedience to his word preached . He hath spoken to vs , but we haue not heard him , he hath called vs , but we haue not answered him .

Men and brethren , what shall we doe ? When a multitude of Iewes pricked in the heart at the preaching of Peter , thus bespake Peter , and his fellow Apostles , Men and brethren , what shall we doe ? Peters answere for himselfe , and the rest , was , Repent , Act. 2.38 . This same , Repent ; is the best lesson that we can learne . We haue not kept the commandements of the Lord our God , we daily transgresse them : and hereby are Heauen gates fast shut against vs. The onely way for vs to haue them againe opened , is to Repent . Repentance is the most soueraigne medicine , that we can apply to the bitter wounds made in our soules through the sting of sinne . Oh! Let vs not deferre , and put off this necessarie cure . One hath said very well : Diez . Loco de poenitentia . Qui veniam per poenitentiam repromisit , diem crastinam ad poenitentiam non promisit . He that hath promised pardon to vs , if wee Repent , hath not promised vs , that to morrow wee shall repent .

Wherefore let vs , laying a side all excuses : delayes , and prolonging of the time , let vs euen this day , while it is called to day , with touched hearts and consciences resolue vpon Repentance . Let vs euen now haue setled purposes , and willing minds to forsake all sinne , and to turne to the Lord our God : this will be a good beginning of true conuersion , and Repentance . Let vs follow it with perseuerance . Let not any idle sports , let not any houses of misrule , or disorder keepe vs from the Church , and this place of sound instruction . Here shall wee all be taught of God , and by the mightie opperation of his holy Spirit , shall be enabled to loue his holy Lawes , and in some measure to keepe his commaundements : that passing the remainder of our dayes in this land of our soiournings in all possible obedience , to his holy Lawes and Commaundements , we may at length be translated into that better Countrey , that Heauenly one , that cittie of God , wherein our eldest brother and sole Sauiour , Iesus Christ hath prouided places for vs , that where he is there may we be also .

THE VI . LECTVRE . AMOS . 2.4 .

And their lyes caused them to erre , after the which their fathers haue walked .

IN my last Sermon I began the exposition of the third part of this prophecie against Iudah , and passed ouer the two first branches . You then heard the people of Iudah reproued , for contempt , and rebellion : Contempt of the law of the Lord , and rebellion against his commandements . They haue despised the law of the Lord , they haue not kept his commandements .

What! Iudah ! Iudah , Lament . 2.1 . the daughter of Sion ; she that was great among the Nations , and Lam . 1.1 . a Princesse among the Prouinces : Iudah ! That was the Lords Esai . 19.25 . inheritance , the Lords Exod . 19.5 . peculiar , the Lords Psal . 114.2 . Sanctuarie , the Esai . 61.9 . blessed seed of the Lord , the Esai . 5.7 . plant of the Lords pleasure : Iudah , to whom the Rom. 3.2 . oracles of God were committed ; is Iudah become rebellious ? Hath Iudah despised the law of the Lord ? Hath not Iudah kept his commandements ? What may be the reason of it ? The reason followeth in my Text :

Their lyes caused them to erre , after the which their fathers haue walked . ] In steed of lyes , the vulgar Latin hath Idola , Idols . So hath S. Hierome : Deceperunt eos Idola eorum ; their Idols haue deceiued them . What Idols ? Euen such as their fathers followed , while they liued in Aegypt . They fashioned vnto themselues , the semblance and counterfeit of the Aegyptian Oxe ; they adored Beelphegor , they worshipped Astaroth and Baalim . Beelphegor , Astaroth , Baalim ; these were the Idols , as S. Hierome commenteth , by which the inhabitants of Iudah were deceiued : Deceperunt eos idola eorum ; their Idols deceiued them .

For Idols , our English translation readeth Lyes . The Hebrew fountaine is our warrant : the word there signifieth Lyes . Their Lyes caused them to erre .

Lyes are of two sorts : some are in commercijs ; some in cultu divino : some in commerce with men ; some in the seruice or worship of God . Lyes in commerce with men , are committed 3. manner of wayes , in words , in manners , in things . A Lye in words is , when we speake one thing , & thinke another : and this is either iocosum , or officiosum , or perniciosum ; it is either a lye in iest , or an officious lye , or a pernicious lye ; not one of these can be excused : no , not the lye in iest , though S. Austin call it otiosum , an idle lye ; and exempteth it from blame : as also some do officiosum , the officious lye .

A Lye in manners you may call simulation , dissimulation , counterfeiting , dissembling . This is seene in false-Christs , false-Prophets , false-Apostles , false-Teachers , such as make a faire shew of honestie , or for a Luc . 23.14 . pretence make long prayer , or Math . 7.15 . weare sheeps clothing , but are hypocrites , deuourers , wolues . These lye in their manners : of these it is said , frons , oculi , vultus persaepe mentiuntur : the forehead , the eyes , the countenance , do often lye .

The lye in things is , when one thing is substituted or put in the place of another ; a counterfeit for a true thing : as when a cosener sells opium for apium , or broome twigs for balmewood , or alchimie for siluer , or copper for gold . But these lyes obuious and frequent in commerce with man , I must passe ouer . They are not intended in my text . The lyes intended in my text , are lyes in cultu divino , lyes in the seruice and worship of God .

Their lyes caused them to erre . ] These lyes in the seruice and worship of God , what are they ? Lyranus will tell you . Quaecunque fiunt , aut cogitantur sine Dei verbo ; Whatsoeuer things in diuine worship are done or deuised without the warrant of Gods word , they are lyes . So saith , that learned Professor of Paris , Mercer ; Omnia humana figmenta , quae contra Dei verbum , in Dei cultu excogitantur ; All humane inventions in diuine worship deuised contrary to the word of God , they are lyes . Summarily thus I say : By lyes in this place we are to vnderstand , fictitios cultus , whatsoeuer worship of God is forged or counterfeited ; Coloss . 2.23 . {αβγδ} , all will-worship , all superstitious and blinde worship . These are the lyes , that caused Iudah to erre .

Their lyes caused them to erre . ] First , they betooke themselues to the Idolatrie of the Gentiles , they made their sons to passe through the fire , according to the abominations of the Heathen , 2. Kings 16.3 . Secondly , they forsooke the seruice of the Lords house , his holy Temple at Ierusalem , and sacrificed , and burnt incense , in high places , on hills , vnder euery greene tree , 2. King . 16.4 . Thirdly , they Hos . 10.1 . & 8.11 . increased their Altars , multiplied their sacrifices , and augmented their ceremonies , supposing thereby ex opere operato , euen for such their superstition sake , to demerit vnto themselues the fauor of God , though they were vtterly voide of faith , and repentance . These were the lyes that deceiued Iudah ; these their lyes caused them to erre . Commenta falsi cultus : their new-deuised , feigned , and forged worships of God , were the lyes , that caused them to erre .

This appellation of lyes is also giuen to false worship , Rom. 1.25 . where S. Paul chargeth the Gentiles , with changing the truth of God into a lye . They changed the truth of God into a lye , that is , the true worship of God they peruerted , and changed into false worship . The reason why false worship there is called a lye , is , because it s opposed to truth . Drusius . Quicquid veritati contrarium est , mendacium est ; Whatsoeuer is contrary to truth , that is a lye . And therefore our Prophet here in this text opposeth lyes , to the law of God ; because Lex Dei veritas , Psal . 119 142. the law of God is truth . This antithesis betweene the law of God , and a Lye , we finde , Psal . 119.163 . Mendacium odi , imme detestatus sum ; legem tuam diligo . I hate a Lye ; yea I abhorre it , but thy Law do I loue .

We see now , what these lyes were , which caused Iudah to erre : they were humane deuises , and inuentions in the worship of God , defiling and infecting the sinceritie of that worship , which God onely approueth . And yet is the Holy Spirit here pleased further to notifie vnto vs these Lyes of Iudah , in these words : After the which their fathers walked .

Their Lyes caused them to erre ; after the which their fathers haue walked . ] What fathers meaneth he ? Those , which Psal . 106.19 . made them a calfe in Horeb , and worshipped the molten image , and turned their glory , euen their God , into the similitude of an Oxe that eateth grasse ? of whom we read , Exod . 32.4 . Or meaneth he those which serued strange Gods in Ur of the Chaldees ? of whom we read , Iosuah 24.2 . Whatsoeuer the Fathers were , here meant by our Prophet ; they were to these inhabitants of Iudah their ancestors ; they were their forefathers : such as tooke delight in the seruice of false Gods .

Their Lyes caused them to erre after the which their fathers walked . ] It is no new thing , no strange thing , for children to striue to imitate their fathers , that they may be like vnto them . This doth S. Stephen , Act. 7.51 . obiect to the successors of these Iewes : Yee stiffe-necked and vncircumcised in heart and eares , yee doe alwaies resist the Holy Ghost ; as your fathers did , so doe yee . Your Fathers were a stiffe-necked people ; so are yee . Your Fathers were of vncircumcised hearts and eares ; so are yee . Your Fathers resisted the Holy Ghost ; so do yee . Yee stiffe-necked and vncircumcised in heart and eares , ye do alwayes resist the Holy Ghost ; as your Fathers did , so do ye . By Fathers in this place the Protomartyr S. Stephen meaneth maiores , their predecessors , their ancestors , their fore fathers .

What ? Are these words of S. Stephen extended to all the ancestors of the Iewes ? Were they all a stiffe-necked people ? Were they all of vncircumcised hearts and eares ? Did they all resist the Holy Ghost ? This may not be imagined . The many and glorious titles , and appellations bestowed vpon that people in Sacred Writ do euidently make good the contrary . We must therefore distinguish of those ancestors , and forefathers . Some of them were excellent men , and sincere worshippers of the true God : such were Abraham , Isaac , Iacob , and all the faithfull , that issued out of their loynes : these are not the Fathers , whom S. Stephen meaneth . Other some there were notoriously infamous for their impietie , for their bloudy tyrannie towards the Lords Prophets , for their idolatrous seruice of false Gods . And these S. Stephen in his speech intendeth .

These are they who in the 78. Psal . vers . 8. are called , a stubborne and rebellious generation ; a generation that set not their heart aright ; a generation , whose spirit was not stedfast with God . These are they , who S. Iohn the Baptist meaneth , Matth . 3.7 . where he calleth the Pharisies , a Generation of Vipers .

These are they , whom our blessed Sauiour also intendeth , Matth . 12.33 . & 23.33 . where he stileth the Pharisies , as Iohn Baptist did ; a Generation of Vipers . And what is this generation of vipers , but as Comment . in Act. 7.51 . Lorinus saith , pessimorum parentum pessimi filij , wicked sonnes of as wicked parents .

Such were these Fathers in my text : of whom it is further said , that they walked after Lyes . ]

They walked after Lyes . ] To walke , in the Scripture phrase is metaphorically taken , and hath diuers significations . For the vnderstanding of the phrase in my text , you may know ; there is a walking after truth , and a walking after Lyes ; or which is all one , there is a walking after God , and a walking after Idols . We walke after truth , or God , when from the bottome of our hearts , we thinke vpon , and do those things , which God hath prescribed vnto vs in the word of truth ; when we liue a godly life , in this present world . On the other side , we walke after lyes , or after Idols , when we worship that which is not God ; or when we worship the true God , but vpon a false foundation , polluting and defiling his sacred worship , with the foolish imaginations and inventions of our owne braines . Thus did the ancient Iewes walke after Lyes ; which is here laid vnto their charge : Their Lyes cause them to erre , after which their Fathers walked .

Hitherto haue you heard the exposition of the text . Giue eare now I beseech you to such lessons as may from hence be taken for our further instruction , and the reformation of our liues . The first lesson I take from these words , Their Lyes caused them to erre ; their lyes , that is , their idolatrous and false worship of God , hath caused them to erre , hath deceiued them . The doctrine is :

When men decline or swerue from the prescript of Gods word , they are forthwith enwrapped and involued in deceit ; and cannot but erre .

I thus explicate it . If we embrace not the truth of God , if we despise his holy Lawes , if we keepe not his commandements , we must of necessitie fall into supine and grosse lyes . For so God permitteth . Whosoeuer beleeue not the truth , but haue pleasure in vnrighteousnes ; whosoeuer receiue not the loue of the truth , that they may be saued , to such shall God send strong delusion that they shall beleeue lyes , 2. Thess. 2.11 . Now Almighty God to keepe his elect and beloued ones from such efficacie of errour , from such strong delusions ; how oft doth he admonish them , that in no wise they depart from his holy word . Deut . 12.32 . Prov 30.6 . Reuel . 22.18 , 19. Adde not to my word , neither diminish ought from it , Deut. 4.2 . Deut . 5.32 . & 28.14 . Iosh . 23.6 . Esai . 30.21 . Turne not from my word , to the right hand or to the left , Iosh . 1.7 . Lay vp my words in your heart and in your soule ; binde them for a signe vpon your hand , let them be as frontlets betweene your eyes , Deut. 11.18 . What more obvious in holy Scripture then those Mementoes from the Lord ? Deut . 4.1 , 6. Hearken vnto my statutes , and vnto my iudgements , keepe them , do them : Remember Num . 15.39 . my commandements , Deut . 6.17 . keep them diligently , Prov. 7.1 . lay them vp Prov. 3.1 . in thy heart : forget not my law , Prov. 3.1 . Prov. 4.2 . forsake it not : Prov. 4.20 . attend to my words , Prov. 7.1 . keepe my words , Prov. 4.20 . encline thine eare vnto my sayings .

And why I pray is the Lord so earnest to haue his statutes , his iudgements , his commandements , his lawes , his words , his sayings to be kept by vs ? Is it not , because hee well knoweth , that if we euer so litle decline or swerue from these , or from any one of these , we are forthwith inwrapped , and involued in deceit , and cannot chuse , but erre ? Statutes , iudgements , commandements , lawes , words , sayings . Here are multa verba , many words , but res vna , they all signifie one thing , and that is expressable in one word , euen the word ; the word of God mentioned in my doctrine , from whose prescript if wee decline or swerue , wee are forthwith enwrapped and involued in deceit ; wee cannot chuse but erre .

A reason hereof I may giue you , out of Psal . 119.105 . where the word of God is compared to a lampe , or a light : Thy word is a lampe vnto my feete , and a light vnto my path . You know the vse of a lampe , or light . It is to direct vs in the darke , that we erre not . Now what is this world , but a place of darknesse ? Here the naturall man sitteth in darknes , Luk . 1.79 . he walketh in darknes , Psal . 82.5 . his eyes are blinded with darknes , 1. Ioh . 2.11 . his vnderstanding is darkned , Ephes . 4.18 . he is subiect to the power of darknesse , Coloss . 1.13 . he hath fellowship with the vnfruitfull workes of darknes , Ephes . 5.11 . he is euen darknes it selfe , Ephes . 5.8 . How then can he chuse but erre , if he haue not this lampe , or light of God , the word of God , to direct him ?

It was not vnvsuall , with the Iewes , to seeke to them , who had Esai . 8.19 . familiar spirits , and to peeping and muttering wizards . To reclaime them from this error , the Prophet Esay cap . 8.20 . calls them ad legem , & ad testimonium , to the law and to the testimonie , that is , to the word of God . And why doth he so ? He tells you why , in the words following : If ( saith he ) they speake not according to this word , it is , because there is no light in them : What can be more plaine ? Where the word of God is not , or directeth not , there is no light , there is nothing but darknesse , nothing but errour .

You haue enough for the confirmation and illustration of my doctrine , which was ,

When men decline , or swerue from the prescript of Gods word , they are forthwith enwrapped and involued in deceit , and cannot but erre .

Is it so beloued ? If we leaue the word of God , are wee forthwith in errour ? Let this be a strong motiue to vs , to giue more diligence to the word of God , then hitherto we haue done . Let vs as we are exhorted by S. Peter in his 2. Epist. cap . 1. vers . 18. Let vs take heed vnto it , as vnto a light , that shineth in a darke place , till the day dawne , and the day-starre arise in our hearts . Let vs not thinke any time misspent , that we bestow vpon this word of God , either to heare it , or to read it , or to keepe it . Yong men , wherewithall will you clense your wayes , but by taking heed vnto your wayes according to the word of God , as you are aduised , Ps. 119.9 . All men I know would be blessed ; but then must they delight in the word of God , and make it their meditation day and night , as it is Psal . 1.2 . If we leaue the word of God , which is the lampe and light of God , then are we forthwith in darknes ; we are in error .

Is it so , beloued ? Then secondly let vs bring and offer to our gracious God , the calues of our lips , the sacrifice of praise and thanksgiuing , for that it pleaseth him for our direction in this valley of darknes and shadow of death , to giue vs the light of his most precious word . He hath not dealt so with many nations of the earth . Many there are , that haue not the light of his word . And where this light is not , there can be nothing but darknes .

Is it so , beloued ? Then thirdly is the Church of Rome very iniurious to the people of God , to with-hold and keepe from them this light of the word of God . Is it not plaine , they do so , when they forbid the Scriptures to be translated into any Vulgar tongue , and so seale them vp from the vnderstanding of the ignorant and vnlearned ? They willingly send the Scriptures abroad in the Hebrew , Greeke , and Latine tongues : but what are the common people of any Nation hereby benefited ? Do they vnderstand the Hebrew , Greeke , or Latin ?

A Papist will answer ; there is no necessitie that the vulgar sort should vnderstand those ancient & sacred tongues . The Ralford . Directorie cap . 56. Church hath appointed learned men alwayes to instruct the simple out of the booke of God , with such histories and lessons , as may be most fit to edifie and help them , in the way to Heauen .

I grant , there is no necessitie , yea it cannot be , that the common people should vnderstand , the Hebrew , Greeke , and Latin tongues : but I adde ; it is therefore necessarie that the Holy Scripture should be translated into vulgar and knowne tongues , euen for the vnderstanding of the common people : as this day ( through Gods goodnes ) we haue them in our English tongue , not dismembred , and very much corrupted , as Radford would beare the world in hand ; but more perfectly rendred , then euer was that old vulgar Latin edition , obtruded to the Christian world for Authenticall by the Sess 3 cap . 2. Trent Fathers .

The exception taken against the translation of the Scriptures into vulgar , and knowne tongues , is vaine and ridiculous . They say , that great , and marueilous inconveniences and discommodities haue fallen out through such translations . How proue they this ? They will seeme to proue it by sundry instances .

1. They tell vs of a Staphylus de Biblioris translatione pag . 492. Painter of Prussia , who , because he had in Luthers German Bible read of Lot his incest , aduentured to abuse his owne daughter .

2. They tell vs of a Idem ex Joh . Gastio Brisac . lib . de Catab●ptis●is . woman of Monasterij . Munster in Westphalia , who , hauing diligently perused the historie of Iudith and Holofernes , attempted by the example of Iudith , secretly to kill the Bishop of Munster .

3. They tell vs of I●hannes Iugdunensis , Sarcinater Batavus . Iohn of Leiden , who would be as a King , because Staphylus vbi suprà . p. 494. ex Sleidan . lib . 10. Iosuah was such : and would haue the toleration of many wiues , because the Patriarchs had many .

4. They tell vs of Idem ex Aenca Sylvio in historia Doemorum . Grubenheimer , who , because he had read in Genesis , Encrease and multiplie , approued that in their night conuenticles , their lights extinguished , they might commit filthinesse not to be spoken . These foure instances are brought by Frid . Staphylus in his treatise of the translation of the Bible into vulgar idomes .

5. They tell vs of Dauid George , a Batauian , who by reading the Scriptures in his mother tongue , was perswaded of himselfe , that he was the sonne of God , and the Messias .

6. They tell vs of an English woman , who hearing the Minister of the Parish where shee liued , read out of Eccles . 25. somewhat against wicked women , which pleased her not , rose vp from her seate , and sayd , Is this the word of God ? Nay , rather it is the word of the Deuill . These two latter instances are brought by Cardinall Bellarmine lib . 2. de verbo Dei cap . 15.

To these , and the former , vrged by Bellarmine , and Staphylus , to shew the inconueniences , and discommodities of hauing the Bible in vulgar , and knowne languages , I thus briefly reply . Shall sober men be forbidden the vse of meates and drinkes , because many surfet of them ? This you will grant to be very absurd and vnreasonable . So absurd is it , and vnreasonable , that the people of God should be forbidden the vse of the booke of God in their vulgar & knowne languages , because a few , vnstable persons , such as were the aforenamed , the Painter of Prussia , the Cobler of Leyden , Grubenheimer , Dauid George , and two silly women , the one of Westphaelia , the other of England , abused so rich a treasure to their owne ouerthrowes .

This my reply agreeth with that answere , which Animaduers . in Bellarm . Controu . 1. lib . 2. cap . 15. §. 63. Iunius giueth vnto Bellarmine : Non conuenit , vt propter eos qui abutuntur malè , praecludatur , aut eripiatur Scriptura eis , qui sunt vsuri benè . It s not conuenient , that for their sakes who doe to ill purpose abuse the Scriptures , the Scriptures should be sealed vp , and barred from such , as would vse them well .

The reason , which Dr Bucknham , sometimes Prior of the Black-fryers in Cambridge , for this very purpose brought against Mt Latimer , is altogether as vaine , and friuolous . The danger of hauing the Bible in our English tongue hee prooued after this manner . The plowman hearing that in the Gospell by St Luke , Chap. 9.62 . No man that layeth his hand on the plow , and looketh backe , is meete for the kingdome of God , may peraduenture cease from his plow : likewise the baker hearing that , Galat . 5.9 . A little leauen corrupteth a whole lumpe of dow , may per-case leaue our bread vnleauened , and so our bodies shall be vnseasoned . Also the simple man , hearing that , Math . 5.29 . If thy right eye offend thee , plucke it out , and cast it from thee , may make himselfe blind , and so fill the world full of beggers .

This friarly and bald reason of Dr Bucknham , is not worthy any other answere , then the wish of Latimer . Fox Martyrol . pag . 1904. Edit. Lond . An. 1570. Latimers wish was , that the Scripture may be so long in our English tongue , till English men be so mad ; the plowman , not to looke backe ; the baker , not to leauen his bread ; the simple man , to pluck out his owne eye .

See you not ( Beloued ) how iniurious the Papists would be towards you , were they Lords ouer you ? The light of Gods word , the incomparable and heauenly treasure , they would scale vp from you in an vnknowne tongue .

This was not the practise of olde . Of old time , in the primitiue times of the Church , the Holy Scriptures had their free passage . All sorts of people might read them , might search into them , might iudge of them . The vnlearned , as the learned ; the laitie , as the clergie ; women , as men ; base , as noble ; yong , as old ; all had their shares in reading , in hearing , in meditating , in practising the sacred doctrines contained in the Holy Scriptures . There can be no iust reason to the contrary .

For as S. Chrysostome in his first Homilie vpon S. Mathew saith : The Scriptures are easie to the slaue , and to the husbandman , to the widdow , and to the childe , and to him , that may seeme to be very simple of vnderstanding .

To which purpose S. Austine Epi . 3. ad volusian : affirmeth , that Almightie God in the Scriptures speaketh , as a familiar friend without dissimulation , vnto the hearts both of the learned , and also of the vnlearned .

The like S. Basil avoucheth vpon the 1. Psal . The Scripture of God is like an Apothecaries shop , full of medicines of sundry sorts , that euery man may there choose a conuenient remedie for his disease .

Vpon this ground S. Chrysostome Hom. 2. in Iohan would perswade his auditors , not onely in the Church to bee attentiue to the word of God , but that at home also , the husband with the wife , and the father with the childe , would talke together thereof ; and would to and fro inquire , and giue their iudgments : and would to God , sayth he , they would once beginne this most approued , and most excellent custome .

Theodoret in his fift Booke de curatione Graecarum affectionum , seemeth much to reioyce at the knowledge which the Christians generally had in the sacred Scriptures . Our doctrine , ( saith he ) is knowne not onely of them , who are the doctors of the Church , and Masters of the people , but also euen of Taylers , and Smiths , and Weauers , and all Artificers : of women too , not such onely as were learned , but also of labouring women , and Sewsters , and seruants , and hand-maides . Neither onely Cittizens , but Country folkes also doe very well vnderstand the same : Ditchers , deluers , Cowheards , Gardiners , can dispute of the Trinitie , and the creation of all things .

Thus was it of old , and why should it not be so now in our daies ? The Holy Scriptures are the same now , that then they were . Now , as in the dayes of Sermon . de Confessorib . sive Dispensat . p. 610. Fulgentius , In Sacris Scripturis abundat , & quod rebustus comedat , & quod parvulus sugat , There is in the Scriptures plentie , whereof the strong may eate , and the little ones may sucke . Now , as in the dayes of Epist. ad leandrum . Gregorie , Scripturae flumen sunt , in quo agnus ambulet , & Elephas natet , the Scriptures are as a great Riuer , wherein a Lambe may walke , and an Elephant may swim . Now , as in the dayes of De Lazaro . Theophylact , Scripturae sunt , Lucerna quo fur deprehenditur . The Scriptures are as a lanterne , whereby you may descry , and discouer that great theefe , the Deuill , who is euer readie to steale away your hearts from God .

Let vs ( dearely beloued ) follow this lanterne . Let this Lampe of Gods word direct your footsteps . So shall we bee safe from errour . But if we will not follow it ; if we will decline , if we will swerue from it , we shall be suddainly involued , and inwrapped in deceit , and cannot choose but erre : This was my first doctrine . I can but touch the second .

Their lies caused them to erre , after which their Fathers walked . ] You haue vnderstood by my precedent exposition of these words , that the Inhabitants of Iudah are here blamed , for adhering to the blind superstitions of their forfathers . The doctrine arising hence is this ; In matters of Religion we are not tyed to follow our forefathers .

This truth is plainely deriued from my text , for if we will make it our rule in Religion , to follow our forefathers ; their lyes , that is , their blind superstitions , and idolatrous worship of God , may deceiue vs , and cause vs to erre . Were not the elders of Israel , thus deceiued , and brought into errour ? The twentie Chapter of the prophecie of Ezechiel makes it plaine , that they were so : there shall you finde it obiected to them ; that they were polluted after the manner of their fathers , and committed whoredome after the abomination of their fathers , ver . 30. And to draw them from adhering to the ill courses of their fathers , the Lord himselfe is pleased ver. 18. 19. thus to speake vnto them : Walke yee not in the statutes of your fathers , neither obserue their iudgements , nor defile yourselues with their Idoles . I am the Lord your God : Walke in my statutes , keepe my iudgements , and doe them . What will you more for the confirmation of my propounded doctrine ? You haue alreadie the warrant of Almightie God from heauen for it , that in matters of Religion we are not tyed to follow our forefathers .

It is backed with another text , Zach. 1.4 . Be not as your Fathers : your Fathers they heard me not , they hearkened not vnto me , saith the Lord . Be not you therefore as your fathers . Your fathers tempted me in the desert , Psal . 95.9 . Will you also tempt me ? Be not as your Fathers . Your Fathers were a stubborne and rebellious generation , Psal . 78.8 . Will you also be stubborne , and rebellious ? Be not as your Fathers . It is out of doubt ; Our fathers must not be followed in euill . Yea , in matters of Religion we are not bound to follow our Fathers . If our fathers in their religion were blinded with superstition , and worshipped God otherwise , then they were directed by Gods holy word , we are not to follow them : yea , we are plainely charged , not to be as they were : Thus briefly of my Doctrine : In matters of religion we are not tyed to follow our forefathers .

This truth serueth for a reproofe of Iesuits , Priests , Recusants , and all other popishly affected within this our country , who are so strangely devoted to the Religion whereof their fathers were , that they purposely shut their eyes against the light of Gods word , & will not suffer it to shine vpon them . To whom shall I liken them ? They are like to certaine Iewes , that dwell in Pathros in the land of Egypt : who when Ieremie , in the name of the Lord , dehorted them from their Idolatrie , did as it were , defying the Prophet , thus protest , Ierem . 44 17. We will not hearken vnto thee ; We will doe what seemeth good to vs , as we haue done , we , and our Fathers , our Kings , and our Princes , so will we doe . We will burne incense to the Queene of Heauen , we will powre out drinke offerings vnto her . For so long had we plentie of victuals , we were well , we saw no euill .

Doe not our popelings in England now sing the same song ? Call them Esa . 8.20 . ad l●gem , & ad testimonium : call them to the word of God . Their answere is readie at their tongues end : we will not hearken to it : we will doe , what seemeth good to vs : as we haue done , we , and our Fathers , our Kings , and Princes before vs , so will we doe . We will perseuere in the Religion professed by our Fathers , and reviued in Queene Maries dayes . For so long , as that religion was on foote , we had plentie of victuals , we were well , we saw no euill .

Wretched men and women , as many of you , as are thus wilfully addicted to the superstition of popery , take you heed , that the words of the Lord , Esa . 6.10 giuen in charge to the Prophet , to be conueyed to the Iewes , be not in euerie poynt appliable vnto you : Make the heart of this people fat , make their eares heauy , shut their eyes ; lest they see with their eyes , and heare with their eares , & vnderstand with their heart , and convert , and be healed .

Will the Ierem . 13.23 . Aethiopian change his skin , or the Leopard his spots ? Then will our countrymen of the popish sect change from the religion of their forefathers . Their firme resolution to liue and dye in the religion of their fathers , is made apparant by their An. D. 1603. supplication , to the most puissant Prince , and orient Monarch , our gracious Lord , King IAMES ; one branch whereof , is this : We request no more fauour at your Graces hands , then that we may securely professe that Catholike religion , which all your happy predecessors professed , from Donaldus the first converted , vnto your Maiesties peerelesse mother .

To this purpose doth Preface to the King , before his Survey . Dr Kellison recite vnto the KING a long catalogue of his noble Predecessors , to moue him , if possible , to embrace their Religion . But ( God his holy name be blessed for it ) all in vaine .

When Fridericke the IV . Elector of the Sacred Romane Empire , and Count Palatine of the Rhene , was by a certaine Prince aduised , for his religion to follow the example of his Father Lewis ; his Polan . com . in Ezech . 20. answer was : In religione non parentum , non maiorum exempla sequenda , sed tantum voluntas Dei : In religion we are to follow , not the examples of our Parents , or our ancestors , but onely the will of God . And for this resolution he alleaged the fore-cited testimonie of the Lord out of the 20. of Ezechiel : Walke yee not in the statutes of your fathers , neither obserue their iudgements , nor desile your selues with their Idols . I am the Lord your God ; walke yee in my statutes . I doubt not , but that our gracious Soueraigne , King IAMES , hath euer had , and will haue a like answer in readinesse , to stop the mouths of Kellison , and all others , who haue dared , or shall attempt , to moue his royall Maiestie for his religion to be like his predecessors .

God giue our King the heart of Iosh . 24.15 . Ioshua ; a heart stedfast and vnmoueable in the true seruice of the Lord our God . Though some of his Predecessors haue bin deceiued to fall downe before the beast in the Apocalyps , and to worship his image , yet good God , so guide our King , and blesse him with a religious people , that He and we , and his people , may now and euermore feare thee , and serue thee , in sinceritie and truth , to the glory of thy great name , and the saluation of our owne soules , through Iesus Christ our Lord .

THE VII . LECTVRE . AMOS 2.5 .

But I will send a fire vpon Iudah , and it shall deuoure the palaces of Ierusalem .

THree former Sermons haue caried me past the preface , and the three first parts of this prophecie against Iudah : the fourth , which is the Commination , or Denuntiation of the iudgements of the Lord against Iudah and Ierusalem , remaineth to be the subiect of this my present discourse .

But I will send a fire &c.

These words are no strangers to you . You haue met with them fiue times in the first Chapter , and once before in this . Their exposition , their diuision , the Doctrines issuing from them , the Vses and applications of the Doctrines , haue diuers times from out this place sounded in your eares . Yet now , ( the order , obserued by the Holy Spirit in deliuering this prophecie , so requiring it ) they are once more to be commended to your religious attentions .

May it please you therefore to obserue with me three circumstances . Quis , Quomodo , & Qui .

1. Quis comminatur : Who it is , that threatneth to punish . It is the Lord . For , Thus saith the Lord , I will send .

2. Quomodo puniet : How , and by what meanes hee will punish . The letter of my text is for fire . I will send a fire .

3. Qui puniendi : Who are to be punished : And they are the inhabitants of the Kingdome of Iudah , and the chiefe Citie thereof , Ierusalem . I will send a fire vpon Iudah , and it shall deuoure the palaces of Ierusalem .

In the precedent prophecies the comminations were against the Syrians , the Philistines , the Tyrians the Edomites , the Ammonites , and the Moabites , all Gentiles and strangers to God ; but this commination against the Iewes , Gods owne friends , and children . I will send a fire vpon Iudah . ]

I ] Who Amos 4.13 . forme the mountaines , and create the winde , and declare to man what is his thought , and make the morning darknes , and tread vpon the high places of the earth ; I will send . I , who Iob 12.14 . breake downe , and it cannot be built againe ; who shuts vp a man , and there can be no opening ; I will send . I , who Psal . 3.3.9 . speakes , and it is done , who commands , and it standeth fast . I will send a fire vpon Iudah , and it shall deuoure the palaces of Ierusalem .

This fire , which the Lord sendeth vpon Iudah , is not so much a fire properly taken , as a fire in a figuratiue vnderstanding . It betokeneth that desolation , which was to betide the kingdome of Iudah , and the chiefest Citie thereof , Ierusalem , from hostile invasion . I will send a fire .

This commination began to be fulfilled in the dayes of Zedechias , King of Iudah . The historie is very memorable ; and is briefly yet diligently described in the 2. Chron . 36. and in the 2. Kings 25. and Ierem . 39. & 52. In those places you may read , how 2. King . 25.1 . Nabuchadnezzar King of Babylon , came against Ierusalem , pitched against it , besieged it , tooke it . You may read how he vers . 6. tooke King Zedechiah prisoner , slew his sonnes before his face , put out the Kings owne eyes , bound him with brasen fetters , and carried him away to Babylon : you may read , how vers . 8. Nebuzaradan , Captaine of the guard , and chiefe Marshall to the King of Babylon dealt with Ierusalem . He 2. Chro . 36.19 . 2. Reg . 25.9 . brake downe the wall thereof , and burnt with fire the house of the Lord , the Kings house , euery great mans house , all the houses , and palaces there . Say now ; did it not fall out to Iudah and Ierusalem , according to this commination ? I will send a fire vpon Iudah and it shall deuoure the pallaces of Ierusalem .

This desolation being thus wrought vpon Iudah , and Ierusalem , by the Chaldees ; the Iewes , such as escaped from the sword , were carried away to Babylon , where they liued in seruitude and bondage , to the Kings of Babylon for 1. Chro . 36.21 . threescore , and ten yeares . This was that famous deportation , commonly stiled the Captiuitie of Babylon , from which vnto CHRIST are numbred , ( Matth . 1. ) fourteene generations . When the yeares of this captiuitie were expired , and the Monarchie of Persia was setled vpon King Cyrus , King Cyrus stirred vp by the Lord , made a proclamation , whereby he permitted the Iewes to returne into their country , and to E●ra 1.3 . reedifie the Temple of the Lord at Ierusalem .

The Iewes now returned from their captiuitie , wherein they liued threescore and ten yeares , without a King , without a Prince , without a sacrifice , without an Image , without an Ephod , without Teraphim , ( as it is witnessed , Hos . 3.4 . ) could not but with much ioy , and great alacritie , vnder the gouernment of their new Prince , Ezra 3.2 . Zerubbabel , sonne of Shealtiel , and their new High-Priest , Iesbuah , sonne of Iozadak , betake themselues to the building againe of the Lords house in Ierusalem .

The building was begun ; it proceeded ; but was soone hindred , by the decree of Ezra 4.23 , 24. & 1. Esar . 2.30 . Artaxerxes , King of Persia . So the worke of the house of God at Ierusalem , Ezra 4.24 . & 1. Esar . 2.30 . ceased for some ten yeares , till the second yeare of the raigne of Darius [ sonne of Histaspes ] King of Persia : by whose gracious Ezra 6.8 . decree for the aduancement of the building , the building was againe set on foote , and so diligently attended , that in the vers . 15. sixth yeare of the raigne of the same King , King Darius , it was finished ; as it is deliuered , Ezra 6.15 . Thus was the house of God , the Temple of the Lord in Ierusalem , after Iohan . 2.20 . 46. yeares consummate , and dedicated .

Now once againe was the Lord of hostes iealous of Ierusalem , and for Sion , Zach. 1.14 . & 8.2 . with a great iealousie : now againe were Zach. 8.4 , 5. old men , and old women , to dwell in Ierusalem , and boyes , and girles to play in the streets thereof : now againe was Ierusalem to be called Zach. 8.3 . a Citie of truth , the mountaine of the Lord of Hostes , the holy mountaine ; and the Iewes , which in former times were Zach. 8.13 . a curse among the heathen , now became a blessing : now againe were they Zach 8.8 . the people of the Lord , and the Lord was their God , in truth , and in righteousnesse . Thus were the people of Iudah , through God his speciall goodnes , blessed with ioy and enlargment : for so much we finde registred , Zach. 8.

What did the people of Iudah , for so many streames of Gods bounty deriued vpon them , render vnto the Lord their God ? Did they ( as meete was ) Ps. 116.13 , 14. take vp the cup of saluation ? did they call vpon the name of the Lord ? did they pay their vowes vnto the Lord ? Did they , as they were commanded , Zach. 8.16 ? did they speake the truth euery man to his neighbour ? did they execute the iudgment of truth and peace within their gates ? did they imagine no euill in their hearts , one against another ? did they loue no false oathes ? What saith the Prophet Malachie to this ? He confesseth chap. 2.10 , 11. that the people of Iudah dealt treacherously euery one against his brother ; that they violated the couenant of their fathers ; that they committed abomination in Ierusalem ; that they prophaned the holinesse of the Lord ; that they married the daughters of a strange God : and chap. 3.5 . that they were sorcerers , adulterers , false swearers , oppressors : and vers . 7. that euen from the dayes of their fathers they departed from the ordinances of the Lord , and kept them not . Is not enough said against them ? Then adde yet further ; they corrupted the Law , they contemned the Gospell , they beheaded Iohn Baptist , they crucified Christ , they persecuted the Apostles . Impiety of such an height and eleuation could not but presage a fearefull downefall .

This their downefall is in a figure foretold by the Prophet Zacharie , chap. 11.1 , 2. Open thy dores , O Lebanon , that the fire may deuoure thy Cedars . Howle Firre tree , for the Cedar is fallen , howle yee Okes of Bashan , for the forrest of the vintage is come downe . What Zacharie doth in a figure , that doth Christ foretell in words proper and significant , Luk . 19.42 . where beholding the Citie of Ierusalem , and weeping ouer it he saith : The dayes shall come vpon thee , that thine enemies shall cast a trench about thee , and compasse thee round , and keepe thee in on euery side : and shall lay thee euen with the ground , and thy children with thee , and they shall not leaue in thee one stone vpon another .

This {αβγδ} , this vtter desolation of the Citie Ierusalem , foretold by Zacharie , and by Christ ; by the one in a figure , by the other in plaine termes , was brought vpon that stately Citie by Titus , sonne of Vespasian , after the incarnation of Christ , threescore and eleuen yeares , as Genebrard , threescore and twelue , as Funccius , threescore and thirteen as Pedro Mexia in vitis Imperat . in Vespasiano pag . 126. others , in the second yeare of the Emperor Vespasian . It was besieged for the space of fiue moneths : in which time there passed many assaults , many skirmishes , much slaughter , with wonderfull obstinacie and resolution . The famine meane while afflicting the Citie was such , as no historie can parallell .

When their ordinarie sustenance was spent , the flesh of Pedro Mexia ibid . horses , asses , dogs , cats , rats , snakes , adders , seemed good vnto their tasts . When this foode failed , they were driuen to eat euen those things , which vnreasonable creatures will not eat . Fame impellebantur vt vel equorum lora , & suos baltheos , & calceos , & coria cemederent . Pontan . Bibliothec . Conc . Tom . 4. ad Domin . 10. Trinit . Of their lether ; lether bridles , lether girdles , lether shoes , and the like , they made for themselues meate . Fame impellebantur vt comederent sterc●ra beum , & quodcunque stercus reperi●batur , illius partum pendus quat●or nummis ve●debatur . Pont . ibid . Oxe dunge was a precious dish vnto them . Purgamenta olerum , the shreddings of pot-hearbs cast out , trodden vnder foote , and withered , were taken vp againe for nourishment . Miserabilis cibus , esca lachrymabilis : Here was miserable meat , Egesippus de exeraio Hieros●lym . lib . 5. c . 18. lamentable foode , yet would the childe Raprebant parentibus filij , parentes filijs , & de ipsis fancibus cib●● proferebatur . Egesip . ibid . snatch it from his parent , and the parent from his childe , euen from out his iawes . Plerisque etiam vomitus esca fuit , saith Egesippus ; some to prolong their liues would eat vp that , which others had vomited .

Among many other accidents in this famine at Ierusalem , one is so memorable , that I cannot well passe it ouer . De bello Iudaico lib . 7. cap . 18. Iosephus , an eye-witnes of this their miserie , tells vs of a woman , a mother , Marie , Eleazars daughter , who tooke from her owne brests , her owne childe , a harmelesse suckling , a silly infant , did kill it , and did eat thereof . My author saith ; that this vnnaturall mother tooke her tender babe , as it was sucking , from her brest , and thus spake vnto it . Miserum te , infans in bello , & fame , & seditione , cui te seruauero ? Litle infant , poore wretch , in warre , in famine , in sedition , for whom shall I preserue thee ? for whom shall I saue thee aliue ? If thou liue , thou must be a slaue to the Romans : but famine preuents thy seruitude ; yea and the mutinous Iewes are more cruell , than either the Romans , or the famine Be thou therefore mihi cibus , seditiosis furia , humanae vitae fabula : Be thou meate to me , a furie to the mutinous , and euen a mocke of the life of man . When shee had thus spoken , she embrued her hands in the bloud of her owne sonne ; she boyled the dead bodie , and eat the one halfe : the remainder shee reserued for another repaste .

The mutinous Iewes drawne by the Contaminatissimi nidoris odore capti . sent and sauour of this meate , brake into this womans house : they threatned to kill her , vnlesse shee would shew them , where her meate was laid . Shee told them , shee had meat indeed , and had reserued it for her-selfe ; notwithstanding , sith they so vrged her , shee would shew it to them . So shee brought them to the reliques of her sonne . At the sight thereof , they shrunke backe with feare , horror , and astonishment . Then the mother , mercilesse mother , with great boldnesse said thus vnto them : This meate , which you see , is indeede part of my owne sonne : it was my Facinus meum . deede to kill it : eat yee of it : for I haue eaten . Will you be more tender than a woman ? more pitifull than a mother ? eat yee of it : I haue eaten . If you will not eate it , it shall remaine for mee his mother . A mother ! No mother , but a monster shee was , that could act such a prodigie .

Well : What with the extremitie of this famine , what with the furie of the sword , what with sicknesse during the time of this warre against Ierusalem , there See Pedro M●xi a in the life f●… Ve●pa ian . perished in Ierusalem , and the Prouince adioyning , as In Chr. ●●ic . ad An. Do . 73. Eusebius , Lib . 7. cap . 9. Pag . 594. Orosius , and C●r●ectus & Suctonias apud O●osiam loco citato . other Authors affirme , six hundred thousand men able to beare Armes . But if we will beleeue De bello Iudaie lib . 7. cap . 17. Vndecies centum millia . & Euseb . Histor . Ec●les . lib . 3. cap . 7. Iosephus , a Iew , and present at that warre , there died eleuen hundred thousand , or a million , and one hundred thousand . And Iosephus his report is subscribed vnto by Apud Lipsium n●tis ad Tacitum lib . 5. pag . 539. Zonaras and Iornardes .

Besides these now dead fame , morbo , ferro , partly by famine , partly by sicknesse , partly by the sword , there were taken captiue to the number of Ios●ph . vbi supra . Cassiodor chronic . Tit●s filtus Vesp●siant Iudea cap tacentum millia capi●iterum publi●● v●n●ndedit . Abbas V●sperg . Chr●nic . ad . An 29. Chr. 73. 97. thousand , or as q some one hundred thousand , sould , and dispersed in the wide world .

The Iewes thus dead , and scattered , what became of their glorious cittie Ierusalem ? The holy Temple there was burnt , their strong and high wals were throwne downe ; all the citie became wast and desolate , and so it remaines to this day . Certainly it is befallen Iudah and Ierusalem , according to this commination in my text : I will send a fire vpon Iudah , and it shall deuoure the palaces of Ierusalem . Thus farre haue you the words of my text expounded . Now to the doctrine .

You haue heard Gods iudgments against the kingdome of Iudah , and the glorious Citie Ierusalem denounced in the same words , as his iudgements were against the Syrians , the Philistines , the Tyrians , the Edomites , the Ammonites , and the Moabites . The Syrians , the Philistines , the Tyrians , the Edomites , the Ammonites , and the Moabites , were aliens from the Common wealth of Israell , they were strangers from the couenant of promise ; they had no hope , they were without God in the world . But these Iewes , these Inhibitants of Iudah and Ierusalem , were of the Common wealth of Israel : God made his couenant with them ; they were not without hope ; they were the people of the Lord , and the Lord was their God : yet because they sinned against the Lord , as the forenamed Gentiles did , the Lord was pleased to deale with them , as with the Gentiles ; euen to send a fire vpon Iudah , which hath long since deuoured the palaces of Ierusalem . The doctrine which from hence I commend vnto you , is ; Whosoeuer doe imitate the Heathen in their impieties , they are in the Lords account no better then the Heathen , and shall be punished as the Heathen .

God is absolutely vnpartiall both in mercy , and iudgement , {αβγδ} , without respect of persons , hee iudgeth according to euery mans worke , 1. Pet . 1.17 . Iew or Gentile , it s not materiall ; if they be obedient , they shall liue and flourish ; if they be rebellious , they shall die & perish . Sundry other Deut . 10.17 . 2. Chro . 19.7 . Iob 34.19 . Esai . 11.3 . Mat . 22.16 . Mar. 12.14 . Luc . 20.21 . Act. 10.34 . Rom. 2.11 . Galat . 2.6 . Eqhes . 6.9 . Coloss . 3.25 . places there are in both Testaments , old and new , which I might alledge to shew , that with God there is no respect of persons .

By Persons I meane , not the substance of man , or man himselfe , but his outward qualitie or condition ; as Countrey , sex , parentage , wealth , pouertie , nobilitie , wisedome , learning , and the like . According to these , God in iudgement respecteth no man . Whosoeuer he be , Iew , or Gentile , male , or female , poore and rich , bond or free , learned , or vnlearned , that feareth God , and worketh righteousnesse , hee is accepted with God , Act. 10.35 . but let Iew , or Gentile , male , or female , poore or rich , bond or free , the learned or vnlearned , worke wickednesse before the Lord , and he shal be without partialitie punished , Iob 34.19 .

Such hath euer beene the practise of the Lord . Lazarus his pouerty did not hinder him from saluation , neither did the rich mans abundance free him from damnation . It was no impeachment to Cornelius , that he was a Gentile , nor immunitie to Iudas , that he was a Iew ; Saules throne could not shield him from the wrath of God , neither did Dauids sheepfolds avert from him the blessings of God ; Esau was the elder brother , yet God hated him , Iacob was the younger , yet God loued him . Neuer did any perish in obedience , neuer did any prosper in rebellion . Certainely God hath no respect of any mans person , for his outward estate , qualitie , or condition . God spared not the Angels for their excellencie , nor the old world for their multitude ; nor Saul for his personage , nor Absolon for his beautie , nor the Iewes for their prerogatiue , nor Ierusalem for her goodly buildings . From this vnpartialitie of God in his workes of iustice , my proposition stands good , Whosoeuer doe imitate the Heathen in their impieties , are in the Lords account no better , then the Heathen , and shall be punished as the Heathen .

Will you a reason hereof ? It is because the Lord takes impietie for impietie wheresoeuer he finds it , and for such doth punish it . And he finds it euery where . For the eyes of the Lord 2. Chron . 16.9 . runne to and fro throughout the whole earth , and are in Prou. 15.3 . euery place to behold as well the euill , as the good . His eyes are Iere . 16.17 . vpon all our wayes ; he seeth Iob 34.21 . all our goings , he Iob 31.4 . counteth all our steps , no iniquitie is Iere . 16.17 . hid from him . This doth the Prophet Ieremie , Chap. 32.19 . wall expresse ; Thine eyes , O Lord , are open vpon all the wayes of the sonnes of men , to giue euery one acccording to his wayes , and according to the fruit of his doings .

This the very Ethnickes , guided onely by Natures light , haue acknowledged . Sybilla in her Oracles could say , {αβγδ} , The Almightie and inuisible God , he onely seeth all things , Hesiod could say , {αβγδ} , God hath an All-seeing eye . Plautus could say , Capteivi . Est profecto Deus , qui , quae nos gerimus , auditque & videt ; Doubtlesse , there is a God , who both heareth and seeth whatsoeuer we doe . And Metamorph . lib . 13. Ovid could say , Aspiciunt oculis superimortalia iust●s : There is a God aboue , who hath iust eyes , beholdeth all the doings of mortall men . Thales interregatu●an furta h●minum Deos fallerent : Nec cogi●ata , inq●it . Valer . Mar. lib . 7 cap . 2. & Dioge . Laert . lib . 1. in Thal 5. Thales of Miletum , the wisest of the seauen , being asked , whether mens euill deeds could be kept close from God! No , sayd he , nor their euill thoughts . The Hieroglyphicke , the mysticall , or aenigmaticall letter whereby the Egyptians would haue God to be vnderstood , was an eye . And why so ? But as Hier●glyph . lib . 33. Pierius saith , because Deus ille optimus maximus , the great God of Heauen , is mundi oculus , the eye of the world .

It may be such was the conceit of that auncient Augustin . Father , who sayd of God , that he was totus oculus ; wholy an eye ? He giues his reason , quia omnia videt ; because hee feeth all things . All things are to the eies of God {αβγδ} naked and opened [ seene as well within as without . ] So saith the Author of the Epistle to the Hebrews , chap. 4.13 . All the impieties of man , in deed , word , or thought , are manifest vnto the Lord : he seeth them all , and for impieties will punish them .

Well saith De constantiâ lib . 2. cap . 16. Lypsius : Culpae comes , iustissimè poena semper est ; Paine is alwayes the companion of a fault . And Ibid . cap . 14. againe , Cognatum immo innatum omni sceleri , sceleris supplicium ; Euery wickednesse brings a punishment with it . As the worke is , so is the pay ; if the one be readie , the other is present . Lipsius de constant . lib . 2 , c . 13. Neuer did any man foster within his breast a crime , but vengeance was vpon his backe for it . If there be impietie , there cannot be impunitie . Witnesse the blessed Apostle S. Iames , chap. 1.15 . Sinne , when it is finished , bringeth forth death . And S. Paul , Rom. 6.23 . The wages of sinne is death . Many are the texts of holy Scripture , which I might alledge to this purpose . I will for this present trouble you but with one . It is , Psal . 34.16 . The face of the Lord is against them that doe euill , to cut off the remembrance of them from the earth .

From these now-touched considerations ( first that Almightie God in iudgement accepteth no persons ; then , that his Al-seeing eye beholdeth whatsoeuer impietie is done , not onely in our workes and words , but also in our most retyred thoughts ; thirdly , that in iustice euery impietie is to receiue a due punishment ) from these considerations my position stands firme and vnmoueable .

Whosoeuer doe imitate the Heathen in their impieties , they are in the Lords account no better then the Heathen , and shall be punished as the Heathen .

Here let all good Christians be admonished , with their greatest carefulnesse to looke vnto their wayes , that they walke not in the by-pathes of sinne , to imitate the Heathen in their impieties Qui attrahit ad se culpam , non potest effugera poenam , sayth Comment . in Hebr . 12. Hugo Cardinalis . Thinke not that thy prerogatiue of being a Christian can be a shield vnto thee . Christianus August enchir . ad Laurent . ca. 5. nomine , non opere , A Christian in name not in deed , may be called a Christian , but is no Christian . Bernard Sentent . Christianus as he is haeres nominis Christi , so must he be imitator sanctitatis : A Christian is heire to the name of Christ , and therefore must be a follower of Christ in holinesse . A Christian ( sayth S. Austine , if he be the Author of the Booke Lib . 1. cap . 6. de vita Christianâ ) A Christian is a name of iustice , of goodnesse , of integritie , of patience , of chastitie , of prudence , of humilitie , of courtesie , of innocencie , of pietie . A Christian is he , who is a follower of Christ , who is holy , innocent , vndefiled , vnspotted , in whose brest there is no wickednesse ; who hurts no man , but helpeth all . He that can truely say : I hate not mine enemies , I doe good to them that hurt me , I pray for them that persecute me , I doe wrong to no body , I liue iustly with all men , hic Christianus est , he is a Christian .

But , if in the profession of Christianitie , a man liues the life of a Heathen , the name of a Christian shall doe him no pleasure : If he take delight in the Galat . 5.19 . workes of the flesh , in adulterie , fornication , vncleannesse , laciuiousnesse , drunkennesse , hatred , variance , wrath , strife , or any like sinne , God will forsake him , the holy Angels will flie him , the blessed Saints will detest him : the Reprobate shall bee his companie , the Deuils his fellowes , hell his inheritance , his soule a nest of scorpions , his bodie a dungeon of foule spirits ; and at last both bodie and soule shal eternally burne in fire vnquencheable .

Wherefore ( dearely beloued ) suffer a word of exhortation . Ecclus . 21.1.2.3 Haue you sinned ? Doe so no more . Flee from sinne as from the face of a Serpent . For if you come too neere it , it will bite you : the teeth thereof are as the teeth of a Lyon , slaying the soules of men . So sayth Ecclus chap. 21.2 . Flee from sinne as from the face of a Serpent . Sinne ? It s like a leauen that will leauen the whole lumpe : It s like a scab , that will infect the whole flocke : It s like a flaming fire , that will burne the whole house : it s like a wild Horse , that will cast his rider into hell ; it s like a wild gourd , that will poyson the whole pott : it s like a plague , that will destroy the whole cittie ; it s like a Ecclus . 21.3 . two edged sword , the wounds thereof cannot be healed . Flie therefore from sinne , as from the face of a Serpent . And euer remember what befell Iudah and Ierusalem for their sinnes . They despised the Law of the Lord , they kept not his commaundements , their lies caused them to erre , after which their fathers walked ; therefore hath the Lord sent a fire vpon Iudah , which hath deuoured the palaces of Ierusalem .

Thus farre of my first doctrine . A second followeth .

I take it from the condition of Ierusalem . She had faire appellations . She was called the Virgin , and the daughter of Iudah . Lament . 1.15 . The daughter of Sion . ver . 6. the cittie , that was great among the nations , and a Princes among the Prouinces . ver . 1. The holy Cittie . Mat . 4.5 . The Cittie of the great King . Mat . 5.35 . The Lord he chose it , he desired it for his habitation , he said of it : This is my rest for euer , here will I dwell , for I haue a delight therein , Psal . 132.14 . And yet notwithstanding , Ierusalem is rased from the foundation , shee is vtterly destroyed . It is befallen her according to this commination in my text , I will send a fire vpon Iudah , which shall deuoure the palaces of Ierusalem . My doctrine is ; God will seuerely punish sinne , euen in his dearest children .

This S. Peter avoweth , 1. Epistle 4.17 . saying : Iudgement must begin at the house of God , His meaning is , that the punishment and chastisement of sinnes beginneth with the Saints and seruants of God , in whom as it were in a house , or Temple God dwelleth . If they who are most familiar with vs , do sinne against vs , we fret and grow discontented . The most familiar with God are his faithfull ones , who fill the house of God , which is his Church . If these sinne against God , can God take it well ? He cannot . He will punish euen his faithfull ones . So sayth St Austine , Epist. 122. Ad victorianum ; Propter peccata sua etiam sancti flagellantur , the verie Saints of God are scourged for their sinnes . You see my doctrine confirmed ; God will seuerely punish sinne euen in his dearest children .

The reason is giuen by S. Austine in his Booke of fiftie Homilies , Homil . 21. because Iustitia est , vt puniat peccatum , it is a part of Gods iustice to punish sinne , a part of his Actiue iustice ; So doe the Schooles call the Iustice of God , by which he iudgeth and punisheth offenders . Of this Iustice of God it is said in our English Liturgie : It belongeth to God iustly to punish sinnes . Yea , so doth it belong to God , that God is not iust , vnlesse he punish sinne .

The vse of this doctrine is vrged to vs by S. Pet . 1. Epist. Chap. 4. vers . 17.18 . If God will seuerely punish his owne children for their sinnes ; If iudgement must begin at the house of God ; what shall become of strange children , children of Belial ? What shall be the end of them , that obey not the Gospell of God ? And if the righteous scarcely be saued , where shall the vngodly and sinner appeare ?

To this purpose is that of our blessed Sauiour Iesus Christ Luk . 23.31 . If they doe these things to a greene tree , what shall be done to the dry ? It is , as if he had said more plainly thus ; If God , my Father , suffer me , who am innocent and without sinne , who am like a greene and a fruitfull tree , so grieuously to be afflicted , and to be hewen downe , as if I were a dry tree , how much more will he suffer you , who are sinfull , and rightly compared to dry and barren trees , to be afflicted , and to be hewen downe ? The like argument doth the Lord bring against Edom . Ierem . 49.12 . Behold they whose iudgement , was not to drinke of the cup , haue assuredly drunken , and shalt thou altogether goe vnpunished ? Thou shalt goe vnpunished , but thou shalt surely drinke of it .

What shall I more say ? Let vs diligently weigh , what hath alreadie beene sayd . Lay we it to our soules and consciences . We haue seene , that the infinite Iustice of God repayeth vengeance for sinne , euen vpon the heads of his dearest children . The inhabitants of Iudah , Gods inheritance , great Ierusalem , the cittie of God , the glorious temple there , the house of God , for sinnes pollution haue beene brought to destruction .

Christ himselfe , the onely begotten sonne of God , the well-beloued sonne of God , he in whom alone God is well pleased , because he 2. Cor . 5.21 . serued with our sinnes , and was Esai . 53.5 . made sinne for vs , he was wounded for our transgressions ; he was broken for our iniquities ; his backe was loaden with stripes , his head with shornes , his bodie with crossing , his soule with cursing .

Thus sweete Sauiour hast thou suffered for our rebellions , for our transgressions , for our iniquities : the chastisement of our peace was vpon thee , and with thy stripes we are healed . It fell out happily for vs ( beloued ) that Christ , who knew no sinne , should be made sinne for vs , that we , who bore about with vs , a Rom. 6.6 . bodie of sin , might be made the righteousnesse of God in him . Being thus by Christ reconciled to God , and washed , and clensed from our sinnes through his precious bloud , take we heed , that it happen not to vs 2. Pet . 2.22 . according to the true Prouerbe : The dog is turned to his owne vomit againe , and the sow that was washed , to her wallowing in the mire . Let vs not henceforth be Rom. 6.6 . seruants vnto sinne ; let vs not yeeld our members as Ver . 13. instruments of vnrighteousnesse vnto sinne . Why should we Heb . 6.6 . crucifie to our selues the sinne of God afresh , and put him to an open shame ? Let vs rather yeeld our selues , our soules , and our bodies , seruants vnto God ; for so , shall our Rom. 6.22 . fruit be in holinesse , and our end euerlasting life . So be it .

THE VIII . LECTVRE . AMOS . 2.6 , 7 , 8.

Thus sayth the Lord , For three transgressions of Israel , and for foure , I will not turne away the punishment thereof ; because they sould the righteous for siluer , and the poore for a paire of shooes .

That pant after the dust of the earth on the head of the poore ; and turne aside the way of the meeke , and a man and his father will goe in vnto the same maid , to prophane my holy Name .

And they lay themselues downe vpon clothes layd to pledge , by euery altar , and they drinke the wine of the condemned in the house of their God .

FOr Israels sake , Amos the peculiar Prophet of Israel , hath hitherto made knowne vnto Israel , what God his pleasure was , concerning their neighbour-Nations . The iudgements of God against the Syrians , the Philistines , the Tyrians , the Edomites , the Ammonites , and the Moabites were first manifested : then followed his iudgments against Iudah . These might haue serued Israel in stead of so many mirrours , or looking glasses , wherein they might haue beheld the iudgements , that hung ouer their heads also .

From the iudgements of God denounced to forreine nations , the people of Israel might thus within themselues haue reasoned : Our God! All his Deut . 32.4 . wayes are iudgement ; he is a God of truth , without iniquitie ; iust and right is he . The Syrians , the Philistines , the Tyrians , the Edomites , the Ammonites , and the Moabites , must they , for their misdoings , be punished ? How then shall we escape ? They sillie people , neuer knew the holy will of God ; and yet , must they be measured with the line of desolation ? What then shall be the portion of our cup , who knowing Gods holy will , haue not regarded it .

Againe , from the iudgements of God pronounced against Iudah , the people of Israel might thus within themselues haue argued : God Psal . 9.7 . ministreth his iudgements in vprightnesse . He threatneth destruction to our brethren , the people of Iudah : that people , whom all that saw them , acknowledged to be the Esa . 61.9 . blessed seed of the Lord ; that people , that was the Esa . 5.7 . plant of the Lords pleasures ; that people , with whom God placed his Psal . 114.2 . sanctuarie ; vpon that people will the Lord send a fire , to deuoure them ? What then shall be the end of vs ? They our brethren of Iudah , haue preserued among them Religion , the worship and feare of the Lord , in greater puritie then we haue done ; and yet will the Lord send a fire vpon them , to deuoure them ? Certainly , our iudgement cannot be farre off .

Amos hauing thus prepared his auditors the Israelites , to attention , maketh no longer delay ; but beginneth to deliuer his message to them , in the words , which I haue now read vnto you : For three transgressions of Israell and for foure , I will not turne away the punishment thereof , &c. Herein , for our more direct proceeding , may it please you to obserue with me , 1. Autoritatem sermonis ; The authoritie of this Prophecie : Thus sayth the Lord . 2. Sermonem ipsum ; The Prophecie it selfe : For three transgressions of Israel , &c.

In the Prophecie , as farre as this Chapter leadeth vs , we haue , 1. Reprehensionem ; A reproofe of Israel for sinne , vers . 6 , 7 , 8. 2. Enumerationem ; A recitall of the Benefits , which God had heaped vpon Israel , vers . 9.10.11 . 3. Exprobrationem ; A twitting of Israel with their vnthankefulnesse , vers . 12. 4. Comminationem ; A threatning of punishment to befall Israel for their sinnes , ver . 13. to the end of the Chapter .

The Reprehension is first ; and first by vs to be considered . In it we may note , 1. A generall accusation of Israel : For three transgressions of Israel , and for foure . 2. A protestation of Almightie God against them : I will not turne away the punishment thereof . 3. A rehearsall of some grieuous sinnes , which made a separation betweene God and Israel : Because they sold the righteous for siluer , and the poore for a paire of shoes ; and so forward to the end of the eyghth verse .

You haue the deuision of my Text . Now followeth the exposition . The first thing we meete with , is , Autoritas sermonis , the authoritie of this prophecie .

Thus saith the Lord ] Iehovah . Now the thirteenth time is this great Name of God , Iehovah , offered to our deuoutest meditations . We met with it in the first chapter of this book nine times ; and thrise before in this : and yet , by this name Iehovah , is not God knowne to vs. We know him by the name of a strong , omnipotent , and All-sufficient God , but by his Name , Iehovah , we know him not . Abraham , Isaac , & Iacob , by this Name knew him not : it is so recorded , Exod . 6.3 . Nor can we by this Name know him . For this Name is a Name of Essence . It designeth God vnto vs , not by any effect of his , but by his Essence : and who euer knew the Essence of God ? who was euer able to define it ?

The Pet . Galatinus de arcanis Cathol . verit . lib . 2. cap . 1. schoole-men say , there are three things whereof they can giue no definition : One is , that first matter , out of which all things were produced : The second is , Sinne , that hath destroyed all : The third is , God , who preserueth all . The first , which is the Philosophers Materia prima , they define not obsummam informitatem , because it is without all forme : The second , which is mans bane , Sinne , they define not obsummam deformitatem , for its exceeding deformitie : The third , euen God , the prime cause of all his creatures , they define not ob summam formositatem , for his transcendent beautie . It pleaseth the Schoolmen sometimes thus to play with words . For the matter they are in the right .

It is true : Aquin . par . 1. qu : 1. art . 7. ad 1 m . De deo non possumus scire , Quid est : We cannot attaine to so great a measure of the knowledge of God , as to define what he is . When the Poet Cic . de Nat. Deorum . lib . 1. Simonides was asked of K. Hiero , what God is ? He wisely for answere desired one dayes respite , after that two , then foure ; still he doubled his number : at last ; of his delay he gaue this for a reason : Quanto diutiùs considero , tanto mihi res videtur obscurior ; the more I consider of this matter , the more obscure it seemeth vnto me . Cotta in Ibid . Tullie said not amisse , Quid non sit Deus , citiùs quàm quid sit , dixerim ; I can with more ease tell , what God is not , then what he is . This goeth for a truth in the schooles . Aquin . par . 1. qu : 3. in principio De Deoscire non possumus quid sit , sed quid non sit : we cannot know of God what he is ; but what he is not . So saith Saint In psal . 85. Augustine ; Facilius dicimus quid non sit , quam quid sit Deus ; We can more easily say , what God is not , then what he is .

And what is he not ? The same father in his 23. Tract vpon the Gospell of S. Iohn will tell you : Non est Deus corpus , non terra , non coelum , non luna , non Sol , non Stellae , non corporalia ista . God is not a bodie , he is not the earth , he is not the Heauen , he is not the Moone , he is not the Sunne , he is not the Starres , he is not any of these corporall things .

From hence sprang those Negatiue attributes of God , which we meete with , either in the sacred volumes of the New Testament , or in the writings of the ancient Fathers : from hence is God said to be 1. Tim . 1.17 . immortall , invisible , Rom. 1.23 . vncorruptible , Bernard serm . 6. Supra Cantica . incorporeall , Aug. de verb . Apostoli . Serm . 1. ineffable , inestimable , incomprehensible , infinite , Bernard paruorum sermonum serm . 51. immense , vndiuided , vnuariable , vnchangeable . All these shew vnto vs , not what God is , but what he is not . And whosoeuer thus thinketh of God , as he is set forth in these his Negatiue appellations , though hereby he cannot altogether find out what God is , piè tamen cauet , quantum potest , aliquid de eo sentire , quod non sit , saith S. Austine de Trin lib . 3. cap . 1. yet his religious care is , to conceiue somewhat of God , that he is not .

You see , it is easier for vs to say , what God is not , then what he is : easier for vs to conceiue of him by his Negatiue attributes , then by his affirmatiue . Yet by his affirmatiue attributes are we brought to some knowledge of God . For hereby we know , that he is the Gen. 21.33 . euerlasting God , the Psal . 83.18 . most high God , the Rom 16.27 . onely wise God ; that he is Gen. 17.1 . omnipotent , and Ap●c . 15.4 . holy , and Deut . 32.4 . iust , and Exod . 34.6 . mercifull , and gracious , and long-suffering , and good , and true .

Whatsoeuer is verified of God in either sort of his Attributes ; Affirmatiue or Negatiue , it is all comprised in this one name of God in my text ; his name Iehovah . For this name Iehovah , is the name of the Essence of God : and whatsoeuer is in God , it is his Essence .

It was one of De Deo Not . ad Disp . 3 p. 209 Vorstius his foule errours to deny the truth of that vulgarly receiued Axiome : Nullum omnino in Deo accidens esse . It is simply and euery way true : There is no accident at all in God . God he is primum ens , his being is from all eternity ; he is forma simplex , a pure forme , no subiect ; there is nothing in God , which is not God ; there is nothing in God really diuerse from the essence of God ; there is nothing in God obnoxious to imperfection , separation , or change ; therefore it followeth against Vorstius , there is no accident at all in God . God he is Iehouah : hee is absolutely and totally essence .

Thus saith Iehouah ] By this name Iehouah , we are taught three things .

First , that God of himselfe , and through himselfe , hath alwayes beene , now is and euer shall be . So is this name by a Periphrasis expounded , Reuel . 1.4 . Grace be vnto you , and peace from him , which is , which was , and which is to come . And , Reuel . 16.5 . Thou art righteous , O Lord , which art , and wast , and shalt be . This exposition of this name Iehou●h . is giuen by Str●mat . lib . 5. Clemens Alexandrinus , and In Exod . qu . 15 & Epist. Diuinorum dogmatum . Theodoretus Cyrensis , that Iehouah , for its signification is , {αβγδ} , He that is .

Secondly , we are taught by this name Iehouah , that the essence , or being of all things created is from God ; according to that , Acts 17.28 . In him we liue , and moue , and haue our being ; and that , Rom. 11.36 . Of him , and through him , and to him are all things .

Thirdly , we are taught by this name Iehouah , that God doth giue Esse reale , a reall being to his promises & threatnings : that he is veracissimus and constantissimus , most true and most constant , in doing whatsoeuer he hath promised or threatned .

This consideration of this great Name , Iehouah , may yeeld much comfort to all the Elect of God , and his faithfull ones . Though they seeme to Esa . 51.17 . drinke the dregs of the cup of trembling , and to be euen swallowed vp of Rom. 8.35 , 36 tribulation , of distresse , of persecution , of famine , of nakednesse , of perill , of the sword ; though they be as killed all the day long , and accounted as sheepe for the slaughter ; yet heereby , they may be well assured , that all the good things promised to them in the holy word of God shall in their due time be accomplished . For God who hath promised , hee is the Lord , he is Iehouah .

Againe this consideration of this great name Iehouah , may strike a terror into the hearts of the reprobate and vnbeleeuers . They Psal . 73.12 . prosper in this world , they encrease in riches , they haue more then heart can wish , their eyes stand out with fatnesse , they are clothed with violence , as with a garment , they are compassed with pride , as with a chaine , they are not in trouble , they are not plagued like other men : yet may they heereby bee assured , that all the euill threatned to them in the holy word of God , shall in due time ouertake them . For God , who hath threatned hee is the Lord , hee is Iehouah .

Thus saith the Lord ] Iehouah . Sundry other obseruations vpon these verv words in so many syllables deliuered fiue times in the first chap●●r of this book , and twice before in this second chapter , haue heeretofore been commended to your Christian considerations . They are in part published to your view : therefore I neede not spend time in repetition of them . By this which hath this time beene spoken , you see whence this prophesie against Israel hath its authority . The authority of it , is from the Lord , Iehouah : whom once to name vnto you , should bee enough to procure your most religious attentions . Proceede wee therefore to the prophesie it selfe .

The first thing therein is the Accusation of Israel in a generality , For three transgressions of Israel , and for foure . ]

By Israel heere we are to vnderstand those ten tribes of Israel , who after King Salomons death , forsooke the Kings sonne Rehoboam , and subiected themselues to the rule of Iereboam , sonne of Nebat . Those ten tribes , from the time of that rent , were commonly called the Kingdome of Israel . These in Holy Scripture are called sometime Hos . 10.15 . Bethel , sometime Hos . 10.5 . Bethauen , sometime Amos 3.9 . Samaria , sometime Hos . 2.22 . Iesreel , sometime Amos 5.6 . Ioseph , sometime Hos . 10.11 . Ephraim , sometime Hos . 12 2. Iacob , sometime Hos . 10.1 . Israel . Israel is , their most common name , and their name in my text .

For three transgressions of Israel , and for foure ] Diuerse are the opinions concerning these foure transgressions of Israel . Nicolaus de Lyra saith , their first transgression was , their Gen. 37.26 . selling of Ioseph ; the second , their Exod . 32.4 . worshipping of the Calfe ; the third , their 1 King . 12.16 . forsaking of Dauid ; the fourth , their selling of Christ . Paulus de Palatio saith , the first transgression was , their defection from the house of Dauid , and the King of Iudah ; the second , their defection from the worship of God , to the worship of Idols ; the third , their defection from the law of Moses , which was Gods law ; the fourth , their defection from the law of nature , which is the light of Gods countenance sealed in our hearts . Domini . 8. post Trin . Con . 1. Abraham Bronius saith , the first of these transgressions was their idolatry ; the second , the slaughter of the Prophets ; the third , the murther of Christ ; the fourth , their contempt . They made a trade of transgressing . These expositions seeme to bee farre fetched . Albertus Magnus findes them neerer hand , in the letter of my text . The first transgression he will haue to be , the selling of the iust ; the second , the oppression of the poore ; the third , their peruerting the way of the meeke ; the fourth , the violation of matrimony . These are but so many descants vpon the words of my text , For three transgressions of Israel , and for foure .

Three and foure make seuen . It seemeth then , that Israel transgressed against God seuen times . Seuen times ! It is plaine by Scripture , that they transgressed Saepiùs ac saepiùs , as Mercerus speaketh , many a time & oft : yea , from the diuision of their Kingdome vnder Ieroboam , sonne of Nebat , their first King , vnto Hoshea , sonne of Elah , their last King , they did nothing but transgresse against the Lord their God , what by Idolatry , and what by other wickednesses . Heere then , by three and foure , which make seuen , we are to vnderstand many .

The rule holds true in Diuinity : A finite number is oftentimes put for an infinite . S. Austin hath obserued it , lib . 3. de doctrina Christi , cap . 35. I thus explicate it . In Leuit. 26.18 . to the rebellious and disobedient , thus saith the Lord : If ye will not yet , for all this , hearken vnto me , then I will punish you seuen times more for your sinnes . Seuen times more , that is , many times more , will I punish you . Hannah in her song , 1 Sam . 2.5 . hath this straine ; The barren hath borne seuen children . By seuen there , you are to vnderstand many : Shee that was barren , hath borne many children . Dauid in Psal . 119.164 . sayth ; Seuen times a day doe I praise thee . Seuen times , that is , many times ; as if had sayd , Semper laus eius in ore meo , All the day long am I in the praises of my God . Salomon in Prou. 26 , 25. aduiseth vs not to beleeue the gracious words of an enemy , because , saith hee , there are in his heart seuen abominations . Seuen abominations , that is , many abominations , many sly purposes lie hidden in the heart of an enemy . What neede more examples ? By these few the phrase in my text is plaine . The seuen transgressions of Israel ( for three & foure are seuen ) the seuen transgressions of Israel , are the many transgressions of Israel . In this phrase then doth the Lord obiect vnto Israel innumera peccata , the multitude of their sinnes . For which he is vnwilling any longer to forbeare them : whereupon followeth his protestation against them , I will not turne away the punishment thereof .

For three transgressions of Israel , and for foure , I will not turne away the punishment thereof ] The meaning is ; if once , if twice , yea , if a third time only the Israelites had offended mee with the greeuousnesse of their transgressions , I could haue tolerated them , and would not haue cast them from out my sight : but now ; whereas a fourth time , s●piùs & saepiùs , againe and againe , they relapse and fall backe to their impieties , and with a shamelesse forehead , make no end of sinning ; certa stat sententia , I am resolued , no more to recall them to my fauour , but to leaue them to themselues : that obstinate and indurate , as they are , in the multitude of their abominations , wherein they haue so deepely plunged themselues , they may suddenly bee cast into the pit of destruction .

Now from these two first parts of this prophesie , the generall accusation of Israel for sinne , and the Lords protestation against them for the same , ariseth this lesson , God is euer in open hostility with sinners .

A sinner ouer-valuing the vanities wherein his delight is placed , first neglecteth God , then hateth him . Thus affected , he would , if possible , disarme God of his authority , pull his power from him , and cast him out of his state . Hee could wish , there were no immortality of the Soule , no account to be made of our actions , no reward , no reuenge , no Iudge to punish . So willing is hee to bathe himselfe in the imaginary contentment and pleasures of sinne . I can put no great difference between this sinner and an Atheist . The Atheist thinketh , there is no God ; this sinner wisheth , there were no God .

Now God , who feeleth the pulse of this sinners heart , and searcheth his inmost thoughts , & seeth his traytorous affection , can he be at peace with him ? King Ioram sayd to Iehu , 2 King . 9.22 . Is it peace Iehu ? Iehu answered , what peace , so long as the whoredomes of thy mother Iezabel , and her witch-crafts are so many ? This sinner happily will looke to be at peace with God : but he is soone answered , What hast thou to doe with peace ? What peace with God doest thou looke for , so long as thou castest away his feare , and liest wallowing in thy sinnes ?

I must grant it : God is the God of peace ; the Scripture saith it more then once , Rom. 15.33 , and chap. 16.20 . and in 2 Cor . 13.11 . Phil . 4.9 . 1 Thess. 5.23 . 2 Thess. 3.16 . Hebr . 13.20 . other places . But what is this to the sinner ? Nothing at all . For the same Scripture will assure him , there is no peace to him ; Esai 48.22 . and 57.12 . To the sinner the Lord will shew himselfe , quasi bellator fortis , as hee is called , Ierem . 20.11 . hee will shew himselfe as a stout warriour . And for such he is described , Deut. 32.41 . There thus saith the Lord concerning sinners : If I whet my glittering sword , and mine hand take hold on iudgement , I will render vengeance to mine enemies , and will reward them that hate me . I will make mine arrowes drunk with their blood , and my sword shall deuoure their flesh ? To like purpose is that , which we read of Gods dealing with sinners , Psal . 7.12 . He whets his sword , he bends his bow , and makes it ready , hee prepareth for them the instruments of death , he ordaineth his arrowes against them . So haue you my doctrine established , God is euer in open hostility with sinners .

Is God euer in open hostility with sinners ? Consider this all yee that feare God ; remember it all ye , that beare the image of the Almighty . The sinner , that is ouertaken with three transgressions , and with foure , that lieth in his sinnes , and walloweth in his iniquities , his case is fearefull , his estate lamentable . God proclaimeth against him open warre , most certaine destruction , and will not turne away his punishments from him . Let it ( Beloued ) rouze vs vp from that sleepe of sinne , wherein we haue too long rested . All the good gifts , and benefits of God , which God hath bestowed vpon vs for our good , we haue abused to sinne . God hath giuen vs vnderstanding to meditate vpon his holy lawes , but our vnderstanding we haue peruerted to the transgression of his holy Lawes . God hath giuen vs the will to loue him aboue all things , and our neighbours , as our selues ; but we haue diuerted our will to the contempt of God , and the hate of our neighbours . God hath giuen vs the tongue to powre forth his praises , but our tongues we haue defiled with impure oathes , and ougly blasphemies . God hath giuen vs hands for instruments to feed the poore , and to defend them , but the strength of our hands we haue wasted in crueltie and rapine . In a word , God hath giuen vs our soules , and our bodies , all the faculties of the one , all the members of the other , all , to doe him seruice ; but we haue imployed all to his dishonor .

Dearely beloued , what shall we doe ? The best aduise I can giue , is that , which Christ giueth his Spouse in the Canticles , chap. 6.13 . Returne , returne , O Shulamite ; returne , returne , that we may behold thee . I thus paraphrase it : Returne , O my Spouse , daughter of Ierusalem returne , returne to me , returne to thy selfe , returne to thy former feeling of my Grace , returne , that both my selfe and all the companie of Angels , may see thee , and reioyce in thee .

This Spouse of Christ is the mother of vs all , the holy Catholique Church , in whose bosome we are nourished . Take we then the aduise giuen vnto her , for an aduise vnto our selues . Returne we from our euill wayes , returne we from our three and foure transgressions , returne we from all our sinnes , returne we to the Lord our God , that both he and all the companie of Angels may see vs , and reioyce in vs. Mutet vitam , qui vult accipere vitam , saith S. Augustine Serm . 1. de tempore : if wee will enioy the blessed life of Heauen , we must change our wicked life on earth . If we will not change it , but will still beare about vs whorish lookes , the euish faces , proud hearts , couetous thoughts , malicious mindes , lustfull eyes , slandering tongues , bloody hands , and drunken desires ( from which God Almightie defend vs all ) our portion must bee the accursed death of Hell . God will not turne away his punishments from vs

Thus far of the generall accusation of Israel , and the Lords protestation against them ; in those words , For three transgressions of Israel , and for foure , I will not turne away the punishment thereof . It followeth , Because they sold the righteous for siluer , and the poore for a paire of shoes .

Here beginneth the rehersall of those grieuous sinnes , which made a separation betweene God and Israel . In these words two sinnes are specified ; Crueltie , and Couetousnes . Their Cruelty I note in selling of the righteous , and the poore : their Couetousnes , in as much as they did it for siluer , and for a paire of shoes . I take the words in their order .

They sold the righteous for siluer ] A man may be said to be righteous , either by imputation , or by vertue , or by comparison , or by course of law . The righteous man by imputation is he , whom Habakkuk speaketh of , chap. 2.4 . The iust shall liue by his faith . There the iust or righteous man is he , to whom the Lord imputeth not his sinnes , which he hath committed . The righteous man by vertue is he , whom Dauid-speaketh of , Psal . 11.3 . If the foundations be destroyed , what can the righteous doe ? There the righteous man is he , whom we call virum bonum , a good man . The righteous man by comparison is he , whom Habakkuk speaketh of , chap. 1. 13. Wherefore holdest thou thy tongue , when the wicked deuoureth the man , that is more righteous , then he . There the righteous man is he , that is the lesse wicked : the Iewes , though wicked , are yet called righteous in comparison of the Chaldaeans , who were more wicked . The righteous man by course of law is he , whom Esay speaketh of , chap. 5. 23. Wo vnto them which iustifie the wicked for reward , and take away the righteousnesse of the righteous from him . There the righteous is he , that hath a righteous cause : and this is the righteous man in my text ; whom the Israelites are said to haue sold for siluer .

They sold the righteous for siluer ] For siluer , that is , for money . The like phrase we haue in Micah , chap. 3.11 . where it is said of the Prophets of Israel , they diuine for siluer , that is , they diuine only for monyes sake . For monyes sake to condemne the righteous , it is ingens piaculum ; it is a very heynous offence , not to be purged without deepe satisfaction . And therefore in the forecited place of Esai , chap. 5.23 . a woe is denounced to such offenders . Salomon saith they are an abomination to the Lord , Prou. 17.15 . He that iustifieth the wicked , and he that condemneth the iust : euen they both are abomination to the Lord . I may not now enlarge my notes .

You vnderstand , what it is , to sell the righteous for siluer It is , to to take away the righteousnes of the righteous from him ; and that is , to be hired by money , bribes , or rewards , to giue sentence against the man , whose cause is iust , and righteous .

They sold the righteous for siluer , and the poore for a paire of shoes ] By the poore here we may vnderstand the cause of the poore : as in Amos 5.12 . They afflict the iust , they take a bribe , and they turne aside the poore in the gate . They turne aside the poore in the gate ] that is , they turne the poore man out of his right : they ouerthrow the poore mans cause in iudgement .

Againe , by the poore here , we may vnderstand the man , that is in miserie ; the man , that is vnworthily afflicted ; the man , that is tossed , turmoiled , grieuously disquieted by some mighty wicked man .

This poore man , the Israelites did sell , {αβγδ} , say the Septuagint ; pro calciamentis , saith the Vulgar Latin : they sold him for shoes . The word in the originall is {αβγδ} of the duall number . It signifieth , two shoes . Our new English translation well rendereth it , A paire of shoes .

They sold the poore for a paire of shoes ] If they sold , some bought . Such buyers we finde , Amos 6.8 . They tooke order to buy the needie for siluer , and the poore for a paire of shoes . There they are bought , here they are sold : and all for a paire of shoes .

For a paire of shoes ] It is a prouerbiall speech ; a speech fit to be vsed , if we would signifie a thing to be litle or nothing worth , of small estimation , of vile price . The like prouerbiall speech we haue , Prou. 28.21 . There it is said of the man , that respecteth persons , that he will transgresse for a peece of bread . For a peece of bread , that is , for the vilest gift , for the basest commoditie . In which sence Cato said once to Coelius : frusto panis conduci potest , vel vt taceat , vel vt loquatur : A man may hire him with a peece of bread , either to speake , or to hold his peace .

We now vnderstand what our Prophet meaneth in these words ; They sold the righteous for siluer , and the poore for a paire of shoes . They ] The Israelites , the Micah 3.11 . heads of Israel , the Iudges of Israel ; they sold ] they circumvented , they beguiled , they betrayed the righteous ] him , whose cause was righteous , and iust : they sold the righteous for siluer ] for money , for a bribe , for a reward : and they sold the poore ] the needy man , the man afflicted , or his honest cause , for a paire of shoes ] for a morsell of bread , for any base commoditie , for a trifle .

They sold the righteous for siluer , and the poore for a paire of shoes ] Here the Iudges of Israel are taxed for Crueltie , and Couetousnesse : for Cruelty , because they sold the righteous , and the poore : for Couetousnes , because they sold them for siluer , and for a paire of shoes . The lesson which we may take from hence , is this , Cruelty and Couetousnes in Iudges and Magistrates , are two of the sinnes , for which God bringeth States to ruine .

You see it plaine in my text . God would not turne away his punishments from Israel , because of the Cruelty and Couetousnes in the Iudges of Israel . These sins are most eminent in Iudges and Magistrates , but are reproveable in all sorts of men . The Cruell and the Couetous , be they of whatsoeuer rancke in a Common wealth , they are very burdensome to God himselfe . God himselfe in this chapter vers . 13. cryes out against them : Behold I am pressed vnder you as a cart is pressed , that is full of sheaues .

The time will not suffer me to inlarge my meditations vpon the discouerie of these two sinnes ; Cruelty and Couetousnes . I shall haue occasion to meete with them againe in the beginning of the next verse ; where they are amplified , and may hope for the benefit of your new attention .

For the present , let vs be admonished , that we suffer not our selues to be ouercome of these or any other sins .

Sinne ! It produceth very sad and dolefull effects . It blindeth our vnderstanding , while it taketh from vs the supernaturall light of diuine grace ; it staineth and defileth our consciences , with its filthinesse ; it accuseth vs before the Lord of grieuous iniuries done against his Maiestie : it impouerisheth vs , when it spoiles vs of all spirituall good ; it dishonoreth vs , when it diffameth vs in the sight of the Angels , and the whole Court of Heauen ; it holdeth vs captiue , and depriueth vs of all liberty of well-doing ; it bindeth vs with the chaines of euill custome ; and brings vs within the danger of falling daily from bad to worse ; vulnerat nos in bonis naturalibus , occidit in gratuitis , saith Cornelius Mussus B. of Bitonto : it woundeth vs in all the good faculties of our nature , and slayeth vs in the free graces , wherewith God hath beautified our soules .

You see ( dearely beloued in the Lord ) you see what a tyrant Sinne is . It stoppeth vp the fountaines of Grace , and hindereth the streames of heauenly comfort from comming to vs. Yet ; yet our life is nothing , but a trade of sinning . In vs , in our flesh , there dwelleth no good . Day by day , yea many times a day , we transgresse Gods holy Commandements , we heape sinne vpon sinne , and repent not .

What remaineth , but that we powre forth our prayers to Almightie God , that he will be pleased to giue vs true repentance for the wickednes of our fore-passed liues , and in his good time to loose vs from this bodie of sinne , and to couple vs to himselfe in Heauen : where we may with the whole multitude of Saints , sing vnto him an Halleluiah : Blessing , saluation , honor , glory , and power be vnto him that fitteth on the throne , and to the Lambe for euer and euer . Euen so be it .

THE IX . LECTVRE . AMOS 2.7 .

That pant after the dust of the earth on the head of the poore , and turne aside the way of the meeke : and a man and his father will goe in to the same maide , to profane my holy Name .

And they lay themselues downe vpon clothes laid to pledge , by euery Altar , and they drinke the wine of the condemned in the house of their God .

OF those grieuous sinnes , with which the people of Israel are in this Chapter charged , two were touched in the former verse : their Crueltie , and their Couetousnesse . They sold the righteous and the poore , this was Crueltie : they sold them for siluer , and for a paire of shoes ; this was Couetousnesse . Now in the beginning of this 7. verse are those two sinnes amplified : Their Couetousnesse thus : They were neuer satisfied , till they had cast downe the righteous and the poore to the dust of the earth : Their Crueltie thus : They were not content thus to haue exhausted and spoyled them , but did also conspire against , and gape after , their liues ; for They parted after the dust of the earth on the head of the poore . Before we take a further view of these sinnes , Crueltie and Couetousnesse ; let vs fo● a while examine the words themselues . They may seeme to be very intricate and perplexed , by the diuersitie of the readings .

The word in the originall is {αβγδ} The Septuagint do render it , {αβγδ} , that tread vnder foote vpon the dust of the earth the heads of the poore . The Vulgar Latin hath Qui conterunt , that breake , or bruise vpon the dust of the earth , the heads of the poore . The Chaldee Paraphrast hath , Qui contemnunt , who despise , as it were the dust of the earth , the heads of the poore . But these expresse the sense , they render not the word . For {αβγδ} properly signifieth to fetch winde , to draw breath , and by a metaphor , to swallow downe , to sup vp , to deuoure ; or earnestly , feruently , and with pleasure to desire to doe any thing .

By this phrase then our Prophet giueth vs to vnderstand , that the Israelites , the rich and the mighty among them , did with delight behold the dust of the earth vpon the heads of the poore ; that to them it was a pleasure , to see the poore by vniust exactors oppressed , throwne to the ground , trodden vnder foote .

Which sense our English Bibles seeme to point at . The Geneva Bible hath , They gape ouer the head of the poore in the dust of the earth . The late Church Bible , They gape for breath ouer the head of the poore in the dust of the earth ; or They presse vpon the head , or , They tread vpon the head of the poore in the dust of the earth . The new translation , That pant after the dust of the earth on the head of the poore .

This varietie varieth not the sense . Howsoeuer for the the first word we read , They gape , or gape for breath , or presse , or tread , or pant , ouer , on , or vpon the head of the poore , yet is not the sense varied . The mention of the dust of the earth , keepeth that entire .

The dust of the earth ] Old Drusius Obseruat . lib . 15. cap . 5. Samaeus in Cap. 44. Ioseph Ben-Gorion , tells vs of an ancient custome among the Hebrewes concerning such as were impleaded or arraigned before their Iudges : They were to stand at the barre in mourning attire , with dust vpon their heads . If 〈◇〉 that custome our Prophet here alludeth , as Drusius thinketh , then are the Magistrates of Israel here nipped , and checked for selling the cause of the poore to their rich aduersaries , thereby making to themselues vnlawfull , and excessiue gaine , and lucre .

The dust of the earth on the head of the poore ] The casting of dust or earth vpon the head , was of old and long time a ceremonie , whereby men in sad and dolefull plight were wont to expresse their griefe . Mention is made of it , Iosh . 7.6 . There it is said , that Ioshua , and the elders of Israel , to testifie their griefe for the ouerthrow giuen them by the men of Ai , rent their clothes , fell to the earth vpon their faces , and put dust vpon their heads . They put dust vpon their heads . So 1. Sam . 4.12 . the Beniamite that brought the heauy newes of the Arke of the Lord taken by the Philistines , and of the death of Hophni & Phinehas the two sons of Eli , in token of his griefe came to Shiloh , with his clothes rent , and with earth vpon his head . He came with earth vpon his head . The like we read , 2. Sam . 13.19 . Tamar , the sister of Absolon , because she was hated of Amnon , by whom shee had bin rauished , to signifie her griefe , she rent her garment , and put ashes vpon her head . Shee put ashes on her head .

Other like Iob 2.12 . Ezech . 27.30 . Apoc . 18.19 . places of holy writ I might produce , yet further to shew , that the aspersion or sprinkling of earth , dust , or ashes vpon the head was a ceremonie in vse with such , as had in themselues iust cause of griefe , heauinesse , mourning , or lamentation . But this is by the places already alleaged , sufficiently declared vnto you . If to this ceremonie of besmering the head with earth , dust , or ashes , our Prophet here alludeth , then are the rulers of Israel , and the rich among them here taxed for their hard-heartednesse towards the poore , for their couetousnes and cruelty , whereby they oppressed the poore ; to this sense :

They pant after the dust of the earth , on the head of the poore ] They ] the rulers of Israel , and the rich men there , They pant after the dust of the earth ] they greedily desire to see the dust of the earth sprinckled , on the head of the poore ] they make it their pleasure , to giue the honest poore man , iust cause of griefe , and mourning .

They pant after the dust of the earth ] The dust ; sometime it betokeneth a low and base estate , 1. Sam . 2.8 . Hannah in her song of thankfulnes , praising the Lord for his beneficence towards the humble & despised , saith , He raiseth the poore out of the dust , and lifteth vp the begger from the dunghill . So , in so many words saith the Psalmist , Ps. 113.7 . He raiseth vp the poore out of the dust , and lifteth vp the begger from the dunghill . In both places the latter phrase is a repetition , or exposition of the former . The Lord raiseth vp the poore out of the dust , that is , the Lord lifteth vp the begger from the dunghill . The meaning is : The Lord through his Almighty power , and of his goodnes , exalteth the poore and abiect amongst men from their vile & contemptible estate to some degree of honour . Hitherto may we adde that of Dauid , Psal . 7.5 . Let him lay mine honor in the dust . Let him lay mine honor in the dust ! What s that ? If ( saith Dauid , I haue rewarded euill to him , that was at peace with me , let the enemie lay mine honor in the dust ; that is , let mine honor be so put out , that there may be no more remembrance of it in the posteritie to come ; let me euer be held for a base , vile , and contemptible wretch . If to this signification of Dust , our Prophet here alludeth ; then are the rulers of Israel and the rich among them , here censured , for their cruell and vnsatiable desire to grind the faces of the poore . Thus ,

They pant after the dust of the earth on the head of the poore ] That is , though the poore doe already sit vpon the dust of the earth , and are thereby in the eyes of the world , base , vile , and contemptible , yet do the rulers of Israel , and the rich among them , still pant after the dust of the earth vpon their heads , their delight is to behold them euer wallowing in the dust of the earth , to see them yet more base , more vile , more contemptible . Yea , they can bee contented that the dust , whereof Dauid speaketh , Psal . 22.15 . The dust of death be vpon their heads , that the Psal . 49.15 . graue haue power ouer them , that the Psal . 69.15 . pit shut her mouth vpon them .

Hitherto ( dearely beloued ) you haue had variety of interpretations . Which will you admit ? You cannot chuse amisse . They are all agreable to the analogie of faith . They all checke Israel , the heads of Israel , the Magistrates , Rulers , and Gouernors of Israel , the rich of Israel , for their cruelty , their couetousnes , and their oppression of the poore of Israel , and they yeeld vnto vs this lesson .

God pleadeth the cause of the poore against the cruell , the couetous , and oppressors .

By the poore in this proposition , I vnderstand all , that be in any need , necessitie or want ; widdowes also & fatherlesse children , that haue lost their head ; strangers likewise and exiles out of their country for religion , and good causes . All these if they behaue themselues meekly , and seeke to liue peaceably with all men , and put themselues wholy into the hands of God , God receiueth into his protection , and pleadeth their cause .

Concerning strangers the commandement is , Exod . 22.21 . Thou shalt neither vex a stranger , nor oppresse him . It is repeated , Levit . 19.33 . If a stranger s●iourne with thee , ye shall not vexe him ; he shall be as one borne amongst you , and thou shalt loue him as thy selfe . Such is the commandement . Doe men regard it ? Doe they not rather with their churlish and vnkinde words and deeds torment the aking heart of the stranger ? If they doe so , the Lord is ready to auenge the strangers cause , and to execute vengeance vpon his oppressors . For so much the Lord vndertaketh , Exod . 22.23 . If thou afflict [ the stranger ] in any wise , and he cry at all vnto me , I will surely heare his cry , and my wrath shall wax hot , and I will kill you with the sword . You see God pleadeth the strangers cause .

Againe , God pleadeth the cause of the widowes and fatherlesse children . The commandement concerning them is , Exod . 22.22 . Yee shall not afflict any widow or fatherlesse childe . It is repeated , Zach. 7.10 . Oppresse not the widow , nor the fatherlesse . Such is the commandment . Do men regard it ? Doe they not rather adde affliction to the afflicted fatherlesse , and widow ? Doe they not oppresse , wrong , vexe , and grieue them ? If they doe so , God is ready to right their cause , and to lay vengeance vpon their oppressors . For so much God vndertaketh , Exod . 22.23 . If you afflict the widow , or fatherlesse childe , in any wise , and they cry at all vnto me , I will surely heare their cry , my wrath shall waxe hot , and I will kill you with the sword , and your wiues shall be widowes , and your children fatherlesse . This protection ouer the fatherlesse and widowes is also ascribed vnto the Lord , Deut . 10 18. The Lord doth execute the iudgement of the fatherlesse and widow . It is very comfortably deliuered , Psal . 68.5 . God in his holy habitation is a father of the fatherlesse , and a iudge of the widowes . You see God pleadeth the cause of the widowes and the fatherlesse .

So also he pleadeth the cause of the poore , whatsoeuer he be . The commandement concerning him is , Levit . 25.35 . If thy brother be waxen poore , and fallen into decay with thee , then thou shalt relieue him , yea , though he be a stranger , or a soiourner . It is repeated , Deut. 15.7 . If there be among you a poore man , thou shalt not harden thine heart , nor shut thine hand from him ; But Deut . 15.11 . Matth . 5.42 . Luc . 6.34 . thou shalt open thine hand wide vnto him , and shalt lend him vers . 8. sufficient for his neede . Such is the commandement . Doe men regard it ? Doe they not rather harden their hearts , and shut their hands against the poore ? Do they not Prou. 22.22 . rob them , Ezech . 22.29 . vexe them , Amos 4.1 . oppresse them , crush them ? Doe they not euen now as bad as the Israelites in my text did ? Do they not sell the poore , for siluer , for shoes , for a trifle ? Doe they not euen now pant after the dust of the earth on the head of the poore ? If they doe so , the Lord is ready to doe them right , and to punish such as oppresse them . For so much God vndertaketh , Amos 4.2 . where , to such as oppresse the poore and crush the needie , the Lord God hath sworne by his holinesse , that loe , the dayes shall come vpon them , wherein he will take them away with bookes , and their posteritie with fish-hookes . This Salomon by the spirit full well knew , and therefore Prou. 22.22 . aduising vs not to robbe the poore , brings this for a motiue , vers . 23. The Lord will plead the cause of the poore , and will spoyle the soule of those , that spoyle them . And chap. 23.11 . disswading vs from wronging of the poore , he brings the like motiue , Their redeemer is mighty , hee shall plead their cause with you . You see now God pleadeth the cause of the poore , whatsoeuer he be . But against whom doth he plead it ? My doctrine saith , the Cruell , the Couetous , and Oppressors .

These are they , whom the holy Spirit in this place taxeth . Their cruelty and couetousnes , were touched vers . the 6. They sold the righteous , & the poore . This was Cruelty . They sold them for siluer , and for shoes ; this was Couetousnesse . Those two ; Cruelty and Couetousnes , ioyned togither , make Oppression , which is the sinne reproued in the beginning of this 7. verse . They pant after the dust of the earth on the head of the poore . With these , ( the Cruell , the Couetous , and Oppressors ) the Lord hath a Hos 4.1 . controuersie , against these hee Micah 6.2 . pleadeth .

First : He pleadeth against the Cruell . Against the Chaldeans , Esai . 47.5 , 6. Sit thou silent , and get thee into darknes , O daughter of the Chaldeans , thou shalt be no more called the Lady of kingdomes . For thou didst shew my people no mercy , thou hast very heauily laid the yoke vpon them .

Secondly : He pleadeth against the Couetous . Against the men of Iudah , Esai . 3.14 , 15. Yee haue eaten vp the vineyard ; the spoyle of the poore is in your houses . What meane ye , that ye beat my people to peeces , and grinde the faces of the poore .

Thirdly : He pleadeth against the Oppressors . Against the heads of Israel , Micah 3.3 . Ye eat the flesh of my people , and flay their skin from off them ; yee breake their bones , and chop them in pieces as for the pot , & as flesh within the cauldron . Thus far of the doctrine .

God pleadeth the cause of the poore , against the cruell , the couetous , and oppressors .

Now let vs see what benefit we may make hereof vnto our selues for our further instruction , and the amendment of our liues .

First : Doth God plead the cause of the poore against the cruell , the couetous , & oppressors ? This may serue to reproue the cruel , the couetous , & the oppressors of this age . With vs now it is , as once it was with the state of Israel . Cruelty , and Couetousnesse , much worse then nettles and brambles , haue ouer-run our land . These two , Cruelty and Couetousnesse , that boundlesse , this vnsatiable , like the two daughters of the horsleech , Prov. 30.15 . haue bin so long vsed to cry , Giue , Giue ; that they will neuer be brought to say , It is enough . The first borne of these two , Cruelty , and Couetousnes , is Oppression , that loud-crying sinne , vnder which this our land in euery corner almost groneth : and shee hath her mates too ; Usurie , and Extortion . All these , Crueltie , Couetousnesse , Oppression , Usurie , and Extortion , walke hand in hand , and seeke about , ( like that 1. Pet . 5.8 . roaring Lyon , the Deuill , of whom they are begotten ) whom they may deuoure . Many God knowes , they haue deuoured already , but that contents them not .

Dearely beloued , how shall I worke in you a loathing & a detestation of these foule sins . Can I do it better , then by setting before your eyes the deformitie and vglines of the men , in whom they raigne ? And who are they ? will you haue their character , and picture ? It is drawne by Salomon , Prou. 30.14 . There is , saith he , a generation , a generation of men , whose teeth are as swords , and their Iob 29.17 . iawes as kniues , to deuoure the poore from off the earth , and the needie from among men . They are as Dauids Lyons , Psal . 57.4 . Their teeth are speares and arrowes , and their tongue a sharpe sword . They are as the kine of Bashan , Amos 4.1 . Oppressors of the poore , crushers of the needy . See you not in the shape of men , Monsters , Kine , Lyons , with teeth like speares and arrowes , with iawes like kniues , with tongues like swords ? Will you yet conuerse with them ? will you haue any further fellowship , any further acquaintance with them ?

You will say ; How shall we shun them , vnlesse we more particularly know who they are ? Behold therefore a Catalogue of them , out of a Rainold vpon Obadiah pag . 84. learned and iudicious Diuine . They are such , as eat and deuoure vs vp with Usurie ; such as spoile vs by monopolies , by engrossing , by false wares , by subtile bargaines ; such as wrong vs , by enclosing of Commons ; such as wring vs , by enhaunsing of rents ; such as rob the Church , in pulling away the maintenance of the Ministers thereof , in possessing their right , in appropriating or deteining their tithes ; such as thrust husbandmen out of their liuings , & in their steed place a shepheard with his dog ; such as ioyne Esa . 5.8 . house to house , land to land , liuing to liuing , as though they meant alone to liue vpon the earth .

These are they whose character and picture I but now shewed vnto you ; ( men ! will you call them men ? nay ) monsters of men , kine of Bashan , Lyons , whose teeth , iawes , and tongues are as speares , and arrowes , and kniues , and swords , to eate & deuoure the needy and the poore . These are they whom you commonly call deuouring Caterpillers , greedie Cormorants , cruell Canibals , and not amisse : So vnsatiable are they , and such merci●lesse man eaters ; hated of all good people , and Psal . 5.6 . abhorred of God .

What can be the end of these men ? Shall not the day come , wherein dogs shall licke their bloud , as once they did , the bloud of Ahab , 1. Kin . 22.38 . or the fowles of heauen shall feed on their carkasses , as they once did , on the carkasses of those of Ahabs house , that died in the field , 1. King . 21.24 . Or the ground shall cleane asunder , and swallow them vp aliue , as once it did Dathan , and Abiram , and the rest , that perished in the Iud. ver . 11. gaine-saying of Corah , Num . 16.32 . But say they are visited Num . 16.29 . after the visitation of other men ; say they dye the common death of all men ; say , they seeme to dye the Num . 23.10 . death of the righteous , Gen. 35.29 . full of dayes , and in peace to goe downe into their graues : yet behold ; there is a day to come , and come it shall vpon them : 2. Pet . 3.10 . the day of the Lord ; that day , wherein the heauens shall passe away with a great noyse , and the elements shall melt with feruent beat , the earth also & the works that are therein shall be burnt vp . At that day shall these men , men of {αβγδ} Psal 5.7 . blood , bloud thirstie and cruell men , standing among the Goats before the tribunall of the great Iudge , receiue that sentence of damnation ; Depart from me , yee cursed , into euerlasting fire , prepared for the Deuill , and his Angels .

There is no evasion for them . For if by that sentence they are damned , who haue not done the works of Mercy , Rainold vpon Obadiah . p. 85. much more shall they be damned , who haue acted the workes of Crueltie : if by that sentence they are damned , who haue not succoured and releiued the poore , much more shall they be damned , who haue oppressed , and crushed the poore : That sentence thus proceedeth : Mat . 25.41 . Depart from me , yee cursed , into euerlasting fire , prepared for the Deuill and his Angels . For I was an hungred , and yee gaue me no meat : I was thirstie , and yee gaue me no drinke : I was a stranger , and yee tooke mee not in : naked , and yee clothed me not , sicke , and in prison , and ye visited me not . O then ! how fearefull , how lamentable shall their case be , against whom the Iudge may thus proceed in sentence ! Depart from me , ye cursed , into euerlasting fire , prepared for the Deuill , and his Angels . For I had meat , and by force you tooke it from me : I had drinke , and you spoyled me of it : I had a house , and you thrust me out of it : I had clothes , and you pulled them from my backe : I was in health , and yee droue me into sicknesse : I was at libertie , and you imprisoned me ? O that we were wise to consider this , while it is time . Mathes . in Mat . 25.42 . Nam si isti paenas luent , qui proximo suppetias non tulerunt ; quid fiet de istis , qui miserum insuper expiliârunt , & despoliârunt ? If they who helpe not their poore and needie neighbours , shall eternally be burnt in Hell fire , much more shall they be there burnt , who robbe and spoyle their poore and needie neighbours , who like the Israelites in my text , doe sell the righteous for siluer , and the poore for a paire of shoes , and doe pant after the dust of the earah on the head of their poore brethren , What shall I say more to such ? I can onely wish that some remorse and penitencie , may bee wrought in their hearts through the remembrance of my present doctrine , God pleadeth the cause of the poore against the cruell , the couetous , and oppressours .

Is it so ? Then in the second place , may this doctrine serue for the consolation , or comfort of the poore and needie , who now lie groaning vnder the tyrannie of the cruell and couetous oppressours of this age . God Prou. 22.23 . pleads their cause , God is their Prou. 23.11 . Redeemer , God righteth their wrongs , God spoyleth their spoylers , God takes the care , God takes the tuition of them . May they not well be comforted ?

Heare ye then , yee that are poore and needie Esa . 35.3 . Let your weake hands be strengthened , let your feeble knees be confirmed ; Ver . 4. Be yee strong , feare not . Behold , your God will come with vengeance , your God will come with recompence ; hee will come in due time , and will deliuer you from out the pawes of the bloud-thirstie , and cruell man . Though yee be scorned of the world , and pointed at with the finger , and triumphed ouer by such , as tread you vnderfoot ; yet comfort your selues in this your affliction , God pleads your cause .

I speake not this to giue encouragement or comfort to such of the poore , as are prophane and wicked . They can make no claime to Gods protection . The stranger , that behaueth himselfe more proudly , then he would at home in his owne Country , and among his friends , he is out of Gods protection . The widdow , that plaieth ( as S●rm . 73. vpon Deutron . pag . 450. Calvin speaketh ) the she-Deuill , that troubleth & vexeth her neighbours , with whom there is more to doe , then with many a man , shee is out of Gods protection . The fatherlesse-childe , that giues himselfe to naughtinesse , shakes of the yoke of pietie , becomes an vnthrift in spite of God , and the world , he is out of Gods protection . The poore , whosoeuer they be , that Psal . 54.3 . haue not the feare of God before their eyes , that are giuen ouer to worke wickednesse , and that greedilie ; that lie wallowing in sensualitie , in wantonnesse , in drunkennesse , in any filthinesse , they are all out of Gods protection .

I speake onely to comfort the stranger , the widdow , the fatherlesse child , euery poore soule , that is religious , and godly : such as Rom. 12.18 . line peaceably with all men , such as are truely distressed before the Lord , such as Iames 4.10 . 1. Pet . 5.6 . humble themselues vnder the mightie hand of God , such as 1 Pet . 5.7 . cast all their cares and sowrowes vpon the Lord . Such are the poore , that may receiue true comfort from my propounded doctrine ; God pleadeth the cause of the poore against the cruell , the couetous , and oppressours .

We haue not yet done with oppressours , the holy Ghost will not so let them goe . They are further described vnto vs in the next clause .

They turne aside the way of the meeke . ] For the meeke , the word in the originall is {αβγδ} The same word , Psal . 10.17 . is rendred in our new translation , the humble . So it is translated by the {αβγδ} . Seauentie , and the vulgar Humilium . Interpreter . Some translate it , the poore , some , the miserable ; some , the afflicted . The originall word well beareth euery of these significations : the meeke , the humble , the poore , the miserable , the afflicted .

The way of these men may here be taken properly , or figuratiuely . If it be taken properly ; then we are here to vnderstand , that the richer sort of the Israelites , did make the poore to turne aside out of their way to give them place , or , did make the poore euen for feare of them , to keepe out of their sight . But if the way here be figuratiuely taken , as well it may by a metaphor , for their cause , their right , their businesse , their trade or course of life ; then are we here to vnderstand , that the richer sort of the Israelites did peruert the right of the poore , did hinder their purposes , did disturbe their courses , and did so confound them , that they were not able to make any prouision for themselues .

This metaphoricall signification of a way we meet with , Exod . 18.20 . There Moses is counselled by Iethro , to shew his people the way wherein they were to walke . We meet with it also in the Booke of Iob , Chap. 17.9 . There Iob sayth , the righteous shall hold on his way . We meete with it in many other places of holy writ , which I must now let passe ; in all which , as in this place , the way betokeneth , the cause of a man , his right , his busines , his trade , or course of life . After this figuratiue signification some doe thus expound these words : They turne aside the way of the meeke ; or , They peruert the way of the poore : that is , the Israelites their rulers , and gouernours , the rich among them , doe take in ill part what so euer the poore say , or doe . All their words , all their deeds are found fault with . Some malicious inuention , or surmise , is euer at hand to lay the blame vpon them . This I take to be the fittest exposition for this place .

Here then we haue the fourth sinne wherewith the Israelites are here charged . It is Caluninia ; their false accusing of the poore , a sinne that euermore attendeth vpon Oppression . For the cruell , and couetous wretch , who is perswaded that his greatnesse chiefly consisteth in the oppression of the poore , will be sure so to prouide , to keepe the poore vnder , that they shall neuer be able to reuenge the wrongs done vnto them . Let the poore man slip but vnaduisedly or ignorantly , the lawes must by and by take hold on him : whereas the Rich man , the lawes are but as Cobwebs : he breakes throw them all . Hence is that common saying : the poore man doth nothing well ; the rich man nothing ill . Yea let the poore man doe all things well , yet will some rich calumniator euer be ready , to giue an ill construction of his best wayes ; or , as the phrase in my text is , to turne aside the way of the meeke , or , to peruert the way of the poore . The lesson which we are to take from hence for our instruction is this ; The poore man , which vseth any honest trade or course of life , is not to be turned out of his way : his words and actions are not to be mis-interpreted .

The reason of this doctrine is plaine in the sixth verse of this Chapter : The Lord will not turne away his punishments from the offenders in this kind ; from such , as turne aside or peruert , the way of the meeke , and the poore .

The vse of this doctrine concerneth all those , whom God hath blessed with the wealth of this world . It is their dutie not to be carelesse of the poore , not to grieue them , not to hinder them in their honest courses , not to turne them aside out of their lawfull wayes . You that haue wherewith to maintaine your selues abundantly , you may not exempt your selues from doing seruice vnto God with your abundance . Yea you must straine your selues to the vttermost of your powers to relieue and succour such as are in scarcitie , and in want . This is a sacrifice that God requireth at your hands . Offer it willingly , and you shall haue a reward . Your reward it shall not be a corruptible Crowne . It shall be a Crowne of eternitie . It shall be the possession of Heauen it selfe . The poore shall carry you thither .

There is to this purpose a sweete meditation of S. Austin . Serm . 245. de Tempore . There hee b●ingeth in God thus speaking to the rich man : Te diuitem feci ; tibi , quod dares , dedi , laturarios tibi pauperes feci : I haue made thee rich : I haue giuen to thee , that thou mightest giue to others ; I haue made the poore to be thy porters ; to be the Cariers of thine almes , and thee , into Heauen . To this sense doth the same S. Austine Serm . 25. de verbis Domini , call the poore man , viam Coeli , the way to Heauen . Via Coeli est pauper , per quam venitur ad Patrem . The poore man is the way to heauen , by which we come vnto the Father . Incipe ergo erogare , si non vis errare : Begin therefore to errogate , to distribute , to lay out vpon the poore , if thou wilt not wander or stray from the way to Heauen . Loose thou the fetters of thy patrimony in this life , that hereafter thou mayest haue free accesse into Heauen .

Cast away the burthen of thy riches , cast away thy voluntarie bonds ; cast away thy anxieties , thy irkesomnesse , wherewith for many yeares thou hast beene disquieted ; Da petenti , vt possis ipse accipere : Giue to him that asketh of thee an almes , that thou maist thy selfe receiue mercy . Tribue pauperi , si non vis flammis exuri , Giue vnto the poore , if thou wilt not be burnt in the flames of Hell fire . Da in terrâ Christo , quae tibi reddat , in Coelo ; Giue to Christ on earth , and Christ will repay thee in Heauen . The like hath the same good father , Serm . 227. de Tempore : Si aperueris pauperibus manus tuas , Christus tibi aperiet januas suas , vt Paradisi possessor introcas : If thou wilt open thy hand vnto the poore , Christ will open his gates vnto thee , that thou maist enter the possession of Paradise ; the Paradise of Heauen . It is a Paradise for pleasure , but a Citie for beautie , and a Kingdome for state . There is God in his fulnesse of glorie , and raignes in iustice . The companie there are all triumphant ; they are all invested with glorie , crowned in maiestie , clothed in sinceritie . Their faces shine with beautie , their hearts are filled with pietie , their tongues extoll the Lord with spirituall alacritie ; in their hands they beare palmes in token of victorie . No tongue can vtter , no heart can conceiue the boundlesse and endlesse happinesse that shal be enioyed there . This we know that our corruption shall there put on incorruption , and our mortalitie shall be swallowed vp of life . Euen so be it .

THE X. LECTVRE . AMOS 2.7 .

And a man and his father will goe in vnto the same maid to prophane my holy name .

THey who haue begun to goe beyond the lines , and the limits prefined vnto them in the word of God , doe by little and little proceed from euill to worse , from one wickednesse to another . This you haue seene verified in these Israelites . You haue seene their crueltie , their couetousnesse , their oppressions , their calumnies . They were cruell ; they sold the righteous , they sold the poore , ver . 6. They were couetous ; they sold the righteous for siluer : they sold the poore for a paire of shoes , in the same verse . They were oppressours ; they panted after the dust of the earth on the head of the poore , vers . 7. They were calumniators ; false accusers of their needie brethren ; they turned aside , they peruerted the way of the meeke , in the same verse . Now are the barres and bounds of all shame broken ; now are the raines of all modestie let loose ; giuen vp to their vile affections , they feare not to commit detestable Inc●st . For

A man and his father , will goe in vnto the same maide , to prophane my holy name .

Before we enter into a particular discourse of that abhominable sinne , wherewith the people of Israell are in this text charged , it will not be amisse to take a briefe view of the words as here they lie .

A man and his Father ] that is , A sonne and his Father ; The originall word {αβγδ} signifieth a man ; for it the Septuagint read {αβγδ} , and the vulgar Latin , Filius ; A sonne . A sonne and his Father — will goe in . ] The vulgar Interpreter hath Iêrunt , haue gone ; the Septuagint {αβγδ} , did goe in . The Hebrew is {αβγδ} will goe . It is very familiar with the Hebrewes to put one tense for another ; the future for the present ; the time to come , for the time that is instant . An instance hereof we haue , Psal . 1.2 . There it s spoken of the blessed man ; He {αβγδ} shall meditate in the law of the Lord day and night . He shall meditate , so goeth the text : the meaning is ; he doth meditate : Blessed is the man that doth meditate in the Law of the Lord day and night . In Psal . 2.1 . it is spoken of Christs enemies ; they {αβγδ} shall imagine a vaine thing . They shall imagine ; so goeth the text : the meaning is ; they doe imagine . Why doe the Heathen rage , and the people imagine a vaine thing ? In Psal . 5.3 . The Prophet Dauid earnest and vehement in Prayer , thus speaketh of himselfe ; In the morning will I pray vnto thee . {αβγδ} I will pray vnto thee ; so goeth the text : the meaning is ; I doe pray vnto thee . My voyce shalt thou heare in the morning , O Lord ; in the morning doe I direct my prayer vnto thee . It is the very Hebraisme , that we haue in my text ; A man and his father {αβγδ} will goe in vnto a maid , to prophane my holy name . They will goe in ; it is the letter of my text : the meaning is , that resolutely without shame , without feare ; They goe in , or they vse to goe in . Doe they vse to go in ? Then may each reading be admitted : they haue gone in , they did goe in , they doe goe in , they will goe in .

A man and his father will goe in {αβγδ} vnto a maide ] What maid ? any maide ? No. But a knowne maid , a certaine maide . So much is implyed by the Hebrew Article {αβγδ} , which here is connotatiue , or discretiue . The Greekes say distinctly {αβγδ} , to the same maide . Our now English so readeth it ; and well . For so the sense of this place requireth .

A man and his Father will goe in vnto the same maide . ] By this maide S. Hierome vnderstandeth the sonnes wife , or the fathers wife ; so doe others also , as Ribera obserueth . Mercer , of late the Kings professour of the Hebrew tongue , in the Vniuersitie of Paris ; by this maide vnderstandeth , one , that is affianced , or betrothed to either , the sonne , or the father . Of like minde is Arias Montanus . By this maide ( saith he ) we vnderstand non meretricem , not a common strumpet , one that makes gaine by the prostitution and abuse of her bodie ; sed viro sponsam , but one that is betrothed to a man , aut certè nubilem , or at lest , one that is marriageable and is in her fathers house appointed for wedlocke . Some are of opinion , that by this maide , you may vnderstand , any maide ; the daughter of any other man , to whom yet this man and his father vse to resort to satisfie their lusts .

Now , if we will collect , as Montanus doth , the Father knew his owne daughter , his sonne knew the same , though she were to him , his sister : or the father knew his sonnes wife , his daughter in law : or the sonne knew his fathers wife , his mother in law : or both , the father and the sonne were naught with some other mans daughter : or all these wickednesses were in that corrupt state of Israell vsually acted . Of that state we may say with Brentius : Qualis pater , talis filius : pater fornicatur , filius scortatar , pater adulterium committit , filius incestum ; pater libidinem exercet prohibitam , filius turpem sequitur luxum . It is a fathers part , by his example of chast liuing , to invite his sonne to chastitie . With these Israelites there was no rule , so good obserued . Here was like father , like sonne : the father a fornicator , the sonne a drabber : the father an adulterer , the sonne incestuous : the father delighting in vnlawfull lust , the sonne wallowing in sensualitie : yea the father and the sonne did oftentimes fasten their impure and vnchast loue vpon the same maide : which is the very thing avowed in my text : A man and his father will goe in vnto the same maide . It followeth ,

To profane my holy Name . ] What ? Did this man and his father goe in vnto the same maide , with a minde to prophane Gods holy Name ? was this their end ? No doubtlesse , it was not their end . Their end was to enioy their carnall pleasures . And yet it s here expressely said ; they did it , to profane Gods holy Name .

For the remoouing of this scruple , that old Canon of an auncient Chrysostom . Father , will serue . It is proper to the Scripture , to put that for a cause , which indeed belongeth to the event . Ribera thus explicats it : It is the manner of the Scripture sometime so to speake as if it considered onely , what a man doth , and not at all , with what mind he doth it : as if it onely considered what men doe vulgarly and vsually collect and iudge of any action by the event therof . For the Scripture many times speaketh as the custome of the common people is .

This rule the Iesuite Tom . 4. p. 654. Pererius in his Comment vpon Genes . chap. 43.6 . thus plainely deliuereth . When vpon the deed of any one , any thing falleth out besides the purpose and will of the doer , it is commonly beleeued , and said to be done , as if the doer had of purpose willed it . Will you haue this rule made plaine by examples ? Then thus . A man sinneth . His sinne draweth vpon him the losse & destruction of his owne soule . Now he that sinneth doth not intend any such matter ; hee intends not the losse , or destruction of his owne soule . Yet because he doth that , from whence followeth , the losse and destruction of his soule , he is said to will and seeke the perdition of his owne soule .

This Canon rightly vnderstood , much helpeth for the explanation of diuers Scripture places . In Hebr . Psal . 11. Psal . 10.6 . according to the vulgar Latin , we read , Qui diligit iniquitatem , odit aniniam suam ; he that loueth iniquitie , hateth his owne soule . Did euer man hate his owne soule ? We may not imagine it . Yet because he that loueth iniquitie , liueth for the most part as if he little cared for his soules health , it is there absolutely said : Hee that loueth iniquitie , hateth his owne soule .

In Genes . 43.6 . the vulgar Interpreter makes Israel thus to speake to Iudah , and other his sonnes , In meam hoc fecistis miseriam , vt indicaretis ei , & alium vos habere fratrem ; you haue done it to my miserie , that ye told the man , that you had another brother . Its true : Iacobs ten sonnes , when they were in Egypt to buy corne , told Ioseph ( whom then they knew not to be Ioseph ) that their yongest brother was liuing . But did they doe it with a mind to bring misery vpon their aged father Iacob : Iacob himselfe could not thinke so , and the storie cleares them from that imputation . Yet because by that their deed , miserie might haue fallen vpon their father Iacob , Iacob saith vnto them after a vulgar custome of speech , In meam hoc fecistis miseriam , you haue done this to make me miserable .

In 2. King . 4.16 . the good woman of Shunem , that was by Elisha promised a sonne , notwithstanding her selfe was by nature barren , and her husband also old , said vnto Elisha : Nay my Lord , thou man of God , doe not lie vnto thine handmaide . Doe not lie ! What! Elisha a Prophet , a man of God , could he , or would he lye ? No ; it beseemed him not . Yet because he promised , what was not in mans power to performe , ( a sonne to a woman that was naturally barren , and her husband also old ) some might thinke , that he went about to deceiue the woman . The woman therefore after the common kinde of speech , saith vnto him ; Nay my Lord , thou man of God , doe not lye vnto thine handmaide .

Other like instances I might alledge for the further explanation of the Canon or rule which euen now I proposed , But I need not . The kind of speech is familiar in our English tongue . If you see a sicke man intemperate , or refusing to follow the aduise of his learned Physitian , you wil straight way say , this man seekes his owne death ; hee will kill himselfe ; When your meaning is , not that he hath a purpose to seeke his owne death , or to kill himselfe ; but , that if he continue intemperate , and will not follow his Physitians wholesome counsaile , death will soone lay him in the pit .

Now let this rule be laid vnto my text , and the scruple , whereof I but now spake , is gone . A man and his father will goe in vnto the same maide to profane my holy name : they are the words of my text ; and the Lord in the mouth of his Prophet Amos hath spoken them . But he speaketh after our manner ; as we vse to speake : His meaning is , that with the Israelites it was an ordinarie matter for a man and his father , to commit filthinesse with the same maide , and that by their so doing , ( though themselues had no such purpose in so doing ) the holy name of God was prophaned . This prophanation of Gods holy name was not the finall cause , it was not the end , why such filthinesse was committed in Israell . It was rather the event , or consequent of it . Filthinesse was acted in Israel , and thereof followed the prophanation of the holy name of God . A man and his father , &c.

To prophane my holy name ] My holy name . The Hebrew hath , the name of my holinesse : where the substantiue is put for the adiectiue , the Abstract for the Concrete : which in that holy tongue is very vsuall . In the 3. of Exod . ver . 5. The Lord sayth to Moses : Put of thy shoes from of thy feete for the place , whereon thou standest , is ground of Holinesse . Its ground of Holinesse , that is , it s holy ground . In the 12. of Exod . vers . 16. Moses and Aaron are charged to say vnto the people of Israel : In the seauenth day there shall be a conuocation of holinesse vnto you . A conuocation of holinesse , that is , a holy conuocation . In the 22. of Exod . ver . 31. The Lord sayth vnto the same people of Israel : Yee shall be men of Holinesse vnto me . Men of Holinesse , that is , Holy men .

Were it needfull I could shew vnto you , that the Esai 63 11. Spirit of Gods holinesse , the Esai . 52.10 . arme of his holinesse , the Psal . 3.5 . mountaine of his holinesse , the Psal . 11.4 . temple of his holinesse , the Deut 26.15 . habitation of his holinesse , are put for his holy Spirit ; his holy arme , his holy mountaine , his holy temple , his holy habitation . I could yet shew vnto you ; that Exod 24.4 . garments of holinesse , Num . 3.51 . vessels of holinesse , Lamen . 4.1 . stones of holinesse , 1. Sam . 21.4 . bread of holinesse , Ierem . 11.15 . flesh of holinesse , and Num . 35.25 . oyle of holinesse , are in the holy Bible , put for holy garments , holy vessels , holy stones , holy bread , holy flesh , holy oyle . But I haue said enough , to shew what I intended , namely , that vsually in the Holy tongue , the Abstract is put for the Concrete , as holinesse , for holy : as in this my text . A man and his father will goe in to the same maide , to profane the name of my holinesse ; that is , to prophane my holy name .

Can Gods holy name be prophaned by men ? Why not , sith it may be sanctified by men ? That the name of God may be sanctified by men , it s out of doubt , Caput votorum , the very first petition , which wee are taught to poure forth vnto God , is , that his name may be sanctified , Hallowed be thy name : The name of God is holy in it selfe , it needs not to be hallowed by vs ; it s impossible for vs to adde vnto it any purity or holinesse , which it had not before . Yet Scala coeli . Serm . 9. Caput votorum , the first petition of our prayer is , Hallowed bee thy name . Our desire therein is , that Gods name which is holy of it selfe , may bee so accounted off by vs , may bee holily vsed by vs , and may , by our holy vsage of it , bee manifested to the world , that it is holy .

Now then , as the name of God is Hallowed , when for our holy and vnstained liues , men blesse the name of God , and praise him : so when for our impure and spotted liues , men blaspheme the name of God , and dishonour him , the name of God is prophaned . Well then , doth our Prophet Amos heere charge the people of Israel with prophanation of Gods holy name , for asmuch as their liues were very impure and much spotted . It was with them no strange matter , for a man and his father to commit filthinesse with the same Mayde .

Thus haue you the words of my text expounded .

A man and his father ] A sonne and his father , will goe in vnto the same mayde ] do ordinarily , without feare or shame , commit filthinesse with the same young woman , and so doing , doe prophane my holy name ] they cause my name to bee blasphemed , and ill spoken of .

Two things are heerein remarkable . One is , the sinne heere obiected to the Israelites : the other is , the consequent of this sinne . The sinne is poynted at in these words , A man and his father will goe in vnto the same mayde : the consequent in these , to prophane my holy name . The sinne is vnlawfull pleasure , taken either in incest , or in adultery , or in fornication , or in any other vncleannesse : the consequent is , the prophaning of the holy name of God .

The doctrine arising from both , I deliuer in this one position .

Incestuous persons , adulterers , fornicators , & otherwise shamelesse sinners , are oftentimes the cause of prophaning the holy name of God .

Incestuous persons , adulterers and fornicators , all are starke naught : but the first are the worst . Incest , adultery and fornication , each of them is a sinne , that throweth the sinner into the euer-burning lake ; yet the most greeuous of them is incest . Incest ! It is one of the grossest vices of lust . Euery mixture of man and woman of the same kinred , within the degrees forbidden by the law of God , is Incest . It is forbidden in the seuenth Commandement , wherein , although adulterie be onely mentioned , yet vnder that kinde of vncleannesse , are comprehended and noted , Sodomitrie , incest , rape , simple fornication , all the rest , together with their causes , occasions , effects , antecedents , and consequents .

But more precisely is incest forbidden , in the eighteenth of Leuiticus , from the sixth verse to the eighteenth . In the sixth verse , the inhibition is generall : None of you shall approach to any that is neere of kinne to him , to vncouer their nakednesse : I am the Lord . It is then the Lord that speaketh to you : None of you shall come neere to any of your kinne , to vncouer their shame . But what kinred meaneth hee ? There is a kinred by society of bloud ; it is called consanguinity : there is also a kinred by marriage ; it is called Affinitie . And to both these kinreds will the Lord haue his inhibition to extend : You shall not approch to any that is neere of kinne to you , to vncouer their nakednesse , that is , you may not marry with , or otherwise lustfully abuse any of your kinred , be they of your kinred , either by Consanguinity , or by Affinity .

Now to treat of all these degrees , that are in the eighteenth of Leuiticus forbidden , were needlesse at this time . One aboue the rest will fit my text . Its that in the eighth verse . The nakednesse of thy fathers wife thou shalt not vncouer . Thy fathers wise , that is , thy step-mother , not thine owne mother . Her nakednesse , though shee bee but thy moth●r in law , thou shalt not vncouer . This might haue beene the sin of these Israelites in my text . Heere you see , A sonne and his father went in vnto the same maide . If this maide were wife vnto the father , then was shee stepmother to the sonne , and the sonne was incestuous .

This vncleannesse the very Heathen haue detested . S. Paul acknowledgeth as much , 1. Cor . 5.1 . It is reported commonly , that there is fornication among you , and such fornication , as is not so much as named amongst the Gentiles , that one should haue his fathers wife . Not so much as named amongst the Gentiles ? What ? doe not Heathen histories yeeld examples of this vncleannesse ? They doe .

They giue vs to vnderstand of Plutarch . in Demetrio . Antiochus sonne of Seleucus ; how he burning with the incestuous loue of his mother in law Stratonice , got her by his Fathers assent to be his wife : They tell vs of Plutarch . in Artaxerxes . Darius , sonne of Artaxerxes , how he obtained of his father by request , that he might take to wife , his mother in law , Aspasia . They relate vnto vs , how Aelius Spartianus in Antonino Caracalla . Peretius in Mellificio historico parte 2. pag . 202. Antoninus Caracalla Emperour tooke to wife his mother in law Iulia . Antoninus bewitched with her beautie , and desiring to marrie her , with sighes said vnto her , Vellem , si liceret , Mother , if it were lawfull I would make you my wife . Shee ; monster as she was , shamefully replyed : Si libet , licet ; Annescis te Imperatorem esse , & leges dare , non accipere . Sonne , you haue called me mother ; if you list to make me your wife , you may . Know you not that you are Emperour ? you giue lawes , you take none : With this her answere Antoninus inflamed , matrem duxit vxorem , he married his mother .

Other examples of this vncleannesse Heathen histories haue affoorded vs. How then is it , that S. Paul in the but now-alledged place , saith ; that this vncleannesse , is such as is not so much as named among the Gentiles ?

We need not fly to an Hyperbole to excuse the Apostles assertion . His meaning is , that though such vncleannesse were sometime practised among the Gentiles , yet that among the very Gentiles lawes were made against it : and that the better sort of the Gentiles did detest it , as a filthie , strange , and monstrous villanie .

Was this vncleannesse held in such detestation by the Gentiles , who were guided onely by natures light ? No maruaile then is it , if the Lord , here in my text , do so sharply reproue Israel for this vncleannesse among them . Israel ! They were the people of the Lord , they were his inheritance , they had the lampe of the word of God to be their guide . Yet Israel , rebellious and disobedient Israel , hath played the harlot : A man and his father went in vnto the same maide . Vnder this one kinde of incest are comprehended all the rest ; And not incest onely , but adulterie also , yea , and fornication too . So that indeed the Israelites are here reproued in generall for their filthie lusts . They were so inordinately vicious , and so disolute , that they blushed not once , to pollute themselues with fornication , with adulterie , with incest , with all manner of filthinesse : and hereby was the holy name of God prophaned .

It is true . Peccatorum turpitudine violatur nomen Dei sanctum : such is the filthinesse of sinne , that through it , the holy name of God is often violated . It was violated by Dauids sinne . Dauid the man after Gods owne heart , yet conuicted of murther , and adultery . Of murther , for 2. Sam . 12.9 . killing Vriah the Hittite with the sword ; and of adulterie , for taking to wife the wife of Vriah , is by the Prophet Nathan reprooued for prophaning the name of the Lord . In 2. Sam . 12.14 they are the expresse words of Nathan vnto Dauid , By this deed thou hast giuen great occasion to the enemies of the Lord to blaspheme . Dauid ( you see ) was the sinner ; others thereby tooke occasion to blaspheme the name of God .

The name of God was likewise blasphemed for the sinnes of the Israelites . The Israelites Ezech . 37.23 . defiling themselues with the Idols of the Heathen , with their abhominations , with their iniquities , are in the Bookes of the Prophets reprooued for prophaning the name of the Lord . It is the complaint of the Lord himselfe , Esai 52.5 . My name continually euery day is blasphemed : and Ezech . 36.20.22.23 . The Israelites liuing among the Heathen haue prophaned my Holy name . The Heathen there could say : Hi ; populus Iehovae these are the people of the Lord ; these are come out of the land of the Lord . A holy people sure . The Israelites , you see , sinned : the Heathen thereby tooke occasion to blaspheme the name of the Lord .

The name of the Lord was likewise blasphemed through the sinnes of the Iewes in S. Paules time . The then-Iewes , notwithstanding they made their Rom. 2.17 . boast of God , and Vers . 18. knew his will , and were Vers . 19. confident , that they were guides of the blind , the light of them which were in darkenesse , Vers . 20. instructors of the foolish , teachers of babes , that they had the forme of knowledge , and of the truth in the law ; yet forasmuch as they were spotted with theft , with adultery , with sacriledge , with other enormities ; they are by S. Paul reprooued , for prophaning the name of the Lord .

The reproofe is , Rom. 2.21 . &c. Thou which teachest another , teachest thou not thy selfe ? Thou that preachest , a man should not steale , doest thou steale ? Thou that sayest , a man should not commit adulterie , doest thou commit adulterie ? Thou that abhorrest Idols , doest thou commit sacriledge ? Thou that makest thy boast of the law , through breaking of the law dishonourest thou God ? It followeth , vers . 24. For the name of God is blasphemed among the Gentiles through you . The Iewes , you see , were the sinners : The Gentiles thereby tooke occasion to blaspheme the name of God .

Thus is my doctrine confirmed vnto you : Incestuous persons , adulterers , fornicators , and other vncleane sinners , are oftentimes the cause of prophaning the holy Name of God .

Let vs now a while consider , what Vse wee may make hereof vnto our selues .

Is it true ? Incestuous persons , adulterers , fornicators , and other vncleane sinners , are they oftentimes the cause of prophaning the holy name of God ? Then ( dearely beloued ) let vs from hence be admonished , so to spend the remainder of our pilgrimage in this present world , in all holy conuersation , that no boyling , inordinate or vnruly motions , no vicious or vnchast affections , no act of vncleannesse , may so far haue dominion ouer vs , as to cause the holy name of GOD through vs to be prophaned . S. Austine Enarrat . in Psal . 146. speaketh plainely : Cum blasphematur Deus de malo opere tuo , opere tuo blasphemas Deum : that is , When God for any euill worke is blasphemed , thou by thine euill worke blasphemest God . To the same purpose sayth the same Father , Tract . 27. in Iohan . Rarò iam inuenivntur , qui linguâ blasphemant Deum ; sed multi , qui vitâ : Seldome now adayes doe we finde any that with their tongue blaspheme God , but many that blaspheme him with their life . Such were they in S. Pauls time , of whom the blessed Apostle , Tit . 1.16 . sayth : They professe that they know God , but in workes they denie him . And will we be such ? Farre be it from vs.

We professe that we know God , we professe our selues his seruants ; walke we therefore worthie of our profession , as it becommeth the seruants of God . And how shall wee so walke ? We so walke if we walke in holinesse . For ( as St Paul speaketh ) this is the will of God , euen your sanctification , that yee should absteine from fornication , that euery one of you should know how to possesse his vessell in sanctification and honor , not in the lust of concupiscence , euen as the Gentiles which know not God . For God hath not called vs vnto vncleannesse , but vnto holinesse . And therefore as the same Apostle aduiseth the Ephesians , Chap. 5.3 . so aduise I you : Fornication and vncleannesse let them not be once named amongst you , as it becommeth Saints . Not once named ! How then is it that the Apostle nameth them ? How is it , that in this exercise I haue named vnto you incest ▪ adultery , fornication , and other sinnes of vncleannesse ? Yes beloued ; you may name them ; but it must be out of detestation to shunne them ; and not out of delight to nourish them .

From hence may you make this Collection : If I may not once name fornication , but with detestation , then may I not commit it . If I may not commit fornication , much lesse may I commit adulterie ; much lesse incest ; much lesse some other sinnes of vncleannesse : sinnes against nature ; monstrous and prodigious sinnes . Now that we may not commit fornication , it is euident by these reasons .

First , it is vnlawfull by the law of Nature . The very Heathen , who hold no other light for their guide , but the glimmering light of Nature , haue so accounted of it . Memorable is the saying of Demosthenes , concerning the Dimi●ium talent●m vnius pretium noctis . great price that was set him , by the notorious strumpet Lais : Macr●b . Saturnal . lib . 2. c . 2. {αβγδ} , I like not to buy Repentance so deare . Doth he not thereby intimate , that dishonest pleasure , & the vnbridled desires of the flesh , haue euermore for their companion , Repentance ? Diogenes , the Cynicke , resembled Laertius lib . 6. in vitâ Diogenis . beautifull harlots to sweete wine , tempered with deadly poyson . What else doth he thereby intimate , but that vnchast lusts , howsoeuer to a carnall man , they may at first seeme sweete , they are notwithstanding full of bitternesse , and are attended with perpetuall sorrow ? Crates , the Philosopher , beholding at Delphi , the golden image of the harlot Phryne brake forth into this exclamation , Plutarch . de fortuna Alexandri lib . 2. The like Laertius reporteth of Drogenes lib . 6 . ●it . Diog . {αβγδ} : this is the trophie , the monument of the loose lines of the Greekes . Doth he not thereby intimate , that incontinencie is euen by Natures law vnlawfull ? I might here produce many goodly sentences , many notable examples of Ethnickes , and Pagans , to shew vnto you the iust punishment , which for the most part followeth this detestable vice hard at the heeles ; which might also stirre vs vp to hate it , and to flie from it with all our might . But its time that I returne to the Booke of God .

Therein also doe we finde , that this filthy sinne , the sinne of fornication , is reputed vnlawfull by the very law of Nature . In Rom. 1.29 . it is expressely named among the sins of the Gentiles , who were meerely naturall men . And Leuit. 18.24 . it is layd to the charge of the Cananites , Gentiles too , that with such vncleannesse themselues were defiled , and the land , wherein they liued was defiled : and therefore are they in that place threatned , that the land should spew them out . You haue now the first reason , why we may not commit fornication . The reason is , because it is vnlawfull by the law of Nature .

Secondly , it is forbidden in holy Scripture . In Ephes . 5 3. And in 1. Thes . 4.3 . In the latter place we are commanded to abstaine from 1. Cor . 6.18 . fornication , and in the former , not once to name it .

Thirdly , it is malum lubricum , a sinne full of great danger : So meaneth Salomon , Prou. 23.27 . where he sayth , A whore is a deepe ditch , and a strange woman is a narrow Prou. 22.14 . pitt . The comparison is plaine ; A Harlot to a deepe ditch , and to a narrow pit . The meaning of the holy Ghost is : As a man that falleth into a deepe ditch , or , into a narrow pit , breaketh either an arme , or a legge , and with much adoe getteth out againe : so is it with them , that are ouertaken with this vile sinne of fornication : the woman Eccl●s . 26.7 . whose heart is as snares and nets , and her hands as bands , will bee to them more bitter then death ; with much adoe shall they escape from her .

Fourthly , it stoppeth the passage into Heauen . S. Paul affirmeth it , 1. Cor . 6.9 . Fornicators shall not inherite the kingdome of God ; and againe , Ephes . 5.5 . No whoremonger hath any inheritance in the kingdome of Christ . S. Iohn , Reuel . 21.18 . sayth as plainely : Whoremongers shall haue their part in that lake , which burneth with fire and brimstone .

Thus haue you , of many , foure reasons , why wee may not commit fornication .

1. It is vnlawfull by the law of Nature . 2. It is forbidden by the law of God . 3. It is full of great danger . 4. It stoppeth the passage into Heauen .

Now see the validitie of my former inference . We may not commit fornication , for the reasons now specified ; much lesse may we commit adulterie ; much lesse incest ; much lesse other sinnes of vncleannesse , sinnes against Nature , monstrous and prodigious sinnes . All these S. Paul , 1. Cor . 6. hath euen chayned together , to cast them into Hell . And that you may take notice of it , he hath a {αβγδ} for you vers . 9. {αβγδ} , Be not deceiued . Neither fornicators , nor adulterers , nor the effeminate , nor abusers of themselues with mankinde , shall inherit the kingdome of God . Thus farre hath the first vse of my doctrine led mee . The second followeth .

My doctrine was , Incestuous persons , adulterers , fornicators , and other vncleane sinners , are oftentimes the cause of profaning the holy name of God . This in the second place serueth for the reproofe of such as suffer themselues to be kindled with the burning fire of luxuriousnes , or carnall lusts . And hereby are all incestuous marriages condemned . Caietan . in Aquin . 2. 2. qu . 154 Art. 9. §. Respondeo . Emanuell King of Portugall married his wiues sister : Caietan . ibid . Ferdinand the younger King of Sicilie married his fathers Joannam . sister : Philip the second King of Spaine married his sisters Annam . daughter : Henry the eight King of England married his brothers Catharinam . wife . All these were incestuous marriages , and are by this doctrine condemned .

But some may say ; these marriages were not concluded , but by the Popes dispensation . Why then say I , they are condemned ? I say so ; because they are precisely against the law of God written , Levit . 18. But may not the Pope dispense against that law ? What! Dispense against the law of God!

We are not ignorant , that the chiefe patrons of the Pontificiall law , howsoeuer they grant In cap . Mennā . 2. q . 5. Annotat . marg . Papam quandoque nimiùm papaliter dispensare , that the Pope sometimes dispenseth too much Pope-like ; doe notwithstanding expresly affirme , Gloss . in Cap. Post translationem Extra , de Renuntiatione . & 25. qu . 1. Cap. Sunt quidam . Papam bene dispensare contra Apostolum ; that the Pope well dispenseth against the Apostle . Rainold . Thes . 5. pag . 141. Neither do they grant vnto the Pope this power of dispensing , only in causes perteining to the positiue law of man , ( with which colour they now paint ouer that same flagitious glosse of dispensing against the Apostle ) but also in matters ratified by the law of God .

I could here tell you of many wicked dispensations , that haue bin granted by the Pope ; as that Cap. ad Apostolicae in Sexto de Sentent . & reiudicat . Bulla Pij 5. contra Reginam Angliae . subiects may be discharged of their oath and fealtie , and may be licenced to withdraw their allegiance from their Prince , yea , to take armes against him , yea to lay violent hands on him ; that Concil . Constans . Sess 19. Cap. Quòd non obstantibus s●luis conductibus . promise may be broken , with God and man ; that most horrible Rainold . Thes . 5. § 41. pag . 188. abominations , may be committed ; that all things , diuine and humane , may be peruerted ; right and wrong , Heauen and earth , lawfull and vnlawfull may be confounded togither . But I may not so far digresse from my present purpose . Let it suffice for this time , that you see the impietie of the Popes dispensations , ( or rather dissipations , as De Cons●● . ad ●u●●n . lib . 3. c . 4. S. Bernard calleth them ) in his allowing of incestuous mariages , that a man may marry his wiues sister , or his fathers sister , or his sisters daughter , or his brothers wife : all precisely against the law of God .

Here might we stand amased and wonder , that such irregular and shamelesse dispensations , should passe with the app●obation of the Pope , who beares a face , as if he were most holy , yea Holinesse it selfe . Speake we to him , or write to him , our compellation must be Pater Sanctissime , most holy Father ; and Sanctitas Tua , your Holinesse . But knowing him to be that 2. Thess. 2 3. man of sinne , that sonne of perdition , that grand Antichrist , who according to the prophecies of the Holy Ghost in the Scriptures , was to be reuealed in these latter times , we need not wonder though he dispenseth with all the most horrible and abominable impieties , that may be . Can we Matth . 7.16 . gather grapes of thornes , or figs of thistles ? can a corrupt tree bring forth good fruit ? Can we expect that the Pope , who 2. Thess. 2.4 . opposeth himselfe against God , and exalteth himselfe aboue all that is called God , should either himselfe liue , or cause others to liue , according to the holy law of God ?

For the Popes themselues ( would the time and your patience permit ) I could rip vp their liues , and shew vnto you how they haue bin stained and defiled with all manner of fearefull , notorious , and abhominable sinnes . But my text will not suffer me so fa●re to range . The sinnes of vncleanenesse , wherein those holy fathers haue , to the astonishment of the wo●ld , wallowed , are the sinnes in my present text and doctrine smitten at .

What shall I tell you of the incest committed by many of them ? by Iohn the 13. with Stephana , his fathers concubine ? by Iohn the Aliâs the 24. 23. with his brothers wife ? by Paul the 3. with two of his Nieces ? by Pius the 5. with his owne sister , by Joan . Iovian . Pontan . Alexander the 6. with his owne daughter .

I could make true report vnto you of many of them very infamous for their beastly Sodomie , for their filthy adulterie , for other their vncleane lust . So holy were those holy Fathers . Neither were they themselues alone giuen ouer to such filthinesse , but they also tooke order to haue others like vnto them . They could not alone be wicked . Szeged . Spec . Pontif . Alexander the sixt gaue leaue to Cardinall Mendoza to abuse his owne bastard sonne in incestuous Sodomie . Downam de Antich . lib . 1. cap . 6. O●m●rod Pict . Pap . Sz●ged . spec . Pont. Vescel Kroning Tractat . de Indulgentijs . Sixtus the fourth gaue licence to the Cardinall of S. Lucie , and to all his familie , that they might in the three hot moneths of the yeare freely vse Sodomie . Iohannes a Casa a Florentine , Archbishop of Beneventum , Legat for Iulius 3. at Venice , set forth a booke in Italian Metre in commendation of this Diana of the Papists , this abominable sinne of Sodomie . Will you heare more of Sixtus the fourth ? He to incite and incourage others to be as filthy as himselfe , built in Rome a famous stewes , not onely of women , but also of males . The femall stewes , how aduantagious it hath bin to the Pope , and gainefull to his coffers , may from hence appeare , that the Pope hath receiued from them a yearely pension , amounting sometimes to three thousand , sometimes to foure thousand Ducates . It is said of Paulus the third , that in his tables he had the names of 45000 Curtizans , which paid vnto him a monethly tribute .

Now that the Pope neede not to loose so great a reuenew ; some haue bestirred themselues to patronize his stewes by argument and by autoritie . Their chiefe reason is : that common Curtizans in hot countries are a necessarie euill .

Harding Confut . Apol . Iewelli par. 4. cap . 1. thus speaketh of it , It is common in all great Cities in hot countries , not to banish from among them , the filthy generation of harlots for the auoyding of a greater mischiefe .

Dr Bishop in his second part of the Reformation of a Catholicke deformed , in the treatise of repentance , saith , The stewes in some hot Countries , are tolerated to auoyd a greater mischiefe .

The cheife autoritie they bring is S. Austines , out of his second booke de ordine cap . 4. Aufer meretrices de rebus humanis , turbaveris omnia libedinibus : Take harlots from among men , yee shall disturbe all things with leacherous lusts .

To their reason , that Curtezans in hot Countries are a necessarie euill : we say , that the heat of a countrey is no sufficient warrant for the popish stewes . The land of Israel is a hotter climate , then that of Italie , yet saith God vnto the Iewes , Deut . 23.17 . There shall be no whore of the daughters of Israel , neither shall there be a whore-keeper of the sonnes of Israel .

For S. Austines autoritie , wee acknowledge it to bee great and reuerend . But withall we say , that S. Austine , when he wrote those words , was not S. Austine . When he wrote that tract of Order , himselfe then liued in disorder ; a yong gallant , a novice in the faith , not well instructed , not yet baptised in the name of Christ ; himselfe then kept a concubine , and liued in whoredome .

But the same Saint Austine , afterward fully instructed and baptised , said thus : Istam , in vsu scortatorum , terrena civi●as licitam fecit turpitudinem . The words are De Ciuit . Dei lib . 14. cap . 18. The citie of the world , not the Church of God hath made this filthinesse of harlots to bee lawfull . So doth not Saint Austines autoritie hold vp the stewes . Saint Paul beates them downe flat , Rom. 3.8 . they who say , L●t vs doe euill that good may come thereof ; their damnation is iust . In a word , the toleration of the stewes , is an occasion of vncleanenesse to many a yong man and woman , that otherwise would absteine from all such kinde of filthinesse .

What an abomination is it , for a brother and his brother , a father and his sonne , a nephew and his vncle , to come to one and the same harlot , one before or after the other ? Is it not the very abomination , which the Lord reproueth in my text : A man and his father will goe in to the same maide , to profane my holy name ? I haue held you too long . May it please you to remember my doctrine . It was , Incestuous persons , adulterers , fornicators , and other vncleane sinners , are oftentimes the cause of profaning the holy name of God .

A twofold Vse I made of it . One was ; to stirre vp our selues to a holy conversation . The other , to reproue such as are giuen ouer to vncleanenesse . I conclude with that exhortation of Saint Peter , 1. Epist. chap. 2.11 . Dearely beloued , I beseech you , as strangers and pilgrims , absteine from fleshly lusts . They may seeme vnto you a Paradise to your desires ; but they will proue a Purgatorie to your purses , and a Hell to your soules . Doe you loue your bodies ? Abstaine from fleshly lusts ; for they are rottennesse to your bones . Doe you loue your soules ? Abstaine from fleshly lusts ; for they warre against your soules . Doe you loue your credits ? Abstaine from fleshly lusts ; for they are dishonourable . The heate of carnall lusts , what is it but an infernall fire , whose fuell is fullnesse of bread , and aboundance of idlenesse ; whose sparkes are euill communication , whose smoake is infamie , whose ashes are pollution , whose end is Hell .

Dearely beloued , I beseech you , as strangers and pilgrims , abstaine from fleshly lusts ; haue your conuersation honest among all men , that they beholding your good works , may glorifie God in the day of visitation .

Now gracious Father , so worke in vs , thou and thy power , thou and thy mercy , so bring it to passe , that we may so spend the remainder of our dayes here in all holy conversation , that after this life ended , we may haue our inheritance in thy kingdome . Grant this for thy sonne Christ Iesus sake . To whom with thee &c.

THE XI . LECTVRE . AMOS 2.8 .

And they lay themselues downe vpon clothes laid to pledge by euery Altar , and they drinke the wine of the condemned , in the house of their God .

IT is a great height of impietie , whereto men are growne , when by vnlawfull meanes , or pretences , or allurements , they adde sinne to sinne . A man may sinne once and a second time ; and may doe it through infirmitie : but if he go on with a third transgression , and with a fourth ; if he be obstinate in heaping sinne vpon sinne , lamentable is his estate . A woe must be his portion . It s denounced by the Prophet Esay , cap . 5.18 . Woe vnto them , that draw iniquitie with cords of vanitie , and sinne , as it were with a cart-rope .

Was there euer a people , so far giuen ouer to worke impietie ? Behold , such were the people of Israel , they to whom this prophecie of Amos was directed . Their cruelty , their couetousnes , their oppressions , their calumnies , their filthy lusts reproued in the two precedent verses , do proclaim as much . And yet they haue not done sinning . They would , I grant , make faire weather ; they would make a faire shew , as if their desire were to serue God . For that purpose they came vnto the house of their God ; his temple ; they drew neere vnto his Altars : but euen then did their hearts worke iniquitie . My text conuinceth them .

They lay themselues downe [ or they lye , or they sit downe ] vpon clothes laid to pledge by euery Altar ? and they drinke the wine of the condemned [ or of such as they haue fined , or mulcted ] in the house of their Gods .

The words import thus much . The people of Israel to cloke and couer their manifold sinnes , make a shew of religion : they goe vnto their temples , the temples of their Idols ; there they offer their sacrifices , there they feast it sumptuously . They are at great charges . But whence doe they defray them ? Is it out of their owne substance , which either is descended to them by inheritance , or is gotten by their iust and honest labour ? No such matter . The fines , the mulcts of the poore , their pawnes , their pledges , their pewter , their garments , their bedding , their goods pay for all .

The words doe specially concerne the Peeres , the Nobles , the Iudges , the Magistrates , the Rulers of Israel . They may also concerne the rich among them : but cannot be vnderstood of the poore , the base , and vulgar sort . The words are not many ; yet many are the sinnes they smite at . The taking of pawnes , the deteyning of them , vnrigheous iudgement , superstition , idolatry , riot and excesse are the sins , they smite at ; as may in part appeare in the now-ensuing explication .

They lay themselues downe ] {αβγδ} word for word , They bowe downe themselues , they stretch out themselues . St Hierome renders it by the verbe Accumbere , intimating their sitting downe , as at a feast or banquet .

They lay themselues downe ; they lye downe , or they sit downe vpon clothes ] This manner of sitting or lying downe at meate was very ancient . The old Romans vsed it ; so did the Greekes . Non sedebant , sed accubabant . They sat not as we doe now a-dayes , but they lay downe . In some parlor , chamber-garret , or other conuenient roome , a low round table was placed . This table for the common sort of people was made of ordinarie wood , and stood vpon three feete . For men of better fashion , it was made of better wood , of the Limon tree , or of the Maple tree , and was sometimes inlaid with siluer , it stood vpon one whole entire foote made of Ivorie , in the forme of a Leopard or a Lyon . Lipsius antiq . lect . l. 3. c . 1. Hieronym . Mercurialis artis Gymnast : lib . 1. cap . 11. Rosin . antiq . Rō . lib . 5. cap . 28. About this round table were placed three beds , couered with tapestrie , with purple , or with some other kinde of carpet , according to the wealth and abilitie of the feast-maker . Each bed conteined three guests , sometimes foure , seldome more . And thus the guests were placed . The first & vppermost lying at the beds head , rested the vpper part of his bodie at his left elbow , & disposed his feet behinde the seconds backe : the second rested his head in the others bosome vpon a cushion , and disposed his feete behinde the thirds backe . The rest did likewise . Such was the custome of sitting or lying downe at meat among the old Greeks and Romans .

This very custome of sitting or lying at meat was also among the Iewes . We gather it from the Scripture phrase in the New Testament . Mark . 2.14 . Luk . 9.27 , 29. Levi , called also Matth . 9.9 . Matthew , that blessed Euangelist , made in his owne house a great feast for Iesus , whereat were many publicans , and others . At that feast Iesus lay downe . So saith S. Matthew , chap. 9.10 . {αβγδ} , as hee lay downe . S. Marke saith , chap. 2.15 . {αβγδ} , as he lay downe . Iesus lay downe at meat . So did his disciples : so did publicans and sinners too . S. Matthew and S. Marke in the now-alleaged places doe affirme it : {αβγδ} , they lay downe with Itsus . Publicans and sinners lay downe with Iesus . S. Luk . chap. 5.29 . thus expresseth it ; {αβγδ} , a great companie of Publicans , and others , lay downe at meate with Iesus and his disciples .

The time was when Iesus fed with Matth . 14.17 . fiue loaues , and two fishes , about vers . 21. fiue thousand men , besides women and children ; then he commaunded the multitude {αβγδ} , to lye downe on the grasse , Matth . 14.19 . Another time he fed with Math . 15.36 . seauen loaues , and a few little fishes vers . 38. foure thousand men beside women and children : then he commaunded the multitude , {αβγδ} , to fall downe on the ground , Mat . 15.35 . At both times , Iesus his words had reference to that auncient manner of sitting , or lying downe at meate .

Which manner of sitting , or lying downe at meate , Iesus himselfe seemeth to haue obserued at his celebration of his last Paschall supper . For we finde , Ioh . 13.23 . that at that supper one of the Disciples of Iesus , the Disciple whom Iesus loued , euen Iohn the Euangelist , leaned on the bosome of Iesus . Iesus lay downe . Iohn did likewise ; and leaned on Iesus his bosome . You see , that in the time of the new Testament , euen among the Iewes , it was a custome to lye downe at meate .

Euen among the Iewes , it was a custome long before . Eight hundred years before the incarnation of the Messiah , the posteritie of Iacob vsed it . My text affirmeth it . The Israelites , the of-spring of Iacob , layd themselues downe vpon clothes .

Did they lay themselues downe vpon clothes ? And why might they not doe so ? Was not the common custome of so doing , a warrant for them so to doe ? Out of doubt it was . It was no fault of theirs to lye downe at meate , and vpon clothes . But herein were they blame worthie ; first , that the clothes whereon they lay , were not their owne , secondly , that they lay vpon them vnseasonably .

First , they were not their owne ; they were the pawnes , they were the pledges of the poore : they were clothes laid to pledge .

Secondly , they lay vpon them vnseasonablie ; euen before their Altars . The first argueth their crueltie towards the poore : The second their Idolatrie in respect of God . First of the first .

They lay themselues downe vpon clothes layd to pledge ] Wee shall the better vnderstand what that sinne is , which our Prophet here reprooueth in the Israelites , if we will haue recourse to the Law concerning pledges . That Law is written , Exod . 22.26 . If thou at all take thy neighbours raiment to pledge , thou shalt deliuer it vnto him by that the Sunne goeth downe : The Law is repeated , Deut. 24.10 , 11 , 12 , 13. When thou lendest any thing to thy neighbour , thou shalt not enter into his house to take his pledge . But thou shalt abide without , and the man to whom thou lendest , shall bring the pledge out of the dores vnto thee . And if the man be poore thou shalt not sleepe with his pledge . But shalt restore him the pledge when the Sunne goeth downe . The ground of this Law is mercy : the Law-giuer , is the God of mercy : it s giuen , to stirre vs vp to mercy .

If at all thou take thy neighbours raiment to pledge , thou must deliuer it vnto him by the going downe of the Sunne . That is the Law . Thereof , Exod . 22.27 . haue you two reasons : One is taken from common humanitie . The poore mans raiment ! It is his onely couering ; It is his raiment for his skinne . Take that from him , and wherein shall he sleepe ? Restore therefore his pledge before the Sunne goeth downe . The other reason is taken from the iudgement of God . If the poore man crie , God will heare him , for he is gracious . Restore thou therefore his pledge before the Sunne goeth downe .

In the 24. of Deut. ver . 13. three reasons are brought to the same purpose . The poore mans pledge ; See that in any case thou deliuer it , when the Sunne goeth downe .

First , that he may sleepe in his owne raiment .

Secondly , that he may blesse thee , may pray for thee , may testifie vnto God the sence and feeling he hath of thy humanitie , and kind dealing .

Thirdly , that it may be righteousnesse vnto thee , euen before the Lord thy God .

See therefore , that in any case thou restore the poore mans pledge , when the Sunne goeth downe . You haue the law , and the reasons of the Law .

This Law these Israelites violated . They tooke to pledge poore mens clothes , they deteined them , they vsed them , they lay vpon them , as if they had beene their owne . The sinne then here laid vnto their charge , is Detentio pignoris pauperum , the keeping backe of the poore mans pledge . The doctrine which we may take from hence , is this , The pledge of a poore man , such as is necessarie for his vse , is not to be withholden from him .

I say , such as is necessarie for his vse . Moses , in the alledged places of Exodus and Deuteronomie , makes mention of his raiment . The raiment of the poore man ▪ it is operimentum , his couering ; i● is vestimentum , his clothing : he hath nothing else , wherewith to hide his nakednesse : nothing else , wherewith to saue himselfe from cold . Such a pledge , as is the poore mans raiment , his coat , his dublet , his bed , his couering , or any other thing , that is necessarie for the preseruing of his life , God will haue it restored . Yet it will please him well , if such a pledge be neuer taken .

The Law runnes thus in the 22. of Exodus . If at all thou take thy neigbbours raiment to pledge , thou must deliuer it vnto him by the going downe of the Sunne . It is as if the Lord had thus said : I shall like it well , if thou lend vnto thy poore neighbour without taking any pledge of him ; but if thou be so cruell , and hard hearted , as that thou wilt not be induced to lend without taking of a pawne , yet see in any case , that thou restore vnto him his pawne before the Sunne goeth downe .

The Lords desire to haue no pawne at all taken of the poore man , is more plainely manifested , Deut. 24.6 . The Law there is : No man shall take the two mil-stones , or the vpper mil-stone to pledge . Mention is made first of two milstones , and then of the vppermost . It is all one as if the Lord had sayd : You shall not take to pledge both milstones , no nor one of them . As good take both , as one . There is no grinding without both . If thou take one and leaue the other , how shall the poore man grind ? Milstones are named : vnder them by a Synecdoche you may comprehend all kind of vtensils , or instruments , with which a poore man gets his liuing . In this ranke I place the Husbandmans plow , the Smithes anvill , the Taylors sheares , and euery other handy-crafts mans toole , which is necessarie for the exercise of his trade or occupation . None such may you take to pawne . Moses adds the reason : For , he that takes such a pawne of a poore man , takes the poore mans life to pawne .

May not such a pawne be taken by the Deut . 24.6 . Law of the milstones , and for the reason specified ? Then out of doubt whosoeuer is so cruell and hard of heart , to take such a pawne , he is bound by the Exod . 22.26 . Deut . 24.13 . Law of the poore mans raiment , to restore it ere the Sunne goe downe . Thus is my doctrine established .

The pledge of a poore man , such as is necessarie for his vse , is not to be withholden from him .

This doctrine hath its vse in this wringing world . It may serue to reproue the wealthie , the great deuourers , the Sea-gulfs of this age . No money shall out of their purses to the poore without a pawne . Tell them it is crueltie . They will say ; No. He comes to borrow of me ; I may deny him if I will . I lend him my money ; I looke for no profit ; I take no vsury . Shall I haue no assurance ? Shall I not be suffered to take a pawne ?

Foolish man ! Why pleadest thou so ? It is the will of God , that thou lend without a pawne : or if thou lend vpon a pawne , that thou restore it before the Sunne goe downe . This is the will of God : Why wilt thou not obey it ?

Say ; thou lendest a poore man thy money , and he buyeth bread therewith , & eateth ; and in the meane time through want of his raiment , which thou hast to pawne , the poore man be frozen to death : how hast thou relieued him ? What difference is there , whether he die for hunger , or for cold ? If thou slacke his hunger , and starue him with cold , thou dost but change his torment ; thou dost not succour him . In like sort : if thou lendest a poore man thy money , and for thy securitie takest to pawne the tooles , those necessarie tooles , with which he getteth his liuing , thou doest not relieue him , but doest , as much as in thee lyeth , cut the poore mans throate .

Flatter not thy selfe ( beloued ) whosoeuer thou art , that hast accustomed thy selfe to secure the loane of thy money by taking of pawnes . If the course be simply and absolutely lawfull , what meaneth the Law , Deut. 24.17 . Thou shalt not take a widdowes raiment to pledge ? And why doth Iob , Chap. 24.3 . reproue them , who take the widdowes oxe for a pledge ? It is in thy power I grant , to take a pledge of thy debtor , to assure thy selfe , that thou maiest receiue thine owne againe : but if in taking thy pledge , thou transgresse the Law of charitie ; if thou take such a pledge , as thy neighbour cannot spare without the hazard and perill of his liuelihood , it is thy sinne ; and thou art bound with speed to restore it . If thou restore it not , what then ? Ezechiel chap. 18.13 . will tell thee : Moriendo morieris , thou shalt surely die , thy bloud shall be vpon thee .

But here thou wilt apologize , defend thy selfe , & plead that for thy taking of pawnes , thou hast thy warrant out of Prov. 20.16 . I must confesse , thou art there permitted to take a mans garment as a pledge or pawne , for the assurance of thy money . But of whom ? of him , to whom thou lendest thy money ? No But of him , who rashly , vnaduisedly , and lauishly becomes suertie vnto thee , for the man he knoweth not . And what is this to the poore man , that borroweth of thee ? Of him if thou take any such pledge , thou maiest bee strained with the abomination of Vsurie .

I put thee a case : Thou lendest tenne pounds , vpon a pawne of bedding , or linnen , and thou lendest it freely : but as the borrower vseth thy money , so thou vsest his pawne . This is Vsury in thee . For the bedding or linnen , which thou hast in pawne is the worse for the wearing : so is not thy money in the borrowers hand . I know the very name of Vsury is detested of thee , and thou hatest to be called an Usurer . Take heed then , that by thy taking of pawnes , thou become not one of that damned crew .

If therefore you haue taken any pawne of a poore man , any such pawne , as by the Law thou oughtest not to haue taken of him , restore it vnto him according to the Law , euen before the Sunne goe downe . So shall the poore man , to whom thou hast shewed mercy in lending thy money , blesse thee , and it shall be righteousnesse vnto thee before the Lord thy God . Hereof art thou assured , Deut. 24.13 . Yea , Viuendo vives , thou shalt surely liue . The Lord God hath sayd it , Ezechiel , 18.9 .

Hitherto ( Beloued ) you haue heard of the crueltie of the Israelites , towards the poore ; their crueltie in deteining the pledges of the poore : they layd themselues downe vpon clothes laid to pledge . And this they did vnseasonablie , euen before their Altars , which argueth their Idolatrie ; the next thing to be considered .

By euery Altar ] Multa erant altaria Idolorum ; altare autem Domini non nisi vnum . It is a Bishops note ; the note of Albertus Magnus vpon my text . Many were the Altars that were erected for the seruice of Idols , but for the worship of God , there was but one Altar : but one Altar , whereon to offer sacrifice .

This one Altar at first was to be made of earth , or of stone rough and vnhewen , as appeareth , Exod . 20.24.25 . Such an Altar was fittest for the then-estate of the children of Israel . They were then in the desert iourneying toward the holy Land , and were to remoue from place to place . An Altar of earth would soone be made : so would an Altar of stone , rough , and vnhewen . They might make their Altar of earth , that when they should change their station , they might with ease destroy it , Ne aut abusui aut superstitioni esset , that it might not be superstitiously abused . Or , they might make it of rough and vnhewen stone tumultuarily , Ne sollicitaret quemquam ad conservationem religionemque constantem illius altaris , that it might not allure any one to a constant reuerence , and dread of the holinesse of that Altar .

In the 27. of Exod . ver . 1. there is a prescription of an Altar of better fashion . {αβγδ} , the Altar of Holocaustes , of burnt offerings , of sacrifices , is there described according to the matter , the measure , the forme , the instruments and vessels thereof . Thou shalt make an Altar of wood , of the choisest Cedar . An Altar , not Altars , It was but one Altar .

And why would God haue but one Altar ? He would haue but one , quod vnum atque eundem cultum inter omnes esse vellet . Because he would haue but one & the same worship among all , therefore would he haue but one Altar : so sayth See Willet vpon Exod . 20.24 . Galasius . He would haue but one Altar , to note vnto vs Babington vpon Exod . 20.24 . one truth , one religion . But one Altar Marlorat . in Esa . 1.29 . Vt vinculum esset sacra vnitatis , that it might be vnto the rude people , a bond of sacred vnity . That one and the same religion might remaine among them inviolable . God would haue but one Altar .

It was therefore sinne in Ieroboam to set vp two other Altars , one in Bethel , the other in Dan , 1. King . 12.29 . It was sinne in Urijah , the high Priest , when to please the idolatrous King Ahaz , he caused a new Altar to be set vp after the patterne of the Altar of Damascus , 2. King . 16.11 . It must needs be a sinne in the children of Israel , to multiplie their Altars according to the multitude of their fruit , Hos . 10.1 . And I may not excuse the Israelites , whom my text concerneth , they laid themselues vpon clothes , laid to pledge by euery Altar . They had there many Altars too . But , Altare Domini non nisi vnum : For the worship of God there was but one Altar .

And that one Altar was a type of our blessed Sauiour ; a liuely figure , or representation of Christ crucified . In regard whereof , Heb . 13.10 . Christ is called an Altar ; yea , our Altar : We haue an Altar . We haue an Altar , whereof they haue no right to eate , that serue at the tabernacle . Christ is this Altar ; he is our Altar ; Christ with all his benefits . Which his benefits are nothing auaileable , nothing profitable for them which are vnder the Law , who yet are in bondage vnder the rudiments , vnder the ceremonies of Moses Law . Those benefits of Christ are spirituall ; Regeneration , fayth , remission of sinnes , iustification , the fauour of God , securitie against our enemies , ( the world , the Deuill , death , and hell ) life and eternall glory : these are the benefits , which Christ through his most glorious death and passion hath purchased for his elect . This purchase he wrought not by the bloud of Goats , and Calues , but by his owne bloud , whereby he entred in once into the holy place , and so obtained for vs eternall redemption , as the Apostle speaketh , Heb . 9.12 .

Thus hath Christ , the sacrificer , the sacrifice , and the Altar made full satisfaction to God for all our sinnes . Now are we not to relie vpon our owne good workes , vpon the merits of Saints , or vpon their mediation . For this were nothing else quàm aliud novum Altare praeter Christum instituere ; It were to appoint another new Altar beside Christ . And that Christians may not doe .

May not Christians doe it ? How then is it that in Poperie there are so many Altars ? It is ( Beloued in the Lord ) one of the blemishes , one of the shames of that religion . They haue their many Altars , some of De consecrat . Dist. 1. C. Altaria . stone , sumptuously built , and dedicated with the vnction of oyle , and the Altaria placuit . Priests benediction : as appeareth by the decrees of two Councells , the one called Apaunense , the other Agathense . Stone-Altars they make for steddinesse and continuance ; and why so ? But , Quia Petra erat Christus , because the Rocke was Christ ? It is the deuise of Durandus . A profound reason sure . The witt of fore-ages could not reach vnto it .

The Primitiue times of the Church knew no such Altars of stone , no nor of wood . Then there were no Altars at all . Origen may witnesse it . He flourished in the yeare of Christ 230. Then it was obiected vnto him by Lib . 6. contra Celsum : & lib . 8. Celsus , that the Christians had neither Altars , nor Images , nor Temples . Arnobius flourished after Origen in the yeare 290. and Arnob . lib . 4. contragentes . Babington in Exod . 27.1 . pag . 403. Hospinian . Hist . Sacram . lib . 2. pag . 54. in his time the Heathen accused the Christians , for that they had neither Churches , nor Altars , nor Images . So for two hundred and ninetie yeares , there were no Altars in the primitiue Church .

None for 290. yeares ? Yet Martin of Polonia sometimes an Arch-bishop , and Penitentiarie to Innocent the fourth , affirmeth in his Chronicle , that Pope Sixtus did institute , Vt missa super Altare celebreter : th ●●he Masse should be celebrated vpon an Altar . Hospin . ibid . pag . 121. Sixtus of whom he speaketh was Bishop of Rome Anno Christi 125. So by Martins opinion , Altars should haue bin in the Church aboue a hundred yeares , before either Arnobius , or Origen were writers .

But what small credit is to be giuen to this Chronicler Martin , let Bellarmine tell you . Fuit Martinus vir simplex & fabellas pro historijs obtrudit . This censure he giueth in his Booke of Ecclesiasticall writers vpon the yeare 1250. Martin was a simple man , and one that obtrudeth fables for histories .

If Martin be false in this point of the institution of Altars , how shall we find out the truth ? Bellarmine lib . 4. de verbo Dei cap . 3. will seeme to deliuer it . There reprouing Kemnitius for making Felix the fourth to haue instituted the consecration of Altars , calleth that a lye , and sayth ; § Octavum est . Constat , Sylvestrum autorem huius ritûs fuisse . It is manifest that Sylvester was the author of this rite , of the consecration of Altars . Now Sylvester ascended to the Popedome in the yeare 314. So by Bellarmines opinion , ( and what writer among the Papists is of greater authoritie then Bellarmine ? ) by Bellarmines opinion there were no Altars of vse in the Church before the yeare 314. So my proposition stands good : The primitiue times of the Church knew not the vse of stonie , or wooden Altars .

Which truth , as it hath serued to condemne the Papists of blind superstition , for creeping vnto , and worshipping before , their Altars , whereof they haue out of Gods booke no warrant : so may it be a motiue to vs to lift vp our hearts vnto the Lord , and to giue him thankes , for that it hath pleased him to deliuer vs from the more then Egyptian darknesse of Poperie , wherein our forefathers liuing , committed abomination before stockes and stones .

We haue not now an Altar properly so called , no materiall Altar : our Altar is metaphoricall , it is spirituall . As our sacrifices are , which we are to offer vp vnto the Lord , so is our Altar : our sacrifices are spirituall ; our Altar therefore must be spirituall .

There were vnder the Law many kindes of sacrifices : Exod . 20.24 . Burnt offerings , Num . 6.11 . Sinne offerings , Vers . 15. Meat offerings , Drinke offerings , Exod . 20.24 Peace offerings . All are reduceable to two heads ; they were either {αβγδ} , or {αβγδ} , either propitiatorie , or Eucharisticall ; either expiatorie , or gratulatorie ; either sacrifices of satisfaction , or sacrifices of thankesgiuing . The first sort of sacrifices , which I call propitiatorie , expiatorie , or satisfactorie , had their end in the death of Christ : the other which I call Eucharisticall , gratulatorie , or sacrifices of thanksgiuing doe remaine for euer ; but without legall rites and ceremonies : that which was legall in them is done away ; there remaineth onely that which was Euangelicall , that which was Spirituall . These sacrifices gratulatorie , these sacrifices of praise and thankesgiuing are the sacrifices , which we can , and must , offer vnto Almightie God .

Of these sacrifices I obserue three sorts , according to the three sorts of goods which man vsually enioyeth . The Arist . Eth. lib . 1. cap . 8. Philosopher deuides them into goods of the mind , goods of the bodie , and externall goods . By externall goods , you may vnderstand Arist . Magn . Moral . lib . 1. cap . 3. riches , rule , honor : by the goods of the bodie , you may vnderstand health , beautie , comelinesse : by the goods of the minde , you may vnderstand vertues , and vertuous actions , functions , and operations , together with all the powers and faculties of the soule .

All these goods must we offer vp vnto the Lord in sacrifice . First , we must offer vp {αβγδ} , our externall goods , the goods of this world . The author of the Epistle to the Hebrewes wisheth vs not to forget it , chap. 13.16 . To doe good and to distribute forget not . And to make vs remember it the more willingly , he giues this reason : for with such sacrifices God is well pleased . It is true , God accepteth , and taketh in good part , as bestowed vpon himselfe , whatsoeuer is bestowed vpon the poore . Giue meate to the hungrie , drinke to the thirstie , take in the stranger , cloth the naked , visite the sicke , yeeld comfort to the poore prisoner ; thou doest all to Christ . The day shall come wherein Christ will tell thee so , Mat . 25.40 . Verily I say vnto you , in as much as yee haue done it vnto one of the least of these my brethren , yee haue done it vnto me . Doe good to the poore , you doe it vnto Christ . Say not ; if I giue , I shall want my selfe . Giue , and it shall be giuen to thee . The promise is , Luk . 6.38 . Giue , and it shall be giuen vnto you , good measure , pressed downe and shaken together , and running ouer . So your giuing will be but a lending , and good paiment will be made vnto you . Salomon beares record hereunto , Prou. 19.17 . He that hath mercie vpon the poore , lendeth vnto the Lord , and that which hee hath giuen , will he pay him againe . Thus must we offer vp vnto the Lord {αβγδ} , our externall goods , the goods of this world .

Secondly , we must offer vp vnto the Lord in sacrifice {αβγδ} , the goods of the bodie . The goods of our body we may offer vp in sacrifice two manner of wayes , patiendo or faciendo , by suffering , or by doing ; by dying for the Lord , or by doing that which is acceptable to the Lord .

This sacrifice of suffering or dying for the Lord is a precious sacrifice ; according to that , Psal . 116.15 . Precious in the sight of the Lord is the death of his Saints . It is acceptable with God . St Peter affirmeth it , 1. Epi . chap. 2.20 . If when ye doe well , and suffer for it , yee take it patiently , this is acceptable with God . In the verse following he exhorts vs to this suffering : Christ hath suffered for vs , leauing vs an example , that we should follow his steps . Christ hath suffered for vs : wee must if need be , suffer for him . Martyrdome ! It is so pleasing a sacrifice , as that it made Ambrose say of his sister : Appellabo Martyrem , & praedicabo satis : I will call her Martyre , and so shall I be sure to commend her enough . S. Hierome in his Ep. to Heidibia sayth , Triumphus Dei est passio Martyrum : The suffering of Martyrs is Gods triumph .

What doe I ? In time of peace exhort to Martyrdome ? Why not ? Though through Gods goodnesse ( blessed be his name for it ) there is not now among vs any occasion of persecution , habet tamen & pax nostra Martyrium suum , as Gregorie the Great spake of his time , Homil . 3. in Euangelia , yet hath our peace her Martyrdome . Albeit we doe not yeeld carnis colla ferro , our neckes to the yron , or our bodies to the stake , yet doe we gladio spirituali , with the spirituall sword slay the carnall desires within vs. You haue seene what it is to offer vp vnto the Lord the goods of our bodie patiendo , by suffering , by dying for the Lord .

Now let vs see what it is to offer them vp faciendo , by doing that , which is acceptable to the Lord . It is that , whereto S. Paul exhorteth vs , Rom. 12.1 . euen our reasonable seruice of God . I beseech you , brethren , by the mercies of God , that yee present your bodies a liuing sacrifice , holy , acceptable vnto God .

Our Bodies a sacrifice ! How may that be ? S. Chrysostome Hom. 20. in Ep. ad Rom. doth elegantly expresse it . Let the eye behold no euill , {αβγδ} , and the eye is a sacrifice : let the tongue speake no euill , {αβγδ} , and the tongue is an oblation : let the hand doe no euill , {αβγδ} , and the hand is a burnt offering . So that sweete Father . We may enlarge the meditation ; let the eare heare no euil , and the eare is a sacrifice : let the arme embrace no euill , and the arme is a sacrifice : let the foote follow no euill , and the foote is a sacrifice . In a word , let all other parts of the bodie be preserued from euill , and they are all sacrifices . The eye that is 2. Pet . 2.14 . full of adulterie , is no fit offering ; the tongue that is Psal . 120.3 . deceitfull , is no fit offering : the hand that is euer shut against the poore , is no fit offering : the vncircumcised eare , the wanton arme , the cruell foote , they are no fit offerings : neither is any part of our bodie , that is vnsanctified , a fit offering for the Lord . Wherefore ( dearely beloued in the Lord ) let it be the care of euery one of vs , to present our bodies vnto the Lord a liuing and a holy sacrifice ; for that onely will be acceptable vnto him .

Now that our sacrifice may be liuing and holy , and so acceptable to the Lord , it is not enough for vs to Psal . 34.15 . And 37.27 . abstaine from doing of euill , but we must willingly and chearefully betake our selues to the doing of good : and this must wee doe betimes .

You deceiue your selues if you thinke to offer your youthfull yeares vnto the Deuill , and to lay your old bones vpon Gods Altar . Gods sacrifice must be the fattest ; it must bee the fairest . He must haue both head and hinder parts ; to teach you , that your dutie is to remember your Creator , as well in the dayes of your nonage , as in the dayes of your dotage ; as well while you are yong , as when you shall be old . For if you deferre your offerings till the last houre , till sicknesse , deaths-Bailiffe , shall arest you , your offering may proue sicke , it may proue dead , it may proue an vnholy sacrifice . Receiue therefore S. Pauls word of exhortation , I beseech you brethren , by the mercies of God , that yee present your bodies , a liuing and an holy sacrifice vnto God .

You haue heard , that {αβγδ} , our externall goods , and {αβγδ} , the goods of our bodies , are to be offered vp in sacrifice vnto the Lord : the same I am now in briefe to shew concerning {αβγδ} , the goods of our minde .

The goods of our minde I called vertues , and vertuous actions , functions , and operations ; together with all the faculties and powers of the soule : all these we must offer vp vnto the Lord .

But how shall we offer them vp ? devotione & contritione : by deuotion and contrition . For as it is , Psal . 51.17 . The sacrifices of God are a broken spirit : a broken and a contrite heart is such a sacrifice , as God will not despise . Whosoeuer by diuine meditation , and deuout prayer , beateth downe the proud conceits of his rebellious heart , he killeth , and offereth vp , as it were , his sonne Isaac , that which is most nere vnto him , that which is most deare vnto him : he offereth vp a broken spirit : and that is Sacrificia Dei , the sacrifices of God . The sacrifices of God are a broken spirit .

Sacrifices in the Plurall number : because this one sacrifice of a broken spirit , is inslar omnium , in steed of all ; it s worth all other sacrifices in the world . And well may it be so : for it is the sacrifices of God : of God , that is , accepta Deo , acceptable , and well pleasing vnto God .

But what is t●is broken spirit I speake off ? It is animus contritus , commu●●● & abjectus propriae infirmitatis ac indignitatis conscientiâ . It is a mind contrite , beaten as it were to dust , or powder , broken in peeces , and cast downe with the conscience of its owne infirmitie and vnworthinesse . It is a minde , that is voyd of any conceite of its owne worth , that thinketh it selfe worthy of any punishment ; that esteemeth all its owne goods most base , that followeth the word of God vpon any occasion , that is comforted at the least signe of Gods fauour ; that is cast downe at any token of his displeasure ; that is easily mooued with affections of loue , feare , ioy , and hope ; that is alwayes full of pitty to others ; that maketh conscience of the smallest transgression . The man that is of such a broken spirit , and so contrite a minde , he may well be said to offer vp in sacrifice vnto the Lord , the goods of his mind .

Thus you see that we are , and how we are , to offer vp in sacrifice vnto the Lord the goods of this world , the goods of the bodie , and the goods of the mind . But whereon shall we offer them ? where is our Altar ? Our Altar is within vs : euen our heart : that is our Altar .

Durandus in his Lib . 1. cap . 7. N. 18. Rationall of Diuine offices deduceth it out of the first to the Corinthians , Chap. 3.17 . The Temple of God is holy , which yee are . Yee are the Temple of GOD . Si Templum Dei sumus , Altare habemus . Altare nostrum est cor nostrum . Hoc enim est cor in homine , quod Altare in Templo . If we are the Temple of God , wee haue an Altar . Our Altar is our Heart . For the Heart is that in man , as the Altar is in the Temple . Our Heart then is our Altar : no Legall Altar , but an Evangelicall Altar . Answereable to our Altar must our sacrifices be : Evangelicall too .

Now sayth Lactantius Divin . institut . lib . 6. cap . 24. Now the Lord requireth not of vs any sacrifice of a dumbe beast , of death and bloudshed , but Victimam hominis & vitae , the sacrifice of man and his life . In our now-sacrifices we need not garlands of Vervim , nor the inwards of beasts , nor turffs of earth , but such things onely , as proceed from the inner man , righteousnesse , patience , faith , innocencie , chastitie , abstinence ; such are the sacrifices to be offered vp vpon Gods holy Altar , placed in our hearts .

In the Chapter following , Chap. 25. his obseruation is , that there are two things to be offered vp vnto God ; donum & sacrificium , a gift and a sacrifice ; the one perpetuall , the other temporall . According to some , the gift is , whatsoeuer is made of gold , siluer , purple , or silke ; and the sacrifice is a beast slaine , or whatsoeuer is burnt vpon the Altar . But God hath no vse of these . These are subiect to corruption , but God is incorrupt . Wee must therefore offer both , gift and sacrifice , in a spirituall manner ; so shall God haue vse of both . Our gift must be integritas animi , the vprightnesse of our minde : our sacrifice , laus & hymnus , prayse and thankesgiuing .

That I may conclude ( Beloued brethren ) let me sum vp together the Euangelicall sacrifices , which the giuer of the new law requireth of vs. A broken spirit , obedience to the will of God , loue towards God and man , iudgement , iustice , mercie , prayer , thankesgiuing , almes-deedes , our bodies , and our soules ; these are the Euangelicall sacrifices , the sacrifices of Christianitie , to be offered vp vnto the Lord vpon the Altar of a faithfull heart .

A faithfull heart , I say . For if the heart be vnfaithfull , the sacrifices will not be acceptable ; they will not be esteemed aboue the sorceries of Simon Magus . Call them not sacrifices , they are sacriledges , if the heart be vnfaithfull . But let the heart be faithfull , and the sacrifices which it offereth vp , will be as the beneficence was , P●●● . 4.18 . which the Philippians sent by Epaphroditus vnto Paul : they will be odours of a sweete smell , acceptable sacrifices , and well pleasing vnto God .

Neither did that precious oyntment , that ranne downe Aarons beard . Psal . 133.2 . nor that , that the woman powred vpon Christs head , Mat . 26.7 . nor that sweete incense , Exod . 25.6 . nor that wine of Lebanon , Hos . 14.7 . yeeld so pleasant a fauour , as doe the sacrifices of Christianitie , that ascend from a faithfull heart . O! the sweete sauour of a good life , that springs and sprouts from a true beliefe , farre surpasseth all other sweets in the world .

O! Let our sacrifices be such . Let them spring from a true beliefe , let them proceede from a faithfull heart , so shall our minds when we thinke on God ; and our wils , when we obey God ; and our soules , when we loue God ; & our tongues when we prayse God ; and our feete , when wee walke with God ; and whatsoeuer else we haue , when we vse it for the glory of God , be an odour of a sweet smell , an acceptable sacrifice , and well pleasing vnto God . I end .

Vouchsafe , we beseech thee , most mercifull Father , so throughly to sanctifie vs with thine holy Spirit , that all our sacrifices , our preaching , our hearing , our prayers , our prayses , our thankesgiuings , our deeds of mercie , and pittie , and charitie , may euer be acceptable in thy sight . Graunt this deare Father , for thy best beloued Sonne , Iesus Christ his sake : to whom with thee , in the vnitie of the holy Spirit , be all prayse , and power , might , and maiestie , dignitie , and dominion , for euermore . Amen .

THE XII . LECTVRE . AMOS 2.8 .

And they drinke the wine of the condemned in the house of their God .

THis is the last branch in the enumeration of the sinnes of the Israelites . It concerneth the Iudges of Israel , and the Rulers of that state ; them principally . It is appliable to others also , to the richer sort . The words are a reproofe of the grosse superstition of that people . They thought their dutie touching the seruice of God , well discharged , so they repaired to their temples . Such holy places they thought were of themselues sufficient to clense them , albeit they should euen there betake themselues to inordinate eating , to vnmeasurable drinking , to infamous luxurie , yea , to euery kinde of villanie .

For my more plaine proceeding in the handling of the words of this text , will you be pleased to note in them ,

First , the action , for which the Israelites are here reproued ; it is a drinking of wine . They drinke wine .

Secondly , whose wine it is , they drinke . It s not their owne ; its vinum damnatorum ; it 's the wine of the condemned . They drinke the wine of the condemned .

Thirdly , where they drinke it . They drinke it not at home , which were more tolerable ; but in domo deorum suorum , in the house of their Gods . They drinke the wine of the condemned in the house of their Gods .

The first convinceth them of riot , and excesse . They drinke wine immoderately . They are so giuen to it , that they absteine not euen then , when they are in their temples , and would seeme most religious . For they drinke it in the house of their Gods .

The second convinceth them of oppression . The wine they drinke , is vinum damnatorum ; it is the wine of the condemned : it is vinum mulctatorum , the wine of such as they haue fined or mulcted : wine , bought with the money of them , whom they haue in their vnrighteous iudgments spoyled of their goods .

The third conuinceth them of idolatry . They drinke their wine in the house of their Gods ; not in the Temple at Ierusalem , that once glorious Temple of the true and liuing God , but in the temple of their gods , in Dan and Bethel , and other places , before their golden calues and other their Idols . They drinke the wine of the condemned in the house of their Gods .

First , They drinke wine .

Wine ! Why might they not ? Is it not one of the good 1. Tim . 4.4 . creatures of God , that may well be vsed with thanksgiuing ? God himselfe giues it to the obedient , to them that loue and serue him , Deut. 11.14 . I will giue you the raine of your land in due season , the first raine and the latter raine , that thou maist gather in thy corne , and thy wine , and thine oyle . That thou maist gather in thy wine .

Christ his miraculous turning of water into wine at the marriage of Cana in Galilee , Ioh . 2.11 . is euidence enough that he allowed the drinking of wine . Yea , himselfe dranke wine . Else the people would neuer haue called him a wine-bibber , as it appeareth they did , Matth . 11.19 . S Paul , 1. Tim . 5.23 . wisheth Timothie no longer to drinke water , but to vse a little wine for his stomackes sake . Wine hath its praises in the Scripture . It makes glad the heart of man , Psal . 104.15 . It cheareth God and man , Iudg . 9.13 .

How then is it , that the Israelites are here reproued for drinking wine ? I answer , not for drinking wine , but for the abuse in drinking are the Israelites here reproued . It is with wine , as it is with euery other good creature of God . It may be abused . Wine is abused , when men are drunken with it . This abuse of wine , S. Paul desirous either to preuent , or to reforme in the Ephesians , thus speaketh to the Ephesians , chap. 5.18 . Be yee not drunke with wine , wherein is excesse . It is as if he had said : Take heed of wine ; be not ouercome of it . In vino luxus . Consider the man that is giuen ouer to drunkennesse . His life its profuse , it s dissolute , it s vncleane , it s luxurious , it s vnworthy a Christian . Take heed of wine .

Salomon , Prouerb . 20.1 . saith : Wine is a mocker . It is so : wine taken immoderately deceiues him that takes it . He takes it to be sweet and pleasant , but will finde it in the effect exceeding bitter . What more bitter then drunkennes ? and what causeth drunkennesse more then wine ? Aufert memori●m , dissipat sensum , confundit intellectum , incitat libidinem , omnia membra debilitat , vitamque exterminat . It is Drusius Prou. Class . 2. li 1. 257. said to be S. Austines . Drunkennesse ! it takes away the memorie , it consumes the senses , it confounds the vnderstanding , it prouoketh lust , it weakneth the bodie , it driues life away .

The drunkard is notably deciphered by the same Father in his booke de poenitentiá . Quùm absorbet vinum , absorbetur à vino ; the drunkard while he deuoureth his wine , is deuoured of his wine : abominatur à Deo , despicitur ab Angelis , deridetur ab hominibus , destituitur virtutibus , confunditur à daemonibus , conculcatur ab omnibus . God detesteth him , the Angels despise him , men deride him , virtues forsake him , the Diuels doe confound him , all doe spurne him .

The ancient Fathers generally are eloquent in beating downe this sinne of drunkennesse . Ho● 14 . in e●●i●tat●m . Basil calls it a voluntarie Diuell , the mother of naughtinesse , the enemie of vertue . Chrysostome , Homil . 57. ad populum Antiochenum saith : where drunkennesse is , there is the Deuill . Drunkennesse , it s a disease remedilesse , a ruine without excuse , the common reproch of mankinde . The drunken man , he is a voluntarie Diuell , a dead-liuing man : C●ry●●t . Hom. 5● . in Math . worse then an Asse , worse then a dogge , worse then any brute beast . The brute beast cannot be compelled to drinke , when he hath no thirst : but this drunkard is so intemperate , that when he is replete , euen to the mouth , yet will he powre in more . He will verifie the saying of the Prophet , Esay 28.8 . Your tables are full of filthy vomitings , no place is cleane . S. Ambrose in his booke de Elia & Ieiunio , cap . 17. to worke in vs a detestation of this sinne , saith : Ebrietas fomentum libidinis , ebrietas incentivum insaniae , ebrietas venenum insipientiae . Drunkennesse , it s a cherisher of lust , a prouoker of madnesse , the poyson of folly . Hereby are men strangely affected . Vocem amittunt , colore variantur , oculis ignescunt , ore anhelant , fremunt naribus , in furore ardescunt , sensu excidunt . They loose their voyce , their colour is changed , their eyes are fiery , at the mouth they fetch breath a pace , in the nosthrils they snore aloud , they are fierce in their furie , they are depriued of their sense . They haue for their attendants , dangerous frensies , grieuous paines of the stone , deadly crudities , frequent castings . Mentior , saith Ambrose ; I lye , if the Lord hath not said as much by his Prophet Ieremie , chap. 25.27 . Drinke yee , and be drunken , and spew , and fall , and rise no more .

I may not passe by S. Hierome . He in an Epistle of his , which he wrote to that noble virgin Eustochium , to perswade her still to continue a Virgin , warneth and exhorteth her , to flie from wine , as from poyson . He tels her , the Diuels haue not a better weapon wherewith to conquer or corrupt youth . Youth ! Couetousnesse may shake it , pride may puffe it vp , ambition may delight it ; but drunkennesse will ouerthrow it . Other vices we may in time forsake : hic hostis nobis inclusus est . If this enemie once get possession of vs , it will along with vs , whither soeuer we goe . Wine and youth ! ech of them is incendium voluptatis , fit to set lust on fire : yong men and yong women , flie from wine . Quid oleum flammae ? why cast we oyle vpon the flame ? Quid ardenti corpusculo fomenta ignium ? why bring we tinder , why touchwood , to a fire already kindled ? So discourseth that good Father to perswade the Virgin Eustachium to hate wine as poyson . The discommodities of wine he briefly toucheth in his Comment vpon Galat . 5. Vino , hominis sensus evertitur , pedes corruunt , mens vacillat , libido succenditur : by wine , a mans sense and feeling is impaired , his feete doe faile him , his vnderstanding is abolished , his lust is inflamed .

It were infinite to relate , how Super Genesin Homil . 6. cap . 19. super Levit. hom . 7. cap . 0. Origen , how Pet . Rauennus in Serm . quodam . Chrysologus , how De modo bene viuendi Ser 25. Bernard , how Hilarius in Psal . 125. Hugo de S. Victore . Cl●mens Alex . Paedag . l. 2. c . 2. others haue painted out this vice , with the mischiefes which it bringeth .

But what neede any such relation ? Why heare we the Fathers speake , when the Scripture is plaine ? Salomon , Prou. 23. propoundeth a question . It is verse 29. Who hath woe ? who hath sorrow ? who hath contentions ? who hath babling ? who hath wounds without a cause , who hath rednesse of eyes ? His answer is . vers . 30. They that tarry long at the wine . You see a troupe of mischiefes at the heeles of a drunkard . Salomon well weighing this , in the next verse , in the 31. he prescribeth a remedie against drunkennesse . Looke not thou vpon th● wine , when it is red , when it giueth his colour in the cup , when it moueth it selfe aright . Let not the pleasant colour of the wine , glorious and faire to thine eye , let it not deceiue thee . If it do , what then ? Then , as it is , vers . 32. it will bite thee like a serpent , it will sting thee like an adder , like a cockatrice , like a viper . And as it is , vers . 33. Thine eyes shall behold strange women ] thou wilt become shamelesse and vnchast : or , Thine eyes shall behold strange visions ] Bina , pro singulis putabis te videre : Euery thing will seeme double to thee . Thou wilt thinke thou seest two candles , when there is but one in the roome . And thine heart shall vtter peruerse things ] Out of the abundance of thine heart , openly , in the presence of others , thou shalt speake things filthy and vnseemly : out will thy greatest secrets . Yea , saith he , vers . 34. Thou shalt be as he that lyeth downe in the middest of the Sea , or as he that lyeth vpon the top of a mast ] carelesse and secure in greatest danger . It followeth , vers . 35. Though thou be striken , though beaten grieuously , yet wilt thou not feele it ; so dead thou art in the sleepe of thy drunkennesse : and which is to be admired , when thou awakest thou wilt to thy wine againe . So excellently doth Salomon giue the picture of a Drunkard .

Beloued in the Lord , I hope there is none of you that heareth me this day , giuen ouer to this vile sinne . If any one hath at any time through infirmitie bin ouertaken with it , let him be warie for the time to come , that he fall so no more . This sinne , it is morbus regius , as Dist. sa●utis ● Bonav●nture calls it . It s a costly sinne . Costly indeed . For he that draweth his patrimonie through his throat , eating and drinking more in a day , then he is able to earne in a whole weeke , his end must needs be beggery ; according to that of the wise man , Prov. 23.21 . The duunkard and the glutton shall come to pouertie . You haue heard of many other inconveniences that doe accompanie this sinne . They may moue the meere naturall man , the man whose Heauen is here on earth , to take good heed , that this sinne haue no dominion ouer him . Much more should the true Christian , he , who hath his Heauen aboue , withstand the rage and furie of this sinne . It is a worke of the flesh . So it s called , Galat . 5.21 . and there the Apostle hath past his doome vpon it : They which doe such things shall not inherit the kingdome of God . Parallel to which is that of the same Apostle , 1. Cor . 6.9 . Know yee not that the vnrighteous shall not inherit the kingdome of God ? Be not deceiued ; no drunkard shall inherit the kingdome of God .

I shut vp this point with a word of exhortation . I borrow it from Luk . 21.34 . The words are the words of our Lord and Sauiour Iesus Christ , to his Disciples : Take heed to your selues , lest at any time your hearts be ouer-charged with surfetting and drunkennesse , and so the last day come vpon you vnawares . For as a snare shall it come on all them , that dwell vpon the face of the whole earth . Watch yee therefore , and pray alwayes ▪ that yee may be accounted worthy , to escape all th●se things that shall come to passe , and to stand before the sonne of man .

Thus farre of the first generall part , the action of these Israelites , their drinking of wine . Now in the second place we are to consider , whose wine it was . It was not their owne ; it was vinum damnatorum , the wine of the condemned .

They drinke the wine of the condemned .

By this wine of the condemned , some vnderstand the wine , that was of custome giuen to condemned persons , to refresh and comfort them , when they were to suffer execution , for their offences . Of this custome a certaine Hebrew in a booke of his entituled , See Nichol . de Lyra in Math . 27.34 . Liber iudicum ordinariorum , maketh mention , after this manner : It is the aduise of Lemuel the King , Prov. 31.6 . Giue strong drinke vnto him that is ready to perish , and wine vnto those that be of heauy heart . Let him drinke and forget his pouertie , and remember his miserie no more . Vpon occasion of these words the Seniours of the Iewes made this constitution , vt condemnatis ad mortem daretur vinum aromaticum ad bibendum , vt faciliùs tolerarent passionem : that sweet and odoriferous wine should be prouided for such as were condemned to death , which they might drinke , and so the more easily endure their suffering . This constitution was put in practise by the Iewes .

At the time of Christs suffering , there were in Ierusalem certaine devout Matrons , full of compassion , who did out of their devotion bestow this wine . This wine so prouided , for Christ , and those that suffered with him , some cruell Iewes tooke vnto themselues , according to these words of Amos , They drinke the wine of the condemned . This wine they tooke vnto themselues , and in the place thereof they did put vinegar mixt with gall , as S. Matthew saith , chap. 27.34 . If vinegar mixt with gall might serue Christs turne , so it was : the Iewes would haue the wine : They would drinke the wine of the condemned .

This custome of giuing wine to such as were condemned to dye , you see was very ancient . The learned M●●●ulus , Aretius , Hunnius , Muthesius . expositors of the Gospell in their Commentaries vpon the 27. of S. Matthew doe generally remember it . Lucas Brugensis very precisely : Moris erat , qui & hodie apud nos in vsu est ; It was a custome , and is this day in vse with vs , that to malefactors , brought to the place of execution , wine should be giuen them , and that of the best , partly to refresh their thirstie , and wearied bodies ; and partly to exhilarate and cheare vp their hearts , that they might the lesse thinke of death , and with more ease endure it . If to this custome our Prophet here alludeth , then are the Israelites here reproued for their cruelty , for taking to themselues , to their owne priuate vse , what was of custome belonging to poore condemned prisoners .

But I take it more agreable to the meaning of the Holy Ghost in this place , if we vnderstand by the wine of the condemned , wine bought with the money of such as the Iudges of Israel had in their vnrighteous iudgements put to the worse .

This wine the Septuagint doe call {αβγδ} , vinum de calumnijs , wine gotten by deceitfull dealing , by malitious surmises , by false accusations . The Chaldee Paraphrast tearmes it vinum rapinae , the wine of oppression , of pillage , of robberie . Luther stiles it vinum mulctatorum ; and Castalio , vinum mulctatitiū , wine issuing from mulctes , from fines . In our now English translation , it is the wine of the condemned : cast your eye but to the margent , and you will finde it to bee the wine of such as were fined or mulcted . Here then by the wine of the condemned , we are to vnderstand , that the Iudges of Israel laid vpon the poore men vniust penalties , by which they might be prouided of wine and other delicates , and so spend their dayes in iollity .

You see now , what sinne it is , whereat this second generall part doth aime . It is an oppressing sinne ; the sinne of oppression : when Iudges , rulers of states , and men in autoritie make hauocke of the poore . Of this sinne I spake at large in my Ninth Lecture vpon this second chapter of Amos ; at what time I deliuered this doctrine .

God pleadeth the cause of the poore , against their oppressors .

The lesse neede haue I now to spend my time vpon it . Yet a word of it . My now-doctrine I deliuer in this position : It is not lawfull for any man to oppresse another .

Oppression I call euery iniustice , vsed of the mightier , either by violence , or by colour of law , or by any other cunning dealing , against such as are not able to withstand them .

This description of oppression , I gather from Levit . 25.14 . from Micah 2.1 , 2. and from 1. Thess. 4.6 . In ech place the vnlawfulnesse of oppression is manifested .

The first place is , Levit . 25.14 . The commandement there is : If thou sell ought vnto thy neighbour , or buyest ought of thy neighbors hand , yee shall not oppresse one another . Whether you sell or buy , you may not oppresse : the very forbidding of oppression , is a sufficient argument , that oppression is vnlawfull .

The second place is , Micah 2.1 , 2. Woe to them that deuise iniquitie , and worke euill vpon their beds : when the morning is light , they practise it , because it is in the power of their hands . And they couet fields , and take them by violence ; and houses , and take them away . So they oppresse a man and his house , euen a man and his heritage . where you haue an imprecation against oppressors , a woe thundred out against them . It is enough to proue oppression to be vnlawfull .

The third place is , 1. Thess. 4.6 . This is the will of God , that no man oppresse , or ouer-reach his brother in any matter . Is it Gods will ? Then surely it is not lawfull for you to oppresse or ouer-reach one another in any businesse . Men of trade may not gaine by their false weights , false measures , false speeches , or false oathes ; neither may men in any other course of life gaine by violence , or by colour of Law , or by any other cunning dealing . Thus is my doctrine confirmed , It is not lawfull for any man to oppresse another .

First , it may serue for a reproofe of the Oppressors of this age , who make gold their hope , and the wedge of gold their confidence , as Iob speaketh , chap. 31.24 . S. Paul , he taught , 1. Tim . 6.6 . that Godlinesse is great gaine : but these men suppose the contrary , that gaine is great godlinesse : and therefore they feare not to gaine with the hurt of others .

They build their houses , as the moth . So saith Iob , chap. 27.18 . As the moth ! How is that ? The moth is made full by spoyling the barkes , and bookes wherein it liueth . So is it with these men ; they make themselues full , by spoyling others , with whom they liue , and haue to deale . I expresse it in Ieremies phrase , chap. 22.13 . They build their houses by vnrighteousnes , and their chambers by wrong : and in Habakkuks phrase , chap. 2.12 . They build them townes with blood , and stablish their Cities by iniquitie . Against these is that complaint of the Lord , Esai . 3.14 , 15. Ye haue eaten vp the vineyard ; the spoyle of the poore is in your houses . What meane yee , that yee beat my people to peeces , and grinde the faces of the poore ? Woe to these men ; a woe from Micah , a woe from Ieremie , a woe from Habakkuk in the now-alleaged places ; a woe from Esay too , Chap. 5.8 . Woe vpon woe and yet will they not cease from ioyning house to house , and laying land to land , as if the way to the spirituall Canaan were all by Land , and not through a red Sea of death , as one wittily speaketh .

From this contempt of the Prophets of the Lord , or rather , of the Lord himselfe speaking by his Prophets , it is now come to passe , that many a poore tenant is thrust out of his house ; that Villages are depopulated , that those streets which were wont to be sowen with the seeds of men , are now become pastures for the sending forth of oxen , and for the treading of sheepe , as Esay speaketh , chap. 7.25 .

Now may Hythlodaeus his complaint haue place : Mori Vtopia lib . 1. Our sheepe in England were sometimes the meekest beasts of the field , and contented themselues with a litle : but now are they become so fierce and greedy , that they devoure men , and Towne-fields , and houses , and villages , and lay all waste . Alas , silly sheepe , it is no fault of yours ; you are as meeke as euer you were . Whose then is the fault ? It is yours , yee grinding oppressors : yours , whose hearts are like the vast Ocean , fit to swallow vp euery base commoditie , that the earth is able to afford you .

O that th●se men would at length call themselues to a strict account of the oppressions , wherewith they haue oppressed the poore , either by depopulating , or by raising rents , or by hoysing fines , or by interest , or otherwise : and would once begin to make some restitution . Did they but know in what estimation they stand in Church and Common-wealth , they would remit somewhat of their Cruelty .

The Church heretofore denied them Christian buriall . Its apparant in the Canon Law : Extra de Usuris , Cap. Quia in omnibus .

How the Common-wealth brooketh them , they may perceiue by two instances . Catillus a British King 170. yeares before Christ , did hang them vp : He hung vp all oppressors of the poore . My St●w in ●is S●mmarie . Chronicler writes in the margent , A good example . Long after him , King Edward , commonly called good King Edward , banished them his Land . So writeth Glanvil lib . 7. de Leg . & consuet . Angliae c . 37. The same author in the same booke cap . 16. affirmeth ; that by the most ancient lawes of England , the goods of a defamed o●pressor , dying without restitution , were escheated vnto the King ; and all his lands vnto the Lord of the towne .

Wherefore let the oppressor now at last forsake his oppressions . What can all the wealth , all the mucke of the earth auaile him , if for it he loose the kingdome of Heauen ? Momentaneum est , quod delectat ; aeternum , quod cruciat . The wealth he here heapeth vp may for a time yeeld him some delight : but what is a moment of delight to the eternitie of sorrow that must follow ? Must follow ! Yea it must follow , if amendment hinder it not . If he amend not , I say , as God is God , so certainely shall the oppressor be destroyed , though not in the red Sea , as the oppressing Aegyptians once were , yet in a Sea , a blacke Sea of Hellish deeps , where he shall be pained vnspeakably , tormented intolerably , both euerlastingly .

Thus haue you the first vse of my doctrine . My doctrine was , It is not lawfull for any man to oppresse another .

The vse was a generall reproofe of our now-oppressors .

A second vse may be to admonish Iudges , Iustices , and other Magistrates and Rulers , that they suffer not themselues to be stained with this sin of oppression . It is the Pilkinton exposit . in Nehem . c●p . 5. fol. 80. A. dutie of the Magistrate to deliuer the oppressed out of the hand of the oppressor .

This dutie is laid vpon him , Ierem . 21.12 . There thus saith the Lord to the house of Dauid : Execute iudgem●nt in the morning , and deliuer him that is oppressed out of the hand of the oppressor . It is likewise laid vpon him , Esai . 1.17 . Seeke iudgement , releeue the oppressed , iudge the fatherlesse , and defend the widow . Where first Gods commandement is , that Magistrates should execute iudgement in the morning . In the morning : Therefore they are not to vse delayes in doing iustice . Secondly , Gods commandement is , that Magistrates should seeke iudgement . Must they seeke iudgement ? Therefore in cases of oppression they are not to stay till they be called for . Thirdly , God commendeth vnto Magistrates , all that are oppressed , but specially the fatherlesse and widow : the fatherlesse , because they want the defence of their parents ; and the widow , because she is destitute of the helpe of her husband ; and we know , euery man goeth ouer , where the hedge is lowest . Therefore are Magistrates to take vpon them the defence of the fatherlesse , the defence of the widow , the defence of euery one , that is oppressed .

Is it so ? Then are Magistrates to take speciall heed , that themselues be neither principalls , nor accessaries , in the sin of Oppression . They must abhor the practise of the Princes of Ierusalem , who Esay 1.23 . are stiled companions of theeues , because they loued gifts , and followed after rewards . They are to detest the corruption of the rulers of Israel , who Hos . 4.18 . loue with shame to cry , Bring yee , Bring yee . They must hate the wayes of Samuels sonnes , who 1. Sam . 8.3 . turned aside after lucre , tooke bribes , and peruerted iudgement . They must loath the courses of cursed Balaam , who 2. Pet . 2.15 . Loued the wages of vnrighteousnesse .

Happy is the land that is ruled by such Magistrates . Such may with boldnes stand vp , and make protestation with iust and vncorrupt Samuel , 1. Sam . 12.3 . Behold , here we are ; witnesse against vs : whose oxe haue we taken ? whom haue we defrauded ? whom haue we oppressed ? of whose hand haue we receiued any bribes to blinde our eyes therewith ? and no man shall be able to accuse them .

Are ours such ? I stand not here to plead against them . Onely this I say : If ours be not such , but are of another stampe : if they loue the wages of vnrighteousnesse , if they loue gifts , if they follow after rewards , if they turne aside after lucre , if they take bribes , if they shame not to cry , Bring ye , bring yee ; I may ranke them with these Israelites in my text : They will sell the righteous for siluer ; they will sell the poore for a paire of shoes ; they will pant after the dust of the earth on the head of the poore ; they will turne aside the way of the meeke , and they will drinke the wine of the condemned .

Thus haue you the second vse of my doctrine . My doctrine was , It is not lawfull for any man to oppresse another . The vse was an admonition to Magistrates , rulers , and other officers , that they suffer not themselues to be stained with the sinne of oppression .

A third vse followeth . It reacheth to the poore oppressed . They may from hence receiue consolation ; from hence they may be comforted . Is it not an exceeding great comfort to a poore oppressed wretch , to know , that God taketh notice of the oppressions , vnder which he groaneth ? That God doth so , I haue already made it manifest in the proofe of my doctrine , in the reproofe of oppressors , and in the Magistrates admonition . It is cleare also in the letter of my text . Here God taketh notice of the oppressions of the poore in Israel , in as much as the Iudges , the Rulers , and great men there did drinke the wine of the condemned .

Hereto I adde that Psal . 12.5 . For the oppression of the poore , for the sighing of the needie , now will I arise ( saith the Lord ) I will set him in safetie from him that puffeth at him , from him that would ensnare him . Behold here , first Gods readinesse to helpe the poore , and secondly , how forcible with God the poore mans prayers are . Are not both these to a poore oppressed man points of singular comfort ? Out of doubt they are .

But some poore man pressed downe with the burden of oppression , may here say vnto me . Hath God promised to deliuer me from mine oppressors ? Why then am I still oppressed ?

Stay a while , and thou shalt behold the goodnes of the Lord . It s not for thee to make haste , or to seeke by vile , and vnwarrantable courses to winde thy selfe out of thine oppressors hands . Vntill it shall please the Lord to put an end to thy present grieuances , it s thy dutie to possesse thy soule in patience . Prescribe not thou vnto the Lord , what he shall doe . Let his grace , let his fauour be sufficient for thee , whatsoeuer it bring with it ; be it want , or pouertie , or aduersitie . One drop of his fauour is better worth vnto thee , and more of valew , then this whole world . If thou haue but a tast , but a touch of it , it will make thee sing with Dauid , Psal . 119.71 . Its good for me that I haue bin afflicted : good , that I haue bin in want , in pouertie , in aduersitie , vnder the griping hand of the oppressor . O! how sweet is the quiet fruit of righteousnes , that springeth forth from the bitter roote of tribulation !

I haue done with the poore oppressed , when I shall haue giuen them a Caveat . The Caveat is , that they themselues oppresse not themselues . There is no oppression to the oppression , that one poore man exerciseth towards another . For a poore man that oppresseth the poore , is like a sweeping raine , that leaues no foode . Salomon avoweth it , Prov. 28.3 . A poore man ] a man of meane estate , if he oppresse ] by force , by fraud , by bargaining , or otherwise , a poore man ] such as he himselfe is , whom he should tender and pitie , because by him he may be put in minde of his owne estate , he is like a sweeping raine ] like a floud that riseth through abundance of raine , or he is like a great storme and tempest of raine , that suddenly carieth away corne , hay , and whatsoeuer it meeteth with , and leaues behinde it no foode for men or cattle to liue on . A poore man if he oppresse the poore , is like a sweeping raine , that leaues no foode .

A poore man , and yet an oppressor ! Such a one is much more intolerable then a rich man , that oppresseth . For , whereas by the law of God , euery oppressor is bound to make actuall restitution for the wrongs he hath done , the rich man may bee in case to doe it , the poore man neuer .

My exhortation is , to rich , to poore , to all ; that all would be of the same minde one towards another . So S. Paul exhorted the Romans , chap. 12.16 . Be of the same minde one towards another . Minde not high things , but condiscend to men of low estate . Recompence to no man euill for euill . If it be possible , as much as lyeth in you , liue peaceably with all men . Sith here we haue no continuing citie , Heb . 13.14 . sith here we are but pilgrims and strangers , 1. Pet . 2.11 . sith here is not our rest , Micah 2.10 . why vse we fraudulencie and forgerie in our contracts ? why bribery in iustice ? why crueltie in our dealings ? why ouer-beare we right by might ? why grinde we the poore like corne with the milstones of oppression ? why eat we them vp like bread ? yea , why doe the poore grinde themselues ? why oppresse they one another ? Will we neuer leaue crushing one another ? Dearely beloued , we forget our selues : we thinke we are at home , but are not . Our home is aboue ; it is Heaven . Here we are but strangers : and say ; Is it fit that strangers , when they are but passing through a strange country , should devoure and consume one another ?

Beloued in the bowels of Iesus Christ , let vs for the time to come so liue and loue togither , whilest we shall be here iornying towards our wished-for-home , that Celestiall Canaan , that when it shall please God to call vs to our accounts , how we haue here caried our selues , we may with blessed Paul , 2. Cor . 7.2 . boldly make our profession : We haue wronged no man , we haue consumed no man , we haue defrauded no man .

Thus far of the second generall part , whose wine it was that these Israelites did drinke . It was the wine of the condemned . I can but salute the third ; it noteth the place where the Israelites dranke their wine : it was in domo deorum suorum , in the house of their Gods . They drinke the wine of the condemned in the house of their Gods .

In the house of their Gods .

The Septuagint haue {αβγδ} . In the house of their God . So readeth the author of the Vulgar Latine : So Luther , and Calvin , and Munster , and Castalio , and Gualter , and so our new English . The reading I disallow not . Yet because the Israelites , the ten tribes of Israel , they to whom this prophesie of Amos was directed , went not now vp to Ierusalem , to the Temple there , there to worship the true and liuing God ; but had Temples of their owne , Temples in Dan , in Bethel , in other places , to which they repaired for the worship of their golden calues , and Baal , and other their Idols ; I rather read ( and the Hebrew text will well beare it ) in the house of their Gods . Mercer so readeth it ; so doth Vatablus , so Drusius , so Tremellius and Iunius . Ionathan the Chaldee Paraphrast he reads ; In the house of their Idols . He hath respect to the purpose of the Holy Ghost . His purpose in this place is to taxe the Israelites for their superstition , for their idolatrie , for their riot and excesse in spending their goods , gotten by the oppression of the poore in the houses , Temples , or Churches of their Idol Gods . The ●octrine , we may take from hence is this , Goods gotten vnlawfully are not fit to be employed in the seruice of God . No , nor in the seruice of Idols .

Not in the seruice of God . They are reiected by Ecclesiasticus , chap. 34.18 . He that sacrificeth of a thing wrongfully gotten , his offering is ridiculous . Ridiculous ! And will you thinke a ridiculous offering fit for Gods seruice ? In the 20. vers . of the same Chapter Ecclesiasticus saith further : Who so bringeth an offering of the goods of the poore , doth as one that killeth the sonne before the fathers eyes . Can a father be pleased to haue his sonne slaine before his eyes ? You will say , no . No more will it be pleasing to God to haue an offering of ill gotten goods presented to him .

Salomon Prov. 15.8 . saith , The sacrifice of the wicked is an abomination to the Lord . He saith it againe , chap. 21.27 . The sacrifice of the wicked is an abomination . Its true . Whatsoeuer Sacrifice the wicked man offereth to the Lord , be it offered neuer so solemnly , neuer so sumptuously , it will be an abomination to the Lord , the Lord will abhor it , he will detest it . Much more will he abhor and detest any offering that shall be made of goods ill gotten , of the goods of the poore . Of such sacrificers he saith in Esay , chap. 66.3 . He that killeth an oxe , is as if he slue a man : he that sacrificeth a lambe , as he that cut off a dogs neck , he that offereth an oblation , as if he offered swines flesh , he that burneth incense , as if he blessed an Idol .

You acknowledge the truth of the first part of my doctrine .

Goods gotten vnlawfully are not fit to be employed in the seruice of God .

But may they be employed in the seruice of Idols ? No , they may not . My reason is : The Idolater hauing no perfect knowledge of the true and liui●● God , takes his Idol to be his God , and worshippeth him as God . Now ●ee worship him amisse , if carelesly , if with goods of oppr●… with ill-gotten goods , he dishonoureth the true and liuing God : and the true and liuing God will be the auenger of such dishonour done vnto him . This is the very reason why our Prophet here reproueth the Israelites for bringing into the Temples of their Idols , their ill-gotten goods , the wine of the condemned . They thought thereby to do seruice , not so much to their Idols , as to the great God of Heauen , whom by their Idols they represented . Thus haue you my whole doctrine established , Goods gotten vnlawfully are not fit to be employed in the seruice of God : No , nor in the seruice of Idols .

1. This may serue to admonish such , as shall hereafter found Colleges , build Hospitals , erect Scholes , ordaine Aniuersaries , that they endow them not , that they enrich them not with lands and possessions , purchased with ill-gotten treasure .

2. Here is a lesson for all such as haue heaped vp vnto themselues abundance of wealth by oppression , by extortion , by vsury , by deceit , or otherwise vnlawfully . Such may here be put in minde to make actuall restitution in their life time . Happily they will by their last Will and Testament bequeath part of their ill-gotten wealth to the Church , and part to the poore , and will leaue but a portion to their heires . A poore shift . Can they thinke that God will be so mocked ? He will not .

What remaineth then , but that euery one , who hath increased his substance by wrong , doe while he is liuing , make actuall restitution . Zacheus the Publican professeth vnto Christ , Luk . 19.8 . Behold Lord , the halfe of my goods I giue to the poore , and if I haue taken any thing from any man , by forged cavillation , I restore him foure-fold . Zacheus of Iericho , he being converted to Christianitie was content to restore foure-fold . It is a good consequent , they are scarse halfe Christians , that will not restore the principall . Thou wilt say , what neede restitution ? I will repent for my oppressing sinnes , and God is gracious ; he neuer turnes away the sinner that repenteth . Take heede , deceiue not thy selfe : if thou be able to make actuall restitution , and doest it not , poenitentia non agitur , sed fingitur . S. Austine tells thee so , Ep. 54. which is to Macedonius . Thy repentance is no repentance ; thou doest but feigne repentance . It will neuer procure thee pardon for thy sinne . Make thou therefore actuall restitution .

Thus far of the 8. verse .

THE XIII . LECTVRE . AMOS 2.9.10 11.

Yet destroyed I the Amorite before them , whose height was like the height of the Cedars , and he was strong as the Okes , yet I destroyed his fruit from aboue , and his rootes from beneath .

Also I brought you vp from the land of Egypt , and led you fortie yeares through the wildernesse , to possesse the land of the Amorite .

And I raised vp of your sonnes for Prophets , and of your yong men for Nazarites . Is it not euen thus , O yee children of Israel , saith the Lord ?

MY meditations haue beene heretofore fiue times exercised in discoursing vnto you of the sinnes , wherewith the people of Israel in the precedent verses stand charged . Their sinnes were , Couetousnesse , Crueltie , Oppression , False dealing , Filthie lusts , Incest , Idolatrie , Riot , and Excesse . Grosse and palpable enormities . My endeuour was by the sword of the Spirit , the word of God , to arme you against them , that yee giue them no passage , no not a little ; that yee suffer them not by any meanes to haue dominion ouer you .

From their sinnes we come to their Blessings ; those blessings wherewith God had blessed them . Foure are heere mentioned .

One is , the ruine of the Amorites , set downe verse 9. Yet destroyed I the Amorite before them , whose height was like the height of the Cedars , and he was strong as the Okes , yet I destroyed his fruit from aboue , and his rootes from beneath .

The second is , their deliuera●●e from the seruitude of Egypt . ver . 10. Also I brought you vp from the land of Egypt .

The third is , their safe passage through the desert , touched in the same verse ; I led you fortie yeares through the wildernesse . And why so ? but , to possesse the land of the Amorite .

These were three great blessings ; yet were they but temporall . The fourth passeth ; It is spirituall , ver . 11. I raysed vp of your sonnes for Prophets , and of your young men for Nazarites :

The confirmation of all followeth in the same verse : Is it not euen thus , O yee children of Israel , sayth the Lord ? Say O yee children of Israel ; Haue I not done so and so for you ? Haue I not destroyed the Amorite for your sake ? Haue I not freed you from your Egyptian yoke ? Haue I not guided you through the desert ? Haue I not giuen you Prophets and Nazarites of your owne sonnes , and of your owne yong men for your instruction in the true seruice and worship of your God ? Is it euen thus , O yee children of Israel , saith the Lord ?

You haue now the scope of my Prophet , and the summe of this Scripture . My present discourse must begin with the first mentioned benefit bestowed by God vpon that people . It is the ruine of the Amorites for their sake , thus expressed , ver . 9. Yet destroyed I the Amorite before them , &c.

Herein I commend vnto you three principall parts ;

The first hath a generall touch of the ruine of the Amo●ites : Yet destroyed I the Amorite before them .

The second hath a description of that people . They are described , from their stature , and from their valour . Each is set forth vnto vs by way of comparison : their stature or tallnesse by the Cedar , their valour or strength by the Oke ; Their height was like the height of the Cedars , and hee was strong as the Okes .

The third hath a particular explication or amplification of their ruine ; It was not any gentle stripe that they receiued , not any light incision , not any small wound ; but it was their extermination , their contrition , their vniuersall ouerthrow , their vtter ruine . Their roote and fruit ; Princes and subiects ; Parents and children , yong and old , were all brought to nought : Yet I destroyed his fruit from aboue , and his rootes from beneath .

Of the first of these three parts at this time . It hath a generall touch of the ruine of the Amorites . Yet I destroyed the Amorite before them .

Yet . ] The Hebrew letter is Van ; it is most vsually put for Et. And : It is here so rendred by Leo Iuda , by Calvin , by Gualter , by Brentius , and by Drusius . The {αβγδ} . Septuagint , the author of the Autem . Vulgar Latine , and Vatablus doe translate it But . Quamvis . Tremellius and the Licet . Translator of the Chaldee Paraphrase haue Although . Our English Bible hath Yet . Be it either And , or Although , or But , or Yet , it varieth not the meaning of the holy Ghost .

The meaning of the holy Ghost , is , by this enumeration of Gods benefits vpon Israel , to taxe Israel of Ingratitude . God showred downe his benefits vpon them , yet they returned no thankes . So much is here enforced by this particle , Yet , to this sense : Notwithstanding all the good I haue done vnto Israell , whether for their temporall , or for their spirituall estate ; for their temporall , by destroying the Amorite before them , by freeing them from their seruitude in Egypt , and by guiding them through the wildernesse : and for their spirituall estate , by giuing vnto them Prophets euen of their owne sonnes : yet Israell , Hos . 11.7 . my people Israell , haue Hos . 13.6 . forgotten me . Crueltie , Couetousnesse , Oppression , False dealing , Filthie lusts , Incest , Idolatrie , Riot , and Excesse , these are the fruits wherwith they repay me : Yet destroyed I the Amorite before them .

Here we are to take out a lesson against Vnthankefulnesse . It is this , Unthankefulnesse is a sinne very odious in the sight of God .

This truth you will acknowledge to be very euident , and out of question , if you will be pleased to consider three things .

The First is , that God doth seriously forbid Vnthankefulnesse . Second is , that he doth seuerely reprehend it . Third is , that he doth dulie punish it .

First , God forbiddeth vnthankefulnesse . It is forbidden , Deut. 6.22 . Take heed , that thou forget not the Lord thy God when thou art full . Deut . 6.10 . When the Lord thy God shall haue brought thee into the land which he sware vnto thy Fathers , to Abraham , to Isaac , and to Iacob , to giue thee , and shall haue giuen thee great and goodly Citties , which thou buildest not : Vers . 11. And houses full of all good things , which thou filledst not , and Wells di●g●d which thou diggedst not ; vineyards & oliue trees planted , which thou plantedst not , Deut . 8.10.11.12 . when thou hast eaten and be full , Deut . 6.12 . Then beware lest thou forget the Lord , which brought thee forth out of the land of Egypt , from the house of bondage . Take heed that thou be not vnthankefull .

Secondly , God reprehendeth vnthankfulnesse . He reprehendeth it in the Iewes , Esa . 1.2 . I haue nourished , I haue brought vp children , but they haue rebelled against me . He reprehendeth it in the Gentiles , Rom. 1.21 . There are the Gentiles sayd to be without excuse , Because when they knew God , they glorified him not as God , neither were they thankefull . Hee reprehendeth it in the proud Christian , 1. Cor . 4.7 . The proud Christian he boasteth of his dignitie , of his good workes , of his merits . Vnthankfull man , what hast thou , that thou hast not receiued ? And if thou hast receiued it , why doest thou glory , why boasteth thou as if thou hadst not receiued ? It is a reprehension of Vnthankfulnesse which you haue , Mat . 25 26. There the seruant that receiued of his Master one Talent to be employed to the best aduantage , and employed it not , is thus checked : Thou wicked and slothfull seruant , thou knowest that I reape , where I sowed not , and gather where I haue not strawed : Thou oughtest therefore to haue put my money to the exchangers .

I may not passe by Iesus his censure , which he giueth of the Leapers , Luk . 17.17 . It is a reprehension of their Vnthankfulnesse . Tenne were clensed : onely one , and he a Samaritane , returned to giue thankes . It drew from Iesus this expostulation : Were there not ten clensed ? but where are the nine ?

Let me recall you to review that reproofe of Vnthankefulnesse , Esa . 1.2 . How begins it ? Heare ô men , hearken ô Angels ? No A greater Auditorie must yeeld attention . Heare ô Heauens , and hearken ô earth . Why ? What is the matter ? I haue nourished , and brought vp children , and they haue rebelled against me . What ? Children ! and they rebell ! If seruants had done it , if bondmen , if the sonnes of Agar , of whom it was sayd of old , Gen. 21.10 . Cast out this bondwoman , and her sonne , if these had rebelled against me , it were the lesse to be maruailed at : but they are children , mine owne children , children of mine owne education , nourished and brought vp by my selfe : That these should rebell against me ! Heare ô Heauens , and hearken ô earth , stand yee hereat astonished .

Marke , I beseech you , how the Lord goeth on to amplifie this Vnthankefulnesse of his people , ver . 3. The oxe knoweth his owner , and the asse his Masters crib , but Israel doth not know , my people doth not consider . See you not , how God setteth his people , as it were to Schoole , to the Oxe , and to the Asse , to learne of them what their dutie is ? And no maruaile is it , sayth a good Calvin . Interpreter . For it often times falleth out , that bruit beasts doe make a greater shew of humanitie , then man himselfe doth .

It is a commendation giuen vnto dogges , that they are fidelissimi dominis , & gratissimi , most faithfull , most grateful vnto their Masters : that by night they watch and ward , and keepe their Masters houses ; that by day they attend their Masters abroad ; that they fight for them , yee and sometimes Bosquier s●cundâ naufragij tabulâ Conc . in dedicativis Templi pag . 158. die for them too . The Dogge that in K. Pyrrhus his Theatrum mundi Launai lib . 1. sub finem . Campe in the middest of his armed souldiers inuaded the parricide and murderer of his Master , is recorded for a paterne of thankefulnesse . So is that Merchants dogge , that in the Iland Teos , lay vpon a bagge of money of his Masters , which his Masters boy had by negligence left behind him in a by-way : and so long he lay vpon it , that at his masters returne to seeke what he had lost , tùm custodia finem fecit , tùm caninam efflavit animam , sayth my Elias Cretens . comment ad orat . 2. Naziazenus de Theologia . p. 60. Author , hee yeelded vp the custodie of the bagge , and dyed .

I could tell you of as great thankefulnesse in Lyons . It was a thankful Lyon that spared Androclus a runnagate from his Master , put into Circus Maximus at Rome , to be deuoured by the Beasts there . The kindnesse he had done to the Lyon was in Africa : and it was nothing else but the plucking of a thorne out of his foote , It was a kindnesse , and the Lyon forgat it not . It s registred by Gellius Noct : Attic . lib . 5. cap . 14.

It was a thankefull Lyon , that followed Gerasimus the Abbot to keepe his Asses : the kindnesse that the Abbot had done to the Lyon , was done at the riuer Iordan . It was nothing else , but the remoouing of a little bramble from the Lyons foote ; It was a kindnesse , and the Lyon did him seruice for it . It s reported by Iohan . Moscus in his pratum spirituale c . 107. And Fran . Costerus the Iesuite cites it to be true , in his Pag . 255. Sermon vpon the thirteenth Dominicall after Pentecoast .

It was a thankefull Lyon that followed a certaine souldier that went with Duke Godfrey of Bullein to the Conquest of the Holy land . The kindnesse that the souldier had done to the Lyon , was done not farre from Ierusalem . And what was it ? A serpent that had gotten this Lyon at the aduantage , and was like to be his executioner , was slaine by this souldier : This was a kindnesse , and the Lyon was thankefull for it . It is storied by Bernardus Guidonis in his Chronicle : And Philip Diez , a Fryer minorite of Portugall in his Summa predicantium at the word , Ingratitude , takes it for true : and vpon the relation thereof breaketh out into this exclamation : Pag . 495. O magnam bestiae gratitudinem , & ingentem hominum ingratitudinem ! Quare haec audientes vos , non confunditis ? O the great thankefulnesse of a beast , and the exceeding great vnthankefulnesse of men ! How is it that you heare this , and are not confounded .

Salomon , the wisest among the sonnes of men , Prov. 6.6 . sends the sluggard to the Ant , to learne of her to labour . Goe to the Ant , thou sluggard , consider her wayes , and be wise . Shee Prou. 6.7 . hauing no guid , ouerseer , or ruler , prouideth her meate in summer , and gathereth her food in the haruest . Goe , learne of her , doe thou likewise . Is the sluggard sent to the Ant to learne ? Then well may the Vnthankefull man be sent to the Lyon , to the dogge , to the oxe , and to the asse . He may learne to be thankefull of the Lyon , and of the dog : I haue shewed it vnto you by humane testimonies . The oxe and the asse may also teach it them : diuine demonstration makes it good . Remember , I beseech you that same exaggeration of the ingratitude of Israel : The oxe knoweth his owner , and the asse his masters cribbe , but Israel doth not know , my people doth not consider . And let this suffice to shew , that God doth seuerely reprehend vnthankefulnesse .

Now in the third place , I am to shew , that he doth punish it .

The punishments wherewith God repayeth vnthankefulnesse are of two sorts . They are eyther Temporall or Eternall .

Among Temporall punishments I ranke the losse of the commodities of this life .

Such a punishment , a temporall punishment it was , wherwith God repayed the Vnthankefulnesse of the Israelites in the wildernesse of Pharan , at Kibroth-Hattaanah , or the graues of lust , their thirteenth mansion , so called because there Num . 11.34 . they buried the people that lusted for flesh . This punishment , Psal . 78.30 , 31. is thus described : While their meate was yet in their mouthes , the wrath of God came vpon them , and flew the fattest of them , and smote downe the chosen of Israel . In the 11. of Numbers , ver . 33. thus : While the flesh was yet betweene their teeth , ere it was chewed , the wrath of the Lord was kindled against the people , and the Lord smote the people with a very great plague .

A temporall punishment it was , wherewith God repayed the mother Hos . 2.5 . that played the Harlot , Hos . chap. 2. for her vnthankfulnesse . Shee knew not , that the Lord gaue Ver . 8. her Corne , and wine , and oyle , and multiplyed her siluer , and her gold . For shee sayd verse 5. I will goe after my louers , that giue me my bread and my water , my wooll and my flax , mine oyle and my drinke . You may see her punishment resolued vpon , vers . 9. I will returne , saith the Lord , and will take away my Corne in the time thereof , and my wine , in the season thereof , and I will recouer my wooll and my flax . Mine sayth the Lord . They are all his . It was the Harlots Vnthankefulnesse to call them hers . But shee was punished with the losse of them .

A temporall punishment it is , which is threatned to fall vpon euery Vnthankefull wretch , Prov. 17.13 . Who so rewardeth euill for good , euill shall not depart from his house . Plagues and punishments from God shall be his portion .

Thus is Unthankefulnesse repayed with temporall punishments . It is repaid likewise with Eternall .

An Eternall punishment it is , which is adiudged to the vnthankefull , and vnprofitable seruant , in the parable of the talents , Matth . 25.30 . Cast him into vtter darkenes ; there shall be weeping and gnashing of teeth .

Eternall is the punishment , which Iudas suffereth for his vnthankefulnesse . He fell Act 1.18 . headlong , he burst asunder in the middest , all his bowels gushed out , and so he went into his owne place , Act. 1.25 . His owne place ! Ex proprijs meritis damnationis locum , suum effecit , saith Caietane , Iudas by his owne deserts made the place of damnation , his owne place . His owne place , not by any desire or affectation of his owne , but by Gods ordination . He went into his owne place : Abijt in Infernum , sayth Lorinus , he went into Hell : and there hee suffereth the Reuel . 21.8 . second death ; a death after death , a death and yet euerlasting . For as Hell is large , so it s long , and strong too . Betweene vs and you sayth Abraham in Paradise to Diues in hell , there is a great gulfe fixed , Luk . 16.26 . so that they which would passe from hence to you , cannot ; neither can they passe to vs , that would come from thence . Ex inferno nulla redemptio : there is no getting out of Hell : and therefore Iudas his punishment is Eternall .

St Paul 2. Tim . 3.2 . sets downe a catalogue of the wicked : Among them , {αβγδ} , the vnthankefull haue their place . They haue their place among the wicked ; and therfore the portion of the wicked , must be their portion . And what shall become of the wicked ? S. Paul sayth , 1. Cor . 6.10 . They shall not inherit the kingdome of God . He saith it againe , Gal. 5.21 . They shall not inherit the kingdome of God . S. Iohn in his Reuelation , Chap. 21.8 . sayth , They shall haue their part in the lake , which burneth with fire and brimstone . The Vnthankefull therefore , as wicked , shall not inherit the kingdome of God , but shall haue their part in the lake , which burneth with fire and brimstone . Their punishment shall be Eternall .

Hitherto you haue heard ; First , that God doth seriously forbid Unthankefulnesse . Secondly , that he doth seuerely reprehend it . Thirdly , that he doth duly punish it . From hence is the lesson , which I commended vnto you , made good .

Vnthankefulnesse is a sinne very odious in the sight of God .

The consideration hereof should worke in vs a resolution to giue thankes vnto our God for all his benefits . And although Dignas Deo gratias agere non sufficimus , though we be not able worthily to giue God thanks ; yet let euery one of vs professe with S. Bernard , in his second Sermon Domin . 6. Pentac . pag . 230. h . de septem panibus : Ingratitudinem prorsus odit anima mea , my soule doth hate vnthankefulnesse . Peremtoria siquidem res est Ingratitudo . Vnthankefulnesse ! it s a killing sinne , it s an enemie to grace , it s a blacke friend to saluation . I tell you , sayth that Father , quoniam pro meo sapere , I tell you , that to my vnderstanding , there is nothing , that so much displeaseth God , especially in the children of Grace , and men of Conuersion , as vnthankefulnesse doth . His reason is : Vias obstruit gratiae ; & vbi fuerit illa , iam gratia accessum non invenit , locum non habet . Vnthankfulnesse , it stops , it dams vp the passage of grace . Let Vnthankefulnesse be any where , the good graces of God will haue no accesse thither ; much lesse will they reside there .

The same sweete Father Serm . 51. in Cantica Pag 719. h . speaketh to like purpose . Vnthankefulnesse ! it s the soules enemie ; it s a burning wind , siccans tibi fontem pietatis , rorem misericordia , fluenta gratiae . It dryeth vp the fountaine of pietie , the dew of mercy , the riuers of grace .

He may seeme to haue reference to that Heauenly meditation of S. Austine in the 18. chapter of his Tom . 9. fol. 159. e . Soliloquies : Lord I will recount in my minde all the good which thou hast done for me all my life long , euen from my Psal . 71.5 . youth . For I know right well , that vnthankefulnesse doth much displease thee , as being the roote of all spirituall wickednesse . It is ventus quidam desiccans , & vrens omne bonum ; It is a certaine wind , that dryeth and burneth vp whatsoeuer good is , and stoppeth the fountaine of thy heauenly mercies , ô Lord .

Such should be our euery dayes meditation . Euery day should we recount in our minds , all the good things which God hath done for vs all our life long , euen from our youth . Here to are we exhorted by S. Paul , 1. Thes . 5.18 . In euery thing giue thankes . His exhortation is made strong with a reason annexed . For this is the will of God in Christ Iesus concerning you . The like exhortation is made to the Colossians , chap. 3.15 . Be yee thankefull , and ver . 17. Whatsoeuer yee doe in word or in deed , doe all things in the name of the Lord Iesus , giuing thankes to God , and the Father by him . The Ephesians are in like sort exhorted , chap. 5.20 . Giue thankes alwayes for all things vnto God and the Father , in the name of our Lord Iesus Christ .

In this Apostolicall exhortation to thankesgiuing foure circumstances are principally remarkeable , Quando , pro quibus , cui , per quem .

One is , Quando ; When we are to giue thankes . We are to doe it , {αβγδ} , alwayes , at all times .

The second is , pro quibus ; for what we are to giue thanks , We are to doe it {αβγδ} , for all things . For all things which God sendeth vpon vs , or our neighbours , be they prosperous or otherwise . For euen aduersitie Rom. 8.28 . worketh for the good of them , that loue God .

The third is , cui ; to whom we are to giue thankes . We are to doe it {αβγδ} , to God and the Father , because he is God and Father : God in greatnesse , and Father in goodnesse : God , for his creation and generall gouernment of the world , and Father , for his election , redemption , and iustification of the faithfull .

The fourth is , Per quem ; By whom we are to giue thanks , we are to doe it {αβγδ} , in the name of our Lord Iesus Christ . Not in our owne name , for there is no Rom. 7.8 . good in vs. Of our selues we cannot so much as 2. Cor . 3.5 . thinke a good thought ; much lesse can we speake a good word , or doe a good deed . Nor in any Angels name , for the Angels are but Heb . 1.14 . {αβγδ} , they are but ministring spirits . Nor in any Saints name : for this were to mingle the bloud of Thomas with Christs bloud , as Luk . 13.1 . Pilate mingled the bloud of the Galileans with their owne sacrifice : Christ , he alone is our Sauiour , our Redeemer , our Mediator , our Aduocate : in his name alone are we to giue thankes . Giue thankes alwayes for all things to God the Father , in the name of our Lord Iesus Christ .

This is our dutie , beloued , euen to giue thankes alwayes for all things to God the Father , in the name of our Lord Iesus Christ .

Is it our dutie ? Let vs then embrace it . Ascendant gratia , vt descendat gratia : let our thankes ascend vp to God , that his grace may descend downe vpon vs. For cessat decursus gratiarum , vbi non fuerit recursus , sayth Bernard Serm . 1. in capite ieiunij . The course and descent of the graces of God ceaseth , and the spring is dryed vp , when there is not a recourse and tide of our thankefulnesse .

O! Why should so good an exercise be a burthen and griefe to any Christian soule . Let the vnrighteous vanish away in their gracelesse vnthankefulnesse , and become as the dung of the earth : but let the righteous alwayes reioyce in the Lord , Psal . 33.1 . for it well becommeth the iust to be thankefull .

Early and late let vs prayse his holy name , though not with the harpe , nor with the Psalterie , nor with an instrument of ten strings , as the Psalmist aduiseth , Psal . 33.2 . Yet let vs doe it with the best members , and instruments we haue , with our bodies , and with our soules .

An eminent B. King in Jon . l●ct 25. p 328. piller of our Church , hath for this place a sweete meditation : Let vs neuer turne our Ez● . 8.16 . backes to the Temple of the Lord , nor our faces from his mercy seate . Let vs not take without giuing , as vnprofitable ground drinketh and deuoureth seed without restoring . Let vs neither eate nor drinke , nay , let vs neither hunger nor thirst , without this condiment to it , The Lord be praysed . Let the frontlets betweene your eyes , the bracelets vpon our armes , the gards vpon our garments , be thankes . Whatsoeuer we receiue to vse or enioy , let vs write that posie & Epiphoneme of Chap. 4.7 . Zacharie vpon it ; Grace , grace vnto it : for all is grace .

To shut vp this point , let our daily deuotion , be the same that Dauids was , Psal . 103.1 , 2. let it be our daily song : Llesse the Lord ô my soule , and all that is within me blesse his holy name . Blesse the Lord ô my soule , & forget not all his benefits .

Thus farre hath the vnthankefulnes of Israel , noted in the particle Yet , carryed me . I now goe on with the explication of the first benefit here mentioned , to haue bin bestowed by God vpon that vnthankefull people .

I destroyed the Amorite before them .

{αβγδ} , say the Septuagint , I haue taken away ; Exterminavi , the Vulgar , Calvin , and Gualter , I haue cast out ; Delevi , Leo , Iuda , and Castalio , I haue wiped away ; Excidi , Oecolampadius , I haue cut off ; Perdidi , Vatablus , Tremellius , and Iunius , I haue destroyed ; Drusius expounds it , Delevi , Perdidi , profligavi ; Mercerus , Disperdidi , abolevi . The word in the originall signifieth , so to abolish and wipe away a people or a nation , that there be not any memorie left of it .

I destroyed the Amorite .

The Amorites were descended from Canaan the fourth sonne of Ham . In Gen. 10.16 . Canaan is sayd to haue begotten , the Iebusite , and the Amorite , and the G●rgasite . He begat the Amorite .

I destroyed the Ammorite ] What ? The Ammorite alone ? Not so : But the Ammorites and other nations of the land of Canaan : whom , when they had fulfilled the measure of their iniquitie , God did cut of , that he might giue their land for an habitation to the posteritie of Iacob , the people of Israell , according to his couenant made with Abraham , Gen. 15.18 . Vnto thy seed haue I giuen this land from the riuer of Egypt vnto the great riuer , the riuer Euphrates . The Kenites and the Kentzites , and the Kadmonites , and the Hittites , and the Perizzites , and the Rephaims , and the Amorites , and the Canaanites , and the Girgasites , and the Iebusites . The Amorites you see were not alone .

According to this couenant with Abraham , a promise is made to the Fathers in the desert , Exod . 23.27 . I will send my feare before thee , and will destroy all the people , to whom thou shalt come , and I will make all thine enemies turne their backes vnto thee . And I will send hornets before thee , which shall driue out from before thee . Whom ? The Hivite , the Canaanite , and the Hittite ? Its true . But they are not all . Looke backe to the 23. verse . There shall you finde the Lord thus to speake . Mine Angell shall goe before thee , and bring thee vnto the Amorites , and the Hittites , and the Perizzites , and the Canaanites , and the Hivites , and the Iebusites : and I will cut them off . You see againe , the Amorites were not alone .

I pervse the Catalogue of the Nations , whom the Lord hath cast out before Israell . It is Deut . 7.1 . There I finde , that he hath cast out , the Hittites , and the Girgasites , and the Amorites , and the Canaanites , and the Perizzites , and the Heuites , and the Iebusites , seauen Nations , greater and mightier then Israell was . Seuen Nations ? Then the Amorites were not alone .

Were they seauen Nations , that were driuen out before Israel ? How then is it , that the Lord here in my text recounting vnto Israell this great benefit , nameth onely the Amorite , saying , Yet destroyed I the Ammorite .

The Iesuite Pererius in his third Tome of Commentaries vpon Genesis , writing vpon the 15. Chapter , ver . 16. these words , The iniquitie of the Amorite is not yet full , moues this very doubt , but thus : The reader may here wonder , why mention is made onely of one Nation of the Amorite , sith it is plaine by other places of holy Scripture , that there were seauen Nations , which the Lord draue out from before the Israelites .

His first answere is : It may by a Synecdoche . A part may be put for the whole ; one Nation of the Amorites for all the seauen . A like Synecdoche there is , Iosh . 1.4 . There thus sayth the Lord vnto Ioshuah : From the wildernesse and this Lebanon , euen vnto the great riuer , the riuer Euphrates , all the land of the Hittites , and vnto the great Sea , toward the going downe of the Sunne , shall be your coast . All the land of the Hittites , shall be your coast ; The Hittites onely are named ; and yet within the bounds described all the seauen had their habitations . It is therefore a Synecdoche . A part is put for the whole : One Nation of the Hittites for all the seauen . It s so here : One Nation of the Amorites for all the seauen .

This answere admitting a Synecdoche is approued by Piscator , Tremellius , and Iunius . Yet Pererius thinkes to giue a better . And therefore his second answere is : that the Amorites are praecipuè & singulariter , chiefly and principally , named aboue all the rest , and for them all ; because for the largenesse of their Nation , and for their height of stature , and for their strength of bodie , and for their excessiue crueltie , and impietie , they were aboue all , famous and much spoken of .

Mercerus , that great Professor of the Hebrew tongue in the Vniuersitie of Paris , is of opinion , that the Amorite here , and else-where , is aboue all , and for all mentioned , because he of all was the most terrible , the most mighty , and the strongest .

The like is affirmed by Arias Montanus , that learned Spaniard ; Amorrhaeum potissimùm appellat , The Amorite he especially nameth , because that Nation & multitudine , & copijs , atque potentiâ , in multitude , in forces , and in power , excelled all the rest of the Nations , that were cast out before Israell .

Here then , where the Lord hath sayd , Yet destroyed I the Amorite , in the Amorite we are to vnderstand also , the rest of those seauen Nations , which the Lord draue out from before Israel : the Hittites , & the Girgasites , and the Canaanites , and the Perezzites , and the Hivites , and the Iebusites . Seauen they were in number , greater and mightier then Israell was . All seauen were cast out by the Lord from before Israel : and so much are we to vnderstand by this , that the Lord here sayth , Yet destroyed I the Amorite before them .

Before them ] {αβγδ} , say the Septuagint . They well render the Hebrew , which word for word is a faciè ipsorum , from their face . Mercerus sayth , a conspectu eorum , from their sight ; that is , sayth he , eorum causâ , ad eorum adventum , for their sake , or at their comming . Albertus Magnus renders it , à praesentia eorum , from their presence . Our English , before them , hits the sense . The sense is : God stroke such a terror into those seauen Nations , the inhabitants of the land of Canaan ; that at the comming of the Israelites , at the hearing of the name of Israel , they vanished , they fled away , they forsooke their auncient habitations ; or else were suddenly slaine without much resistance .

Thus haue you the exposition of the first branch of this ninth verse , which conteineth a generall touch of the ruine of the Amorites . Yet destroyed I the Amorite before them . ] The Israelites , their vnthankefulnesse towards me is verie notorious , yet haue I destroyed the Amorite before them . Yet I ] the Lord their God , who haue freed them from their bondage in Egypt , and haue led them fortie yeares through the wildernesse , I haue destroyed ] haue ouerthrowne , haue driuen out , haue brought to ruine — The Amorite ] not onely the Amorites , but also the rest of the Nations , sixe other mightie Nations , whose dwelling was in the land of Canaan : all these haue I destroyed before them ] for their sake , for Israels sake ; that Israel might without resistance take quiet possession of the land of Canaan , the land that floweth with milke and honey . The lesson which we may take from hence is this : God is all in all , either in the ouerthrow of his enemies , or in the vpholding of his children .

For further proofe hereof we may haue recourse to the 15. chapter of the Booke of Exodus . There Moses sings a song vnto the Lord , a song of thankesgiuing , wherein hee acknowledgeth the Lord to be all in all , in the ouerthrow of his enemies , Pharaoh and his host in the red Sea . His acknowledgment is , vers . 6. Thy right hand , O Lord , is become glorious in power : thy right hand , O Lord , hath dashed in peices the enemie : In the greatnesse of thine excellencie , thou hast ouerthrowne them : thou sentest forth thy wrath , which hath consumed them as stubble . With the blast of thy nostrills the waters were gathered together : the fiouds stood vpright as an heape : the depths were congealed in the heart of the Sea . The enemie feared not to enter . But thou Lord , didst blow with thy wind : the Sea couered them ; they sanke as lead in the mightie waters . Who is like vnto thee , O Lord ? Who is like thee ? God is all in all in the ouerthrow of his enemies .

He is also all in all in the vpholding of his children . Moses in the same song auoucheth it , vers . 13. Thou , Lord , in thy mercy hast led forth the people which thou hast redeemed : Thou hast guided them in thy strength vnto thine holy habitation . It was not their P●al . 44.3 . owne sword that deliuered them , neither did their owne arme saue them . But the Lord , He and his mercie He and his strength deliuered them , God is all in all in vpholding of his children .

I● it thus dearely beloued ? Is God all in all in the ouerthrow of his enemies ? Then for the ouerthrow of that great Nauie , called the inuincible Nauie , the great Armada of Spaine , which This Sermon was preached A●gust . 27. 1615. twentie seauen yeares Au . Ch. 1588. since threatned desolation to the inhabitants of this I le , let God haue the glorie . It was the right hand of the Lord ; not our vertue , not our merits , not our armes , not our men of might , but the right hand of the Lord it was , that brought that great worke to passe . Their Exod . 15.4.5 . chosen Captaines were drowned in the Sea : the depth couered them ; they sanke into the bottome as a stone . Some of them that were taken from the furie of the waues , and were brought prisoners to the honourablest cittie in this land , in their anguish of mind spared not to say , Letter to Mendoza . pa. 17. that in all those fights , which at Sea they saw , Christ shewed himselfe a Lutheran . Sure I am , that Christ shewed himselfe to be little Englands Psal . 18.2 . rocke , and fortresse , and strength , and deliuerer . Quid retribuemus ? What shall we render ? nay , what can we render , vnto the Lord for so great a deliuerance ? Let our song begin as the Psalme doth , the 115. Psalme . Non nobis , Domine , non nobis : Not vnto vs , Lord , not vnto vs , but vnto thy name giue the glory , for thy mercie and for thy truths sake .

With like affection recount we the deliuerance of our King and State , from that infernall and hellish exployt of the powder treason . The contriuers thereof I now name not . What could they expect , but vpon the least discouerie of so execrable an action , to incurre an vniuersall detestation , to haue all the hatred of the earth poured vpon them and theirs , to be the outcasts of the Common wealth , and the Maranathaes of the Church , they and their names for euer to be an abhorring to all flesh . Yet they so farre proceeded in that their Diabolicall machination , that they were at the poynt to haue giuen the blow ; that blow , that should haue beene the common ruine of vs all . But God , our God , who is {αβγδ} , as the Greekes describe him , Psal . 9.9 . A helper at opportunities , in the needfull times of trouble , when we were thus Ioh . 4.35 . albi ad messem , white for their haruest , readie to be cut downe by them ; then , euen then did our God deliuer vs. Quid retribuemus ? What , what shall we render ? nay , what can we render vnto the Lord for so great a deliuerance ? Let our song be as before : Non nobis Domine , non nobis : Not vnto vs , Lord , not vnto vs , but vnto thy name giue the glory , for thy mercy , and for thy truths sake .

God , you see , is all in all in the ouerthrow of his enemies : So is he , all in all in the vpholding of his children .

Of his children , that is , of such , as liue by faith in Christ , and doe serue the Lord their God in spirit and in truth . Such if they be oppressed , if they be in need , if in trouble , haue God for their refuge , Psal . 9.9 . God will be the same God to them , as he was to Dauid , Psal . 18.2 . He will bee their Rocke , their Fortresse , their Deliuerer , their God , their Strength , their Buckler , the horne of their saluation , and their high Tower .

Here are they to be admonished , who , neglecting the strong God of their saluation , put their confidence in the transitorie things of this world . They , who trust in their wealth , and boast themselues in the multitude of their riches , they are here reprooueable . How can their wealth , how can their riches profit them in the euill day ? Will they serue for a ransome vnto God for thee ? Looke to the 49th Psalme , and the 8. verse , and you shall find , that the redemption of a soule is much more precious .

And they who relie vpon great men , thinking themselues safe in the shadow of their wings , are here reprooueable . They haue their warning , Psal . 146.3 . Put not your trust in Princes , nor in any sonne of man . And why not ? There is no helpe in them : and why no helpe ? Their breath goeth forth , they returne to their earth , and their verie thoughts doe perish .

They also who make any other creature their confidence , are here reproueable . They for their instruction may haue recourse to the 33. Psalme , at the 16. verse , thereof they may thus read : There is no King saued by the multitude of an host : a mightie man is not deliuered by much strength . An horse is a vaine thing for saftie , neither shall he deliuer any by his great strength .

What ? Is a horse a vaine thing to saue a man ? Is much strength vaine ? Is there no saftie for a King in the multitude of an host ? Is there no trust to be put in Princes ? Nor in any man ? Nor in wealth ? Nor in the multitude of riches ? Nor in any of the transitorie things of this world ? Quid nos ? What shall we then doe , beloued ? Let vs say with the confidence , that the Church hath in Gods succour , Psal . 20.7 . Some put their trust in Chariots , and some in Horses , some in Princes , some in other men , some in their strength , some in their riches , some in something else , that is vaine and transitorie , but we will remember the name of the Lord our God . The Lord our God who was all in all in destroying the Amorites before his people Israell ; is now all in all in vpholding vs , his Children by adoption and grace , against the furie of all our enemies , that haue had euill will at our prosperitie . I conclude with the words of the Psal . 146.5 . Happie is he , that hath the God of Iacob for his helpe ; whose hope is in the Lord his God , which made Heauen and earth , the sea , and all that therein is . To this Lord our God , Father , Sonne , and holy Ghost , one true and euerliuing God , sing we an Hallelujah . Hallelujah , saluation and glory , and honour , and power , be vnto the Lord our God for euermore .

THE XIIII . LECTVRE . AMOS 2.9 .

Yet destroyed I the Amorite before them , whose height was like the height of the Cedars , and he was strong as the Okes , yet I destroyed his fruit from aboue , and his rootes from beneath .

OF the benefits here mentioned to haue beene bestowed by God vpon his people , the people of Israel , in the first place we haue the ouerthrow of the Amorites . It is deliuered , vers . 9. Therein I propounded to your religious attentions three principall parts .

In the first , we haue the ouerthrow of the Amorites ; Yet destroyed I the Amorite before them .

In the second , the Amorites are described . Their description is taken from their stature , and from their valour , each is set forth vnto vs by way of Comparison : their stature or height by the Cedars ; their valour or strength by the Oke . Their height was like the height of the Cedars , and he was strong as the Okes .

The third hath an explication , or an amplification of the ouerthrow of the Amorites . It was not any gentle stripe that they receiued , not any light incision , not any small wound ; but it was their extermination , their contrition , their vniuersall ouerthrow , their vtter ruine . Fruit and roote , Prince and people , Parents and children , old & yong , were all brought to nought : Yet destroyed I their fruit from aboue , and their roote from beneath .

The first of these three principall parts , deliuering in a generalitie the ouerthrow of the Amorites , was the subiect of my last discourse out of this place . Now followeth the second : the description of that people , the people of the Amorites . They are for their height or stature compared to the Cedars , and for their strength and valour to the Okes . Their height was like the height of the Cedars , & he was strong as the Okes .

Their height was like the height of the Cedars .

IN Syria , and especially in mount Lebanon , the Cedar trees grew very high . Sennacherib King of Assyria by his message to Hezekiah King of Iudah , giueth testimonie hereunto . His message is , 2. King . 19.23 . With the multitude of my chariots , I am come vp to the height of the mountaines , to the sides of Lebanon , and will cut downe the tall Cedars thereof . Succidam altitudinem Cedrorum eius , so he speaketh in the Hebrew , I will cut downe the tallnesse of the Cedars of Lebanon . The words are repeated , Esa . 37.24 . I will cut downe the tallnesse of the Cedars of Lebanon . The tallnesse of the Cedars ] out of doubt they are very high .

The Cedars of Lebanon , Esa . 2.13 . are sayd to be sublimes & elevatae , high and lifted vp . In Tremellius his translation , they are celsissimae & elatissimae , most tall and towring . Out of doubt they are very high .

If humane authoritie may be added to diuine , Theophrastus in his fift Booke of his historie of Plants , chap. 9. sayth , that the Cedar for its length or height is {αβγδ} , it s worthie admiration . Rovillius in his Historie of Plants , lib . 1. cap . 11. affirmeth , that the Cedar of Phoenicia or Syria beareth a bodie streight and very tall , mounting aboue all other trees . Arias Montanus sayth as much : Cedrus vbicumque fuerit , the Cedar wheresoeuer it groweth , it ouertoppeth all other trees , and is aboue all pre-eminent and conspicuous . To proue it , he bringeth those words of the spouse concerning her Beloued , Cant . 5.15 . His countenance is as Lebanon , excellent as the Cedars : that is , his Heroicall proceritie and the maiestie of his countenance is like vnto the Cedars of Lebanon .

The Spouse thus comparing the countenance of her beloued , to mount Lebanon and the Cedars there , intimateth , that the encrease of the knowledge of God and his worship shall be so great , as that the open profession of Christ , for its durablenesse & stabilitie , may well be likened to mountaines : and that the Cedars of Lebanon doe not so much ouergrow other trees in tallnesse ; as true Christian religion for its reuerend maiestie shall ouergoe whatsoeuer blind , bushie , and thornie superstitions .

It is out of doubt . Cedar trees are verie high . So high , that neuer man , neuer Gyant was so high . How then is it , that my text thus speaketh of the Amorites , Their height was like the height of the Cedars ?

It is by a figure , which the Greekes call Hyperbole . Whereof many instances may be alledged out of holy Scripture . In the 2. of Sam . 1.23 . it is said of Saul and Ionathan , They were swifter then Eagles , they were stronger then Lyons . Swifter then Eagles , and yet the Eagle of birds is the swiftest ; stronger then Lyons , and yet the Lyon of Beasts is the strongest . They were swifter then Eagles , they were stronger then Lyons : they are two Hyperboles , or prouerbiall speeches . By them the holy Ghost lets vs vnderstand , that Saul and Ionathan , were exceeding swift of foot , and strong of bodie .

In Psalme 107.26 . it is sayd of the waues of the Sea in a great tempest ; They mount vp to Heauen , they goe downe againe to the depths . They are two Hyperboles . By them the Psalmist setteth as it were before our eyes , the greatnesse of the daunger , wherein they often times are , that trade by Sea .

In Genes . 13.16 . The Lord said to Abram , I will make thy seede as the dust of the earth : so that if a man can number the dust of the earth , then shall thy seed also be numbred . I will make thy seede ●s the dust of the earth , saith the Lord . It is an Hyperbole . S. Austine so takes it , de Civ . Dei lib . 16. c . 21. And well . For who seeth not , how incomparably greater the number of the dust is , then the number of all the men , that euer haue bin , are , or shall be , from the first man , Adam , to the end of the world , can be ? And therefore where the Lord saith , I will make thy seede as the dust of the earth ; we are not to imagine that the posteritie of Abram , was to be in number as the dust ( all the people of the earth put togither cannot stand in this comparison ) but wee are giuen to vnderstand , that they were to be a very great people .

I passe ouer with silence , many instances of like nature , and returne to my text , where it is said of the Amorites , Their height was like the height of the Cedars . The speach is prouerbiall , it s hyperbolicall . We may not from it collect , that the Amorites were as high as the Cedars , but this onely that the Amorites were a people very tall and high of stature . Neuer did any man equall the Cedars in height : yet shew me a man , that is of a vaste bodie , and of an vnusuall proceritie , I may take vp this Scripture phrase , and say of him ; His height is like the height of Cedars .

Thus you see the Amorites for their height or talnes are likened to the Cedar . For their strength or valour they are resembled to the Oke , in the next words : He was strong as the Okes .

The figure of speach is , as before . Its prouerbiall . The Oke you know , is a hard kinde of wood , strong , firme , and durable . Hence is the prouerbe , Quercu robustior , or robore validior , stronger then the Oke . Neuer was there man of so firme a constitution , that he can properly be said to be stronger then the Oke : Yet shew me a man of extraordinarie strength , I may take vp this Scripture-phrase , and say of him , Fortis ipse quasi quercus , he is strong as the Okes . And in this sense it is here said of the Amorite , He was strong as the Okes .

That the Amorites were of an vnusuall and extraordinarie height and strength , as they are here described by our Prophet Amos , you may further know by the relation which the Spies made vnto Moses after their returne from the search of the Holy land . Their relation is , Num . 13.28 . The people be strong that dwell in the land ; we saw the children of Anak there . At the 32. verse they speake more fully : All the people , that we saw in it , are men of great stature . And there we saw the Gyants , the sonnes of Anak , which come of the Gyants , and we were in our owne sight , as grashoppers , and so were we in their sight . By this relation of the Spies you see , that the Amorites , the inhabitants of the land of Canaan , were more , then ordinarie tall and strong .

The tallest and strongest of the Amorites ( of these Amorites , which the Lord destroyed before Israel ) was Og the King of Basan . Of his height and strength , the Iewes make st●ange reports . For his height they say : he was in his cradle and swadling cloutes thirty cubits high , and as he grew in yeares , so grew he in tallnesse . For his strength they say , when he had heard that the tents of the children of Israel , tooke vp the space of three miles , he rooted vp a mountaine of like space , and set it on his head , with purpose to cast it vpon the tents of Israel : but as he caried it , Ants made a hole through the midst of it , and so it descended and rested vpon his necke : whence by reason of his teeth excessiuely increasing and running into the holes of the mountaine , the mountaine stuck so fast , that he could not remoue it , to cast it , as he had purposed , vpon the campe of the Israelites . This the Iewes do write in their booke of Benedictions ; and Lyra in his Postill vpon Num . 21. makes mention of it : but withall censures it to be so absurd , that it needs no other refutation : yet he makes mention of it , that we may see quanta coecitas est in Iudaeis , how blinde the Iewes are , to beleeue such fables .

It is , I grant , one of those Iewish fables , whereto S. Paul wished Titus , chap. 1.14 . not to giue any heed : and I beleeue it no more , then I doe , that the Gyant Antaeus was threescore cubits high , because Gabinius in the 17. booke of Strabo his pag . 960. Geographie affirmes it : or that in Scythia in a rocke by the riuer Tyres , there was to be seene the print of Hercules his foote of two cubits length , because Herodotus in his pag . 110. Melpomene is the relator of it .

Yet beleeue I , that Og the King of Basan was of more then ordinarie tallnes and strength . And you will beleeue it too , if you will estimate a monument of his , which was to be seene in Rabbath , the Metropoliticall Citie of the children of Ammon , now called Philadelphia . The monument was a bedsted of his . It is described , Deut. 3.11 . His bedsted was a bedsted of yron : nine cubits was the length thereof , and foure cubits the breadth of it , after the cubit of a man . Of a man of reasonable stature ; not of a Gyant , nor of a dwarfe . Nine cubits long was his bedsted , and bedsteds vsually exceed the common stature of men by two feet : therefore the stature of Og was about seauen cubits and a foote . So he was about three yards , two foote , and six inches high . Such an vnvsuall tallnes could not but be accompanied with strength answerable to it : and therefore Og the King of Basan was of extraordinarie tallnes and strength If the rest of the Amorites were any thing like vnto Og , then might the relation of the Spies be iust : Num . 13.28 , The people of the land are strong ; vers . 32. they are men of a great stature : and my text saith well , Their height was like the height of the Cedars , and he was strong as the Okes .

Thus haue you the description of the Amorites , They were tall of stature , and strong of bodie . Tall and strong . Yet , were they not thereby the more acceptable to the Lord . The Lord , notwithstanding their talnes , and their strength brought them to ruine . For so it followeth : Yet destroyed I their fruit from aboue , and their roote from beneath . The lesson which we are to take from hence is : God respecteth not , the tall man for his talnes , nor the strong man for his strength .

Its true . 1 Sam . 16.7 . God seeth not as man seeth . Man indeed looketh on the outward appearance ; but God looketh on the heart . Man vsually esteemes of a man , by the beauty of his face , by the fairenesse of his countenance , by the comely feature of his bodie . God doth not so .

Saul , the first of the Kings of Israel , was a choice yong man , and a goodly : there was not among the children of Israel a goodlier person then he : from his shoulders and vpward he was higher , then any of the people . He is so described , 1. Sam . 9.2 . So is he , chap. 10.23 . Saul , when he stood among the people , was higher , then any of the people , from the shoulders and vpward . In the next verse Samuel asketh the people : Doe you see him whom the Lord hath chosen , that there is none like him among all the people ? What is the peoples answer ? They shout , and say ; God saue the King . They saw him a goodly man of person ; and therefore iudged him fit to be a King . But the Lord , who seeth not as man seeth , and respecteth not mans outward appearance , reiected him from being King . His talnes , and the goodly proportion of his bodie were no priuiledge vnto him . You are to beleeue it vpon the Lords owne words , 1. Sam . 16.1 . There the Lord tells Samuel , that he hath reiected Saul from reigning ouer Israel .

Vpon the reiection of Saul , the Lord 1. Sam . 16.1 . prouided him a King among the sonnes of Iesse the Bethlehemite , and Samuel was to anoynt him . Samuel for that purpose went vnto vers . 4. Bethlehem , and called for Iesse his vers . 5. sonnes . vers . 6. Eliab the eldest , came first in place . Him would Samuel haue anoynted . His motiues were two . Abulensis quaest. 22. in 1 Sam . 16. sets them downe . One was , the prerogatiue of birth in Eliab ; the other was , his faire countenance and goodly stature .

Eliab had the prerogatiue of birth : he was the first-borne sonne . Some of the prerogatiues of the first-borne sonne are couched by old Iacob in his prophecie concerning his eldest sonne , Reuben , Gen. 49.3 . Reuben , thou art my first-borne , my might , and the beginning of my strength , the excellencie of dignitie , and the excellencie of power . Prior in donis , maior in imperio ; so the vulgar Latin concludes that verse .

Prior in donis ] There is the first prerogatiue belonging to the eldest sonne ; it concernes his profit . Prior in donis ; he was first to be respected in the diuision of his Fathers inheritance ; he was to haue a double portion of all his substance , according to the Commaundement , Deut , 21.17 . The Father shall giue to his eldest sonne a double portion of all that he hath . The reason is annexed : For he is the beginning of his strength : the right of the first borne is his .

Maior in imperio ] It is the second prerogatiue of the eldest sonne . It concernes his honor and state of authoritie . He had a certaine regall principalitie & rule ouer his brethren . It appeareth by the blessing which Isaac bestowed vpon Iacob , who had gotten the birth-right from his brother Esau , Gen. 27.29 . Be Lord ouer thy brethren , and let thy mothers sonnes bow downe to thee .

Onkelos paraphrasing the prophecie of Iacob concerning Reuben , mentioneth a three-fold prerogatiue of the eldest sonne . Reuben , it was thy right to haue receiued three better portions , then thy brethren ; the priest-hood , the birth right , and the kingdome .

Now , if the eldest sonne had such prerogatiues ; if he were prior in donis , and was to haue the best respect in the diuision of his Fathers inheritance : if he were maior in imperio , and had regall principality and rule ouer his brethren , if the excellencie of dignitie , and the excellency of power were his ; if his were the priest-hood , the birth-right , and the kingdome ; why might not Samuel , thinke Eliab , Iesses eldest sonne , to be the man , whom the Lord had chosen to be King ouer Israel , rather then a yonger brother ?

A second motiue , why Samuel might thinke Eliab fit to be the anointed king of Israel , was Eliabs faire countenance , and his goodly stature . Euripides could say , {αβγδ} , beautie , it s worthy an Empire . Atheneus the Dipnosophist , Cap. 7. pag . 366. § 18. lib . 13. affirmes it , and Porphyrie in the second Chapter l of his Introduction cites it . Beautie , it s worthie an Empire . Priamus in Homer , admiring the beautie of Agamemnon , sayth vnto Helena , Iliad . γ 169. with these mine eyes I neuer yet beheld man so faire ; and adddeth V●●s . 170. {αβγδ} , In his countenance he is like a King . Many Nations ( saith Athenaeus in the same place ) haue chosen for their Kings the fairest among them . And well . For {αβγδ} , Beautie , it best of all beseemeth Kings .

Now if Eliab were of a faire countenance , and of a goodly stature , why might not Samuel thinke Eliab to be the man , whom the Lord had chosen to be King ouer Israel , rather then any other of his brethren , who could not be compared vnto him , either for fairenesse of face , or for goodlinesse of stature ?

Thus , what for prioritie of birth , and what for comelines of person , Eliab was by Samuel thought to be the man , whom the Lord had chosen for his King among all the sons of Iesse . It seemes , Samuel thought so . For when Eliab was brought before him , he looked on him , and sayd of him : Surely the Lords annointed is before him , 1. Sam . 16.6 . Surely , Eliab is the man , whom the Lord hath designed to be his anointed .

But the Lord , the Lord who seeth not as man seeth , who respecteth not mans outward appearance , he refused Eliab . Eliab was no King for him . For thus saith the Lord to Samuel concerning Eliab . 1. Sam . 16.7 . Looke not on his countenance , or on the height of his stature , because I haue refused him . Eliab , notwithstanding the prioritie of his birth , and notwithstanding the comelinesse of his person , he is refused : and Dauid , little Dauid , little in his fathers eyes , and little in the eyes of his brethren , neglected and despised of all ( for hee was the yongest of all ) he is chosen to be the Lords anointed . He is taken P●al 78.70.71.72 . 1. Sam . 16.11 . 2. Sam 7.8 . from the sheepe-folds , from following the Ewes great with yong , and is placed in rule and gouernment , to feed Iacob the people of the Lord , and Israel the Lords inheritance .

Thus much may serue for the confirmation of my propounded doctrine : God respecteth not the tall man for his tallnesse , nor the strong man , for his strength : You may adde , nor the great man , for his greatnesse , nor the rich man for his wealth , nor the wise man , for his wisedome . The reason I haue alreadie touched . It is expressed , 1. Sam . 16.7 . The Lord seeth not as man seeth . For man looketh on the outward appearance , but the Lord looketh on the heart . He looketh on the heart : and therefore he chooseth not as man chooseth , the tall , the great , the strong , the rich , the wise ; but the low man , the little man , the weake man , the poore man , the foolish man . Whereto else tendeth the Apostles speech to the faithfull among the Corinthians , 1. Cor . 1.26 . You see your calling brethren , how that not many wise men after the flesh , not many mightie , not many noble are called . But God hath chosen the foolish things of the world to confound the wise : and God hath chosen the weake things of the world , to confound the things that are mightie : and base things of the world , and things which are despised hath God chosen , yea , and things which are not , to bring to naught things that are . And what is the end of all ? Its this : that no flesh should glory in the presence of God . It is the vse we are to make of the doctrine now deliuered .

We are vrged vnto it , Ierem . 9.23 . There thus sayth the Lord , Let not the wise man glory in his wisedome , neither let the mightie man glory in his might , let not the rich man glory in his riches . But let him that glorieth , glory in this , that he vnderstandeth and knoweth me , that I am the Lord , which exercise louing kindnesse , iudgement , and righteousnesse in the earth . In like sort say we : Let not the tall man glorie in his tallnesse , neither let the strong man glorie in his strength , though the height of the one be like the height of the Cedars , and the other be strong like the Okes , yet let them not glorie therein : but let them glory in this , that they vnderstand & know God to be the Lord , which exerciseth louing kindnes , iudgement , and righteousnesse in the earth : that is , in the Apostles phrase , 1. Cor . 1.31 . He that glorieth , let him glorie in the Lord . And againe , 2. Cor . 10.17 . He that glorieth , let him glorie in the Lord . All other glorying is vaine . Glorie not in thy tallnesse ; what can it auaile thee ? Glory not in thy strength ; it cannot helpe thee . Say thou wert as tall as the Amorites in my text , and thy height were like the height of the Cedars ; say thou wert as strong as they , strong as the Okes : yet notwithstanding the one , or the other , height or strength , thou maist perish and come to nought , as they did . Glorie thou therefore in the Lord .

Here may the man that is low of stature , or weake of body , be comforted ; for as much as God seeth not as man seeth , nor chuseth as man chuseth . Be thou little , or be thou weake , thou art neuer a whit the further from the grace & fauour of God . No further then Zacheus was . Zacheus was a verie little man . In the 19. of Luke , ver . 3. it is sayd of him {αβγδ} , that hee was little of stature . Iesus passed through Iericho . Zacheus was very desirous to see him , but could not , for the presse of the people ; because he was little of stature . To supply this defect of his , he gets him vp into a tree , and seeth Iesus . Iesus for it spake graciously vnto him : Zacheus , make hast , and come downe , for to day I must abide at thy house . You see , Iesus respected Zacheus for all his little stature .

He was of little stature ] Statura brevis , & magnus in opere ; S. T●m . 8. fol. 310. H. Austin saith it , Enarr : in Psal . 129. Zacheus was in deede little of stature , but was great in good workes . Great in his loue toward Iesus , whom he was so desirous to see ; and great in charitie towards men , to whom he was readie to make a fourefold restitution , if he had done wrong to any .

Zacheus , little of stature ! Chrysologus Serm . 54. thus meditates vpon it : Pag . 225. Satis hic animo magnus erat , qui pusillus videbatur in corpore . Nam mente tangebat coelos , qui corpore homines non aequabat . Zacheus was great enough in mind , albeit he was but little in bodie : in bodie he was no match for men , and yet his minde reached vp to Heauen . Whereupon he frames this exhortation : Nemo de brevitate corporis , cui addere nil potest , curet ; sed vt fide emineat , hoc procuret : Let not any man be grieued , because he is little of stature , whereto he cannot adde one cubite , but let euery mans care be , to be eminent aboue others in faith .

You haue hitherto heard of the varietie of mens statures : you haue heard of the Amorites , that their height was like the height of the Cedars : Of King Saul , that he was higher then any of his people , from the shoulders and vpward ; of Eliab , that he was high of stature ; of Zacheus , that he was low of stature : This varietie of mens statures is by euery dayes experience confirmed vnto you . And why is , there such varietie of mens statures ?

One reason may be to stirre vs vp to this consideration ; that God is the most prouident author of euery mans stature . It is not in man , to adde any thing to his stature : not one cubite , sayth our Sauiour , Mat . 6 27. He sayth it againe , Luke , 12.25 . Which of you with taking thought , can adde one cubite to his stature ? No man . No man can doe it . Nay , it is not in man , to amend the imperfections , wherewith he is borne into the world . The man that was borne blind confesseth it , Ioh . 9.32 . Since the world began was it not heard , that any man opened the eyes of one that was borne blind . We cannot supply any defect wherwith we are borne into this world ; much lesse can we adde any thing vnto our stature ? It may thus farre serue for our instruction , Vt ex illo capite neminem contemnamus , vel exagitemus , saith Franzius Disp . 2. in Deuter . Thes . 92. that we despise not any man , nor speake ill of him for his stature , be it great or little , or for any defect he hath in nature from his natiuitie .

A second reason , why there is such varietie of statures in the world , may be to let vs vnderstand , that a mans stature of it selfe is not to be reckoned as a part of his felicitie or glory . For if a great and a goodly stature be as common , nay , more common to the wicked , then to the godly , as S. Austin seemes to proue , De Civit . Dei . lib . 15. cap . 9. why should a godly man boast himselfe of his great and goodly stature ? Especially , sith for the most part , men that are conspicuous for their elegant and well featured bodies , are defectiue for vnderstanding , wisedome , and pietie .

Baruch obserues it , Chap. 3. ver . 26.27.28 There were ( sayth he ) Gyants , famous from the beginning , that were of so great stature , and so expert in warre . Those did not the Lord choose , neither gaue he the way of knowledge vnto them . But they were destroyed , because they had no wisedome , and perished thorow their owne foolishnesse . His obseruation is : there were gyants , men of great stature , yet were they without knowledge , without wisedome . Great men , and yet fooles . Whereas pumiliones , dwarfs , little men , men of very little stature , sometime scarse a cubite high , doe excell in fortitude , vnderstanding , and wisedome , as the but now cited Franzius hath noted .

Tydeus corpore , animo Hercules . It s an old prouerbe . Tydeus was a man of very little stature , but ( as Menander the Historian sayth ) {αβγδ} , he was Hercules for his minde . The prouerbe , appliable to such as being of little stature are of an vndaunted courage , sheweth , that many a little man is such .

Many a man of little stature is of the liuelier wit . So it pleaseth God , our most wise , and prouident God , to temper the gifts of the bodie and minde in men of diuers statures . He doth not alwayes giue all to one ; but for the most part he recompenseth the defects of the body with the endowments of the minde . Giue me the endowments of the mind ; what care I for the stature of my bodie . Aequè enim brevis , & longus viuit , sayth Musculus Comment . in Matth . 6. As long liues the short man as the tall man . Nihil detrimenti habet brevis statura , nec plus aliquid habet longa : The short stature hath no losse , neither hath the long stature any aduantage for Heauenly affaires . Be my stature what it will ; let me be transformed by the Rom. 12.2 . renuing of my mind I am well ; For so shall I proue what is that good , that acceptable and perfect will of God , which is our 1. Thes . 4.3 . sanctification . Blessed is that man , whatsoeuer his stature be , that shall be so transformed by the renuing of his mind , that he may proue what is that good , that acceptable and perfect will of God : which is his sanctification .

I haue stood long vpon the second part of this verse , the description of the Amorites : the time requireth , that I goe on with the third part . It is the explication , or the amplification , of the ruine of the Amorites . The words are ,

Yet I destroyed his fruit from aboue , and his rootes from beneath .

The words are prouerbiall , they are figuratiue , they are metaphoricall . I destroyed his fruit from aboue , and his rootes from beneath . The meaning is , exterminavi eum totum , Drusius . quantus , quantus erat : I haue wholy cast him out , I haue vtterly destroyed him .

The like phrase we meet with , Iob 18.16 . It s there said of the wicked man : His rootes shall be dried vp beneath , and aboue shall his branch be cut off . The comparison stands betweene a wicked man , and a dry tree . A dry tree may seeme to be firmely rooted , and may haue faire and wide spreading bowes , when it s good for nothing , but to be cut downe and cast into the fire . So it is with the wicked man . All his pompe , all his power , all his excellencie , all his honor , all his glory ( which are to him as the fruit and the rootes are vnto a tree ) shall more then suffer an Eclipse , they shall vtterly vanish . His roots shall be dried vp beneath , and aboue shall his branches be cut off .

I cannot giue you an easier or plainer exposition of the Allegorie , then Bildad the Shuhite doth in the same chapter of the booke of Iob , and the verse following : His remembrance shall perish from the earth , and he shall haue no name in the street . He shall haue no name in the street ! What s that ? Its this : His old friends and acquaintance shall not so much as speake of him but to vilifie him ; as to say , He was a wicked wretch , an adulterer , an vsurer , a thiefe , a drunkard , a slanderer , a swearer , a blasphemer , a man , that neither feared God , nor loued his neighbour . Vpon such a man , the wicked man , Salomon hath passed his censure , Prov. 2.22 . He shall be cut off from the earth , he shall be rooted out of it . This also may serue for an exposition of the Allegorie : His rootes shall be dried vp beneath , and aboue shall his branch be cut off .

The like Allegorie you see , is in my text : I destroyed his fruit from aboue , and his rootes from beneath .

Fruit and rootes ] That is , saith Lyranus , patres & filios , fathers and their sonnes . Paulus de palatio by the fruit and the rootes vnderstandeth viros , mulieres , parvulos ; men , women , and the litle ones . The litle ones are the fruit , men and women are the roote . Albertus Magnus will haue the fruit to be divitias , aedificia , culturam ; their riches , their buildings , their husbandry ; and the rootes to be , tribus , familias , & successionem filiorum & nepotum ; their tribes , families , kinreds , and the succession of their sonnes and nephewes . Arias Montanus takes the fruit and the rootes to signifie omnem illius gentis familiam , posteritatemque , all the linage of that nation and their posteritie .

I passe by other like interpretations : these few may giue vs the true meaning of the words we haue in hand . The words are an explication or rather an amplification of the first part of this verse , concerning the destruction of the Amorites . There the Lord saith , I destroyed the Amorite before them : here he saith , I destroyed his fruit from aboue , and his roots from beneath . From hence we know , that it was not any gentle stripe which the Amorites receiued , not any light incision , not any small wound , but that it was their extermination , their contrition , their vniuersall ouerthrow , their vtter ruine . Fruit and root , Prince and subiect , Parents and children , old and yong , they were all destroyed . For thus saith the Lord , I destroyed their fruit from aboue , and their roote from beneath .

But when did this great destruction befall the Amorites ? It bef●ll them in the dayes of Moses , when the Lord deliuered ouer into the hands of Israel , D●ut . 2.33 . Sihon King of the Amorites , Num . 21.34 . Deut . 3.3 . and Og the King of Bashan . Then did Israel smite both those Kings , Sihon King of the Amorites , and Og the King of Bashan . Them they smote with the edge of the sword , them and all their people ; and tooke their Cities , all the●r Cities , and vtterly destroyed the men , the women , and the litle ones of euery Citie : they left none aliue , They destroyed their fruit from aboue , and their rootes from beneath . These famous victories , gotten by Israel ouer those two mighty Kings , are described Num . 21. and Deut . 2. & 3.

Is Israel now the conqueror ? Is it the sword of Israel that smiteth Sihon King of the Amorites , and Og the King of Bashan , them , and their people , their men , women , and litle ones ? How then is it , that the Lord in my text takes it to himselfe , and saith , I destroyed the Amorite , I destroyed his fruit from aboue , and his rootes from beneath ?

The answer is easie . Israel indeed smote the Amorites ; but it was by the power of the Lord , not by any power of their owne . Moses confesseth it of Sihon , King of the Amorites , Deut . 2.33 . The Lord our God deliuered him vnto vs , and we smote him , and his sonnes , and all his people . He confesseth it likewise of Og King of Bashan , Deut . 3.3 . The Lord our God deliuered into our hands Og the King of Bashan , and all his people : and we smote him vntill none was left to him remayning . Israel could not smite till God had deliuered . God first deliuered , then Israel smote . Israel smote the Amorites , not by any power of their owne : they did it by the power of the Lord . And what is done by the power of the Lord , may well be said to be done by the Lord .

In regard hereof it is , that the Psalmist , Psal . 135.10 . ascribeth the victorie , whereof we now speake , immediatly vnto God : Whatsoeuer the Lord pleased , that did he in Heauen and in Earth , in the Seas , and in all deepe places . He smote great Nations , and slew mighty Kings ; Sihon King of the Amorites , and Og King of Bashan : and all the kingdomes of Canaan . And gaue their land for an heritage , euen an heritage vnto Israel his people .

The like he doth in the next Psalme : and in the like words , Psal . 136.17 . O giue thanks vnto the Lord , To him , which smote great Kings , and slew famous Kings : Sihon King of the Amorites , and Og the King of Bashan , and gaue their land for an heritage , euen for an heritage vnto Israel his seruant . In both Psalmes you see the destruction of the Amorite ascribed to God himselfe , and his sole power .

So is it , Psal . 78.55 . but more generally : The Lord ! He cast out the heathen before Israel , he cast out the Amorites , and made the Tribes of Israel to dwell in their Tabernacles .

But no where so plainely is this great worke of casting out the Amorites and other the heathen before Israel , attributed vnto God , as Psal . 44. There the people of God groning vnder their affliction in the middest of their enemies , doe thus begin their confession , vers . 1. We haue heard with our eares , O God , our fathers haue told vs , what worke thou diddest in their dayes , in the times of old . What this worke was they expresse vers . 2. Thou diddest driue out the Heathen with thine hand ] Thou with thy hand didst driue out the Amorites , and other the Heathen , and in their roomes didst plant our fore-fathers . This was a great worke , and it was Gods worke . That it was Gods worke and his alone , they yet further acknowledge , vers . 3. Our forefathers , they got not the land in possession by their owne sword , neither did their owne arme saue them : but thy right hand , and thine arme , and the light of thy countenance , O God , did stablish them .

God was all in all in the ouerthrow of the Amorites , and the rest of the Heathen . By his strength , by his might , by his power onely were they ouerthrowne . And therefo●e albeit Israel smote with the sword Sihon King of the Amorites , and Og the King of Bashan , them and their people , their men , their women , and their litle ones , sith they did it onely by the strength , might , and power of the Lord , the Lord in my text doth rightly challenge the whole glory of this ouerthrow vnto himselfe ; saying first , I destroyed the Amorite before them : and againe , I destroyed his fruit from aboue , and his roots from beneath .

From hence we may take a profitable lesson . Its this , Though God vse meanes for the performance of his counsels , yet the accomplishment and glory of them , belongeth to him alone .

This truth is so euident , that it needs no fu●ther proofe . Israel , the people of Israel , they were the meanes which God vsed for the performance of his counsels vpon the Amorites , euen to destroy them , and to roote them out from being a people , but the accomplishment and the glory of that great worke was the Lords alone . The people of Israel , had they had much ado to ouercome their enemies , the Amorites , they might happily haue imputed somewhat to their owne force . They might haue said ; Shewed we not great power in the battle ? Behaued we not our selues like men ? Did not we fight valiantly ?

But when their enemies were driuen like chaffe with the winde ; when they , who earst were stour , and strong ; were tall as the Cedars , and strong as the Okes ; when they should extraordinarily be dismaide ; should haue no more heart then a silly sheepe hath ; but should be scattered at the first onset ; should be so cowardly , as that their enemies might at their pleasure slay them , till they were weary of slaying them ; what can be said of it ? what can be thought of it ? This is all . The Lord , who is Lord of battels , though he vse meanes for the performance of his counsels , and for the atchieving of his victories , yet will he haue the accomplishment and the glory of all to be peculiar vnto himselfe . Thus is my doctrine illustrated .

Though God vse meanes for the performance of his counsels , yet the accomplishment and glory of them belongeth to him alone .

The reason hereof is , because all power is Gods : and whatsoeuer power man hath to execute or performe what the counsell of the Lord hath appointed , it s all deriued from God .

The vse is , to teach vs , to yeeld God the honor of all the victories , that he giueth vs against our enemies . The honor of all victories must be his . When I say , all victories , I meane not onely the victories of Princes , when they make warre , or winne a battell in the field , but euen our priuate victories too : as , when we haue bin assailed by some particular man , and are escaped from his hands ; this is a victorie , and the honor of it must be the Lords .

If a neighbour , an vnkinde neighbour , hath done vs any wrong , or hath put vs to some trouble , & we are deliuered from it , we must assure our selues , it is God that hath giuen vs the vpper hand , to the end , that we should alwaies haue our mouthes open to giue him thanks for it . This must we doe ; but this is not all . We must with the mouth giue thanks to God for giuing vs the vpper hand against those that haue wrongfully molested and vexed vs ; and besides , we must endeuour by our whole life to shew forth , how much we are bound to God for our deliuerance . This is the scope , this is the end of our redemption and saluation , ( according to old Zacharies prophecie , Luk . 2.74 . ) that being deliuered out of the hands of our enemies , we might serue God without feare , in holinesse and righteousnes before him all the dayes of our life .

Thus far of the 9. verse .

THE XV . LECTVRE . AMOS 2.10 .

Also I brought you vp from the land of Egypt , and led you fortie yeares through the wildernesse , to possesse the land of the Amorite .

IN this tenth verse are recounted two other benefits , which Almighty God was pleased to bestow vpon his people , the people of Israel . One was , Their deliuerance from Aegypt . The other , Their protection and preseruation in the wildernes .

Their deliuerance from Egypt is set downe , in the first clause ; Also I brought you vp from the land of Egypt .

Their protection and preseruation in the wildernesse , in the next : And led you forty yeares through the wildernesse .

The end of both followeth in the end of the verse : To possesse the land of the Amorite .

They were deliuered from Egypt , and were for forty yeares protected in the wildernesse , that at length , and in their appointed time , they might possesse the land of the Amorites .

We are to begin with their deliuerance from Egypt . It s in the first clause of the verse : Also I brought you vp from the land of Egypt .

This deliuerance of theirs out of Egypt was before the Amorites were destroyed , and yet the destruction of the Amorites is specified in the former verse . Why is the order of Gods benefits so inverted ? Why is the benefit , that was first collated vpon Israel , spoken of in the second place ?

Some thinke it was aduisedly and of purpose done , to preoccupate and preuent an obiection , which otherwise Israel might haue made . In the former verse , ver . 9. it is said , that the Amorites were destroyed , root and fruit , vtterly destroyed before Israel . Now that Israel should not boast of that ouerthrow , or ascribe it to the prowesse and valour of their ancestors , their deliuerance out of Egypt is nex set downe , in this 10. verse , to put them in minde of the miserable estate and condition , wherein their forefathers liued in Egypt : to this sense : Thinke yee , O yee children of Israel , that the Amorites were destroyed by the prowesse and valour of your fore-fathers ? Thinke it not . Remember Egypt . Remember how there they groaned vnder the heauy yoke of oppression , and were not able to helpe themselues , and must of necessitie haue perished , had not the Lord with his stretched-forth arme deliuered them .

Others are of opinion , that this deliuerance of Israel out of Egypt , is in the second place , and after the destruction of the Amorites , set downe , onely by a custome of the Scripture .

Of this opinion I finde S. Hierome to be . His rule is : The Scripture in setting forth the praises of God , doth not alwayes obserue the order of the Historie : but it often comes to passe , Ut quae prima facta sunt , extrema dicantur , & quae novissima , referantur ad prima : Things first done are last spoken of , and things last done are first recited . This he will haue vs to learne out of two Psalmes , the 78. and 105. in which signorum potentia , non ordo describitur , the power of Gods wonderfull workes , and not their order is described : and out of two other Psalmes , the 3. and 52. Vbi , quae priùs facta sunt , narrantur extrema , & quae extrema , referuntur in principio : What is first done is last spoken of , and what is last done is first mentioned . The third Psalme was composed by Dauid , when he fled from Absalom , his sonne : the 52. when Doeg the Edomite came vnto Saul , and told him , that Dauid was come to the house of Ahimelech . That of Absalom is registred , 2. Sam . 15.14 . This of Doeg , 1. Sam . 22.9 . The relation of Doeg is first chronicled , and long after that , Dauids flight from Absalom : & yet Dauids flight from Absalom is first mentioned in the Book of the Psalmes , and long after that , the relation of Doeg vnto Saul . The order of the Historie is not obserued .

Nor is it obserued in this our text . The order of the Historie is : first God brought the children of Israel out of Egypt , Exod . 12.51 . He made them to passe through the middest of the red Sea , as vpon dry land , Exod . 14.22 . And when they had finished their two and forty iourneyes , through diuers wildernesses , then gaue he them victorie ouer Sihon King of the Amorites , Num . 21.24 . The Amorites were last of all destroyed , and yet are they here first mentioned . Non est obseruatus ordo , saith Mercer ; the order of the Historie is not obserued . Ribera also notes it . Mathurinus Quadratus here frames a rule , like to that of St. Hierome , Scriptura in recensendis Dei beneficijs curiose non seruat ordinem . The Scripture in rehearsing Gods benefits doth not curiously keepe the order , but oftentimes it falls out by a figure , which the Greekes doe call {αβγδ} , that what was first done , is last of all rehearsed ; and what was last done is first of all recited . From hence we may deduce this conclusion : Though it be our dutie carefully to remember the manifold blessings and benefits , which God in mercy from time to time hath bestowed vpon vs ; yet is it not necessarie , that we euer curiously obserue their order , and the time when they were bestowed .

You see the custome of Scripture is our warrant , to speake of that first , which was last done for vs ; and of that last , which we first receiued . But , first or last , we must remember all .

Hereto belongeth holy Dauids admonition , Psal . 103.2 . which he there proposeth vnder the forme of an exhortation . He exhorteth himselfe to blesse the Lord : Blesse the Lord , ô my soule , and forget not all his benefits . Forget not all his benefits ! Nay : Forget not any of his benefits . So much the Hebrew phrase intendeth . Blesse the Lord , ô my soule , and forget not any of his benefits . A necessarie admonition . We forget nothing sooner then a benefit , whether we receiue it from God or man . But iniuriarum tenacissima est memoria ; our memorie for iniuries , is very tenacious ; it s a hold-fast . Let an iniurie be done vs , we will not forget it . Yea let one of vs bestow vpon another any benefit , be it neuer so litle , the knowledg whereof should not be imparted from the right hand to the left , as our Sauiour Christ speaketh in his Sermon vpon the Mount , Matth . 6.3 . how long , how long will we reteine the memorie of it ? Our nature ! it s corrupt . Our disposition ! it s peruerse . Who seeth not , what neede there is , that we exercise our selues in reteyning the memorie of Gods benefits ? Wherefore let euery one of vs stirre vp himselfe to so holy an exercise , as Dauid did himselfe : Let vs daily sing vnto our soules : Blesse the Lord , ô my soule , and forget not all his benefits . Forget not All ! Nay ; Forget not any of his benefits . Remember them all , either first , or last .

Now from the non-obseruance of the order of the Historie in this enumeration of Gods benefits vpon Israel , we are particularly to speake of the benefit mentioned in the second place . It is their deliuerance out of Egypt . The words are , Also I brought you vp from the land of Egypt .

I ] Iehovah . It is his name , ver . 6. & 11. I ] Iehovah , the onely true , euerlasting and Almighty God ; I , a Trinitie in Vnitie , and the Vnitie in Trinitie ; Father , Sonne , and Holy Ghost ; I , who destroyed the Amorites before you and for your sakes ; I also brought you vp from the land of Egypt .

I brought you vp .

It well expresseth the originall , which word for word is , ascendere vos feci . I made you to ascend . Nam ex Aegypto ascenditur Iudaeam versus , sayth Drusius : from Egypt to Iudaea you must ascend : and it is a tradition of the Hebrews , Iudaea est altior Egypto : Iudaea stands higher then Egypt . Its affirmed , Deut. 10.22 . It s there sayd , that Iacob with threescore and ten persons went downe into Egypt . Ia●●● with his familie went from Canaan , from Iudaea ; and went ●●●●ne into Egypt . Canaan therefore and Iudaea stood higher then Egypt . I brought you vp [ or , I made you to ascend ] from the land of Egypt .

From the land of Egypt .

Maginus in descrip . Aegypti pag . 203. a Egypt is a most noble region , and famous , much spoken of by writers , sacred and prophane .

Some would haue it to be one of the parts of the world , a diuerse part from Asia and Africa ; and to be betweene them both .

Others supposing the riuer Nilus , the great riuer of Egypt , to be the fittest bound to part Asia from Africa , doe make Egypt to pertake of both , Asia and Africa . One part of Egypt they place in Asia , the other in Africa .

The Iesuite Lorinus , Comment . in Act. Apost . cap . 2.10 . makes it a part of Asia Maior . He sayth it is a well knowne region of Asia the greater neere vnto Africa .

But Lib . 4. Geogr . cap . 5. Tab . 3. Aphricae pag . 98. Ptolomee , and the greatest part of Geographers , and other writers , holding the gulfe of Arabia , or the Red Sea , to be the fittest bound to sever Asia from Africa , haue placed Egypt in Africa . This is the most receiued opinion , and worthiest to be embraced . The land of Egypt is in Africa , and is by an Georg . Abbot the description of the world . I. 4. b . Isthmos , or a narrow streit of ground , ioyned to the Holy land . It was of old a land very fruitfull , as fruitfull , as any almost in the world : though in these dayes it doth not answere to the fertilitie of former times .

From the land of Egypt ] The Hebrew cals it the land of Mizraim . It s so called in my text , and else-where generally in the holy Scriptures : and hath its name from Mitzraim , one of the sonnes of Ham : of whom we read , Gen. 10.6 . He first inhabited that part of Africa , which was afterward called Egypt .

When it first began to be called Egypt , it s not easily defined . Some say , it was first called Egypt in Moses his time : when Ramesses surnamed Egyptus , sonne of Belus , and brother of Danaus , was King of the land . Ramesses , otherwise called Aegyptus , began his raigne in the 29. yeare from the going of Israel out of Egypt . Of this opinion is Ad annum Mundi 2482. Funccius in his Chronologie .

S. Willet vpon Gen. c 10. p. 120 Peret . in Gen. Tom . 2. lib 15. Disp . 1. p. 412. Augustine lib . 18. de civ . Dei . cap . 11. following Ad annum Mundi 3720. Eusebius in his Chronicle , sayth , this happened in Iosuahs time , more then eight hundred yeares after the floud .

According to the computation of Manethon an Egyptian Chronographer , cited by Iosephus in his Pag . 451. b first book against Apion . It was three hundred ninetie and three yeares after Moses leading Israel out of Egypt .

Whensoeuer it was first called Egypt , it s not much materiall . Were it first so called in Moses his time , or after , in Iosuahs time ; or yet after 393. yeares from Israels going vp from thence , it was many a yeare so called before our Prophet Amos wrote this his Prophecie . And yet our Prophet here retaineth the old Hebrew name Mizraim . Also I brought you vp {αβγδ} from the land of Mizraim , it is in our Language , from the land of Egypt .

But what benefit was it for Israel to be brought vp from the land of Egypt ? Had they not there a sweete habitation ? Were they not planted in the best of the land ? in the land of Gen. 47.11 . Ramesses , in the land of Vers . 6. Goshen ?

It may not be denyed , but that Egypt of it selfe was a very goodly , fruitfull , and commodious countrey : yet was it very beneficiall to the Israelites , that they were thence deliuered : and that in two respects : one was , because the people of the land were superstitious the other , because they were full of crueltie .

First , the Egyptians were a superstitious people . They had as the Greeks , and Romans had , their Gods maiorum gentium , and their Gods minorum gentium . Gods of greater authoritie , and Gods of lesse . They had for their Gods manie a b●ast . Athenagoras a Christian Philosopher , in his embassage or apologie for the Christians to the Emperours Antoninus and Commodus , witnesseth , that they bestowed diuine honors vpon Cats , and Crocodils , and Serpents , and Aspes , and Dogs .

Arnobius in his first Booke against the Gentiles , sayth ; they built stately Temples felibus , scarabais , & buculis , to Cats , to Beetles , to Heyfers .

Cassiodore in his tripartite historie lib . 9. cap . 27. tels of the Image of an Ape , which they adored : and cap . 28. hee sayth , that a nest of Rats was their God .

Many other Accipitres Noctuas Hircos , Asinos Hieronym . in Esai 11. Tom . 5. p. 51. a Cironius Hieron . in Ioel . 3. Tom . 6 pag . 67. d . beasts did they adore . Here their superstition rested not : it proceeded to the plants of the earth , to base plants ; to leekes , and onyons . Leekes and onyons were to them for Gods .

Porrum & Hieron . in Esai 46. Tom . 5. pag . 172. a caepe nefas violare — Iuvenal . Sat. 15. could note it . O , it was a wicked and detestable act , to doe any hurt to a leeke or onyon . At such their ridiculous superstition he by and by scoffeth , O sanctas gentes , quibus haec nascuntur in hortis Numina ?

Surely , they are holy Nations , that haue such Gods growing in their gardens . Mad Egypt . So the Poet stiles it in the beginning of his Satyre . And could it be lesse then mad , when it was besotted and bewitched with such foule and monstrous adoration ?

Well might Minutius Felix in his Octavius call those Gods of the Egyptians , non numina , sed portenta . Gods they were not , they were monsters . Well might Geverharl Elmenhorst . com . ad Minutium Felicem . pag . 41. Salisberiensis in his first Booke de nugis cvrial . cap . 10. call Egypt , Matrem superstitionis , the mother of superstition . For , as Tom . 5. pag . 170. c . S. Hierome in his Comment . vpon Esay 45. witnesseth : Neuer was there any Nation so giuen to Idolatrie , or worshipped such a number of monsters , as Egypt did .

This notorious superstition and Idolatrie of the Egyptians , so much spoken of by Christian writers and others , is also in the sacred volumes of Holy writ censured and controlled . In Exod . 12.12 . the meanacing of the Lord is against them : Against all the Gods of Egypt I will execute iudgment , I the Lord . The gods of Egypt , that is , the Images , and the Idoles which the Egyptians adored and worshipped . Concerning which De quadraginta duabus mansionibus Mans . 2 Tom . 3. pag . 42. S. Hierome in an Epistle of his to Fabiola , reporteth out of the Hebrew writers , that in very same night the Children of Israel departed out of Egypt , all the Temples of Egypt were ouerthrowne , siue terrae motu , sine iactu fulminum ; either with earth quakes , or thunderbolts . These Hebrew writers say further , eâdem nocte lignea idola putrefacta fuisse , metallica resoluta & fusa , lapidea comminuta : that in the same night all the wooden Images were rotten , all the mettall Images were dissolued and moulten , all the stone Images were broken . If so it were , it was doubtlesse a great worke , a great iudgement of God vpon those Egyptian monsters .

In Esay 19.1 . their confusion is againe foretold . Behold , saith the Prophet , the Lord rideth vpon a swift cloud , and shall come into Egypt , and the Idoles of Egypt shall moue at his presence , and the heart of Egypt shall melt in the midst of it . Where the Idoles of Egypt are the heart of Egypt . They are called the heart of Egypt ; because the heart of the Egyptians did wholy depend vpon them , for reliefe and succour . The Lord rideth vpon a swift cloud and shall come into Egypt : and the Idoles of Egypt shall moue at his presence , and the heart of Egypt shall melt in the midst of it . The Idols of Egypt shall moue and melt at the presence of the Lord .

In Ierem . 43.13 . their desolation is likewise denounced . There the Lord threatneth to send Nabuchadnezzar , the K. of Babylon , his seruant into Egypt . What shall he doe there ? He shall breake the Images of Bethshemesh , that is in the land of Egypt , and the houses of the Gods of the Egyptians shall be burnt with fire .

Thus you see it confirmed not onely by Christian writers , and others , but also , by the sacred volumes of holy Scripture ; that the Egyptians were a superstitious and an Idolatrous people .

Superstitious were they , and Idolatrous ? Happie then wast thou , O Israell , that the Lord brought thee vp from the land of Egypt . Liue in Egypt thou couldst not with a good conscience , nor would the Egyptians willingly suffer thee to worship God , otherwise then themselues did . To haue worshipped as they did , must needs haue beene a Hell vnto thy soule : and to haue done otherwise , must needs haue brought certaine daunger to thine outward estate . Acknowledge it therefore for a great benefit and blessing of God vpon thee , that he brought thee vp from the land of Egypt .

God in reckoning vp this fauour of his , his bringing vp Israel out of the land of Egypt , teacheth vs , what an intollerable thing it is , to liue among Idolaters ; and what a speciall fauour it is , to be deliuered from amongst them . And this should stir vs vp to a thankfull recognition of Gods goodnesse towards vs , who hath deliuered the Church , wherein we liue , from the Babylonish and Romish Idolatrie ; wherein our auncestors were nus-led and trained vp , to worship and adore , not the true and liuing God , but Angels and Saints , damned ●●●les it may be ; silver and gold ; stocks and stones ; Images and Idoles ; and what not ?

From such grosse and palpable Idolatry we are by Gods goodnesse deliuered : and now doe ( as a long time we haue done ) enioy the bright Sunne-shine of the 1. Tim . 1 11. glorious Gospell of the blessed God , our Lord and Sauiour Iesus Christ . Being now deliuered from the Colos . 1.13 . power of darknesse , vnder Antichrist , and translated into the light of Christs Gospell , Let it be our daily care ( for it is our dutie ) to walke worthy the light , Ephes . 5.8 . as children of light ; to walke in truth , Ep. 3. Ioh . ver . 3. to walke in loue , Colos . 5.2 . to walke in newnesse of life , Rom. 6.4 . to walke , not after the flesh , but after the spirit . Rom. 8.1 . If we walke after the flesh , we shall mind the things of the flesh ; we shall be carnally minded , and our end shall be death ; but if we walke after the spirit , we shall mind the things of the spirit , we shall be spiritually minded , and our end shall be life and peace .

The choise is not difficult . Life is better then death . If you chuse life , you must abandon and forsake the Gal. 5.19 . workes of the flesh , which cause death . Adulterie , fornication , vncleannesse , lasciuiousnesse , Vers . 20. hatred , variance , emulations , wrath , strife , V●rs . 21. envyings , murthers , drunkennesse , revellings , vsurie , extortion , oppression , and such like , are workes of the flesh , and doe shut you out from life . Yet may life be yours , if you will be Vers . 18. led by the spirit . Vers . 22. Loue , ioy , peace , long suffering , gentl●nesse , goodnesse , fayth , meeknesse , temperance , are the fruit of the spirit . Let these dwell among you , and life shall be yours . The God of life shall giue it you .

Hitherto you haue the first respect , why it was beneficiall & good for the people of Israel , that they were brought vp from the land of Egypt . It was good for them because the people of the land were superstitious and idolatrous , and among such there is no good liuing .

The other respect now followeth . It was beneficiall and good for the people of Israel , that they were brought vp from the land of Egypt ; because the people of the land were full of crueltie , and held Israel in subiection and seruitude .

Egypt was long a harbour to the Israelites , but at length it prooued a Gaole vnto them . The posteritie of Iacob finds too late , what it was for their forefathers , to sell Iacob , a slaue into Egypt . There arose vp a new Pharaoh , a new king ouer Egypt : he knew not Ioseph . Then , then were the Israelites contemned as drudges . Exod . 1.11 . Task masters must be set ouer them , to afflict them with their burdens . Why so ? How had they offended ? They prospered too fast . For thus sayth Pharaoh to his people , Exod . 1.9 . Behold , the people of the children of Israel are more and mightier then we . Come on , let vs deale wisely with them , lest they multiplie , and it come to passe , that when there falleth out any warre , they ioyne also v●to our enemies , and fight against vs. For this cause , because they prospered too fast , were task-masters set ouer them , to afflict them with their burdens .

But , the more they were afflicted , the more they multiplied and grew . This did not a little grieue the Egyptians . The Egyptians therefore made the children of Israell to serue Vers . 13. with rigour , Vers . 14. and held them in bondage without mercie : and made their liues bitter vnto them in that cruell bondage , in clay , and bricke , and all manner of worke in the field . All their bondage wherein they serued them , was full of tyrannie .

The crueltie of the Egyptians here stayeth not . The hopes of succession for Israel must be preuented . Women , midwiues must be suborned to be murtherers , to kill euery manchilde that should be borne of an Hebrew woman . A prodigious crueltie , that a man should kill a man for his sexes sake ! yet would Pharoah haue done it .

The Vers . 17. feare of God taught the midwiues to disobey the vniust commaund of Pharaoh . They disobeyed it ; they well knew it was no excuse for so foule a fact , to say , we were bidden to doe it . God sayd vnto their hearts , Thou shalt not kill . This voice was louder , and more powerfull , then Pharaohs .

What the midwiues would not , that must Pharaohs people doe ; they must Vers . 22. cast into the riuer and drowne , all the sonnes that were then borne . They did it . The crueltie which did but smoke before , doth now flame vp : it s become so shamelesse , that now it dares proclaime tyrannie . All the male children are cast into the riuer .

Nor could Pharoahs furie here be appeased . He will haue the Exod . 5 6.7 8. taske of the Children of Israel to be encreased . They must make bricke as before , as much as before ; yet shall they not haue any allowance of straw , as they were wont to haue . While possible taskes were imposed , there was some comfort ; their diligence might saue their backes from stripes . But , to require taskes not possible to be done is tyrannicall , and doth onely picke a quarrell to punish . They could neither make straw nor find it , yet must they haue it . O crueltie ! O tyrannie .

For such crueltie and tyrannie , practised against the children of Israel by the Egyptians , Egypt it selfe is in holy Scripture , stiled , The house of seruitude , or bondage . Exod . 13.3.14 . Exod . 20.2 . Deut . 5.6 . And in sundry Deut . 6.12 . And 7.8 . & 8.14 & 13.5.10 Iosh . 24.17 . Iudg . 6.8 . other places . It is stiled likewise the yron furnace , Deut. 4.20 . 1. Kin . 8.51 . Ierem . 11.4 .

Egypt ( you see ) was the house of bondage , it was the yron furnace , wherein the children of Israel were Act. 7.19 . euill intreated , suffered affliction , and endured much miserie . You will confesse , that therefore it was beneficiall and good for them that they were from thence deliuered . And well may you . For the Lord himselfe reckons vp this their deliuerance for a benefit vnto them , and by them to be remembred . From hence issueth this doctrine : Temporall benefits , and bodily fauours are not to be forgotten .

I will not now stand to amplifie or enlarge this doctrine . In the beginning of this exercise , I exhorted you , that you would not forget any one of Gods benefits bestowed vpon you . Temporall benefits , and bodily fauours , haue beene plentifully shewred downe vpon vs by almighty God . It is Psal . 100.3 . He that hath made vs , not we our selues : it is He that prouideth for vs , not we our selues . S. Austin in his 21. chap. of his Soliloquies , sweetly meditateth hereupon : From Heauen , from the Aire , from the Earth , from the Sea , from light , from darknesse , from heate , from shade , from dew , from raine , and winds , and showers , and birds , and fishes , and beasts , and trees , and from the diuersitie of hearbes , and fruit of the earth , and from the seruice of all creatures , which serue for mans vse , Thou , O Lord hast prouided , to comfort man withall .

St Austines Lord is our Lord , the Lord of all the world . He hath preserued vs , our bodies , and all our lims , to this very houre : he hath deliuered vs from many dangers , and distresses : He hath so blessed our going out , and comming in , when we haue trauelled from home , that we haue returned home in good health , and disposition : whatsoeuer good we haue had , we haue had it from the Lord . Offer we therefore vnto him , the sacrifice of prayse .

Hitherto you haue seene the deliuerance of the people of Israel out of Egypt . It was an exceeding great benefit vnto them , that they were thence deliuered : First , because the Egyptians were Idolaters , and to liue among Idolaters is a very Hell . Secondly , because they were kept vnder by the Egyptians with extremitie of seruitude and bondage . The seruant in the z Poet could say , Plautus Captivis Act. 1. Sc. 2. vers . 10. Omnes profectò liberi Inbentiùs Sumus , quam servi :

Euery man preferreth freedome before slauery . The Israelites could doe no lesse : they could not but account it a great fauour of God towards them , that they were by him freed from the slauerie they endured in Egypt . God when he beginnes a good worke , will perfect it . He brought the children of Israel out of Egypt : if he had then left them , he had left them a prey and spoyle vnto their enemies . It was against Gods goodnesse so to doe : and therefore he protected and preserued them in the wildernes , which is the next benefit in this verse mentioned to haue beene bestowed by the Lord vpon his people , the people of Israell , in these words , I led you fortie yeares through the wildernesse .

A wonderfull benefit . Wonderfull : whether we consider the multitude that were led ; or the place , through which they were led ; or the time , wherein they were led . Euery circumstance is wonderfull , and proclaimeth the great power of the Lord . The multitude , that was led , was very great ; the place , through which they were led was very barren : and they were a long time in leading .

The first circumstance , is of the multitude , which were led . The number of this multitude is set downe , Exod . 12.37 . They were sixe hundred thousand men on foote , besides children . A most wonderfull increase from seauentie soules . Old Iacobs seauentie soules which he brought downe into Egypt , in spight of their bondage and bloud-shed , goe forth six hundred thousand men , besides children . Tyrannie is too weake , where God bids increase and multiplie . The Church of God shall increase , mauger the malice of man , or Deuill . In affliction , in oppression , in tyrannie the good herbe ouergrowes the weeds : the Church out-strips the world . Had the Israelites liued in ease and delicacie , while they were in Egypt , would they haue beene so strong , so numerous ? Who can say it ? This I am sure of ; neuer did any true Israelite loose by his affliction .

Six hundred thousand men , besides children , goe vp out of Egypt . All Israelites . But these were not all . For there went vp also with them , a mixed multitude : and flockes and heards , euen very much cattell ; as you may read , Exod . 12.38 .

This mixed multitude what it was , it is not certaine . It is probable , that it consisted of Egyptians , and other Nations , soiourning in Egypt , who being moued and prepared with those mightie wonders and myracles which they saw in Egypt , might thereupon resolue to ioyne themselues to Israel , to the people of God . Whatsoeuer they were , this mingling of diuers other Nations with the people of God , was a liuely type and euident demonstration of the calling of the Gentiles .

Six hundred thousand men on foote , besides children ; and a mixed multitude , a multitude of sundry sorts of people , went out from Egypt with Israel , and flockes , and heards , euen very much cattell . But which way went they ? They went through the wildernesse : It is the second circumstance I am now to poynt at .

I led you through the wildernesse .

Through the wildernesse ! A sandie and an vntracked wildernesse ! There they might erre : there they might starue for want of food , and other prouision .

But against all such accidents and casualties , they were secured . God himselfe Exod . 13.21 . went before them . How could they but cheerefully follow , when they saw , God led them ? God led them by Num . 14 14. Deut . 1.33 . Psal . 78.14 . pillars : by a pillar 1. Cor . 10.1 . of cloud , and by a pillar of fire . Pillars they were for firmenesse : they were of Cloud and fire , of visibilitie and vse . The greater light obscureth the lesse ; therefore in the day time he led them , not by fire , but by a Cloud . In the night nothing is seene without light ; therefore in the night time he led them not by a cloud , but by fire . The cloud defended them from heate by day : the fire digested the rawnes of the night . God put himselfe into those formes of gracious respects , which might best fit their then necessities .

But where did God shew himselfe so graciously present vnto his people Israel in the cloud , and fire ? or in what wildernesse was it ? It was in the wildernesse of Etham , which was a great and a sandie desart , lying from the land of Goshen in Egypt , to the Red Sea and beyond it . This is plaine by , Exod . 13.20 . where we read , that the Children of Israel tooke their iourney from Succoth , and encamped in Num 23.6 . Etham in the edge of the wildernesse And the Lord went afore them by day in a pillar of cloud , to lead them the way , and by night in a pillar of fire to giue them light , to goe by day and night . He tooke not away the pillar of cloud by day , nor the pillar of fire by night , from before the people .

From V●rs . 7. Etham they remoued , and encamped before Piha-hiroth , betweene Migdol and the Red Sea , ouer against Baal-zephon : so we read , Exod . 14.2 .

From hence , from Pi-hahiroth they remoued againe and passed through the middest of the Exod . 14.22 . Red Sea . Through the Red Sea , and not drowned ? It was euen so . The Lord caused the Sea to goe backe by a Vers . 21. strong East wind , a whole night , and made the Sea drie land : And the Children of Israell went into the middest of the Sea vpon drie ground , and the waters were a wall vnto them , on their right hand , and on their left . Were the waters a wall vnto them ? O , the neuer too-much admired protection of the Almightie . That , the Sea , the Red Sea , which they feared would be their ruine , became their preseruation . I now see , God can easily make the cruellest of his creatures to become our friends , and patrons .

The Israelites were safely passed through the Red Sea : they passed by Heb . 11.29 . faith . The Egyptians pursued after them Exod . 14.23 . to the middest of the Sea , and were drowned ; for they had not faith . It was Gods pleasure to get him honor vpon them : Vers . 17. vpon Pharaoh , vpon all his host , vpon his charrets , and vpon his horsemen . The Sea was readie to worke his will ; shee shut her mouth vpon the Egyptians , shee swallowed them vp in her waues , and after shee had made sport with them a while , shee cast them vp vpon her sands for a spectacle of triumph to their aduersaries .

Let our contemplations be lifted vp to those walls of waters , which gaue Israel safe passage , and ouerwhelmed the Egyptians : we shall see the condition of the children of God , and his enemies in this world . In this world the children of God are beset with walls of waters too : on the right hand with the waters of prosperitie ; on the left hand with the waters of aduersitie : and yet , through a true faith they walke through both , they are hurt by neither , they ariue on the other side at their wished-for harbour in safetie : whereas the enemies of God , the sonnes of vnbeleife and impietie , are confounded in middest of the waters . The waters of prosperitie make them forget God , the waters of aduersitie make them curse God . Both , the waters of prosperitie , and the waters of aduersitie , doe ouerwhelme them with confusion .

We are not yet out of the wildernesse of Etham . For from the Red Sea , Israel went three dayes iourney in the wildernesse of Etham , and pitched in Marah . The storie is so , Num . 33.8 . In the 15. of Exodus , vers . 22. it seemeth to be called the wildernesse of Shur . For there you may thus read : Moses brought Israell from the Red Sea , and they went out into the wildernesse of Shur , and they went three dayes iourney in the wildernesse .

From hence many thinke this wildernesse of Shur , to be the same with the wildernesse of Etham . Some will haue Etham to be the generall name of the whole wildernesse , and Shur onely a part of it . Others will haue Shur to be the generall name of the whole wildernesse , and Etham onely a part of it . But neither can be so . The wildernesse of Shur , and the wildernesse of Etham are not the same : they are altogether diuerse . The wildernesse of Etham was a part of Egypt , as hath alreadie beene shewed : the wildernes of Shur was not a part of Egypt : therefore the wildernes of Etham , and the wildernesse of Shur were not the same .

That the wildernesse Shur was no part of Egypt , I gather from the first of Samuel , Chap. 15. vers . 7. where I read , that Shur is ouer against Egypt . It s ouer against Egypt ; therefore it is no part of Egypt . The like collection I make from the 25. of Genesis , ver . 18. there I find , that Shur is before Egypt , as a man goeth to Assyria . It s before Egypt ; therefore not in Egypt , nor any part of Egypt : therefore Shur is not Etham .

Why then doth Moses in the places now alledged , seeme to make Shur and Etham all one ? I answere , if wee rightly vnderstand Moses , Moses doth not make them all one . The words of Moses I thus explicate : Moses brought Israel from the Red Sea , that they might goe forward into the wildernes of Shur : but before they came thither , they spent three daies iourney in the wildernesse of Etham .

We haue almost lost our selues in these two wildernesses , Etham , and Shur . We must make more hast through the rest . I will not much more then name them . The next wildernesse they came vnto was the wildernesse of Num . 33.11 . Sin , Exod , 16.1 . After that they pitched in the wildernesse of Vers . 15. Sinai , Exod . 19.1 . From Sinai they came to the wildernes of Paran , Num . 10.12 . thence to the wildernesse of Vers . 36. Zin , which is Kadesh , Num . 20.1 . and then to the wildernesse of Vers . 44. Moab , Num . 21.11 . Here at Ieabarim they finished their 38. iourney . They had foure more to make . They soone made them ; and last of all they pitched in the plaines of Moab by Iordan nere Iericho , Num . 33.48 .

You haue now heard of many wildernesses . They are all conteined in the wildernesse mentioned in my text : I led you through the wildernesse . The wildernesse . Not the wildernesse of Etham onely ; but the wildernesse of Shur too , and the wildernesse of Sin , and all other the wildernesses , through which the Children of Israel trauailed in their way to the land of promise . They were many wildernesses ; yet my text speaketh as of one , I led you through the wildernesse .

So speaketh the Psalmist , in that his remarkeable exhortation , to giue thankes to God for particular mercies . It is Psal . 136.16 . O , giue thankes Psal . 136.1 . vnto the Lord , vnto the Vers . 2. God of Gods , vnto the Vers . 3. Lord of Lords , to him , who led his people through the wildernesse . So also he speaketh , Psal . 78.52 . The Lord ! He guided his owne people in the wildernes like a flocke . In both places , you heare onely the sound of a wildernesse : and yet were they wildernesses , through which the Lord led and guided his people Israel .

Let it be our comfort . God neuer forsakes his people . When he hath led them through one wildernesse , he will lead them through a second , through a third , through all : He will neuer leaue them , till he see them safely arriued in the place , where they wish to be . No expense of time can make him to relent . If we shall need his protection for fortie yeares together , for fortie yeares together we shall be sure of it . Israel had it . My text avowes it .

I led you fortie yeares through the wildernesse .

It is the third circumstance I noted in Gods protection of his people in the wildernesse ; the circumstance of Time . Fortie yeares .

Fortie yeares were the people of Israel in the wildernesse . From Egypt to the wildernesse of Sinai , where their Num . 33.15 . ●xod . 19.1 . twelfth mansion was , they came in seauen and fortie dayes . There they continued almost a yeare . From thence , from the wildernesse of Sinai , by many iourneys they came to mount Num . 20.22 . & 33.37 . Hor , where was their foure and thirtieth mansion , in the wildernes of Zin or Cades . In comming thither they spent nine and thirtie yeares . There in mount Hor , Num . 20.23 . & 33.38 . Deut . 32.50 . died Aaron their priest . He died in the fortieth yeare after the Children of Israell were come out of the land of Egypt , in the first day of the fift moneth . Now had they but few iourneys to make : they had but eyght to make ; all eyght with good successe they made in the remainder of that fortieth yeare : and they pitched in the plaines of Num . 33.48 . & 22.1 . Moab by Iordan neere Iericho , where was their two and fortieth , and their last mansion .

Well might that be their last mansion . For now they had gotten the possession of the land of the Amorite : which in my text is put for the end , why they were brought vp out of the land of Egypt , and were led fortie yeares through the wildernesse : I brought you vp out of the land of Egypt , and led you fortie yeares through the wildernesse ,

To possesse the land of the Amorite .

HEre was the fulfilling of that promise , which was long before made to Abraham . The promise was first made to Abraham , when from Haran he was come into the land of Canaan , Gen. 12.7 . Vnto thy seed will I giue this land . It was renued vnto him after his returne from Egypt to the land of Canaan , Gen. 13.15 . All the land which thou seest , to thee will I giue it , and to thy seed for euer . It was once more renued , Gen. 15.18 . Vnto thy Gen 26.4 . Deut . 34.4 . seed haue I giuen this land from the riuer of Egypt , vnto the great riuer , the riuer Euphrates . The Gen. 15.19 . Kenites , and the Kenizites , and the Kadmonites , Vers . 20. and the Hittites , and the Perizzites , and the Rephaims , Vers . 21. and the Amorites , and the Canaanites , and the Girgasites , and the Iebusites . Ten sundry Nations are rehearsed , whose countries are promised to the seed of Abraham . Among them are the Amorites .

The Amorites countrey is by promise giuen to Abrahams seed , and Abrahams seed in the posteritie of Iacob possessed it ; but , some foure hundred and seauentie yeares after the promise . From the promise to their going forth out of Egypt , were foure hundred and thirtie yeares : to which if you will adde , their fortie yeares iourney in thc wildernesse , you haue the full number of foure hundred and seauentie yeares , the space betweene the promise , and the performance .

Abraham , he beleeued the promise so many yeares before it was to take effect . Great was his faith . He leauing his owne countrey , his kinred , and his fathers house , comes vnto a people who knew him not ; ( and he knew not them ) takes possession for that seed which he had not , which in nature he was not like to haue ; of that land , whereof hee should not haue one ●rt . 5.7 . foote , wherein his seed should not be setled for almost fiue hundred yeares after . O , the power of fayth ! It preuents time : it makes future things as present . If we be the true sons of Abraham , and haue but one graine of his faith , we haue alreadie the possession of our land of promise the celestiall Canaan : though we soiourne here on earth , as if we sought a countrey , yet haue we it alreadie : we haue it by fayth .

The seed of Abraham , the children of Israel , after their fortie yeares trauaile in the wildernesse , got possession of the land of the Amorite , which long before was promised vnto them . It may teach vs thus much :

In whatsoeuer God promiseth , he approueth himselfe most faithfull , both in his abilitie , and performances . At the verie time prefixed , and not before , he vnchangeably performeth what he promised .

If so : then when we are in any distresse , and haue not speedie deliuerance according to our desires , we must waite the Lords leasure , and must expect with patience till the time come , which is appointed by him for our ease and releife . We must euer trust our God on his bare word : we must do it with hope , besides hope , aboue hope , against hope . For the small matters of this life we must wholy relie vpon him . How shall we hope to trust in him for greater matters , for impossibilities , if we trust him not for smaller matters , for probabilities . How can I depend on God for raysing my bodie from the graue , and for sauing my soule from Hell , if I will distrust him for a morsell of bread towards my preseruation .

The Lord , who brought Israel out of Egypt , and led them fortie yeares through the wildernesse , to possesse the land of the Amorite , and all that while nourished and fed them ; not with bread nor wine , nor strong drinke , but miraculously with water out of the hard rocke , with Quailes , with Manna from Heauen ; and so blessed the very clothes and the shoes they wore , that neither their clothes nor shoes all that while were waxen old ; he is the same Lord still : still , as readie to be to his faithfull ones a present helpe in all their troubles .

He hath brought vs out of Egypt too . Attendamus ergo nos , fratres ; so S. Austin bespake his Readers , Tract . 28. in Iohan : and so let me conclude : Attendamus ergo nos fratres : Brethren , and the rest dearely beloued , let vs diligently obserue it , and make we it the matter of our daily meditation : Educti sumus de Aegypto , we are brought out of Egypt . There were we in bondage to the Deuill , as to a Pharaoh ; there Lutea opera in terrenis desiderijs agebamus , dirtie workes in the earthly desires of our flesh were the fruits of our labours . Let it suffice that we haue beene such , that we haue beene seruants , Luteis operibus peccatorum , to the dirtie workes of sinne , as to the tyrannie of the Egyptians . Now are wee passed through Baptisme as through the Red Sea , therefore Red , because it is consecrated with the Bloud of Christ . In this Sea , the Red Sea of Baptisme , the Egyptians our enemies , euen all our sinnes , are drowned . Now are wee in the wildernesse , in eremo huius vitae ( sayth the same Saint Austine lib . 50. Homil . 20. ) we are in the wildernesse of this life . Here Christ is with vs. He protecteth vs , he preserueth vs , he feedeth vs with his Word and Sacraments . His word is a light vnto our steps , to guide vs that we erre not . His Sacraments are two : that of Baptisme assureth vs , that the Bloud of Christ , applied to our soules , clenseth vs from all our sinnes : the other , of his Supper , is a signe , a seale , a pledge vnto vs , of him , our Sauiour , Christ Iesus , giuen for vs , and to vs.

Thus passing through the wildernesse of this world , wee shall in the prefixed time , the due time appoynted by the Lord , Patriam promissionis ingredi ; We shall haue the full fruition of the promised land , of the supernall Ierusalem , of the land of the liuing , of the Kingdome of Heauen . To which God bring vs all .

THE XVI . LECTVRE . AMOS 2.11 .

And I raised vp of your sonnes for Prophets , and of your yong men for Nazarites . Is it not euen thus , O yee children of Israel , saith the Lord ?

THe blessings and benefits which Amos in this Chapter remembreth to haue beene bestowed by Almightie God vpon his people , the ten tribes of Israel , are partly Corporall , and partly Spirituall . Of their Corporall benefits I haue heretofore in your hearing discoursed in my two former Sermons . They were the destruction of the Amorites before them , and for their sake , vers . 9. their deliuerance out of Egypt , their protection and preseruation in the wildernesse for fortie yeares , to the end that they might at length possesse the land of the Amorite , ver . 10. These were notable benefits , though they were but Corporall . But the benefit , whereof I am now to speake , is Spirituall . It is the doctrine of the sincere worship of God , and of eternall saluation , together with the free vse and passage thereof : or if you will , it is the ordinary ministery of the Word , thus expressed , vers . 11.

And I raised vp of your sonnes for Prophets , and of your yong men for Nazarites , &c.

In these words I commend vnto you two generall parts . One is , A description of the now mentioned Spirituall benefit : I raised vp of your sonnes for Prophets , and of your yong men for Nazarites .

The other is , A testification , that such a benefit was bestowed ; Is it not euen thus , ô ye children of Israel , saith the Lord ?

In the description we may note : 1. Quis : Who was the bestower of this benefit , I , the Lord . 2. Quomodo : How it was bestowed ; by a raising vp . I raised vp . 3. Quid : What was bestowed : Prophets and Nazarites . 4. Quibus auxilijs ; what helpe was vsed ; No stranger , no forrainer had here ought to doe : they were their owne sonnes , and their owne yong men , that were employed . I raised vp of your sonnes , &c.

The testification followeth : you may also call it an asseueration . It s set downe in the forme of a question : where you may obserue , who moues the question , to whom it is moued , and what the question is . The Lord is he , that moues the question ; the children of Israel are they , to whom it is moued : the question is , Is it not euen thus ? Is it not euen thus , O ye children of Israel , sayth the Lord ?

Such is the diuision of my text . I might handle each part precisely : but that happily would seeme ouer-curious . I make choise therfore , to applie my selfe , after my old and wonted fashion , to fit an exposition to the words , as here they are conueyed vnto vs , by the ministery of Amos : and this with all breuitie and plainnesse .

And I ] I , the Lord . I , who destroyed the Amorite before you , and for your sake ; I , who brought you vp from the land of Egypt , I , who for fortie yeares together led you through the wildernesse , that you might possesse the land of the Amorites ; I , who thus blessed you with corporall benedictions , haue not beene wanting to you in Spirituall ; I also raised vp of your sonnes for Prophets , and of your yong men for Nazarites .

I raised vp ] {αβγδ} word for word : feci surgere , or feci vt surgerent , I made to arise , I made Prophets to rise out of your sonnes . I made them to rise ; that is , feci vt existerent , I made them to be . In this sense I finde the word vsed , Deut. 34.10 . {αβγδ} And there arose not a Prophet since in Israell like vnto Moses . There arose not , that is , there was not . There was not a Prophet since like vnto Moses . So Mat . 11.11 . where the Greeke is {αβγδ} , the Vulgar Latin hath , Non surrexit . Our now English renders it , There hath not risen . Among them that are borne of women , there hath not risen a greater then Iohn the Baptist . There hath not risen , that is , there hath not beene . Among them that are borne of women , there hath not beene a greater then Iohn the Baptist . So here ; I haue raised vp , that is , I haue made to be . I haue made your sonnes to be Prophets .

I haue raised vp of your sonnes ] aliquot è filijs vestris , sayth Mercer , some of your sonnes ; such your sonnes as Ioel speaketh of , Chap. 2.28 . I will powre out of my Spirit vpon all flesh , and your sonnes , and your daughters shall prophecie . Or , of your sonnes ] de hominibus vestri generis , saith Peter à Figuero , of men like your selues ; of your brethren ; so they are called , Deut. 18.15 . The Lord thy God will raise vp vnto thee a Prophet from the middest of thee , of thy brethren like vnto me . Of your sonnes ] or of thy brethren . The signification is one sayth Drusius . Of your sonnes ] not strangers , or forrainers , but such as were home-bred , and of your owne lineage , sayth Brentius . Of your sonnes ] that is ( say some Hebrewes , R. Dauid , and R. Solomo ) ex parvulis , of your little ones ; such as were Samuel and Ieremie . I raised vp of your sonnes .

For Prophets ] Such , as should , not onely preach my will vnto you , and instruct you in the way of righteousnes , but also admonish you , and fore-tell you , what was to come to passe in future times .

Prophets ] I read in the old Testament of two sorts of Prophets . Some were taught in Schooles vnder the discipline of other Prophets ; who were heretofore called Filij Prophetarum , sonnes of the Prophets . They are so called , 2. King . 4.1 . & 6.1 . Others had their calling immediately from God , and were by him extraordinarily inspired with gifts from aboue ; and so were sent forth to the exercise of their holy function . Of both these Amos chap. 7.14 . maketh mention . There he saith vnto Amaziah : I was no Prophet , neither was I a Prophets sonne , but I was an heardman , and a gatherer of Sycomore fruit . This he speaketh of himselfe , as he was before his calling . I was no Prophet , immediately called of God ; nor was I the sonne of a Prophet ; I was not trained vp or taught in any of the Schooles of the Prophets : but I was an heardman , and a gatherer of Sycomore fruit . He had no other calling , till the Lord was pleased to aduance him to the dignitie and office of a Prophet : and then was his calling extraordinarie . Amos tels , how it was , vers . 15. The Lord tooke me as I followed the flocke , and the Lord said vnto me , Goe prophecie vnto my people Israel .

The Prophets mentioned in my text , may be of both sorts : such as had their institution in the Schooles of the Prophets , and such as were called of God immediately and extraordinarily . God was the raiser vp of both . Yet especially by Prophets here , I vnderstand , such as had their calling of God immediate , and extraordinarie . And these were fitted to their holy function sundrie wayes : as , by dreames , by visions , by inspiration of the holy Spirit , by expresse word , vttered by some Angell representing God ; and by God himselfe , speaking to them face to face .

That they were fitted to their Propheticall function by dreames and visions . We know by , Num . 12.6 . where the Lord thus speaketh vnto Aaron , and to Miriam : Heare now my words . If there be a Prophet among you , I the Lord will make my selfe knowne vnto him in a vision , and will speake vnto him in a dreame . We know it likewise by Elihues words vnto Iob , chap. 33.14 . G●d speaketh once , yea twice , yet man perceiueth it not . In a dreame , in a vision of the night , when deepe sleepe falleth vpon men , in slumbrings vpon the bed : Then he openeth the eares of men , and sealeth their instruction . It may also be gathered out of the euen-now cited place of Ioel , chap. 2.28 . I will powre of my Spirit vpon all flesh , and your sonnes and your daughters shall prophecie , your old men shall dreame dreames , your yong men shall see visions . Dreames and visions , you see , were meanes by which Almightie God fitted his Prophets to the exercise of their holy function .

They were likewise fitted thereunto , by the inspiration of the holy Ghost . S. Peter sayth it , Epist. 2. chap. 1. vers . 21. Holy men of God in old time spake , as they were mooued by the holy Ghost . So were they , by the expresse word of some Angell representing God ; as , Gen. 19.13 . There shall you find two Angels instructing Lot concerning the ouerthrow of Sodome . And sometime they were enabled to their holy calling by God himselfe , speaking to them face to face . So was Moses . The Lord spake vnto Moses face to face , as a man speaketh vnto his friend . Exod . 33.11 .

Now whether Prophets of old time , were enabled to the exercise of their sacred function by God himselfe , speaking vnto them face to face , or by the apparition of Angels representing God , or by the inspiration of the holy Spirit , or by visions , or by dreames , it was out of doubt a great blessing vnto Israel , to haue Prophets sent vnto them : and therefore saith the Lord vnto them , I raised vp of your sonnes for Prophets . It followeth , And of your yong men for Nazarites .

Of your yong men ] It is emphatically spoken . For though yong men for the most part are addicted vnto pleasures , yet did God raise vp of them , some , that should withdraw themselues from the pleasures of this world , either for a time , or for euer ; and these were called Nazirites ; Naziraei . They were called Nazaraei , quasi Separatitij , saith Mercer ; as Separatists , or men separated from wine , and vulgar delights , that they might the more freely apply their wits and studies to the law of God and his worship .

Nazarites ] Nazarai : They are so called by the author of the Vulgar Latin , and so almost by all the Ancient , and by many moderne interpreters , by Benedictus , Castalio , and Caluin , by Iunius and Tremellius in their Bible printed by Wechell at Francford A. C. 1579. But the same Iunius and Tremellius in their later editions of the Bible , do call them Neziraeos , Nezirites , so doth Vatablus . Drusius calls them Naziraeos , Nazirites , so doth Pagnine in {αβγδ} Nezirites or Nazirites . Well may they be so called for distinctions sake , euen to distinguish them from Nazarites .

Christ is called a Nazarite , Matth . 2.23 . {αβγδ} , which is by many translated Nazaraeus , a Nazarite . He dwelt in a Citie called Nazareth , that it might be fulfilled which was spoken by the Prophets , He shall be called a Nazarite . {αβγδ} , a Nazarite . Our now English well translates it a Nazarene ; for Iesus , Marc . 1.24 . is called {αβγδ} , a Nazarene . Nazaraeus and Nazarenus , ech name is deriued from Nazareth the Citie , wherein Iesus had his habitation .

Wherefore they who interpret that , Matth . 2. {αβγδ} , he shall be called a Nazarite , & do think that S. Matthew had respect to the Nazarites of the old Testament , as to the types of Christ , may well be deceiued . Some , I grant , are of opinion , that S. Matthew doth allude to those voluntarie and vowed Nazarites , of whom we read , Num . 6. and some , that S. Matthew hath reference to Samson , who was a Nazarite by Gods singular ordination . But in these opinions I finde no soliditie : for they haue no ground either in the name of Nazarite , or in the matter .

Not in the name . The name of Nazarites in the old Testament is Nezirim , by the letter Zaijn , from the root Nazar , which signifieth to separate : but the name in S. Matthew according to the Syriack Paraphrast is Notzraia , by the letter Tsadi , from the roote {αβγδ} which signifieth to keepe . There is therefore no ground in the name , why any should thinke , S. Matthew alludeth to the Nazarites of the olde Testament .

Nor is their any ground in the matter . For Christ did , what was not lawfull for Nazarites to doe . It was not lawfull for Nazarites to Num . 6.3 . drinke wine ; Christ Math . 11.19 . dranke it . It was not lawfull for the Nazarites to come neere Num . 6.6 . vnto a dead bodie : Christ came neere vnto the Ioan . 11.38 . dead , and touched them . It was not lawfull for the Nazarites to suffer a Num . 6.5 . rasour to come vpon their heads ; they were to let the locks of the haires of their head grow : but it s likely that Christ did not weare long haire ; it may be gathered from 1. Cor . 11.14 . and from the common custome of the Iewes . There is therefore no ground in the matter , why any should thinke , that S. Matthew alludeth to the Nazarites of the olde Testament .

The Nazarites of the old Testament , I told you , were for distinction sake called by Iunius , Tremellius and Vatablus , Nezirites , and by Drusius and Pagnine , Nazarites . It is according to the Hebrew points . The Hebrew is {αβγδ} The right of this appellation is approued by the Septuagint , Iudg . 13.5 . where the Angell of the Lord tells Manoahs wife , that she shall conceiue and beare a sonne , on whose head no rasour shall come , {αβγδ} , for the childe shall be called a Nazarite vnto God . Some in that place for {αβγδ} , do read {αβγδ} , a Nazir or a Nazarite of God ; and this reading is approued by Not . in editionem LXX . Eusebius . Likewise Iudg . 16.18 . Samson tells Delilah all his heart , and saith vnto her , There hath not come a rasour vpon my head , {αβγδ} , for I am a Nazarite of God . In that place for {αβγδ} , some read {αβγδ} , as Eusebius witnesseth in his 7. booke of Euangelicall Demonstration , chap. 5. A Nazirite . {αβγδ} , saith he , is according to the Septuagint {αβγδ} , holy ; according to Aquila , {αβγδ} , a separation ; according to Symmachus , {αβγδ} , vntouched : from hence {αβγδ} , a Nazirite , signifieth either one that is holy , or one that is seperate , or one that is vntouched , integrious and vnspotted .

{αβγδ} , a Nazarite is one , that is holy , according to the Septuagint . Whence they haue a threefold reading of my text : I raised vp of your yong men ; {αβγδ} , for a sanctification : or , I raised vp of your yong men , {αβγδ} , for men sanctified ; or I raised vp of your yong men , {αβγδ} , for Nazirites .

For Nazarites ] Certainely they were so called of Nazar , which signifieth to separate . For they were separated from the vulgar sort of men , by a certaine course of life , whereto they were to be tyed by vow . The law that concerneth them is in the sixth of Numbers . The law hath sundry branches .

One is , Whosoeuer shall separate himselfe to vow the vow of a Nazirite , to separate himselfe vnto the Lord , he shall not drinke wine or strong drinke , or any thing that shall make him drunken : he shall not eat grapes moyst or dryed , he shall not eat any thing that is made of the Vine tree from the kernels to the huske . This branch you haue vers . 3. & 4.

The second branch of the Law is : Whosoeuer shall separate himselfe to vow the vow of a Nazarite , there shall no rasour come vpon his head , the locks of the haire of his head shall be suffered to grow . It is in the 5. verse .

The third branch is : He shall not defile himselfe with the dead : that is , He shall not come into the house where a dead man is , neither shall he follow a dead corps to the graue . This you haue vers . 6 , 7 , 8.

The fourth branch is : If he that hath vowed the vow of a Nazarite , shall very suddenly and vnawares come neere vnto a dead bodie , he shall renew his Naziriteship ; thus : first he shall shaue his head : secondly , he shall offer vp sacrifices . These sacrifices were two Turtles or two yong Pigeons , and a Lambe of the first yeare . One of Turtles or Pigeons was to be offered for a sinne-offering , the other for a burnt o●fering ; and the Lambe for a trespasse offering . This you haue vers . 9 , 10 , 11 , 12.

The fift branch is : When a Nazarite shall haue fulfilled the vow of his Naziriteship , foure things are to be performed ; three of them by the Nazirite , the fourth by the Priest : First , the Nazirite shall offer vp certaine sacrifices , vers . 14 , 15 , 16 , 17. Secondly , he shall shaue his head , vers . 18. Thirdly , he shall burne the haire of his head in the fire which is vnder one of the sacrifices , vers . 18. Fourthly , the Priest shall take certaine parts of the sacrifice , and shall waue them for a waue offering before the Lord , vers . 19 , 20. I haue giuen you the law of the Nazarite in fiue branches . It is the law , to the obseruance whereof the Nazirites in my text were obliged . I raised vp of your yong men for Nazirites .

Nazirites ] You now see what they are . They were yong men consecrated to the studie of the word of God , and trained vp therevnto , euen from their childhood , vnder a seuere discipline , and an austere course of life , that at length they might be able to goe before the people , as well by soundnes of doctrine , as by the example of a good life .

I raised vp of your sonnes for Prophets , and of your yong men for Nazirites . ] Prophets , and Nazirites . Some haue put this difference betweene them : that the Prophets indeed taught the people the law of God , and withall foretold things to come : whereas the Nazirites did only teach the law . Be it so or otherwise ; the meaning of my text is this . God would haue the ministerie of his word to be ordinarie , and perpetuall , among the Israelites , and for that end , he gaue them Prophets of their sonnes , men of riper yeares ; and Nazirites of their yong men , who were to be trained vp in Scholes among them , there to be fitted for the holy ministerie . Such is the blessing ( and it is a very great one ) which is here mentioned to haue bin bestowed by the Lord vpon Israel . It is ( as I said in the beginning of this exercise ) it is the doctrine of the sincere worship of God , and of eternall saluation , togither with the free vse and passage thereof : or , if you will , it is the ordinarie ministerie of the word . The doctrine which hence I would commend vnto you , I deliuer in this position ; The ministerie of the word of God freely exercised in any nation , is to that nation a blessing of an inestimable value .

I neede not be long in the proofe of this truth ; you already giue your assent vnto it . The word of God , it s a Iewell , then which nothing is more precious , vnto which any thing else compared is but drosse ; by which any thing else tryed is found lighter then vanitie : it s a trumpet , wherby we are called from the slippery paths of sinne into the way of Godlinesse . It s a lampe vnto our feete , it s a light vnto our paths , Psal . 119.105 . It s the Matth . 4.4 . Lu● . 4.4 . Ier●m . 15.16 . Ezech . 3.3 . Revel . 10 9. Ezech . 2.8 . Wis● . 16.26 . foode of our soules ; by it our soules do liue , Deut. 8.3 . Its {αβγδ} , 1. Pet . 1.23 . incorruptible seede . Seede committed to the earth , taketh roote , groweth vp , blossometh , and beareth fruit . So is it with the word of God . If it be sowen in your hearts , and there take roote , it will grow vp , blossome , and beare fruit vnto eternall life . In which respect S. Iames , chap. 1.21 . calls it {αβγδ} , an engrafted word , engrafted in your hearts , able to saue your soules .

Sith the word of God is such , doth it not follow of necessitie , that the ministerie of it , freely exercised in any Nation , will be to that Nation a blessing of an inestimable value ? Can it be denyed ? The Prophet Esay , chap. 52.7 . with admiration auoucheth it : How beautifull vpon the mountaines are the Nahum 1.15 . feete of him , that bringeth good tidings , that publisheth peace , that bringeth good tidings of good , that publisheth saluation , that saith vnto Zion , Thy God reigneth ? S. Paul is so resolued vpon the certainty of this truth , that Rom. 10.15 . he resumeth the words of the Prophet . How beautifull are the feete of them , that preach the Gospell of peace , and bring glad tidings of good things ?

Conferre we these two places , one with the other , that of Esay , with this of Paul , and we shall behold a heape of blessings showring downe vpon them , to whom God sendeth the ministers of his Gospell ; for they bring with them the word of saluation , the doctrine of peace , the doctrine of good things , and the doctrine of the kingdome . Such is the Gospell of Christ .

First , it is the word of saluation . The Gospell of Christ is called the word of saluation , first , because it is the power of God vnto saluation , as S. Paul speaketh . Rom. 1.16 . It is the power of God vnto saluation , that is , it is the instrument of the power of God ; or it is the powerfull instrument of God , which he vseth to bring men vnto saluation . And secondly , because it teacheth vs concerning the author of our Saluation , euen Christ Iesus .

An Angell of the Lord appeared vnto Ioseph in a dreame , and saith vnto him : Ioseph , the sonne of Dauid , feare not to take vnto thee Mary thy wife , for that which is conceiued in her , is of the Holy Ghost : And she shall bring forth a sonne , and thou shalt call his name Luk 1.31 . Iesus : for he shall saue his people from their sinnes , Matth . 1.21 . He shall saue his people , that is , he shall be their Sauiour .

Iesus , he is the Sauiour of his people , merito , & efficacia , by merit and by efficacie . By merit ; because he hath by his death purchased for his people , for all the elect , the remission of their sinnes , and the donation of the holy Spirit , and life eternall . And by efficacie ; because by the Holy Spirit , and by the preaching of the Gospell , he worketh in the elect true faith , by which they doe not onely lay hold on the merit of Christ in the promise of the Gospell , but also they studie to serue God according to his holy commandements .

An Angell of the Lord relating the natiuitie of Christ vnto the Shepheards , Luk . 2.10 , 11. saith vnto them . Feare not , For I bring you glad tidings of great ioy , which shall be to all people . For vnto you is borne this day , in the Citie of Dauid , a Sauiour , which is Christ the Lord . Vnto you is borne a Sauiour : where you haue , what you are to beleeue of the Natiuitie of Christ . He is borne a Sauiour vnto you . Vnto you : not onely to those shepheards , to whom this Angell of the Lord speakes the words ; but vnto you . Vnto you : not only to Peter and Paul and some other of Christs Apostles and Disciples of old , but vnto you , vnto you : vnto euery one of you in particular , and vnto me . When I heare the Angels words , Christ is borne a Sauiour vnto you , I apply them vnto my selfe , and say , Christ is borne a Sauiour vnto me . In this perswasion and confidence I rest , and say with S. Paul , Gal. 2.20 . I liue , yet not I now , but Christ liueth in me , and that life which I now liue in the flesh , I liue by the faith of the Sonne of God , who loued me , and gaue himselfe for me . Christ is borne a Sauiour vnto me .

Peter filled with the Holy Ghost seales this truth , Act. 4.12 . There is no Saluation in any other , then in the name of Iesus Christ of Nazareth . There is no other name vnder Heauen giuen among men , whereby we must be saued , then the name of Iesus Christ of Nazareth . Againe Act. 15.11 . he professeth it : We beleeue , that through the grace of the Lord Iesus Christ , we shall be saued . It must be our beleefe too , if we will be saued . We , we in particular must beleeue , that through the grace of the Lord Iesus , we shall be saued . We shall be saued ! What s that ? It is in S. Pauls phrase , we shall be made aliue , 1. Cor . 15.22 . As in Adam all dye , so in Christ shall all be made aliue .

St Austine Ep. 157. which is to Optatus , doth thus illustrate it : Sicut in regno mortis nemo sine Adam , ita in regno vitae nemo sine Christo : As in the kingdome of death there is no man without Adam , so in the kingdome of life , there is no man without Christ : as by Adam all men were made vnrighteous , so by Christ are all men made righteous : sicut per Adam omnes mortales in poenâ facti sunt filij seculi , ita & per Christum ●mnes immortales in gratiâ fiunt filij Dei : As by Adam , all men mortall in punishment , were made the sonnes of this world : so by Christ all men immortall in grace are made the sonnes of God .

Thus haue I prooued vnto you , that the Gospell of Christ is the word of Saluation , as well because it is the power of God vnto Saluation , as also because it teacheth vs of the author of our Saluation .

Secondly , it is the doctrine of Peace . The Gospell of Christ is called the doctrine of peace , because the ministers of the Gospell do publish and preach Peace . This Peace which they publish and preach is threefold : Betweene God and man . Man and man . Man and himselfe .

First , they preach Peace betweene God and man : that Peace , which Christ hath procured vs by the blood of his Crosse , Coloss . 1.20 . In which respect he is called our Peace , Ephes . 2.14 . For in him hath God reconciled vs vnto himselfe , 2. Cor . 5.18 .

Secondly , they preach Peace betweene man and man . They exhort you with the Apostle , Rom. 12.18 . If it be possible , as much as lyeth in you , haue peace with all men , and 2. Cor . 13.11 . Be of one minde , liue in Peace . Liue in Peace , and the God of Peace shall be with you .

Thirdly , they preach peace betweene man and himselfe : betweene man and his owne conscience . It is that Peace , whereof we read , Psal . 119.165 . Great Peace haue they which loue thy Law , O Lord , and nothing shall offend them ; they shall haue no stumbling blocke laid in their wayes : though outwardly they be assaulted by aduersitie , crosses and troubles , yet within they are quiet : they haue the Peace of conscience ; they are at Peace with themselues .

From this threefold peace published and preached by the ministers of the Gospell of Christ , the Gospell of Christ may well be called , the doctrine of Peace .

Thirdly , it is the doctrine of good things . The Gospell of Christ is called the doctrine of good things . Of good things ! The name of Gospell in the Greeke tongue imports as much . The Greekes call it {αβγδ} ; the word signifieth a good message , that is , a happy , and a ioyfull message of good things .

What else I pray you is {αβγδ} , that , which you call the Gospell , but a celestiall doctrine , which God first reuealed in Paradice , afterward published by the Patriarches and Prophets , shadowed out in sacrifices and ceremonies , and last of all accomplished by his only begotten Sonne ? God who is onely good , yea , is goodnes it selfe , is the author of the Gospell , and therefore the Gospell must needs bring with it a message of good things . The message it bringeth is this ; that mankinde is redeemed by the death of Christ , the only begotten Sonne of God , our Messias and Sauiour , in whom is promised and preached to all that truly beleeue in him , perfect deliuerance from sinne , death , and the euerlasting curse . Could there be any more happy or welcom tidings to mankinde , then this was ? Out of doubt the Gospell of Christ is the doctrine of good things .

Fourthly , it is the doctrine of the Kingdome . The Gospell of Christ is the doctrine of the Kingdome . It s so called , Luk . 4.43 . where Christ saith of himselfe , I must preach the kingdome of God to other Cities also . So is it , Mark . 1.14 . there the Euangelist saith of Christ , that he preached the kingdom of God in Galilee . This Kingdome is twofold ; of Grace , and of Glory : of Grace here on earth , and of glory hereafter in Heauen . Of grace here : here Christ reigneth in the soules of the faithfull by his word and holy Spirit . Of glory hereafter , when Christ shall haue deliuered vp the Kingdome to God the Father , as Saint Paul speaketh , 1. Cor . 15.24 .

If so it be : if the Gospell of Christ be the word of Saluation : if it be the doctrine of Peace , of Peace betweene God and man , betweene man and man , betweene man and himselfe : if it be the doctrine of good things , of our deliuerance from sinne , from death , and from the curse of the Law : if it be the doctrine of the Kingdome ; the Kingdome of grace , and the Kingdome of glory . then must it be granted , that the Ministers of the Gospell do bring with them blessings of an inestimable value . And such is my doctrine ; The ministerie of the word of God freely exercised in any nation , is to that nation a blessing of an inestimable value .

T●e vse hereof concerneth the Ministers of the Gospell , and their auditors . First , the Ministers of the Gospell . They may here be put in minde of their dutie , which is willingly and cheerefully to preach the Gospell . This their dutie may be called a debt . S. Paul calls it so , Rom. 1.14 , 15. I am debtor both to the Grecians and to the Barbarians , both to the wise men , and to the vnwise . Therefore as much as in me is , I am ready to preach the Gospell to you also that are at Rome . S. Paul ( you see ) acknowledgeth a debt , and makes a conscience of discharging it . The obligation or bond whereby he was made a debter was his Apostolicall calling : his debt was , to preach the Gospell : the persons to whom he was indebted , were Greekes and Barbarians , the wise and the vnwise . His good conscience to discharge his debt , appeareth in his readinesse to doe it : I am ready , as much as in me is , to preach the Gospell .

S. Paul may be vnto vs a patterne of imitation . We also must acknowledge a debt , and must make a conscience of discharging it . The obligation or bond whereby we are made debtors is our ministeriall calling . Our debt is , to preach the Gospell . The persons to whom we are indebted , are our owne flocke , our owne people , the people ouer whom the Lord hath made vs ouer-seers . Our good conscience to discharge our debt will appeare in our readinesse to doe it . I , and euery other minister of the Gospell must say , as S. Paul doth , I am ready , as much as in me is , to preach the Gospell to you . So farre forth as God shall permit and make way for discharge , I am ready to preach the Gospell to you . Nothing hath hitherto , or shall hereafter with hold me from paying you this debt , but onely the impediments which the Lord obiecteth .

Secondly , the vse of my doctrine concerneth you , who are the hearers of the word . You also may here be put in minde of your dutie , which is patiently and attentiuely to heare the word preached . Of your readinesse in this behalfe I should not doubt , if you would but remember what an vnvaluable treasure it is , which we bring vnto you . Is it not the word of Saluation , the Saluation of your soules ? Is it not your peace inward , and outward , your peace with God , your peace with man , your peace with your owne consciences ? Is it not the doctrine of good things , your deliuerance from sinne , from death , and from the curse of the Law ? Is it not the publication of the Kingdome of God , his kingdome of gra●e , wherein you now may liue , tha hereafter you may liue in the Kingdome of glory ? Is it not euen thus ? Can it be denyed ?

Beloued in the Lord , the Lord who raised vp vnto the ten Tribes of Israel of their sonnes for Prophets , and of their yong men for Nazarites , he raiseth vp vnto you of your sonnes Ministers , Prophets , and Teachers ; and of your yong men , such as may be trayned vp and fitted in the Scholes of the Prophets , in our Naioths , in our Uniuersities for a present supply , when God shall be pleased to remoue from you , those which haue laboured among you , and are ouer you in the Lord .

It s an admirable and a gracious dispensation from God , to speake vnto man , not in his owne person , and by the voice of his Exod . 20.18 , 19. thunderings and lightnings , or with the noyse of a trumpet , as he did vpon Mount Sinai , when he gaue the Law ( for then should we runne away , and cry vnto Moses , or some other seruant of God , Speake thou with vs , and we will heare : but let not God speake with vs , lest we dye ) but by Doctors , Pastors , and other Ministers , men of our own nature , flesh of our flesh , & bones of our bones , men subiect to the same James 5.17 . passions , whereto we are . Admirable and gracious is this dispensation .

God thus borrowing , and vsing the tongues of men to speake vnto men , doth it quasi imperans , non quasi mendicans , ( as Bernard speaketh Serm . 5. vpon the Canticles ) he doth it not begging , but commanding : and in that he doth it , indulgentia est , non indigentia ; it is not from any want in himselfe , but it is from his indulgence and fauour vnto vs : and in doing it non efficaciam quaerit , sed congruentiam , he seekes not any strength to his owne words , but congruence and proportion to our infirmities ? It s euen so . For we were not able to beare the glory of that Maiestie , if it did not in some sort hide and temper it selfe vnder these earthly instruments .

Now therefore when we take the counsels of God from the lips of our sonnes , and of our yong men , from the lips of our Brethren , from the lips of the Mi●isters of the word of God , we may say of them , as the men of Listra once said of Paul and Barnabas , but renouncing the idolatry of the speach , Act. 14.11 . God is come downe to vs in the likenesse of men . God is he that speaketh from aboue , that blesseth and curseth , that bindeth and looseth , that exhorteth and dehorteth by the mouth of his Ministers .

For this respect and relations sake betweene God and his Ministers , whom it hath pleased him to dignifie and honour in some sort with the representation of his owne person vpon earth , they haue euer heretofore bin holden in very reuerend estimation . Such was the estimation holden of S. Paul by the Galatians . S. Paul himselfe confesseth it , Gal. 4.14 , 15. where he beares them record , that albeit through infirmitie of the flesh , he preached the Gospell vnto them at the first , yet they despised him not , nor reiected him , but receiued him as an Angell of God , euen as Christ Iesus : yea , that if it had bin possible ( Nature and the Law forbidding it ) they would haue plucked out their owne eyes , and giuen them to him .

But why speake I of the reuerend regard giuen to Saint Paul , or to any other the Ministers of the word of God in the primitiue times of the Church ? Looke ye but to the dayes of late , to the dayes of your Fathers ; and you will see them in very high esteeme . Then , though your Priests , were but Lignei sacerdotes , wooden priests , priests of Babylon , that were your leaders and your guides , you highly honoured them . You bestowed vpon them your eareings , and your frontlets , your lands and reuenewes to maintaine them in their Couents , and Cloysters . To euery Fryer that drew you aside to confesse you , you submitted your selues , with Pater meus es tu , you are my Father , my ghostly Father . So farre were you from despising or reiecting them , that yee receiued them as Angels of God , yea as Christ Iesus himselfe . Such honour had the Priests in your fore-fathers dayes .

No maruaile , will some say . For then Religion had eaten vp Policie , the Church had deuoured the Common-wealth , Cloysters were richer in treasure , then Kings houses , all the wealth & fatnes of the Land was swallowed downe into the bellies of Frieryes and Noneryes . No maruaile if then Priests were held in high esteeme . But now the times are changed , and we with them .

True , I grant : the times are changed indeed . For as a worthy Prelat yet liuing ( Lect . 34. in Ionam ) speaketh : Now Policie hath eaten vp Religion , the Common-wealth the Church , and men rob God , as God expostulateth , Malac . 3.8 . Men rob God against all equitie and conscience . But wherein doe they rob him ? In tithes and offerings . His tithes and offerings are translated to strangers : they eat the materiall bread of the Prophets , who neuer giue them spirituall foode : and they that serue not at the Altar , do liue by it : whereas many a Minister , that serueth at the Altar , hath not whereon to liue . Hence is the Ministerie growne into contempt ; and they who should be honoured for their calling sake , are for their wants sake very basely thought of .

I speake not this to taxe you of this place : you rob not God , but do duely pay your tithes and offerings ; the Church here hath its right ; and euer may it haue to your comfort . But I do it to moue you to lift vp your hearts to the throne of grace , and to blesse the Lord , for as much as when the tythes and offerings of some of your neighbour Villages are made appropriate , yours are by Gods goodnes exempted from the spoyle , and reserued to their proper vse : whereby you may in all ages be prouided , though not of Prophets and Nazirites , such as God raised vp vnto Israel , but of Pastors and Teachers , such as may be able to breake vnto you the bread of life , and to preach vnto you the Gospell of Christ , which is the Gospell of Saluation , the Gospell of Peace , the Gospell of good things , and the Gospell of the Kingdome of God .

Hitherto you haue heard , that God bestowed a benefit of inestimable value vpon the ten tribes of Israel , in raising vp vnto them of their sonnes for Prophets , and of their yong men for Nazirites .

Now followeth the Testification that such a benefit was bestowed ; you may call it an asseueration . It s propounded by way of question , wherein you may obserue , Who moues the question . To whom it is moued , and What the question is .

The Lord is he , that moues the question , the children of Israel are they to whom the question is moued : the question is , Is it not euen thus ? Is it not euen thus , ô ye children of Israel , saith the Lord ?

Neither the time , nor your patience will giue way to the seuerall handling of these particulars : nor is there any neede of enlargment , the words are so plaine and without obscuritie . The question is vehement , it vrgeth the Israelites , it calls their consciences to witnes .

Is it not euen thus , ô ye children of Israel , saith the Lord ?

Say , O ye children of Israel ; haue I not done so and so for you ? Haue I not bestowed such and such benefits vpon you ? Can any of you denie it ? Vtique nemo , saith Rupertus : ther 's none of you can be so impudent as to denie it . I , the Lord , who destroyed the Amorite before you and for your sake ; I , who brought you vp out of the land of Aegypt , and led you forty yeares through the wildernesse , to possesse the land of the Amorites ; I , euen I , also raised vp of your sonnes for Prophets , and of your yong men for Nazirites . Is it not euen thus , O yee children of Israel ? I , the Lord , aske you the question , Is it not thus ?

The points of doctrine from hence to be collected are diuers ;

1. God will haue the blessings and benefits which he bestoweth vpon vs , euer to be had in remembrance .

2. We must acknowledge , that whatsoeuer good we haue , we haue it from the Lord .

3. The blessings which God bestoweth vpon vs , are nothing inferiour to those he bestowed vpon the Israelites .

I make this plaine by a briefe collation of the blessings bestowed by the Lord vpon them and vs.

The Lord brought Israel out of Aegypt , the house of bondage , with a mighty hand , and he ouerthrew Pharaoh in the red sea : the same Lord hath deliuered vs from as great a bondage , hath freed vs from the house of Hell , and hath spoyled that infernall Pharaoh , the Deuill .

The Lord gaue vnto the Israelites the land of the Amorites for their possession , when he had driuen out the Amorites from before their face : the same Lord hath giuen vs a good land for our possession , and hath from out our Churches expulsed the spirituall Amorite , Antichrist , Balaam of Rome .

The Lord raised vp vnto Israel of their sonnes for Prophets : the same Lord hath raised vp vnto vs of our sonnes for Prophets ; he giues vs orthodoxall and sound interpreters of his holy word , and Pastors , to declare vnto vs , what his sacred will is .

The Lord raised vp vnto Israel of their yong men for Nazirites : the same Lord hath giuen vs Schooles and Nurseries of good literature for the trayning vp of our yong men , as Nazirites , in knowledge and in piety ; yea , he hath giuen vs {αβγδ} , one most holy Nazirite , euen Christ Iesus ; in whom he maketh vs all {αβγδ} , that is , Nazirites , that is , Christians , sanctifying vs by his Holy Spirit in Baptisme , wherein we promised to forsake the Deuill , and all his workes , and to giue vp our selues wholy to the obedience and seruice of our Lord and Sauiour Iesus Christ .

Haec frequenter & seriò cogitemus fratres . Dearely beloued , let vs frequently & seriously thinke of these things . So shall we the more esteeme Gods benefits bestowed vpon vs , and shall the lesse abuse them , and shall the longer enioy them . Which God of his infinite mercy grant vnto vs through Iesus Christ our Lord .

THE XVII . LECTVRE . AMOS 2.12 .

But yee gaue the Nazirites wine to drinke , and commaunded the Prophets , saying , Prophecie not .

IN this propheticall Sermon written by Amos concerning the Israelites , I haue heretofore in my eight Lecture vpon this Chapter , obserued foure principall parts ; A Reprehension . An Enumeration . An Exprobation , and A Commination .

The first is , a reproofe of Israell for sinne , vers . 6.7.8 .

The second , a recitall of the benefits which God hath bestowed vpon Israel , vers . 9.10.11 .

The third , a twyting of Israel with their vnthankefulnesse , vers . 12.

The fourth , a threatning of punishment to befall them , from the 13. verse , to the end of the Chapter .

Of the two former , the Reprehension and the Enumeration , you haue at sundry times alreadie heard . Now are we to proceed to the Exprobation , conteined in the words at this time read vnto you .

For our easier vnderstanding whereof , we are to cast backe an eye vpon those benefits which in the precedent verses are mentioned to haue beene bestowed by the Lord vpon his people Israel . They were either Corporall or Spirituall Corporall , as the destruction of the Amorites before the Israelites , and for their sakes , vers . 9. their deliuerance out of Egypt , their protection and preseruation in the wildernesse for fortie yeares together , that at length they might possesse the land of the Amorite , vers . 10. And Spirituall , as the doctrine of the sincere worship of God , and of eternall saluation , together with the free vse and passage thereof , expressed , vers . 11. by the raising vp of their sonnes for Prophets ; and of their yong men for Nazirites .

These were very great benefits , and worthy all thankfull acknowledgement . But the people of Israel , were so farre from giuing thankes for them , that they Ruffinus . vilely esteemed them , and too too contemptuously reiected them . This appeareth in this 12. verse , which I therefore call an Exprobration , an vpbraiding , or twyting of Israel , with the foulnesse of their Albertus Magnus . ingratitude . Two things here are laid vnto their charge : one is , Their solliciting the Nazirites to breake their vow . The other is their hindering the Prophets in the execution of their function . The first in these words , yee gaue the Nazirites wine to drinke . The second in these , yee commaunded the Prophets , saying Prophecie not . Of these in their order .

The first is , their solliciting the Nazirites to breake their vow : Ye gaue the Nazarites wine to drinke .

Of the name of Nazirites , and of their institution , I spake in my last exercise out of this place . I will not now spend time vpon the repetition of that , I then deliuered . It shall suffice , if I adde but a word or two for the further illustration thereof .

The Babington in Num . 6. Nazirites had their name of Nazar , which signifieth to separate . They were yong men , separate from the ordinarie course of men , and bound to a certaine peculiar course and profession of life . They were Ecclesiae ornamenta , sayth Harmon . in 4 lib . Moses . Calvin , ornaments of the Church , and God would in them , as in a glasse make his honor and glorie in some sort to appeare . They were , quasi pretiosae gemmae , to shine as rich Iewels among the people of God . They were , tanquam signiferi , antesignani , & duces , as standard-bearers , ring-leaders , and chiefetaines to shew the way of diuine worship vnto others .

Singular was the honor and dignitie of this order and calling of Nazirites . Ieremie in his Lamentations chap. 4.7 . thus sets them forth . Her Nazirites were purer then snow , they were whiter then milke , they were more ruddie in body then Rubies , they were like polished Saphyres .

The author of this order and calling is God . This appeareth by the verse next before my text . There the Lord hath sayd , I haue raised vp of your yong men for Nazirites .

The first branch of the Law , that concerneth this order and calling is accurately described , Num , 6.3 , 4. Whosoeuer shall vow the vow of a Nazirite , he shall absteine from wine and strong drinke , he shall drinke no vineger of wine , or vineger of strong drinke , neither shall he drinke any liquor of grapes , nor eate moist grapes nor dried . All the dayes of his Naziriteship shall he eate nothing that is made of the vine tree from the kernels euen to the huske .

These Nazirites for the time of their Naziriteship were to apply themselues wholy to the studie of the law of God , and therfore was abstinence from wine and strong drinke enioyned them . God would haue them refraine all things that might trouble the braine , stirre vp lust , and make them vnfitly disposed for so holy a studie : of which sort are wine and strong drinke .

Salomon so accounts of them , Prov. 20.1 . For there he saith , Wine is a mocker , strong drinke is raging , and whosoeuer is deceiued thereby is not wise . Salomons Mother doth likewise so account of them , Prov. 31.4 . There her counsaile to her sonne is : It is not for Kings , O Lemuel , it is not for Kings to drinke wine , nor for Princes to drinke strong drinke : lest they being drunken , forget the Law , and peruert the iudgement of any of the afflicted . For this cause also were the Priests forbidden wine , when they were to goe into the tabernacle of the Congregation , and that vpon paine of death . The prohibition is , Levit . 10.9 . There thus saith the Lord to Aaron ; Doe not drinke wine , nor strong drinke , thou nor thy sonnes with thee , when yee goe into the Tabernacle of the Congregation , lest ye die . It shall be a statute for euer throughout your generations . Hitherto I referre that , Exech . 44.21 . No priest shall drinke wine , when he entereth into the inner court .

From the places now alledged ariseth this position : Sobrietie is a vertue fit for all men , but especially for Ministers of the word and Sacraments . Especially for Ministers . The reasons are :

First , it is not for Ministers to speake foolishly , or to doe any thing vndecently . Yet can they not but offend both in the one and the other , if they suffer themselues to be ouercome with swilling of wine or strong drinke .

Secondly , it is for Ministers , to be vigilant in their vocations ; to be diligent in their ministeriall imployments , in reading , in studie , in meditation , to be deuout in their praiers vnto God for themselues & the people , ouer whom God hath made them ouerseers ; to handle the word of life reuerently , and to dispense it in due season to euery weary soule . Yet must they needs faile in the performance of these duties , if they giue themselues to the drinking of wine and strong drinke .

Here may all that serue at the Altar be admonished , euermore to be mindfull of their calling , and of the hatred which God hath of excesse in men deuouted to his seruice , aboue all others ; as also of the fearefull iudgement , that will in the end without all faile ensue . For if of all it be true , that the drunkard shal neuer enter into the kingdome of God ( which you know to be true , and the holy Spirit hath passed it for a truth , 1. Cor . 6.10 . ) then must it needs be sealed vp in the conscience of any Minister , that a Minister through his excesse in drinking causing the holy things of God to be despised , shall neuer , neuer come within the gates , of that eternall ioy , but in stead thereof shall reape the reward of his sinne in euerlasting torments , both of bodie and soule . But this by the way .

The thing wherewith the Israelites in my text stand charged , is , their giuing the Nazirites wine to drinke . The Israelites knew full well , that it was the peremptorie mandate and expresse commandement of the Lord , that the Nazirites should absteine from wine , and strong drinke : yet did they contrary thereunto giue vnto the Nazirites wine to drinke .

Gaue they the Nazirites wine to drinke ? was this such an offence , that God should take displeasure at it ? To what end then serues the precept of giuing wine to him , that is readie to perish through the anxietie and bitternesse of his minde , that thereby he may be cheared and comforted ? The precept is , Prov. 31.6 . Giue strong drinke vnto him that is readie to perish , and wine vnto those that be of heauie hearts . Let him drinke , and forget his pouertie , and remember his misery no more . In vaine were this precept , were the drinking of wine an offence , whereat God should take displeasure . And S. Paul doth amisse , 1. Tim . 5.23 . to wish him to drinke no longer water , but to vse a little wine for his stomackes sake , and his often infirmities ; if the drinking of wine be an offence . If the drinking of wine be an offence , why doth the same Apostle tell the Romans , chap. 14.17 . that the kingdome of God consisteth not in meate and drinke , thereby giuing them libertie , not onely to eate , but also to drinke what they would , euen to drinke wine ?

To this I say : It is not of it selfe any offence to drinke wine , or to giue others wine to drinke ; but herein consisteth the offence of the Israelites , that they gaue the Nazirites wine to drinke contrary to the Law of God , and his holy commandement . Tolle verbum Domini , et liberum est vinum bibere : adde verbum Domini , & vinum exhibere aut bibere , tam grande est nefas , quàm adulterium aut latrocinium . So Brentius . Let there be no law , no commandement of God against the drinking of wine , and you may at your pleasure drinke wine : But if Gods law and commaundement be against it , then for a man to drinke wine himselfe , or to giue others wine to drinke , it s as great a sinne , as adulterie , or robbery .

Adam in Paradise had a law giuen him , that hee should not eate of the tree of knowledge of good and euill . The law is expressed , Gen. 2.17 . Of the tree of knowledge of good and euill thou shalt not eate of it ; for in the day that thou eatest thereof , thou shalt surely die . To eate an Apple was of it selfe but a small matter ; but the Law of God , whereby the eating of the Apple was forbidden , was a matter of great weight . The very eating of the Apple God did not much care for : it was the obseruance of his commandement , and the obedience thereunto , that he required .

Saul had a commandement giuen him , that he should goe downe to Gilgal , and tarry there seauen dayes , till Samuel should come , and direct him what to doe . The commandement is expressed , 1. Sam . 10.8 . Thou shalt goe downe before me to Gilgal , and behold , I will come downe vnto thee , to offer burnt offerings , and to sacrifice sacrifices of peace offerings : seauen dayes shalt thou tarrie , till I come to thee , and shew thee what thou shalt doe . According to this commandement , Saul went to Gilgal , and tarried there 1. Sam . 13.8 . seauen dayes according to the set time that Samuel had appoynted . The seauenth day a little before Samuel came , Saul Vers . 9. offered a burnt ofring . Vers . 10. As soone as he had made an end of offering the burnt offering , Samuel came . Saul vnderstanding thereof went out to meete him , that he might salute him . Samuel seeing what was done , tells Saul , that he had done Vers . 13 foolishly in not keeping the commandement of the Lord his God , which he commaunded him : and withall foretells him of a heauie iudgement to befall him , Vers . 14. Thy kingdome shall not continue . The offering of the Holocauste or burnt offering to the Lord , was it not of it selfe a good worke ? Yet because Saul offered it out of due time , namely before Samuel was come , it was sinne vnto him , and the losse of his kingdome . Did the Lord care for the preoccupation , or preuention of so little time , as if it were a matter of it selfe to be regarded ? No : it was the obseruance of his commandement , and the obedience thereunto , that he required .

So for my text I say : The giuing the Nazirites wine to drinke , was not of it selfe a matter that the Lord much regarded : but it was the obseruance of his commaundement , and the obedience thereunto , that he required . The commandement I euen now repeated vnto you out of Num . 6. The summe of it is , The Nazarite shall absteine from wine and strong drinke . Contrary to this commandement , did the Israelites here giue vnto the Nazarites wine to drink : which is the thing , wherewith they are here twyted , to this sense : Ye gaue the Nazarites wine to drinke : in so doing you made proofe of your contempt of my Law , and your disobedience thereunto . I looked you should haue beene thankefull vnto mee , for bestowing so great a benefit vpon you , as is the order and calling of the Nazarites , for the trayning vp of your yong men in pietie and religion : but you , vnthankfull you , haue repaid me with contempt , and disobedience , you haue sollicited the Nazarites to breake their vow and contrary to my Law , yee gaue them wine to drinke . The doctrine we are to gather from hence , is , Disobedience against Gods holy lawes and commaundements , is a sinne , carefully to be eschewed by euery child of God .

As by the knowledge of light we may know what darkenesse is , and by the knowledge of good what euill is , so by the knowledge of obedience towards God , we may know what disobedience against him is . Of obedience towards God I entreated in my fift Lecture vpon this Chapter . I then handled this conclusion . Obedience to the commandements of the Lord , is a dutie , which the Lord requireth to be performed by euery child of his . Whence by the Law of contraries followeth my now conclusion ; Disobedience against the commandements of the Lord , is a sinne , which the Lord requireth to be eschewed by euery child of his .

For the illustration of this conclusion we are to note in man a twofold disobedience ; one in the state of corruption , the other in the state of regeneration . Disobedience in man in the state of corruption , is an euill qualitie inbred in him by nature , whereby he is made of himselfe altogether vnable and vnwilling to liue in subiection vnto God , to heare his voice to obey his will , or to doe what he commandeth . By this disobedience man is not able to doe any thing , but hate God , his word , his will , and whatsoeuer is pleasing to him . He euer rebels against God , he euer resisteth the will of God , he euer despiseth the commandements of God , and embraceth with all his might what God forbiddeth .

How great this disobedience is , the holy Scripture doth euidently demonstrate , when it describeth the nature of man , his thoughts , his counsailes , his affections , his desires , his actions in the state of corruption , and before his regeneration . So it calls vs Num . 20.10 . rebels , Ezech . 2.3 . impudent children , and stiffe-hearted , vers . 4. Gods aduersaries and his enemies , Esay 1.24 . Children of Ephes . 5.6 . Colos . 3.6 . diffidence and incredulitie , Ephes . 2.2 . Children of wrath , ver . 3. Children of darknesse , Ephes . 5.8 . Children of the 1. Ioh . 3.8 . Ioh . 8.49 . Deuill , 1. Iohn , 3.10 . It sayth of vs , Gen. 6.5 . that euery imagination of the thoughts of our hearts is onely euill continually . It saith of vs , Iob 15.25 . that we stretch out our hands against God , and strengthen our selues against the Almightie . It saith of vs , Ephes . 4 17. that we walke in the vanitie of our mindes ; that hauing our vnderstanding darkned , we are alienated from the life of God , through the ignorance that is in vs , because of the blindnesse of our hearts , that as men past feeling , we haue giuen our selues ouer vnto lasciuiousnesse , to worke all vncleannesse , euen with greedinesse .

Such is the disobedience that is in man , while he is in the state of corruption before he is regenerate . There is another kind of disobedience in man , when he is in the state of Regeneration .

This disobedience is common to euery child of God , while he liueth in this world , albeit in some it be greater , in some lesse , as regeneration is perfecter in some , then in others . This I thus describe : disobedience in man in the state of regeneration , is an euil qualitie inbred in him by nature , wherby he is made vnable to yeeld due subiection vnto God wholy on euery part , with all his heart , and all his might , or , so to obey his holy will simply in all things , and alwayes without tergiuersation , as neuer to decline from the rule of true obedience .

By this disobedience we are all made guiltie of the wrath of God , of damnation , and of eternall death . The consideration hereof made Dauid Psal . 130.3 . to crie out vnto the Lord : If thou , Lord , shouldest marke iniquities : O Lord , who shall stand ? It drew from him that humble supplication , Psal . 143.2 . O Lord , Enter not into iudgement with thy seruant : for in thy sight shall no man liuing be iustified . It wrested from him that same confession , Psal . 32.6 namely , that the very godly , haue need to pray for the remission of their sinnes . There speaking of the remission of sinnes he saith ; For this shall euery one that is godly pray vnto thee . For this , for the remission of sinnes , shall euery one that is godly pray vnto thee , O Lord . From hence is it , that our blessed Lord , and Sauiour Iesus Christ taught his Apostles , the most perfect Christians that euer were , and therefore the most godly , to pray for remission of their sinnes .

This disobedience , which as yet resideth in vs , in the best of vs , S. Paul elegantly describeth , Rom. 7.14 . where thus he speaketh in his owne person as a man regenerate : we know that the law is spirituall : but I am carnall , sold vnder sin . Rom. 17.15 . For that which I doe , I allow not : for what I would , that doe I not ; but what I hate , that doe I. Vers . 16. If then I doe that which I would not , I consent vnto the law , that it is good . Vers . 17. Now then , it is no more I , that doe it , but sinne , that dwelleth in me . Vers . 18. For I know that in me ( that is , in my flesh ) dwelleth no good thing . For to will is present with me : but how to performe that which is good , I find not . Vers 19. For the good that I would , I doe not : but the euill that I would not ; that I doe , &c.

I am not ignorant , that the Pelagians of old , and diuerse of late , as Erasmus , Ochinus , Castellio , Faustus , Socinus the Samosatenian , Iacobus Arminius , and their adherents doe affirme , that S. Paul speaketh these words , not of himselfe , as a man regenerate , but doth in them describe a man that is a prophane , incontinent , sensuall , vnregenerate , or doth describe the nature of man after his fall , what and how much he is able to doe without the grace of God .

This their opinion is erroneous . The truth is , that S. Paul in the place alledged , speaketh not of any other but of himselfe , not as he was in Pharisaisme , vnder the law ; but as he was now , when he wrote this Epistle , in the state of grace , a man regenerate . This great combate in S. Paul , now regenerate ; betweene the Rom. 7.23 . law of his minde , and the law of his members , betweene the Vers . 22.25 . law of God and the law of sinne , betweene the Vers . 22. inward man and the outward , betweene the Vers . 18. flesh and spirit , doth clearely shew , that the holiest man liuing hath a tincture of disobedience against the Lord his God . This is the second kind of disobedience , which I noted to be in man , as he is in the state of regeneration : and serueth for the illustration of my propounded doctrine , which was , Disobedience against Gods holy lawes and commaundements , is a sinne , which the Lord requireth to be eschewed by euery child of his .

Disobedience , not onely that , which is in euery man that is yet in the state of corruption , but that other too , which is incident to the truely regenerate , is a sinne carefully to be eschewed by euery child of God . Euery child of God should be vnwilling to displease God : and what can more displease him then disobedience ?

Disobedience ! Gods curse is vpon it . The curse is , Psal . 119 21. Maledicti , qui declinant amandatis tuis ; cursed are they that doe erre from thy commaundements . Maledicti , a Deo scilicet , Cursed of God are all they , of what estate or condition soeuer they are , that doe erre , in their life and conuersation , from his commaundements , which he hath prescribed as footsteps and paths for men to tread in . Cursed are they that doe erre , he saith not , they that haue erred ; for they that haue erred , may haue repented ; but cursed are they that doe erre from thy commaundements .

And here by erring we vnderstand , not , euery offence indifferently , but an vnbridled licence to offend ; we vnderstand , not euery slip , but a falling away from God . We vnderstand , not euery disobedience , of ignorance , or infirmity , but the disobedience of pride and presumption . Maledicti , Cursed are they , that doe erre from thy commandements .

The like Curse is , Deut. 27.26 . Maledictus , qui non permanet in sermonibus legis huius , nec eos opere perficit . Cursed be he that continueth not in the words of this law to doe them . It is cited by S. Paul , Gal. 3.10 . Cursed is euery one , that continueth not in all things , which are written in the Booke of the law to doe them . In both places the end of the Law is poynted at . It is not {αβγδ} , but {αβγδ} not so much contemplation , as action . for the Law was giuen , not onely to be knowne , but also to be performed : and therefore , Rom. 2.13 . it is auouched , that not the hearers of the Law are righteous before God , but the doers of the Law shall be iustified . The couenant of the Law requireth from vs absolute obedience . In this obedience these things must concurre according to the tenor of the Law .

1. It must be performed by our selues ; for the law reueales not the Mediator . 2. It must be inward , as well as outward . 3. It must be perfect in parts and degrees . 4. It must be constant and continuall from the first moment of our conception , without the least interruption through the whole course of our liues .

The least thought dissonant to the law inuolues vs in disobedience , and layes vs open to the Curse . Maledictus , Cursed be he , that continueth not in all things which are written in the booke of the Law , to doe them .

Vae vobis is no better then a Curse , and that shall you find denounced to the disobedient , Ecclus . 41.8 . Vae vobis impij Viri qui dereliquistis legem Altissimi ; scilicet per inobedientiam , sayth Antoninus Sum . part . 2. Tit . 4. cap . 2. Woe be vnto you , vngodly men , which haue forsaken the law of the most high God , through your disobedience : Vae vobis , woe be vnto you . And why so ? The reason is added : For if you increase , it shall be to your destruction : And if you be borne you shall be borne to a curse : and if you die , a curse shall be your portion , Vae vobis , woe be vnto you , ye vngodly men , which haue forsaken the law of the most high God , through your disobedience .

Is disobedience thus cursed ? Then must it be punished . For as Dicere Dei is facere , so Maledicere Dei is malum poenae facere . If God saith a thing , he doth it : and if he curseth he punisheth . He curseth disobedience , and therefore he punisheth disobedience .

He punisheth it , sayth Antoninus , three manner of wayes .

First , per afflictionem corporis , by afflicting man in his bodie .

Secondly , per impugnationem orbis , by setting the whole world against man . and

Thirdly , per privationem numinis , by depriuing him of the vision of God .

First , God punisheth disobedience , by laying affliction vpon man in his bodie . For the disobedience of Adam , he sayth vnto Adam , Gen. 3.17 . Maledicta terra in opere tuo . Cursed be the earth for thy worke , for the worke of thy transgression , for thy sinne , for thy sake . Cursed be the earth of thy bodie , for thy bodie is but earth : cursed shall it be , and many waies afflicted . Thornes and Thistles , diuerse passions and infirmities , shall it bring forth vnto thee . All the euils of punishment , whereto these weake bodies of ours are subiect , hunger , and thirst , and heate and cold , and trauaile , and trouble , and misery , and calamitie , and weakenesse , and diseases , yea , and death too : together with that neuer-ceasing rebellion of the flesh against the Spirit , called in Scripture , the Concupiscence of the flesh , wh●ch cleaueth fast vnto vs all our life long , and is the fountaine and root of all our euill deeds , all these are vpon vs for disobedience .

Secondly , God punisheth disobedience by setting the whole world against man . For as it is Wisd . 5.21 . Pugnabit cum illo orbis terrarum contra insensatos . The world shall fight with him against the vnwise ; the world shall take part with God against the disobedient . The world , that is , all the creatures in the world whereof we read , vers . 18. Armabit creaturam ad vltionem inimicorum ; The Lord , he shall take to him his iealousie for compleat Armour , and make the Wisd . 5.17 . creature his weapon , for the reuenge of his enemies . Where by the creature , I vnderstand Lorinus . vniuersitatem creaturarum , the vniuersitie of Creatures , all the Creatures in the world ; orbem terrarum , euen the whole world of Creatures . God shall make the creature his weapon for the reuenge of his enemies , and the world shall fight with him against the vnwise .

The thunderbolt is his weapon against the disobedient , vers . 21. Then shall the right-ayming thunder-bolts goe abroad ; and from the clouds , as from a well drawne bow , shall they flie to the marke , They shall flie to the marke , as from a bow : therefore are they called the Lords arrowes , Psal . 18.14 . The Lord thundred in the Heauens , and the highest gaue his voyce : he sent out his arrowes , and she shot out lightnings ; so did shee scatter and discomfit the wicked . The like sentence you haue , Iob 27.2 . where the thunder is called , the noyse of this voyce of the Lord , and the sound that goeth out of his mouth , Iob 37.4 . the voyce of his excellencie , the voyce wherwith he thundreth Vers . 5. marueilously . This his voyce , the thunder , he Vers . 3. directeth vnder the whole Heauen , and his lightning vnto the ends of the earth . The thunder , the Creature of the Lord , is the Lords weapon wherewith sometimes he reuengeth the wicked and disobedient .

So is the Haile : so is the water ; so is the wind . These also fight with the Lord , against the disobedient . Their fight is described , Wisd 5.22 . Haile-stones full of wrath shall be cast as out of a stone-bow against the wicked , and the water of the sea , shall rage against them , and the flouds shall cruelly drowne them . Yea , a mightie wind shall stand vp against them , & like a storme shall blow them away .

Haile ! It was one of the great plagues of Egypt , Exod . 9.23 . Haile with Thunder , and fire mingled with haile , a very grieuous haile was vpon the land of Egypt : it smote all that was in the field , Exod . 9.25 . both man and beast : it smote euery herbe of the field , and brake euery tree thereof . With Haile stones the Lord fought for Iosuah , when he went vp to the rescue of Gibeon against the fiue Kings of the Amorites , Iosh . 10.11 . The enemies were discomfited , and a great slaughter was made of them : yet more died with Ecclus 46.6 . hailestones , then were slaine with the sword .

The Lord hath a treasurie of Haile , for the time of his battailes . You may read of it in the Booke of Iob , chap. 38.22 . There the Lord thus questioneth with Iob : Hast thou seene the treasures of the haile , which I haue reserued against the time of trouble , against the day of battaile and warre ? I could yet farther tell you out of the Reuelation of S. Iohn , chap. 16.21 . of a Haile , a great Haile , that fell from out of Heauen vpon men , euery stone thereof was about the weight of a Talent , and men blasphemed God because of the plague of the Haile : for , the plague thereof was exceeding great . But I haue said enough to proue that the Haile , the creature of the Lord , is the Lords weapon , wherewith sometimes , he reuengeth the wicked and disobedient .

From the Haile come we to the Water . Of the fifteene signes , that shall be before the last Iudgement , and are by Jn 4. Sent . Dist. 48. Dub . 3. Bonauenture , Holkot , In eundem Dist. qu . 3. Richardus de Mediâ Villâ , and Lorinus com . in Sup . 5.23 . others cited out of S. Hierome ( though Eusebius Emissenus in his Sermon vpon the second Dominical of Advent citeth them out of the Annales of the Iewes ) the first is , that the Sea shall swell fifteene Cubites high aboue the tops of mountaines , and shall not runne backe , but there consist like vnto walles . For the truth whereof I can say nothing . But thus much Christ telleth vs , Luk . 21.25 . that before that great day , the Sea and waues shall roare . Granatensis in his exercises thus meditateth vpon the words : Most of all other elements , the Sea shall at that time shew greatest rage and fury , and the waues thereof shall be so high and so furious , that many shall thinke , they will vtterly ouerwhelme the whole earth . Such as dwell by the Sea-side shall be in great dread and terror for the incredible and vnusuall swelling and eleuation of the waters : and such as dwell farther off shall bee wonderfully affrayd , and euen astonished at the horrible roaring and noyse of the waues , which shall be so extreamely outragious , that they shall be heard for many a myle off .

But what speake I now of waters , that shall be hereafter ? There was a floud of waters in the dayes of Noah , that preuailed vpon the earth for an hundred and fiftie dayes together ; you all know it , Gen. 7.24 . The Waters then preuailed against man for the sinne of man , the fruit of his disobedience .

And they shall againe preuaile , if Gods pleasure be such ; and the disobedience of man shall so require . For the Almightie , he , who shut vp the Sea with dores , when it brake forth as a child issueth forth of his mothers wombe , as Iob speaketh , chap. 38.8 . and made the clouds to be a couering for it , and swadled it with a band of thicke darknesse ; and established his decree vpon it , and set barres and dores vnto it , and said : Hitherto shalt thou come , but no further , and here shall thy proud Waues be stayed , he , the Almightie , can easily vnbarre those dores , and let the waters loose to fight his battells . Hereof we haue had a late woefull and lamentable experience . See my twentith Lecture vpon Amos 1.14 . pag . 241. The woefull newes and report of flouds in this Countrey of ours nine yeares since , may hereof be your remembrancers . It shall euer stand for good , that the water , the creature of the Lord , is the Lords weapon , wherewith sometimes he reuengeth the wicked and disobedient .

The wind is next . The wind ! The Lord bloweth it out of his mouth , Iob 37.10 . it is called the breath of his mouth , Iob 15.30 . he bringeth them out of his Ierem . 10.13 . treasuries , Psal . 135.7 . He flyeth vpon the wings thereof , Psal . 18.10 . and walketh vpon the wings thereof , Psal . 104.3 . He weigheth the windes Iob 28.25 . He Mark . 4.39 . Luk . 8.24 . rebuketh the winds , Matth . 8.26 . he commandeth the winds , and they obey him , Luk . 8.25 .

Memorable was the victorie of the Emperour Theodosius , against the traytor , and rebell Eugenius . Eugenius was like to haue had the vpper hand . It pleased the Almightie vpon the prayers which the Emperour made vnto him for ayde and assistance , to worke a strange act . He sent a Wind to take part with the Emperour . It was a most vnusuall and mightie Winde . It blew with such force and violence , that it brake the array of Eugenius his souldiers , did beate back their arrowes , their darts , and their iauelings , vpon themselues ; did strike their targets out of their hands ; did bring vpon them incredible abundance of dust and filth : and did driue the arrowes of the Emperours side , with such forcible flight against them , that they soone gaue the field for lost . The storie is Ecclesiasticall , written by Socrates lib . 5. cap . 24. by Theodorite lib . 5. cap . 24. by Sozomene lib 7. cap . 24. by Nicephorus lib . 12. cap . 39. and recounted by Cassiodore in his Tripartite lib . 9. cap . 45. and by Claudian the Poet in his Panegyricke to Honorius . I could here tell you how the windes fought for vs against that great Armada and inuincible Nauie , that was prouided for our ouerthrow : but I may not now stand vpon amplifications . It s out of doubt : the wind , the creature of the Lord , is the Lords weapon , wherewith sometimes he reuengeth the wicked and disobedient .

Euery other creature of the Lord , hath his place , to fight the Lords battels against the disobedient . To auenge Gods quarrell against the disobedient , the Heauen , that is ouer our heads , shall become as brasse , and the earth that is vnder vs , as yron , Deut. 28.23 . Heauen and earth shall fight for him . Levit . 26 22. Ezech . 5.17 . Wild beasts , euill beasts , all the beasts of the field shall fight for him , Esay . 56.9 . Euery feathered fowle shall fight for him , Ezech . 39.17 . The silliest of creatures etiam vermes , & pulices , & musca , & araneae , sayth Summa Theol . part . 2. Tit . 4. cap . 2 §. 1. Antoninus , wormes , and fleas , and flyes , and spiders , shall all fight for him . So true is that which in the second place I affirmed ; God punisheth disobedience per impugnationem orbis , by setting the world against man .

Thirdly , God punisheth disobedience per privationem Numinis , by depriuing man of the vision of God . This appeareth by the seueritie of that sentence which the Iudge of all flesh , the Iudge of quicke and dead , shall at the last day pronounce against the Reprobate for their disobedience to Gods holy Lawes and Commaundements . The sentence is expressed , Mat . 25.41 . Depart from me ye cursed , into euerlasting fire , prepared for the Deuill and his Angels .

Depart from me ] There is preuatio numinis ; a separation from the face of God , an exclusion from the beatificall and blessed vision of God .

Depart from me ye cursed ] Cursed are yee , and therefore depart . Cursed , because yee haue not obeyed the Law of the Lord : Cursed , because yee haue contemptuously reiected the holy Gospell : Cursed , because ye haue trodden vnder foote the sweete grace of God freely offered vnto you : Cursed , because yee haue beene so farre from relieuing the weake and poore members of Christ , as that yee haue rather oppressed and crushed them with wrong & violence . Cursed are yee and therefore depart .

Depart from me yee Cursed , into euerlasting fire ] Behold , the torment , where into the disobedient shall be cast , and the infinite of it . Its fire , and fire euerlasting . But why fire ? Are there not other kinds of punishments in Hell . Yes , there are . Dionysius the Carthusian in his third Novissimum art . 6. reckoneth vp eleuen kinds : the Centuriators in their first Centurie lib . 1. cap . 4. nine kinds . Durandus de S. Porciano in 4. Sent . Dist. 50. qu . 1. diuerse kinds . Why then doth the Iudge in pronouncing the sentence of the damned speake onely of fire ? Caietane saith it is , propter supplicij vehementiam ; for the vehemencie of the punishment : because , of all the punishments in Hell that shall torment the bodie , the fire is the sharpest . So saith Jn Mat . 25. qu . 403. Abulensis , In afflictivis , nihil est nobis tam terribile , quam ignis ; of things that may afflict our bodies , there is nothing so terrible vnto vs , as fire . So Durandus in the place now cited , § . 9. Of all the punishments in Hell , wherewith the bodie shall be tormented , the punishment of fire is the greatest ; quia , quod est magis activum , est magis afflictivum ; the more actiue any thing is , the more it tormenteth : but the fire is maximè activus , and therefore maximè afflictivus ; the fire is the most actiue , and therefore it most of all tormenteth . For this cause , when other punishments are in Scripture passed ouer with silence , the sole punishment of fire is expressed , because in it , as in the greatest of all , all other punishments are vnderstood .

Depart from me yee cursed into euerlasting fire , prepared for the Deuill and his Angels ] Prepared of God the Father by his eternall decree of absolute reprobation . Prepared for the Deuill and his Angels ] God from euerlasting determined concerning such Angels , as should fall , not to confirme them in good , but to turne them out of heauen , and to exclude them from eternall beatitude , together with their head & prince , the Deuill . The Deuill and his Angels ] Horrenda societas ! Such shall be the companions of the cursed and damned after this life ended .

I must draw towards an end . Dearely beloued , you haue hitherto heard concerning Disobedience , that it is a foule sin ; that God curseth it , and doth punish it : that he punisheth it , first per afflictionem corporis , by laying affliction vpon man in his bodie : secondly , per impugnationem orbis , by setting the whole world against him , and thirdly , per privationem numinis , by depriuing him of the beatificall and blessed vision of God : which of all the punishments of Hell is farre the greatest , farre greater then the punishment of fire .

What now remaineth for vs , but that we labour to eschew and to flie from so damnable a sinne ? and to embrace the contrary vertue , due obedience to the holy will of God ? Let not the pleasures of sinne , the lusts of the flesh , the riches , the snares , the cares of this world , nor any transitorie delight that may tickle man for an houre , but will wound him for euer , let not all these , nor any one of these , inuolue vs in the gulfe of disobedience against the holy Gospell of Christ , and the eternall will of God .

But thinke wee , oh thinke we euer , that there is a Heauen , a God , a Iesus , a Kingdome of glorie , a societie of Angels , a communion of Saints , ioy , peace , and happinesse , and an eternitie of all these : and striue we with all humilitie and obedience to the attainement of these ; so shall God in this world shower downe vpon vs his blessings in abundance , and after this life ended , he shall transplant vs to his Heauenly Paradise . There shall this corruptible put on incorruption , and our mortalitie shall bee swallowed vp of life .

THE XVIII . LECTVRE . AMOS 2.12 .

But yee gaue the Nazirites wine to drinke ; and commanded the Prophets , saying , Prophesie not .

THat these words are an exprobation , an vpbraiding or twiting of Israel with the foulenesse of their ingratitude , I signified in my last exercise out of this place . I then obserued in the words a double ouersight in the Israelites : the first was , that they solicited the Nazirites to breake their vow ; the second , that they hindred the Prophets in the execution of their holy function . The first in these words , Yee gaue the Nazirites wine to drinke : The second in these , Yee commanded the Prophets , saying , Prophesie not . Of the first then . Now of the second .

My method shall be first , to take a view of the words : then , to examine the matter conteined in them . The words are , Yee commanded the Prophets , saying , Prophesie not .

Yee commanded {αβγδ} It is in Pihel , from the roote {αβγδ} and it signifieth , to giue in charge , to will , to command . If it be ioyned in construction with {αβγδ} it properly signifieth to forbid , as vpon this place the learned Parisian Professor of the Hebrew tongue Mercer , hath obserued . So shall the words sound thus : You , vnthankfull Israelites , you to whom I haue raised vp of your sonnes for Prophets , you haue taken vpon you authoritie ouer my Prophets , to forbid them to prophesie in my name , and to threaten them , if they obey you next , that it shall fare the worse with them .

With this exposition agreeth that of Calvin ; whose note is , that {αβγδ} the word in my text signifieth Praecipere vel iubere , to giue in charge , to will , or to command , vel statuere , quùm intercedit publica autoritas , to appoint or to ordaine by publike autoritie . Hereto assenteth Petrus Lusitanus . By the word mandabatis or praecipiebatis , which in the Hebrew is {αβγδ} hee vnderstandeth edicta publica , publike edicts or proclamations against such , as should dare to preach true doctrine vnto the people . So shall the words sound thus : You , vnthankfull Israelites , you , to whom I haue raised vp of your sonnes for Prophets , you haue not onely in secret corners , in your priuate conventicles , murmured against , repined at , or cryed out vpon my Prophets , but also by publike order and proclamation you haue enioyned them silence . Yee commanded the Prophets , saying , Prophesie not ,

The Prophets ] What Prophets ? We are to distinguish betwixt the Priests of the Sanctuarie , and Ieroboams priests : betweene Starres in the right hand of Christ , fixed in their stations , and planets of an vncertaine motion ; betweene shepheards and hirelings . There was an Aaron , and there was an Abiram ; there was a Simon Peter , and there was a Simon Magus ; there was a Iude , and there was a Iudas . Not euery one that calls himselfe a Prophet , is by and by a Prophet ; for euen the woman Iezebel calleth herselfe a Prophetesse , Revel . 2.20 . Baal had his foure hundred and fiftie Prophets ; not one of them a true Prophet ; all of them against Elias , the Prophet of the Lord , 1. Kin . 18.22 . Ahab had his foure hundred Prophets ; not one of them a true Prophet ; all of them against Micaiah , the Prophet of the Lord , 1. King . 22 6.

Against such intruders , seducers and lying Prophets we are armed with an admonition from the Lord , Ierem . 23.16 . There thus saith the Lord of Hosts , Hearken not vnto the words of the Prophets , that prophesie vnto you ; they make you vaine : they speake a vision of their owne heart , and not out of the mouth of the Lord . In this ranke of seducers and lying Prophets , I place those vpholders of the man of sinne , Priests & Iesuites , who from the Seminaries beyond the Seas come ouer hither into this our Country , here to sowe the seeds of disloyaltie and blinde superstition in the hearts of the people . God hath not sent them , yet they runne ; God hath not spoken to them , yet they prophecie : as Ieremie speaketh of the false Prophets in his dayes , chap. 23.21 . They prophecie lyes in the Lords name , and cry , I haue dreamed , I haue dreamed , vers . 25.

Dreames they haue : but what truth , what true vision ? I answer in the words of Ieremie , chap. 14.14 . They prophecie vnto you a false vision , a divination , a thing of naught , and the deceit of their owne hearts . Their sweet tongues vtter vnto you as deadly poyson , as is Deut . 32.33 . the poyson of Dragons , or the venome of Aspes . They will allure you with plausible notes of Peace , Peace . But take heede , you can expect no peace from them . No peace , either to the weale publicke , or to the priuate conscience of any man . Not to the weale publicke : for , their conspiracies are nefarious and bloody . Not to the priuate conscience of any man : for , to be reconciled to that vnsound Church of theirs , the Church of Rome , to partake of their formall , and counterfeit absolution of sinnes , to heare and see their histrionicall Masses , to visit the shrines & reliques of the dead , to say a number of Pater-Nosters , or Ave-Maries vpon beads , to invocate Saints , to adore Images ; can these , or any such forgeries yeeld any peace to a distressed conscience ? No , they cannot . Yet care not these false teachers and seducers , so they may with such their vntempered morter of vnwritten traditions , dawbe vp the walls of their Antichristian synagogue .

Now , will you know what shall be the portion of such intruders , seducers , and lying Prophets ? Ieremie will tell you chap. 23. that the Lord is Ierem . 23.30 , 31 , 32. against them : that the vers . 19. whirlewinde of the Lord is gone forth against them in a furie , euen a grieuous whirlewinde , which shall fall vpon them grieuously : that the vers . 20. anger of the Lord shall not returne , vntill it haue executed his will vpon them : that the Lord will bring vpon them an vers . 40. euerlasting reproch , and a perpetuall shame .

Their cup is tempered with no lesse gall and bitternesse by the Prophet Ezechiel chap. 13. There , for following Ezech . 13.3 . their own spirit , for resembling vers . 4. the foxes in the deserts , for neglecting vers . 5. to goe vp into the gap , to make vp the hedge for the house of Israel , & to stand in the battel in the day of the Lord , for seeing vers . 6 , 7. vaine visions , for speaking lying diuinations , for building and vers . 10. dawbing vp walls with vntempered morter , they are accursed . Their curse , what for the head thereof and for the foote , is full of vnhappinesse . It entreth with a Vae prophetis insipientibus , woe vnto the foolish Prophets , vers . 3. and it bids farewell with an Anathema , with a cursed excommunication , vers . 8 , 9. I am against you , saith the Lord God . Mine hand shall be vpon you ; yee shall not be in the assembly of my people , yee shall not be written in the writing of the house of Israel ; ye shall not enter into the land of Israel . A heauy sentence ! Will you haue the plaine meaning of it ? It s thus : The Lord is against all false Prophets ; He will come vnto battell , and will fight against the wicked crue , euen with that sharpe two-edged sword , which proceedeth out of his mouth . His hand shall be vpon them , for their destruction and ruine . They shall not be of the number of Gods elect . They shall Psal . 69.28 . be blotted out of the booke of the liuing , and not be written with the righteous . They shall neuer enter into that Celestiall Hierusalem which is aboue , and is the habitation of the blessed .

You haue heard in generall of Prophets , true and false . I should now speake somewhat more distinctly .

There are two sorts of false Prophets : Some haue no calling at all ; some haue a calling , but without efficacie . Of the first sort were these Priests in Iudah , who were neither chosen by man , nor called of God ; of whom the Lord complaineth Ierem . 14 14. Ierem . 14.15 . & 27.15 . & 29.8 , 9. I sent them not , neither haue I commanded them , neither spake I vnto them , yet they prophecie : and chap. 23.21 . I sent them not , yet they ranne , I spake not to them , yet they prophecied . Of the second sort , were those Prophets in Israel , whom men chose , but God called not . Of such some would haue these words , Hos . 9.8 . to be vnderstood , The Prophet is the snare of a fowler in all his wayes , and hatred in the house of his God .

In opposition to these , there are of true Prophets two sorts also . Both of them are lawfully called to their holy function ; some by God alone , some by God and man . The holy Prophets in the Old Testament , and the blessed Apostles in the New , had their calling from God alone : but Timothie , Titus , and the seauen Deacons , and the residue of religious and godly Doctors and Pastors of the Church , had and haue their calling , both from God and man .

This distinction thus giuen , it is now easie to define , who the Prophets are , that are meant in my text . They are true Prophets , such as had their calling immediatly from God , and from him alone : euen those holy men of God , who liued in the time of the old Testament ; some of which had the honour , to be the blessed pen-men thereof . Such were the Prophets , whom the Israelites commanded , saying , Prophecie not .

Prophecie not ] Speake not any more vnto vs in the name of the Lord . What ? No more ! Can there be any one so execrably audacious , as vtterly to forbid the passage of the word of God ? any forhead so brasen , as simply and precisely to reiect it ? It s not to be imagined . The most wicked dare not doe it . Yet would they by their wills haue lesse libertie of speach permitted to Gods Prophets , Ministers , and seruants : they would haue their tongues somewhat tied , that they might not by their crying out against sins , vex and gall their seared consciences .

Hitherto we haue taken a view of the words . It followeth , that we examine the matter conteined in them .

Yee commanded the Prophets , saying , Prophecie not .

Hoc nimirum erat , saith Rupertus , non solum loqui , sed etiam agere contra Spiritum Sanctum , qui loquebatur per os Prophetarum : This indeed were not onely to speake against , but also to doe against the holy Ghost , who spake by the mouth of the Prophets . He noteth the disordered and franticke humour , that was in the people of Israel , to vilifie and neglect those Prophets and teachers , which the Lord out of the abundance of his mercie had sent vnto them , to be their guides and directors in the way of true pietie and religion . The lesson we are to take from hence , I giue in this proposition , The wicked are euermore in a readinesse to doe all the disgrace and despite they can to the true Prophets of the Lord , and his Ministers .

This truth grounded vpon my text , and thereby sufficiently warranted , may further be illustrated by other places of this volume of the Booke of God .

In the seauenth Chapter of this Prophecie we see what course entertainment our Prophet Amos receiueth from Amaziah , a Priest of Bethel . He there forbids Amos to prophecie any more in the kingdome of the tenne Tribes ; and aduiseth him to get him away by flight to the kingdome of Iudah , where the Lords prophets were better welcome and more regarded : and tells him that in Israel , they needed no such Prophets , nor cared for them , nor would suffer them to preach so plainely to their King Ieroboam . Will you haue Amaziahs owne words vnto Amos ? They are in the twelfth and thirteenth verses . O thou Seer ( for he that is now 1. Sam 9 9. called a Prophet , was before time called a Seer ) O thou Seer , goe , flee thee away into the land of Iudah , and there eate bread , and Prophecie there . But Prophecie not againe any more at Bethel : For it is the Kings Chappell , and it is the kings Court .

Was the entertainement , of the Prophet Ieremie found in Ierusalem , any whit better ? Not a whit . In the 18. chapter of his Prophecie , vers . 18 I find the men of Iudah plotting against him . Come , say they , let vs deuise deuises against Ieremiah : Come , and let vs smite him with the tongue , and let vs not giue heed to any of his words . In the 20. Chapter , ver . 2. I find him smitten and put in the stockes by Pashur , the chiefe gouernor of the Lords house . In the 26. Chapter , vers , 8. I see him againe apprehended ; threatned with death , and arraigned . In the 33. chapter , vers . 1. I see him shut vp in the Court of the prison . In the 38. Chapter , vers . 6. I find him let downe with cords into a miry and dirtie dungeon . And all this befell him , because he prophecied in the name of the Lord .

The vsage of Micaiah the Prophet is likewise memorable . King Ahab , K. of Israell 2. Chro . 18.7 . hateth him , 1. King . 22.8 . Zedekiah Vers . 23. smiteth him on the cheeke , vers . 24. and Amon , the gouernour of the Citie is commanded to put him Vers . 26. in prison , and to feed him with bread of affliction , and with water of afflicton , vers . 27.

There was a Seer , a Prophet , called 2. Chro . 16.7 . Anani . He had a message from the Lord to Asa King of Iudah , and did faithfully deliuer it . But for so doing the King was in a rage with him , and put him in a prison-house , 2. Chron . 16.10 .

As ill affected to the Prophets of the Lord were the people of Iudah for the most part of them . And therefore is Esay chapter 30.8 . commanded to write it in a table , and to note it in a Booke , that it might be for the time to come for euer and euer an euidence against that people , that they were a rebellious people , lying children , children , that would not heare the Law of the Lord : such , as blushed not , to say to the Seers , See not , and to the Prophets , Prophecie not vnto vs right things : but if you will needs be Seeing , or Prophecying , or Preaching , or speaking vnto vs , then speake vnto vs smooth things , Prophecie deceits : Get you out of the way ; turne aside out of the path : cause the Holy one of Israel to cease from before vs. Strange that there should be in the people of the Lord , such contempt , such a detestation of the Prophets of the Lord ! But you see the lot of Gods Prophets vnder the old Testament .

Were they more regarded in the time of the New ? It seemes not . For it could not but fall out with them according to that prediction of our Sauiour Christ , Mat . 23.34 . Behold , saith he , I send vnto you Prophets , and wise men , and Scribes , and some of them yee shall kill and Crucifie , and some of them shall yee scourge in your Synagogues , and persecute them from citie to citie . According to this prediction it came to passe .

Some they killed . They killed Euseb . Histor . Eccles . lib . 2. ca. 9 Iames , the brother of Iohn , with the sword , Act. 12.2 . Some they crucified . They crucified Christ himselfe , the Lord of life , Act. 3.15 . Some they scourged . They scourged Paul . He shall testifie for himselfe , 2. Cor . 11.24 . Of the Iewes fiue times receiued I fortie stripes saue one . and vers . 25. Thrice was I beaten with rods . Some they persecuted from citie to citie . So they dealt with Barnabas , Act. 13.50 . Some they vexed with many kinds of crueltie . S. Steuen may be one instance . They gnashed on him with their teeth , Act. 7.54 . They smote him with their tongues , saying , we haue heard him speake blasphemous words against Moses , and against God , Act. 6.11 . They came vpon him , and caught him , and brought him to the councell , vers . 12. They cast him out of the cittie , Act. 7.58 . and they stoned him , vers . 59. In a word , they made such Act. 8.3 . hauocke of the Church in those prime dayes thereof , as that the messengers of God were enforced through the bitternesse of their spirit to complaine with the Apostle , Rom. 8.36 . Psal . 44.22 . For thy sake we are killed all the day long , we are counted as sheepe appoynted for the slaughter . And thus you see what is the portion of Gods Ministers vnder the new Testament . Vnder both New , and Old , they are liable to the disgraces and vexations of this wicked world . So true is my proposition .

The wicked are euermore in a readinesse , to doe all the disgrace and dispite they can to the true Prophets of the Lord , and his Ministers .

Yet not to them onely , not onely to the true Prophets of the Lord , and his ministers ; but to you also of the laitie , to as many of you , as haue a true desire to liue in the feare of God , and to die in his fauour : to as many of you , as are willing to deny vngodlinesse and worldly lusts , that yee may liue Tit . 2.13 . soberly iustly , and piously in this present world . Your lot will be the same with ours . The wicked will be euermore in a readinesse , to doe vnto you also , all the disgrace and despite they can .

You must put on the Liuery and cognisance of Christ , as well as wee . The most principall and royall garment , which he wore , while he liued vpon the earth , was affliction . Affliction ! It must be your coate too , it must be your liuery . You will hold him for an vndutifull , and an vngracious child , that is ashamed of his father : you will take him for a malapert and a sawcie seruant , that refuseth to weare his masters liuery ; Christ is your Father ; he is your Master . Take heed then , that you shew not your selues vndutifully vngracious , malapert , or sawcie , in refusing to be , as he was , clothed Reuel . 19.13 . with a vesture dipt in bloud .

The Mark . 3.17 . sonnes of Thunder , Iames and Iohn , would needs be aduanced in the Kingdome of Christ , to sit , the one on his right hand , the other , on his left . But what doth Christ ? Doth he graunt their request ? He doth it not . He thus speakes vnto them : Mat . 20 22. Mark . 10.38 . Are ye able to drinke of the cup , that I shall drinke of , and to be baptized with the baptisme , that I am baptized with ? Vpon their answere which is affirmatiue , we are able , Christ farther saith vnto them , ye shall indeed drinke of the cup , that I drinke of , and with the baptisme that I am baptised with , shall ye be baptised . But to sit on my right hand , and on my left hand , is not mine to giue , but it shall be giuen to them for whom it is prepared . It is as if Christ had said in fewer words , ye must of necessitie beare the Crosse , before yee can weare the Crowne .

But you will say ; Iames and Iohn were of the number of the twelue Apostles ; and that they indeed by their calling were to take vp their crosse , and to follow Christ : but what is that to vs ? to vs , who are not of the ranke ? who are not Prophets ? nor Apostles , nor Ministers ? S. Paul shall answere you for me , 2. Tim . 3.12 . All that will liue godly in Christ Iesus , shall suffer persecution .

Thus haue you my doctrine enlarged : The wicked are euermore in a readinesse , to doe all the disgrace and despite they can , not onely to the true Prophets of the Lord , and his Ministers , but also to the true seruants of God , of what vocation , estate , or condition soeuer they be .

Now let vs a little examine the reason why the wicked should stand thus affected towards the godly . The reason is , because they hate the Godly . They hate the Godly : and therefore will they doe them all the disgrace and despite they can .

The wicked hate the Godly . It is no new thing : It s no rare thing . No new thing ; for Gen. 27.41 . Esay hated Iacob , Gen. 21.9 . Ismaell Isaac , and Gen. 4.8 . Cain Abell . It s no rare thing ; for it is exceeding common at all times , in all places . The consideration wherof made S. Peter thus to speake vnto the faithfull in his dayes ; Beloued , thinke it not strange concerning the fiery triall , which is to try you , as though some strange thing were come vnto you . Thinke it not strange ; it s no strange thing . It is Epistle 1. chap. 4.12 . So S. Iohn , Epist. 1. chap. 3.13 . Maruaile not my brethren , if the world hate you . Maruaile not . It s no point of wisedome to wonder at that which is neither Magnum , nor Novum , nor Rarum . If it be not a great thing , or new , or rare , maruaile not at it .

A Father of the Schooles , Comment . in 1. Johan . 3. Aquinas auoucheth it , that there is no cause of maruaile , if it be not either great , or new , or rare . Now that the world , that is , amatores mundi , the louers of the world , wicked , carnall , irreligious , and prophane men liuing in the world , should hate the Godly , non est magnum : it is no great matter .

The Physition that binds a franticke man , if he be bitten by him , non reputat magnum , he counts it not any great matter ; but excuseth his patient for his frensies sake . The wicked are as this franticke man ; the Godly as the Physition : whence it is , that vpon those words , Gen. 4.8 . Cain rose vp against Abel ; for against Abel , the glosse saith , Contra medicum . against his Physition . Thus you see , it s not magnum , no great matter , that the wicked doe hate the Godly .

Nor is it Novum , nor is it Rarum ; it s neither new , nor rare , as you haue alreadie heard . It s no great matter , nor is it any new thing , or rare that the world should hate you , therefore maruaile not , if it hate you ! Yea , say I : it were much to be maruailed at , if it should not hate you . For such are the contrary dispositions of Saints , and worldlings , of the wicked and the Godly , that of necessitie there will euer be occasioned contentious oppositions betweene them . The consideration hereof drew from S. Iames those words , chap. 4.4 . Know ye not , that the friendship of the world is enmity with God ? Know ye not , that is , saith Aquinas , Ignorare non debetis , ye ought not to be ignorant of this , that the amitie of the world is enmitie with God ; and that whosoeuer is a friend of the world , he is the enemie of God : I may adde , yea , and of the Godly too .

Hereto agreeth that demaund of S. Paul 2. Cor . 6.14.15 . What fellowship hath righteousnesse with vnrighteousnesse ? What communion hath light with darknesse ? What concord hath Christ with Belial ? God is righteous , the world is wicked , and 1. Johan . 5.19 lieth altogether in sinne , therefore there can be no fellowship betweene God and the world . God is 1. I han . 1.5 . light , he is the Iam . 1.17 . Father of lights ; in him there is no darkenesse at all : The world what is it but Ephe . 5.8 . darknesse , what but a receptacle of the vnfruitfull Vers . 11. workes of darkenesse ? therefore there can bee no communion betweene God and the world . Christ is holy , altogether holy , and immaculate ; Belial is wicked , he is the Prince of wickednesse : therefore there can be no concord betweene Christ and Belial .

Now if there can be no fellowship , if no communion betweene God and the world ; can we looke there should be any fellowship , any communion , betweene Saints & worldlings , betweene the godly , and the wicked , betweene such as loue God , and such as loue the world ? If there be no concord betweene Christ and Belial , can we expect there should be any concord betweene true Christians and Belialists , betweene the followers of Christ , and the sonnes of Belial ?

It cannot be expected . These , whom I call Belialists or the sonnes of Beliall , worldlings and the wicked , are such as loue the world : the other , whom I call true Christians , or followers of Christ , Saints , & the godly , are such as loue God . The repugnancie that is betweene the qualities of these two , is elegantly deliuered in holy writ .

The louers of God are Rom. 8.14 . Galat . 5.18 . led by the Spirit of God ; they Galat . 5.16 . walke in the Spirit , and bring forth the Vers . 22.23 . fruits thereof , as loue , ioy , peace , long-suffering , gentlenes , goodnes , faith , meekenes , temperance , and such like ; but they that loue the world , are invested , with Ver . 19.20.21 adulterie , fornication , vncleannesse , lasciuiousnesse , Idolatrie , witchcraft , hatred , variance , emulations , wrath , strife , seditions , heresies , envyings , murthers , drunkennesse , revellings , and such like . What greater repugnancie can there be then this ?

Againe , they that loue God , are 2. Tim . 2.22 . of pure hearts , and of r 1. Tim . 1.5 . good consciences , they Coloss . 1.22 . present themselues holy , vnblameable and vnreproueable in the sight of God ; they serue the Lord Johan . 4.23 . in Spirit and in truth : but they that loue the world are of Psal . 14.1 . And 53.1 . corrupt hearts , of Tit . 1.15 . defiled minds and consciences , their works are Psal . 14.1 . abominable , they are Psal . 58.3 . deceitfull from the wombe , they are altogether Psal . 14.3 . become filthy , their seruice of God is but a flattering of him ; for they Psal . 78.36 . lye vnto him with their double tongue . What greater repugnancie can there be then this ?

Once more . They that loue God , cast all their 1. Pet . 5.7 . care vpon him ; they are Vers . 8. sober and vigilant : for they know that their aduersarie the Deuill , as a roaring Lyon walketh about seeking , whom he may deuour : but they that loue the world , like the foole in the Psalme Psal . 14.1 . & 53.1 . & 10.4 . say in their heart , there is no God . Sobrietie they care not for , vigilancie , they will none of it . Philip . 3.19 . Minding earthly things , & glutted with the pleasure thereof , their sole care is , Rom. 16.18 . to serue their owne belly , Philip . 3.19 . their God is their belly , their glory is their shame , their end is damnation . What greater repugnancie can there be then this ?

Will it now please you to collect with me ? the qualities of the wicked , the sonnes of Belial , worldlings , such as loue the world , are wholy repugnant and contrary to the qualities , of the Godly , the followers of Christ , Saints , such as loue God : and therefore there can be no agreement betweene them : No better then was betweene Cain and Abel . And that you know was bad enough . For Cain slew Abel . And wherefore slew he him ? S. Iohn giues you the reason , 1. Epist. 3.12 . Because his owne workes were euill , and his brothers righteous .

Thus farre of the hatred of the wicked against the Godly , the true reason of my doctrine , which was : The wicked are euermore in a readinesse , to doe all the disgrace and despite they can , not onely to the true Prophets of the Lord , and his Ministers , but also to the true seruants of God , of what vocation , estate , or condition soeuer they be .

Let vs now make some vse of that which hath beene hitherto deliuered , for the bettering , and the amendment of our sinfull liues .

First , the Ministers of Gods word , may from hence learne , not to take it vnto heart , if such , as are bound by the Law of God and nature , and by all good order , to yeeld them due loue and reuerence , shall in pride and contempt insult ouer them , to disgrace and to despite them . They may well remember , that it s neither great , nor new , nor rare thing , that they meete with such course entertainement in the world ; forasmuch as they cannot be ignorant , that the world hateth them . And what if the world hate them ! Shall they therefore be altogether dejected ? They need not . For Christ giues them encouragement and comfort , Iohn . 15.18 . If the world hate you , yee know that it hated me before it hated you .

The argument is drawen ab exemplo , from Christs owne example . The world hateth mee , you know it to be so , you see it . It needes not then to be any disparagement to you if it hate you , it hated me before it hated you . Cur ergo se membrum , supra verticem extollit ? S. Austine propounds the question Tract . 88. in Iohannem . Why doth a member extoll it selfe aboue the head ? Recusas esse in corpore , si non vis odium mundi sustinere cum capite : thou refusest to be in the bodie , if thou wilt not with the head susteine the hatred of the world .

A second argument of encouragement and comfort to vs against the hatred of the world ; is drawne from the nature of the world , vers . 19. If ye were of the world the world would loue his owne : hut because ye are not of the world , but I haue chosen you out of the world , therefore the world hateth you . This argument is euident euen to the common sense of men ; who cannot but know , that betweene contraries there is no argreement , and betweene men of vnlike qualities , no full consent of minds . It is then as if Christ had thus said : The world loues none but his owne ; none but those that are addicted , deuoted , and wholy giuen ouer to it : but you are not of the world ; therefore it loues not you . You are not of the world ; for you are mine ; and Iohan . 8.23 . and 17.14 . I am not of the world . I haue separated you from the seruice of the world , to doe me seruice ; and therefore the world hateth you .

A third argument of encouragement and comfort to vs , is vers . 20. Remember the word , that I said vnto you : The seruant is not greater then the Lord : if they haue persecuted me , they will also persecute you . This argument is like the first : It s drawne from Christs owne example , as that was . All the difference is : the first specifieth the hatred of the world ; this the effect of that hatred , Persecution .

Thus stands the argument . The world persecuteth me ; you are my witnesses it doth so . Thinke it not much then , if it also persecute you . Remember the word that I said vnto you ; The Matth . 10.24 I●han . 13.16 . seruant is not greater then the Lord . Salmeron Tom . 9. Com . Tract . 60 Si me Dominum , Regem , caput , magistrum , persecutisunt , vos quoque servos ac subditos meos , membra mea , atque discipulos meos persequentur . If they haue persecuted mee your Lord , your King , your head , your Master , they will also persecute you , my seruants , my subiects , my members , my disciples . If they haue called me a Iohan . 10.20 mad man , one that hath a Deuill , Mat . 27.63 . a seducer , Mat . 26.65 . a blasphemer , Mat . 11.19 . a glutton , a wine-bibber , a friend of Publicans and sinners , will they not much more speake of you reproachfully ? Mat . 10.25 . If they haue called the Master of the house Belzebub , how much more shall they call them of his houshold so ? Turpe profectò est , & dedecore plenum , Rege in castris vulnerato existente , milites eius sine vulnere in civitate epulantes manere , sayth Salmeron : It were very base and shamefull , for souldiers to remaine in the Citie at ease without hurt , while their King lies wounded in the Campe . Pudeat , saith Saint Bernard Serm . 5. in Festo omnium Sanct . pudeat sub spinato capite , membrum fieri delicatum : It were a shame for vs to liue deliciously and in pleasures , saith our head , Christ , was crowned with thornes .

I conclude the first vse : Let the wicked fret , and fume , and stamp , and stare , and grudge , and murmure against vs , let them forbid vs to prophecie , let them refuse to heare vs , let them lay vpon vs all the disgrace and despite they can ; yet will we possesse our soules in patience , knowing it to be a faithfull saying , which S. Paul hath . 2. Tim . 2.11.12 . that , if we die with Christ , we shall also liue with him , and if we suffer with him , we shall also raigne with him .

A second vse is for all other the true seruants of God , of what vocation , condition , or estate soeuer they be : for as much as the wicked lie in waite for them also , to doe them all the disgrace and despite they can , as hath already bin prooued vnto you . The vse is to admonish you , that ye take it not to heart , if they , who are bound by the law of God and nature , by the bond of neighbour-hood , and our Christian profession , to loue you , and to tender your good , shall in pride and contempt insult ouer you , to disgrace and to despite you .

The arguments for your encouragement and comfort in such a case , may be the same with those , which I but euen now produced for the encouragement and comfort of our selues in the like : will you haue them summed vp vnto you ? Then thus .

You find but course respect and entertainement in the world , because the world hateth you . It hateth you . Maruaile not at it , nor feare it . For first it hated Christ , before it hated you .

Secondly , the world would loue you , if you were his owne . But you are not . You are not of the world , and therefore the world hateth you . Be of good comfort : you are not of the world , for Christ hath chosen you out of the world , to be his beloued .

Thirdly , the world from hating you proceedeth to persecute you . Let not this discourage you . For it persecuted Christ first . They haue persecuted Christ , and therefore will they persecute you . Math . 10.25 . It is enough for the Disciple , that he be as his Master , and the seruant as the Lord . Christ is your Master , he is your Lord : you are his disciples , you are his seruants . Let his 1. Pet . 2.21 . example be your rule ; be it our rule too , ( for herein we are all equall ) be it the rule of direction to vs all ; the rule of all our sufferings . vers . 23. When he was reviled , he reviled not againe ; when he suffered , he threatned not ; but committed his cause to him , that iudgeth righteously . Here is matter worthy our imitation .

The resolued Christian herevpon thus sweetly meditateth . Shall Christ lie in the manger , and we ruffle it out in our palaces ? Shall he mourne in sackcloth , and wee bath in pleasure ? Shall he fighting in our defence , be wounded and crucified among theeues ; and shall we disport and solace our selues with fond and vaine delights ? Shall he bee pierced through with the sword of Gods iustice for our sins , and shall we be vnwilling to suffer any thing for our selues ? This were too too vnnaturall and vnkinde .

Let not therefore the crosse aduentures that may betide vs , dismay vs : Let not the crueltie of our enemies , the sharpnes of our miseries , the continuance of our afflictions , daunt vs : but let vs ( following the aduise of S. Peter 1. Ep. chap. 4. vers . 13. ) Let vs reioyce , in as much as we are partakers of Christs sufferings . So when his glory shall be reuealed , we shall be glad also with exceeding ioy . Thus much of the second vse .

A third followeth . You remember the doctrine .

The wicked are euermore in a readinesse , to doe all the disgrace and despite they can , not onely to the true Prophets of the Lord and his Ministers , but also to all other , the true seruants of God , of what vocation , estate , or condition soeuer they be .

The vse is , to reproue those , who esteeme not aright of the sufferings of the godly . Let a godly man be humbled vnder the crosse , let him feele the hand of God vpon him ; how will some wonder at him , as at a Ps. 102.6 , 7. Pelican of the wildernesse , as at an Owle of the desert , as at a sparrow that sits alone vpon the house top ? They will hold him for a great sinner , and will measure his condition by the chastisement , that he endureth .

Did not Eliphaz deale so with Iob ? From the afflictions , the miseries , the calamities , that Iob suffered , Eliphaz concludeth , that Iob is no innocent man , no righteous man , but a deepe dissembler , and a hollow-hearted hypocrite . His censure of Iob you may finde chap. 4.7 . Remember I pray thee , saith Eliphaz to Iob , Remember I pray thee , who euer perished being innocent ? Or where were the righteous cut off ?

Who euer perished being innocent ? Or where were the righteous cut off ? It was Eliphaz his error , to collect , because Iob was afflicted , and that most grieuously , that therefore he was to perish , or to be cut off vtterly . God suffereth not his elect children , such as Iob was , vtterly to perish , or to be cut off . He afflicteth them , but with a purpose to deliuer them ; his hand is sometimes vpon them , but it is for their good , not for their ruine . For albeit they may seeme to vs to perish , when in the fire of their calamities and trials , they are surprised by death , yet they perish not ; the Lord , he receiues them into his glory , and to a more happy life .

Wherefore to Eliphaz his question , Who euer perished being innocent ? Or where were the righteous cut off ? I answer ; If Eliphaz take the words of perishing , and cutting off , in the strict sense and properly , I answer , neuer did the innocent perish , neuer was any righteous man cut off . But if he take the words in a larger sense for wallowing in miserie , or lying in affliction ; my answer then , is the same that S. Gregorie hath lib . 5. Moral . cap . 14. Saepè quippe hîc & innocentes pereunt , & recti funditùs delentur . Surely here in this world the innocent doe oftentimes perish , and the righteous are vtterly cut off : sed tamen ad aeternam gloriam , pereundo seruantur : yet in perishing , and in being cut off , they are reserued to eternall glory .

Si nullus innocens periret , if no man should perish , that is innocent , why should the Prophet Esai . say , chap. 57.1 . The righteous perisheth , and no man layeth it to heart ! Si rectos , Deus providendo non raperet , if God in his prouidence should not take away any righteous man , why should the wise man , chap. 4.11 . say , The righteous was speedily taken away , lest that wickednesse should alter his vnderstanding , or deceit beguile his soule ? Si iustos , animadversio nulla percuteret , if no punishment should smite the iust , why should S. Peter say , 1. Ep. 4 , 17. The time is , that iudgement must begin at the house of God ?

Now , dearely beloued , sith it may in some sense bee truely said of the man that is innocent , that he perisheth ; and of the righteous man , that he is punished , is taken away , is cut off ; and of the faithfull of Gods house , that iudgement must begin with them : let it euer bee our care to esteeme aright of the afflictions of our neighbours , and to iudge of them , with a righteous iudgment . Though they be iudged , be plagued , be smitten of God , it is not for vs slightly to regard them , to despise them , or to hide our faces from them : it is our parts rather to haue a fellow-feeling and a tender compassion of their tryals .

It were an vnchristian , an vncharitable , yea a hellish conceit , thus to inferre : My neighbour , such a man , or such a man , is exercised vnder the Crosse , and is sensible of the scourge of God vpon him , therefore he is in Gods disfauour , and a very grieuous sinner . No such inference is allowable in Christs schole . In his schole , these Maximes passe for good . Where God purposeth to heale , he spareth not to launce . He ministreth bitter sirupes to purge corrupt humors : he sends embassies of death and reuenge , where he meaneth to bestow eternall life . I conclude with that blessing which S. Iames chap. 1.12 . bestoweth vpon the afflicted . Blessed is the man that endureth temptation : for when he is tryed , he shall receiue the crowne of life , which the Lord hath promised to them that loue him .

THE XIX . LECTVRE . AMOS 2.13 , 14 , 15 , 16.

Behold , I am pressed vnder you , as a cart is pressed that is full of sheaues .

Therefore the flight shall perish from the swift , and the strong shall not strengthen his force , neither shall the mightie deliuer himselfe .

Neither shall he stand , that handleth the bow , and he that is swift of foote shall not deliuer himselfe , neither shall he , that rideth the Horse , deliuer himselfe .

And he , that is couragious among the mightie , shall flee away naked in that day , saith the Lord .

WE are now come to the fourth part of this first Sermon of Amos , concerning the kingdome of the tenne tribes of Israel . I heretofore called it a Commination . So I call it still . For here are the Israelites threatned with punishment for the enormitie of their sinnes , expressed , vers . 6 , 7 , 8. and for the foulenesse of their ingratitude , layd to their charge , vers . 12. In this Commination we may obserue two things .

First , how the Lord , in respect of the sinnes of Israel , and of their vnthankfulnesse for benefits bestowed on them , esteemeth of them , vers . 13. Behold , I am pressed vnder you as a Cart is pressed , that is full of sheaues .

The other is , a menacing or threatning of punishment to befall them : I may terme it , A sending of defiance vnto them ; a denouncing of warre against them , vers . 14 , 15 , 16. Wherein we may note three things .

The first is , impotentia fugiendi , their vnablenesse to escape the flight in the day of battell : thus set downe in the 14. vers . The flight shall perish from the swift . And vers . 15. thus : He that is swift of foote , shall not deliuer himselfe : neither shall he that rideth the horse deliuer himselfe .

The second is , Debilitas in resistendo , their weakenesse in resisting the enemie thus set downe , vers . 14. The strong shall not strengthen his force , neither shall the mightie deliuer himselfe , and vers . 15. thus : Neither shall he stand that handleth the bow .

The third is , Fugafortium : the flight of the valiant , and stout of heart , set downe in the last verse , and there amplified by the adiunct of nakednesse : He that is couragious among the mightie , shall flee away naked in that day . Then followeth the confirmation of all , {αβγδ} sayth the Lord : the Lord , who is the truth , and is omnipotent . He is the Lord of Hosts ; if he Psa . 14.27 . 2. Chro . 20.6 . I●b . 9.12 . Pro 21.30 . Dan . 4.32 . purpose to doe a thing , who shall disanull it ? if his hand be stretched out , who shall turne it backe ?

My meditations for this time will be confined within the limits of the 13. vers . Behold , I am pressed vnder you , as a cart is pressed that is full of sheaues . In the handling whereof , my order shall be first to runne ouer the words ; then to draw from them , some profitable note of doctrine .

Behold .

THis particle , set in the front of this verse , is as it were a watchword to stirre vp our attentions , for as much as we are to heare of some important matter . A learned Diuine in his exposition vpon the fift of Nehemiah hath a like note : This word Ecce , Loe , Marke , or Behold , euer betokeneth throughout the Scripture some notable thing very good , or very ill , that is spoken of immediately afterward , and such a one as commonly falleth not out among men : and the holy Ghost of purpose vseth to marke such notable things , with this word Ecce , Loe , Marke , or Behold , to put men in remembrance , and to awake them to the consideration of the weightie matter that followeth , that they should not lightly passe ouer it , but deepely marke and consider it .

The Iesuit Lorinus Comment . in Act. Apost . obserueth out of holy Scripture , diuerse acceptions and vses of this particle , Ecce , Behold .

First , it noteth rem novam , ac inopinatam , atque mirabilem : some thing that is new and vnlooked for , and wonderfull : as Act. 1.10 . while the Apostles looked stedfastly toward heauen , at the time of Christs ascension , Ecce , Behold , two men , or two Angels in the forme of men , stood by them in white apparell . So it is vsed by the blessed Virgin in her Magnificat , Luk . 1.48 . Behold , from henceforth all generations shall call me blessed . Where Ecce , Behold , rem magnam , novam , & admiratione dignam , designat , sayth Alfonsus Salmeron . Behold ! it designeth and poynteth out vnto vs , some great matter , new , and admirable , such as is , creaturam in lucem edere creatorem famulam Dominum generare , Virginem Deum parere . What greater , what newer , what matter more wonderfull , then that a Creature should conceiue in her wombe and bring forth her Creator , a handmaid her Lord , a virgin , God ? It is so full of wonder , that the Prophet Esay foretelling it , chap. 7.14 . stamps it with an Ecce , Behold , Behold , a virgin shall conceiue and beare a sonne .

The Euangelist S. Matthew , chap. 1.23 . reciting the Prophets prediction , leaues not out this stampe , Behold : Behold , a virgin shall be with child , and shall bring forth a sonne .

The Angell Gabriel , who was sent from God to the virgin Mary , to report vnto her , this great wonder , omits not this stamp , Ecce , Behold . See the Angels words , Luk . 1.31 . Behold , thou shalt conceiue in thy wombe , and bring forth a son , and shalt call his name Iesus . This the Postillers doe call Ecce admirativum , an Ecce of Admiration : and it is the first vse of the particle Behold , obserued by Lorinus .

Secondly , it betokeneth propinquum tempus , some time neere at hand , as Esai 41.27 . The first shall say to Sion {αβγδ} Behold , behold them , or behold these things , and I will giue to Ierusalem one that bringeth good tydings . The place I vnderstand of Christ , who is Alpha , or primus , the first ; and Euangelista , he that bringeth the good tydings : him God giueth to Sion , and to Ierusalem , and in him , Ecce ecce ista erunt : Behold , behold all the promises of God shall come to passe , and that speedily . This is true of Christ , who sayth in the Reuelation , chap. 22.7 . Behold , I come quickly ; and Vers . 12. Behold , I come quickly , and my reward is with me to giue euery man according as his worke shall be . If I would imitate the Postillers , I could call this Ecce Admonitivum , an Ecce of Admonition , a warning word for euery one to be in a readinesse to embrace Christ at his comming .

Thirdly , Ecce , Behold , is a note of asseueration , or certaintie , and is put for Sanè or Certè , verily or certainly . Such it is Iere . 23.39 . Ecce , Behold I , euen I will vtterly forget you , and I will forsake you , and cast you out of my presence , And I will bring an euerlasting reproch vpon you , and a perpetuall shame , which shall not be forgotten . Behold I will doe it ; I will surely doe it .

Fourthly , Ecce , Behold , is a particle , ordinarily vsed by God in his Comminations , when he threatneth some great and heauie punishment to come . as Ezech . 5.8 . Thus sayth the Lord against Ierusalem , Behold , I , euen I am against thee , and will execute iudgments in the midst of thee , in he sight of the Nations , And , chap. 6.3 . Thus saith the Lord against Israel , Behold , I , euen I , will bring a sword vpon you , and I will destroy your high places . And against Tyrus , chap. 26.3 . Behold , I am against thee , O Tyrus , and will cause many Nations to come vp against thee , as the Sea causeth hee waues to come vp . And against Zidon , chap. 28.22 . Behold , I am against thee , O Zidon , and I will be glorified in the midst of thee . And against Pharaoh chap. 29.3 . Behold , I am against thee , Pharaoh , King of Egypt - I will put hookes in thy Iawes . Many other like places I might alledge yet farther , to shew vnto you , the frequent vse of this particle , Ecce , Behold , in the Comminations of Gods punishments But I will not hold you any longer with this discourse .

Sufficient shall it be for you at this time to bee aduertised , that as often as you meete with this word Ecce , Behold , in the sacred Volume of the word of God ; so often you haue a watch-word , to stirre vp your attention , to listen to the matter that ensueth , for its weight and worth . Such is it in my text . Behold . Your attention is called vpon , to giue eare to that which followeth .

I am pressed vnder you , as a cart is pressed that is full of sheaues .

I am pressed ] {αβγδ} It is in Hifhil , the roote of it is {αβγδ} which in Hifhil is sometimes Transitiue , sometimes Intransitiue or Neutrall : from whence there is a twofold Interpretation of this place . One is , I am pressed vnder you as a Cart is pressed , that is full of sheaues ; the other , I will presse your place , as a Cart full of sheaues presseth . That is our Textuall reading , this our Marginall . Some incline to that ; some to this . Each hath a proper , and a profitable vnderstanding . First of the first .

Behold , I am pressed vnder you as a Cart is pressed , that is full of sheaues .

THis meaning the Vulgar Latin seemeth to expresse ; Ecce , ego stridebo subter vos , sicut stridet plaustrum onustum foeno : which I find thus handsomely translated in an old English Manuscript ( some take it to be Wickliphes ) Loe , I shall sound strongly vnder you , as a wayne charged with hay soundeth strongly . S. Hierome thus glosseth it . As a cart or wayne , that is full laden with stubble or hay , maketh a noyse , soundeth out , and howleth : so I , not any longer enduring your sinnes , but as it were committing stubble to the fire , shall cry out .

With this exposition of S. Hierome , agreeth that of Gregorie the great , Moral . 32.6 . Who there takes these words of my text to intimate , that God vnder the burden of sins maketh a noyse and cryeth out . Aliquando ( sayth he ) etiam insensatis rebus propter infirmitatem nostram altâ condescensione se comparat : God sometimes condescends to our weake capacities , and for our infirmities sake compares himselfe to things voyd of sense : as here : Behold , I shall skreeke , or cry out vnder you , as a cart or wayne full laden with sheaues skreeketh or cryeth out . For , because fenum est vita carnalium , the life of carnall men is as hay , according to that , Esa . 40.6 . Omnis caro fenum , All flesh is grasse , the Lord patiently enduring the life of carnall men , testifieth of himselfe , more plaustri fenum se portare , that like vnto a cart or wayne he is charged with hay . Now for him , Sub feni onere stridere , to skreeke out vnder a load of hay , it is nothing else , but pondera & iniquitates peccantium cum querelâ tolerare , with complaint to tolerate the burdens and iniquities of sinfull men .

This his construction seemes probable to Ribera . Probable to him : but it is good with Brentius , good with Gualter , good with Drusius , good with Winckelman , good with others with Remigius , with Albertus , with Hugo , with Lyra , with Dionysius , as Castrus hath obserued .

According to whom ; the true meaning of my text is , as if the Lord should thus haue said : Behold , O yee Israelites ; Ama● 3.2 . you , whom onely of all the families of the earth I haue knowne ; you , whom I haue borne , Deut . 1.31 . as a man doth beare his sinne ; you , whom I haue carryed in my bosome , Num . 11.12 . as a nursing father beareth the sucking Child ; You , once my De●t . 9.26.29 people , and mine inheritance , whom I brought forth out of Egypt , by my mightie power , and by my stretched out arme , Behold : Behold such hath beene , and is your Deut . 9.29 . stubbornnesse , such your wickednesse , such the multitude of your sinnes , that I am Esa . 1.14 . weary to beare them : Behold , I am pressed vnder you , as a Cart is pressed that is full of sheaues . As many sheaues , as much hay or stubble is vnto a cart , so are you to me , in regard of your sinnes you are so to me ; so troublesome , so grieuous , that I euen faint vnder you , and am not able any longer to beare you .

It s a very grieuous complaint ; and may teach vs thus much : that our sinnes are sometimes burdensome and grieuous vnto God . It is my doctrine : Our sinnes are sometimes burdensome and grieuous vnto God .

Such were the sinnes of the old world , we know it by , Gen. 6.5 , 6. For God saw , that the wickednesse of man was great in the earth , and that euery imagination of the thoughts of his heart was onely euill continually . And it repented the Lord , that he had made man on the earth , and it grieued him at his heart . It repented him , and grieued him at his heart .

Such were the sinnes of Iudah . We know it by the first Chapter of the Prophecie of Esai . The complaints which God maketh there , doe prooue it : vers . 21. How is the faithfull Citie become an Harlot ? It was full of iudgements , righteousnesse lodged in it ; but now murtherers . Thy siluer is become drosse , thy wine is mixt with water . Thy Princes are rebellious , and companions 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 . And verse 14. Your new moones , and your appointed feasts , my soule hateth , they are a trouble vnto me , I am weary to beare them . You see ; the sins of Iudah were a trouble vnto God , he was weary to beare them . They were burdensome and grieuous vnto him .

Such were the sinnes of Israel , we know it by the 43. chap. of Esai . There verse 24. thus saith the Lord to Israel : Thou hast made me to serue with thy sinnes ; thou hast wearied me with thine iniquities . What! Was God made to serue with the sinnes of Israel ? Was he wearied with their iniquities ? It s more then euident : the sonnes of Israel , were burdensome , and grieuous vnto God .

Are not the sinnes of the whole world such ? Are not our sinnes such ? Sweet Iesus , thou knowest they are such . The labours , the troubles , the miseries , the griefes , the torments which in the dayes of thy flesh , from the first houre of thy Natiuitie , to the last moment of thy suffering vpon the Crosse , thou hast endured for vs , are so many demonstrations , that our sinnes are such ; that they are burdensome and grieuous vnto thee .

Dearely beloued , behold we Christ Iesus in the Phil 2.7 . forme of a seruant , laid in a Luk 2.7 . manger , exiled Matth . 2.14 from his countrey , M●t . 13.55 . reputed for a Carpenters sonne , yea for a Mark 6.3 . carpenter ; Mat . 4.2 . hungering , I●h . 4.7 & 19.28 . thirsting , I●h 8.23 . &c. reuiled , rayled vpon , ●●k 22.63 . shamefully abused ; and in an agonie , ●e●s . 44. sweating great drops of bloud ; we must confesse our sinnes to haue beene the cause of all .

Behold we his glorious head crowned Mat . 27.29 with thornes ; behold we his sweete face Mat . 26 67 Mark 14.65 . buffetted and spit vpon ; behold we his harmelesse I●h 20.20 , 25 hands distilling forth goare bloud ; behold we his naked side Joh . 19 34 37 pearced through with a sharpe speare ; behold we his vndefiled feet , which neuer stood in the way of sinners , dented through with cruell nayles ; wee must confesse our sinnes to haue beene the cause of all .

Our sinnes the cause of all ! Esay confesseth it , chap. 53. 4 Surely , He [ Christ Iesus ] hath borne our griefes , and carried our sorrowes : he was wounded Esa . 53.5 . for our transgressions , he was bruised for our iniquities ; the chastisement of our peace was vpon him , and with his stripes we are healed . S. Matthew repeats it , chap. 8.17 . Himselfe tooke our infirmities , and bare our sicknesses . So doth S Peter , 1. Epist. chap. 2.24 . Christ his owne selfe bare our sinnes in his owne bodie on the tree : by his stripes are we healed . S. Paul speakes as plainely , Rom. 4.25 . Christ was deliuered for our offences : and 1. Cor . 15.3 . Christ died for our sinnes . Our sinnes are the cause of all Christs sufferings .

Our sinnes the cause of all Christs sufferings ! It s euen so S. Augustin Meditat . cap . 7. doth thus elegantly deliuer it : The sinner offendeth , the iust is punished ; the guiltie transgresseth , the innocent is beaten ; the wicked sinneth , the godly is condemned ; that which the euill deserueth , the good suffereth ; the seruant doth amisse , the master maketh amends ; man committeth sinne , and God beareth the punishment . So true is my doctrine , Our sinnes are sometimes burdensome and grieuous vnto God .

So burdensome , so grieuous , as that he is inforced to complaine , as here he doth against Israel , I am pressed vnder you , as a Cart is pressed , that is full of sheaues . Stands it thus Beloued ? May our sins be burdensome and grieuous vnto God ? May they presse him , as a Cart is pressed , that is full of sheaues ? Make we hereof this vse ; to hate sinne , to detest it , to flie from it , as from the Deuill , who is the Author of it .

Syracides in his Ecclesiasticus , chap. 21. to incite vs to the hatred of sinne , to the detestation of it , and to flie from it , compareth sinne to a Serpent , to a Lyon , to a two edged sword . To a Serpent , vers . 2. Flee from sinne , as from the face of a Serpent ; for if thou commest too neere it , it will bite thee . To a Lyon in the same verse , Flee from sinne as from a Lyon ; the teeth thereof are as the teeth of a Lyon , slaying the soules of men . To a two edged sword , vers . 3. Flee from sinne as from a two edged sword ; for all iniquitie is as a two edged sword , the wounds whereof cannot be healed .

But what is a two edged sword ? what the teeth of a Lyon ? what the face of a Serpent ? what the Deuill himselfe , to the loue of God ? Flee from sinne for the loue of God , that with thy sinnes thou be not burdensome and grieuous vnto God . If we cannot but sinne ( as , the truth is we cannot , such is our imperfection ) yet let vs not increase the measure of our sin , by any wicked malice . If we cannot stay our selues from going in the paths of sinne , yet let vs stay our selues for going on therein . Stop we the course of our sinnes , as the Lord shall enable vs ; and let vs not , by the fulnesse of their measure , pull vengeance from Heauen , whether God will or no . A heauie day and houre will it be to you , to me , to any , if the Lord shall once say vnto vs , as here he doth to Israel , I am pressed vnder you , as a Cart is pressed , that is full of sheaues .

Againe , stands it thus , beloued ? May our sinnes be burdensome and grieuous vnto God ? May they presse him as a Cart is pressed , that is full of sheaues ? Make we then here of a second vse , euen to admonish such sinners as are obstinate and impenitent . They may from hence be remembred , that if they be burdensome and grieuous vnto God , [ with their obstinacie and impenitencie ] God will be burdensome and grieuous vnto them with his plagues .

Obstinacie , impenitencie ! O let sinnes of such an eleuation be farre from our Coasts . If we driue God to call a conuocation of Heauen and Earth , as Esa . 1.2 . Heare O heauens , and giue eare O earth : I haue nourished and brought vp Children , and they haue rebelled against me ; if we driue him to call on the mountaines & the foundations of the earth to heare his controuersie , as Micah 6.2 . Heare yee , O mountaines , the Lords controuersie , and yee strong foundations of the earth ; the Lord hath a controuersie with his people , and will plead with them : if we driue him to his old complaint , Hos 4.1 . There is no truth , nor mercie , nor knowledge of God in the land , By swearing , and lying , and killing , and stealing , and whoring yee breake out , and bloud toucheth bloud : if we thus and thus force God , what shall become of vs in the end ? Will hee not againe force vs , to cry out , houle , and repent , that euer wee thus and thus forced him ? Yes , without all controuersie he will . He will poure out Nahum 1 6. his furie like fire , he will throw downe rockes before him ; and shall we then be able to stand ? Its impossible we should , vnlesse truly and vnfeinedly renouncing all shew of obstinacy and impenitencie , we become dutifull and obedient children to the Lord our God . O how desirous , how earnest is our sweete Sauiour , we should be such ? How pathetically doth he perswade our , and the whole Churches reformation ? Cant . 6.13 . Returne , returne O Shulamite ; returne , returne . Let our reply be , with Saint Austine , Domine . da quod jubes , & jube quod vis , Lord , giue vs abilitie to returne to thee , and then command vs to returne : or with Ieremie chap. 31.18 . Turne thou vs vnto thee , ô Lord , and we shall be turned ; thou art the Lord our God .

Thus haue you my doctrine , and the vses thereof . My doctrine was : Our sinnes are sometimes burdensome and grieuous vnto God . My first vse was ; an incitement to the detestation of sinne in generall . My second was , a caueat against the foulest of sinnes , obstinacie and impenitencie . My doctrine branding our sinnes with burdensomenesse and grieuousnesse in respect of God ; I grounded vpon the complaint , which in my text , God maketh against Israel ; I am pressed vnder you , as a Cart is pressed that is full of sheaues . God is pressed vnder our sinnes ; therefore our sinnes are burdensome vnto him , they are grieuous vnto him .

But here it may be questioned , how God can be said to complaine of our sinnes , to be burdened with them , to be grieued at them , sith in himselfe he hath all pleasure and content ? He dwelleth in such 1. Tim . 6.16 . light , such brightnesse of glory , as neuer mortall foote could approach vnto : the sight of his face is to vs on earth vnsufferable ; no mortall eye euer saw him , nor can see him : he Esa . 57.15 . inhabiteth the eternitie , is the Esa . 44.6 . first , and is the last , and Mala . 3.6 . changeth not ; yea , hath not so much as a Iam . 1.17 . shadow of change . How then is it , that he oft complaineth ? how can he be burdened ? how grieued ?

Complaints , we know , are the witnesses of a burdened , and grieued soule . God here complaineth of pressure , that he is pressed vnder Israell , as a Cart is pressed , that is full of sheaues : from whence the collection is , that the sinnes of Israel are burdensome and grieuous vnto God . But can this be so indeed ? Can our sinnes be burdensome vnto God ? Can they be grieuous vnto him ? or can God complaine that they are such ? What can be said vnto it ?

Will you , that I speake properly , without a figure ? Then thus I say : God cannot complaine , because he cannot be burdened , or grieued . Could he be burdened or grieued , hee could suffer : But he cannot suffer . Euery blow of ours , though we were as strong and high , as the sonnes of Anak , light short of him . If some could haue reached him , it had gone ill with him long ere this . But God cannot suffer . So true is that axiome of the Schooles : No passion can befall the Deitie . Aquinas 1. qu . 20. art . 1. thus deliuers it : Nulla passio est in Deo ; there is no passion in God : and lib . 1. Contra Gentiles cap . 89. In Deo non sunt Passiones affectuum ; there are no aff●ctiue passions in God . By affectiue passions he vnderstandeth the passions of the sensitiue appetite , which therefore are not in God , because God hath no such appetite , as Ferrariensis hath well obserued .

Well then , if these passions of complaining , of repenting of grieuing , of fainting , and the like , cannot properly be sayd to be in God , how are they so frequently in holy Scripture ascribed vnto him ?

My answere is , they are ascribed vnto him {αβγδ} , per {αβγδ} , abusiuely , by an Anthropopathie . It is Athanasius his golden rule {αβγδ} . Say God complaineth ; say he repenteth ; say he grieueth ; say he fainteth , or is wearied ; all these are spoken of God for our capacities , but are to be vnderstood , as its fit for God .

God in holy Scripture speaking of himselfe as if these passions were familiar with him , he appeares as transfigured into the likenesse of our nature , and in our owne familiar termes speaketh to our shallow vnderstandings . As an old man speaking to a child , frames his voyce in a childish phrase . So God speaking to vs men , speakes as the manner of men is to speake . {αβγδ} ( saith Athanasius Disput . contra Ariam in Niceno concilio ) for our imbecillitie God thus speaketh : he descends to our capacities : and that men may in some measure know him , he will bee knowne as man ; by passions or affections , by complaining , by repenting , by grieuing , by fainting . By these he signifies not what he is indeed , but what is needfull for vs to know of him . For we well acquainted with the vse of these naturall passions in our selues , may the better guesse at the knowledge of that God , to whom we heare them ascribed by translation . By translation , not properly : or as one well sayth , per figuram , non naturam , by a figure , not by nature : or as the Schooles speake quoad effectum , non quoad affectum , in the effect , not in the affection ; So Aquinas Par. 1a . qu . 21. art . 3. C.

But hauing intreated else where of this question , Whether there be any affection or passion in God , in my 17. Sermon vpon Hoseah chap. 10. I now say no more of it . Onely I conclude it affirming with Gregorie Moral . lib . 20. cap . 23. that God is , Sine Zelo Z●lans , sine irâ irascens , sine dolore & poenitentiâ poenitens , sine misero corde misericors , sine praevisionibus praesciens : that God is zealous without zeale , angry without anger , grieuing without sorrow , repenting without penitencie , pitifull without pitie , foreknowing without foresight . There is no passion at all in God .

Thus haue you my answere to the question euen now propounded . The question was : How God may be sayd to complaine of our sinnes , to be burdened with them , or to be grieued at them , sith in himselfe he hath all pleasure and content ? My answere is , He cannot be said so to doe in a proper sense and vnderstanding , because God is not obnoxious to any passion , but improperly , in a figure , abusiuely , metaphorically , by an Anthropopathie , and metonymically , he may well be sayd so to doe : he may well be sayd to complaine of our sinnes , to be burdened with them , and to be grieued at them . So he complaineth against Israel , here in my text ; I am pressed vnder you , as a Cart is pressed that is full of sheaues .

Hitherto haue I stood vpon the first Interpretation of these words , depending vpon the intransitiue or newtrall signification of the Hebrew verbe {αβγδ} I am pressed . The other Interpretation growing vpon the transitiue signification of the same verbe , is put in the Margent of our newest English translation , and thus it is , I will presse your place , as a Cart full of sheaues presseth .

It is the very reading of Tremellius and Iunius . Ionathan doth not much varie from it ; nor R. Abraham , and other Hebrew Doctors , nor the wise men of Spaine , as Pagnine hath obserued . Our new expositors for the most part doe mention it , Calvin , and Danaeus , Brentius and Winclelman , Mercerus and Quadratus , Christopherus à Castro , and Petrus à Figuiero , I will presse you .

In an old English Bible , It may be Taverners translation ) I find this place thus Interpreted ; I will crashe you in sunder , like as a wayne crasheth , that is full of sheaues . I will crash you , or , I will presse you : the meaning is the same : and thus I paraphrase it ,

I ] the Lord , Iehovah , your Lord God , will presse your place , wheresoeuer it shall be ; But how ? Either as a cart full loaden with sheaues presseth ] the earth , and whatsoeuer else it passeth ouer ; or as a cart full loaden presseth the sheaues in the threshing floare : or as a cart full loaden with sheaues is it selfe pressed . I will presse you , as a cart full of sheaues presseth , or is pressed .

By this second Interpretation of my text , my text is Comminatorie . The Lord threatneth to punish Israel for their sinnes ; to punish them non levi manu , aut viribus languidis , not with a light hand , or languishing force , sed magno nisu ac robore , but with great endeuour and strength . I will presse you , as a cart full of sheaues presseth , or is pressed .

God euer iust , and immutable , assigneth to like sinnes like punishments . We for sinning come not short of the Israelites . May we not then well expect their punishments ? Yes doubtlesse , we may : and this Commination may be aswell to vs , as to them ; I will presse you , as a cart full of sheaues presseth , or is pressed . From this Commination we may take this lesson : God will neuer suffer sinne to escape altogether vnpunished .

He will not . His commination of punishment giuen in Paradise to the transgressor of his law , is a proofe of this truth . The Commination is , Gen. 2.17 . In the day that thou eatest thereof , [ of the tree of knowledge of good and euill ] thou shalt dye the death . Adam transgressed the Law ; it was his sinne ; the punishment of it , in him and his whole posteritie , is death .

Hitherto belongeth that malediction , Deut. 27.26 . which is repeated , Gal. 3.10 . Cursed is euery one , that continueth not in all things , which are written in the Booke of the Law , to doe them . Now God is euer true in his sayings , and he euer performeth , what he saith . If thou then faile in the performance gf any one Commandement of his Law , or of any braunch thereof , the Curse layeth hold on thee , and obligeth thee to punishment .

In the first Chapter of the Epistle to the Rom. vers . 32. we know it to be {αβγδ} , the Law of God , his righteous and iust Law , his Law of Nature , that , they which doe such things , ( as are there rehearsed ) are worthie of death . Art thou filled with vnrighteousnesse , with fornication , with wickednesse , with couetousnesse , with maliciousnesse ? Thou art worthie of death . Art thou full of enuie , of murther , of debate , of deceit , of malignitie ? Thou art worthie of death . Art thou a whisperer , a backbiter , a hater of God ? Thou art worthy of death . Art thou despiteful , or proud or a boaster , or an inuentor of euil , or disobedient to thy parents ? thou art worthy of death . Art thou without vnderstanding , or without naturall affection ? Art thou a couenant breaker , or implacable , or vnmercifull ? Thou art worthie of death . It is {αβγδ} , the Law of God , his righteous and iust Law , his Law of Nature , that they which commit such things , are worthie of death . They are worthie of death : and death must be their wages . It must be so .

So true is my Doctrine , God will neuer suffer sinne to escape altogether vnpunished .

For the further illustration of this truth , I might produce the suffrages of the auncient ; of Austine , and of Gregorie . But hauing elsewhere done that in my 18. Sermon vpon the 10. of Hoseah , I will not now againe doe it : and what need I draw from the Riuers , when I am full of the fountaine ? Yet may I not end , without making some vse hereof .

My first vse shall be , to reprooue such as teach otherwise , as Socinus Osterodius , Gittichius , and other the enemies of Christs satisfaction . They will thus argue : if God will neuer suffer sinne to escape vnpunished , then belike hee casteth all men into Hell , there to be punished with infernall torments .

I answere , No Sed quosdam infernalibus poenis punit , caeteris peccata remittit : Farre bee it from God , that he should punish all , the Elect as well as the Reprobate , with infernall torments . Some , all the Reprobate , he so punisheth : but to others , to all the Elect , he forgiues their sinnes .

Their reply here is : Doth God forgiue the Elect their sinnes ? Why then it is likely , he leaues them altogether vnpunished .

Our answere is : Not so . God doth not leaue the sinnes of the Elect altogether vnpunished ; but doth punish them all , by translating their sinnes from them , to his owne sonne , Christ Iesus : according to that , Esay 53.6 . The Lord hath laid on him the iniquitie of vs all . He was wounded for our transgressions ; he was bruised for our iniquities . The summe of all is ; Our transgressions , our iniquities , our sinnes God punisheth in Christ , and for his sake forgiues them vs. Thus farre the reproofe .

My second Vse is , a short word of exhortation . Will not God suffer any sinne to escape altogether vnpunished ? What then shall become of vs , beloued ? Our sinnes ! Are they not impudent and vnblushing ? Are they not acted with lifting vp the hand , and heele against God ? The hand in opposition , the heele in contempt ? Our sinnes ! They keepe not low water ; the tyde of them is euer swelling : they are obiects to the eye of the world , and are proud , that they are obserued .

I haue read of two ladders , by which men climbe to Heauen ; prayers and sinnes : the godly by their prayers ; the wicked by their sinnes . By thi● latter ladder did Sodome and Niniv●h climbe . O let not our sinnes bee such climbers ! Rather then they should presse into the presence chamber of Heauen , and grow acquainted with God , let vs keepe them downe , and here punish them . For they must be punished .

Must be ! Yea , sayth S. Austine Enarrat . in Psal . 58. Iniquitas omnis , parva magnáue fit , puniatur necesse est : Euery sinne , be it great , or be it little , must of necessitie bee punished .

Must it ! By whom ? He there tells you , aut ab ipso homine poenitente , aut a Deo vindicante ; eyther by man repenting , or by God reuenging . For quem poenitet , scipsum punit , who so repenteth of his sinnes , he punisheth himselfe for his sinnes . Ergo , fratres , puniamus peccata nostra : therefore brethren , let vs be our owne punishers : punish we our selues , our sinnes , that God may haue mercie on vs.

He cannot shew mercie vpon workers of iniquitie , quasi blandiens peccatis , aut non eradicens peccata , as if he flattered men in their sinnes , or had no purpose to roote out sinne .

Prorsus aut punis , aut punit . Beleeue it either thou must punish thy selfe , or God will punish thee . Vis non puniat , punitu . Wilt thou that God should not punish thee , then punish thou thy selfe : and wash away thy sinnes with the salt and bitter teares of vnfeined Repentance , through a liuely faith in the bloud of our Lord and Sauiour Iesus Christ : So shall not thy sinnes be layed vnto thy Charge : but they shall be as a bundle that is bound vp and is cast into the bottome of the Sea : they shall neuer rise vp against thee .

If thou thus punish thy selfe , God will not complaine of thee , that he is pressed vnder thee as a Cart is pressed , that is full of sheaues : nor will he threaten , to presse thee , as a Cart full of sheaues presseth , or is pressed .

Now forsaking the ladder of our sinnes , climbe we to Heauen with the ladder of our prayers .

O Lord , our God , the giuer of all grace , grant , we beseech thee , that we may vnfainedly bewayle our sinnes , be they neuer so small , and may amend all without excuse , as well our secret sinnes , as those that are knowne , that we may in thy good time be translated from this valley of sinnes , to that thy blessed habitation aboue , where we may with all Saints for euer sing : Halleluja , Saluation , and glory , and honour , and power , vnto the Lord our God for euermore . Amen .

THE XX . LECTVRE . AMOS 2.14 , 15 , 16.

Therefore the flight shall perish from the swift , and the strong shall not strengthen his force , neither shall the mightie deliuer himselfe .

Neither shall he stand , that handleth the bow , and he that is swift of foote shall not deliuer himselfe , neither shall he , that rideth the Horse , deliuer himselfe .

And he , that is couragious among the mightie , shall flee away naked in that day , saith the Lord .

THE defiance is set , the trumpet is blowne , the warre is proclaimed from the Maiestie of heauen , against the Kingdome of the ten tribes of Israel . Such was the height of their impieties , discouered , vers . 6 , 7 , 8. such the foulenesse of their ingratitude , blased vers . 12. that they could not looke for lesse , then a dissipation , a dispersion and ouerthrow by warre .

The proclamation you heard of , of late , out of the 13. verse , it was made , either by way of a grieuous complaint , Behold , I am pressed vnder you , as a cart is pressed , that is full of sheaues : or by way of a terrible commination , Behold , I will presse you , as a cart full of sheaues presseth , or is pressed .

The successe and euent of this warre now followeth , vers . 14 , 15 , 16. wherein three generals haue bin obserued : Impotentia fugiendi , Debilitas in resistendo , and Fuga fortium .

The first was , their impotencie and vnablenesse to escape by flight in the day of battell : the second , their debilitie and weaknesse in resisting the enemie : the third , the flight of their most valiant and stout of heart . Three generalls they are , and are by our Prophet diuided into seauen seuerall branches : in which he describes gravitatem tribulationis , as Castrus speaketh , the grieuousnes of their tribulation ; or as Quadratus , summam calamitatem & augustians , the extreame miserie and anguish , whereinto they were to fall .

He sheweth Gods iudgements to be ineluctable . If he will the punishment of any , there is no place for refuge , no evasion , no meanes to escape . Neither he that is of an expedite and agile bodie , nor the strong man , nor the mighty , nor the bow-man , nor the swift of foote , nor the horseman , nor the couragious and stout of heart , shall be able to helpe himselfe in that day , in the day of Gods reuengement .

Thus haue you summarily the scope of our Prophet in this Scripture , and the meaning thereof . I must now descend to the particulars . The first of the seauen miseries , here foretold to betide the Israelites , is in the beginning of the 14. verse .

The flight shall perish from the swift .

IT is an Hebrew phrase . I meete with the like , Psal . 142.4 . Perijt fuga à me . So Dauid in extreame danger in the Caue , complaineth : The flight perished from me , or Refuge failed me ; or , I had no place to flie vnto : that is , I saw not which way I might escape ; all hope of evasion was gone from me ; I was in mine owne eyes , of necessity to haue perished . Perijt fuga à me , The flight perished from mee .

The like forme of speech is , Ierem . 25.35 . Peribit fuga à pastoribus , & saluatio ab optimaribus gregis : The flight shall perish from the shepheards , and safetie from the chiefe of the flocke : that is , The shepheards shall haue no way to flee , and the principall of the flocke , the Rams of the flocke shall haue no way to escape ; Peribit fuga , the flight shall perish from the shepheards , and saftie from the chiefe of the flocke .

So , Iob 11.20 . it is part of the infelicitie of the wicked , Peribit fuga ab cis , flight shall perish from them , that is , they shall not escape .

The meaning of this phrase is well expressed , Amos 9.1 . Non erit fuga cis qui fugient , & non saluabitur ex cis , qui fugerit . He that fleeth of them , shall not flee away , and he that escapeth of them , shall not be deliuered . Surely from such peribit fuga , flight shall perish ; flee they may , but by their flight they shall not escape .

Peribit fuga , the flight shall perish from the swift . As the flight perisheth , so may other things be said to perish , the Law , and Counsell , and the Word ; the Law from the Priest , and counsell from the wise , and the word from the Prophet . Ier . 18.18 .

So , Ezech . 7.26 . it is said , The law shall perish from the Priest , and counsell from the Ancients . And Ierem . 49.7 . Counsell is perished from the prudent . And Esai . 29.14 . the wisdome of the wise men shall perish .

Now for the law , and the word , and wisdome , and counsell to perish from the Priest , from the Prophet , from the Wise , from the Prudent , and from the Ancient , what else is it , then for such men to be destitute of such things ; the Priest of the Law , the Prophet of the Word , the wise , the prudent , and the ancient , of wisedome and counsell ?

So touching my text , I say , for the flight to perish from the swift , it is nothing else , then for the swift to be destitute of flight , to be depriued of flight , to be altogither vnable to flee away , when he would .

The flight shall perish from the swift .

The swift ! Who is that ? The old Hebrewes say , it is Ieroboam , sonne of Nebat 1. King 11.40 . , who fled from Salomon into Aegypt , as S. Hierome , and after him Christoph , à Castro . Remigius , Rupertus , Albertus , Hugo , and Dionysius haue obserued . This Iewish conceit is in this place enlarged : As by the Swift they vnderstand Ieroboam , sonne of Nebat , who fled from Salomon ; so by the Strong , they vnderstand 1. King 15.16 . Baasha , that warlike King , who all his dayes had warre with Asa King of Iudah ; by the Mighty , King 1. King . 16.16 . Omri ; by the Bowman , Cap. 19.16 . Iehu , the sonne of Nimshi , who slew King Ioram with an 2. King . 9.24 . arrow ; by the Swift of foote , King 2 King . 15.19 . Menahem ; by the Horseman , King Cap. 15.25 . Pekah , the sonne of Remaliah ; and by the Couragious and stout of heart , K. Cap. 17 1. &c. Hoshea , sonne of Elah , the last of the Kings of Israel .

But these are Hebraeorum somnia , as Lyra calls them ; or , as Mercerus , Nugamenta : they are Iewish dreames and toyes , vnworthy the maiestie of holy Scripture . I therefore passe them ouer : and doe vnderstand this branch , of the flight perishing from the swift , with the other six that follow , of the vtter subuersion of the state of Israel , and the finall captiuitie of that people when they were caried away by Salmanassar into Assyria . In that day ( a heauy day to them ) neither he that was of a swift , an expedite and an agile bodie , nor the strong man , nor the mighty , nor the archer , nor the swift of foote , nor the rider , nor the couragious and stout of heart , found any meanes to saue or helpe himselfe .

From the first of these seauen miseries thus expressed in this first branch , The flight shall perish from the swift , we may take this lesson , When God resolueth to punish man for sinne , there is no refuge for him , no evasion , no escaping by flight , though he be of a swift , an expedite , and an agile bodie .

This truth Albertus would ratifie with those words , Prov. 9 2. Velox pedibus offendet . He that is swift of foote offendeth , stumbleth , hitteth against some stone , or stump , and so falleth , and is ouertaken . But the allegation is impertinent . The words are against rash and vnaduised actions in the course of mans life ; and doe beare with them this sense : As he that runneth hastily , if he looke not to his feete , that he may chuse the good way , and leaue the bad , is in great danger of continuall falling : so he , that hastily and without due deliberation goeth about this or that , may easily transgresse before he be aware . This sense is naturall to the words , as we render them : He that hasteth with his feete , sinneth . If thou runne hastily to euill , thou sinnest against God and thine owne soule .

The other place alleaged by Albertus to proue , that there is no evasion , no escaping for the swift , is more pertinent . It is in Esay chap. 30.16 . Velociores erunt , qui persequentur vos . Thinke you not by flight to saue your selues : for they , that shall pursue you , shall be as swift as you , or swifter .

As pertinent is that of the Preacher , Eccl. 9.11 . There is no race to the swift , or , in running it helpeth not to be swift . The meaning of it the Chaldee Paraphrase thus expresseth : though men be as swift as Eagles , yet shall they not by running helpe themselues , or deliuer themselues from death in the day of battell . The Hebrewes refer this to Hasahel , one of the sonnes of Tzeruiah , who though he were an exceeding swift runner , as light of foote as a wilde Roe , as he is described , 2. Sam . 2.18 . yet could he not escape , but he must be slaine 2. Sam . 2.23 . by Abner .

We read of diuers , swift of foote beyond admiration : of Atalanta in the Ovid . Metam . lib . 10. fab . 14. Poet , who seemed Scythicâ non segniùs ire sagittâ , to runne as fast , as an arrow flyeth from a strong bow : of Camilla in an other Virg . Aeneid . lib . 7. Poet , that she did cursu pedum , with her swift feete , out-runne the winds ; that she flew ouer standing corne , nec teneras cursu laesisset aristus and did no hurt to the eares thereof ; that she iournied vpon the restles and swelling Ocean , and neuer dipped the sole of her foote therein . Of Iphictus in In sacro sermone . Orpheus , Dionysius lib . 28. Nonnus , and Hesiodus . Demaratus . Hygin . Astrom . lib . 2. in Orione . others , that he likewise ranne ouer standing corne without hurt vnto the eares , and walked vpon the Sea : of Orion , Neptuns sonne in Hyginus , that he could runne vpon the waues of the Sea : of Arias , Menecles his sonne , in the Greeke I●b . 1. Epig . 3. Antipater . Epigram , that running in a race from the beginning to the end no man could see him , so swift he was of foote .

But these I take to be either fabulous , or hyperbolicall . Yet say , there were such ; say , there are such ; I say , neither was there for them , neither is there for these , any evasion , or escaping from God . No , not any at all . My Prophet in the next verse , the 15. of this Chapter , speaks it in plaine tearmes ; He , that is swift of foote , shall not deliuer himselfe .

Not deliuer himselfe ! and yet swift of foote . It is euen so . Why may he not attempt to flee ? Perchance he may : yet shall his attempt be frustrate : for thus saith the Lord , Amos 9.1 . He , that fleeth , shall not flee away , and he that escapeth , shall not be deliuered . Yea , saith he , though they digge into Hell , thence shall mine hand take them : though they climbe vp to Heauen , thence will I bring them downe . And though they hide themselues in the top of Carmel , I will search and take them out thence ; and though they be hid from my sight in the bottome of the Sea , thence will I command the serpent and he shall bite them . And though they goe into captiuitie before their enemies , thence will I command the sword , and it shall slay them . In this Hyperbolicall exaggeration , ( for such it is in the iudgements of S. Hierome , Remigius , Albertus , Hugo , and Dionysius ) he sheweth , how impossible it is for man , by seeking to flee , to lurke , or to hide himselfe , to exempt himselfe from the power or wrath of GOD .

This impossibilitie of hiding our selues from the power , or wrath of God , either in Heauen , or Hell , or Sea , or darke place , or any where else , is elegantly and fully illustrated by the sweetest singer of Psalmes , David , Psal 139.7 .

Whither shall I goe from thy spirit ? or whither shall 〈◇〉 flie from thy presence ?

If I ascend vp into Heauen , thou art there : if I make my bed in Hell , behold , thou art there .

If I take the wings of the morning , and dwell in the vttermost parts of the Sea ,

Euen there shall thy hand lead me , and thy right hand shall hold me .

If I say , Surely the darknes shall couer me : euen the night shall be light about me .

Yea the darknesse hideth not from thee , but the night shineth as the day : the darknesse and the light are both alike to thee .

You see , nor Heauen , nor Hell , nor Sea , nor darknesse could hide Dauid from the presence of God . Could they not hide Dauid , and shall they be able to hide others ? They shall not . God makes it good by that his vehement asseueration , Ierem . 23.23 . Am I a God at hand , saith the Lord , and not a God a far off ?

Can any hide himselfe in secret places , that I shall not see him , saith the Lord ? Doe not I fill Heauen , and Earth , saith the Lord ? You see againe : At hand or further off , in Heauen , or Earth , in places of most secrecie , our Lord he is God , he seeth all things , he fills both Heauen and Earth . Thus haue you the confirmation of my doctrine , which was , When God resolueth to punish man for sinne , there is no refuge for him , no evasion , no escaping by flight , though he be of a swift , an expedite , and an agile bodie .

Is there no refuge for vs , no evasion , no escaping by flight , when God will punish ? No , there is none . How can there be any ? sith our persecutors shall be swifter then the Eagles of the Heauen to pursue vs vpon the mountaines , and to lay waite for vs in the wildernesse : according to the mone that the daughter of Sion maketh , Lament . 4 19. Flee we , as we may , to mountaines , to the wildernesse , to hide our selues ; our flight shall be in vaine : for our persecutors shall be swifter then the Eagles of the Heauen ; they whom God will employ , to be the executioners of his displeasure towards vs , shall still haue meanes to ouertake vs , and to finde vs out .

Will there be no refuge for vs , no evasion , no escaping by flight , when God will visit for our sinnes ? What shall we then doe beloued ? What ? Vis audire consilium ? Wilt thou heare counsell , saith S. Austine in his sixth Treatise vpon S. Iohns Epistle , Si vis ab illo fugere , ad ipsum fuge ; If thou wilt flee from him , flee to him . Ad ipsum fuge confitendo , non ab ipso latendo . Flee to him by confessing thy sins , but hide not thy selfe from him . Latere enim non potes , sed confiteri potes . For its impossible thou shouldst lye hid from him , yet mayst thou confesse thy selfe vnto him . Say vnto him , Psal . 91.2 . Refugium meum es tu , Lord thou art my refuge and my fortresse : my God , in thee will I trust . Refugium meum es tu , Lord thou art my refuge .

To like purpose the same S. Austine vpon Psal . 71. saith , Non est quo fugiatur ab illo , nisi ad illum , there is no flying from God , but by flying to Him . Si vis evadere iratum , fuge ad placatum , if thou wilt flee from him , as he is angry , flee to him as pacified .

So vpon Psal . 75. Non est , quo fugias à Deo irato , nisi ad Deum placatum ; there is no flying from God angry , but to God pacified . Prorsus non est , quo fugias , beleeue it , there is no flying from God . Vis fugere ab ipso ? fuge ad ipsum . Wilt thou needs flee from him ? then flee to him .

Flee to him ! From whence and whither ? Can I flee from any place where God is not , to some place where he is ? Or is he not euery where ? Fills he not Heauen and Earth ? How then can I flee to him ?

Vnderstand not any locall flying de loco ad locum , but a flying de vitâ advitam , de actu ad actum , de bonis ad meliora , de vtilibus ad vtiliora , de sanctis ad sanctiora , as Origen speaketh , Homil . 12. in Genesin , and so mayst thou flee to God . Flee from life to life , from an euill life to a good life ; from act to act , from an euill act to a good act ; from good to better ; from profitable courses to more profitable ; from sanctified thoughts to more sanctified ; and thou doest flee to God . The performance of this thy flight must be , non passibus pedum , sed mentis profectibus , not by the agilitie or swiftnes of thy feete , but by the increase or bettering of will and vnderstanding .

Thus to flee to God , is nothing else , then to draw neere vnto him , to haue accesse vnto him , to come vnto him .

To draw neere vnto him we are exhorted , Iam . 4.8 . Draw nigh vnto God , and he will draw nigh to you . Draw nigh to God! but how ? Pedibus , aut passibus corporis , with your bodily feete or paces ? No , sed cordis , but with the feete and paces of our heart . Per bona opera , saith the Glosse , by good workes : per morum imitationem , saith Aquinas , by honestie of life and conuersation : fide , affectu , pijs precibus , saith another , by true faith , by sincere affection , by godly and deuout prayers . Such are the feete , such the paces of our hearts ; by which , if we are contrite , broken , and sorrowfull in spirit , for our sinnes already past , and are carefull to preuent all occasion of sinne hereafter , we draw nigh to God ; yea , we haue accesse vnto him .

To haue accesse to God we are invited , Psal . 34.5 . Accedite ad eum & illuminamini , & facies vestrae non confundentur : Let your accesse be to God , and be lightned , and your faces shall not be confounded . And this accesse to God , according to S. Austine vpon Psal . 145.16 . is to be , animo , non vehiculo ; affectibus , non pedibus ; with the minde , not with a chariot ; with our affections , not with our feete .

So the same Father vpon the 59 Psalme . Our accesse to God must be , non gressu pedum , non subvectione vehiculorum , non celeritate animalium , non elevatione pennarum , not by running with our feete , not by hurrying in a coach , not by riding vpon the swiftest of horses , not by mounting vp with feathered wings ; sed puritate affectuum , & probitate sanctorum morum , but with puritie of affections , and sanctitie of behauiour .

This our accesse vnto God , is nothing else , then our comming vnto God . The invitation to come vnto him is generall , Matth . 11.28 . It is there made by our Lord Rom. 1.3 , 7. Iesus Christ , our Matth . 1.21 . Sauiour , and Galat . 3.13 . Redeemer , the Revel . 17.14 . Lord of Lords , and King of Kings , the head of all principalitie and power , the ioy and crowne of all Saints , the assured trust and certaine Col●ss . 1.27 . hope of all the faithfull : and it s made vnto all : Come vnto me , all yee that labour and are heauy laden , and I will giue you rest .

Come , Come vnto me . Quibus gressibus ad semetipsam nos veritas vocat ? Christ the Truth , calls vs ; but how shall we come vnto him ? Quibus gressibus ? by what steps or paces ? Gregorie frames the question , Moral . lib . 21. cap . 4. and there giues this answer : Ad se quippe venire nos Dominus praecipit , nimirùm non gressibus corporis , sed profectibus cordis : its true ; the Lord commands vs to come vnto him , not with the motion of our bodies , but with the proceedings of our hearts .

Thus I haue made plaine vnto you , what it is Ad Deum fugere , to flee to God . It s nothing else , then Deo appropinquare , ad Deum accedere , ad Deum venire : to draw nigh to God , to approch vnto him , to come vnto him : but whether we flee , or draw nigh , or approch , or come vnto him , the vnderstanding of all must be spirituall . Our wings , our charriots , our coaches , our feete , wherewith we are to flie , to draw nigh , to approch , to come to God , are all spirituall .

And what are they ? They are contrition , faith , and obedience . With these we approch , we draw nigh , we flie , we come to God . Ut miseri ad misericordiam , vt nudi ad divitem , vt famelici ad panem , vt infirmi ad medicum , vt serui ad dominum , vt discipuli ad magistrum , vt caeci ad lumen , vt frigidi ad ignem ; as the wretched to the mercifull , as the naked to the rich , as the hunger-staruen to bread , as the sicke to the Physition , as the seruant to his Lord , as the scholar to his Master , as the blinde to the light , as the cold to the fire : so Hugo Cardinalis vpon the 4th of S. Iames .

Now with these three , Contrition , Faith , and Obedience , the inseparable companions of true and vnfeigned Repentance , let vs make haste to God , and flie we with all speede from the wolfe to the shepheard , from death to life , from our sinnes to our Sauiour , from the paths of Hell , full of all darknesse and horror , to the way of Heauen , full of all true ioy and pleasure . So will God draw nigh to vs , Liberando ab angustijs , gratiam dando , & de virtute ad virtutem promovendo , saith the same Hugo : he will free vs from distresse , will giue vs of his grace , and will promote vs from vertue to vertue .

Thus shall it be with vs , if with the affection of the spouse in the Canticles we call vpon the Lord . Her affection is seene Chap. 1.4 . Draw me , saith she , and we will runne after thee . Say we with like affection , Lord draw vs and we will runne after thee . Draw vs and we will runne .

That we may begin zealously to runne after God , we haue neede to be drawne , and that with great force . For vnlesse he draw vs , we cannot Joh . 6.44 . come to him , we cannot follow him . But if he once draw , Lo , then we hasten , then we runne , then we wax hot . Wherefore let the Lord draw vs , let him pull vs out from the bondage of our sinnes , let him deliuer vs from this wicked world ; let him powerfully incline our wills and affections towards him , let him giue vs strength to cleaue vnto him ; and then we , and all the faithfull , will at once with speed and earnestnesse , flie vnto him , draw nigh vnto him , haue our accesse vnto him , and come vnto him .

Hitherto of the first branch of this fourteenth verse , expressing the first of the seauen miseries here foretold to betide the Israelites , that , the flight should perish from the swift . Now followeth the second , and it concerneth their strong men ;

And the strong shall not strengthen his force .

THE strong , {αβγδ} He in whom is strength ; strength not of minde , but of bodie ; he shall not strengthen his force ] though he be {αβγδ} , very strong and Iustie , yet {αβγδ} , he shall not reteine his force : so daunted shall he be in heart , and his courage so abated , that he shall not dare for his owne defence to vse the strength he hath . He shall be , as if he had no strength at all . The lesson to be taken hence , is : When God meanes to punish , a mans strength will not helpe him .

It will not . For as it is in the song of Hannah , the mother of Samuel , 1. Sam . 2.9 . By strength shall no man preuaile . No man against God . For God is Almightie . He remoueth the mountaines , and they know not : He ouercommeth them in his anger . He shaketh the Earth out of her place , and the pillars thereof tremble . He commands the Sunne , and it riseth not : and sealeth vp the Starres . He alone spreadeth out the Heauens , and treadeth vpon the waues of the Sea . He maketh Arcturus , Orion , and Pleiades , and the chambers of the South . He doth great things past finding out : yea , and wonders without number . He is the Almightie : Who euer hath hardned himselfe against him , and hath prospered ? So deuout Iob , chap. 9.4 . It is as if he had thus briefly argued : God is Almighty : and therefore there is no contending against him , no withstanding him , by any strength of man .

Here may the strong be admonished , that they glory not in their strength , nor put their trust in it . I would wish them to listen to the words of S. Austine in his Enarration vpon the 33. Psalme : Ad Dominum omnes , In Deo omnes : Get yee all to the Lord , trust yee all in God . Spes tua Deus sit , fortitudo tua Deus sit , firmitas tua Deus sit , exoratio tua ipse si , laus tua ipse sit ; finis , in quo requiescas , ipse sit ; adiutorium , cûm laboras , ipse sit : Let God be thy hope , let him be thy fortitude , let him be thy strength , let him be thy reconcilement , let him be thy praise , let him be thy end , wherein thou maist pleasure and solace thy selfe , let him be thy refuge in time of trouble . Ad Dominum omnes , in Deo omnes : Get yee all to God , rest ye all in God . Trust not in thy self , nor in thine owne strength .

But thou wouldst still be reputed for strong and valiant . Wouldest thou so ? Then be thou so : but take this for thy character ; Thou strong and valiant man , be thou the master of thy selfe ; subdue thy passions to reason ; and by this inward victorie worke thou thine owne peace . Be thou afraid of nothing , but of the displeasure of the Almighty , and runne away from nothing but from sinne . Looke not on thy hands but thy cause ; not how strong thou art , but how innocent . Let goodnesse euer be thy warrant , and I assure thee , though thou maist be ouer-mastered , yet shalt thou neuer be foyled . For Deus-fortitudo tua , God will be thy strength .

Thus haue you heard in briefe of the second miserie , here foretold to betide the Israelites , that , the strong should not strengthen his force . The third is ,

Neither shall the mighty deliuer himselfe .

THE mighty {αβγδ} Gibbor . Hee that excelleth in strength ; in strength , not of bodie onely , but of minde too . This stout and douty man is called by the Septuagint , {αβγδ} , a man of armes , a fighter , a warriour ; such a one as hath {αβγδ} , as S. Cyrill speaketh , and is skilfull in militarie affaires . This man for all his skill , strength , and valour shall not deliuer himselfe .

Himselfe ] The Hebrew is {αβγδ} Naphscho , his soule or life . His soule , that is , his life . Well . For what is life , but as the Philosopher defineth it , {αβγδ} ; the composition and colligation of the soule to the bodie . The soule for life ! It is often so put in holy Scripture . As 1. King . 19.4 . Elias , in the wildernes , requesting for himselfe , that he might dye , said , It is enough now , O Lord , take away my soule from me . My soule , he meant his life . So Ionas , chap. 4.3 . O Lord , Take away my soule from me . That by his soule , he meant his life , it is plaine : for he addeth , It is better for me to dye , then to liue . Satan , Iob 2.4 . thus saith vnto the Lord ; Skin for skin , yea , all that a man hath , will he giue for his soule . For his soule , that is , for his life : and so the Greeke Scholia vpon the first of S. Iames doe expound it : {αβγδ} , The soule is also called life , as in these words ; All that a man hath will he giue {αβγδ} , for his soule or life .

God telleth the rich man in the Gospell , who was talking of larger buildings , when the building within him was neere pulling downe , and thought he had goods enough for his soule to delight in , when he had not soule enough to delight in his goods , Thou foole , this night {αβγδ} , this night doe they require and redemaund thy soule of thee , Luk . 12.10 . Thy soule , that is , thy life , for the meaning is , this night thou must dye .

S. Austine in his second Booke concerning Christ his Sermon vpon the Mount , vpon these words , Nonne anima plus est , quàm esca ? Is not the soule more then meat ? saith , Animam hoc loco pro istâ vita positam noverimus , know we , that the soule in this place is put for this life , whose retinacle or stay , is the corporall sustenance we daily take . According to this signification is that also spoken , Ioh . 12.25 . Qui amat animam suam , perdet illam , he that loueth his soule shall loose it . In each place , the soule is put for life ; and accordingly is it rendered in our newest English : in the one place , Is not the life more then meate ? in the other , He that loueth his life , shall loose it .

As in these now-cited places , and Psal . 31.13 . Act. 20 24. in 〈◇〉 . &c. many other , Anima pro Vitâ , the soule is put for the life ; so is it in my text : The mighty shall not deliuer his soule , that is , his life . The meaning is , He shall not saue his life ; he shall not saue himselfe .

The doctrine to be taken from hence is this , No man can be priuiledged by his might , against the Lord .

No man can . The Wiseman affirmeth it , Eccles . 9.11 . There is no battell to the strong ; {αβγδ} Laggibborim ; to the mighty , to the man of armes there is no battell , no victorie in battell . The Psalmist speaks it plainely , Psal . 33.16 . A mighty man is not deliuered by much strength , {αβγδ} Gibbor , a mighty man is not deliuered from the danger and power of his enemies , by much or great strength , of himselfe , or others for him . This mighty man in the Vulgar Latin , is stiled a Giant : Gigas non saluabitur in multitudine virtutis suae ; A Giant shall not be safe in the multitude of his strength . Little Dauid , but a 1. Sam . 17.42 . youth , without vers . 39. armour , only with vers . 50. a sling and a stone , slew the Philistim , great Goliah . It is true ; No man is priuiledged by his might against the Lord .

The reason hereof is that , 1. Sam . 2.2 . Non est fortis , sicut Deus noster : There is none strong , like our God . None so mighty , none so potent , as our God . Men of this world , may seeme to be mighty , and of great power : but , our God in Heauen is mightier , and doth whatsoeuer pleaseth him , euen vpon the mighty here on the Earth .

From hence may the mighty man take instruction ; the instruction that is giuen him , Ierem . 9.23 . Let not the mighty man glory in his might : But if he will needs glory , let him glory in this , that he vnderstandeth and knoweth the Lord . Vpon this Lord , the Lord of Heauen and Earth , Iudeth 9.12 . creator of the waters , and King of euery creature , let vs wholy depend ; being well assured , that none of these outward things , agilitie of bodie , strength , might , or the like , can be any way avayleable to vs , if Gods speciall blessing be not vpon them .

Thus much of the third miserie , here foretold to betide the Israelites , which hath ended the fourteenth verse . The fourth followeth , and is expressed in the first branch of the fifteenth verse : these words ,

Neither shall he stand , that handleth the bow .

HE that handleth the bow , is in the language of the Septuagint , {αβγδ} , the bowman , the archer , the shooter . He shall not stand ] Hee shall not dare to abide his ground : or , if he abide it , he shall not be able to bend his bow ; so through feare shall the Dan . 5.6 . ioynts of his loynes be loosed , and his knees shall smite the one against the other . This anguish or perplexitie shall betide him , according to Ionathan in his Targum {αβγδ} Bicrabha , in time of skirmish and fight , euen then , when his bow should stand him most in steed . By this bow . I vnderstand , not the bow alone and arrowes , but euery other weapon and instrument of warre . From hence ariseth this doctrine , It s not the bow and arrowes , or sword , or any other instrument of warre , that can any whit avayle vs , when God will punish .

For proofe hereof I produce the iudgement of God vpon Gog , the cheife Prince of Meshech and Tubal , Ezech . 39.3 . where thus saith the Lord , Behold , I am against thee , O Gog , and I will smite thy bow out of thy left hand , and will cause thinke arrowes to fall out of thy right hand . Bow and arrowes ! There is no helpe in them . None at all : nor in the sword ; nor in any other militarie engine . Therefore doth the Psalmist , Psal . 44 6. renounce all trust in them . His words are , I doe not trust in my bow , neither can my sword saue me . His bow and sword , he doth not much care for . Wherein then is his trust ? It is in the might and strength of God . Gods power was his buckler , whereto he trusted for his owne defence , and for the discomfiture of his enemies .

It is the Vse we are to make of the doctrine now propounded . We must not repose our trust in any externall helpe , the bow , the sword , or the like , for this were indeed , to rob God of his glory , and to runne to the creature for helpe . Our helpe is but one ; and that is the Lord of Hosts . Dominus Deus auxiliator meus : Esay proclaimeth it twise in one chapter , chap. 50. First vers . 7. The Lord God is my helper : secondly , vers . 9. Behold , the Lord God is my helper . The Lord God is my helper , behold , he is my helper . Surely Esay looked for no helpe , but from the Lord his God .

Nor did Ieremie looke for any , but from the same eternall fountaine of helpe : and therefore , chap. 20.11 . he saith : Dominus mecum est , quasi bellator fortis : the Lord is with me , as a stout or mighty warriour .

Nor did Dauid looke for any , but from the same . He Psal . 18.2 . acknowledgeth the Lord , and him onely , to be his strength , his succour , his fortresse , his deliuerer , his God , his rocke wherein he trusteth , his buckler , the horne of his saluation , and his high tower .

The like he doth , Psal . 144.1 , 2. Where , what is his strength , but the Lord ? What his goodnesse , his fortresse , his high tower , his deliuerer , his shield , but the Lord ? The Lord alone is he , in whom Dauid trusteth . The bow , the sword , the speare , and euery other militarie weapon , he knew to be meere vanitie without helpe from the Lord : and therefore the Lord was to him in steed of all .

And let the Lord be to vs in steed of all , in steed , of bow , of sword , of speare , of buckler , of shield , of fortresse , of tower , and of euery other militarie engine , and vnder Psal . 36.7 . the shadow and Psal . 61.4 . couert of his wings , we Psa . 119.117 . shall be safe .

Must the Lord be vnto vs in steed of all ? In steed of bow , of sword , of speare , and the rest ? Ergóne omnis armorum vsus abijciendus ? What ? Shall we therefore condemne , cast away , or neglect , the bow , the sword , the speare , all kind of artillerie , furniture , or munition that men doe vse , either for the priuate defence of themselues , or for the publicke of the Country ?

No , in no wise . This were too too Anabaptisticall . And I am no Anabaptist , that I should maintaine it to be vnlawfull for a Christian , either to make weapons for the vse of man , or to vse them being made . They denie it to be lawfull to vse the sword . I affirme it to be lawfull . My assertion is ; All men into whose hands God putteth the sword , may vse the sword , euen to strike and kill , if neede be . Now God putteth the sword first and principally into the hand of the publicke Magistrate , who when iust occasion serues , may draw it out . And sometime he putteth it into the hand of a priuate man . A priuate man when he is assailed of his enemie , may take the sword in way of his owne defence , and may ( if there be no other helpe ) kill his enemie therewith , so he doe it not vpon any malice , but onely because he cannot otherwise escape , and saue his owne life .

Now to the question : My answer is ; Non reijcitur vsus , sed fiducia . The bow , the sword , the speare , and other instruments of warre , are not to be condemned , not to be cast away , not to be neglected , but to be vsed . Non reijcitur vsus , sed fiducia ; their vse is not forbidden , but our trust in them . The vse of all kinde of weapons is common as well to the wicked as to the godly : the difference is in the trust . The wicked , they vse them , and trust in them ; the godly , they vse them too , but their trust mounts higher , euen to the Lord of Hosts . The distinction then here to be obserued is , Ut vsus creaturis fiducia verò creatori deputetur . Vse the bow , the sword , the speare , and euery other martiall weapon when thou shalt haue iust occasion ; but see that thy trust be euer in the Lord .

S. Chrysostome vpon those words of the 44. Psalme , I trust not in my bow , neither shall my sword saue me , saith : Why then dost thou vse them ? Why art thou armed ? Why handlest thou the bow ? Why the sword ? The answer there is returned ; Because our God hath so commanded , therefore I vse them : {αβγδ} , yet I cast my whole care on him ; in him I doe wholy trust . Thus {αβγδ} , thus fortified & fensed with power from aboue , we are to fight against our visible enemies : and thus fortified and fensed with power from aboue , we are to fight against our Spirituall enemies . The chiefe of them is the Deuill .

Our fight against him is a daily fight . For our direction in this fight , we haue S. Chrysostomes direction . When thou art to combat with the Deuill , say , I trust not in my weapons . I trust not in mine owne strength , or mine owne righteousnesse , but in the mercy of God : say with Daniel , chap. 9.18 . O my God , encline thine eare and heare : open thine eyes , and behold our desolation ; we present our supplications before thee , not for our owne righteousnesse , but for thy great mercies .

Saue vs , O Lord , saue thy people , from the power and furie of this immortall enemie . Though as a roaring Lyon he walketh about seeking whom he may devoure , yet shall we , placing all our hope and confidence in thee our Lord and God , be safe vnder thy protection . Protect & keep vs , O Lord , among the manifold dangers of this life , and in thy good time , by the conduct of thy fauour , bring vs home from this valley of miserie and mourning , to that our hoped-for country of eternall glory , where we may with all Saints sing vnto thee a perpetuall Halleluiah . Saluation and glory and honour vnto the Lord our God .

THE XXI . LECTVRE . AMOS 2.15 , 16.

And he that is swift of foote shall not deliuer himselfe , neither shall he , that rideth the Horse , deliuer himselfe .

And he , that is couragious among the mightie , shall flee away naked in that day , saith the Lord .

I Now bring you the remainder of the fourth part of Amos his first Sermon . I called it heretofore a Commination . I still call it so . It conteineth menacings , or threats against the kingdome of the ten tribes , the children of Israel for the foulnesse of their ingratitude . These menacings or threats proceeding from him who onely is omnipotent , and al-sufficient to effect what he threatneth , euen from the Lord , Iehovah , doe plainely demonstrate , that Gods iudgements are ineluctable , not to be auoyded . If God will the punishment of any , there is no place for refuge , no euasion , no meanes to escape . Neither he that is of an expedite and agile bodie , nor the strong man , nor the mightie , nor the bow-man , nor the swift of foote , nor the horseman , nor the couragious , and stout of heart shall be able to helpe himselfe in that day , in the day of Gods vengeance .

Seauen particulars are here disabled from helping themselues , in that day , when the Lord will be pleased to execute vengeance for sinne . Of foure of them , you heard at large in my last Lecture out of this place , that , neither he that is of an expedite and agile bodie , nor the strong man , nor the mightie , nor the bow-man , can any way helpe themselues . Let it please you now to giue eare ; and you shall heare as much of the other three ; of the swift of foote , of the horseman , of the couragious and stout of heart . Begin we with the swift of foote . It is the next branch that followeth , vers . 15.

And he that is swift of foote shall not deliuer himselfe .

THe originall is ; the swift of foote shall not deliuer . Shall not deliuer ! What shall he not deliuer ; Supply the defect according to the last clauses of this and the former verse : and the full shall be , Velox pedibus , non liberabit animam suam , the swift of foote shall not deliuer his soule ; His soule , that is , his life , or himselfe .

The Author of the Vulgar Latin here readeth , Velox pedibus suis non salvabitur the swift of foot shall not be saued . So doth S. Hierome ; so the Septuagint ; so an old In Bibliothecâ Nicolsonianà in aede Christi Oxen . English Manuscript . Some read thus : The swift of foote shall not escape , as the Caldee Paraphrast , and Montanus , and Munster , and our late Church Bible .

Admit of which reading you will , you cannot misse of the true vnderstanding of the place . Read if you will ; the swift of foote shall not be saued , or , shall not escape , or , shall not deliuer himselfe ; you will forth-with vnderstand , that , a man cannot by the swiftnesse of his feete out-runne God . This is the very marrow of that lesson , which we are to learne from hence . The lesson is : The swift of foote hath no aduantage aboue others , for the sauing of himselfe , if God doe once resolue to punish .

This agreeth with that which I haue obserued vpon the first clause of the 14. verse : The flight shall perish from the swift . With that , this which we haue now in hand is coincident . The flight shall perish from the swift , and , The swift of foote shall not deliuer himselfe ; these two , to the vnderstanding are but one , and doe yeeld vnto vs one and the same obseruation . The obseruation is ,

When God resolues to punish man for sinne , there is no refuge for him , no euasion , no escaping by flight , though he be of a swift , an expedite , and an agile boate .

This truth stands ratified with that in the ninth Chapter of this Prophecie , vers . 1. Non erit fuga eis , quisugient , & non salvabitur ex eis , qui fugerit . He that fleeth of them , shall not flee away ; and he that escapeth of them shall not be deliuered . And with that Eccles . 9.11 . There is no race to the swift , or , In running it helpeth not to be swift : that is , as Ionathan expounds the place ; Though men be as swift as Eagles , yet shall they not by running helpe themselues , or deliuer themselues from death in the day of battell .

The many euidences of holy Writ , which are vsually brought to proue , that God is euery where present , and in all places at once , may serue for a further ratification of my propounded doctrine . For if God be euery where present , if he be at once in all places , then certainely there is no refuge for man against him , no euasion , no escaping by flight . Nor the caues of the earth , nor the secrets of walls , nor the darkenesse of the night , nor the distance of place by land or by sea , can hide vs from his presence .

Can they not ? How then may that be excused which we read of Adam and his wife , Gen. 3.8 . that they HID themselues from the presence of the Lord God among the trees of the garden ? How that which we read of Cain , Gen. 4.16 . that he went cut from the presence of the Lord ? How that which we read of Ionah , chap. 1.3 . that he , when he was sent to Ni●iveh , rose vp to flee to Tarshish from the presence of the L●rd .

These scruples I am now to remoue : The first concerneth Adam and his wife , their hiding themselues among the trees of Paradise . Some say ; Adam hid himselfe through feare , not as if he could flee from God , but because hee thought himselfe vnworthie to come into Gods sight . So Irenaeus lib 3 adversus haereses cap . 37. He seemes to take in good part this flight of Adam , and his endeuour to hide himselfe , as if it proceeded from a pious and profitable feare and dread of an humble and repentant soule .

Other say , that Adam exceedingly troubled in mind , much ashamed and afraid , that he had transgressed the commandement of God , like vnto a mad man , that knows not which way to turne himselfe , went about to hide himselfe . So S. Austine lib . 11. de Genesi ad literam cap . 33.

A third opinion there is , that taxeth Adam and Eue of infidelitie and impenitencie , for hiding of themselues : as if guiltie of transgression , they had thought simply to hide themselues from the presence of God . Of this opinion I find Rupertus , who Comment . in Genesin lib . 3. cap . 12. thus expresseth himselfe . Abscondendo se , vterque de Deo malè sensit , & sibi insipienter providit , tanquam impaenitens , tanquam infidelis . Adam and his wife in hiding themselues thought amisse concerning God , and prouided foolishly for themselues , as if they had beene impenitent and vnbeleeuing .

It is no ill or idle opinion , to say that , Perhaps Adam and his wife , for want of experience ( for they had neuer fallen before ) might thinke , that by running among the trees of Paradise they might hide themselues . But when God had once found them out ( and quickly he found them out ) they could not any longer so thinke . Then they could not but be resolued vpon this ; that there is no fleeing away , no hiding of our selues from the presence of God .

Thus is the first scruple remoued . Adam and his wife hid themselues from the presence of the Lord God among the trees of a garden . They hid themselues , that is , they would haue hid themselues , they would but could not .

The second scruple , concerneth Caine his going out from the presence of the Lord . If Cain could goe out from the presence of the Lord , how is the Lord euery where present ?

For answere hereunto we are to note , that the presence of God doth sometime in holy Scripture betoken the place of his presence ; the place where God was first worshipped by sacrifice , and shewed visible signes of his presence : And that it doth sometime signifie the grace of God , his fauour , his care , his prouidence , and protection . In both these respects may Cain be said to haue gone out from the presence of the Lord . For first he was expelled from the land of his natiuitie , from that land where God was wont to shew his face , and vnder the visible forme of humane nature , to talke with man familiarly : and secondly he was excluded from Gods grace and fauour .

Thus much doth Cain himselfe confesse , vers . 14. Lord , saith he , Behold , thou hast driuen me out this day from the face of the earth ; and from thy face shall I be hid , and I shall be a fugitiue and a vagabond in the earth . Thou hast driuen me out this day from the face of the earth , that is , Thou expellest me from my natiue soyle , which to me is most deare & sweete , wherein I was borne , haue beene bred vp , and haue liued with my parents and kins-folke euen vnto this day : thou driuest me out from a most fruitfull and pleasant land , a land , that is next to the Paradise of the earth ; a land , which thou hast consecrated to thy selfe , to be the land of thy sacrifices oblations , and holy worship ; a land wherein thou art wont to manifest thy selfe vnto men , and to instruct them by thy sacred oracles , and answers . From this land , the land of my natiuitie , thou driuest me out .

And from thy face shall I be hid ] I shall for euer and euery where , find thee displeased with me , angry at me , and mine enemy , to the intollerable horrour and amazement of my minde : thou wilt not deigne to looke vpon me with the eyes of thy mercie , but wilt for euer hide thy face from me , and so depriue me of thy singular beneuolence , care , tutele and protection . So was Cain hid from the face of the Lord , and so went he out from his presence . Otherwise hee could not be hid , he would not goe out from the presence of the Lord .

The third scruple concerneth Ionah his fleeing to Tarshish , from the presence of the Lord . If Ionah could flee to Tarshish from the presence of the Lord , how is the Lord euery where present ?

Of this fleeing of Ionah from the presence of the Lord , there is a twofold vnderstanding . Some thus vnderstand it ; that he left the whole border and ground of Israel , where the presence of the Lord , though it were not more then in other places , was yet more euident by the manifestations of his fauours and graces towards them . There was the arke of the couenant , and the sanctuary , there the Lord gaue them answere by dreames , and oracles : there were other more speciall fauours of the Lords abode there .

Others by this fleeing of Ionah from the presence of the Lord , doe vnderstand his turning his backe vpon the Lord , his shaking off the yoke of the Lord , his wilfull renouncing the Commandement of the Lord ; his departing from his dutie and from the execution of his office , enioyned him by the Lord .

In the language of the Scripture , they are said to be in the Lords presence , or to stand before the Lord , who doe carefully attend his pleasure , and are readie to receiue and execute whatsoeuer he imposeth . In the 10. of Deut. vers . 8. The Tribe of Levi is separated by the Lord , to stand before the Lord . To stand before the Lord , that is , as it is there expounded , to minister vnto the Lord , and to blesse in his name .

So is the phrase vsed by Elias , 1. King . 17.1 . Where thus saith he , vnto Ahab : As the Lord God of Israell liueth , before whom I stand , there shall not be dew nor raine these yeares , but according to my word . The Lord God , before whom I stand ; that is , the Lord God , whom faithfully I doe serue . And so is it by Elizeus in those his words to Naaman the Syrian . 2. King . 5.16 . As the Lord liueth before whom I stand , I will receiue no blessing of thee . As the Lord liueth before whom I stand , a witnesse to my actions , the searcher of my heart , whose honour and seruice I tender more then mine owne gaine , I will receiue no blessing , no reward of thee .

Now if they , who duely serue the Lord , are said to stand before the Lord , and to be in his presence , then may they who cast off the yoke of the seruice due vnto him , well be said to hide themselues from the face of the Lord , and to flee from his presence .

We see now what this phrase of fleeing from the presence of the Lord doth meane . It giues vs to vnderstand , that Ionas , as a fugitiue and refractary seruant ranne from the Lord , breaking his bonds of dutie , and making no conscience or care to doe him seruice .

Thus are the scruples done away and my doctrine stands good ,

There is no refuge , no euasion , no escaping , no hiding , no fleeing from the face of the Lord , from his presence , from his iudgments , no not for the swift of foote .

Well . What if the footman for all his swiftnesse cannot saue himselfe ; fares it not better with the horseman ? Cannot he deliuer himselfe ? No. He cannot . He is disabled in the next words ,

Neither shall he that rideth the horse deliuer himselfe .

This rider of the Horse is in the Septuagint {αβγδ} , the horseman . Cyrill calls him so . So doth Castalio , and Taverner , in his English translation . In the Vulgar Latin he is Ascensor equi . So is he in S. Hierome . The appellation pleaseth Luther , and Calvin , and Osiander . Nor doth Gualter dislike it . For he hath , Qui ascendit super equum . Ascensor equi , or qui ascendit super equum , he that mounts on horsebacke . He is with Tremellius , and Iunius , insidens equo ; so is he with Vatablus , with Mercer , and with Piscator : Insidens equo , he that sits on horsebacke . With Drusius he is Vector equi , with Brentius Vestus equo . Vector equi , or Vectus equo , he that is carried on horsebacke . With Oecolampadius , he is equitans Equum , he that rideth the horse . This last reading is that which the learned translators of our now English Bible haue made choyse of . He that rideth the horse . This rider of the horse , this horseman , mounting , sitting , or , carried on horsebacke shall not deliuer himselfe .

Shall not deliuer himselfe . In the Hebrew it is , he shall not deliuer his soule . So is it in the Chaldee . The reading is retained by Brentius , Calvin , Drusius , Vatablus , and Mercer . In the Septuagint it is {αβγδ} , he shall not saue his soule . It is the very reading of S. Hierome , and S. Cyrill , and the author of the Vulgar Latin : and is followed by Luther and by Munster .

He shall not deliuer , he shall not saue his soule . His soule , that is his life . Whence some doe read : He shall not saue his life ; so Castalio , so Osiander , and so our countryman Taverner in his old English translation . Let the reading be Soule , or Life , man himselfe is meant : and therefore some haue read , He shall not deliuer himselfe . So Tremellius and Iunius , and Piscator : and so we read in our newest English Bible , He shall not deliuer himselfe .

Thus haue you the Grammaticall sense and vnderstanding of these words , He that rideth the horse shall not deliuer himselfe : This rider of the horse , this horseman mounting , sitting , or carried on horsebacke , shall not deliuer , shall not saue his soule , his life , himselfe . The lesson we are to learne from hence , is , He that is mounted on horsebacke , hath no aduantage aboue others , for the sauing of himselfe , if God doe once resolue to punish .

Be thine horse euery way answerable to that Horse ( of which thou maist read in the Booke of Iob chap. 39. ) whose necke is clothed with thunder , the glory of whose nostrils is terrour ; that paweth in the valley , and reioyceth in his strength , and goeth on to meet the armed men ; that mocketh at feare and is not affrighted , and turnes not backe from the sword : no , though the quiuer rattle against him , though the speare and shield doe glister , yet swalloweth he the ground with fiercenesse and rage . The sound of the trumpet terrifieth him not , but rather reioyceth him : for he smelleth the battell a farre off , the thunder of the Captaines , and the shouting . Be thine horse euery way answerable to this horse , yet repose not any confidence in him for thy saftie : for he will fayle thee .

He will doe so . What else is it that thou readest , Psal . 33.17 . An horse is a vaine thing to saue a man , neither shall he deliuer any by his great strength . Let S. Austine instruct thee , Mentitur tibi equus , quandò promittit salutem : if thy horse promise thee safetie , he lyeth vnto thee . The promise of a horse ! Nunquid equus alicui loquitur , & promittit salutem ? Doth a horse speake to man ? doth he promise him safetie ? It cannot be . Yet when thou considerest the comely feature and proportion of thy horse , his stout courage , his admired swiftnesse , ista omnia , velut promittunt tibi de illo salutem , all these things doe , as it were promise thee saftie by him . Sed fallunt , si Deus non tuetur , but without the especiall blessing of God all these things will fayle thee . For , Mendax equus ad salutem , an horse is a lying thing for safetie , a vaine thing to saue a man , and shall not deliuer any man by his great strength .

This is it , which you may read in the Booke of Prouerbs chap. 21.31 . The horse is prepared against the day of battell , but safetie is of the Lord . Let the horse be made readie , let him be throughly furnished for the warre , yet relie not vpon him for thy safetie . For safetie , all safetie is of the Lord , and of him alone . Let the Lord rebuke , yea , let him but speake the word , both the chariot and horse shall be cast into a dead sleepe . So we read , Psal . 76.6 . The meaning is : By the onely word of the Lord it often comes to passe , that they who trust in their Chariots and Horses , doe vanish & come to naught , like a dreame , yea , like the shadow of a dreame .

Pharaoh , proud and cruell Pharaoh , sory that he had let the children of Israel goe , would needs goe fetch them backe againe . He assured himselfe before hand of successe , either to spoyle them , or to reduce them to bondage . In the strength of his conceit , furnishing himselfe with horses and chariots of warre , six hundred chariots , and all the chariots of Egypt , accompanied with his nobles , captaines , and souldiers he marched furiously and pursued the Israelites , euen to the middest of the Red Sea : To the middest of that Sea they came , & no one waue rose vp against them , to wet so much as the hoofes of their horses . When they were come so far ( too farre to returne ) they were sodainely striken with their last terrour . Their chariots and horses , in which they trusted , fayled them , as hauing done them seruice enough , to carry them into perdition . For the Sea shut her mouth vpon them , and swallowed them vp in her waues : you know it to be so , Exod . 14.26 . Where is now the safetie , which they promised themselues by their Horses and Chariots ? I must againe say , Mendax equus ad salutem , A horse is a lying thing for safetie , a vaine thing to saue a man . Thus is my doctrine confirmed ; He that is mounted on horsebacke , hath no aduantage aboue others , for the sauing of himselfe , if God doe once resolue to punish .

Now let vs make some vse of this doctrine . It may first serue for reproofe of such , as for the time of warre doe glory in the multitude and strength of their horses , and presume that they shall preuaile and get the victory by the valour of their horsemen . The holy Scripture would haue them to be of an other minde , and to be perswaded , that victory is euer from the Lord , and from him alone , and that without him the horse and the rider can doe nothing . But they will not change their mind , they will not be thus perswaded . To these therefore thus saith the Lord God , the holy one of Israel , Esa . 30.15 . In returning and rest shall yee be saued , in quietnes and confidence , shall be your strength ; and ye would not . But ye said ; No , for we will flee vpon horses , and will ride vpon the swift . Will you flee vpon horses ? therefore shall yee flee . Will ye ride vpon the swift ? therefore shall they that pursue you be swift . A thousand of you shall flee at the rebuke of one : or at the most at the rebuke of fiue shall ye flee till yee be left as a beacon vpon the top of a mountaine , and as an ensigne on a hill .

Against these there is a curse gone forth , Esa . 31.1 . Woe be vnto them that goe downe to Egypt for helpe , and trust in horses , and comfort themselues with chariots , because they are many ; and with horsemen , because they are lustie and strong : but looke not vnto the holy one of Israel , nor seeke the Lord .

Concerning these I now say no more . I goe on with a second vse : and that is , to admonish our selues , that we put no trust , no confidence in horse , chariot , horsemen , or like externall meane for safetie . Sith it is euident , that these cannot deliuer vs , from any the least iudgement , that God in his displeasure shall lay vpon vs. Let vs for euer trust in the Lord alone , and his power . It is a sweete straine which the faithfull haue in their song , Psal . 20.7 . Hi , curruum , & illi equorum ; nos vero nominis Iehovae Dei nostri recordamur . Let it be the matter of our meditation in the day of trouble and distresse . Say we in faith and a sure hope ; Some trust in Chariots , and some in horses , but we will remember the name of the Lord our God . We will remember him , to put our trust in him , and to settle our hope on him alone . So shall a blessing attend vs. It is promised , Ierem . 17.7 . Blessed is the man that trusteth in the Lord , and whose hope the Lord is . Blessed is he ! What is that to say ? It followeth : Hee shall be as a tree planted by the waters , that spreadeth out her rootes by the riuer , whom the heat , when it commeth , cannot hurt , whose leaues are alwayes greene , that is not carefull in the yeare of drought , and neuer ceaseth from yeelding fruit .

In this comparison betweene a faithfull man , that trusteth in the Lord , and a tree planted by the waters side , we may note the stedfastnesse and stabilitie wherewith the faithfull people of God are supported , so , that they can neuer fall away from faith , and from the grace of God : whereby is condemned the doctrine of doubting , that Popish doctrine , very pernicious , yea , deadly to euery soule , that shall drinke it in . But I will not here make any excursion . Let that which hath alreadie beene deliuered suffice for the explication of the 15. verse . The sixteenth followeth .

And he that is couragious among the mightie shall flee away naked in that day , sayth the Lord .

HE that is couragious among the mightie ] This couragious man is in the Hebrew thus described , the stout of heart among the mightie . In the Vulgar Latin thus : Robustus corde inter fortes , the strong of heart among the stout . This reading is embraced by Brensius , and Osiander , and Luther , and Calvin , and Gualter . Some vary the phrase ; as thus ; fortis animo inter robustos , the stout of courage among the strong ; so Drusius . Some thus , fortis animo inter potentissimos , the stout of courage among the mightie ; so Tremellius , Iunius , and Piscator . Some thus , qui roborat cor suum inter robustos , he that strengthneth his heart among the strong , so Vatablus Munster thus translates it , qui inter fortes virili est corde , he that is of a manly heart among the stout . In Tauerners translation thus I read ; He that is as manly of stomacke as a Gyant . In our late Church-Bible thus ; He that is of mighty courage among the strong men .

The reading of the Septuagint is farre different . They thus : {αβγδ} . It is so in the Franckford Edition . S. Hierome thus renders it ; Inventum cor eius inter potentes , his heart is found among the mighty ; for {αβγδ} , some haue {αβγδ} , so it must be , inventum cor eius in potentatibus , his heart is found in potentates or dominions . Its obscure enough . S. Cyrill vnfolds it : he findes his heart mightily oppressed with terrors , and without resistance giues the victorie to the spoyler .

The former readings , Latin and English , are more naturall , and doe better expresse the originall . Ours is good ; He that is couragious among the mighty {αβγδ} bagibborim in potentibus , or inter potentes , among the mighty . The Hebrewes by the particle ב In or Inter , doe vse to signifie the highest degree , the superlatiue . Iael the wife of Heber the Kenite , Iudg . 5.24 . is stiled , benedicta inter mulieres , blessed among women . The phrase is vsed by the Angell in his Ave Maria , Luc . 1.28 . Benedicta tu in mulieribus . Elizabeth repeats it , vers . 42. Benedicta tu inter mulieres . Benedicta in mulieribus , or inter mulieres , Blessed in , or among women , that is , Benedictarum benedictissima , of women , that are blessed , the most blessed ; blessed aboue all .

Such is the exposition that Petrus Lusitanus giues of these words , robustus corde inter fortes , the strong of heart among the stout , that is , saith he , robustorum corde robustissimus , & sortium sortissimus , of the strong of heart the strongest and of stout men the stoutest : or as Castalio hath it , militum animosissimus , of soulders the most couragious & hardiest . With vs , he is the couragious among the mighty .

Of this couragious man , couragious among the mighty , notwithstanding his strength , his might , his manhood , his valour , his stoutnesse , his hardinesse , his couragiousnes , it is said , that he shall flie away .

{αβγδ} ianus , he shall flee away . Shall he flee away ? How is it possible ? Is not the contrary already confirmed by all the passages of the two precedent verses , the 14. and the 15 ? Yes it hath . I therefore vnderstand by this flying away , not simply a flying away , but onely a desire , or an endeauour to flie away . He shall flie away , that is , he shall desire to flie away , or , he shall endeauour to flie away ; yet to his litle or no aduantage , though his desire or endeauour be to flie away naked .

He shall flee away {αβγδ} hharom naked . A man is sometimes said to be naked , when he wanteth necessaries for the supply of present occasions . It is said of Saul , 1. Sam . 19.24 . that he stript off his clothes , and prophecied , and was all that day and all that night naked . I cannot imagine , that Saul was indeed altogither naked , but he is said to be so , because he had laid aside his princely robes ; as R. Chimchi thinketh ; or because he had put off his militarie apparell , and was now as another common person , as Iunius supposeth ; or because he was sine pallio prophetico , because he had not on a Prophets cloake , as Drusius affirmeth obseruat . lib . 14. c . 14. So is Esay said to haue gone naked , chap. 20.2 . because he was nudatus veste suâ propheticâ , because he had loosed the sackcloth from off his loynes , and had put off his propheticall attire .

In the second of Samuel , chap. 6.20 . Michal telleth Dauid , that he had vncouered himselfe , or made himselfe naked . And why ? but because he had put of his princely apparell , and danced in a linnen Ephod .

Naked also may they be said to be , that haue no good apparell , no good clothing on . So are the Apostles said to be naked , 1. Cor . 4.11 . Euen to this present houre we both hunger and thirst , and are naked , and are buffeted , and haue no certaine dwelling place . We are naked , that is , saith Drusius , non ita bene vestiti , we are not very well clothed . No more were that brother and sister , of whom S. Iames speaketh , chap. 2.15 . They were naked : Naked , that is , male vestiti , or necessario vestitu destituti ; they were ill clothed , or wanted necessarie apparell .

By the places now alleaged you see , that he may be said to be naked , that is not simply and altogither so . So of the couragious man in my text it is said , that he shall flee away naked . Naked , that is , vnarmed , without armour : hauing cast away his weapons , and all other instruments of militarie discipline ; content to escape with life , if he may be so happy ; but shall not : for there is no escaping , as you well know by that you haue already heard .

But when shall this couragious man be in such a streight , as that he shall be faine to flee away naked ? It shall bee , saith my text {αβγδ} Baijom habu , in that day . In that day , the day of Gods iudgement : in that day , when God will exercise his iudgment against the rebellious , and refractarie .

This day may be called the day of the Lord , whereof we read , Esai . 13.6 . Howle yee , for the day of the Lord is at hand : it shall come as a destruction from the Almighty . It is so called , Ioel 1.15 . Alas for the day : for the day of the Lord is at hand , and as a destruction from the Almighty shall it come .

This day , the day of the Lord , for the horror thereof , is by our Prophet Amos called darknesse , chap. 5.18 . Woe vnto you , that desire the day of the Lord : to what end is it for you ? The day of the Lord is darknes and not light . A day , and yet darknesse ! a day and no light in it ! It s euen so : and is repeated by an {αβγδ} , vers . 20. Shall not the day of the Lord be darknesse and not light ? euen very darke and no brightnesse in it . I cannot better set forth vnto you the state of this day , then the Prophet Zephaniah doth , chap. 1.15 . Read him , and you shall finde this day , the day of the Lord , to be a day of wrath , a day of trouble and distresse , a day of wastnesse and desolation , a day of darknesse and gloominesse , a day of clouds and thicke darknesse , a day of the trumpet and alarme . No maruaile then if our couragious man , the couragious among the mighty , shall endeauou or desire to flee away naked in that day .

But shall he endeauour , or shall he desire to do it ? Yes . He must be faine to doe it . For it followeth by way of confirmation {αβγδ} Neum Iehovah , saith the Lord .

Saith the Lord .

THis is the conclusion and confirmation of all . The Lord , the Deut . 32 4. God of truth , who Num . 23.19 . Tit . 1.2 . Ha● . 6.18 . lyeth not nor deceiueth , whose words are 2. Cor . 1.20 . yea and amen , who euer Num 23.19 . doth according to that he saith , and accomplisheth what he speaketh , he it is , that here threatneth the couragious among the mighty , that they shall flee away naked in the day of their visitation . And so out of doubt it came to passe .

It came to passe in the dayes of Peka K. of Israel , at what time Tiglath Pilesar K. of Assyria came vp against the Israelites , tooke diuers of their Cities , the whole Region that was beyond Iordan , the possession of the Reubenites , Gadites , and halfe tribe of Manasseh , yea all the land of Nephthali : and carried some of their inhabitants captiue into Assyria . 2. King . 15.29 .

After that in the dayes of Hoseah sonne of Elah , the last of the Kings of Israel , this prediction was fulfilled , at what time Salmanasser King of Assyria invaded Israel , the Kingdome of the ten Tribes , tooke Samaria , and carried much people away into Assyria . Of this we read 2. King . 17.6 .

In that day , that day when Tiglath Pilesar preuailed against Israel , and that day wherein Salmanasser was conqueror , he that was couragious among the mighty , was faine no doubt to runne away , and that naked , according to this prediction , He that is couragious among the mighty , shall flee away naked in that day . My obseruation from hence is this : It is not a stout courage , a valiant heart , or a bold spirit , that can steed a man in the day of Gods vengeance .

Beleeue it , it is not . For in that day , the stoutest , the most valiant and bold , shall be striken with astonishment of heart , Deut . 28.28.29 . and shall grope at noone dayes , as the blind man doth in darkenesse . It shall then be with him , as it was with Belshazzar the King , Daniel 5.6 . His countenance shall bee changed , his thoughts shall trouble him , the ioynts of his loynes shall be loosed , and his knees shall smite one against the other . Yea then ( for then will the Lord arise to shake terribly the earth ) then shall he goe into the holes and clefts of the ragged rockes , and into the caues of the earth , for feare of the Lord , and for the glory of his Maiestie . So saith Esay elegantly , chap. 2.19 , 21. And say you now , what can a stout courage , a valiant heart , a bold spirit steed a man in that day , in the day of Gods vengeance ? You must needs confesse , it can steed him nothing .

Nothing ! Let vs then for our good make some profitable vse hereof . We shall the better make it if we will summe vp together those naturall abilities , which our Prophet Amos hath here disabled , from yeelding any helpe vnto vs in the day of God his reuengement : If neither he that is of an expedite and agile bodie , nor the strong man , nor the mightie man , nor the bow-man , nor the swift of foot , nor the horseman , shall in that day be able to deliuer or helpe himselfe : if he that is couragious among the mightie , shall be faine to runne away naked in that day , whence then shall we in that day looke for safetie ? It must not be from any ayde of man .

Now the Vse we are to make hereof is , that we trust not in man , or in any thing that is in or about man . To this dutie we are aduised by the Prophet Esai , chap. 2.22 . Cease yee from man , whose breath is in his nostrils : for wherein is he to be accounted of ? If you will be safe and without danger in the day of trouble , Cease from man ; See that yee haue no confidence , no affiance in him , as though against God or without God he were able to helpe you . His breath is in his nostrils ; his soule , his vitall spirit , his life is but a blast , and is gone with a puffe . Then where is his helpe ? Weake , fraile , and brittle man , wherein is he to be accounted of ? Is he to be accounted of for any thing that is in him ? for his actiuitie , for his dexteritie , for his valour , for his wisedome , or the like ? No : for if he be gone , all these are likewise vanished .

But may he not be accounted of for somewhat that is about him ? for his riches , for his munition , and weapons of defence , for his honour , and the reputation he holdeth in the state wherein thou liuest ? No , no . For what cares the Almightie for these ? The Psalmist was not ill aduised , Psal . 146.3 . Where he thus aduiseth vs : Put not your trust in Princes , nor in any sonne of man , in whom there is no helpe , his breath goeth forth , he returneth to his earth , in that very day his thoughts perish . See man here pictured and drawne forth in liuely colours : Put not your trust in Princes ] not in Princes ? Why ? Is not their authoritie and pre-eminence here exceeding great ? Yes . But they are sonnes of men ] Well . Be it so . The sonnes of men are creatures not farre inferiour to the Angels . True . But there is no helpe in them ] no helpe in them ? Why so ? Their breath goeth forth ] They dye . What if they dye ? Is there no place for them in Heauen among the starres ? No , they returne to their earth ] there to participate with rottennesse and corruption . What if corruption be in their flesh , may not their intendments and deuises be canonized and kept for eternitie ? No , they may not . For in that very day their thoughts perish ] their thoughts are as transitorie as their bodies , and come to nought . And therefore put not your trust in them ; not in Princes , nor in any son of man .

Wherein then shall we put our trust ? Euen in the Lord our God . To this trust in the Lord , we are inuited , Psal . 118.8 , 9. It is botter to trust in the Lord then to put confidence in man . It is better to trust in the Lord , then to put confidence in Princes . Is one better then the other ? Why , then both may be good , and it may be good to put confidence in man . Not so . You may not take the word better in this place to be so spoken . For if you put any confidence in man , you rob God of his glory ; which to doe can neuer be good . I therefore thus expound the words : It is better ] by infinite degrees , absolutely and simply better , to trust in the Lord ] to trust stedfastly in him alone , then to put any confidence ] any manner of trust or confidence , in man ] of what estate or dignity soeuer he be , though he be of the rancke of Princes , who haue all the power and authoritie in the world . Its euery way better to trust in the Lord , then to trust in such , euer good to trust in the Lord , but neuer good to trust in man . Trust we in the Lord , and blessed shall we be : but cursed is the man that trusteth in man , and maketh flesh his arme ; the Lord himselfe hath said it , Ierem . 17.5 .

Now therefore , O Lord , since thou hast from hence taught vs , that from the ayd of man there is no safetie to be expected , neither from him , that is of an expedite , and agile bodie , nor from the strong man , nor from the mightie man , nor from the bow-man , nor from the swift of foote , nor from the horseman , nor from the couragious among the mightie , nor from any thing else that is in man , or about him , giue vs grace we beseech thee , that in thee alone wee may place all our hope and confidence . In thee alone our God and Father of mercies doe we trust : and doe thou according to the multitude of thy compassions looke vpon vs. Heare the supplications of vs thy poore seruants , liuing far , as banished men in a sauage Countrey . Protect , wee beseech thee , and keepe our soules among the many dangers of this mortall life , and bring vs by the conduct of thy gracious fauour into that thy sacred habitation , and seate of eternall glory . Grant this vnto vs , most deare Father , for thy best beloued Sonne Iesus Christ his sake .

FINIS .