THE First Lecture.

ONE of the Pharisees in the Gospell, as if hee were vnwilling to be ignorant in so weighty a matter, as is mans saluation, in a tempting manner asked Christ this question: Master, what shall I doe to inherit eternall life? Our Sa­uiour for answer put forth another question, and said, What is written in the Law, how readest thou? Luk. 10.26. Where we may note that the Law is written for man to reade, that so he may be instructed, what hee is to doe in dis­charge of his duty towards God.

The rich man in Hell, prayed Abraham that [...]rus might be sent vnto his fathers house to testifie vnto hi [...] [...] brethren, lest they also should come into that place [...] torment. To whom Abraham answered, They haue Moses a [...] [...] Prophets▪ [Page] [...] [Page 1] [...] [Page 2] let them heare them, Luk. 16.29. The parable teacheth vs thus much, that vnlesse we delight in hearing the word preached, we shall neuer attaine to the meanes of escaping eternall tor­ments. Two notable vses of the word of God, Reading, and hearing; They lead man as it were by the hand to the very point of his felicity. For what more blessed than to possesse eternall life? Yet was the Pharisee taught, that by reading of the law li [...]e eternall might bee purchased. And is it not a blessed thing to be freed from Hell torments? Yet was the rich man told by Abraham, that his fiue brethren by hearing of Moses and the Prophets, might be saued.

It was a setled opinion ofDeut 8 3. old, though vttered in fulnesse of time by ourMat. 4 4. Luc. 4.4. Sauiour, that a man liueth not by bread only, but by euery word that proceedeth out of the mouth of God. The truth of which is confirmed by the practise of godly men in former ages. I will not trouble you with many instances. Many and excellent were the reuelations which God gaue vnto the Pro­phet Daniel, yet notwithstanding all them, as himselfe witnes­seth cap. 9.2. he omitted not the reading of the Prophecie of Ie­remie. Much doubtlesse for the spirituall food of his owne soule: yet for our ensample also, that we should be conuersant in the Scriptures too. It was a worthy commendation which Luke gaue the Beroeans, Act. 17.11. for that as soone as they had heard the word preached by S. Paul, they diligently con­ferred the scriptures, to know whether it were so, or no; and there­by confirmed themselues in the truth which they had heard. This their zeale and diligence, should stirre vs vp also, for the confirmation of our faith vpon the hearing of the word, to search the scriptures. That great heathen Lord, Queene Can­daces Eunuch: as he was riding on the high way in his chariot, did reade the Prophet Esay, and the Lord of heauen had regard vnto him for it, Act. 8.28. So Daniel by reading, the Beroeans, and the Eunuch by reading and hearing of the word, were spi­ritually fed, and nourished vnto euerlasting life.

To these holy exercises both of reading and hearing the scrip­tures, the scriptures are full of exhortations, fit for all estates: for Vnbeleeuers, that they would search the scriptures, be­cause [Page 3] in them they thinke to haue eternall life, and they doe testi­fie of Christ, Ioh. 5.39. for Beleeuers; that besides other parts of their spirituall armour, they would take vnto them the sword of the spirit, which is the word of God, Eph. 6.17. for young men; that they would rule themselues after the word of God, and so cleanse their waies, Psal. 119.9. for all men, that they would meditate in the law of God day and night, Psal. 1.2.

Now, that the scriptures, the sword of the spirit, the word and law of God might be much vsed to the diuiding asunder of the soule and the spirit, of ioints and marrow, it was decreed in aNicena Syno­dus decretu suis cauit ne quis [...] numero Chri [...]a­norum sacris Bi­bliorum lib [...] ca­reret. Corn. A­grippa de Van. Scient. cap [...] [...]. De verbo Dei. councell of Nice; that no house should bee without the holy Bible: whichIn capite Je [...] ­nij. Siue de Tem­pore Serm. 55. Feria quarta post dominicam in Quinquagesi­ma. Sic etiam au­tor Sermonum ad fratres in Eremo, Serm. 56. Non vobis debet sufficere, quod in Ecclesia lectiones diuinas audiatis, sed in domibus, & in conuiniis vestris, & quando dies breues sunt, etiam aliquibas horis in no [...] [...]ctioni diuinae debetis ins [...]stere. Vt in horreo cordi [...] vestri spiritale possitis triticum comparare, &c. [...] Homil. 2. vpon Esai. S. Austen also intended, saying: Nec solum sufficiat, quod in Ecclesia diuinas lectiones auditis, sed etiam in domibus vestris, aut ipsi legite, aut alios legentes requirite. Let it not content you to heare the holy scriptures read vnto you in the church only: but in your houses also at home, either read them your selues, or cause other to reade them. Vtinam omnes faceremus quod scriptum est: scrutamini scriptu­ras. It is^e Origens: Would to God we all did as it is written, search the scriptures. Chrysostome Homil. 9. vpon the Epistle to the Colossians. saith, Comparate vobis biblia animarum pharmaca, seculares: Ye lay m [...] get you Bibles, for they are medicines of your soules. Whereof the godly and first christened Emperour Constantine was well perswaded, who therefore gaueEuseb. de vita Constantini, lib. 4. cap. 36. Theodorit. Hist. Eccles. lib. 1. cap. 16. commandement that the Bible should bee written out, and sent abroad into all the kingdomes, coun­tries, and cities of his dominion. And what other might the perswasion ofIewe [...]. Replie Art. 15. §. 13. & 16. and Babington vpon the Lords praier, pag. [...]5. Before this, K. Alfred began to translate the Psalter into English &c. Fox in Mary [...] [...]dan. 899. ex Guliel. de Regib. Ang. king Adlestane here in England be, when he caused the Bible to bee translated into the English tongue, that all might reade it?

The much preaching and often reading of Gods holy word in the congregations of this land in the daies of her, whom [Page 4] of late you loued, Queene Elizabeth, haue set vp and establi­shed her neuer dying praises. And is not God much to be bles­sed for our good Iosiah, our most dread Soueraign, King Iames? His heart is from aboue replenished with a religious zeale to free the passage of Gods most holy Gospell. His desire to haue God sincerely worshipped throughout this land, is made knowne by the good order he hath taken to set before you, and all other his liege people, Gods word, if possible, in greatest purity. Let God be with the workmen, I meane, the Transla­tors of the old and new testaments;This sermon was preached in the yeare of our Lord 1605. Nou. 3. Since the Translati­on is perfected and published; the exactest that euer this Land had. Let God be with them in their holy labours; and let the remembrance of our King for it, be like the composition of the perfume that is made by the art of the Apothecarie.

Hitherto (beloued) I haue by way of preface exhorted you to the reading and hearing of Gods word; and I doubt not of your obedience to it. Yet if any of you shall except against the reading of it for the hardnesse of the phrase, being of the Eu­nuches mind, Act. 8.31. that you cannot vnderstand what you reade except you haue a guide; let it be your comfort, that his Maiesty in giuing his royall assent to those laudable Canons, and Constitutions Ecclesiasticall, agreed vpon in the late^k Sy­nod at London, Begun at Lon­don, Anno Dō. 1603. hath by the 45. and 46. canons, prouided guides for you, such as are soberly, and sincerely to diuide the word of truth to the glory of God, and the best edification of his people.

And now it being my lot to be sent vnto you, to you I bring an vnestimable pearle, the word of the Lord, which the Pro­phet Amos saw vpon Israel. In diuiding it, I promise you in the words of Paul, 2 Cor. 12.19. by the helpe of God, to doe all things for your edifying. Wherefore (beloued) giue [...]are I be­seech you, with reuerent regard and attention to the word of the Lord, as it is written, Amos 1.1.

This first verse we may call the title of this booke, or the pre­face vnto it. It yeeldeth to our considerations sundry circum­stances.

• 1 The Prophets name, Amos.
• 2 His former condition of life, He was among the heard­me [...].
• 3 The place of his vsuall abode, Tekoa.
• 4 The matter or argument of his Prophecie, implied in these words, The words which he saw vpon Israel.
• 5 The time of his Prophecie, In the dayes of Vzziah, King of Iuda, and in the dayes of Ieroboam the sonne of Ioash King of Israel, two yeares before the earthquake.

Amos] Epiphanius in his booke of the liues and deaths of the Prophets, holdeth this Amos to be Esayes father. To which opinion a learned and late DiuineProlog. in 12. Proph. min. Danaeus seemeth to giue his assent. But S. Hierome is against it, and so are most Inter­preters; so also is Drusius in his sacred obseruations, lib. 4. cap. 21. And worthily. For as much as the Hebrew writing of these two names, [...]. the name of Esayes father, and [...]. this our Prophets name, is euidence and proofe sufficient, that they were not one but two names: and consequently not one but two men. Againe Amos the father of Esay, is by interpretation fortis, & Hieronym. Nic. de Lyra. robustus, stout and valiant, but Amos our Prophet isHieron. ep. ad Paulin. Onustus, a man burdened and loaden; orHier. Lyran. auulsus, one that is separated from others. These diuers interpretations of these two names, the name of Esayes father, and this our Prophets name, is euidence and proofe sufficient, that they were not one, but two names, and consequently not one but two men. Besides Amos our Prophet is in the ancient monuments of the He­brews surnamed [...], id est, balbus. a stutter [...]r, stammerer, or maffler, as Drusius noteth vpon my Text. We finde not any such surname giuen Esayes father. Therefore our Amos is not Amo [...] the father of Esay. From our Prophets name let vs come t [...] [...]s condition of life, and vocation, expressed by himselfe in these words, Who was among the heardmen.

There are two sorts of heardmen: the one is of such as doe vse the feat and trade of graziers, or are sheep-masters; such as [Page 6] haue vnder them in pay other heardmen, and shepherds. In this sense Mesa King of Moab, 2 King. 3.4. is called a heardman, or shepherd; and is registred to haue rendred to the King of Israel an hundred thousand lambs, and an hundred thousand rammes, with the wooll. The other sort of heardmen, is of such as are hired to keepe cattle, to see to their feeding, and safetie: such we properly call heardmen, or shepherds, and such a one was Amos our Prophet: witnesse himselfe, cap. 7.14. I was no Prophet, neither was I a Prophets sonne, but I was a heardman, or shepherd. You see now his former condition of life, professi­on and vocation; see also the place where he liued.

At Tekoa] This towneLib. d [...]vit. Prophet. Epiphanius ascribeth to the land of Zabulon: Apud Merce­rum. R. Dauid to the inheritance of the sonnes of Aser: but S. Hierome (whom with the rest of the expositors of this booke I chuse to follow) placeth it in the tribe of Iuda, six miles southward from Bethlehem. Adrichom in his description of the holy land saith it is two miles from Bethlehem. More or lesse; its not much pertinent to my present occasion. For the place it selfe: Tekoa is 2 Chron. 11.6. rehearsed among all those strong Cities which Rehoboam built in Iuda. Beyond the City Tekoa (as Saint Hierome obserueth) there was not any little village, no not so much as a cottage; onely there was a great wildernesse, called 2 Chron. 20.20. the wildernesse of Tekoa; a fit place for a shepherds walke. Here Amos for a time led a shepherds life. At length God separated him to carry his word against Israel. Which is the fourth circumstance of this verse, the matter or argument of this prophecie, implied in these words.

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

Which he saw] this adiection sheweth that these words of A­mos were committed to him, by that kinde of propheticall in­stinct, [Page 7] and motion, which is tearmed vision, as Arias Monta­nus obserueth in his common disputes of the propheticall bookes. Indeed vision is one of the kindes of prophecie: In which regard (as Sauls seruant beareth witnesse, 1 Sam. 9.9.) Prophets were in the old time called seers. Well then doth Drusius expound this place; The words which Amos saw] that is, the words which God did disclose or reueale vnto Amos in a vision. These words which Amos saw] this vision, or prophecie was concerning Israel, vpon, or against Israel.]

Vpon Israel] Israel was a common name to the 12. tribes which issued out of Iacobs loynes; and was so from the begin­ning of Sauls reigne to the end of Salomons. After whose death a rent was made in the kingdome. Ieroboam sonne of Nebat se­duced 10. tribes. Rehoboam Salomons sonne could keepe with him but two. Thus of one kingdome, Israel, were made two: Iuda and Israel. A strange diuision. Israel diuided from Israel: ten tribes from the other two. Two tribes, the tribes of Iuda and Beniamin, continued in their obedience to the house of Dauid: the other ten forsooke it, and fell away. The two tribes, Iuda and Beniamin (called but one tribe, 1 King. 11.13. because of the mixture of their possessions) these two tribes setled in their faithfulnesse and obedience to the seed of Da­uid, are in holy Scripture called sometimesAmos 2.4. Iuda, sometimesIerem. 6.1. Benjamin, sometimesMicah. 1.1. Ierusalem, sometimesAmos 6.1. Sion, some­timesZach. 12.7. the house of Dauid. The other ten tribes which fell away from, and forsooke their rightfull King, and holy reli­gion, haue in like sort their diuers appellations:Hos. 10.15. Bethel, Hos. 10.5. Bethauen, Micah. 1.1. Samaria, Hos. 2.22. Iesreel, Amos 5.6. Ioseph, Hos. 4.17. Ephraim, Hos. 10.11. Iacob, Hos. 10.1. Israel. These are the names in the sanctified writings of the holy Prophets appropriate to signifie the 10. reuolted tribes: Israel you see is one of them; and that is the Israel in my text. Thus was Amos by the holy spirit deputed, and directed with his message peculiarly, and properly, to the kingdome of the 10. reuolted tribes; the kingdome of Israel. Some men­tion is made of Iuda incidently, and by the way; but the scope of the prophecie is Israel. The time, which was my last circumstance, followeth.

The time is set downe in generall, and in particular. First in generall, thus.

In the dayes of Vzziah, &c.] Ʋzziah, or Ozias, called also Azarias, 2 King. 14.21. succeeded his father Amazias in the throne of Iuda. This he did in the 27^th yeare of the reigne of Ieroboam in Israel, as appeareth 2 King. 15.1. That same Iero­boam (that you may distinguish him from a former King of the same name) is called in my text Ieroboam the sonne of Ioash. Hereby we see in generall, the time of his prophecie; which is more particularly set downe in the last words, two yeare be­fore the earthquake.] Hee meaneth that same notable and fa­mous earthquake, mentioned also Zach. 14.5. Yee shall flie (saith hee) like as yee fled from the earthquake in the dayes of Ʋzziah King of Iuda. In what yeare of Vzziahs reigne this earthquake hapned, it is not to be collected out of holy scrip­ture. Flauius Iosephus, Lib. 9. antiq. Iudaie. cap. 11. saith that this earthquake happened then when King Vzziah vsur­ping the Priests office went into the temple of the Lord to burne incense. Ribera disproues Josephus his iudgement; and saith that the earthquake happened within the fourteenth yeare of the reigne of Vzziah. Some doe hold it was in the 22^th yeare; And the Hebrewes (whom Funccius followeth in his Chronologie) doe ascribe it to the 25. yeare. For my part I say not in what yeare it happened. Why should I speake where the holy spirit is silent? It is out of doubt that there was such an earthquake, in the dayes of Vzziah, wit­nesse the Prophet Zacharie: two yeares after Amos had be­gunne this propheticall function; witnesse Amos here in my text.

Thus (dearely beloued in the Lord) haue I briefly run ouer the exposition of this first verse: let mee now vpon it build some doctrine, for the building vp of our selues in our holy faith. You will be pleased to remember with me, that Amos of a heardman or a shepherd became a blessed Prophet to carrie a terrible word, and fearfull message from the liuing God, to the [Page 9] King, Nobles, Priests, and people of Israel. The doctrine to be grounded hereupon, I deliuer in this proposition; ‘God chuseth vile and despised persons, to confound the great and mighty.’

Vile and despised persons, I call such, as to the world, to humane wisdome, and to the eye of reason are of no price, esteeme, or worth. Such as Ioseph was, when he kept sheepe in Canaan with his brethren, and was by them sold to the Ismae­lites, Gen. 37.2, 27. Such as Moses was, when first he was cast into the flags, Exod. 2.1. Such as Dauid was while he medled with sheepfolds, and followed the ewes great with young, Psal. 78.70. Such as were Peter, Andrew, Iames, and Iohn, while they busied themselues about mending of nets, and catching of fish, Matth. 4.18.21. These, Joseph, Moses, and Dauid, shep­herds; Peter, Andrew, Iames, and Iohn, fishermen, vile and de­spised in the account of the world, were chosen by the wis­dome of the great God of heauen, one to be a ruler in Egypt; another to be a leader of Gods people; the third to be a King; the rest to be Christs Apostles.

Heare now a word of eternall verity, and full of comfort. You shall finde it, Psal. 113.7, 8. The Lord who is high aboue all nations, and glorious aboue the heauens, he raiseth the nee­dy out of the dust, and lifteth vp the poore out of the dung, to set him with Princes. S. Pauls discourse touching this point is more large and spatious. You shall find it, 1 Cor. 1.27, 28. God hath chosen the foolish things of this world to confound the wise, and the weake things to confound the strong, and vile things, and things despised, and things which are not, to bring to nought the things that are. The reason of Gods dealing thus in the aduance­ment of the foolish, weak, vile, despised, needy & poor, to places of dignity, is expressed, 1 Cor. 1.29. It is, that no flesh should re­ioyce in his presence, that is, that no man should glory before the Lord. In this reason are two things worthy our religious con­siderations, as Musculus well obserueth. For hereby our God first suppresseth and beateth downe the pride of flesh, and takes from it all glory of wisdome, power and nobility; and se­condly, whatsoeuer glory there is of wisdome, power and no­bilitie, [Page 10] he doth claime and challenge it for his owne peculiar. Thus haue you (dearely beloued) the confirmation of my do­ctrine. The doctrine was: ‘God chooseth vile and despised persons, to confound the great and mighty.’

Be patient, I beseech you, while I point at some vses of it.

The first vse is to lift vp our minds to the contemplation of Gods good prouidence. Poore shepherds and fishermen God exalteth and aduanceth into the highest places of dignitie in Church and common-wealth. Hereby wee know that nei­ther Empire nor Kingdome, nor place in them of dignitie, pri­oritie, or preeminence, Ecclesiasticall or politique, is gotten by the industrie, wisdome, wit, or strength of man: but that all are administred, ruled, and gouerned by the deputation and ordination of the highest power, God almightie.

A second vse is to stop blasphemous mouths, such as are euermore open against heauen, withCic. d [...]nat. Deor. Epicurus, andCic. ibid. Diago­ras, and their adherents, to affirme that the God of heauen, in as much as he is absolutely blessed, is not to trouble himselfe with cares for this lower world: that it standeth not with Gods maiesty to care for the vile, abiect, and despised things of this world. This impious rabble, and Sathans brood, doe thinke that al things below the Moone are ruled by their blind God­desse Fortune and by Chance.

Here must I beseech you, to let your hearts be ioyned with mine in the consideration of God his sweet, and neuer-sleep­ing care and prouidence ouer this lower world.

Let vs not suppose our God to be a God to halfes and in part only; a God aboue, and not beneath the moone: a God vpon the mountaines, and not in the vallies; a God in the greater and not in the lesser employments. The holy scriptures doe teach vs, that our God examineth the least moments and tittles in the world, that we can imagine, to a1 King. 17.14. handfull of meale; to aIbid. cruse of oyle in a poore widowes house, to the falling ofMat. 10.29. sparrowes to the ground, to theMat. 6.26. feeding of the birds of the aire, to thePsal. 29.9. caluing of hinds: to theMat. 6.30. See my 2 Ser. on Luk. 9. p. 32. clothing of the grasse of the field; to theLuk. 12.7. numbring of the haires of our heads: to the trickling of [Page 11] Psal. 56.8. teares downe our cheekes. Why then are wee troubled with the vaine conceits of lucke, fortune, or chance? Why will any man say, this fell vnto me by good lucke, or by ill lucke? by good fortune, or by misfortune? by good chance, or by mis­chance?

We may and should know, that in the course of Gods pro­uidence all things are determined and regular. This is a sure ground: we may build vpon it.

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

The storme it selfe which droue the pilots to his streight, may likewise seeme contingent to the glimse of carnall eyes; yet the Prophet saith, I know that for my sake this great tempest is vpon you, Ion. 1.12.

The fish which Peter tooke might seeme to haue come to the angle by chance, yet he brought in his mouth the tribute which Peter paid for his Lord and for himselfe, Mat. 17.27.

By the diuersity of the opinions among the brethren tou­ching the manner of dispatching Ioseph out of the way, wee may gather, that the selling of him into Egypt, was but acci­dentall, and only agreed vpon by reason of the fit ariuall of the merchants while they were disputing and debating what they were best to doe: yet saith Ioseph vnto his brethren, you sent me not hither, but God, Gen. 45.8.

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

Some may thinke it hard fortune, that Achab was so strange­ly made away, because a certaine man hauing bent his bow, and let slip his arrow at hap hazard, without aime at any cer­taine marke,1 King. 22 34. strooke the King: but here we finde no lucke, nor chance at all, otherwise, than in respect of vs, for that the shoot [...] did no more than was denounced to the King by Mi­cheas fro [...] Gods owne mouth before the battell was begun, 1 King. 22.17.

What in the world can be more casuall than lottery lyet Sa­lomon teacheth that when the lots are cast into the lap, the pro­uidence of God disposeth them, Prou. 16.33.

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

You are now inuited to the marriage supper of the lambe; euery one that will approach vnto it, let him put on his wed­ding garment. A garment nothing like the old ragges of the Gi­beonites which deceiued Ioshua, Ios. 9.5. A garment nothing like the suit of apparrell which Micah gaue once a yeare to his Leuite, Iud. 17.10. A garment nothing like the soft clothing worne in kings courts, Mat. 11.8. But a garment something like the garment of the high priest, which had all the names of the tribes of Israel written vpon his brest, Exod. 28.21. For this your garment is nothing else but Christ put on, in whose brest and booke of merits are written and registred all the names of the faithfull: but a garment something like Elias Mantle which diuided the waters, 2 King. 2.8. For this your garment is no­thing [...]lse but Christ put on, who diuideth your sinnes and pu­nishments, that so you may escape from your enemies, sin and death: but a garment something like the garments of the Isra­elites in the wildernesse, which did not weare: 40. yeares toge­ther they wandered in the desart, and yet saith Moses, neither their clothes nor their shooes waxed old, Deut. 29.5. For this your gar­ment is nothing else but Christ put on, whose righteousnesse la­steth for euer, and his mercies cannot be worne out.

Hauing put on this your wedding garment, doubt not of your welcome to this great feast-maker. If any that heareth me this day hath not yet put on his wedding garment, but is desi­rous to learne how to doe it; let him, following S Pa [...] his coun­sell, Rom. 13.12. cast away the workes of darknesse, and put on [Page 13] the armour of light: let him walke honestly as in the day, not in gluttony and drunkennesse, neither in chambering, and wanton­nesse, nor in strife and enuying: let him take no thought for the flesh, to fulfill the lusts of it: so shall he put on the Lord Iesus.

Psal. 24.7.Lift vp your heads you gates, and be you lift vp ye euerla­sting doores, that a guest so richly apparelled may come in, and sup with the King of glory. And the King of glory vouchsafe so to clothe vs all, that those gates and euerlasting doores may lie open to vs all. So at our departure from this vally of mour­ning, we shall haue free and easie passage into the citie of God, where our corruptible shall put on incorruption, and our mortality shall be swallowed vp of life. Euen so be it, (bles­sed Father) for thy welbeloued son Iesus Christ his sake, to whom with thee in the vnity of the holy spirit, bee all praise and power, might and Maiesty, dignity and dominion for euermore. Amen.

THE Second Lecture.

IN my former Sermon vpon the first verse of this chapter (beloued in the Lord) I com­mended to your religious considerations fiue circumstances.

• 1 Touching the Prophets name: It was Amos, not Amos Esaies father, but another Amos.
• 2 Concerning his former condition of life: He was among the heardmen, that is, he was a heardman or shepherd.
• 3 Of the place of his vsuall abode: At Tekoa; a little village in the confines of the Kingdome of Iuda, beyond which there was not so much as a lit­tle cottage: onely there was a great [Page 15] wildernesse, called 2 Chron 20.20. the wildernesse of Tekoa: a fit place for a shepherds walke.
• 4 About the matter or argument of this prophecie, im­plied in these words: The words which he saw vpon Is­rael. Then you heard that Amos was by the holy spi­rit deputed and directed with his message peculiarly, and properly to the 10. reuolted tribes, the kingdome of Israel.
• 5 Of the time of the prophecie, which I told you was set downe in that verse generally and specially.
  • 1 Generally; In the dayes of Vzziah king of Iuda, and in the daies of Ieroboam the sonne of Ioash king of Israel.
  • 2 Specially: Two yeares before the earthquak [...].

After my exposition giuen vpon those fiue parts of that text, I recald to your remembrances, that Amos of a heardman, or shepherd, became a blessed Prophet to carry a terrible word and fearfull message from the liuing God to the king, nobles, priests, and people of Israel. Thereupon I commended to you this doctrine: ‘God chooseth vile and despised persons to condemne the great and mighty.’

That doctrine proued, I recommended to you the vses of it. The first was to lift vp your mindes to the contemplation of Gods good prouidence. Poore shepherds and fishermen God exalteth and aduanceth into the highest places of dignity in church and common wealth. This might perswade you that neither Empire, nor kingdome, nor place in them of dignitie, priority or preeminence, ecclesiasticall or politique, is gotten by the industry, wisdome, wit, or strength of man, but that all are administred, ruled, and gouerned by the deputation and ordinance of the highest power, God almighty.

The second was to stop blasphemous mouths, such as are euermore open against the God of Heauen, to affirme, that all things below the moone, are ruled by their blind goddesse fortune and by chance. Here my desire was, that your hearts might be ioined with mine in the consideration of Gods most sweet and neuer sleeping care ouer vs in this lower world: that [Page 16] we would not suppose our God, to be a God to halfes and in part only, a God aboue and not beneath the Moone, a God in the greater and not in the lesser employments.

To this holy meditation I exhorted you, taught by the ho­ly scriptures, that our God examineth the least moments & tit­tles in the world, that you can imagine, to a handfull of meale, to a cruse of oile in a poore widowes house; to the falling of the Sparrowes to the ground; to the feeding of the birds of the aire; to the caluing of Hindes; to the clothing of the grasse of the field; to the numbring of the haires of our heads; to the trickling of teares downe our cheekes. Thus farre as Gods ho­lie spirit assisted me, I led you the last time. Now let it please you with patience and reuerence to giue eare to the word of God, as it followeth, vers. 2.

In this verse I commend vnto you two generall parts:

• 1 A preface to a prophecie: And he said.
• 2 The prophecie it selfe: The Lord shall roare from Si­on, &c.

In the prophecie, I must further commend vnto you 3. things:

• 1 The Lord speaking: Hee shall r [...]are and vtter forth his voice.
• 2 The place from whence hee speaketh: from Sion and Ierusalem.
• 3 The sequels of his speech. They are two;
  • 1 Desolation to the dwelling places of the shepherds: The dwelling places of the shepherds shall perish.
  • 2 Sterility and barrennesse to their fruitfull grounds: The top of Carmel shall wither.

The first generall part, the preface to the prophecie I must first speake vnto. And he said] He, that is, Amos: Amos the heardman, or shepherd, whose dwelling was at Tekoa. He said; what said he? Euen the words which he saw vpon Israel, that is, he spake the words of God committed to him, by that kinde of propheticall instinct and motion which is commonly tearmed [Page 17] vision: the words of God, which were disclosed or reuealed to him in a vision; Amos spake, but his words were Gods words.

Here (dearely beloued) we may learne whence the holy Scriptures haue their soueraigne authority. Their authority is from aboue, euen from the Lord, whose name is Iehouah, whoseMatth. 5.34. throne is the heauen of heauens, and theHabak. 3.15. sea his floare to walke in, theEsai 66.1. earth his footstoole to tread vpon, who hath a chaire in the conscience, and sits in thePsal. 7.9. heart of man, and pos­sesseth his secret reines, and diuides betwixt the flesh and the skinne, and shaketh his inmost powers, as thePsal. 29.8. thunder shaketh the wildernesse of Cades.

This powerfull and great Iehouah, God almighty, spake in old time to our fathers by the mouth of Moses, Exod. 4.12. and in the mouthes of all his Prophets, Heb. 1.1. Know this, saith S. Peter in his second epistle, 1 ch. ver. 20. That no Prophecie in the Scripture is of any priuate motion. Marke his reason, ver. 21. for the Prophecie came not in old time by the will of man, but holy men of God spake as they were moued by the holy Ghost. Hence sprang these vsuall and familiar speeches in the bookes of the Prophets: The word of the Lord came vnto mee: The Lord God hath spoken: Thus saith the Lord; and the like.

This Lord, who thus spake in old time by his Prophets, did in fulnesse of time, when he sent his Son to consummate, and perfect the worke of mans redemption, speake by his blessed Euangelists, and Apostles. This appeareth by the faithfull pro­mise made them, Mat. 10.19. Take no thought how, or what yee shall speake, for it shall be giuen you what yee shall say. It is not yee that speake, but the spirit of your Father that speaketh in you. It must stand for truth in despight of al the powers of darknesse, which is recorded, 2 Tim. 3 16. [...]; The whole Scripture, and euery parcell thereof, is giuen by inspiration of God, and hath inward witnesse from that Spirit, which is the author of all truth.

Hence ariseth this true position: Scriptura est authentica re­gula tum fidei, tum vitae nostrae: The word of God, which by an excellencie we call the Scripture, is an infallible rule both of our [Page 18] faith, and also of our life. And another posi [...]ion followeth here­vpon: The authority of holy Scripture is greater, than the autho­rity of the Church.

Our obseruation here may be: Since such is the worth of ho­ly Scripture by reason of the author of it, as that it is the per­fect rule for our faith, and life; and is of greater authority than the Church, it must be our part to take heed vnto it, to heare it, and to reade it with reuerence, obsequie, and docility.

This worth, dignity, and excellency of holy Scripture, which is Gods holy word, now commended vnto you, yeel­deth a very harsh and vnpleasant sound to euery Popishly af­fected eare, and may serue to condemne the Romish Church of impiety, and sinne for her neglect, and contempt of so inesti­mable a treasure. How little they esteeme of Gods wri [...]ten word, the word of life, and sole food of our soules, the graue and learnedB. Iewel de­fence of the A­pologie par. 4. chap 19. & 20. §. 1. Brentius in his preface vpon Iacobus Andreas against Hosius, makes it plaine vnto vs, while he tels of the crying out against the holy Scriptures, as if they were blinde, and doubt­full, and a dumbe schoolemaster, and a killing writ, and a dead let­ter, yea, and if it may like those reuerend fathers, no better than Aesops fables.

Now lest Brentius may be thought to charge them wrong­fully, be patient I beseech you, while I shew you out of them­selues, how they harpe vpon thisThis point see tou [...]h [...]d in my Sermon vpon Psal. 21.6. pag. 12, &c. blasphemous string.

A Cardinall of great name in his time, Hosius the Popes Le­gat, and President of the Councell of Trent, in his booke De ex­presso verbo Dei, saith, as some haue thought, of himselfe; as others, in the person of Zwenkfeldius. Vanus est labor, qui Scripturis impenditur. Scriptura enim est creatura & egenum quod­dam elementum: These words are alleaged out of Hosius, by John Iewel B. of Salisburie, in his Apologie of of the Church of England, part 4. chap. 19 & 20. §. 1. Thomas Harding in his Confutation, saith, that neither Hosius nor any Cathol [...]ke speak [...]th them, but one Zwenk-feldius. Yet before B. Iewel, the words are alleaged by Nicolaus Gallus, for the words of Hosius. So are they by Ia­cobus Andrea, de authoritate Sacrae Scripturae, with this censure vpon them: Qua verba, sinc Ho­sius suo, sine aliorum nomine recitet, certe hanc esse Asoti & Hosis, de Sacrā Scripturá sententiam, non est obscurum. Flac [...]us Illyricus in his seuenth Treatise, de Norma Concilii, touching these very words of Hosius, saith; Hosius alterius cu [...]sdam sententiam hac de re citans, comprobat: that Hosius though he vttereth these words in the name and person of Zwenkseldius, yet neuer the lesse he alloweth them as his owne. In the London edition of the Apologie printed in 12. im­pensis Thomae Chardi, 1591. vpon these words of Hosius, you shal [...]nde this marginall no [...]e in the 208. page: Haec Hosius in libro de expresso verbo Dei, s [...]d aputè, & sub alterius personâ, quamuis & ipse alias eadem in [...]odem etiam libro disertis verbis affirmet. It is but lost labour [Page 19] that is spent in the Scriptures: hee giues this reason; for the Scripture is a creature, and a poore kinde of outward element. Citatur ab Illy­rico, in Norma Concilii. Ludonicus Maioranus, a Canon of the Church of Lateran in Rome, in anPrinted at Dali [...]ga. Ann. 1563. Vide H. 2. b. where al­so he calleth the Scriptures in disgrace, literarum mo­numenta, scrip­tiones, chartu­lus, macrocolla, membranulas. oration of his pronounced at Trent, said,Scriptura est quasi mortuum atramentum. the Scripture is as it wereAnd Mart. Peresius, praef. ad l [...]br. de tradi­tionibus. a. 3. b. Vnus hic in pri­mis est fons & origo omnium errorum, quod nihil sit pro certo & indubitato. in iis que ad Chri­stianam attinent pietatem, à quo­quam fideli reci­piendum, nisi Atramento Mortuo in sacris codicibus expressum inueniatur. Dead Inke. The Bishop ofApud Sleidanum comment. lib. 23. Poitiers in a speech of his at the same Trent, spake to like purpose: The Scripture isRes inanimis & muta. a dead and a dumbe thing. And thinke ye wasApud Ch [...]mnitium exam. Conc. Trid. part. 1. de sacra Scriptura. Ec­kius more modestly conceited, when he called the ScripturesEuange­lium nigrum & Theologiam Atramentariam. the blacke gospell, and inken diuinity? orContro. 3. de E [...]cles. Pighius, when hee called the ScripturesMutos iudices. dumbe and speechlesse iudges, Sunt Scrip­turae, velut nasus cercus, qui se horsum, illorsum, & in quamcunque volueris partem trahi, retrahi, fingique facitè p [...]rmittit. Pigh. Hierarch. Eccles l. 3 c. 3. like vnto a nose of wax that is easily moulded and fashioned what way soeuer you will? orIn his answer to Iewels defence, Attic. 15. Diuis. 9. The dangers and hurts which the common peoples reading of their Scripture in their owne language bringeth—be great, sundry, and many. Harding, orDe sacrorum Bibliorum in vulg. idiom. translatione. (pag. 492.) Jn propatulo est quantam perniciem in totum orbem Chris [...]ia­num ea, res inuexerit, & adhuc inuectura sit, si Laicis ill. teratis liberum sit, pro ipsorum arbitrio & curiositate sacras literas rimari, ac perferutari. Staphilus, who spake of the Scriptures, as of mischieuous and poysonfull books, if so they be committed to the view of the common people in a vulgar and knowne language.

But all these blasphemers are long since dead and gone. Is their blasphemie dead and gone with them? No: that stickes fast by their posterity, as a leprousie that will not be cleansed.

In the Colloquie held at Ratisbone of late, Anno 1602. be­tweene the Ministers of the Augustane confession and Papists, when it was alleaged Scripturam esse normam fidei, that Scrip­ture is the rule of faith; it was answered by a Iesuite, hoc esse fon­tem omnem heres [...]n: that this was the fountaine of all heresie: as M. Willet makes relation in hisFo. A. 3. b. answer to the libellers In­troduction. It may be he meanes the Iesuite Tannerus whose foule, reproachfull, and dishonourable speech against the holy Spirit, the author of holy Scripture, is set downe by Hunnius in hisPag. 26. historicall narration of that Colloquie at Ratisbone: [Page 20] Nulla, nulla, nulla vnquam fuit haeresis, quae ex sola Scriptura suf­ficienter resutari potuit. A speech vehement enough, Neuer, ne­uer, neuer was there any heresie sufficiently refuted, only out of Scripture. Hee r [...]quires their imagined infallible authority of their Church to be ioyned.

There was another Iesuite at the same Colloquie, by name, Gretserus, of no lesse impudency, & egregiously blasphemous. For when it was alleaged that the holy Scripture, or the holy Ghost speaking in the Scripture, is the highest and the infalli­ble Iudge of controuersies of religion, this Gretserus, as one possessed with the spirit of contradiction, vtters this propositi­on:Colloq. Ratisb. per Dauid Run­gium. K 1. b. Neque Scriptura sola, vt est verbum Spiritus Sancti, neque ipse Spiritus Sanctus vt loquitur per Scripturam, est iudex supre­mus, & infallibilis controuersiarum religionis: Neither the holy Scripture, as it is the word of the holy Ghost, nor the holy Ghost himselfe, as he speaketh by the Scripture, is the supreme and infallible Iudge of controuersies of religion. This he vnder­tooke to proue by experience.Ecce stamus in consp [...]ctu huius iudicis (haec di­cens assurgebat, & [...]odicem bibli­cum alterâ ma­nu tenebat, alte­râ p [...]lsabat) Ecce adsum: ve­niat Sp. Sanct. faciat id, si po­test; iudicet me per hanc Scrip­turam; condem­net me, si potest per cam: dicat, si potest: err [...] Iacobe Gret­sere, tu causâ cecidisti; id si dixerit, statim. transi [...] ad ve­strum scamnum, non [...] est me Spiri [...]us Sanct. iudicare per hanc Scripturā. Rung. ib. k. 2. a. Behold, saith he, we stand be­fore the face of this Iudge (with that he rose vp, and tooke the Bible in one of his hands, and struck it with the other) we stand (saith he) before the face of this Iudge. See now, I am here. (I vse his owne words, as they are set downe by Dauid Rungius, in his description of the forenamed Colloquie) Ecce adsum: behold now I am here, let the holy Spirit iudge me if he can by this Scripture: let him condemne me, if he can, by Scripture; the holy Spirit cannot iudge me by Scripture; he cannot; let him doe it if he can: he cannot condemne me by Scripture. In­crepet te Deus Sathan: Gretser, we doubt not, but that the Lord hath, or will rebuke thee.

Dearely beloued in the Lord, Schollers can tell you of Bron­tes, Steropes, Pyracmon, Polyphemus, and others of that rabble of Cyclops, and Giants, who made a head, and banded them­selues together, to plucke Iupiter from out his throne. Behold in this Iesuite, Verè Cyclopicam audaciam, as great impudency, as euer was seen in any Cyclops face; that a man by profession a Christian▪ and among Popish Christians of the precise sect, a san­ctified Iesuite, should challenge to a single combat, God Al­mighty, who would thinke it?

Some that were at the Colloquie at Worms, An. 1557. haue often remembred in their common talkeRung. Colloq. Ratisb Q. 2. a. a new, insolent, and vnheard of assertion, maintained by the Papists; Sacram Scripturam non esse vocem iudicis, sed materiam litis, that the holy Scripture is not a Iudges voi [...]e, but rather the matter of strife and contention. It was indeed a strange assertion, and by a cons [...]quent, striking God himselfe, the author of holy Scrip­ture. Yet you see, it is by our modern Iesuits this day matched, forasmuch as with their impiou [...] assertions touching holy Scripture, they doe directly strike the holy Spirit.

It is an old saying, Ex vngue Leonem: A man may know a Lyon by his claw. Surely, let men of vnderstanding consider the audaciousnesse, impudency, and fury of railing, with which those Iesuits beforenamed haue beene throughly reple­nished, they must acknowledge and confesse, that those Iesuits were guided by the Spirit of lyes, and blasphemies. You alrea­dy see the readinesse of Popish Doctors to tread Scripture vn­der foot, and to doe it all the disgrace they can. Yet giue mee leaue, I beseech you, by some instance to shew the same vnto you.

The instance which I make choise of, is Gods soueraigne­ty ouer the Kings and Kingdomes of this world.Hereof I en­treated in a Sermon vpon Hos. 10.7. Kings and Kingdomes are wholly and alone in the disposition of the Al­mighty.

A truth included within the generall doctrine, commen­ded by S. Paul to the Romans, chap. 13.1. All powers that be, are ordained of God: acknowledged by Elihu, Iob 34.24. God shall breake the mighty, and set vp other in their stead: expres­sed in the prayer of Daniel, chap. 2.21. God taketh away Kings, and setteth vp Kings: proclaimed as in the Lords owne words, Prou. 8.15, 16. By me Kings reigne, by me Princes, Nobles, and Iudges doe rule. This truth hath 3. branches, dis­played in so many propositions by Lipsius in hisIn Monitis Politicis. politique aduertisements, Lib. 1. c. 5.

• 1 Kings, and Kingdomes, are giuen by God.
• 2 Kings, and Kingdomes, are taken away by God.
• 3 Kings, and Kingdomes, are ordered, ruled, gouerned by God.

All three are further made good in the infallible euidence of the written word of God.

The first was:Regna à Deo & reges d [...]ri. Lip­sius, Mouit. Polit. lib. 1. c. 5 p 24. Kings, and Kingdomes are giuen by God. Thus saith the Lord of Sauls successour, 1 Sam. 16.1. I haue prouided me a King among the sonnes of Ischai: and of the re­uolt of the ten tribes, in the rent of the kingdome of Israel, 1 King. 12.24. This thing is done by me: and of the victories which Nabuchodonosor was to get ouer the King of Iudah, and other his neighbour Kings; the Kings of Edom, of Moab, of the Ammonites, Trem. Ps. 75.7. of Tyre, of Zidon, Ier. 27.6. I haue giuen all these lands into the hand of Nabuchodonosor the King of Babel, my seruant. It is true which we learne, Psal. 75.6. Aduance­ment is neither from the East, nor from the West, nor from the wildernesse. Our God is iudge; he alone aduanceth. You see now it is plaine by holy Scripture, that Kings and Kingdomes are giuen by God.

The second wasRegna à Deo & Reges tolli. Lips. ib. pag 28. Kings and Kingdomes are taken away by God. That Gods hand is likewise exercised in the remouall of Kings, and translation of kingdomes, its well known, as by the aboue-cited texts of Scripture, so by diuine examples, where­of I might make along recitall, would I remember you out of Gen. 14. of the fall of those Kings deliuered into the hands of A­braham; out of Exod. 14. and 15. of Pharaohs ouerthrow in the red sea, out of Dan. 4. and 5 of Nabuchadnezz [...]r and Belshaz­zar his sonne dispossessed of their crownes: and out of other places of the diuinely inspired word of like patterns. Its plaine without any further proofe, that Kings and Kingdomes are taken away by God.

The third was,Regna à Deo & Reges temp [...]rari. Lips Ibid. p. 34. Kings, and Kingdomes, are ordered, ruled go­uerned by God. For proofe hereof I need no more, but remem­ber you, of that which I recommended to you in the begin­ning of this Sermon, euen of the wonderfull extent of Gods care and prouidence to the least & b [...]sest things in this world: as I said to a handfull of meale; to a cruise of oile in a poore wi­dowes house; to the falling of sparrowes to the ground; to the feeding of the birds of the aire; to the caluing of hindes; to the clothing of the grasse of the field; to the numbring of the [Page 23] haires of our heads; to the trickling of teares down our cheeks. Shall God care for these vile and base things? and shall he not much more order, rule, and gouerne Kings, and kingdomes?

Now (beloued in the Lord) you see by the euidence of ho­ly Scripture, that Kings, and kingdomes, are wholy and alone in the disposition of the Almighty. Giue care I beseech you, while I shew you how this doctrine, and the holy word of God whereon it is grounded, is in popish religion neglected, disgraced, troden vnder foot.

Romes chiefest champion, Cardinall Bellarmine in his fifth booke De Rom. Pontif. cap. 7. doth exempt Kings and king­domes from the disposition of the Lord of heauen, notwith­standing the eternall truth in the holy Scriptures. This he doth in foure positions.

1.Bellarm. de Rom. Pontif. lib. 5. cap. 7. §. Probatur. Tenentur Christi­ani non patisu­perse Regem non Christianum, si ille conetur auer­tere populum à fide. Princes if they goe about, auertere populum à fide, to a­uert their people from the faith, (the faith of the Church of Rome) then by the consent of all, they may and must be dis­possessed of their scepters and regalities.

2.Jbid. §. Quod si. Quod si Chri­stiani olim non depos [...]erun. Ne­ronem & D [...]ocle­tianum, & Iulia­num Apostatam, & Valentem Arianum, & similes, id fuit quia d [...]erant vi­res temporales Christianis. If the Christians in times past deposed not Nero, Dio­cletian, Iulian the Apostata, Valens the Arian (and other like tyrants) id fuit quia deerant vires temporales Christianis, it was because they wanted power, and force, and were not strong enough for that attempt.

3.Ibid. §. At non. At non tenentur Christiani, imm [...] nec d [...]bent cum euidenti periculo religionis tolera­re Regem infidelē. Christians are not bound to tolerate a king that is an in­fidell; or a King not a Papist.) Not bound to tolerate him? Nay, saith Bellarmine, they must not tolerate such a one cum euidenti periculo religionis; if the toleration of him be an eui­dent danger to their religion.

4Ibid. §. At non. De iure humano est, quod hunc aut illum habeamus regem: It is by the law of man, that we haue this, or that man to be our King. This last position is formerly auowed by the same au­thor in the same booke; but in the second Chapter, with op­position and disgrace to the soueraigntie of the Lord of hosts.§. Quod ad primum. D minium non descendit ex iure diuino, sed ex iure gen [...]ium. K ngdomes and dominion are not by the law of God, but by the law of nations. It is an impious, blasphemous, and atheolo­gicall assertion.

From these positions of the great Iesuite, by a necessary in­ference doe follow these two conclusions.

1 That the Papists would most willingly depriue our most gracious Soueraigne of his royall throne and regality, if they were of force and power so to doe.

2 That all subiects of this land, may stand in manifest rebel­lion against their King, because he is no Papist. Both which are summarily acknowledged by his royall Maiesty in his excel­lent speech the 5. of Nouember Ann. D [...]m. 1605. last: The C. 2. a. Romish Catholiques by the grounds of their religion doe maintaine, that it is lawfull or rather meritorious, to murther Princes or people, for quarrell of religion. By the grounds of popish religion, it is lawfull, yea meri­torious for Papists to murther Kings, which are not Papists. You see his Maiesties royall acknowledgement of impiety in the grounds of Romish religion. You will not doubt of it, if you rightly esteeme that same late, thrise damnable, diaboli­call, and matchlesse plot, conceiued in the wombe of that reli­gion, with a full resolution to consume at once our pious King, and this flourishing kingdome.

You perceiue now, in what contempt and disgrace the po­pish faction holdeth the holy Scriptures, the written word of God. The written word of God expresly requireth obedience vnto Princes, as placed in their thrones by Gods sole authority. But the Popish religion maintaineth rebellion against Princes, as placed in their thrones by mans sole authority. Which will you follow? the holy word of God, or the doctrine of the Romish Church?

Beloued, remēber what I told you in the beginning of this exercise; though Amos spake, yet his words were Gods words; remember that God is the author of holy Scripture: and then for his sake, for the authors sake, for Gods sake, you will bee perswaded to take heed vnto it, to heare it, and reade it with reuerence, obsequie, and docility.

We, the branches of the same vine, that bare our predeces­sors, to whom by deuolution the sacred Statutes of the eter­nall God, the holy Scriptures are come, must esteeme of them all forD. King B. of Lond. vpon Ion. lect. 1. p. 2. Gods most royall and celestiall Testament; the oracles [Page] of his [...] [...]nly [...] [...] led counsailes, milke from his sacred [...], the [...] [...] pledge of his fauour to his Church▪ the light of our [...],Ierem. 15.1 [...]. [...]oy of our hearts,Lament. 4.20. breath of our nostrils, [...] of our hope, gro [...]nd of out loue, [...] future blessednesse.

Behold the value and price of the words, which Amos saw vpon Israel, which God willing, with all my diligence, and best paines, I will expound to you hereafter, as occasion shall be ministred.

Now le [...] vs p [...]wre out our soules in thank [...]uln [...]sse before the Lord, for that he hath beene pleased this day to gather vs to­gether to be hearers of his holy word, and partakers of the bles­sed Sacrament of the body and bloud of our Lord Iesus Christ, thereby to confirme our holy faith in vs. We thanke thee there­fore, good Father, and beseech thee more and more to feed vs with the neuer perishing food of thy holy word, that by it being made cleane and sanctified, wee may in due time haue free passage from this vally of teares to the city of ioy, Ierusalem wich is a­boue, where this corruptible shall put on incorruption, and our mortality shall bee swallowed vp of life. So be it.

THE Third Lecture.

VPon the preface to this prophecie [these words, and he said] my last lecture was be­stowed: wherein because whatsoeuer Amos, the heardman spake, was the word of God, I endeuoured to shew forth the worth, digni­ty, and excellency of the word of God, com­monly called by the name of holy Scripture. A point that yeel­deth a very harsh and vnpleasant sound to euery popishly af­fected eare, as then at large I made plaine out of popish mouths, and practise. Order now requireth, that I goe on to the next generall part of this text, to the prophecie it selfe. The first point therein to be recommended at this time vnto you, is the Lord speaking.

The Lord shall roare, and vtter his voice] wherein I desire you to obserue with me, who it is that speaketh, & how he speaketh.

Who speaketh? It is the Lord.

How speaketh he? He roareth, and vttereth forth his voice.

First of him that speaketh: He is in the Hebrew text called [Page 27] Iehouah; which is the [...]. King B. of London, vpon Jonas, Lect. 11. pag. 152. honourablest name belonging to the great God of Heauen. Much might be spoken of it, would I ap­ply my selfe to the curiosity of Cabalists and Rabbins; as that it is a name [...], Zanch. de nat. Dei lib. 1 c. 13. not to be pronounced, or taken within polluted lips; that it is aCael. Rhodigi­nus L [...]ct. antiq. lib, 2. cap. 9. Quem nos De­um nun cupa­mus, Aegyptii Th [...]t, Persae dicunt Syre, Magorum disci­plina Orsi, vn­de profluxit O­romasis. Tam a­pud Hebraeorum gentem ellebre est quatuor vo­calium Dei sacr [...] ̄ nomen [...], quod inde Tetra­grammaton di­cunt, & alia vo­ce exprimitur [...] Graetis vero [...] appel­latur, Arabibus Alla. Sic & Zanch. de natu­ra Dei lib. 1. c. 13. Apud Graecos, post Hebra [...]s, nomen Dei, nem­pe [...] qua­tuor conflat lite­ris. Sic apud Latinos Deut, vnde & Hispani dicunt Dios; Itali Idio; Galli Dieu; Germanis quo (que) & Anglic quatuor est li [...]erarum GOTE. Sic Chaldaei [...], & Syris [...], Arabibus [...], Aethi [...]pibus [...], Aegytiis [...], Assyrijs [...], Persis [...], Magis est Ors [...], Dalmatis scu Illyricis Bogi, Maometanis Ab [...]d. Gentibus in mundo no [...]o repertis Zimi. name of foure letters in all tongues and lan­guages; and that these foure letters in Hebrew, are allLit. rae qui [...]scentes. letters of Rest, to signifie vnto vs, that the rest, repose, and tranquilli­ty of all the creatures in the world, is in God alone; that it is aZanch. vbi supra. powerfull name for the working of miracles, and that Christ and Moses had by it done great wonders.

But my tongue shall neuer enlarge that which my soule ab­horreth, such brain-sick, superstitious, and blasphemous inuen­tions. Yet this I dare auouch before you, that there is some se­cret in this name. It is plaine, Exod. 6.3. There the Lord spea­king vnto Moses saith: I appeared vnto Abraham, to Isaac, and to Iacob, by the name of a strong; omnipotent, and all-sufficient God, but by nay name Iehouah was I not knowne vnto them. I vnfold this secret. This great name Iehouah; first it importeth the eternity of Gods essence in himselfe, that he isHeb. 13.8. yesterday, and to day, and the same for euer, Apoc. 1.8. which was, which is, and which is to come. Againe, it noteth the existence, and perfection of all things in God, as from whom all creatures in the world haue theirAct. 17.28. life, motion, and being, God is the being of all his crea­tures; not that they are the same that he is, but because ofRom. 11.36. him, and in him, and by him are all things. And last of all it is the Me­m [...]riall of God vnto all ages; as himselfe cals it, Exod. 3.15. the memoriall of his faithfulnesse, his truth, & his constancy 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 addes vnto it his name, Iehouah.

In stead of this Hebrew name Iehouah, the most proper [Page 28] name of God, the 70. Interpreters of the old Testament doe euery where vse [...], a Greeke name, a name of power, well [...]iting with the liuing, true, and only God. For he hath ple­num [...]. The power and authority which hee hath ouer all things, is soueraigne, and without controlement. Hee that made the heauens, and spread them out like a Psal. 104.2. curtaine, to cloath himselfe with light as with a garment, hee can againeEsai. 50:3. cloath the heauen with darknesse, and make a sacke their coue­ring. He that made the sea toPsal. 104.3. lay the beames of his chamber therein, andIerem. 5.22. placed the sand for bounds vnto it by a perpetuall decree, not to be passed ouer, howsoeuer the waues therof shall rage and roare; he can with a wordIob 16.12. smite the pride thereof. At his rebuke the flouds shall be turnedEsai 50.2. into a wildernesse, the Sea shall be dried vp, the fish shall rot for want of water, and die for thirst. Hee that made the drie land, and so set it vpon Psal. 104.5. foundations, that it should neuer moue, he can couer her againe with the deepe as with a garment, and so rocke her that she shallPsal. 107.27. reele to and fro, and stagger like a drunken man. So powerfull a God may well bee named from power, [...], the absolute Lord, ruler and commander of all things.

This name of power, [...], fitly put for the Hebrew name Iehouah, commonly rendred in our English tongue, Lord, is in the writings of the Apostles simply, and absolutely, (if the learned haue made aZarch. de At­trib. lib. 1. c. 17. iust calculation) ascribed vnto Christ a thousand times: and may serue for sufficient proofe of the deitie of Christ. Heb. 1.3. For it imports thus much; that Christ the en­graued forme of his Father, sitting at the right hand of the Ma­iestie in the highest places, is together with the Father and the Holy Ghost, the author and gouernour of all things; and in a very speciall manner, he is the heire of the house of God, the mighty protector of the Church.

Christ, the only begotten Sonne of God, hee is the Lord: yet so, that neither the Father, nor the Holy Ghost are excluded from dominion. The Father is Lord, the Holy Ghost is Lord too. For in all the works of God ad extra, (so we speake in the schooles; but to speake more vnderstandingly to your capaci­ties) in all externall works, each person of the Trinitie hath his operation.

Yet so that a common distinction [...]re obserued. For these externall workes of God doe admit a double consideration,Zanch. de In­carn. lib. 2. c. 3. q. 1. Thes. 2. either they are begunneExtra diuinas personas. without the Diuine persons, and endedIn aliqua per­sonarum. in some one of them: or they are both begunne and ended, without the Diuine persons. The workes of God be­gunne externally, and ended in some one of the persons, what are they? They are such as was the Ʋoice of the Father con­cerning Christ, Matth. 3.17. This is my beloued sonne: a voice formed by all three persons, yet vttered only by the Father. They are such as was thatMatth. 3.16. Doue, descending vpon Christ, at his bap­tisme: a Doue framed by all three persons, yet appropriate on­ly to the Holy Ghost. They are such as were the body and soule of Christ: a body and soule created by all three persons, yet assu­med only by the sonne of God.

This is that obuious, and much vsed distinction, in schoole diuinity: I [...]ch [...]ti [...]è, & termin [...]è. I thus expound [...]t. In these now named workes of God, the voice that was spoken vnto Christ, the Doue that descended vpon Christ, the body and soule of Christ, wee are to consider two things: their begin­ning, and their end. If wee respect their beginning, they are the workes of the whole Trinitie, common vnto all, but [...]spect [...] their perfection, and [...], they are [...] I [...] common, but hypo­staticall and personall for so the voice is the Fathers [...]one; the Doue is the Holy Ghosts alone; the reasonable soule, and hu­mane flesh, are the Sonnes alone.

Besides these there are other workes of God, as begun, so ended also extra personas; externally: and they are of two sor [...]s: either supernaturall (such I call the [...]raculous workes of God;) or naturall; such as are the creation of the world, the preseruation of the same, and the gouernment of it. All these workes of which kinde soeuer, whether miraculous, or workes of nature, are common to the whole Trinity. The Father worketh, the Son [...] worketh, and the Holy Ghost worketh, as in doing of wonders; so in creating all things, in preseruing all things, in gouerning all things. Whereupon followeth that which before I affirmed; that as the Father is Lord so the Son is Lord, and the Holy Ghost i [...] Lord also. So the Lord, [Page 30] whom I commend vnto you fo [...] the speaker in my text, is the Vnity in Trinity, one God in three persons, God Almighty, the Father, Sonne, and Holy Ghost.

Before I goe on, to shew you, how he speaketh, I must make bold vpon your patience, to tell you of some duties, necessarie duties, to be performed by vs towards him, as Lord. God is the Lord, we are his seruants. The duties wee ow [...] him in this respect are three: to obey him, to serue him, to profit him.

The first duty required of vs, is obedience vnto God his word, laws and commandements. This duty whosoeuer performeth, shall easily performe the second duty, to wit, faithfull seruice, with all care and diligence to doe whatsoeuer worke it pleaseth God to employ him in: and shall not leaue vndone the third duty, but shall doe good, and be profitable vnto the Lord.

All these duties were well discharged by our first parent Adam. As long as he was inuested with his robe of innocency, he was perfectly obedient, a faithfull seruant, and profitable to his Lord.

Now if it will be doubted here how a man should be profita­ble to God, thus I answer: That Gods riches doe consist in his glory, and therefore if his glory be increased and enlarged, his aduantage is procured. The parable of the talents, Mat. 25.14. confirmeth this point. The parable is there plainly deliuered vnto you. The meaning of it is; that God giueth vs his graces to this end, that wee should vse and increase them for his ad­uantage. Yea God there compareth himselfe to a couetous vsu­rer, [...]o greedy of gaine, as that he reapeth, where he sowed not, and gathereth where he scattered not. By all meanes he labou­reth to gaine glory to himselfe.

Eliphaz in the 22. chapt. of Iob vers. 2, 3. seemeth in word to thwart, and crosse this doctrine. For saith he, may a man be pro­fitable vnto God? Is it any thing to the Almighty, that thou are righteous? Or is it profitable to him, that thou makest thy waies vp­right? I answer, that God indeed is not so tied to man, but that he can set forth his glory, without him, or his righteousnesse; yea hee can glorifie himselfe in the vnrighteousnesse, and de­struction of man: yet I say, that to stirre vp man to holinesse, it [Page 31] pleaseth God in mercy to count only that glory gained, which is gained by the obedience of his seruants. And therefore I say againe, that Adam in the state of his innocency was perfectly obedient, a faithfull seruant, and profitable to his Lord.

But alas, man once beautified with innocency, with holinesse, and with the grace of God, is now spoiled of his robes; the Queene once cloathed with a vesture of needle worke wrought about with divers colours, is now str [...]pt of her iewels: and the soule of man once full of grace, is now robbed of her ornaments, & rich attire. My meaning is, that man once able to present himselfe spotl [...]sse, and without blame before the lambe, is now fallen from that grace.

The Preacher, Eccl. 7.20. doth assure vs that there is no man iust in the earth, that doth good and sinneth not. So much doth Solomons question import, Prou. 20.9. Who can say I haue pur­ged my heart? I am cleane from my sin? O, saith Eliphaz vnto Iob cap. 15.14. What is man that he should be cleane? and he that is borne of a woman that he should be iust? Behold, (saith he) God hath found no stedfastnesse in his Saints, yea the heauens are not cleane in his sight; how much more is man vnstedfast, how much more abominable, and filthy, drinking iniquity like water? When the Lord looked downe from heauen, to see whether there were any childe of man, that would vnderstand, and seeke God, Ps. 14.2. could he finde any one framed according to the rule of that perfection, which he requireth? He could not. This hee found, that all were gone out of the way, that all were corrupt, that there was none that did good, no not one.

So sinfull is man in his whole race: sinfull in his concep­tion; sinfull in his birth; in euery deed, word, and thought, wholly sinfull. The actions of his hands, the words of his lips, the motions of his heart, when they seeme to be most pure and sanctified, yet then are they as vncleane things, and filthy [...]uts, Esay 64.6. So that that which is spoken of cursed Cain, Gen. 4.14. may in some sense be applied to man in generall; that for his sinne he is cast forth from the presence of God, and is now become a fugitiue, and a vagabond vpon the earth.

I will not prosecute this point of mans nakednesse any [Page 32] farther. By this which hath beene spoken it appeareth plainly, how vnfit man is, to fulfill those good duties required of him by his Lord God. For his first dutie, in stead of obedience hee continually breaketh the commandements of his God, in thought, word, and deed. For his second duty, in stead of waiting vpon God to doe him seruice, he serueth Sathan, sinne, and his owne corrupt desires. For his third duty, in stead of bringing any aduantage of glory vnto God, he dishonoureth him by all meanes, leading his life as if there were no God.

You haue seene now the miserable and wretched estate of man, by nature the vassall, and slaue of sinne: with whom it fa­reth, as it did with Pharaohs seruants when they had sinned against their Lord, Gen. 40. You know the story, how Phara­ohs chiefe Butler was restored to his former dignity, when as the Baker was hanged.

These two seruants of Pharaoh, may resemble two sorts of men exiled from paradise, and from the presence of God, because of their sinne, to liue vpon the face of the earth, as it were in a dungeon full of miserie; namely the reprobate, and the elect. For the reprobate; as they liue, so they die in this dungeon, and doe die eternally; but the elect, they are pardoned, and resto­red to their former dignity, and enabled by Christ their redee­mer, and reconciler to God, to performe their duties to their Lord, their duties of obedience, of faithfull seruice, and of pro­fitablenesse; to obey the commandements of God, to performe whatsoeuer seruice is enioyned them, and to procure aduantage of glory to their Lord.

Beloued, I doubt not, but that all we, who are now religious­ly assembled in this place, are the elect of God, chosen by him in Christ IesusEphes. 1.4. before the foundation of the world, to bee holy and without blame before him in loue: yet I feare me, should we en­ter into our owne hearts, and examine our selues, how we haue walked in dutifulnesse towards him; our best course will be to runne vnto him with a Peccanimus in our mouthes. Lord we haueLuk. 15.18. sinned against heauen and before thee, and are not wor­thy to be called thy seruants.

By the first branch of our duty we are required to be obedi­ent [Page 33] seruants, but we haue beeneEzech. 2.4. hard offace, and stiffe hearted, a rebellious of-spring like vnto our fathers. By the second branch of our duty wee are required to be faithfull seruants; but we haue made a couenant withRom. 6.19. vncleannesse, and iniquity, to serue them. By the third branch of our duty we are required to bee profitable seruants; but when wee should haueMat. 25.27. put our Lords mony to the exchangers for his greater vantage, we haue Vers. 25. hid it in the earth. Lord enter not into account with vs,Iob 9.3. wee cannot answer thee one of a thousand.

Now (dearely beloued) suffer a word of exhortation, let the remembrance of your holy duties by you to be performed to the Lord your God, be like Ecclus. 49.1. the composition of the perfume that is made by the art of the Apothecary, sweet as hony in your mouths, and as musicke at a banket of wine. Bee it vnto youEzech. 16.11, 12. as bracelets vpon your hands, as chaines about your necks, as frontlets vpon your faces, as earings in your eares, as beautifull crownes vpon your heads; let it bee written in your hearts asIerem. 17.1. with a pen of iron, or point of a Diamond, neuer to bee razed out.

Shall I deliuer this your duty vnto you in blessed Pauls words? In blessed Pauls words this is your duty, to1 Thes. 2.12. walke worthy of the Lord, Coloss. 1.10. To walke worthy your vocation, Ephes. 4.1. To walke as children of the light, Ephes. 5.8. To walke in newnesse of life, Rom. 6.4. To walke in loue, Ephes. 5.2. To haue your conuersation as it becommeth the Gospell of Christ, Phil. 1.27. To behaue your selues honestly towards them that are with­out, 1 Thess. 4.12. To walke honestly as in the day, Rom. 13.13. If you take thoughtRom. 13.14. for your flesh to fulfill the lusts of it; if your eyes are1 Ioh. 2.11. blinde [...] with2 Tim. 3.4. loue of pleasures; if you haue Ephes. 5.11. fellowship with the vnfruitfull workes of darknesse, you are out of the way, and doe much faile in the performance of your holy duty.

And to keepe you the better in the right way, let me plain­ly tell you out of 1 Cor. 6.9. and Ephes. 5.5. That neither Ido­laters, nor the couetous, nor extortioners, nor theeues, nor adul­terers, nor fornicators, nor buggerers, nor wantons, nor drun­kards, nor raylers, shall haue any inheritance in the kingdome of God. Haue not some of vs beene such? yet to such there is mini­stred [Page 34] a word of comfort, 1 Cor. 6.11. First is our accusation, Such were some of you: then followeth our comfort, but yee are washed, but ye are sa [...]ctified, but ye are iustified in the name of the Lord Iesus, and by the spirit of God.

Is this true beloued? Are we washed, and sanctified, and iu­stified in the name of the Lord Iesus, and by the spirit of God? why then; resolue we to follow S. Paules aduice, Phil. 4.8. Whatsoeuer things are true, and honest, and iust, and pure, and doe pertaine to loue, and are of good report: if there be any vertue, or praise, resolue we to thinke on these things: thinke we on these things to doe them, and we shall well performe our holy duties to our Lord. Thus farre of my first note touching the speaker, who speaketh. Now followeth my other note; How he speaketh?

He shall roare, and vtter his voice] The metaphor of roaring with reference vnto God, is frequent and much vsed in holy Scripture. You find it as here, so Ierem. 25.30. ioyned with the voice of the Lord: The Lord shall roare from aboue, and thrust out his voice from his holy habitation. And so againe, Ioel. 3.16. where you haue the very words of my text: The Lord shall roare out of Sion, and vtter his voice from Ierusalem. You shall find it without any mention of the Lords voice, Hos. 11.10. The Lord shall roare like a Lion: when he shall roare, then the children of the West shall feare. You shall find it with ap­plication, Amos 3.8. The Lyon hath roared; who will not bee afraid? The Lord God hath spoken, who can but prophecie?

S. Hierome acknowledgeth this metaphor to be very fit out of Amos his mouth, for as much as it is fit for euery man to vse in his speech such examples and similitudes, as are most fami­liar to him in his owne art, dayly course, and trade of life. Its fit for a sea faring man, to compare his heauinesse to a tempest, his losse to a shipwracke, his enemies to contrary winds: fit for [...] souldier, to tell of his sword, his buckler, his coat of male, his launce, his helmet, his musket, his wounds, his victorie: fit for a husbandman, to be talking of his oxen, his kine, his sheepe, his grounds. Not vnfitly then doth Amos our Prophet, sometimes a shepherd, one that kept his sheepe in the waste wildernesse of Tekoa, where many a time he had heard the Lions roare, com­pare [Page 35] the terrible and dreadfull voice of the liuing God, to the roaring of Lions.

The Lord shall roare] By this hyperbolicall forme of speech the holy Spirit conuinceth vs of stupidity, and dulnesse, as vn­able to entertaine any admonition from God, except he speak vnto vs after an extraordinary manner. For this reason, euen for our dulnes sake▪ is God herein my text compared to a Lion.

He shall roare] The meaning of this phrase is opened by the next words; He shall vtter his voice. It will be no lost labour to consider how God an incorporeall, and spirituall essence, de­uoid of such parts of nature, by which we are enabled to speak, may himselfe be said to speake; and vtter a voice. That he spake it is well known to them, to whom the Scriptures are not vn­knowne. He spake with Adam, Eue, and the serpent: with No­ah, with Abraham 8. times, with Isaac, with Iacob, with Moses, and the Prophets; with Christ, and the Apostles. But how he spake, that is disputed of by the ancient and learned Fathers.

S. In cap. 7. Esai. Basil is of opinion that the Prophets did not at all with their outward eares heare God speaking to them; but that the word of the Lord is said to haue come vnto them, because their mindes were illuminated, and their vnderst [...]nding en­lightned by the shining of the true light in great measure, rea­dily to conceiue what God would haue reuealed, and faithfully to publish it according to the will of God.

S. De Genesi ad literam lib. 11. cap. 33. Austen enquiring how God spake with Adam and Eue, writeth to this purpose. It may be, God talked with them as he talketh with his Angels, by someJntrinsecus, & infabilibus modis. internall and secret meanes, as by giuing light to their minds and vnderstandings: or it may be, he talked with them by his creature; which God vseth to doe, two manner of waies: either by some vision to men in a trance: so he talked with Peter, Act. 10. or else by presenting some shape, and semblance to bodily senses. So God by his An­gels talked with Abraham, Gen. 18. and with Lot, Gen. 19.

S. Expos. Moral. lib. 28. incap. [...]8. [...]. Iob cap. 2. Gregory most accurately handleth this question to this sense: God speaketh two manner of wayes.

1. By himselfe, as when he speaketh to the heart by the in­ward inspiration of the holy Spirit. After which sense we must [Page 36] vnderstand that which we read, Act. 8.29. The spirit said vnto Philip; go neere and ioyne thy selfe to yonder chariot: that is, Phi­lip was inwardly moued, to draw neare and ioyne himselfe to the chariot wherein the Aethiopian Eunuch sate, and read the Prophecie of Esay. The like words we finde, Act. 10.19. The spirit said vnto Peter, Behold three men seeke thee: the meaning is the same: Peter was inwardly moued by the holy Spirit to depart from Ioppa, and to goe to Caesarea, to preach vnto the Gentiles to Cornelius and his company. Where we may note thus much for our comforts, that whensoeuer we are inwardly moued, and doe feele our hearts touched with an earnest desire, either to make our priuate requests vnto God, or to come to the place of publike prayer, or to heare a sermon, we may be assu­red that the Holy Spirit, God by himselfe speakes vnto vs.

2 God speaketh to vs by his creatures Angelicall, and other, and that in diuers manners.

1 In word only, as when no forme is seene, but a voice on­ly is heard: as Iohn 12.28. when Christ prayed, Father, glorifie thy name; immediately there came a voice from heauen; I both haue glorified it, and will glorifie it againe.

1 In deed only: as when no voice is heard, but some sem­blance only is obiected to the senses. S. Gregory for illustration of this second way of Gods speaking by his creatures, bringeth for example the vision of Ezechiel 1.4. He saw a whirlewind come out of the North, with a great cloud, and fire wrapped about it, and in the middest of the fire the likenesse of Amber. All this hee saw; but you heare no mention of any voice. Here was res sine verbo; a deed, but no voice.

3 Both in word and deed; as when there is both a voice heard, and also some semblance obiected to the senses: as happened vnto Adam presently after his fall: Hee heard the voice of the Lord walking in the Garden, Gen. 3.8.

4 By shapes presented to the inward eyes of our hearts. So Ia­cob in his dreame saw a ladder reach from earth to heauen, Gen. 28.12. So Peter in a trance saw a vessell descend from heauen, Act. 10.11. So Paul in a vision saw a man of Macedonia stan­ding by him, Act. 16.9.

[Page 37]6 By shapes presented to our bodily eyes. So Abraham saw the three men that stood by him in the plaine of Mamre, Gen. 18.2. And Lot saw the two Angels that came to Sodome, Gen. 19.1.

6 By Celestiall substances. So at Christs baptisme aMatth. 3.17. voice was heard out of a cloud, as also at hisMatth. 17.5 transfiguration vpon the mount, This is my beloued son, &c. By Celestiall substances I doe here vnderstand not only the Heauens with the workes therein, but also fire, the highest of the elements, and the Aire next vnto it, togeher with the winds and Clouds.

7. By Terrestriall substances. So God to reproue the dulnesse of Balaam, enabled Balaams owne Asse to speak, Num. 22.28.

8 Both by Celestiall and Terrestriall substances, as when God appeared vnto Moses in a flame of fire, out of the middest of a bush, Exod. 3.2.

You see now how God of old at sundry times, and in diuers manners did speake to man: either by himselfe, or by his crea­tures: and by his creatures many wayes: sometimes in word, sometimes in deed, sometimes in both word and deed; some­times in sleepings, sometimes in watchings; sometimes by Ce­lestiall substances, sometime by Terrestriall, sometimes by both, Celestiall and Terrestriall.

To make some vse of this doctrine; let vs consider, whether God doth not now speke vnto vs, as of old he did to our fore­fathers. We shal finde that now also he speaketh vnto vs by him­selfe, whensoeuer by the inspiration of his holy Spirit he mo­ueth our hearts to religious and pure thoughts; and also by his creatures: sometime by fire, when he consumeth our dwelling houses: sometime by thunder, when he throweth downe our strong holds: sometime by heat, sometime by drouth, some­time by noysome worms, Locusts, and Caterpillers, when he takes from vs the staffe of bread; sometime by plagues, when in a few months he taketh from vs many thousands of our brethren; and sometime by enemies, when he impouerisheth vs by warre.

All these, and whatsoeuer other like these, are Gods voices, and doe call vs to tepentance. But as when there came a voice from heauen to Christ, Ioh. 12.28. the people that stood by [Page 38] and heard, would not be perswaded that it was Gods voice; some of them saying that it thundred, others that an Angell spake: so we, howsoeuer God layes his hand vpon vs, by fire, by thunder, by famine, by pestilence, by war, or otherwise, we will not be perswaded that God speakes vnto vs; we will rather at­tribute these things to nature, to the heauens, to starres and pla­nets, to the malice of enemies, to chance, and the like.

As peruerse as we are, there is a voice of God, which we can­not but acknowledge to be his, and at this time to be directed vnto vs. Mention of it is made, Heb. 1.2. In these last dayes God hath spoken to vs by his sonne. The Gospell of Christ is the voice of God. It is the voice of God, the rule of all instruction, the first stone to be laid in the whole building: that cloud by day, that pillar by night, whereby all our actions are to be guided. This Gospell of Christ, and voice of God, cals vs now to obe­dience.

O the crookednesse of our vile natures! Our stiffe necks will not bend. God speaketh vnto vs by his Ministers, to walke in the old way, the good way; but we answer like them, Ier. 6.16. We will not walke therein. He speaketh to vs by his watchmen, to take heed to the sound of the trumpet; but we answer like them, Ier. 6.17. We will not take heed.

Turne vs good Lord vnto thee, and wee shall bee turned. Good Lord open thou our eares, that if it be thy holy will, either to Roare vnto vs, or to speake with a milder voice: either to come against in iudgement, or to visit vs in mercy; wee may readily heare thee, and yeeld obedience: and as obedient chil­dren receiue the promise of eternall inheritance. So when the time of our separation shall be, that we must leaue this world, a place of darknesse, of trouble, of vexation, of anguish, thou, Lord wilt translate vs to a better place, a place of light where dark­nesse shall be no more; a place of rest, where trouble shall be no more; a place of delight, where vexation shall be no more; a place of endlesse and vnspeakable ioyes, where anguish shall be no more. There this corruptible shall put on incorruption, and our mortality shall be swallowed vp of life. Euen so be it.

THE Fourth Lecture.

IN my last exercise I entreated of the Spea­ker. Now am I to entreat of the places from whence hee speaketh; expressed in two names: Sion and Ierusalem.

The Lord shall roare from Sion, and vt­ter his voice from Ierusalem, &c.

Sion] I read in holy Scripture of two Si­ons. The one is Deut. 4.48. a hill of the Amorites, the same with Hermon. Moses there calleth it [...]. Sion, by the figureIunius in Deut. 3.9. Syn­cope; the right name of it is [...]. Sirion; and so recorded, Deut. 3.9. The other [...]. Sion, is the Sion in my Text; mount Sion in Iu­dah, vpon the [...]op whereof was another mountaine,Drusius obseru. 14.21. Not. & Iunius in Psal. 48.3. Moria, vpon which stood the Temple of the Lord. Before it was cal­led the2 Sam. 5.7. Tower or Fort of Sion. It was a fortresse, a bulwarke, a strong hold, and place of defence for the Iebusites, the inha­bitants [Page 40] of the land against their enemies. Against these Iebu­sites King Dauid came with a warlike power, speedily surpri­sed their fort, built round about it; dwelt in it; and called it hisThe City of Dauid. owne City, as appeareth, 2 Sam. 5.9.

This is the city of Dauid, so much2 Sam 5.7. 1 King 8.1. 1 Chron. 11.5. 2 Chron. 5.2. mentioned in the sacred bookes of Samuel, the Kings, and Chronicles. To this his owne City mount Sion, Dauid accompanied with the Elders, and Captaines of Israel, 2 Sam. 6.15. brought the Arke of the Lord with shouting, with cornets, with trumpets, with cymbals, with vi­ols, with harps; as is plaine by the story, 1 Chron. cap. 15. and 16. Now began the holy exercises of religion duly to be obser­ued in this city of Dauid: mount Sion was now the place of the Name of the Lord of boasts.

Hitherto belongeth that same excellent description, and commendation of mount Sion, Psal. 48.1, 2, 3. Mount Sion ly­ing northward from Ierusalem, is faire in situation. It is the city of the great King; the city of God; Gods holy mountaine; the ioy of the whole earth. In the palaces thereof God is well knowne for a sure refuge. In this city of Dauid, the holy mount Sion, the Lord of hoasts, whom the1 K [...]ng. 8.27. 2 Chron. 6.18. Heauens, and the Heauen of Heauens are not able to containe, is said toPsal. 74.2. dwell, Psal. 9.11. not that hee is tied to any place; but because there were the most manifest, and often testimonies of his residence; Thus is Sion taken li­terally.

It is also taken spiritually, by a Synecdoche, for the Church, Spouse, and Kingdome of Christ, as Psal. 2.6. where God is said to haue annointed his King ouer Sion, the hill of his holinesse. Si­on there is not to be vnderstood the terrestriall Sion by Ierusa­lem, but another Sion; elect, and spirituall; not of this world; holy Sion; so called for the grace of sanctification powred out vpon it, euen the holy Church of Christ: whereto doe apper­taine the holy Patriarchs, the Prophets, the Apostles, the vni­uersall multitude of beleeuers throughout, not only Israel, but the whole world. Sion in this signification is obuious in holy Scripture. To which sense by the daughters of Sion, in thePsal. 149. [...]. Psalmes of Dauid, inCantic 3.11. Salomons song, in the prophecies ofEsay 3 16, 17. Psa [...]. 4.4. Esay, andIoel. 2.23. Ioel, you may vnderstand the faithfull members of the Church of Christ.

There is yet one other signification of Sion. Its put for Hea­uen, as learned Drusius in his notes vpon my text obserueth. The like obseruation is made by Theophylact, and Oecumenius commenting vpon Heb. 12.22.

Now the Sion in my text, from whence the Lord is said to roare, to speake terribly, and dreadfully, is, either the Temple vpon mount Sion by Ierusalem: or the Church of Christ, wher­of Sion is a type; Sion the holy one of Israel, whose walls are saluation, and gates praise: or the Heauen of Heauens, the most proper place of Gods residence.

Ierusalem.] Of old this city was called Salem, as Gen. 14.18. when Melchisedeck, King thereof, brought forth bread and wine to refresh Abram, and his followers. Afterward it was possessed by the Iebusites, and named Iebus, Iudg. 19.10. Peter Martyr in 2 Sam. 5.6. from both these names I [...]bus, and Sa­lem, supposeth that by the change of a few letters, Ierusalem hath had her name; and not from the mountaines called Soly­mi, as some doe coniecture, but erre: for that the mountaines Solymi were in Pisidia, not in Iudea. Many were the names of this city. Some of them Benedictus in his marginall note vp­on Iosua, chap. 10. nameth in a distich,

In this distich 9. names of this one city are couched together; Solyma, Ierosolyma, Ierusalem, Iebus, Salem, Bethel, Helia, Lu­za, the holy City. Drusius obseruat. sacr. lib. 14. cap. 21. noteth that Ierusalem did consist of two parts: the one was called, [...], the lower city; the other, [...], the higher city. This higher city was Sion, or mount Sion, whereof you haue already heard, and was diuersly tearmed, [...], the city of Dauid, the fort, the fort of Sion, the tower of Sion.

But I come not to preach names vnto you. Will you heare of the honour of this city? they that were aliue when Ierusa­lem flourished to hauePsal. 48.12. numbred her towers, to haue conside­red her wals, to haue marked her bulwarks, and to haue told their posterity of it, might haue made a report scarcely to haue bin beleeued. This we know by Ps. 48.4, 5. When the Kings of [Page 42] the earth were gathered together, and saw it; they maruelled, they were astonied, and suddenly driuen backe. Thus is Ierusalem ta­ken literally.

It is also taken spiritually for the Church; either militant here on earth, or Triumphant in heauen. For the Church Mili­tant, Psal. 128.5. Thou shalt see the wealth of Ierusalem all thy life long. And for the Church Triumphant, Gal. 4.26. Ierusalem, which is aboue, is free. The Catholique Church, Militant, and Triumphant, is called Ierusalem; because Ierusalem was a type thereof.

Ierusalem was a type of the Catholike Church in sundry re­spects.

1. God did choose Ierusalem, aboue all other places of the earth, toPsal. 132.13. Psal. 135.21. dwell in. So the Catholike Church, the company of the predestinate, God hath chosen, to be a peculiar people vn­to himselfe.

2. Ierusalem is a Citie,Psal. 122.3. compact in it selfe, by reason of the bond of loue, and order among the Citizens. So the faithfull, the members of the Catholike Church, are linked together by the bond of one Spirit.

3 Ierusalem was the place of Gods sanctuary, the place of his presence, and worship, where the promise of the seed of the woman was preserued till the comming of the Messias. Now the Catholike Church is in the roome thereof. In the Ca­tholike Church we must seeke the presence of God, and the word of life.

4 In Ierusalem was thePsal. 122.5. the throne of Dauid. So in the Ca­tholike Church is the throne, and scepter of Christ; figured by the Kingdome of Dauid.

5 The commendation of Ierusalem was the subiection, and obedience of her citizens. The Catholike Church hath her citi­zens too, Eph. 2.19. and they doe yeeld voluntary obedience and subiection to Christ their King.

6 In Ierusalem the names of the citizens were inrolled in a register. So the names of all the members of the Catholike Church are inrolled in the booke of life, Reuel. 20.15.

You see now what Ierusalem is literally, and what spiritu­ally. [Page 43] Literally, it is that much honoured City in Iude [...], thePsal. 46.4. City of God, euen the sanctuary of the tabernacle of the most High. Spiritually it is the holy Church of Christ: either his Church Militant on earth, or his Church Triumphant in Heauen.

Now the Ierusalem in my text, from whence the Lord is said to vtter his voice, is either Ierusalem in the literall, or Ie­rusalem in the spirituall vnderstanding: it is either Ierusalem the mother City of Iudea; or Ierusalem the Church of Christ, Militant vpon earth; or Ierusalem aboue, the most proper place of Gods residence. So that Ierusalem here is the same with Sion, an Exposition of Sion. The Lord shall roare from Si­on, that is, in other words, The Lord shall vtter his voice from Ierusalem.

Marke I beseech you, (beloued in the Lord,) The Lord shall roare, not from Dan, and Bethel, where Ieroboams calues were worshipped; but from Sion the mountaine of his holi­nesse: and he shall vtter his voice, not from Samaria, drunken with Idolatry: but from Ierusalem, theZach. 8.3. city of truth, wherein the purity of Gods worship did gloriously shine. We may take from hence this lesson: ‘Sion and Ierusalem are to be frequented, that thence hea­ring God speake vnto vs, we may learne what his holy will is.’

To speake more plainly. This is the lesson which I commend vnto you: ‘The place where God is serued, and the exercises of his religi­on are practised, must be carefully frequented.’

That I may the more easily perswade you to come vnto, and to frequent this place, this house of God, his holy Church, and Temple, I bring you a guide. This guide is a King, and leads you the way, the blessed King Dauid. I beseech you marke his affection, Psal. 84.1. O Lord of hosts, how amiable are thy ta­bernacles? My soule longeth, yea and fainteth for thy courts. Marke his loue, Psal. 26.8. O Lord I haue loued the habitation of thine house, and the place where thine honour dwelleth. Marke the earnestnesse of his zeale, Psal. 42.1, 2. As the Hart brayeth for the riuers of water, so panteth my soule after thee O God. My [Page 44] soule thirsteth for God, euen for the liuing God; when shall I come, and appeare before the presence of God? Let this holy King, King Dauid, be the patterne of your imitation.

Beloued, you must haue an earnest loue and desire to serue God in the assembly of his Saints: you must much esteeme of the publike exercise of religion. It is Gods effectuall instru­ment and mean to nourish, & beget you to the hope of a bet­ter life. In what case then are you, when you absent your selues from this, and the like holy assemblies: when either you come hither carelesly, or else doe gracelesly contemne this place. Here is Sion, here is Ierusalem; here God speaketh to you in the language of Canaan: and here may you speake to him againe with your owne mouthes.

It is euery mans duty, the duty of euery one that loues God, to come vnto Gods house, his house of prayer. In this respect thus saith the Lord, Esay 56.7. Mine house shall bee called the house of prayer for all people. For all people: there is no diffe­rence betweene theGalat. 3.28. Iew and the Grecian, betweene the bond and the free, betweene the male and the female; for our Lord, who is Lord ouer all,Rom. 10.12. is rich vnto all that call vpon him; Mine house shall be called an house of prayer for all people.

To imprint this sentence in your hearts, it is repeated vnto you, Mat. 23.13. Where Iesus Christ to the mony-changers, and doue-sellers, whom hee found in the Temple, vseth this speech, It is written, mine house shall be called an house of prayer, but ye haue made it a den of theeues. Iunius his note vpon the place is good: Qui domo Dei non vtitur ad orationis domum, is eò deuonit, vt speluncam latronum efficiat eam: Whosoeuer vseth not the house of God for a house of prayer, he commeth thither to make it a den of theeues. Let vs take heed (beloeed in the Lord) whensoeuer we come vnto the Church, the house of God, that we be not partakers of this sharpe censure.

Ecclesiastes chap. 4.17. giueth a profitable caueat, Take heed to thy feet, when thou [...]nterest into the house of God: intima [...]ing thus much; that of duty we are to enter into the house of God. Though the Temple in Ierusalem and all the worship in cere­monies, that was annexed to it, are taken away; yet is Salomons [Page 45] caueat good for vs still, Take heed to thy feet when thou enterest into the house of God. For we also haue Gods house, where he is chiefly to be sought, and worshipped; euen in euery place ap­pointed by publike authority for publike assemblies.

Wherefore, I pray you, hath God giuen his Church1 Cor. 12.27. some Apostles, some Prophets, some Euangelists, some Pastors, some Teachers? Is it not as we are taught, Ephes. 4.12. for the gathe­ring together of the Saints, for the worke of the ministerie, and for the edifying of the Body of Christ? See you not here a forcible argument, and euident proofe, for this your publike meeting? There is, Matth. 18.20. a speciall promise of a blessing to light vpon you, as oft as you shall come to this place; and thereof the author of all truth assureth you: Where two or three are ga­thered together in my name, there am I in the midst of them. O weigh, and consider this. If you loue, and would haue the soci­etie, fellowship, and company of your sweet Sauiour, Iesus Christ, you must frequent this place, hither must you come. Know this; you cannot be right worshippers of God in priuate, if you refuse, or neglect to frequent this publike assembly, the Sion, the Ierusalem, from whence God is pleased to speake vnto you.

Much then, very much to blame you, whosoeuer doe for none, or for small occasions absent your selues from this pl [...]ce, this house of God, at appointed times, where and when your publike prayers should be as it were a publike renouncing of all sects, and society with idolatry, and prophanesse; an acknow­ledgement and confession of the true God, and a publike san­ctification of Gods holy Name to the glory of God.

The time was, and I dare auouch it, Act. 21.5. when all the congregation of Tyre with their wiues and children, bringing S. Paul out of the towne to the sea shore, kneeled downe with him and prayed. Shall we in these dayes finde this zeale among Christians? I much doubt it; and am perswaded, men will be ashamed, in imitation of those Tyrians, to kneele downe in an open place, to pray vnto God publikely.

I will not rub this sore; I know somewhat, and you know more than I, how backward many of you haue been, from do­ing [Page 46] God due seruice in this place. Shall I say, you haue disho­noured him, some by irreuerence, some by much absence, some by wilfull refusall to bee made partakers of the blessed Communion of the body and bloud of our Lord and Sauiour, Iesus Christ? I thinke, should any one of you inuite your neigh­bour to sup with you, but once, and he refuse it, you would take some displeasure at him: and shall God Almighty, the mighty creator of Heauen, of Earth, and of all you, that heare me this day, inuite you many times to come, and sup at the ta­ble of his blessed Son, and you refuse it? Beleeue it? he cannot take it well.

It is no indifferent or arbitrary thing, to come, or not to come to the Lords table. Come you must of duty; though of duty you are first to examine your selues. Whosoeuer therefore wilfully refuseth to come, he sinneth very grieuously, as a lear­nedButanus I [...]c. 48. Diuine well noteth.

1 Because he contemneth not any humane, but a diuine edict, the expresse commandement of the Lord of life: Doe this in remembrance of me.

2 Because he little esteemeth the remembrance of Christ his death, by which we are redeemed.

3 Because he neglecteth the communion of the body, and bloud of Christ.

4 Because he sheweth himselfe to be none of the number of Christs disciples.

I beseech you (dearely beloued) lay vp these things in your hearts; let this day be the beginning of your reformation; re­solue from henceforth to performe your due obedience to God in this place; to powre forth your prayers before him, to heare his holy word, and to frequent the Lords table; where by faith in his death and passion, you may receiue many a gracious blessing: forgiuenesse of your sins, your reconciliati­on with God, the death of iniquity in you, and the assured pledge of eternall life.

I haue now by occasion of Sion and Ierusalem, the place, from whence God will speake vnto you, exhorted euery one of you in particular to come to the Church. I pray you note [Page 47] this to be but a part of your duty. It is not enough for you to come your selues to the Church; you must sollicite and exhort others to come likewise. Fathers must bring their children, Masters must bring their Seruants. For old and young should come.

My warrant for what I say, I take out of Ioel 2.15, 16. Call a solemne assembly, gather the people, sanctifie the congregation, ga­ther the elders, assemble the children, and those that sucke the breasts. Marke I beseech you. Children, and such as sucke the breasts must be assembled. You must haue the spirit of resolu­tion, to say with Ioshua, chap. 24.15. I, and my house will serue the Lord.

Your duty is yet further extended beyond your children, and seruants; to your neighbours, and also strangers, if they come in your way. This we may learn out of the prophecies of Esay, Micah, and Zachary. First, Esay 2.3. The faithfull shall say, Come, and let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vs his wayes, and wee will walke in his paths: for the law shall goe forth of Sion, and the word of the Lord from Ierusalem. Againe, Micah. 4.2. You shall finde the very same exhortation made by the faithfull, and in the same words: Come, and let vs goe vp to the moun­taine of th [...] L [...]rd, to the house of the God of Iacob, &c. The Pro­phet Zacha [...]y, chap. 8.21. for summe, and substance speaketh the same thing: They that dwell in one towne, shall goe vnto ano­ther, saying, vp, let vs goe, and pray before the Lord, and seeke th [...] Lord of hosts, I will goe also.

Thus farre of the place from whence the Lord speaketh, ex­pressed by two names, Sion and Ierusalem.

THE Fifth Lecture.

OF the speaker, and place from whence he spea­keth, I haue heretofore spoken. Now proceed wee to the sequels of the speech, which shall for this time be the ground of my discourse.

The dwelling places of the shepherds shall pe­rish.] So doe the words sound for their sub­stance. Yet after the letter in the originall, and Hebrew copy, we are to read otherwise: the fruitfull or pleasant places of the shepherds haue mourned. Let vs briefly take a view of the words, as they lie in order.

The dwelling places.] So is the Hebrew [...] englished not vnfitly. For though properly it signifieth fruitfull and pleasant fields, and pastures; yet because shepherds did vse in the wil­dernesse, neare vnto such fields and pastures to erect them­selues little cottages and cabins, that they might be at hand to defend their harmlesse sheep, from sauage and rauenous beasts, it may here well be englished, the dwelling places.

The dwelling places of the shepherds.] In my first lecture vpon this prophecy, I told you there were two sorts of shepherds. In the first ranke, I placed sheepmasters; in the second, their seruants. Among the first sort of shepherds was Mesa King of Moab: who 2 King. 3.4. is called a shepherd, and [Page 49] there registred to haue rendred to the King of Israel an hun­dred thousand lambes, and an hundred thousand rammes, with the wooll. The other sort of shepheards, is of such, as are hired to keepe sheep; to see to their seeding & safetie. Such we pro­perly call shepheards, and such are the shepheards in my text. It followeth.

Haue mourned] The text is so; the meaning is; shall mourne. This enallage or change of the time, of the time past for the time to come, hath its reason from a truth contained in a saying of the Schoolemen, Apud Deum non est tempus: God is beyond times limits. Hee was when time was not; and shall be when time shall be no more. Its common with the Prophets to speake of a future thing, as of a thing past, or pre­sent. A learned^a Grammarian doth well expresse the reason;Otho Gualt. perius. quia Prophetia ipsorum tam certa est ac si spectatores rerum fu­turarum in praesenti omnia fieri cernere [...]t. The prophesies in the old time, which came not by the will of man, were of as great certainty as if the Prophets had beene present spectators of the things to come.

The sweet [...]inger of Israel, to shew Gods promise made for the encouragement of the man, that loueth to liue a godly life, saith Psal. 1.3. Hee hath beene like a tree planted by the riuers of waters. He hath beene, that is the text; the sense is, he shall be like such a tree. Iacob in the 48. of Gen. ver. 22. thus blesseth Ioseph: I haue giuen thee one portion aboue thy bre­thren. I haue giuen thee, that is the text; the sense is, I doe, or will giue thee. In Hosea 10.5. we read thus, The people of the Calfe of Bethauen haue mourned ouer it. The text is, haue mourned; the sense is, shall mourne. So here my text is, The dwelling places of the shepheards haue mourned: the sense is, they shall mourne.

Shall mourne] Mourne? How can dwelling places mourne? Euen as the earth can mourne. The lamentations & mournings of the earth are eternized with holy Prophets pennes. With Esayes penne, chap. 24.4. For the sinnes of the people the land la­menteth and fade [...]h away: and againe, chap. 33.9. For the sinnes of the people the earth mourneth and fainteth. With Ieremies [Page 50] pen, fi [...]st, chap. 4.28. For the sinnes of Iudah the earth shall mourn; againe, chap. 12.4. For the wick [...]dnesse of the inhabi­tants shall the land mourne; a third time, chap. 23.10. because of oathes the land mourneth. W th Ioels penne, chap. 1.10. for si [...]ne the land mourneth. With Hoseas penne, chap. 4 3. be­cause there is no truth, nor mercy, nor knowledge of God in Is­rael, eu [...]ry one breaking out by swe [...]ring, by lying, by killing, by steal [...]ng, by whoring blood touching blood, therefore shall the land mourne.

Lamentation, and mourning, proper p [...]ssions of the reasona­ble creature, are by a translation ascribed to the Earth; to note either that she is ill fauoured, and out of fashion for lacke of dressing; or that men for her desolation doe lament, and mourne, as D [...]usius lib. 1. quaest. Hebr. qu. 27. obserueth out of S. Austine. Suitable to the mournings of the Earth, is the mourning in my text: the dwelling places of the shep­heards shall mourne] It is a translation from liuing things to things without life; from shepheards to their dwelling hou­ses: The dwelling places of the shepheards shall mourne, that is, the shepheards themselues shall mourne, when they shall behold the spoile, ouerthrow, and desolation of their dwelling houses. Our English reading then for the sense is good, The dwelling places of the shepheards shall perish.

You see now the desolation of the dwelling places of the shepheards. Will you haue the reason of it? Looke backe then to the but-now cited places of Esay, Ieremie, Hosea, Ioel, for the reason, why the earth is said to mourne. The reason is the same for the earths mourning, and the mourning of the shep­heards dwelling houses: euen sinne and iniquitie. Whence you may learne this lesson: ‘Sinne and iniquitie are meanes to lay waste and make desolate [our dwelling houses] yea the fairest, and goodliest buildings; all manner of buildings.’

This point I might at large demonstrate & make plaine vn­to you, by the ruines of time: by the ruines of the old world of Sod [...]me, Gomorah, and their sisters; of Babel; of the first, and second Temples; of the Easterne Churches; of the Ab­beyes, [Page 51] and Monasteries of this land. But for this present I will content my selfe only to deliuer vnto you, and that briefly, a few briefe notes for your further instruction, and meditation.

Is it true? Are si [...]ne and iniquitie meanes to lay waste, & make desolate all manner of buildings? Why then (beloued) you must acknowledge and confesse, that the crying sinnes of your forefathers haue beene the cause why Gods owne house, andThe Chap­pell at Marston Meisey ruined. Chappell among you, is become waste, and desolate. This me­ditation concerneth some of you specially: you among whom God sometimes had his Sion, and Ierusalem, his house of prayer, and sacred Chappell. O it is a fearefull iudgement of God vpon you, that he hath remoued his kingdome, and your candlesticke from among you. But you will lay this blame vpon your forefathers. I cannot excuse them. Yet must I tell you, that except yee amend your liues, a worse thing may befall you.

And you (beloued) who haue your dwelling neere vnto this House of God, the place of assembly for his Saints, will you match your neighbours in sinne, and iniquitie; and not feare their punishments? When first I beheld, and considered the condition of this House, wherein we are now assembled, it seemed to me that desolation had begunne to set her foot here. What else could your selues thinke of, or hope for, as oft as you beheld her decayed estate?

Such Churches as this, if any be so bad as this, within this Realme, may giue some occasion to that same scandalous asser­tion, of one of our EnglishGul. Reginald. Caluino turc. lib. 2. cap. 15. in ar­gumento Libri. In Anglicano & Turcico ministe­rio summa est conuenien [...]ia. Templa vtrin (que) sunt similia, sed Turcis ornatiora & magnificenti­ora. pag. 313. fugitiues beyond the seas: that the Churches in Turkie are m [...]re sumptuous and stately, then ours in England. Of ours he saith, that they areApud vest [...]os Euangelices—Ecclesiae plerū (que) turpes, sordidae, & immundae ta­cent. At homi­num nobilium, mercatorum, iu­ridicorum, Baro­num, Comitū (que) d [...]ibus, nih [...]l ornatius, nihil op [...]rosius, & in his po [...]endis h [...] ­min [...]s priuatire­gias aliquando gazas consumūt. Ibid. pag. 318. turpes, sordidae, im­mundae; foule, vncleane, & sluttish. To perswade you to repaire her decayed places, I would it were within the compasse of my Rhetoricke. Yet let me propound one question vnto you, Hag. 1.4. Is it time for your selues to dwell in your sciled houses, and this house to lye waste? Consider your own waies in your own hearts, and giue your answer vnto God.

A second note for your further instruction, and meditation [Page 52] followeth. Is it true? Are sinne and iniquitie meanes to lay waste & make desolate all manner of buildings? How then is it, that our dwelling houses doe yet stand, and flourish? Our sinnes, and iniquities, are exceeding impudent, and sawcie; they are ascended into the presence of God, and doe stand like Sathan among his children before his face. Yet for all this impuden­cie, and sawcinesse of our sinnes and iniquities, God is pleased to suffer our dwelling houses to be in safetie. The considerati­on of this point may stirre vs vp to a gratefull agnition, and acknowledgment of Gods singular bountie, and longanimi­tie. It is out of the bountie of the Lord that the earth, since the time it first was cursed for the fall of man, doth to this day yeeld f [...]uit in abundance for the vse of man. That our possessi­ons, habitations, dwelling houses, and Churches are not laid waste, and made desolate, it is to be ascribed to Gods long sufferance, and long animitie. Of which I shall (God willing) anon speake more fully, when I shall haue considered the words of the second sequel, or consequent of Gods speech, which are: The top of Carmel shall wither.

The top of Carmel] There were two hils of this name, as S^t Hierome teacheth; both in Iudea; the one in the southerne cli­mate of that country where on Nabal the husband of Abigail did dwell, 1 Sam. 25.2. the other neere vnto Ptolemais, to­wards the sea coast, vpon which Elias prayed for raine, 1 Kings 8.42. S^t Hierome seemeth to doubt; which of these two Carmels our prophet here intendeth. But Ribera resol­ueth for that Carmel, which was neere vnto Ptolemais, be­cause it did appertaine to the lot of the ten tribes, against whom Amos in this booke prophecieth.

This Carmel was a hill of much fatnesse, and fertilitie: wher­vpon it may, as proverbially, be taken for any such place. S^t Hierome writing vpon Esay. 16. saith, it is the Scriptures idi­ome, and proper forme of speech euermore to compare the rich hill Carmel, to fertilitie, and abundance. One of the HebrewR. D [...]uid apud Dra [...]u [...]. Doctors saith, that Carmel is a generall name for all fruitfull arable fields, and vineyards. A greatPagnin. Hebrici­an saith, that because the hill, Carmel, had by it a valley of ex­ceeding [Page 53] feracitie and fruitfulnesse, therefore Carmel is appella­tiuely taken for any place set with corne, trees, or vines; and specially withstanding corne, with new & fat wheat while it is in eare: though anotherMarinus in Ar­ca Noe. Hebrician of like note, affirmeth that because Carmel collectiuely signifieth standing corne, or new wheat yet in the eare, therfore a certaine region in the pro­uince of Canaan of extraordinary fertility (as also a hill, & city there) was called after this name Carmel. Whatsoeuer Carmel be in this place, whether a proper name, or an appellatiue, out of doubt it betokeneth a place of much fruitfulnes. Following the streame of expositors, I am of opinion, that Carmel in my text, is that same fruitfull mountaine of Iudea by Ptolemais.

The top of Carmel] A place fit by reason of the woodes there to lurke, and lie hid in; as is plaine by Amos, 9.3. Though they hide themselues in the top of Carmel, I will search, and take them out thence.

The top of Carmel] In the Hebrew it is the head of Carmel. The head, or top of Carmel, is the Scripture phrase, to expresse whatsoeuer is best in Carmel. By the like phrase we say Caput vnguenti, the head or the top of the ointment, to signifie the best of the ointment.

The top of Carmel] Pagnine thus translateth it, vertex loci fer­tilis: the top of the fruitfull place. And Iunius thus: prostantissi­mum aruorum: the best of the fields. Both Pagnine, and Iunius, doe take Carmel here for an appellatiue, and not for a propper name.

The top of Carmel shall wither] shall wax dry, or be dried vp. That is, where most fruitfull fields, and pastures are, there shall be a defect, and want of necessaries for mans life.

Thus haue you the exposition of this last clause. Now bee patient, I pray you, while from hence I commend one lesson vnto you. It is this: ‘For the sinnes of a people, God will make the top of their Car­mel to wither.’ I speake it more plainly.

For proofe of this point, you will bee pleased to heare the euidence of the holy Spirit, giuen in the word of life, Deut. 28.20. Thus saith the Lord: because of the wickednesse of thy workes, whereby thou hast forsaken mee, the Lord shall smite thee with blasting, and with mildew: the Heauen which is ouer thy head shall bee brasse, and the earth that is vnder thee, shall bee iron: in stead of raine, the Lord shall giue thee dust and ashes, euen from heauen shall it come downe vpon thee vntill thou be destroyed.

In the 2 chapter of Hosea, and the 5 verse, because Israel had plaid the harlot, and done shamefully, departing from the Lord, thus saith the Lord: I will take away from Israel my corne in the time thereof, and my wine in the season thereof, & wil recouer my wooll, & my flax, which I lent her, to couer her shame. Marke I beseech you, the manner of the Lords speech, my corne, my wine, my wooll, my flax; they are none of ours, they are all the Lords. The Lord hath lent them vs to serue our turnes, and necessit [...]es: if we abuse them to idolatrie, or prophanes, he will take them from vs, & recouer them againe vnto himselfe.

In the 4. Chapter of Hosea, and the 3. verse, because there is no truth, nor mercy, nor knowledge of God in the land; but euery on breaketh out by swearing, by lying, by killing, by stea­ling, by whoring, and blood toucheth blood, thus saith the Lord: the land shall mourne, and euery one that dwelleth there­in shall be cut off, with the beasts of the field, and with the fowles of heauen, and also the fishes of the sea shal be taken away. If so, what good then comes to you from Carmel, from your best & most fruitfull grounds?

In the 8. chapter of Hosea, and the 7. verse, because Israel transgressing the couenant of the Lord, and trespassing a­gainst his law, had sowen the wind, thus saith the Lord: they shall reape the whirlewind: it hath no stalke; the bud shall bring forth no meale; if so be it bring forth, the strangers shal deuoure it. If so, what profit then can we, matching Israel in their most grieuous transgressions, & trespasses, expect from Carmel, our most fruitfull, and pleasant fields?

The wisest King that euer sacred writ made mention of, hath [Page 55] this saying, Prou. 13.25. The belly of the wicked shall want. True great Solomon. The belly of the wicked man shall be emptie. His Carmel, the very best of his possessions, shal yeeld him lit­tle profit.

To make an end of this discourse, I would I could write it in your harts, what the sweetest singer, Psa. 107.34. deliuereth vnto you, touching this point: it is worthy your best remem­brance: A fruitfull land God turneth into barrennes, for the wic­kednesse of them that dwell therein. This one place (had I trou­bled you with no more) would haue been a pregnant, and sufficient proofe of my propounded doctrine. What fruit can you looke for out of barrennesse? And by this one place you see, that God turneth a fruitfull land into barrennesse, for the w [...]ckednesse of them that dwel therein. You must then acknow­ledge the lesson commended vnto you to be good, and true; namely, that for the sinnes of a people, God will make their Car­mel to wither; that for the sinnes of a people, God will make best grounds to yeeld them little, or no profit.

Now let vs see, what vse we may make of this doctrine for our further instructions.

A first vse, is to admonish such as doe dwell in delectable, pleasant, well watred, and fruitfull places, that they boast not ouermuch of their fertile, and sweet possessions: since there is no land so d [...]lectable to the eie, or fruitfull to the purse, but it may be turned into a wildernesse. If for our sinnes God shall come against vs in the fiercenesse of his wrath; we shall be asEsay 1.9. Sodom, and like vnto Gomorah: our land shall burne with brimstone, andDeut. 29.23. salt; it shall not be sowen, nor shall bring forth; neither shall any grasse grow therein. O Lord, deale not with vs after our sinnes, neither reward vs according to our iniqui­ties.

A second vse, is to warne rich men, the richer sort among you, that weighing rightly the power of Almighty God, by which he maketh the top of Carmel to wither, & turneth your fruitfull fields into barrennesse; you will beware of insolencie, and containe your selues in modestie, and submission. Know this; there is no man hath a foot of ground, or neuer so small a [Page 56] possession to dwell in, but he hath it at Gods hand; and vpon this condition; that he keep his statutes, and commandements. Which if you disobey, contemne, and cast behinde you, assure your selues, your riches are none of yours, you are not the right owners of them but meere vsurpers. The Lord of hoasts will send an hoast of enemies against you.

Art thou rich in mony? thou art in danger of theeues art thou plentifull in h [...]ush [...]ld stuffe? thou are in danger of fire: hast thou much gold? the rust doth venime it, and thee: is thine apparell gorgious? the moth will eat it: hast thou store of cattell? rot­tennesse may cōsume them: is thy maintenance by husbandrie? blastings and mildewes will hinder thee, the [...]c [...] 1. [...]. palmer worm, will eat thy fruits, that which the palmer worme shall leaue, the grash [...]pper shall eat; that which the grashopper shall leaue, the canker worme shall eat; and that which the canker worme shall leaue, the caterpiller shall eat. So many, and many more e­nemies can the Lord of hoasts send to fight against you; if you hate to be reformed, and cast his commandements be­hind you.

A third and the last vse of my propounded doctrine, is, to stirre vp my selfe, and all you that heare me this day, grateful­ly, and thankfully to recount the mercifulnesse, patience, and long sufferance of our God. Our sinnes haue deserued it at his hands, that hee should make the top of our Carmel to wither; that he should make our best grounds to yeeld vs little or no pro­fit; that he should smite vs with blasting, and mildew; that hee should make the Heauen ouer our head, brasse; and the Earth vnder vs, yron: that insteed of raine, hee should giue vs aust and ashes; that he should take from vs, his corne, his wine, his wool, his flax, and whatsoeuer good thing else, hee hath lent vs for our vse. All this, and much more haue our sinnes deserued: and yet God withholdeth from vs his reuenging hand. O the depth of the riches of the mercifulnesse, patience, and long sufferance of our God.

Yet stay ye so [...]n [...]s of Belial, and imps of Hell; yee wicked ones, who serue vnder Satans Banner. Gods mercifulnesse, pa­tience, and long sufferance, is to you very small advantage. [Page 57] S. Basil treating vpon the words of the couetous rich man, Luk. 12.18. those words: I will pull downe my barnes, and build greater, tels you that God his goodnesse, extended to you in your fields, or elsewhere, bringeth vpon you in the end the greater punishment.

True great Basil. God his iustice goeth on [...], slow­ly, and in order. Long before thy time was this lesson learned in Natures schoole.Lib. 1. c. 1. Valerius Maximus who liued vnder Ti­berius Caesar, recounting some of the sacrileges of Dionysius, clearely carried with frompes, and mockeries, saith, Lento gra­du ad vindictam sui diuina procedit ira: the wrath of God pro­ceedeth to the execution of vengeance, with a remisse & slow pace; but euermore, as he well addeth, tarditatem supplicij gra­uitate compensat: it recompenseth the slacknesse of punishment, with the heauinesse thereof.

I will not weary your religious eares with prophane, though fit sentences for this argument, out ofLib. 3. od. 2. Raro antece­dentem sce­lestum Dese­ruit pede poena claudo. Horace, Lib. 1. cleg. 9. Ah miser, et si quis primo perjuria ce­lat, Sera tamen tacitis poena venit pedibus Tibullus, Lib. 3.— Quis enim laesos impu­ne putaret Esse deos?— Lucan, &Lib. deijs qui tardè a numine cor­ripiuntur. Plutarch; nor with those well knowne prouerbs, Dij lenti, sed certi vindices, Dij lane os pedes habent: Tacito pe­de, and Cunctabundus naturâ Deus. From Natures schoole I re­call my selfe to the God of Nature; who though in his word of eternal truth he proclaimeth himselfe [...] aExod. 34.6. God slow to anger, and is for such acknowledged by the neuer fayling te­stifications, and reports of diuinely inspiredNehem. 9.17. Psal. 86.15. Psal. 103.8. & 145.8. Rom. 2 4. 2. Pet. 3.9. Prophets and A­postles: is notwithstanding in the same word noted toExod 20.6. & 34.7. Deut. 5.9. Ierem. 32.18. recom­pense the iniquity of the Fathers into the bosome of their chil­dren after them.

It must stand euer good: Quo tardius, eo grauius, that the lon­ger God is before hee punisheth, hee punisheth so much the more grieuously. Though for a time he bee pleased to hold his tongue, and to walke as with woollen feet; yet at length shall we, or our posteritie, find by wofull experience, that he hath a rod of yron ro rule vs, yea, and to breake vs in peeces, like pot­ters vessels.

Wherefore (dearely beloued in the Lord) while God is plea­sed, to withhold from vs his owne hand of Iustice, & to stretch ouer vs his other of Mercy, to the blessing of vs in our fields [Page 58] in our cattle, in our store, let vs not be wedded to the hard­nesse of our owne hearts; let vs not dwell in our old sinnes, nor heape new vpon them, lest so we treasure vp vnto our selues wrath against the day of wrath.

Let vs rather euen now, while it is now, cast away all workes of darknesse, and put on the armour of light: let vs take no fur­ther thought for our flesh to fulfill the lusts of it. Let vs walke no more, as formerly we haue done, in gluttony, in drunkennes, in chambering, in wantonnesse, in strife, in enuying, in deceit, in falshood, in vanitie; but let vs walke honestly as in the day; and put we on the Lord Iesus. Whatsoeuer things are true, & honest, and iust, and pure, and doe pertaine to loue, and are of good re­port; if there be any vertue, or praise, thinke we on these things. Thinke we on these things to doe them, and we shal not need to feare any de olation to our houses, or barrennesse to our grounds; our dwelling houses shall not mourne, or perish; the top of our Carmel shall not wither; our fields shall bring forth in­crease vnto vs. For God, euen our owne God, shall giue vs his blessing God will blesse vs to passe the time of our pilgrimage here in peace, and plentie; and when the day of our separation shall be, that we must leaue the earth, a vale of teares, and mise­ri [...], he will translate vs to Jerusalem aboue, the place of eternal [...], and felicitie, where this corrup [...]ible shal put on incorrupti­on and our mortalitie shall be swallowed vp of life. So be it.

THE Sixth Lecture.

THough in this prophecie there be menti­on made of Iudah, yet was Amos by the holy spirit deputed, and directed with his message peculiarly and properly to the ten reuolted Tribes, the kingdome of Israel. The mention that is made of Iudah, is made but incidently, and by the way. The scope of the prophecie is Israel, as I shewed in myPag. 7. first Lecture.

If Israel be the scope of this prophecie, how commeth it to passe, that the Prophet bestoweth the residue of this chapter, and a part of the next, in making rehearsall of foraine nations, their transgressions, and punishments? Why doth he acquaint Israel with his burdensome prophecies against the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, the Moa­bites? why doth he not rather discharge his function, and duty laid vpon him? and checke the Israelites, & terrifie them, and [Page 60] reproue them for their euill deeds?

The reasons why Amos, sent of purpose with a message to the Israelites, doth first prophecie against the Syrians, & other forraine nations, are three.

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

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

3 That they might the more feare at the words of this pro­phecie, when they should see the Syrians, and other nations, afflicted, and tormented accordingly.

Here might they thus haue argued? Wil not God spare our neighbours, the Syrians, & the rest? Then out of doubt he wil not spare vs. They silly people neuer knew the holy will of God, and yet shal they be so seuerely punished? How then shal we escape, who knowing Gods holy will haue contemned it?

From the reasons why Amos first prophecieth against for­raine nations, & then against the Lords people Israel, I come now to treat particularly of his prophecy against the Syrians, vers. 3, 4, 5.

Wherein I commend to your christian considerations three parts.

• 1 A preface, proeme, or entrance, vers. 3. Thus saith the Lord.
• 2 A Prophecie, in the 3, 4, & 5. verses For three trans­gressions of Damascus and for foure, &c.
• 3 A conclusion, in the end of the 5. verse, Saith the Lord.

The preface, and the conclusion do make for the authoritie [Page 61] of the prophecie, verse. 3. and 5.

In the prophesie these parts may be obserued.

• 1 A generall accusation of the Syrians, verse the 3. For three transgressions of Damascus, and for foure.
• 2 A protestation of almighty God against them, I will not turne to it.
• 3 The great sinne, by which they so offended God: their extreme cruelty, verse 3. They haue threshed Gilead with threshing instruments of yron.
• 4 The punishments to bee laid vpon them for such cruelty.

These punishments are here set downe generally, and spe­cially.

• Generally vers. [...]he 4. I wil send a fire into the house of Ha­zael, and it shall deuoure the palaces of Ben-hadad.
• Specially vers. the 5. I wil break also the barres of Damas­cus, and cut off the inhabitant of Bikeath-auen: & him that holdeth the sc [...]pter out of Beth-eden, and the peo­ple of Aram shall goe into captiuitie vnto Kir.

Thus saith the Lord] It is a very vsuall thing with the Pro­phets, so to begin their special Prophecies, to let the world vn­derstand, that they feigne nothing out of their owne braines, but that whatsoeuer they speake they haue receiued it from the spirit of the Lord. Thus saith, not Amos, but in Amos the Lord. The Lord, the powerfull Iehouah of whom you heard at large out of my third lecture vpon this chapter.

Thus saith the Lord] the powerfull Iehouah, See Zect 3. who made the heauens andPsal. 104 2. spread them out like a curtaine, to cloath him­selfe with light as with a garment; & can againeEsai. 50.3. cloath the hea­uens with darknesse, and make a sacke their couering: who made the sea, to Psal. 1 [...] 4.3. lay the beames of his chamber therein, &Jerem. 5.22. placed the sands for bounds vnto it, neuer to be passed ouer, howsoeuer the waues thereof shall rage, and roare; and can with a word smite the pride thereof: at his rebukeEsay. 50.2. the flouds shall be turned into a wildernesse; the sea shall be dried vp; the fish shall rot for want of water, and die for thirst: who mad the dry land, and so Psal. 10 4.5. set it vp­on [Page 62] foundations, that it should neuer moue; and canP [...]al. 104.6. couer her againe with the deepe, as with a garment, and soPsal 24.20. rocke her, that shee shall reele to and fro, and stagger like a drunken man.

Thus saith the Lord] This powerfull Iehouah, whose throne is the heauen of heauens, and the sea his floare to walk in, & the earth his footstoole to tread vpon, who hath a chaire in the conscience, and sitteth in the heart of man, & possesseth his secretest reines, and diuideth betwixt the flesh & the skin, and shakest his inmost powers,Psal. 29.8. as the thunder shaketh the wil­dernesse of Cades.

Thus saith the Lord.] Hath the Lord said, and shall he not doe it? hath he spoken, and shall he not accomplish it? Bala­am confesseth as much vnto Balak, Num. 23.19. God is not as man, that he should lie, nor as the sonne of man, that he should repent. Indeed saith Samuel (1 Sam. 15.29.) The strength of Israel will not lie nor repent: for he is not as man, that he should repent. All his words, yea all the titles of his words are yea and Amen. Verily saith our Sauiour, Matth. 5.18. Heauen and earth shall perish, before one iote, or any one tittle of Gods law shall escape vnfulfilled.

Thus saith the Lord] Then out of doubt it must come to passe. Hereby you may be perswaded of the authority of this Prophecie: and not of this only, but of all other the Prophecies of holy Scripture; that neither this, nor any other Prophecies of old, is destitute of diuine authority. This point touching the authority of holy Scripture I deliuered vnto you in my second lecture, and therefore haue now the lesse need to spend time therein. Yet a word or two thereof.

God almighty spake in old ime to our fathers by the mouth of Moses, Exod. 4.12. and not by the mouth of Moses only, but by the mouths of all his Prophets, Heb. 1.1. and 2 Peter 1.20. Know this that no prophecy in the Scripture is of any priuate mo­tion. He giueth the reason hereof ver. 21. for the prophecy in old time came not by the will of man, but holy men of God spake as they were moued 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; [Page 63] and this in my text, Thus saith the Lord. This Lord, who thus spake in old time by his Prophets, did in fulnesse of time, when hee 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; for it shall be giuen you, what ye shall say. 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 (and euery parcell thereof) is giuen by inspiration of God, and hath inward witnesse from that Spirit, which is the au­thor of all truth.

Here may you note the harmonie, 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.

Thus saith the Lord] How then dare we, potters cla [...], lift vp our hands against him, that fashioned vs? How dare we ab­sent our selues from his house of prayer, where God in and by his holy word speaketh vnto vs? How dare we, when we are come to this place, behaue our selues carelesly, negligently, irreuerently?

But I will not at this time presse you any further with this point, hauing heretofore in my fourth lecture occasioned by the Lords roaring out of Sion, and vttering his vowe from Ieru­salem, exhorted you in many words, to the due performance of your dutifull seruice of God in this place. For this present, I will onely giue you a taste of the sweetnesse of the word of the Lord, conueyed vnto vs by the ministeries of his sanctified Prophets, Euangelists, & Apostles. It is the Lords most royall and celestiall testament, the oracles of his heauenly sanctuary, [Page 64] the only key vnto vs of his reuealed counsels; milke from his sacred breasts; the earnest and pledge of his fauour to his Church, the light of our feet, ioy of our hearts, breath of our nostrils, pillar of our faith, anchor of our hope, ground of our loue, euidences, and deeds of our future bles­sednesse.

Thus farre the preface, proeme, or entrance, making for the authority of this prophecie; Thus saith the Lord.

Now followeth the prophecie against the Syrians: wherein I commended to your Christian considerations foure things

• 1 The generall accusation of the Syrians, vers. 3. For three transgressions of Damascus, and for foure.
• 2 The Lords protestation against them, verse the 3. I will not turne to it.
• 3 The particular sinne, by which the Syrians had so offended God, verse the 3. They haue threshed Gi­lead with threshing instruments of iron.
• 4 The punishments attending them for this sin; set downe generally, and specially.
  • Generally verse 4. I wil send a fire into the house of Ha­zael, and it shall deuoure the palaces of Ben-hadad.
  • Specially vers. the 5. I wil breake also the barres of Da­mascus, and cut off the inhabitant of Bikeath-aven: and him that holdeth the scepter out of Beth-eden, & the people of Aram shall goe into captiuity vnto Kir.

Order requireth that I begin with the first part; the accusa­tion of the Syrians, verse 3.

For three transgressions of Damascus and for foure] This Da­mascus was a very ancient citie, built, asArias Mon­tan. In [...]t. lib. 36. Stephan. Adrichom. H [...]er [...]n. H [...]. qu [...]t in Gen. some coniecture, by Eliez [...]r, the steward of Abrahams house, who was surnamed Damascus, Gen. 15.2. The first mention of this city is Gen. 14.15.A [...]ud H c. ibid & Io eph. a [...]q Iu [...]. Lib 1 ca [...] 7. [...]ll [...]t in G [...]n. cap. 15. Others holding the name of this city to haue beene more ancient than Abraham, doe attribute the building of this city to Huz, one of the sonnes of Aram, Gen. 10.23. Whereupon Dama [...]cus was called also Aram, asIn Esay 17. S. Hierome witnesseth. Whatsoeuer were the antiquity of this city, it is plaine by Esa. 7.8, that it was the Metropolitane, and chiefest city of Syria.

I need not tell you what Lewes Vertomannus, a gentleman of Rome, saw in this city about some hundred yeares since; as the place where Caine slew Abel; the place where the bo­die of the Prophet Zacharie lay; the tower wherein S. Paul was committed to prison; and the like: that would be beside my purpose. For the present know yee, that Damascus was the Metropolitane, and chiefest city of Syria; whence by a figure, the figure Synecdoche, it is here in my text, put for the whole country of Syria. By this figure Synecdoche in the name Damascus, our Prophet here threatneth all inhabitants in the country about Damascus; hee citeth all the Syrians to appeare before the tribunall seat of Almighty God, because they had vniustly troubled and vexed the city Gilead. But of this hereafter. Now let vs see, what is meant by the three trans­gressions, and foure, here mentioned in the generall accusation of the Syrians.

For three transgressions, and for foure] The word Trans­gressions, signifieth, whatsoeuer detestable thoughts, words, or deeds may be conceiued, vttered, or acted against Gods law, our holy faith, and Christian duties. These three trans­gressions of Damascus, are in the iudgement of Arias Monta­nus, the same with the three transgressions of Azzah, and of Tyrus, and of Edom, and of Ammon, and of Moab, and of Iu­dah, and of Israel, so often repeated in this and the next chap­ters, namely, the vaine worship of strange Gods, whoredomes, and murders. The fourth, saith he, is added in the text, euen their barbarous cruelty: They threshed Gilead with threshing instruments of iron.

For three transgressions of Damascus, and for foure.] S. Hierom expoundeth these words, as if the Syrians of Damascus had dealt cruelly against the people of God, not once, or twice only, but also a third and fourth time, to this sense: if the Syrians had persecuted my people, but once, or a second time, I should haue pardoned them; but now when they haue not ceased a third, and fourth time, to practise their cruelty vpon my chosen people, euen to thresh them with threshing instruments of iron, shall I not visit for these things? is it not time that I beat them [Page 66] with rods? is it not necessary that I turne from them the coun­tenance of my clemency?

For three transgressions of Damascus, and for foure.] Apud Merce­rum. Some referre these three, and foure transgressions, to three, and foure generations; thus: though God vseth to forbeare, and pardon mens sins to the third and fourth generation, yet in the fourth he will vndoubtedly execute his vengeance.Ibid. Some others doe ma [...]e this sense of these words: God vseth to remit, and to for­giue any man his sins for thrice; but f the fourth time he sinne likewise, there is no hope of remission. According to that which we read, Iob 33.29. All these things will God worke twice or thrice with a man, that he may turne backe his soule from the pit, to be illuminated in the light of the liuing. Twice, or thrice, will God chastise vs for our sins; but if we sin the fourth time, woe vnto vs, we are left vnto our selues.

For three transgressions and for foure.] Mercer. Winckleman. Some doe ioyne these numbers to make seuen; because the number of seuen in holy Scripture, is a number of plenitude and perfection, as Leu. 26.18. If you will not obey me, I will punish you seuen times for your sins. To which sense here by three transgressions, and foure, that is, by seu [...]n, they affirme the multitude and greatnesse of the sinnes of Damascus to be designed, and pointed at.

For three transgressions of Damascus, and for foure.] The last exposition, wherewith I will now hold you, is the mostM rcer. Caluin. Drusius. gene­rall, proper, and significant: to vnderstand by three, and foure, which make a certaine number, a number infinite and vncer­tain [...]. For as oft as he will, God forgiueth, though we sinne a hundred times. 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 return from our euil wayes vnto repentance; but the fourth time, that is, at length, when he seeth vs persist in our impenitency, he reproueth vs, casteth vs away, and lea­ueth vs in our sinnes.

You haue hitherto the generall accusation of the Syrians, whereby you know they were defiled with three transgressi­ons, and with foure; with very many sins. Now followeth the protestation of Almighty God against them for their sins.

I will not turne to it] to them; to the inhabitants of Damas­cus; to the Syrians: that is, I will haue no mercy on them. These words are diuersly rendred by expositors: by the author of the vulgar Latine, and by Gualter, Non conuertam eum. I will not turne it: that is, I will not recall the Syrians of Da­mascus to the right way, they shall run on to their owne perdition. By Caluin, Non propitius ero ei; I will not bee fa­uourable to the Syrians of Damascus; I will not returne vnto mercy. By Mercer, Non parcam ei; I will not spare the Syri­ans of Damascus: According to their deserts, so shall it bee measured to them. By Iunius, Non auertam istud: I will not turne away the punishment, wherewith I haue resolued to pu­nish them. I am the Lord, and am not changed; I will send a fire into the house of Hazael, and it shall deuoure the Palaces of Benhadad, &c.

The summe of both, the Accusation and Protestation, is: if the Syrians had offended but once, or a second time, I would haue beene fauourable to them, and would haue recald them into the way, that so they might haue beene conuerted, and escaped my punishments: but now whereas they doe daily heape transgression vpon transgression, and finde no end of sinning, I haue hardned my face against them, and will not suffer them to be conuerted, but indurate, and obstinate as they are; I will vtterly destroy them. For three transgressions of Damascus and for foure, I will not turne to it.

Hauing thus expounded these words, giue me leaue out of them to gather such notes, as may make for our further instru­ction, and reformation.

My first note is, Three transgressions and foure doe plucke downe from Heauen the most certaine wrath and vengeance of God vpon the transgressors. The doctrine.

God is of pure eies, and beholdeth not iniquitie; he hath laid righteousnes to the rule, and weighed his iustice in a ballance. The sentence is passed forth, and must stand vncontrouleable, [Page 68] euen as long as sunne, and moone. 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. 32.41. that he will whet his glittering sword, & his hand shall take hold on iudge­ment to execute vengeance vpon sinners. His soule hateth and abhorreth sinne; his law curseth, and condemneth sin; his hand smiteth, and scourgeth sin. 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 drowned the old world; and because of sin, ere long will burne this. All this maketh for the truth of my propounded doctrine.

A lesson (dearely beloued) able to make vs (if grace be in vs) to be wary, and to take heed, that we bee not ouertaken with three transgressions and with foure. It is a very dangerous thing to adde sin to sin. This is donePerkins Cas. Consc. three manner of wayes.

• 1 By committing one sin in the necke of another.
• 2 By falling often into the same sin.
• 3 By lying in sinne without repentance.

Here we must remember, that we are not simply condem­ned for our particular sins, but for our continuance and resi­dence in them. Our sins committed doe make vs worthy of damnation; but our liuing and abiding in them without re­pentancei, s the thing that brings damnation.

Great is theD. King B. of London in Ion. Lect. 31. strength that sin gathereth, by growing, and going forwards. The growth of sinIn Amos 1.3. fol. 43, &c. Albertus Magnus sha­doweth in marshalling the order of sinning: first is peccatum cogitationis, next loquutionis, thirdly operis, then desperationis. The beginning of sinne is inward, an euill thought; it ha­steth out into an euill word; then followeth the wicked worke: what is the end of all? Desperation, waited on by finall impenitency.

Tom. 5 pag. 93. E.This growth of sin, S. Hierome plainly expresseth. The first step is, cogitare, quae mala sunt; a wicked thought; the next, cogi­tationibus [Page 69] adquiescere peru [...]rsis; to like well of wicked thoughts; the third, quod mente decreueris, opere complere; to put that in action, which thou hast wickedly imagined. What is the end of all? Non agere poenitentiam, & in suo sibi c [...]mplacere delicto: euen impenitencie and a delight or plea­sure to doe naughtily.

Hugo the Cardinall in sins proceeding, noteth,In Psal 7.4, 5. Persequatur] per suggestiones. Cō ­prehendat] p [...]r consensum. Con­culcet] per actum. & gloriam me­am in pulu [...]rem deducet] per con­suetudinem.

• 1 Suggestion.
• 2 Consent.
• 3 Action.
• 4 Custome, and pleasure therein.

Suggestion is from the Deuill, who casteth into our hearts impure and vngodly thoughts: the rest are from our selues; (such is the corruption of our nature,) we readily consent to the Deuils motion; what he moues vs to, we act accordingly; we take pleasure in it, and make it our custome. This Custome is not onely a graue to bury our soules in, but a great stone also rolled to the mouth of it, to keepe them downe for euer. I say no more to this point, but beseech you for Gods sake, to bee wary, and heedfull, that you be not ouertaken with three trans­gressions, and with foure.

You haue now my propounded doctrine; and the first vse to be made of it. My doctrine was.

The first vse is, to make vs wary and heedfull, that we bee not ouertaken with three transgressions, and with foure.

A second vse, is to moue vs to a serious contemplation of the wonderfull patience of Almighty God: who did so graci­ously forbeare to punish those Syrians of Damascus, till they had prouoked him to displeasure by three transgressions, and by foure. God is mercifull, and gracious, long-suffering, and of great goodnesse. He cryeth vnto the fooles,See Serm. 5. vpon Hebr. 10. pag. 76. King vpon Ion. Lect. 31. pag 420. (and are not we such fool [...]s?) Prou. 1.22. O ye foolish, how long will yee loue foo­lishnesse? Hee cryeth vnto the faithlesse (and is our faith li­uing?) Matt. 17.17. O generation faithlesse and crooked, how [Page 70] long now shall I suffer you? He cryeth vnto the Iewes, (and are not we as bad as the Iewes?Matth 23 37.) O Ierusalem, Ierusalem, how often? He dressed his vineyard with the best and kindliest husban­dry, that his heart could inuent, Esai. 5.2. afterward he looked for fruit; he requ red it not the first houre, but tarrying the full time, hee looked that it should bring forth grapes, in the au­tumne, and time of vintage. He waiteth for the fruit of hisL [...]k 13 6. fig-tree three yeares; and is contented to be entreated, that dig­ging, and dunging, and expectation a fourth yeare may bee bestowed vpon it.

Exod. 34.6.Thus we see Gods patience is wonderfull; He is mercifull, gracious, long suffering, and of great goodnesse. Yet may wee not hereon presume. Our safest way shall be to rise at the first call; if we defer our obedience to the second call, we may be preuented. Then may God iustly say to vs, as he said vnto the Iewes, Esai. 65.12. I called, and ye did not answer; I spake, and yee heard not. And albeit some fall seuen times a day, and rise againe; albeit to some sinners it pleaseth the Lord to iterate his sufferance, yet may not we take encouragement thereby, to iterate our misdoings. We know that God punished his An­gels in heauen for one breach;See Lect. 12. p. 135. King vpon Ioh. Lect. 31. pag 421. Adam for one morsell; Miriam for one slander; Moses for one angry word; Achan for one sa­crilege; Ezechias for once shewing his treasures to the Embas­sadours of Babel; Iosias for once going to warre without asking counsell of the Lord; and Ananias and Sapphira for once lying to the holy Ghost.

Esai. 59.1.Is the Lords hand now shortned that he cannot be as spee­dy, and quicke, in auenging himselfe vpon vs for our offences? Farre be it from vs so to thinke. God is not slacke in com­ming, as some count slacknesse: He maketh the clouds his Chariots,Psa. 18.11. Reu [...]l 22.12. he rideth vpon the Cherubins, he flieth with the wings of the wind; and so he commeth; and commeth quickly, and his reward is with him to giue to euery one according as his workes shall be.

THE Seuenth Lecture.

THis is the third part of this Prophecie: the description of that great sin by which the Syrians so much offended. Let vs first exa­mine the words.

Gilead] Gilead, or Galaad, or Galeed, in holy Scripture is sometime a hill, some­time a citie, and sometime a Region, or country. A hill, Gen. 31. So named as appeareth verse 47. of the heape of stones, which was made thereon, as a witnesse of the league betweene Iacob and Laban: for Gilead is interpreted anAceruus testi­monii. heape of witnesse.

This mountaine Gilead, is theAdrichom. greatest of all beyond Ior­dan: it is in length 50. miles; and as it is continued, and run­neth along, it receiueth diuers names. From Arnon to the city Cedar, it is called Galaad; then to Bozra it is named Seir, af­terward Hermon, and so reaching to Damascus it is ioyned to [Page 72] Libanus: and therefore as S.Comment. in hunc locum. Hierom saith, in the 22. of Ier. verse 6. Lebanon is called the head, or beginning of Galeed.

Gilead, or Galaad, or Galeed is also a city built vpon mount Gilead, as S. Hierome witnesseth. Here was borne and buried the valiant Captaine and Iudge of Israel, Iephte, when he had iudged Israel six yeares; as Iudg. 12.7 Against this city Hoseah prophesieth, cap. 6.8. Gilead is a city of them that worke iniqui­ty, and is polluted with bloud.

Gilead, or Galaad, or Galeed, is also a region or country, called D [...]ut. 34 1. The land of Gilead, possessed by the Reube­nites. Gadites, and halfe the tribe of Manasseh, as Num. 32.33.

If Gilead the city, be the Gilead in my text, it is a figure; the figure Synecdoche: a part for the whole; one city, the Metro­politane city for the whole country. If the land of Gilead bee the Gilead in my text, it is a figure too; the figure Metonymia; the land of Gilead, for the inhabitants thereof. The inhabi­tants of the land of Gilead were Gods owne people, his people Israel, of the tribes of Reuben, Gad, and Manasseh: against whom the Syrians of Damascus did so rage, as that they are noted in my text to haue threshed them with threshing instru­ments of iron.

These threshing instruments are not in vse among vs. Yet will I, as well as I may, out of the ancient, and learned, describe them to you. One of the Hebrew DoctorsMercer. Pag­nin. i [...] L [...]t [...] [...] R. Dauid Kimchi makes them to be planks of wood, to the which on the nether side are fastned little stones, to part the wheat from the huske, and chaffe; which cannot be the threshing instruments in this place, because these were of iron.

Saint Hierome saith, they were a kinde of waines, or carts, with wheeles of iron, and toothed, to beat out corne from the huske, and to bray or bruise straw, and stubble to be meat for cattle, when hay is scarce. Nicolaus de Lyrâ ioyneth with Saint Hierome in opinion.

Iunius.Some doe take these instruments to beeTribalis ferreis. iron flailes, or carres, or corne carts, or some such like instrument, of old time in vse for the threshing out of corne. Of this opinion Iu­nius by his translation seemeth to be, and Caluin disallowes it not.

Here some doe [...]er [...] [...]y [...]rak [...] [...] Gualt [...] [...]reRastris ferreis Trahis ferreis dreyes or sleddes of yron, as Marinus in his Arca No [...], [...]ureRotis ferreis wheeles of yron, as Theodotio, and Symmachus; someSerris ferreis. sawes of yron, as the Septuagint, and Caluin; someAuec herses de ser. harrowes of yron, as the French translation. Whatsoeuer were the threshing instru­mēts in this place; whether waines, or carts, or carres, or dreys, or sleds of yron, or wheeles of yron, or flailes of yron, or rakes of yron, or harrowes of yron, or sawes of yron: it is out of doubt, that the holy Spirit by this kind of speech (they threshed Gilead with threshing instruments of yron) noteth the extreme cruelty pra­ctised by the Syrians, against the people of God, the Gileadites, the Israelites, of the tribes of Reuben, Gad, and Manasseh.

They threshed Gilead] Winckleman here noteth a Metaphore, or translation, put by the holy Spirit to designe, or signifie the notorious cruelty of the Syrian Kings vpon the Gileadites; but I take it to be a proper speech of a true thing, indeed acted by Hazael, King of Syria, against the Gileadites; according to the word of God which came to Elizeus the Prophet touching Hazael, 2 King. 8.12. where Elizeus weeping thus speaketh vnto Hazael: I know the euill that thou shalt doe vnto the chil­dren of Israel: their strong cities shalt thou set on fire; their young men shalt thou slay with the sword; thou shalt dash their infants a­gainst the stones; and rent in peeces their women with child.

But you will say, what is this to the Gileadites? I answer, very much; as you may see, 2 King 10.33. where Hazael is said to smite the Israelites in all the coasts of Israel, from Iordan East­ward, euen all the land of Gilead, the Gadite [...], & the Reubenits, and them that were of Manasseh, from Aroer, (which is by the riuer Arnon) and Gilead, and Bashan. All these regions did Kng Hazael grieuously torment, and bring to much woe, and miserie; but specially the Gileadites, who therefore are twise mentioned in the fore-cited conquest of Hazael: The Gilea­dites did Hazaell, King of Aram, destroy, and make like dust bea­ten to powder, 2 King. 13.7.

They threshed Gilead with threshing instruments of yron] The like torments haue beene inflicted, with the good approbati­on of Almightie God, by King Dauid vpon the Ammonites, [Page 74] [...] [Page 75] [...] [Page 74] 2. Sam. 12.31. where you shall find, that King Dauid after his victorie ouer Rabbah, a citie of the Ammonites, carried away the Inhabitants that were therein, and put them vnder sawes, and vn­der yron harrowes, and vnder axes of yron, and cast them into the tile kilne.

Thus did Dauid, guided by Gods owne Spirit, deale with the Ammonites. His course was warrantable, because hee was gui­ded by Gods good Spirit; whereof Hazael being desti­tute, could not but grieuously offend God, by threshing Gile­ad with threshing instruments of yron. Dauid, Gods friend, dealt so with the Ammonites, a people without God: where­as Hazael, Gods enemie, dealt so with the Gileadites, the peo­ple of God.

He threshed Gilead with threshing instruments of yron] A course that God can bee content shall be taken with Moab, Esai. 25.10. Moab shall be threshed, as straw is threshed: but that his owne people Israel, or any part of them, as the Gileadites, be thus vsed, God likes it not. Witnesse my text, where the Lord protesteth that he will not turne Damascus, that is, that he will not recall the Syrians from their errour into the right way, that he wil not bring them againe into his fauour, that he wil leaue them to themselues; because they haue threshed Gilead with threshing instruments of yron.

Now let vs see what lessons may bee taken from hence for our further instruction, and meditation. Gods dislike with Da­mascus, for threshing Gilead with threshing instruments of yron, yeeldeth vs this lesson; ‘God is neuer well pleased with too much crueltie.’

This truth will well appeare vnto vs, if we doe but consider how God hath euermore rewarded cruelty. The cruell tyrant Adonibezek did cut off the thumbes, and great toes of seuenty Kings, and caused them to gather the crums vnder his table, Iudg. 1.7. but what was his reward? As he had done to those captiue Kings, so did God doe to him againe. The Is­raelites vnder the leading of their captaine Iudah, tooke A­donibezek prisoner, and cut off the thumbes of his hands, and great toes of his feet, verse the 6.

Agag King of the Amalekites by his sword had made many a woman childlesse, 1 Sam. 15.33. but what was his reward? You may see in the same verse what Samuel said, and did vnto him. Samuel said, As thy sword hath made women childlesse, so shall thy mother be childlesse among other women; and Samuel hewed Agag in peeces before the Lord in Gilgal.

The Babylonians were wonderfull cruell and hard hearted against the inhabitants of Ierusalem: they spared none of them, no not their young children, but cruelly destroyed them, and all theirs. But what was their reward? You may see it by the propheticall denuntiation of the ruine of Babel, Psal. 137.8, 9. O daughter of Babel, worthy to be destroyed: blessed shall he be that rewardeth thee as thou hast serued vs; blessed shall he be that ta­keth and dasheth thy children against the stones. This reward of Babel is enlarged, Esay 13.16. Their children shall be broken in peeces before their eyes: their houses shall be spoiled; and their wiues rauished.

Thus not to trouble you with many examples, we see by the reward of cruelty in the examples of Adonibezek, Agag, and the Babylonians, that God abhorreth it. God abhorreth cruel­ty, howsoeuer he doth punish it with another cruelty. God re­paieth cruelty with cruelty, according to the well knowne pro­uerbe, Matth. 7.2. With what measure you mete, with the same shall men measure to you againe.

The vse of the doctrine now confirmed, is to work in vs the loue of clemency and mercifulnesse. When we are well assured, that the cruel themselues shall taste of cruelty by way of punish­ment, we will be afraid to behaue our selues towards any cru­elly. All cruelty is checked by the law of God, by the sixt com­mandement, Thou shalt doe no murther; or Thou shalt not kill.

The law that is written, Deut. 25 3. touching forty stripes, and not aboue, to be giuen to an offender, should draw our cruel rage and fierce affections to pity and compassion. The tenour of the law is: If a wicked man be condemned to be beaten, the Iudge shall cause him to lie downe, and to be beaten before his face according to his trespasse vnto a certaine number: fortie stripes shall he cause him to haue, and not past, lest if he should exceed, & beat him aboue [Page 76] that with many stripes, thy brother should appeare despised in thy fight.

We may be many waies guiltie of crueltie.

First, if we exercise tyrannous cruelty, in inflicting punish­mēts. This we know by the aboue cited place out of Deut. 25.

Secondly, if we fight with, or beat our neighbour, or maime his body. This is a cruelty & a breach of the sixt commande­ment: but specially checkt, Leuit. 24.19, 20. If a man cause any blemish in his neighbour; as he hath done, so shall it be done to him. Breach for breach, eie for eie, tooth for tooth, such a blemish as he hath made in any, euen such shall be repaied to him.

Thirdly, if we procure any way the death of our neighbour, whether it be by the sword, by famine, by poison, by false accu­sation, or otherwise. This is a cruelty, and a breach of the sixt commandement. The offender in this behalfe may bee rankt with Cain, Gen. 4 8. where it is said: Cain rose against his bro­ther, and slew him.

Fourthly, if wee vse any of Gods creatures hardly. This is a cruelty, and a breach of the sixt commandement: but speciallie controlled. Deut, 22.6. If thou find a birds nest in the way, in any tree, or on the ground, whether they be young, or egs, & the damme sitting vpō the young, or vpō the egs, thou shalt not take the damme with the young, but shalt in any wise let the dāme goe, and take the young to thee, that thou maiest prosper, and prolong thy daies. This speciall cruelty is taxed, Prou. 12.10. where we are told, That the righteous man regardeth the life of his beast.

Fiftly, if because of our neighbours infirmities, we vse him discourteously, and make him our laughing stock, or taunting recreation. This is a cruelty, and a breach of the sixt comman­dement: but specially checked, Leuit. 19.14. Thou shalt not curse the deafe; nor put a stumbling blocke before the blinde.

Sixtly, if we iniurie a stranger. This is a cruelty, and specially controlled, Exod. 22.21. Thou shalt not doe iniury to a stranger, neither oppresse him.

Seuenthly, if we molest any widow, or fatherlesse childe. This is a cruelty, and specially checkt, Exod. 22.22. Ye shal not trouble any widow, or fatherlesse child.

Eightly, if we wrong the poore. This is a cruelty, & a breach of the sixt commandement. This cruelty we are guilty of ma­ny wayes.

First, if we lend mony to the poore vpon vsury. This cruelty is taxed, Exod. 22.25. If thou lend mony to the poore with thee, thou shalt not be as an vsurer vnto him, ye shall not oppresse him with vsury.

Secondly, if we pay not the poore labourer his hire. This cru­elty is taxed, Deut. 24.14. Thou shalt not oppresse a needy and poore hired seruant: thou shalt giue him his hire for his day: the Sun shall not go downe vpon it, for he is poore, and therwith sustai­neth his life; lest he cry against thee to the Lord, and it be sin vnto thee.

Thirdly, if we restore not the pledge of the poore. This cru­elty is taxed, Exod. 22.26. If thou take thy neighbours rayment to pledge, thou shalt restore it vnto him before the Sun go downe. For it is his only couering and garment for his skin.

Fourthly, if we withdraw our corne from the poore. This cru­elty is taxed, Prou. 11.26. He that withdraweth corne, the peo­ple will curse him. Whosoeuer he be that withdraweth his corne from the market, where it should be sold, keeping it against a deare time, the people will curse him: they will speake, as they haue iust occasion, all manner of euill of him, as that he is a co­uetous and miserable wretch.

Now (dearely beloued) you haue beene taught out of the e­ternall word of truth, that many wayes you may be guilty of cruelty, and so breake the sixt commandement of Almightie God. If you fight with, or beat your neighbour, or maime his body: if by any meanes you procure the death of your neigh­bour: if you vse your neighbour discourteously, or make him your laughing stock, or taūting recreatiō? if you vse any of Gods creatures hardly: if you iniury strangers: if you molest father­lesse children, & widowes: if you be too seuere in punishing your seruants, or children: if you wrong the poore, either by lending him your mony vpon vsury: or by not paying him his hire: or by not restoring him his pledge: or by withdrawing your corne from him; if you offend but in the least of these, you are guilty of [Page 78] cruelty, and transgressors of Gods most holy commandement. The consideration whereof if it worke in you the loue of cle­mencie, and mercifulnesse, happy are you: if not, I haue dis­charged my duty.

Thus farre haue I beene carried by my first doctrine, groun­ded vpon these words, They haue threshed Gilead with thresh­ing instruments of iron. My doctrine was: God is neuer well plea­sed with too much cruelty. Now be patient, I beseech you, while vpon the same words I ground a second doctrine.

They haue threshed Gilead with threshing instruments of iron:] They] that is, the Syrians, Gods enemies, haue threshed Gilead] that is, some of the Israelites, Gods owne people, with threshing instruments of iron. The lesson we learne from hence is; ‘God often humbleth his seruants vnder his foes, and their ad­uersaries.’

This point is notably verified, in Lot sore pressed vpon by the Sodomites, Gen. 19.9. in the Israelites, hardly dealt with by the Aegyptians, Exod. 1.11. &c. in the 70. brethren, sons of Ie­rubbaal, persecuted by Abimelech, most of them to the death, Iudg. 9.5. in Ieremie twise euill entreated; first beaten, and put in the stockes by Pashure, Ier. 20.2. and a second time beaten and imprisoned by Zedechias his nobles, Ier. 37.15. In the three children, cast into the fiery furnace by Nabuchodonosor, Dan. 3.21.

Many more are the examples registred in the booke of God, fit to proue this point: which also may further appeare vnto you, in those bloudy persecutions after Christ his death by the Romane Emperours, in those strange torments which they de­uised to keepe downe religion, and religious professors, men & women;Ler Serm. D. Laurent. Prudent. hymn. in S. Laurent. they plucked off their skins quick; they bored out their eyes with wimbles; they broiled them aliue on gredirons; they scalded them in boiling liquors; they enclosed them in barrels, and driuing great nailes thorow, tumbled them down mountaines, till their owne bloud so cruelly drawne out, sti­fled, and choaked them in the barrels: womens breasts were seared off with burning irons, their bodies rent, & their ioints racked. Many more were the grieuous torments endured by [Page 79] the faithfull in the time of the ten first persecutions in the pri­mitiue Church. All, and euery of which doe strongly proue my doctrine; ‘God often humbleth his seruants vnder his foes, and their ad­uersaries.’

The reason why God humbleth his seruants, vnder his, and their enemies, is their disobedience to his word. This is plaine, Deut. 28.36, 37. If thou wilt not obey the voice of the Lord thy God, to keep and to doe all his commandements, and his ordinances, the Lord shall bring thee, and thy king vnto a nation, which nei­ther thou, nor thy fathers haue knowne; and there shalt thou serue other Gods, wood and stone: and thou shalt be a wonder, a prouerb, and a common talke among all the people, whither the Lord shall carry thee. Where you see captiuity, and banishment, denoun­ced to Gods owne people, if they disobey his word.

You haue now my doctrine, and the reason of it. My do­ctrine, ‘God often humbleth his seruants vnder his foes, and their ad­uersaries.’

The reason is, The disobedience of Gods seruants to the word of God. The vses of this doctrine.

1. To shew vnto vs how great Gods anger is for sinne, that doth punish it so seuerely, euen in his dearest children. The consideration hereof should worke in vs a loathing, hatred, and detestation of sin. Yet such is the peruersity of our corrupt natures, that we daily fleet from sin to sin, like the flie that shif­teth from sore to sore: we tempt the Lord, wee murmur, wee lust, we commit idolatry: we haue our eies full of adultery, our hearts exercised with couetousnesse, our bodies weakned with drunkennesse; by all meanes we serue the flesh, sitting downe to eat, and rising to play. Neuer more need than now, to smite our breasts, and pray with the Publicane, Luk. 18.13. O God be mercifull vnto vs sinners.

2. To teach vs, not to measure the fauour of God towards our selues, or others, by the blessings, or aduersities of this life, seeing the wicked doe often flourish whē the godly are in great misery: and on the other side, the godly doe prosper, when the wicked are in distresse.

In my text we see the Gileadites, a portion of Israel, threshed with instruments of yron, by the hands of a wicked people, and Gods enemies, the Syrians of Damascus. Behold the prosperi­ty of the wicked. In Exod. 14. we see the children of Israel passing thorow the red sea, as by dry land, whereas the Egyp­tians assaying to doe the like were drowned. Behold the pro­sperity of the Godly.

Measure not therfore the fauour of God, by the blessings or aduersities of this life. Whatsoeuer out estate be now, or here­after shall be, let vs therewith be contented. If God be pleased to blesse vs with peace, plenty, and prosperity, blessed be his holy Name: & if he shall not like so to blesse vs, but shall rather cha­stise vs with trouble, want, and aduersity; yet still blessed be his holy Name: and his will be done.

3 To make vs powre out our soules in thankfulnes before Almighty God, for our present estate and condit ō. We know that our sworne enemies, the Popish crew, and faction, of long time enuied, and maliced our happy peace. Had they had power according to their will, how would they haue vsed vs? Would they not haue threshed vs with threshing instruments of yron?

What mercy, or pitty, could be expected from them, who with so inhumane, barbarous, and cruell a plot, their plot of gunpowder, the like whereof was neuer before heard of, would haue blowne vp, & torne peecemeale, the King, Queen, Prince, Lords, and Commons, the fift of Nouember This Sermon was preached Sept. 21. 1606 last, as you well know? what shall we render vnto the Lord, for this so great a deliuerance? Let vs render the calues of our lips applying Da­uids song of degrees, Psalme 124. to our present purpose.

1 If the Lord had not beene on our side, (may great Britaine now say.)

2 If the Lord had not beene on our side, when the Popish sect rose vp against vs.

3 They had swallowed vs vp quicke, when their wrath was kindled against vs.

4 Then had theirSeuen sparks of the inkindled soule by R.B.P. Psal. 2. pag 33. fury flien forth as thunder, the flame had Burst out beyond the fornace.

[Page 81]5 Then had we beene likeIbid. stubble in their way.

6 Praised be the Lord, who hath not giuen vs a pray vnto their teeth.

7 Our soule is escaped, euen as a bird out of the snare of the fowlers: the snare is broken, and we are deliuered.

8 Our helpe is in the name of the Lord, who hath made heauen and earth.

To this thankfulnes, I purpose further to incite you, if God giue life, and leaue, vpon the fift of Nouember next, the day ap­pointed by Act of Parliament for your publique thanksgiuing for that most happy deliuerance. My text shall bee the Psalme now applyed vnto vs, the 124. Meane time let vs beseech Almighty God to giue his bles­sing to that which hath beene spoken, that it may fructifie, and bring forth fruit in vs, in some thirty, in some sixty, in some a hundred fold, to the glory of Gods holy name, and the saluation of our owne soules.

THE Eight Lecture.

THis is the fourth part of this prophecy a­gainst the Syrians, wherein are set downe the punishments to be inflicted vpon the Syrians for their sinnes, as first I noted,

• Generally, verse the 4.
• Specially, verse the 5.

In the fourth verse, wherein the pu­nishments to be inflicted vpon the Syrians, are generally set downe, I note,

• 1 Who punisheth.
• 2 How he punisheth.
• 3 Whom he punisheth.

The punisher is the Lord; he punisheth by fire. The punished are the Syrians, to be vnderstood in the names of their Kings, Hazael and Benhadad. I will send a fire into the house of Hazael, and it shall deuoure the palaces of Benhadad.

The punisher is the Lord; for thus saith the Lord, I will send. The note yeeldeth vs this doctrine, ‘It is proper to the Lord to execute vengeance vpon the wic­ked for their sinnes.’

In speaking of the vengeance of God, our first care must bee, not to derogate any thing from his procliuitie, and propensnes vnto mercy. We must breake out into the mention of his great goodnesse, and sing a lowd of his mercies, as Dauid doth, Ps. 145.7. The Lord is gracious, and mercifull, slow to anger; and of great kindnesse; he is louing, and good to all; his mercy is ouer all his works. The Lord strong, and mighty, blessed aboue all, yea be­ing blessednesse it selfe, and therefore hauing no need of any man, is louing, and good vnto euery man.

Our sinnes haue prouoked his vengeance against vs yet he, slow to anger, and of great goodnes; reserueth mercy for thou­sands, for all the elect, and forgiueth all their iniquities, trans­gressions, and sinnes. His goodnesse here resteth not: it reach­eth also vnto the reprobate, though they cānot feele the sweet comfort of it. For he maketh hisMatth 5.45. sun to rise on the euill, & the good; and sendeth raine on the iust, and vniust; yea many times the sunne, and raine and all outward, and temporary blessings are wanting to the iust, and good, when the vniust, and euil do flourish, and are in great prosperitie.

Thus is Gods graciousnesse, & great bountie extended vn­to euery man, whether he be a blessed Abel, or a cursed Cain; a loued Iacob, or a hated Esau; an elected Dauid, or a reiected Saul. God is louing and good vnto euery man: the Psalmist addeth; and his mercies are ouer all his workes. There is not any one of Gods workes, but it sheweth vnto others, and findeth in it selfe very large testimonies, of Gods mercy, and goodnes; I except not the damnation of the wicked, much lesse the cha­stisements of the Godly.

Gods mercies are ouer all his workes. Dauid knew it well, and sang accordingly, Psal. 145 8. The Lord is gracious, and merci­full, long suffering, and of great goodnesse. Ionah knew it well, and confessed accordingly, chap. 4.2. Thou art a gracious God and mercifull, slow to anger, and of great kindnesse, and repentest [Page 84] thee of euill. The Church knowes it well, and praies according­ly: O God whose nature and propertie is euer to haue mercy, and to forgiue, receiue our humble petitions. Dauid, Ionah, and the Church, all haue learned it at Gods owne mouth, who hauing descended in a cloud to mount Sinai, passed before the face of Moses and cryed, as is recorded, Exod. 34.6. The Lord, the Lord, strong, mercifull, and gracious, slow to anger, and abundant in goodnesse, and truth, reseruing mercy for thousands, forgiuing iniquity, transgression, and sinne. In which place of Scripture, although af [...]erward there followeth a little of his iustice, which hee may not forget, yet we see the maine streame run­neth concerning mildnesse, and kindnesse, and compassion: wher­by wee may perceiue, what it is, wherein the Lord delighteth. His delight is to be a sauiour, a deliuerer, a preseruer, a redeemer, and a pardoner. As for the execution of his iudgements, his ven­geance, and his furie, he comes vnto it with heauy and leaden feet.

To which purpose Zanchius alleageth that of the Prophet Esai. chap. 28.21. The Lord shall stand (as once he did in mount Perazim, when Dauid ouercame the Philistines) he shall be an­gry (as once he was in the valley of Gibeon, when Ioshua dis­comfited the fiue Kings of the Amorites) he shall stand, he shall be angry, that he may doe his worke, his strange worke, and bring to passe his act, his strange act; out of which words of the Pro­phet he notes that Gods workes are of two sorts; either pro­per vnto himselfe, and naturall; as, to haue mercy, and to for­giue: or else strange and somewhat diuers from his nature; as, to be angry, and to punish.

I know some doe expound these words otherwise, vnder­standing by that strange worke, and strange act of God, there mentioned, Opus aliquod insolens, & admirabile, some such worke as God seldome worketh; some great wonder. Not­withstanding this naturall exposition of that place, the former may well be admitted also. For it is not altogether vnnaturall, being grounded vpon such places of Scripture, as doe make for the preeminence of mercy aboue iustice. It's true: God hath one skale of iustice, but the other proues the heauier; mercy [Page 85] doth ouerweigh. He who is euer iust, is mercifull more then euer, if it may be possible. He may forget our iniquities, but his tender mercies he will neuer forge [...].

This our Lord, good, mercifull, gracious, and long suffe­ring, is here in my text the punisher, and sendeth fire into the house of Hazael: whereupon I built this doctrine; ‘It is proper to the Lord to execute vengeance vpon the wicked for their sinnes.’

This office of executing vengeance vpon the wicked for sinnes, God arrogateth and assumeth to himselfe, Deut. 32 35. where he saith, vengeance and recompense are mine. This due is ascribed vnto the Lord by S. Paul, Rom. 12.19. It is written, vengeance is mine, I will repay, saith the Lord. By the author of the Epistle to the Hebrewes, chap. 10.30. Vengeance belon­geth vnto me, I will recompense, saith the Lord. By the sweet singer, Psal. 94.1. O Lord God, the auenger, O God, the auen­ger.

You see by these now-cited places, that God alone is hee who executeth vengeance vpon the wicked for their sins. This doctrine is faithfully deliuered by the wise sonne of Syrach, chap. 39, where he saith:Vers 28. There be spirits that are created for vengeance, which in their rigour lay on sure strokes; in the time of destruction they shew forth their power, & accomplish the wrath of him that made them: Fire, and haile, and famine, & death, Vers 29. all these are created for vengeance: The teeth of wilde beasts, Vers 30. and the scorpions, and the serpents, and the sword, execute vengeance for the destruction of the wicked. Nay, saith he,Vers. 26. The principall things for the whole vse of mans life: as water, and fire, and yron, and salt, and meale, and wheat, and hony, and milke, and the bloud of the grape, and oile, and cloathing. Vers 27. All those things though they be for good vnto the godly, yet to the sinners they are turned vnto euill. So my doctrine standeth good; ‘It is proper to the Lord to execute vengeance vpon the wicked for their sinnes.’

And you see he hath waies enough to do it. All things that may be for our good, are glad to do him seruice against vs.

The consideration hereof should moue our hearts to wisdom. [Page 86] It should moue vsHereof I spake in a Ser­mon vpon Hebr. 10.30. to beware of those crying sinnes vsually committed against the first table, that we prouoke not Gods vengeance against vs, by Idolatrie, in worshiping the creature aboue the creator, blessed for euer; by tempting God, in ma­king triall whether his word be true or not; by murmuring a­gainst God in laying iniustice to his charge, quod bonis male fit & malis bene; for afflicting the godly, when the wicked liue at ease; by rebellion and contumacie, in taking counsell toge­ther against the Lord, & against his Christ; by blasphemy, in doing despite to the Spirit of grace.

It may moue vs also to beware of those other sins, crying sins too, vsually committed against the second table; that we pro­uoke not Gods vengeance against vs by dishonouring our pa­rents, and such as God hath put in place of gouernment aboue vs; by grieuing our children, and such as are by vs to be gouer­ned; by oppressing the fatherlesse, and the poore; by giuing our selues ouer vnto filthy lusts.

Beloued in the Lord, let vs not forget this: though God, bee good, gracious, mercifull, and long suffering, yet is hee also a iust God; God the auenger, and punisher. Here we see he resolueth to send a fire into the house of Hazael; which is, the second thing to be considered; How God punisheth: By fire. I will send a fire &c.

Albeit sometime God himselfe doth by himselfe immedi­ately execute his vengeance vpon the wicked; as when he smote all the first borne of Egypt, Exod. 12.29. and Nabal. 1. Sam. 25.38. and Vzzah, 2. Sam, 6.7. yet many times he doth it by his instruments:Wigand. Syn­tagm. Vet. Test. Instrumenta sunt tota creatura Dei; All the crea­tures of God are ready at his command to be the executio­ners of his vengeance. Among the rest, and in the first ranke, is fire.

God sent a fire to lay wast Sodom and Gomorah, and their sister cities, Gen. 19.24. to eate vp Nadab, and Abihu, Leuit 10.2, to cut of the two hundred, and fifty men, that were in the rebellion of Korah, Num. 16.35. to deuoure two cap­taines & twise fifty men, 2. King. 1.10. & 12. I will not load your memories with multitude of examples for this point. [Page 87] My text telleth you, that fire, Gods creature, becommeth Gods instrument, & executioner of his vengeance: I will send a fire into the house of Hazael, and it shall deuoure the palaces of Benhadad.

By fire in this place the learnedLyranus. Drusius. Ar. Montanus. Mercer. Caluin. Gualter expositors doe vnderstand not only naturall fire, but also the sword, and pestilence, and fa­mine; quod libet genus consumptionis, euery kind of consumptiō, euery scourge, wherewith God punisheth the wicked, and dis­obedient, be it haile, or thunder, or sicknes, or any other of Gods messengers. So farre is the signification of fire, though not in the naturall, yet in the Metaphorical vnderstanding extended. The doctrine which from hence I gather is.

This truth well appeareth by that which I euen now repea­ted out of Eccles. 39. whence you heard, that some spirits are created for vengeance; as also are fire, and haile, and famine, and death, and the teeth of wild beasts, and the scorpions, and the ser­pents, and the sword; yea, that the principall things for the whole vse of mans life, as water, and fire, and yron, and salt, and meale, & wheat, and hony, and milke, and the bloud of the grape, and oile, & cloathing, are all for euill vnto the wicked. If that proofe, because the booke, whence it is taken, is Apocryphall, like you not: giue care I pray you, while I proue it out of Canonicall Scripture. The doctrine to be proued is.

I proue it by the seruice of Angels, and other creatures. 2 King. 19.35. we read of an hundred fourscore and fiue thousand in the camp of Ashur slaine by an Angell of the Lord. The thing is related also, Esay 37.36. This ministerie of Gods Angels Dauid acknowledgeth Psal. 35.5, 6. where his prayer a­gainst his enemies is, that the Angell of the Lord might scatter and persecute them. 1. Sam. 7.10. we read that the Lord did thunder a great thunder vpon the Philistines. Ezech. 14. wee read how the Lord punisheth a sinfull land, with hisEzech. 14.21. foure [Page 88] sore iudgements, the sword, pestilence, famine, and noysome beasts.

The story of Gods visitation vpon Pharaoh, and the Egyp­tians in Exod. chap. 8, 9. and 10. is fit for my purpose, You shall there find, that frogs, lice, flies, grashoppers, thunder, haile, light­ning, murraine, botches, & sores, did instrumentally auenge God vpon man and beast in Egypt. Adde hereto what you read, Psal. 148.8. fire and haile, and snow, and vapours, and stormy winds doe execute Gods commandement. Thus is my doctrine proued, ‘As is the fire, so are all other creatures at the Lords commande­ment to be imployed by him in the punishment of the wicked.’

The vse of this doctrine is to teach vs, how to behaue our selues at such times as God shall visit vs with his rod of cor­rection, how to carry our selues in all our afflictions. We must not so much looke to the instruments, as to the Lord that smi­teth by them.

Here set we before our eyes holy King Dauid. His patience! be it the patterne of our Christian imitation. When Shimei a man of the family of the house of Saul, came out against him, cast stones at him, and railed vpon him, calling him to his face a man of blood, and a man of Belial, a murtherer, and a wicked man, the good King did not as he was wished to doe: he took not away the murtherers life, but had respect to the primus mo­tor, euen Almighty God, the first mouer of this his affliction; Shimei he knew was but the instrument. And therefore thus saith he to Abischai, 2. Sam. 16.10. He curseth because the Lord had bidden him curse Dauid; and who dare then say, where­fore hast thou done so? Suffer him to curse, for the Lord hath bid­den him.

Here also set we before our eies holy Iob. His patience! be it the patterne of our Christian imitation. The losse of all his substance, & his children, by the Sabeans, Chaldeans, fire from heauen, and a great wind from beyond the wildernesse, could not turne away his eies from the God of heauen to those se­cond causes. They he knew were but the instruments. And therefore possessing his soule in patience he said, Iob. 1.21. Naked came I out of my mothers wombe, and naked shall I re­turne [Page 89] thither: the Lord hath giuen, and the Lord hath taken: blessed be the name of the Lord.

To these instances of Dauid, and Iob, adde one more; that of the blessed Apostles, Peter, Iohn, & the rest, Act. 4.27. Though Herod, Pontius Pilate, the Gentiles, and the people of Israel, had crucified, and done to death the Lord of life, our Lord and Sa­uiour Iesus Christ. Yet did not the Apostles therefore grow in­to a rage, and bitter speeches against them. In that great exe­cution of the Lord Iesus, they had regard vnto the hand of God. Herod, Pontius Pilat, the Gentiles, and the Iewes, they knew were but instruments. For thus make they their confessi­on before the Lord of heauen and earth, verse the 28. Doubt­lesse both Herod, and Pontius Pilat, with the Gentiles, and the peo­ple of Israel, gathered themselues together against thine holy Son Iesus, to doe whatsoeuer thine hand, and thy counsell had determi­ned to be done.

To good purpose then is that question propounded by A­mos, chap. 3.6. Shall there be euill in a city, and the Lord hath not done it? It may serue for an anchor to keepe vs, that we be not carried away with the waues of tribulation, and affliction. It assureth vs that God, who bad Shimei curse Dauid, who sent the Sabeans, Chaldeans, fire from heauen, and a great wind from beyond the wildernesse, to spoile, and make an end of Iobs substance and his children; who determined that Herod, Pon­tius Pilat, with the Gentiles, and the Israelites, should put to death the Lord of life: that the same God hath his finger, yea, and his whole hand too, in all our crosses and tribulations. Is there any euill in the city, and the Lord hath not done it?

Here (beloued in the Lord) must we be taxed for a vanity at least, (I had almost said a blasphemie) deeply rooted, & too well setled among vs. Vpon the accesse of any calamity we cry out, bad lucke, bad fortue. If the strong man come into our house, and take from vs the flower of our riches, our siluer and gold, then we cry, What lucke? What fortune? If our sheepe and cattell faile vs, then also we cry, What lucke? What fortune? Whatso­euer crosse befalleth vs, lucke and fortune is still in our mouths: Quasi Deus otium coloret in coelo, & non curaret res humanas; as [Page 90] if we were to hold it for an article of our beleefe, that God li­ueth idly in heauen, and hath no regard of mans affaires. Whereas the holy Prophet Amos in propounding this questi­on; shall there be any euill in the city, and t [...] Lord hath not done it? and the holy Apostles, in acknowledging Gods hand in the death of Christ; and holy Iob in blessing the name of the Lord for all his losses; and holy Dauid, in patiently taking Shimeis curses, as an affliction sent him from the Lord, doe all plainly shew this, that the empire of this world is administred by Al­mighty God, & that nothing happeneth vnto vs, but by Gods hand, and appointment. Learne we then more patience towards the instruments of our calamities, miseries, crosses, and afflicti­ons: let vs not belike the dogge, that snatcheth at a stone cast at him, without regard vnto the thrower. Here we learne a bet­ter propertie: euen to turne our eies from the instrumentes to the hand that smiteth by them. Thus farre of my second cir­cumstance; How God punisheth.

My third was; whom he punisheth] Hazael and Benhadad; the house of Hazael, and palaces of Benhadad. If you will know who this Hazael was, you must haue recourse to the sacret sto­rie, 2. Kings 8. There shall you find him sent by Benhadad, King of Syria, with a present vnto Elizeus to know concer­ning his sicknesse, whether he should recouer of it; and after his returne from Elizeus, with a thicke wet cloath to haue stran­gled, and murdered his Lord, and Master, King Benhadad. This was he, whom Elizeus foretold of his hard vsage of the Israelites; that he should set on fire their strong cities; should slay their young men with the sword; should dash their infants against the stones; and should rent in peeces their women great with child. This was he, who 2. Kings. 13.7. so destroyed the children of Israel, that hee made them like dust beaten to powder. This was he of whose death we read verse the 24.

The house of Hazael] either the familie, stocke, and posterity of Hazael; as Arias Montanus, Mercer, Drusius expound: or some materiall house, which Hazael had proudly and stately built for himselfe, and his posteritie. This later expo­sition is added to the former by Mercer, and Drusius, because [Page 91] of that which followeth, the palaces of Benhadad.

Benhadad.] In writing this name, I find three errours. One of the Greeks who write [...] as if it were in the Hebrew Benader. The second of the Latines, who write it Benhadad. The third of Ionathan, the Chaldee paraphrast, who writes it Barhadad: whereas the right name is Benhadad.

Benhadad (saith Mercer vpon this place) was a name pecu­liar to the Kings of Syria; as was first Pharaoh, and afterward Ptolemee to the Kings of Egypt, and Caesar to the Roman Emperours. From this opinion of Mercer, Drusius in obseruat. sacr. 11.14. varieth, affirming that albeit diuerse Kings of Syria were called by this name Benhadad, yet doth it not thereupon follow, that Benhadad was a common name to all the Kings of Syriae.

In holy Scripture we reade of three Benhadads. Of the first 1. Kings. 15.18. who was King of Syria, at what time Asa raig­ned in Iudah, and Baasha in Israel. Of the second, 2 King. 8.7. who in his sicknesse sent Hazael to Elizeus the man of God to counsaile. Of the third 2 Kings. 13.3. who was Hazaels sonne, and his successour in the throne.

Now the Benhadad in my text, is either Benhadad, Hazaels predecessour, slaine by Hazael, or Benhadad, Hazaels son, and successour.

The Palaces of Benhadad] to bee deuoured by fire from the Lord. These palaces of Benhadad are the goodly, sumptuous, proud, and stately edifices made, or enlarged, by either of the Benhadads, or by both: Hazaels predecessour, and succes­sour.

Thus haue you the exposition of my third circumstance, which was concerning the parties punished; no meane parties parties of no lower ranke then Kings: Hazael, and Benhadad The Lord punisheth, hee punisheth by fire; hee punisheth by fire Hazael, and Benhadad; I will send a fire into the house of Hazael, and it shal deuoure the palaces of Benhadad. Many pro­fitable doctrines may be hence deduced. I can but point at them.

1 In that the Lord sendeth a fire into tho house of Hazael, a­gainst [Page 92] his family, and posterity, we are put in minde of a truth expressed in the second commandement; this: ‘God will visit the sinnes of the fathers vpon the children vnto the third and fourth generation.’

Dearely beloued; sore is that anger, the flame of whose pu­nishment casteth out smoake so farre: yet the meaning thereof is, as Ezechiel sheweth, chap. 18. If the children doe follow the fathers wickednesse, and not otherwise. To visit then, is not to punish the children for the fathers offences, but to take notice, and apprehend them in the same faults, by reason they are gi­uen ouer to commit their fathers transgressions, that for them they be punished.

The vse is, to admonish you that are Parents, not onely to liue your selues vertuously, and religiously, while you haue your abode here, but also carefully to see to the training vp of your children, in vertue, and true religion, least pertaking with your in your sins, they proue inheritours of your punish­ments also.

2 In that the Lord sendeth a fire into the house, and palaces of Hazael, and Benhadad, two Kings: we learne this lesson.

The reason hereof we read, Ierem. 4.4. It's this: Because of the wickednesse of our inuentions, Gods wrath comes forth like fire, and burneth that none can quench it.

The vse is to teach vs, that wee despise not Gods iudgments, nor abuse his mercies; but that we tremble at the one, and bee drawne to well doing by the other.

3 In that the Lord sendeth a fire into the palaces of Benha­dad, to deuoure them: we learne thus much.

The great commoditie, or contentment, that commeth to euery one of vs by our dwelling houses, doth experimentally make good vnto vs this truth.

The vse is; to teach vs, first, to be humbled before Almighty [Page 93] God, whensoeuer our dwelling houses are taken from vs. Se­condly, since we peaceably enioy our dwelling houses, to vse them for the furtherance of Gods glory. Thirdly, to praise God day by day for the comfortable vse we haue of our dwel­ling houses. It would tire you to heare these do­ctrines, and their vses seuerally ampli­fied, and enlarged. In the se­quele of this chapter, I shall haue occasion to repeat them to you.

THE Ninth Lecture.

WE are now come to the second branch of the fourth part of this prophecie, in the 5. verse, wherein are set downe more spe­cially the punishments to bee inflicted vp­on the Syrians for their sinnes. And this is done in foure seuerall clauses. In each wee may obserue three circumstances.

• 1 The punisher: the Lord, either immediatly by him­selfe, or mediatly by his instruments.
• 2 The punished: the Syrians not of any one city on­ly; but of the whole country; which wee gather from these names, Damascus, Bikeath-Auen, Beth-eden and Aram.
• 3 The punishment; the spoile of the country; and ruine of the whole state. The barre of Damascus [Page 95] must be broken; the inhabitant of Bikeath-Auen, and the King, keeping his court at Beth-Eden, must be cut off: and the people of Aram must go into captiuitie.

Of the words as they lie in order.

I will also breake the barre of Damascus] I, the Lord, Iob. 9.5, 6, &c. re­moue mountaines, and they feele not when I ouerthrow them; I remoue the earth out of her place, and make her pillers to shake; I command the sun, and it riseth not; I close vp the stars as vnder a signet: I my selfe alone spread out the heauens and walke vpon the height of the sea: I make Arcturus. Orion, and Pleiades, and the climates of the South: I, the Lord, who doe great things, and vnsearchable, maruailous things, with­out number,Amos 5.8. & 9.6. Iehouah is my name. I, the Lord, Iehouah, who haue resolued to send a fire into the house of Hazael, and palaces of Benhadad; I will also breake the barre of Damascus.

You know what a barre is in its proper signification: an in­strument wherewith we make fast the gates of our cities, and doors of our houses, against the violence of our enemies. If the barre be broken, the entrance into the city, or house will be the easier. Kedar is discouered to be weake, for want of barres, Ier. 49.31. And so are they against whom Gog, and Magog were to fight. Ezech. 38.11. they had neither bars, nor gates. Ierusa­lem had both; and God made them strong, Psal, 147.13. There­fore praise the Lord, O Ierusalem, praise thy God, O Sion; for he hath made the barres of thy gates strong; so strong, that no ene­my is able to breake them, or to make any irruption into them.

A barre is also vsed to a figuratiue sense; Metaphorically, and Synecdochically; and betokeneth munition, fortifications, the forts and strong holds of a country, the strength of any thing. To which sense the sea hath barres. We read of them, Iob 38.10. God hath apppointed the sea her barres, and doores, saying, hi­therto shalt thou come; here will I stay thy proud waues. And the earth hath barres. We read of them, Ion. 2.6. And, what are the barres of the earth, but theD. King B. of London, in Ion. lect. 27. strongest muniments, and sences it hath; her promontories, and rockes, which God hath placed in her frontiers, to withstand the force of the waters? A [...] Mo­ab hath barres, Esai. 15.5. There the barres of Moab, a [...] put [Page 40] for the forts in the borders of Moab. And Egypt hath barres, Ez [...]ch. 30.18. Where Egypts barres af [...]er the exposition of Il­lyricus in hisƲerbo, vectis. key of Scriptures, are munitiones & robur, the fortifications, and strength of Egypt.

So here: the barres of Damascus, areMercer. Damasci robur, muni­tiones, portae & claustra munitissima; the strength of Damascus; the muni [...]ions of Damascus; the gates of Damascus; the most fenced fortresses of Damascus. YetGualter. Vniuersum regni robur, the whole streng [...]h of the kingdome of Syria, is to be vnderstood in these barres of Damascus.

Of Damascus] no base nor contemptible city. Lewes Ver­t [...]man [...]i [...], a gentl [...]man of Rome, in his trauell to those easterne parts of the world, a hundred yeares agoe, saw this city, and admiting the maruellous beauty therof, hath Nauigat. cap. 5. left a record of it to posterity. It is (saith he) in manner incredible, and passeth all beleefe, to thinke how faire the city of Damas­cus is, and how fertile is the soile. This Damascus is a city of great antiquitySee my six h lecture vpon this chapte [...]. built as some coniectue by Eliezer, the ste­ward of Abrahams house who was surnamed Damascus, Gen. 15.2. So that this city was built more than 3444. yeares agoe; forIn the [...]are of the w [...]rld 21 [...]4. I un [...] in Ch onolog. And th [...] Ser­m n was [...]rea­ched A. [...]. 16 [...]6 [...]eb [...]. 8. so long agoe Abraham died. The first mention of this city is, Gen. 14.15.

Others holding the name of this city to haue beene more ancient than Abraham, doe attribute the building of this city to Huz one of the sons of Aram Gen. 10.23. whereupon Da­mascus was called also Aram, as S. Hierome vpon Esai. 17. wit­nesseth. Whatsoeuer were the antiquity of this city, it is plaine by Esai. 7.8. that it was the Metropolitaine, and chiefest city of Syria. The Prophet Ieremie giues it a high commenda­tion, chap. 49.25. where he cals it a glorious city, and the city of his ioy. Damascus in this place is not the bare city, but [...]e [...] c [...]us. tractus Damascus, siue Decapolitanus; the whole country about Da­mascus, and the coasts of Decapolis, whereof wee read, Mark. 7.31.

I will also breake the barres of Damascus] To breake in the Hebrew phrase, and by a Metaphor, is to consume, to destroy, to waste, to spoile. In the 24. of Esai. vers. 19. where the Prophet [Page 97] saith; confractione confringetur terra: the earth shall with brea­king be broken: the meaning is; the earth shall certainly be wa­sted, and spoiled. So here; I will breake the barre of Damascus, that is, I wil consume, & spoile, all the munitions, all the forti­fications, all the fenced fortresses, all the strength of Damascus.

This office of breaking barres, God elsewhere assumeth to himselfe, as Esai. 45.2. where thus saith the Lord vnto Cyrus, his anointed; I will breake the brasen doores, and burst the iron barres. The Psalmist also ascribeth vnto the Lord this office of breaking barres, Psal. 107.16. where exhorting vs to con­fesse before the Lord his louing kindnesse, and to declare his wonderfull workes, he bringeth this for a reason: For he hath broken the gates of brasse, and hath burst the barre of iron asun­der. Now haue you the meaning of these words, I will breake the barre of Damascus; I] the Lord, will breake] by my migh­tie power, will lay waste, and consume, the barre] barre for barres, all the strength of Damascus] of that part of Syria, which bordereth vpon Damascus.

Now let vs see what less [...]s may be taken from hence for our further instruction, and meditation. You will remember my three propounded circumstances; The punisher, The pu­nishment, The punished. The punisher, is the Lord; the punish­ment, is breaking of barres; the punished, is the whole coun­try of Damascus. From the first circumstance of the punisher, the Lord himselfe taking vengeance into his owne hand, I gather this doctrine; ‘It is proper to the Lord to execute vengeance vpon the wic­ked for their sinnes.’

This doctrine was in my last Lecture commended vnto you, and then at large confirmed. I need not make any repetition of it. The consideration of it day after day, cannot be either vaine or vnfruitfull to vs. It may cause vs to bee wary and heedfull, that by our daily sinning we make not our seluesIohn 8.34. Rom. 6.20. seruants vn­to sin, and 2 Pet. 2.19. corruption. And whereas we cannot but sinne dai­ly, (for who can say, I haue Prou. 20.9. purged my heart, I am cleane from my sinne?) it may draw vs to repentance, and to a godly sorrow for our sinnes; whereby wee haue transgressed the law of God, [Page 98] offended his Maiestie, and prouoked his wrath. Wee must beleeue it: though God be good, gracious, mercifull, and long suffering, yet is he also a iust God; God the auenger, and punisher.

The consideration of this point, may further admonish vs, to be wary in any case that wee breath not after reuengement. To reuenge our wrongs, is Gods office, wee must not intrude our selues into it; we may not vsurp it. Why will we herein be our owne caruers? The wise son of Sirach, chap. 28.1. speakes it confidently: He that seeketh vengeance, shall finde vengeance of the Lord, and he will surely keepe his sins. Marke his exhor­tation following, verse the 2. Forgiue thy neighbour the hurt that he hath done to thee; so shall thy sinnes be forgiuen thee also.

Wise Siracides saith no more, than doth our Sauiour Iesus Christ, Matt. 6.14, 15. If ye do forgiue men their trespasses, your heauenly father will also forgiue you. But if ye doe not forgiue men their trespasses, no more will your father forgiue you your trespas­ses. Dearely beloued, is this so? Will not God forgiue vs, vn­lesse we forgiue others? We must needs grant it to be so, pray­ing daily as we doe, Forgiue vs our trespasses, as we forgiue them that trespasse against vs.

Much then (beloued) very much to blame are we, who lead our liues, as if Lex talionis, that same old law of rendring like for like, first recorded,And Leuit. 24.20. & Deut. 19 21. Matth. 5.38. Exod. 21.24. were this day in force. Euen this day, we sticke not to be of minde with the godlesse worldling: Receiue I wrong? I will repay it, Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe. As good as he bringeth, I will giue him.

We are commanded, Matth. 18.22. to forgiue one another, euen seuenty times seuen times. How haue we cast behinde vs this holy commandement? If thy neighbour sin against thee, wilt thou not be meet with him seuen yeares after, if possible? Tell me; if by order of friends, or constraint, thou be moued to forgiue thy neighbour, wilt thou forgiue him? Forgiue him? Yea after a sort. We will forsooth forgiue the fault, but not for­get the matter, nor affect the party that wronged vs. Is this [Page 99] to loue our enemies? Is this not to resist euill? Nothing lesse.

Learne therefore of Christ what it is, to loue your enemies, Matth. 5.44. Blesse them that curse you; doe good to them that hate you; pray for them that hurt you, and persecute you. And againe learne of Christ, what it is, not to resist euill, Matt. 5.39. Whosoeuer shall smite thee on the right cheeke, turne to him the other also: & if any man will sue thee at the law, and take away thy coat, let him haue thy cloake also: and whosoeuer will compell thee to goe with him one mile, goe with him twaine. This is it, whereto S. Peter exhorteth you, 1 Epist. chap. 3.8. Be yee all of one mind, one suffer with another; loue as brethren, be pitifull, be courteous, render not euill for euill, nor rebuke for rebuke; but contrariwise blesse, if ye will be heires of blessing.

Let wise Solomons counsell somewhat preuaile with you; that counsell which he giueth you, Pro. 24.29. O say not I will doe to him as he hath done to me; I will recompense euery man according to his worke. What shall I doe then, when I haue re­ceiued a wrong? What else, but follow the same wise mans counsell, giuen me, Pro. 20.22. Expectabo Dominum, & libera­bit me; I will wait vpon the Lord, and he will deliuer me. I shut vp this meditation with S. Pauls exhortation, Rom. 12.17. Recompense to no man euill for euill; if it be possible, as much as in you is, haue peace with all men. Dearely beloued, auenge not your selues, but giue place vnto wrath; for it is written, vengeance is mine, I will repay, saith the Lord.

Hitherto (beloued in the Lord) I haue laboured to worke in you a detestation of all priuate reuengement. The occasion of my discourse, was from my propounded doctrine, It is pro­per to the Lord to execute vengeance; proper to the Lord, and therefore not any way to be medled in by vs. It is not for vs by our selues to auenge the wrongs done vnto vs; we must wait vpon the Lord, who in his good time will right all our iniu­ries. For he hath said, vengeance belongeth vnto me, I will re­compense.

Let vs proceed, and see what doctrine may be gathered from the two next circumstances; the circumstance of the punish­ment, and the circumstance of the punished. The punishment I [Page 100] noted in the breaking of barres; and the punished, in the word Damascus. You haue already heard the meaning of these words: I will breaks the barre of Damascus] I] the Lord, will] with my mighty power breake] lay waste, and consume, the barre] barre, for barres, euen all the munition, and strength, of Damascus] of the chiefest city of Syria, and the countrey adioyning.

Must Damascus, the strongest Citie of all Syria, haue her barres broken? Must shee bee laid waste, and spoyled? Here fixing the eyes of our mindes vpon the power of the Lord, learne we this lesson; ‘There is no thing, nor creatu [...]e, able to withstand Gods power, or to let his purpose.’

Nothing: not gates of brasse, nor barres of iron, these hee breaketh asunder, Psal. 107.16. No creature. What creature more mighty than a King? Yet in the day of his wrath God woundeth Kings: witnesse the Psalmist, 110.5. Doth he wound Kings? yea he slayeth mighty Kings, Psal. 135.10. and 136.18. My text auoweth the same, in one of the next clauses, where God thre [...]heth to the mighty King of Syria, a cutting off: I cut off him that holdeth the scepter out of Beth-eden.

These few now alleaged instances doe sufficiently (though briefly) confirme my propounded doctrine; ‘There is no thing, nor creature, able to withstand Gods power, or to let his purpose.’

The reason hereof is, because God only is omnipotent, and whatsoeuer else is in the world, it is weake, and vnable to resist. Of Gods omnipotency we make our daily profession in the first article of our beleefe, professing him to be God, the Father Al­mighty. In which profession wee doe not exclude, either the Sonne, or Holy Ghost, from omnipotency. For God the Father, who imparteth his Godhead vnto the Sonne, and to the Holy Ghost, doth communicate the proprieties of his Godhead to them also. And therefore our beleefe is, that as the Father is Almighty, Symbolo Atha­ras. so the Sonne is Almighty, and the Holy Ghost is Almighty too.

Now God is said to be omnipotent, or Almighty, in two re­spects. [Page 101] First, because he is able to doe whatsoeuer he will. Second­ly, because he is able to doe more than he will. For the first, that God is able to doe whatsoeuer he will, who but the man posses­sed with the spirit of Atheisme, and infidelity dares deny? This truth being expresly deliuered twise in the booke of Psalmes; First, Psal. 115.3. Our God in heauen, doth whatsoeuer he will: againe, Psal. 135.6. Whatsoeuer pleaseth the Lord, that doth he in heauen, in earth, in the sea, in all the depths.

For the second, that God is able to doe more than he will doe: euery Christian acquainted with the Euangelicall story, doth acknowledge it. It is plaine by Iohn Baptists reproofe of the Pharisees, and Sadduces, Matth. 3.9. Thinke not to say within your selues, we haue Abraham to our Father; for I say vnto you, that God is able of these stones to raise vp children vnto Abra­ham. Able, but will not. So likewise when Christ was betrayed, the story, Matth. 26.53. is, that God the Father could haue gi­uen him more than twelue legions of Angels to haue deliuered him. He could, but would not. The like may bee said of many other things. The Father was able to haue created another world; yea a thousand worlds. Was able, but would not.

You see for Gods omnipotency, that he is able to doe whatso­euer he will doe; yea that he is able to doe more than he will doe. God only is omnipotent: whatsoeuer else is in the world, its weake, and vnable to resist: which is the very summe of my doctrine already propounded, and confirmed; ‘There is no thing, nor creature, able to withstand Gods power, or to let his purpose.’

For as Iob saith, chap. 9.13. The most mighty helps doe stoope vnder Gods anger. This is it, which Nabuchodonosor, Dan. 4.34, 35. confesseth: In comparison of the most high, who liueth for euer, whose power is an euerlasting power, whose kingdome is from generation to generation; all the inhabitants of the earth are re­puted as nothing; according to his will he worketh in the army of heauen, and in the inhabitants of the earth; and none can stay his hand, nor say vnto him, what doest thou? This is it whereat S. Paul aimeth in his question demanded, Rom. 9.19. Who hath resisted the will of God? And this is it which Iob intendeth, chap. 9.4. [Page 102] demanding a like question: who hath beene fierce against God, and hath prospered?

I will not further amplifie this point; it must stand good against all the might and strength of this world, ‘There is no thing, nor creature, able to withstand Gods power, or to let his purpose.’

Now let vs consider some duties, whereunto we are moued by this doctrine of Gods omnipotencie.

1 Is there no thing, nor creature able to withstand Gods power, or to let his purpose? Learne we from hence true humiliation; that same Christian vertue, to which S. Peter 1 epist. 5.6. giues his exhortation: Humble your selues vnder the mighty hand of God. What are we, (beloued) but by nature in our selues most wretched; conceiued, and borne in sin? hitherto running on in wickednesse? and dayly rebelling against God? against Almighty God, against him, who alone is able to doe whatso­euer he will; able to doe more than he will; able to cast both bo­dy and soule into hell fire?

Let the consideration of this our wretched estate, worke in vs the fruits of true humiliation. This true humiliation stan­deth in our practice of three things.Perkins. Cas. Co [...]. [...]. lib. 1. ca. 5. §. 2. pag. 57. 1. The sorrow of our heart, whereby we are displeased with our selues, and ashamed in re­spect of our sins. 2 Our confession to God, in which we must also doe three things. 1 Wee must acknowledge all our maine sins; originall, and actuall. 2 We must acknowledge our guiltinesse before God. 3 We must acknowledge our iust damnation for sin. The third thing in our humiliation, is our supplication to bee made to God for mercy, which must be with all possible earnest­nesse, as in a matter of life and death.

A patterne whereof I present vnto you, Dan. 9.17, 18, 19. O our God, heare the praiers of vs thy seruants, and our supplicati­ons, and cause thy face to shine vpon vs. O our God, incline thine eare to vs, and heare vs; open thine eies, and behold our miseries; we do not present our supplications before thee for our own righteous­nesse, but for thy great tender mercies. O Lord heare vs, O Lord forgiue vs, O Lord consider, and doe it, deferre not thy mercies for thine owne sake, O our God. Thus (beloued) if we humble our [Page 103] selues vnder the hand of Almighty God, God will lift vs vp. Iames 4.10. 1 Pet. 5.6.

2 Is there no thing, nor creature, able to withstand Gods power, or to let his purpose? Learne we from hence to tremble at Gods iudgements, to feare them, to stand in awe of them, to quake, and quiuer at them. For as God is, so are his iudgements: God is terrible, and his iudgements are terrible. God is terrible in the assembly of his Saints, Psal. 89.8. terrible in his works, Psal. 66.3. terrible in his doings toward the sons of men, Psal. 66.5. terrible to the Kings of the earth, Psal. 76.13. To passe ouer with silence many places of holy Scripture, in which God is termed a ter­rible God; let vs confesse with the Psalmist, Psal. 76.7. Thou, O God of Iacob, thou art to be feared; who shall stand in thy sight, when thou art angry?

Here are they worthily to be taxed, and censured, who are so far from fearing Gods iugdements, as that they plainly scoffe, and iest at them. Such a one was he of Cambridge-shire, whoThis Ser­mon was prea­ched Febr. 8. 1606. some 14. yeares since, in the yeare 1592. made a mocke of the Lords glorious voice, the Thunder. The story is deliuered by Perkins, in hisPrinted at Cambrid [...]e in 4^o. 1596. p. 36. Alsted. Theolog. Catechet. Sect. 2. pag. 180. exposition of the Creed, in these words: One being with his companion in a house drinking on the Lords day, when he was ready to depart thence, there was great lightning and thunder: whereupon his fellow requested him to stay; but the man mocking, and iesting at the thunder and lightning, said (as report was) it was nothing but a knaue cooper knocking on his tubs; come what would, he would goe, and so went on his iour­ney: but before he came halfe a mile from the house, the same hand of the Lord, which before he had mocked, in a cracke of thunder strucke him about the girdle steed, that he fell downe starke dead.

A memorable example, brought home as it were to our doores, to put vs in minde of Gods heauy wrath against those, which scorne his iudgements. Let vs (beloued) be wise vpon it, and at euery iudgement of God tremble, and feare, and con­fesse, as before out of Psal. 76.7. Thou, O God of Iacob, thou art to be feared; who shall stand in thy sight; when thou art angry?

3 Is there no thing, nor creature able to withstand Gods power, or to let his purpose? Here is matter enough to vphold, and sta­blish our faith in Gods promises, to the abolishing of all waue­ring, [Page 104] and doubting touching our saluation. Thus; No thing, nor creature, is able to withstand Gods power, or to let his purpose. God is able to doe whatsoeuer he will doe; he will doe whatsoeuer he hath promised to doe; he hath promised to giue eternall life to all that beleeue in Iesus Christ. How then can I, who doe be­leeue, or any other, who doth beleeue in Iesus Christ, doubt of mine, or their saluation?

Vpon this rocke of Gods omnipotency Abrahams faith stood vnshaken, as appeareth Rom. 4. Abraham he doubted not of the promise of God through vnbeleefe, but was strengthened in the faith. And how? Because he was fully assured, that the same God who had promised, was able also to doe it. This ablenesse of God, Abraham opposed to his owne weaknesse. And so, aboue hope beleeued vnder hope, that he should be the father of many nations, according to that which was spoken to him, so shall thy seed be. This promise Abraham laid hold of, not considering his owne body, euen now dead, being almost a hundred yeares old, neither the deadnesse of Sarahs wombe: he had laid hold of the promise. How? By faith. Which was increased, and confirmed to him, by the consideration of the power of God.

And why is all this written of Abraham? S. Paul saies why, ver. 23. Now it is not written for him only, that it was imputed to him for righteousnesse; but also for vs, to whom it shall be imputed for righteousnesse, if we beleeue in him, that raised vp Iesus our Lord from the dead, who was deliuered to death for our sins, and is risen againe for our iustification. Wherefore to all our sins, in­firmities, and impotencies, from whence may arise diffidence, infidelity, or vnbeleefe, we must euer oppose Gods omnipotency; and thereby support our faith in his promises.

I shut vp this point, and my whole lecture, with S. Austines discourse, Serm. 123. de tempore: Nemo dicat, non potest mihi di­mittere peccata: Let no man say vnto me, God cannot forgiue me my sinnes. Quomodo non potest omnipotens? How is it possi­ble that the Almighty should not be able to forgiue thee thy sinnes? But thou wilt say, I am a great sinner; and I say, Sedille omnipotens est; But God is Almighty. Thou repliest and saiest; My sins are such, as from which I cannot be deliuered and clean­sed; [Page 105] and I answer, Sed ille omnipotens est; But God is Al­mighty. Almighty; able to doe all things, greater or lesser, celestiall or terrestriall, immortall or mortall, spirituall or corporall, inuisible or visible. Magnus in mag­nis, neque paruus in minimis: great in great businesses, and not little in the least. No thing or creature is able to withstand Gods power, or to let his purpose.

THE Tenth Lecture.

NOw proceed we to the other clauses of the last part of this prophecie, against the Syrians. The second clause is, I will cut off the inhabi­tant of Bikeath-Auen: The third is, and him that holdeth the scepter out of Beth-eden: The fourth is, and the people of Aram, &c. In each of these I doe obserue (as before I did) three circum­stances.

• 1 The punisher the Lord, either immediately by him­selfe or mediately by his instruments.
• 2 The punishment, to be vnderstood in those phrases of cutting off, and going into captiuitie.
• 3 The punished, the Syrians, noted in these names, Bi­keath-Auen, Beth-eden, Aram.

Let vs examine the words of the text, as they lie in order.

I will cut off the inhabitant of Bikeath-Auen] I, the Lord, Iehouah, See lect. 9. who remoue mountaines, and they feele not when I ouerthrow them; who remoue the earth out of her place, and make her pillars to shake; who my selfe alone spread out the heauens, and walke vpon the height of the sea: I, the Lord, Iehouah, who doe great things, and vnsearchable, maruel­lous things, and without number: I, the Lord, Iehouah, who haue resolued to send a fire into the house of Hazael, which shall deuoure the palaces of Benhadad, and haue resolued to breake the barres of Damascus; I will also cut off the inhabitant of Bikeath-Auen, and him that holdeth the scepter out of Beth-eden, &c.

I will cut off] To cut off, is in sundry places of holy Scripture a Metaphor, drawne ab excisione arborum, from the cutting downe, or rooting vp of trees: and signifieth vtterly to con­sume, to waste, to dissipate, to destroy, to extinguish. So it's vsed, Psal. 101.8. where Dauid purposing not to be negligent or slothfull, in the execution of iustice against all malefactors in Ierusalem, resolueth to cut off all the workers of iniquity from the city of the Lord: Betimes will I destroy all the wicked of the land, that I may cut off all the workers of iniquity from the city of the Lord. So its vsed, Ps. 109.15. where Dauids prayer against the wicked is, that their iniquity and sin be alwaies before the Lord, that hee may cut off their memoriall from the earth. So its vsed, Ezech. 14.13. Son of man when a land sinneth against me by committing a trespasse, then will I stretch out mine hand vp­on it, and will breake the staffe of bread thereof; and will send fa­mine vpon it, and will cut off man and beast from it: I will cut off] that is, I will destroy both man and beast from a sinfull land.

I omit many like places of holy writ; and commend vnto you, but one more, parallel to this in my text. It is in the 3. ver. of the 2. chap. of this prophecie. There thus saith the Lord; I wil cut off the Iudge out of the midst of Moab; as here in my text, I will cut off the inhabitant of Bikeath-Auen; and vers. the 8. I will cut off the inhabitant from Ashdod. I will cut off, whether the Iudge out of the middest of Moab; or the inhabitant from Ashdod; [Page 108] or the inhabitant of Bikeath-Auen, the meaning is one, and the same: I will cut off, that is, I will vtterly destroy, or extinguish.

Which to be the meaning of the word, the author of the Vulgar Latine acknowledgeth, translating the word in the ori­ginall, not exeindam (as indeed it signifieth) I will cut off, but disperdam, I will destroy. So doe the Seuenty Interpreters in their Greeke edition of the Bible, here translating the Hebrew word not [...], (as indeed it signifieth) I will cut off; but [...], I will vtterly, or altogether d [...]stroy, ouerthrow, and extinguish.

I will cut off the inhabitant] the inhabitant? what? but one? yes, all, and euery one of the inhabitants. The Holy Spirit in the sacred Scripture vseth so to speake; by a word of the sin­gular number to vnderstand more than one; yea all of that kinde: which kinde of speech is analogically reduced to the figure Synecdoche.

Let vs see the truth of this in a few instances. In Exod. 8.6. it is said; when Aaron stretched out his hand vpon the waters of Egypt, that then the frogge came vp, and couered the land. The frogge! It were senselesse to thinke that one frogge could couer the land of Egypt; and therefore by the frogge, we are to vnderstand many frogges. In Num. 21.7. the Israelites desired Moses to pray to the Lord, that he would take away from them the Serpent. The Serpent! what? but one? It is out of doubt that the people meant all the fiery serpents sent among them by the Lord, to sting them to death: of which we read, verse the 6. Ieremy in chap. 8.7. saith that the storke, the turtle, the crane, and the swallow doe know, and obserue their appointed times. The storke, the turtle, the crane, the swallow! We may not think the Prophet singleth out one storke, one turtle, one crane, one swallow, from the rest; but his meaning is of all storkes, turtles, cranes, swallowes, that they know, and obserue their appointed times. As in the now cited places, so here in my text, the holy Ghost vseth one number, for another; the singular for the plu­rall, vnderstanding by one inhabitant, all the inhabitants of Bikeath-Auen.

Of Bikeath-Auen] the Greeke Translators taking the words [Page 109] partly appellatiuely, and partly properly, doe render them the field of On. In like sort Gualter, the valley of Auen. The au­thor of the Vulgar Latine, vnderstanding them wholly appella­tiuely, rendreth them, the field of the Idoll: and so they may sig­nifie, the plaine of Auen, the plaine of griefe, the plaine of sorrow, as Caluin obserueth. Iunius and Tremellius doe render it, as be­fore Gualter, è conualle Auenis, the vally of Auen: vnderstan­ding thereby the whole coast of Chamatha, which way Syria bordereth vpon Arabia, surnamed the Desart.

Caluin saith it is vncertaine, whether Bikeath-Auen be a pro­per name of a place, or no; yet saith he, it is probable. Drusius following the Hebrew Doctors, affirmeth, that it is the proper name of a city in Syria. Mercer the learned professour of Pa­ris, ioyneth with him. And our English Geneua Translation draweth vs to bee of the same minde, that Bikeath-Auen is a proper name of a city in Syria.

The same opinion must we hold of Beth-Eden, in the next clause; that it is a proper name of a city in Syria: of which opi­nion I finde Mercer, and Drusius, and our English Translators at Geneua to haue beene. And Caluin holds it to bee credible, though he translates it the house of Eden, so Gualter doth; so doth Tremellius, who by the house of Eden, vnderstandeth the whole country of Coelesyria, wherein stood the city Eden.

The author of the Vulgar Latine takes Beth-Eden for an ap­pellatiue, and translates it, the house of pleasure. Such indeed is the signification of the word; and it is by Arias Montanus, and Ribera, applied to signifie the city of Damascus: as if Damas­cus were there called not only Bikeath-Auen, that is, the field of the Idoll, because of the Idolatry there vsed, but also Beth-Eden, that is, the house of pleasure, because of the pleasant situ­ation thereof. But I retaine the proper name Beth-Eden, and take it for a city in Syria, wherein the King of Syria had a pa­lace, and mansion house. Which I take to be plaine in my text, where the Lord threatneth, to cut off him, that holdeth the scep­ter out of Beth-Eden.

Him that holdeth the scepter] that is, the King keeping his court at Beth-Eden. For I see not any absurdity in it, if I say [Page 110] that the King of Syria had a mansion house, as well at Beth-Eden, as at Damascus; and that at this time the court lay at Beth-Eden.

Him that holdeth the scepter] This is a periphrasis, or circum­locution of a King. A scepter is Regium gestamen, and insigne po­testatis Regiae, a Kingly mace, the proper ensigne, or token of Kingly power. Whence in the best of Greeke Poets, Homer, Kings are called [...]. 3.86. [...]. [...], scepter-bearers. Hereby wee vn­derstand, what we read in the story of Hester, chap. 8.4. King Assuerus held out his golden scepter toward Hester. And that Gen. 49.10. The scepter shall not depart from Iudah. In the for­mer place Assuerus maketh shew of his Kingly fauour vnto He­ster, by holding out his mace vnto her: in the later Iacob pro­phesieth of the stability and continuance of the Kingdome in the tribe of Iudah, till the comming of the Messias. Here then he that holdeth the scepter in Beth-Eden, is the King abiding in Beth-Eden.

Hitherto (beloued) haue I laboured to vnfold the words of my text: I will cut off the inhabitant of Bikeath-Auen, and him that holdeth the scepter out of Beth-eden] I] the Lord, with my mighty power, will cut off] will vtterly consume, and destroy, the inhabitant] not one only, but euery one that dwelleth in Bikeath-Auen] the so named city of Syria. There will I not stay my hand, but I will also with my mighty power cut off, vtterly consume and destroy, him that holdeth the scepter] not only the vnder-magistrate, but the King himselfe, out of Beth-eden] another so named city of Syria. Bikeath-Auen shall not be able to defend her inhabitants, nor Beth-eden her King. I will cut off, &c.] Thus farre the exposition. Now some notes of instruction.

You will be pleased to remember with me, my three pro­pounded circumstances.

• 1 The punisher, the Lord.
• 2 The punishment, a cutting off.
• 3 The punished, the inhabitant of Bikeath-Auen, and the King of Beth-eden.

From the first circumstance; The Lord himselfe taking [Page 111] vengeance into his owne hands, ariseth this doctrine, ‘It is proper to the Lord to execute vengeance vpon the wicked for their sinnes.’

Which truth hauing beene often commended to your Chri­stian considerations, in former lectures, I now let passe.

From all three circumstances of the punisher, the punishment, and the punished, ioyntly considered, arise other profitable doctrines.

First wee see, that the cutting off, of the inhabitant of Bikeath-Auen, and of him that holdeth the scepter out of Beth-eden, is the Lords proper worke. The lesson which wee may take from hence is this; ‘No calamity, or misery, be falleth any one of whatsoeuer estate, or degree, by chance, or at aduenture.’

It was an errour of the Paynims to hold fortune in so high account;Iuuen. Sat. 10. Te facimus, Fortuna, Deam, coelo (que) locamus. They esteemed her as a goddesse, & assigned her a place in Heauen. They presented her by the image of a woman, sitting some­times vpon a ball, sometimes vpon a wheele, hauing with her a rasour,Pierius Hiero­glyph. lib. 29. bearing in her right hand the sterne of a ship, in her left, the horne of abundance: by the rasour, they would giue vs to vnderstand, that she can at her pleasure cut off, and end our happinesse; by the ball, or wheele, that she is very prone to volubility and change; by the sterne in her right hand, that the whole course of our life is vnder her gouernment; by the horne of abundance in her left hand, that all out plenty is from her.

This palpable Idolatry of the Gentiles, giuing the glory of the most high, to their ba [...]e and inglorious abominations, wee Christians must vtterly renounce. We honor the Lord of hosts alone, and to him alone doe we ascribe the soueraingty, domi­nion, and rule of the whole world. Such is the extent of Gods wonderfull and eternall prouidence. The whole world with all things therein, is wholly and alone subiect to the soueraignty, dominion, and rule of Almighty God; by his prouidence all things are preserued, all things are ruled, all things are or­dered.

These are the three degrees by which you may discerne, and [Page 112] take notice of the Act of diuine prouidence. The first is Gradus conseruationis. Trelcat. Instit. l b. 2 pag. 46. The second, Gradus gubernationis. The third, Gradus ordinationis. The first degree is of maintenance, or pre­seruation; the second is of rule, and gouernment; the third is of ordination, and direction.

The first degree, which I termed gradum conseruationis, the degree of maintenance, and preseruation, implieth thus much; that all things in generall, and euery thing in particu­lar, are by Almighty God sustained ordinarily, in the same state of nature, and naturall proprieties, wherein they were created.

This truth is excellently explained, Psal. 104. & 145. & 147. In which the Psalmist ioyfully singeth out, of the wonderfull Prouidence of God in the maintenance and preseruation of man, and euery other creature; the beasts of the field, the foules of the aire, the fishes of the sea.Psal. 104.10, 11. He sendeth the springs into the vallies, that all the beasts of the field may drinke, and the wilde asses quench their thirst. Psal. 147.8. & Psal. 104.13. Hee couereth the heauen with clouds, prepareth raine for the earth, and maketh grasse to grow euen vpon mountaines, that cattell may haue food; he hath made the mountaines Psal. 104.18. to be a refuge for goats, and rockes for conies: the Lions, Vers. 21. roaring after their prey, seeke their meat at him.

You see Gods care and prouidence for the preseruation of the beasts of the field; see the like for the fowles of the aire. He hath planted the Psal. 104 16. Cedars of Lebanon, for birds to make their nests there, and the firre trees for the storkes to dwell in: the young Psal. 147.9. ra­uens that cry vnto him, he feedeth. Our Sauiour Iesus Christ, Matth. 6.26. calls you to this consideration: Behold (saith he) the fowles of heauen; they sow not, nor reape, nor carry into barns, yet your heauenly father feedeth them.

Gods care and prouidence for the preseruation of his crea­tures, here resteth not: it reacheth euen to the bottome of the sea. There is greatPsal. 104.26. Leuiathan; there are creeping things innu­merable, small, and great; all which wait vpon the Lord, that he may giue them food in due season. In due season hee giues them food, Psal. 104.24. and they gather it, he openeth his hand and they are filled with good. O Lord how manifold are thy workes? In wisdome hast thou made them all; the whole world is full of thy riches.

The prouidence, I termed gradum gubernationis, the degree of rule, and gouernment. It implyeth thus much; that Almigh­ty God for his vnlimited power, gouerneth all things in the world, and ruleth them pro libertate voluntatis suae, euen as he listeth.

This point is deliuered not obscurely in many places of ho­ly Scripture, as in those generall, and vniuersall sayings, which doe proue God Almighty, euen this day to work in the world, and to doe all in all. In Esa. 43.13. thus saith the Lord; Yea, before the day was, I am, and there is none that can deliuer out of mine hand, I will doe it, and who shall let it? Agreeable to this are the words of our Sauiour, Ioh. 5.17. My father worketh hitherto, and I worke. From both these places wee may truly inferre that God worketh in the gouernment of this world day after day, euen vntill the end thereof: which Saint Paul, Ephes 1.11. auoweth; He worketh all things after the counsell of his owne will.

To the consideration hereof Elihu stirreth vp afflicted Iob, Chap. 37. wishing him to consider the wonderous workes of God, the Clouds, and his light shining out of them; the thun­der, Gods maruellous and glorious voice; the snow, the frost, the whirlewind, the raine; all these God ruleth, and gouer­neth after his good pleasure.

And who I pray you ruleth man, and mans affaires, but the Lord? O Lord, saith Ierem. chap. 10.23. I know that the way of man is not in himselfe, neither is it in man to walke, and to di­rect his steps. King Salomon confesseth as much, Prou. 20.24. The steps of man are ruled by the Lord.

From this ruling prouidence of God, King Dauid, Psal. 23.1. drew vnto himselfe a very comfortable argument: The Lord feedeth me, therefore I shall not want. Let vs as comfor­tably reason with our selues; The Lord feedeth vs, therefore we shall not want. It is spoken to our neuer ending comfort by our blessed Sauiour, Matth. 10.29. Are not two sparrowes sold for a farthing, and one of them falleth not on the ground without your father? Feare ye not therefore, ye are of more value than ma­ny sparrowes. In the same place he further assureth, that all the [Page 114] haires of our head are numbred. Doth Gods care reach to the falling of the haires of our head, and can we doubt of his perpe­tuall rule and gouernment in the world? It must stand true: Almighty God for his vnlimited power gouerneth all things in the world, and ruleth them pro libertate voluntatis suae, euen as he listeth.

The third degree, by which we may discerne the act of di­uine prouidence, I called gradum ordinationis, the degree of ordination, or direction. It implyeth thus much: that God of his admirable wisdome ordaineth, and setteth in order, whatso­euer things in the world seem to be most out of order; he bringeth them all to his chiefly intended end; all must make for his glorie.

In this diuine ordination three things doe concurre: Consti­tutio finis; mediorum ad finem dispositio; and Dispositorum di­rectio. First, God appointeth an end to euery thing; secondly, he disposeth meanes vnto the end; thirdly, hee directeth the meanes so disposed.

To discourse of these particulars seuerally, would carry mee beyond my time, and your patience: I will but only touch the generall, which was, ‘God of his admirable wisdome ordaineth, or setteth in order; whatsoeuer things in the world seeme to be most out of or­der: he bringeth them all to his chiefly intended end; they all make for his glory.’

Hereupon dependeth the truth of my propounded doctrine inuiolable; ‘No calamitie or miserie be falleth any one, of whatsoeuer estate or degree, by chance, or at aduenture.’

For if it be true, (as true it is, and the gates of Hell shall neur be able to preuaile against it) that God by his wonder­full prouidence, maintaineth, and preserueth, ruleth, and go­uerneth, ordereth, disposeth, and directeth all things in this world, euen to the very haires of our heads, it cannot be, that any calamity, or misery should befall any one of vs by aduen­ture, by hap-hazard, by chance, by fortune.

The Epicure in the booke of Iob, 22.13. was in a foule er­rour to thinke, that God walking in the circle of heauen, can­not [Page 115] through the darke clouds see our misdoings, and iudge vs for them. Dearely beloued, we may not thinke our God to be aSee Lect. 1. page 10. God to halfes, and in part only: a God aboue, and not beneath the moone: a God vpon the mountaines, and not in the vallies; a God in the greater, and not in the lesser em­ployments. We may not thus thinke.

We haue liued long enough, to haue learned better things out of Amos 9. Ierem 23. Psal. 139. that God is euery where present, and that there is no euasion from him.Serm 4. in Iames 4.10. & infra Lect. 14. pag. 159. No corner in Hell, no mansion in heauen, no caue in the top of Carmel, no fishes belly in the bottome of the sea, no darke dungeon in the land of captiuitie, no place of any secrecie any where, is able to hide vs from the presence of God.

Wee haue learned, Zach. 4.10. that God hath seuen eyes, which goe thorow the whole world. You may interpret them with me, many millions of eyes. He isHieronymus in illud Psal. 94.9. Qui plan­tauit aurem, non audiet? aut qui finxit oculum non considerat? Ego autem dico, quod Deus totus Oculus est, totus Manus est, totus Pes est. Totus Oculus est, quia omnia videt. To­tus Manus est, quia omnia ope­ratur. Totus Pes est, quia vbique est. totus OCVLVS, al­together eye, for he seeth all things. We haue learned, Esai. 40.12. that God hath hands to measure the waters, and to span the heauens. You may interpret it with me, that he hath many millions of hands: He is totus Manus, altogether hand; for he worketh all things. We haue learned, Matth. 5.35. that God hath feet to set vpon his foot-stoole. You may interpret it with me, that he hath many milions of feet: He is totus Pes, altoge­ther foot, for he is euery where.

We shall then be very iniurious to God, if we deny him the ouersight of the smallest matters. The holy Scriptures doe eui­dently shew, that he examineth the least moments, and tittles in the world that we can imagine,Supra pag. 10. to a handfull of meale, to a cruse of oyle in a poore widowes house, to the falling of sparrowes to the ground, to the clothing of the grasse in the field, to the feeding of the birds of the aire, to the caluing of hindes, to the numbring of the haires of our heads.

Wherefore (dearely beloued in the Lord) whatsoeuer cala­mity or misery hath already seized vpon vs, or shall hereafter ouertake vs, let vs not lay it vpon blinde Fortune, but looke we to the hand that striketh vs. Hee, who is noted in my text to cut off the inhabitant of Bikeath-Auen, and him that holdeth the [Page 116] scepter out of Beth-eden, euen He it is, that for our sins brin­geth vpon vs calamities, and miseries.

The late fearefull floud, raging vpon this land to the vtter destruction of great store of cattell, and much people; and the late rot of sheepe in this, and other places of this land, are Gods visitations vpon vs for our sinnes, and admonishments for vs to amend our liues.

Shall there be euill in a city, and the Lord hath not done it? saith Amos, chap. 3.6. Its out of question; there is no euill in the ci­ty, no, not in the world, but the Lords finger is in it; and that iustly, for our sinnes sake.

What remaineth, but that we rent our hearts, and turne vnto the Lord our God? He is gracious, mercifull, slow to anger, of great kindnesse, and repenteth him of euill. How know we, whether he will returne, and repent, and leaue a blessing behinde him for vs? Let vs therefore goe boldly vnto the throne of grace, that wee may receiue mercy, and finde grace to helpe in time of need.

THE Eleuenth Lecture.

WEe goe on with that which yet remaineth vnexpounded in this 5. verse.

The people of Aram] Aram registred Gen. 10.22. to be one of the sons of Sem, was the father, author, or founder of the Aramites, or Syrians, Tremellius & Willet. in Genes. 10.22. whereof it is, that the Scythians, after their returne out of Asia and Syria, were called Aramei, Aramites, Plin. lib. 6. cap. 17. This country of Aram, or Syria, was diuided into sundry regions.

2 Sam. 10.8. You may read of Aram Soba, Aram Rehob, Aram Ishtob, and Aram Maacah; from which prouinces there went a multitude of Aramites to aid the Ammonites, in their warre against King Dauid. The successe of their expedi­tion is recorded vers. the 18. Dauid destroyed seuen hundred chariots of the Aramites, and forty thousand horsemen. So let them all perish, who make head, and band themselues together against the Lords annointed.

2 Sam. 8.6. You may read of Aram of Damascus; out of which part there went a great multitude to succour Hadade­zar, King of Soba, against Dauid. Their successe is recorded in the same place, Dauid slew of the Aramites two and twentie thousand men. [...], let them all likewise pe­rish, who make head and band themselues together against the Lords anoynted.

1 Chron. 19.6. You may read of Aram Naharaim, which is by interpretation Aram of the riuers, that is, Aram lying betweene the two great riuers, Euphrates and Tigris, com­monly knowne by the name ofB [...]rtr [...]m. Com­parat. Gram. Hebr. & Aram. in Praesat. Mesopotamia. And these Syrians gaue aid vnto the Ammonites against Dauid, and were partakers in their ouerthrow.

Gen. 28.5. You may read of Padan Aram, whither the Pa­triarch Iacob was by his father Isaac sent, to make choice of his wife of the daughters of Laban. Tremellius and Iunius in their note vpon Gen. 25.20. doe make this Padan-Aram to bee a part of Mesopotamia, that part which is called by Ptolomee Ancobaritis.

Thus doth the holy spirit in the sacred Scriptures describe vnto vs the country of Aram in its parts; Aram Soba, Aram Rehob, Aram Ishtob, Aram Maacah, Aram of Damascus, Aram Naharaim, and Padan Aram.

H [...]re Aram, put without any adiunct to limit it to any one region, may betoken all Syria, diuided by our Pro­phet Amos in this one verse into three parts, vnder the three names of Damascus, Bikeath-Auen, and Beth-eden, as Tremellius and Iunius haue noted; vnderstanding by Da­mascus, the country adioyning, the whole coast of Decapolis; by Bikeath-Auen, the country called Chamatha, which way Syria bordereth vpon Arabia, surnamed the Desart; by Beth-eden, the whole country of Coelesyria, wherein stood the city Eden.

The people] that is, persons of all sorts; not only the ruder multitude, but the noble also: the word is generall, and con­taineth all.

Shall goe into captiuity] They shall be carried away from their [Page 119] natiue country into a strange land in slauery and bondage.

Vnto Kir] not vnto Cyrene, Ribera. a noble city in that part of Africa, which is called Pentapolis (the natiue country ofArias Mon­tanus. Cal­limachus the poet, and Eratosthenes the historian,) asApud Dru­sium. Iona­than, and Symmachus, and S. Hierome doe seeme to vnder­stand, and Eusebius, and the author of the ordinary glosse, and Winckleman doe expresly affirme; but vnto Kir, a city in the seigniories, or dominions of the king of Assyria, as the He­brewes, and best approued expositors, doe auouch. Tremellius and Iunius vpon the 2 Kings 16.9. doe vnderstand by this Kir, that part of Media, which from this captiuity was called Syromedia; It was named Kir, that is, by interpretation a wall; because it was round about compassed with the hil Zagrus, as with a wall.

This deportation, and captiuity of the Syrians, was foretold by our ProphetAnno regni Oziae. 23. almost fifty yeares before it was fulfilled. It was fulfilled in the dayes of Ahaz, King of Iudah, who sent messengers to Tiglath Pileser, King of Assyria, for helpe. Tig­lath Pileser consented vnto him, went vp against Damascus, tooke it, slew Rezin King of Aram, and curried away captiue the people of Aram into Kir. Thus is the story expresly deli­uered, 2 King. 16.

Thus farre the exposition of the words. The people] not only the ruder multitude; but the nobles also, of Aram] not of Da­mascus onely, but of all Syria, shall goe into captiuity] shall bee carried away captiue by Tiglath-Pileser, King of Assyria, vn­to Kir] a part of Media.

This accordingly came to passe. For it could no otherwise be; the Lord, true in all his promises, and threatnings, whose words are yea, and Amen, he hath said it. The people of Aram shall goe into captiuity vnto Kir, saith the Lord. Now to the notes of instruction.

Here must I commend vnto you (as I haue done out of the precedent clauses) three circumstances: the punisher, the pu­nished, the punishment.

1 The punisher; the Lord by his instrument, Tiglath-Pile­ser, King of Assyria.

[Page 120]2 The punished, the Aramites, or Syrians, of all sorts, the ruder, and the noble.

3 The punishment, a deportation, or carrying into cap­tiuity.

This third circumstance is amplified by the place. Their captiuity, bondage, and slauery, was to be in an vnknowne, strange, and farre country; Kir in Media.

From the first circumstance of the punisher, the Lord of hosts imploying in his seruice the King of Assyria, for the carrying away of the Aramites, or Syrians, into captiuity, we are put in minde of a well knowne truth in diuinity: ‘Almighty God in his gouernment of the world, worketh ordi­narily by meanes or second causes.’

I say ordinarily: because extraordinarily, he worketh some­time without meanes, sometime against meanes. Ordinarily he worketh by meanes. And they are of two sorts.

Definite; such as of their naturall, and internall principles, doe of necessity produce some certaine effects. So the fire bur­neth, the water drowneth.

Indefinite; such as are free, and accidentall agents, hauing in themselues freedome of will to doe, or not to doe.

In this ranke you may place Iosephs brethren, at what time they sold him to the Ismaelites, Gen. 37.28. they sold him not of necessity, they might haue done otherwise. In this ranke you may place Shimei, for his carriage towards King Dauid, 2 Sam. 16.6. His throwing of stones at the King, and railing vpon him, was not of necessitie; he might haue done otherwise. And the King of Assyria carried into captiuitie this people of Aram, not of necessity; hee might haue left vnto them their natiue country, lands, and possessions.

All these; fire, water, Iosephs brethren, rayling Shimei, the King of Assyria, and whatsoeuer else like these, meanes, or second causes; definite, or indefinite; necessary, or contingent; are but instruments, by which Almighty God in his gouernment of the world worketh ordinarily.

God laid waste Sodome, Gomorrah, and their sister Cities: he [Page 121] did it by fire, Gen. 19.24. God destroyed euery thing that was vpon the earth from man to beast, to the creeping thing, and to the fowle of the heauen (onely was Noah saued, and they that were with him in the Arke) the rest he destroyed by water, Gen. 7.23. God sent Ioseph into Aegypt, to preserue his fathers posterity, and to saue them aliue by a great deliuerance, as Io­seph himselfe confesseth, Gen. 45.7. This was Gods doing, but he did it by Iosephs owne brethren, who (you know) sold him to the Ismaelites. God sent an affliction vpon Dauid for his good, by cursed speaking, and throwing of stones; wherein Dauid ac­knowledgeth Gods speciall finger, 2 Sam. 16.11. The thing was Gods doing. He did it by Shimei, the sonne of Iemini. God spake the word concerning the people of Aram, that they should go into captiuity, as appeareth in my text: God spake the word, and it was done. God therefore sent the people of Aram in­to captiuity, but he did it by Tiglath-Pileser, King of Assyria.

All these; (though I said it before, I say it againe) All these; fire, water, Iosephs brethren, rayling Shimei, the King of Assy­ria, and whatsoeuer else like these, meanes, or second causes; definite, or indefinite; necessary, or contingent; are but instru­ments, by which Almightie God in his gouernment of the world ordinarily worketh.

This doctrine of Almightie God, working ordinarily by meanes, may serue to our vse sundry wayes.

1 It may moue vs to a due consideration of that absolute right, and power, which God holdeth ouer all his creatures. This truth I haue heretofore deliuered vnto you in my eighth Lecture vpon this Prophecie, in this proposition: At is the fire, so are all other creatures at the Lords commandement, to be imployed by him in the punishment of the wicked.

2 It may teach vs, that God hath a louing regard, and re­spect to our infirmities, as well knowing, (for he knoweth all things) that in doubtfull matters we vse often to looke backe, and to haue recourse to meanes, or second causes.

3 It may moue vs to obedience, and thankfulnesse: that we contemne not the meanes, or second causes, by which God worketh; for this were to tempt God; but that we thankful­ly [Page 122] embrace them, and commit their issue, euent, and successe to God, that worketh by them.

4 It meeteth with a peruerse opinion of such, as doe hold that all second causes are needlesse, and vnprofitable, because God by his particular prouidence directeth, and bringeth to passe all things in the world.

Thus will these men reason: If it be determined by Gods prouidence, that I shall recouer my health, there is no need that I vse Physick: and if it be otherwise determined, that I shall not recouer, in vaine also shall I vse the helpe of Physick. Againe, if it be determined that theeues shall haue no power ouer me, I shall escape from out the middest of many: but if it be other­wise determined, that I shall be spoiled by them, I shall not escape them, no, though I be in mine owne house. Great is the iniury which these disputers doe offer vnto God.

For answer to them, I must grant, that God hath a very speciall care ouer vs, to defend vs; and that we are no time safe, but by his prouidence; but meane while, to make vs well assured of his good will towards vs, he hath ordained second causes, and meanes for vs, at all opportunities, and times con­uenient to vse, in which, and by which, it pleaseth his hea­uenly Maiestie to worke effectually.

The rule in diuinity is good, Posit â prouidentiâ particulari, non tolluntur de medio omnes causae secundae: It is not necessarie, that the first and principall cause being put, the second and in­strumentall cause should be remoued, and taken away. The Sun doth not in vaine daily rise, and set, though God createth light, and darknesse; the fields are not in vaine sowed, and watred with raine, though God bringeth forth the corne out of the earth; our bodies are not in vaine with food refreshed, though God be the life, and length of our dayes. Neither are we in vaine taught to beleeue in Christ, to heare the preaching of the Gospell, to detest sinne, to loue righteousnesse, to con­forme our liues vnto sound doctrine, though our saluation, and life eternall be the free gift of God. For God hath from euerlasting decreed, as the ends, so the meanes also, which he hath prescribed vnto vs, by them to bring vs to the ends.

This the great Father of this age,Pag. 480. Zanchius de attributis Dei, lib. 5. cap. 2. qu. 5. expresly auoweth. His Thesis is con­cerning life eternall: Whosoeuer are predestinated to the end, they are also predestinated to the meanes, without which the end cannot possibly be obtained. For example; whosoeuer are predestinated to eternall life, (as all we, this day assembled, hope we are) they are also predestinated to the meanes, by which life eternall may be obtained.

These meanes vnto eternall life are of two sorts: 1. Some are necessary vnto all, of whatsoeuer age, or sex: and they are, Christ, (as our Mediatour, and high Priest) his obedience, and righteousnesse; our effectuall vocation vnto Christ by the ho­ly Ghost; our iustification; our glorification. These are so ne­cessary vnto all, that without them none can be saued. And therefore all elect infants are inwardly, and after a secret man­ner by the holy Ghost called, and iustified, that they may be glorified. 2. Some annexed vnto these are necessary too, but not to all. Not to Infants, because they are not capable of them; yet to all that are growne to yeares of vnderstanding; and these are Actuall faith, the hearing of the Word, a hatred of sinne, the loue of righteousnesse, patience in aduersitie, a de­sire of doing good workes. All these meanes, we, that are growne to yeares of vnderstanding, must embrace, and take hold of, euery one according to our capacities, or else we shall neuer enter into euerlasting life; but our portion shall be in that lake, which is prouided for the D [...]uill and his Angells; from which God Almighty keepe vs all.

Thus farre occasioned by my first circumstance, the circum­stance of the punisher; God by the King of Assyria sent into captiuitie the people of Aram. My doctrine was, ‘Almightie God in his gouernment of the world worketh ordi­narily by meanes, or second causes.’

The second circumstance is of the punished: the Aramites of all sorts, the ruder, & the noble. The people of Aram. To ground some doctrine hereon, you must note with me the quality, and condition of these Aramites. They were professed enemies to the people of God. This appeareth before in the third verse, [Page 124] where they are noted, to haue exercised most barbarous cruel­tie against the Gileadites, a parcell of Israel, to haue threshed them with threshing instruments of Iron. These Aramites, or Syrians, for so highly offending, God sendeth into captiuity. The doctrine is, ‘Though the Lord doe vse his enemies, as instruments, to cor­rect his owne seruants, and children; yet will he in his due time, ouerthrow those his enemies, with a large measure of his iudgements.’

Gods holy practice in this kinde, specially registred in sun­dry places of his eternall Word, most euidently declareth this truth. The Israelites were kept in thraldome, and bondage, many yeares by the Aegyptians. The Aegyptians, they were but the weapons of Gods wrath, wherewith he afflicted his people; they were Gods weapons: were they therefore to escape vnpunished? No. Witnesse those ten great plagues, which at length God wrought vpon them, and their fearefull ouerthrow in the red sea, at large set downe in the booke of Exodus, from the seuenth Chapter to the end of the four­teenth. This was it, which God said vnto Abraham, Gen. 15.13, 14. Know for a surety, that thy seed shall be a stranger in a Land, that is not theirs, foure hundred yeares, and shall serue them, and they shall intreat them euill; notwithstanding the Na­tion, whom they shall serue, will I iudge.

Ahab, the most wicked of the Kings of Israel, who sold himselfe to worke wickednesse in the sight of the Lord, and his accursed wife, Iezebel, were Gods instruments to afflict Naboth with the losse of his life, and Vineyard. Ahab, and Iezebel, were Gods instruments. Were they therefore to escape vnpunished? No. Witnesse both their ends: the end of A­hab, recorded, 1 King. 22 38. In the place, where dogges licked the bloud of Naboth, did dogges licke the bloud of Ahab also; and the end of Iezabel, registred the 2 Kings 9.35. Shee was eaten vp with dogges, all, sauing her skull, her feet, and the palmes of her hands.

It was a part of Daniel his afflictions to be cast into the den of Lions. His accusers vnto Darius were the instruments of his [Page 125] affliction. These his accusers were the Lords instruments for this businesse. Were they therefore to escape vnpunished? No. Their fearefull end is set downe, Dan. 6.24. By the Comman­dement of King Darius they, with their wiues, and children, were cast into the den of Lions, the Lions had the mastery of them, and brake all their bones in peeces, ere euer they came to the ground of the den.

The time will not suffer me to recall to your remembrances all the iudgements of God of this qualitie, written downe in the Register of Gods workes, his holy Word; how, and what he rendred toEster 7.10. Haman, to2 Kings 19.35, 37. Sennacherib, toIerem. 36.29. Ioachim, to theIerem. 49.2. Ammonites, to theIerem. 49.9. & 51.20. Chaldeans, to theEzech. 35.2. Idumeans, and other wicked worldlings, for their hard measure offered to his chil­dren, though they were therein his owne instruments. The afore-mentioned instances of the Aegyptians, of Ahab, and his wife Iezebel, and of Daniel his accusers, may serue for the declaration of my propounded doctrine, ‘Though the Lord doe vse his enemies, as instruments, to cor­rect his owne seruants, and children; yet will he in his due time, ouerthrow those his enemies, with a large measure of his iudgements.’

The reason hereof is; because Gods iustice cannot let them escape vnpunished. Saint Paul expresseth it, 2 Thess. 1.6. It is a righteous thing with God to recompence tribulation to them that trouble you. Let this be our comfort, whensoeuer the wicked shall rage against vs. For hereby are we assured, when the Lord shall shew himselfe from heauen with his mightie Angells in flaming fire, that then to the wicked, whose behauiour towards the godly is proud, and despiteous, he will render vengeance, and punish them with euerlasting perdition.

Saint Peter to make vs stedfast in this comfort, disputeth this point, Ep. 1. chap. 4.17. The point he proueth by an argument drawne à minori, inferring from a truth to carnall mens vnder­standing lesse probable, a truth of greater probabilitie. Iudge­ment (saith he) beginneth at the house of God; If it first begin at vs, what shall be the end of them, which obey not the Gospell of God? And if the righteous scarsly be saued, where shall the vngodly, and [Page 126] the sinner appeare? Our Sauiours words, Luk. 23.31. doe con­taine a like argument: If they doe these things to a greene tree, what shall he done to the dry? To like purpose in Ierem. 25.29. saith the Lord of Hoasts: Loe I begin to plague the city where my name is called vpon, and shall you goe free? Yee shall not goe free.

Hitherto I referre also one other text, Esai. 10.12. where it is said, that God, when he hath done, and dispatched all his worke vpon Mount Sion, will visit the fruit of the proud heart of the King of Assyria; the meaning of the place is, that God, when he hath sufficiently chastised and corrected those of his owne house, his beloued children, will turne his sword a­gainst the scorners of his Maiestie. When God hath serued his owne turne by the wicked, then comes their turne also; how­soeuer for a while they flourish, in hope to escape Gods hand, and to abide vnpunished, yet will God in due time well enough finde them out, to pay them double.

The vses of this doctrine I can but point at. One is, to ad­monish vs, that we spite not any of the wicked, who now doe liue in rest, because their turne to be punished must come, and faile not. The further it is put off from them, the heauier in the end it will fall vpon them.

A second vse is, to teach vs patience in afflictions; for as much as God will shortly cause the cup to passe from vs to our aduer­saries. But say, he will not. Yet neuerthelesse are we to possesse our soules in patience; reioycing and giuing thankes to God, who hath made vs worthy, not only to beleeue in him, but al­so to suffer for his sake. For we haue learned, Act. 14.22. That through many afflictions we must enter into the kingdome of God. &c.

The Prophets, and Apostles, and Martyrs, which were not only reuiled and scourged, but also beheaded, cut in peeces, drowned in water, consumed in fire, by other tyrannicall deui­ces cruelly put to death, they all by this way receiued the mani­fest token of their happy and blessed estate, and entred into the kingdome of God. And we vndoubtedly know, 2 Cor. 5.1. T [...]at if our earthly house of this tabernacle be destroyed we haue a building of God, an house not made with hands, but eternall in the heauens.

Thus farre of my second circumstance; the circumstance of the punished, the Aramites, professed enemies vnto God, yet by him employed in the correction of his owne children, the Israelites, are here themselues punished. My doctrine was, ‘Though the Lord doe vse his enemies, as instruments, to cor­rect his owne seruants, and children: yet will be in due time ouerthrow those his enemies, with a large measure of his iudgements.’

The third circumstance is, the punishment, a going into capti­uity: amplified by the place. This captiuitie, bondage, and slauery, was to be in an vnknowne, strange, and a farre coun­trey; Kir in Media. The people of Aram shall goe into cap­tiuitie vnto Kir. The doctrine is, ‘For the sinne of a Land, God oftentimes sendeth away the in­habitants into captiuitie.’

Captiuitie to be an effect, or punishment of sinne, King Sa­lomon in his prayer made to the Lord at his consecration, or dedication of the Temple, 1 King. 8.46. acknowledgeth. It is expresly deliuered, 1 Chron. 9.1. of the Israelites; that for their transgressions they were carried away captiue vnto Babel. In Deut. 28.41. among the curses threatned to all such as are re­bellious, and disobedient to Gods holy Commandements, Captiuitie is ranked, and reckoned.

I let passe the multitude of Scripture-places seruing to this point; my Text is plaine for it. The Aramites for their three transgressions, and for foure, for their many sinnes, for their sinne of cruelty, for threshing Gilead with threshing instruments of Iron, were to goe into Captiuity. My doctrine standeth firme; ‘For the sinne of a Land, God oftentimes sendeth away the in­habitants into captiuitie.’

Into Captiuitie? Into what kinde of captiuitie? For there is a spirituall captiuitie, and a corporall captiuitie; a captiuitie of the minde, and a captiuitie of the body. Both are very grie­uous, but the first more.

The first, which I call the spirituall captiuity, and a captiuitie of the minde, is a captiuity vnder the Deuill, vnder the power of Hell, vnder, death, vnder sin, vnder the eternall malediction [Page 128] or curse of the Law, propounded to euery one, that doth not in all points, and absolutely, obey the Law. This Captiuity is a heauie yoake to all mankinde, considered without Christ. E­uery one, male, and female, that hath no part in Christ, euery vnbeleeuing and reprobate person, is in this construction, euen to this day a captiue. And such also were we, by the cor­ruption of our nature vpon our first Father Adams default: but now are we by the sacrifice of the immaculate Lambe, the Lord Iesus, ransomed, and freed. For to this purpose was he sent into the world: as it is euident, Esai. 61.1. and Luk. 4.18.

In both places hee professeth himselfe to bee sent into the world for this end, euen to publish liberty, and freedome to cap­tiues, and the imprisoned; which his office he hath graciously performed. By his Word of grace he hath so freed our conscien­ces, formerly oppressed with, and captiue vnder sin, that now there is no condemnation to vs; to vs, I say, who are in Christ, and doe walke after the spirit, as Saint Paul speaketh, Rom. 8.1.

This is it which our Sauiour foretold the Iewes, Iohn. 8.36. If the Sonne shall make you free, you shall be free indeed. Be it re­peated againe to our eternall comforts: If the Sonne shall make vs free, we shall be free indeed. But he hath made vs free: for therefore was he sent, to publish libertie, and freedome to captiues; he hath paid our ransome, his innocent, and most precious bloud: by it are we throughly washed, and cleansed from our sinnes. Now there is no condemnation to vs. Thus freed from our spirituall captiuity, bondage, and slauery vnder Hell, death, and sin, let vs with boldnesse looking vp to the throne of Grace, whereon sitteth the Author, and Finisher of our faith, say with the blessed Apostle, 1 Cor. 15.55. O Death, where is thy sting? O Hell, where is thy victory? the sting of death is sinne, and the strength of sinne is the Law. But thankes be to God, who hath giuen vs victory, through Iesus Christ our Lord.

The Captiuity in my text, is of the other kind, a corporall cap­tiuitie, a captiuitie of the body, which vsually is accompanied with two great miseries, pointed at, Psal. 107.10. The first, they dwell in darknesse and in the shadow of death; the second, they are bound in anguish, and Iron. First, they dwell in darknesse, and in [Page 129] the shadow of death, that is, they are put into deep dungeons, void of light, whereby they are as it were at deaths doore. Se­condly, they are bound in anguish, and iron, that is, day and night they are loaden with fetters, gyues, or shackles of iron; so loaden, that they finde no rest vnto their bones. Thus must it be with them, who by sinfull liuing prouoke the Lord to high displeasure. Thus is my doctrine confirmed; ‘For the sin of a land, God oftentimes sendeth away the inhabi­tants into captiuity.’

Is it true, beloued? Doth God oftentimes for the sin of a land send away the inhabitants into captiuity? Let vs make this Chri­stian vse of it: euen to powre out our selues in thankfulnesse before Almighty God for his wonderfull patience towards vs. The sins of such Nations, as haue beene punished with captiuity, were they more grieuous in Gods eyes, than ours are? It is not be imagined.

Our sins are as crimson-like, and as scarlet-like, as euer were theirs; the sins of our land, crying sins; Atheisme, Irreligion, Op­pression, Extortion, Couetousnesse, Vsury, Adultery, Fornication, Vncleannesse, Drunkennesse, and many like abominations of the old man in vs, all our works of darknes, they haue made head to­gether, and haue impudently and shamelesly pressed into the presence of Almighty God, to vrge him to powre forth the vials of his wrath and indignation vpon vs. Yet our God, good, gracious, mercifull, long suffering, and of great kindnes, withhol­deth, and stayeth his reuengefull hand, from laying vpon vs his great punishment of Captiuity: and suffereth vs to possesse our habitations in peace, and to eat the good things of the earth: O, let vs therefore confesse before the Lord his louing kindnesse, and declare before the sonnes of men the good things that he hath done for vs.

Here (dearely beloued) let vs not presume vpon God his pa­tience, to lead our liues as we list. We cannot but see, that God is highly offended with vs already, though yet he be not plea­sed to execute his sorest iudgements vpon vs. Gods high dis­pleasure against vs, appeareth in those many visitations, by which he hath come neere vnto vs, within our memories. I [Page 130] may not stand to amplifie, the Spanish sword shaken ouer vs, and the great famine brought vpon vs in our late Queenes daies. Our now gracious Soueraigne hath not long sate at the sterne of this kingdome. But few yeares are passed; and yet those few haue afforded manifest tokens of Gods sore displeasure at vs.

Haue not many thousands of our brethren (haply not so grieuous sinners as we) beene taken away by the destroying Angell, and yet the plague is not ceased? Vnlesse we repent, and amend our liues, we may likewise perish. Haue not many of our brethren (too many, if it might haue seemed otherwise to Almighty God) haue they not partly perished themselues, partly lost their cattell, and substance, inAn. Dom. 1607 this yeeres waters, such waters, as our fore-fathers haue scarcely obserued the like? If we will not wash our selues from our euill doings; we see, God is able to wash vs extraordinarily. The vnseasonable wea­ther giuen vs from Heauen to the rotting of our sheepe, is but Gods warning to vs of a greater misery to befall vs, vnlesse we will returne from our euill waies.

Wherefore (beloued) let vs with one heart, and mind, re­solue for hereafter to cast away all workes of darknesse, and to put on the armour of light: take we no further thought for our flesh, to fulfill the lusts of it. Walke we from henceforth honestly, as in the day.

Whatsoeuer things are true, and honest, and iust, and pure, and doe pertaine to loue, and are of good report, if there bee any vertue, or praise, thinke we on these things. Thinke we on these things to doe them, and we shall not need to feare any going into captiuity; yea the destroying Angell shall haue no power ouer vs; the raging waters shall not hurt vs; our cattell, and whatsoeuer else we enioy, shall prosper vnder vs. For God, euen our owne God, shall giue vs his blessing.

THE Twelfth Lecture.

THese words doe containe a burthensome prophecie against the Philistines. I diuide them into three parts:

1 A preface to a prophecie, vers. 6. Thus saith the Lord.

2 The prophecie, vers. 6, 7, 8. For three transgressions, &c.

3 The conclusion, in the end of the eighth verse, Saith the Lord God.

In the prophecie I obserue foure parts.

[Page 132]1 An Accusation of the Philistines, vers. the 6. For three transgressions of Azzah, and for foure.

2 The Lords protestation against them, vers. the 6. I will not turne to it.

3 The declaration of that grieuous sin, by which the Phi­listines so highly displeased God, vers. the 6. They carried away prisoners the whole captiuity to shut them vp in Edom.

4 The description of the punishments to be inflicted vpon them; in fiue branches. One in the seuenth verse, and foure in the eighth verse. The great Cities Azzah, and Ashdod, and A hkelon, and Ekron, and all the rest of the Philistines, are partners in this punishment.

This prophecy for the tenor and current of the words, is much like the former against the Syrians, the exposition whereof, in sundry sermons heretofore deliuered, may serue for the exposition of this prophecie also. The preface is first.

Thus saith the Lord] Not Amos, but in Amos, the Lord. The Lord, Iehouah, who made the heauens, and spread them out like a curtaine, to cloath himselfe with light, as with a garment; and can againe cloath the heauens with darknesse, and make a sacke their couering: the Lord, Iehouah, who made the sea to lay the beames of his chamber therein, and placed the sands for bounds vnto it by a perpetuall decree, neuer to be passed ouer, howsoeuer the waues thereof shall rage, and roare; and can with a word smite the pride thereof: at his rebuke the flouds shall be turned into a wildernesse, the sea shall be dried vp; the fish shall rot for want of water, and die for thirst: the Lord, Iehouah, who made the drie land, and so set it vpon foundations, that it should neuer moue, and can couer her againe with the deepe, as with a garment; and so rocke her, that she shall reele to and fro, and stagger like a drunken man.

Thus saith the Lord] The Lord, Iehouah, whose throne is the heauen of heauens, and the sea his floure to walke in, and the earth his footstoole to tread vpon; who hath a chaire in the conscience, and sitteth in the heart of man, and posses­seth his most secret reines, and diuideth betwixt the flesh and [Page 133] the skinne; and shaketh his inmost powers, as the thunder shaketh the wildernesse of Cades.

Thus saith the Lord] Hath he said it, and shall he not doe it? hath he spoken it, and shall he not accomplish it? The Lord, Iehouah, the strength of Israel, is not as man, that he should lie; nor as the sonne of man, that he should repent. All his words, yea all the titles of his words are yea, and Amen. Hea­uen and earth shall perish, before one iot, or any one tittle of his word shall escape vnfulfilled.

Thus saith the Lod] Out of doubt then must it come to passe: Here see the authority of this prophecie; and not of this only, but also of all other the prophecies of holy Scrip­ture; that neither this nor any other prophecy of old, is desti­tute of diuine authority.

This point of the authority of holy Scripture I deliuered vnto you in my second and sixt Lectures vpon this Prophe­cie: and then noted vnto you 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.

Thus saith the Lord] Then must we giue eare vnto him with reuerence. But what saith hee? Euen the words of this Pro­phecie.

For three transgressions of Azzah, and foure, I will not turne it] Azzah] Palestina, the country of the Philistines, was diuided into fiue Prouinces, or Dutchies, mentioned Iosh. 13.3. the Dutchies of Azzah, of Ashdod, of Askelon, of Gath, of Ekron. These fiue chiefe, and the most famous Cities of Palestina, are recorded also, 1 Sam. 6.17. where the Philistines are said to haue giuen for a sinne offering to the Lord fiue golden Eme­rods, one for Azzah, one for Ashdod, one for Askelon, one for Gath, and one for Ekron. Against foure of these Cities, all saue [Page 134] Gath, and against Gath too in the generall name of the Phili­stines, this prophecie was giuen by the ministery of Amos. In the offence or blame Azzah is alone nominated; but in the punishment are Ashdod, and Askelon, and Ekron, and the re­sidue of the Philistines remembred as well as Azzah.

Azzah] It's first named, Gen. 10.19. In the vulgar Latine, and in the Greeke, it's commonly called Gaza; it hath no other name in the new Testament, but Gaza. It's so called, Act. 8.26. And you may call it by which name you will, Azzah, or Gaza, it's not materiall.

Now by this Azzah, or Gaza, you are to vnderstand the in­habitants of the City, and not them only, but also the borde­rers; all the inhabitants of the country adiacent: to all which our Prophet here denounceth Gods iudgements for their sins.

For three transgressions of Azzah, and for foure] These words containing an accusation of the Philistines for their sins, and the protestation of Almighty God against them for the same, I haue heretofore in my sixt Lecture at large expounded, occasioned thereto by the beginning of the third verse: and therefore I shall not need at this time to make any long iteration thereof. Yet let me relate vnto you the summe and substance of them.

For three transgressions of Azzah, &c.] It is as if the Lord had thus said: If the Philistines had offended but once, or a se­cond time, I should haue beene fauourable vnto them, and should haue recalled them into the right way, that so they might be conuerted, and escape my punishments: but now, whereas they doe daily heape transgression vpon transgressi­on, and find no end of sinning, I haue hardned my face against them, and will not suffer them to be conuerted; but indurate, and obstinate as they are, I will vtterly destroy them. For three transgressions of Azzah, and for foure] The doctrine is: ‘Many sinnes doe plucke downe from heauen, the most certaine wrath and vengeance of God vpon the sinners.’

See my sixth Serm. on Hos. 10.God is of pure eies, and beholdeth not iniquity; he hath laid righteousnesse to the rule, and weighed his iustice in a ballance. The sentence is passed forth, and must stand vncontroulable, euen as long as Sun & Moone. Tribulation, and anguish vpon [Page 135] euery soule that doth euill; the soule that sinneth, it shall bee punished. God makes it good by an oath, Deut. 32.41. that he will what his glittering sword, & his hand shall take hold on iudge­ment, to execute vengeance vpon sinners. His soule hateth and abhorreth sin; his Law curseth and condemneth sin; his hand smiteth and scourgeth sin. Sin 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 drowned the old world, and because of sinne ere long will burne this. Thus doe many sins plucke downe from heauen the more certaine wrath and vengeance of God vpon the sinners.

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

A second vse it, to moue vs to a serious contemplation of the wonderfull patience of Almighty God, who did so graciously forbeare these Philistines of Azzah, till by three and foure transgressions, by their many sins, they had prouoked him to indignation. It's true: our God is a good God, a gracious God, a mercifull God, a God of wonderfull patience: yet may not wee thereby take encouragement to goe on in our euill doings.See my sixth Lecture pag. 70.

The Lord who punished his Angels in Heauen for one breach, Adam for one morsell, Miriam for one slander, Moses for one angry word, Achan for one sacrilege, Ezechias for once shewing his treasures to the Embassadors of Babel, Iosias for once going to warre without asking counsell of the Lord, and Ananias with his wife, Sapphira, for once lying to the holy Ghost; out of doubt will not spare vs, if wee shall persist to make a trade of sinning, day after day heaping iniquity vpon iniquity, to the fulfilling of our sinnes. If so we doe, it shall be with vs, as the Apostle speaketh, 1 Thes. 2.16. The wrath of God must come on vs to the vtmost.

Now therefore as the Elect of God, holy, and beloued, let vs walke in loue, euen as Christ hath loued vs. As for the works of the flesh, cast we them far from vs; adultery, fornication, vn­cleannesse, wantonnes, hatred, debate, emulation, wrath, con­tentions, [Page 136] enuy, drunkennes, gluttony, and such like, for which the wrath of God commeth vpon the children of disobedi­ence, let them not once be named among vs, as it becommeth Saints. But the fruits of the Spirit, let vs wholly delight in them; hauing laid vp in the treasury of our memories this lesson: ‘Three transgressions and soure; Many sinnes doe pluck downe from heauen, the most certaine wrath and vengeance of God vpon the sinners. It followeth,’

Because they carried away prisoners the whole captiuity to shut them vp in Edom] These words are the third part of this Pro­phecie, and do containe that same grieuous sin by which God was prouoked to come against the men of Azzah, and the rest of the Philistines in iudgement; the sinne of cruelty, rigour, vn­mercifulnesse, hardnesse of heart. They carried away prisoners the whole captiuity to shut them vp in Edom] Here the abstract is put for the concrete; captiuity for captiues, or persons in capti­uity; as Psal. 68.18 Thou hast led captiuity captiue.

The whole captiuity] It's well translated for the sense: the word in the originall signifieth, absolute, perfect, and compleat. By this whole captiuity, the holy Spirit meaneth an absolute, perfect, and compleat captiuity: meram captiuitatem, apertam, atque manifestam, saith Arias Montanus: a captiuity indeed, o­pen and manifest: such a captiuity, saith Caluin, as wherein they spared not either women, or children, or the aged: they tooke no pity, no compassion, vpon either sex or age; but all of all sorts, male and female, young and old, they carried away priso­ners. What was their end and purpose in so doing? Euen to shut them vp in Edom: that is, to sell them for bondslaues vnto the Idumaeans.

In Edom] Esau, Iacobs brother, and Isaacks son by his wifeGen. 25.21. Reb [...]kah, for selling his birthright for a messe ofVers. 30. red broth, was surnamed Edom, and of him lineally descended the Edo­mites, or Idumaeans, Gen. 36.43. Of this posterity of Esau, or E­dom, the land, which they inhabited, was called the land of E­dom, or Idumaea; and it was a southerne prouince of the land of promise, diuided, asTheatr. Terra Sancta. Adriehom, andObseruat. lib. 14. cap. 13. Drusius haue obserued out of Iosephus his fifth book of the Iewish antiquities, into two [Page 137] parts; Idumaeam Superiorem, and Inferiorem; the higher and the lower Idumaea. The higher, wherein were two of the cities men­tioned in my Text, Gaza, and Askelon, in the diuision of the land of Canaan fell to the lot of the Tribe of Iudah. The lower Idumaea, commonly known by the name of Idumaea, fell to the lot of the Tribe of Simeon: and this lower Idumaea, I take to be the Idumaea in my Text. Esau pursued Iacob with a deadly hate, so did the posterity of Esau the posterity of Iacob; the Edomites were euermore most maliciously bent against the Israelites. Here then appeareth the hainousnes of that sin, wherwith the Phili­stines are charged. It was the sin of cruelty in a very high degree.

It is a cruell deed to carry away any one from his natiue Country; but him that is so carried away, to sell to his mortall enemy, this is a cruelty, than which there cannot be a greater. Such was the sin of those Philistines, the inhabitants of Azzah. They sold, whether the Iewes, or the Israelites, the posterity of Iacob, and seruants of the liuing God, to their professed ene­mies the Edomites, with this policy, that being carried farre from their owne country, they should liue in eternall slauery and bondage, without hope euer to returne home againe.

This very crime of cruelty, is in the Prophecie of Ioel also, Ch. 3.6. laid to the charge of these Philistines: The children of Iudah, and the children of Ierusalem haue ye sold to the Greci­ans, that ye might send them far from their border: that is, Gods inheritance, his owne seed and seruants, the children of Iudah and Ierusalem, the cruell and hard hearted Philistines did mancipate, and sell away for bondslaues to the Grecians dwel­ling farre off, that with them they might liue in perpetuall ser­uitude and slauery, without all hope of liberty or redemption.

Now in this that the Lord calleth the Philistines to a recko­ning, because they had sold away his people, though they were their captiues, vnto Infidels, we may learne this lesson; ‘It is not lawfull to commit the children of beleeuers into the hands of Infidels.’

The vnlawfulnes herof appeareth by the charge which Moses giueth the Israelites, Deut. 7.3. His charge is concerning the Hittites, the Gergasites, the Amorites, the Canaanites, the Periz­zites, [Page 138] the Hiuits, and the Iebusites, that they should not at all make any couenant with them, nor giue them their children in mariage. And why so? Because by such couenants & mariages they might be withdrawn from the true seruice of God, to the prophane worship of Idols. For so it's said, verse the 4. They will cause thy son to turne away from me, and to serue other gods.

The danger of such couenants and mariages, S. Paul knew to be very great, and therefore from such he dehorteth the Co­rinthians, 2 Cor. 6.14. Be ye not vnequally yoked with the infi­dels. He vseth the similitude of Oxen coupled together. The yoke holdeth them so together, that looke which way the one draweth, the other must needs follow.

In like case it is with men. They that fall into familiarity with the wicked, doe couple themselues with them, and so are led out of the way, and made to worke wickednesse before the Lord. From this [...], this vnequall yoke with Infidels, from conuersing with the wicked, the Apostle disswadeth the Co­rinthians, and in them vs, by sundry arguments drawne ab ab­surdo. In each argument there is an Antithesis: two things opposed the one to the other. In the first, righteousnesse and vnrighteousnesse; in the second, light and darknesse; in the third, Christ and Belial; in the fourth, the Beleeuer and the Infidell; in the fifth, Gods Temple and Idols. Euery argument is set downe by way of question.

The first, what fellowship hath righteousnesse with vnrighteous­nesse? The answer is negatiue: none. The answer may be illu­strated by a similitude, Eccl. 13.18. How can the wolfe agree with the lambe? no more can the vngodly with the righteous.

The second, what communion hath light with darknesse? The answer is negatiue: none. No more than truth hath with a lie, as Drusius well expoundeth the place, Prou. Class. 1. lib. 3.78. Light hath no communion with darknes; therefore the beleeuer ought not to conuerse with an vnbeleeuer. This consequence is made good by Eph. 5.8. where the Apostle telleth the Ephe­sians, that they were once darknesse, but now are light in the Lord. Tenebras vocat infideles, saith Musculus vpon the Text; S. Paul calleth vnbeleeuers, darknesse, for their ignorance of [Page 139] God, and the blindnesse of their hearts: but he calleth the be­leeuers, light, for their knowledge of God, by which their hearts are through the holy Ghost illuminated. Light hath no communion with darknesse, therefore beleeuers are not to haue familiarity with vnbeleeuers.

The third, what concord hath Christ with Belial? The answer is negatiue: none. The opposition betweene these two, Christ and Belial, is most hostile. Christ is the Author of our saluati­on; Belial of our perdition: Christ is the restorer of all things; Belial the destroier: Christ is the Prince of light; Belial the prince of darknesse. In such hostile opposition there can be no concord: no concord between the Author of our saluation, and the author of our perdition; no concord between the restorer of all things, and the destroyer of all things; no concord betweene the Prince of light, & the prince of darknes: therefore they that beleeue in Christ, are not to haue familiarity with vnbeleeuers.

The fourth, what part hath the beleeuer with the infidell? The answer is negatiue: none. The beleeuer hath no portion with the vnbeleeuer; and therefore he is not to haue any familia­rity with him.

The fift; what agreement hath the Temple of God with Idols? The answer is negatiue: none. There is none indeed. Sacrilega est profanatio, saithComment. in 2 Cor. 16.6. Caluin, it is a sacrilegious prophaning of Gods Temple, to place in it an Idoll, or to vse any idolatrous worship therein. We are the Temple of God; wherefore to in­fect our selues with any contagion of Idols, in vs it must be sacri­legious. There is no agreement betweene the Temple of God and Idols; therefore we are not to haue any familiarity with the Idolatrous.

Remember I beseech you: righteousnesse hath no fellowship with vnrighteousnesse; light hath no communion with dark­nesse; Christ is not at concord with Belial; the beleeuer hath no part with the infidell; there is no agreement betweene the Temple of God and Idols; therefore may we not enter into familiarity with the wicked, prophane, and idolatrous; we may not make any couenant with them; we may not giue them our children in mariage. Thus is my doctrine confirmed: ‘[Page 140]It is n t lawfull to commit the children of beleeuers into the hands of Infidels. Now to the vses.’

The first serueth for our instruction; and teacheth vs so to loue the soules of the righteous seed, that we leaue them not resident among Infidels, or Atheists, or Papists, or any prophane wret­ches: but rather, that to our labour and cost, we redeeme them out of the D [...]uils tyranny. We must haue a singular care for the children which are borne among vs, that they be godly and vertuously brought vp, and so prouided for, that they may doe Christ some seruice in the Church and Common-wealth.

Our Sauiour his words, Mat. 18.6. are true without excep­tion; Whosoeuer shall offend one of these little ones which beleeue in me it were better for him that a milstone were changed about his necke, and that he were drowned in the depth of the Sea. What measure then are we to looke for, if we bequeath our children to the seruice of men of corrupt consciences and wicked affe­ctions, such as will compasse Heauen and Earth to make any one the childe of damnation?

A second vse may be, for the reproofe of such as do bind and put their children, the fruit of their bodies, (which they ought to consecrate vnto the Lord) into the education of open ene­mies to the Gospel of Christ, most blasphemous and abomina­ble Atheists, or most blind and superstitious Papists. Are not these as much to be complained of, as those whom the Lord here condemneth for selling of Israels seed into the hands of the Edomites? Yes, and much more. For those sold their enemies, but our men sell their children; those did it by the law of war, but our men doe it contrary to the law of God; those in doing as they did, did not sin against their knowledge; but our men in doing as they doe, doe sin against their conscience.

Vnhappy Parents, which destroy your children in Popish and Atheisticall houses! What are you inferiour to them that sa­crificed their children vnto Deuils? If your selues be righte­ous and Christians, cast not away your seed, your children, the price of the precious bloud of Christ. You haue made them in their Baptisme, when they were young, to confesse Christ: will you make them now, growne to yeeres, to deny Christ? O, let [Page 141] the words of wise Ecclesiasticus, chap. 13.1. bee precious in your memories: He that toucheth pitch shall be defiled there­with: and doubtlesse your children placed in Atheisticall, or Popish houses, will themselues become Atheisticall or Popish.

Suffer, I beseech you, a word of exhortation in your chil­drens behalfe. Binde them to none, but to Christ; put them to none but to Christians; sell them to nothing but to the Gospell: commit not your young ones into the hands and custo­dy of Gods enemies.

A third vse. Is it not lawfull to commit the children of belee­uers into the hands of infidels, for the reason aboue specified, that they be not withdrawne from the true seruice of God? Then neither is it lawfull for you of your selues, to keepe away your seruants from the seruice of God. It is reputed for a tyranny in Pharaoh, Exod. 5.3, 4. That he would not suffer the children of Israel to goe three dayes iourny into the desart, to sacrifice to the Lord their God: and how can you free your selues from the impeachment of tyranny, if you deny your seruants to goe but one houres iourney to this place, to serue their God?

Thinke it not enough, that your selues come hither to per­forme some duty to Christ your Lord and Master; how can you performe your duty to him, if you deny him your seruants? You know what charge is giuen you in the fourth commande­ment; not your selues only, but also your sonnes, and your daugh­ters, and your seruants, men, and maidens, and the stranger that soiourneth with you, are to hallow, and Sanctifie the Sabbath day with the Lords seruice.

In this holy worke and seruice of God vpon the Sabbath day, regard not what the multitude and greater sort of men doe. Suppose all the world besides your selues, would bee carelesse to performe this duty; yet let your holy resolution be the same with Ioshua's, chap. 24.15. I and my house will serue the Lord. Thus farre of my first doctrine grounded vpon Gods dislike with the Philistines, for selling away the Israelites, his faithfull people, into the hands of the Edomites, an vnbeeleeuing nation.

To ground a second doctrine hereon; we are to note, that [Page 142] the Philistines sold away the Israelites to the Idumaeans, at such time as they were their captiues: and so did adde affliction to the afflicted. The doctrine is, ‘It is a very grieuous thing to adde affliction to the afflicted.’

Witnesse the complaint made by the captiue Iewes against the insolency of the Chaldeans, Psal. 137.3. They that led vs away captiue required of vs songs, and mirth in our heauinesse, saying, Sing vs one of the songs of Sion. They] the Chaldeans, the Babylonians, and Assyrians, in whose country wee were prisoners, required of vs] scornfully, and disdainfully, thereby to adde to our griefes: they required of vs songs] such songs, as we were wont to sing in Sion, Ierusalem, and our owne country before the destruction of the Temple, and our captiuity. They required of vs, not songs only, but mirth also] they scoffingly de­sired vs to be merry, when they saw vs so heauy hearted, as nothing could make vs glad. They required of vs songs and mirth in our heauinesse, saying, Sing vs one of the songs of Sion] sing for vs, or in our hearing, some one or other of those Songs which you were wont to sing in Sion, when you were at home in your owne country.

Intolerable is the hard heartednesse, cruelty, and scoffing nature of the wicked, when they haue gotten Gods children into their nets. God cannot away with such vnmercifulnesse, and want of pity. He reproueth it in the Babylonians, Esa. 47.6. where thus saith the Lord, I was wroth with my people, I haue polluted mine inheritance, and giuen them into thine hand: thou didst shew them no mercy; but thou didst lay thy very heauy yoke vpon the ancient: therefore now heare, destruction shall come vpon thee. Magna abominatio eoram Deo est, afflicto ad­dere afflictionem; clamat (que) in coelum vox sanguinis. The words are the obseruation of Oecolampadius vpon the now cited place of Esay: It is a great abomination before God, to adde af­fliction to the afflicted; the voice of bloud cryeth vp to Heauen for vengeance. Yea, we are assured by Psal. 102.19. that the Lord looketh downe from the height of his sanctuary, and out of heauen beholdeth the earth, that he may heare, and so take pity of the sighings, groanings, and lamentable cries of such his people as are in affliction.

The time will not suffer me now to trouble you with more Texts of Scripture; let the now alleaged be sufficient to con­firme my propounded doctrine, that it is a grieuous thing to adde affliction to the afflicted.

The vses of this doctrine, I can but point at. One is, to re­proue the Nimrods, and tyrants of this world, which haue no pity, no compassion vpon the poore and distressed. Such in the end shall know by their owne lamentable experience, that to be true which Salomon hath vttered, Prou. 21.13. Hee that stoppeth his eare at the crying of the poore, shall cry himselfe and not be heard.

A second vse is to stirre vs vp to the performance of this our Christian duty, euen to take pity vpon all that are in any kind of misery: if our neighbours be destitute of aid and help, we may not like wilde beasts, lift vp our selues against them, and so tread them vnder foot. No. How dare we molest and trouble them, whom by Gods appointment we are to releeue and succour? We are commanded, Deut. 15.11. to open our hands to the needy and poore that are in our land: to open our hands to them for their helpe and succour.

It is not enough for vs to abstaine from all iniury and harme-doing, but withall must we endeuour to releeue the oppressed.

This seruice of ours will be acceptable vnto God? God for it will giue vs his blessing: God will blesse vs for the time of our being here; and when the day of our dissolution shall be, that we must leaue this earthly tabernacle, then will the Son of man, sitting vpon the throne of his glory, welcome vs with a Ve­nite benedicti; Come ye blessed of my Father, inherit ye the King­dome prepared for you from the foundations of the world. For I was an hungred, and ye gaue me meat; I thirsted, and ye gaue me drinke; I was a stranger, and ye lodged me; I was naked, and ye cloathed me; I was sicke, and ye visited me; I was in prison, and ye came vnto me; in as much as you haue done these things to the needy and distressed, ye haue done them vnto me. Come ye blessed of my Father, inherit the Kingdome prepared for you from the foundations of the world.

THE Thirteenth Lecture.

WE are come to the last part of this Prophe­cie, the description of the punishments to be inflicted vpon the Philistines. The se­uenth verse doth not much differ from the fourth. The same punishment, which is there threatned to the Syrians, vnder the names of Hazael, and Benhadad, is in this seuenth verse de­nounced to the Philistines, vnder the name of Azzah. And therefore, as there I did, so must I here commend vnto you three circumstances:

• 1 The punisher: the Lord, I.
• 2 The punishment: by fire, I will send a fire.
• 3 The punished: the Azzites, the inhabitants of that Ci­ty: the Philistines vpon the walls and palaces of Azzah.

The punisher is the Lord, for thus saith the Lord, I will send. The note yeeldeth vs this doctrine: ‘[Page 145]It is proper to the Lord to execute vengeance vpon the wicked for their sinnes.’

This doctrine I proued at large in my eighth Lecture vpon this prophecie. Yet for their sakes, who then heard me not, or haue forgotten what then they heard, I will by a few texts of Scripture againe confirme it vnto you: It is proper to the Lord to execute vengeance vpon the wicked for their sinnes.

This office of executing vengeance vpon the wicked for their sinnes, God arrogateth and assumeth to himselfe, Deut. 32.35. where he saith, Vengeance and recompence are mine. This due is ascribed vnto the Lord by S. Paul, Rom. 12.19. It is written, vengeance is mine, I will repay saith the Lord. By the Author of the Epistle to the Hebrewes, chap. 10.30. Vengeance belongeth vnto me, I will ecompence, saith the Lord. By the sweet Singer, Psal. 94.1. O Lord God the auenger, O God the auenger. The Prophet Nahum trebleth the phrase, Chap. 1.2. The Lord re­uengeth, the Lord reuengeth, the Lord will take vengeance on his aduersaries. These few texts of holy Writ doe firmely proue my doctrine: It is proper to the Lord to execute vengeance vp­on the wicked for their sinnes.

One vse of this doctrine is, to teach vs heedfulnesse in all our wayes; that we doe not worke wickednesse before the Lord, and so prouoke him to execute his vengeance on vs. Beloued, let vs not forget it: though God be good, gracious, mercifull, and long-suffering, yet is he also a iust God, God the auenger, and punisher. It is proper vnto him to execute vengeance vpon the wicked for their sinnes.

A second vse is, to admonish vs not to intermeddle in the Lords office. It is his office to execute vengeance; we therefore may not doe it. If a brother, or neighbour, or stranger doe wrong vs, it is our part to forgiue him, and leaue reuengement to God, to whom it appertaineth. To this Christian and chari­table course, our Sauiour worketh vs by a strong argument, Mat. 6.15. If ye doe not forgiue men their trespasses, no more will your Father forgiue you your trespasses. Forgiue, and you shall be forgiuen; forgiue not, and yee shall neuer be forgiuen.

Wherefore (dearely beloued) suffer your selues to be exhor­ted, [Page 146] as the Romans were by S. Paul, chap. 12.19. Dearely beloued, if it be possible, as much as in you is, haue peace with all men; recom­pence to no man euill for euill: auenge not your selues, but giue place vnto wrath, for it is written: vengeance is mine, I will repay, saith the Lord. It is p [...]oper to the Lord to execute vengeance vp­on the wicked for their sinnes. Here we see, that for the sinnes of the Philistins, God resolueth to send a fire to deuoure their wals and palaces. This was my second circumstance; the circum­stance of the punishment; I will send a fire.]

Many desolations hath God wrought by fire. By fire he laid waste Sodom, Gomorrah, and their sister cities, Gen. 19.24. By fire he did eat vp Nadab and Abihu, Leuit. 10.2. By fire he cut off the two hundred and fifty men, that were in the rebellion of Korah, Numb. 16.35. By fire he deuoured two Captaines, and twice fifty men, 2 King. 1.10. and 12. Why doe I load your memories with multitude of examples for this point? My text telleth you that fire, Gods creature, becommeth Gods instrument, and executioner of his vengeance for the sinnes of Azzah, to consume her walls and deuoure her palaces.

I will send a fire] See Lect. 8. By fire in this place, as vers. 4. the learned Expositors doe vnderstand, not only naturall fire, but also the sword, and pestil [...]nce, and famine: quod libet genus consumptionis, euery kinde of consumption, euery scourge, wherewith God punisheth the wicked, be it haile, or thunder, or sicknesse, or any other of Gods messengers. So large is the signification of fire in the metaphoricall vnderstanding. The doctrine is, ‘The fire, (whether Naturall, or Metaphoricall) that is, The fire, and all other creatures, are at the Lords commandement, to be employed by him in the punishment of the wicked.’

A truth heretofore proued vnto you, as out of other places of holy Writ, so out of the story of Gods visitation vpon Pha­raoh, and the Aegyptians, Exod. 8, 9, and 10. Chapters, where­by you know, that Frogs, Lice, Flies, Grashoppers, Thunder, Haile, Lightning, Murraine, Botches and Sores, did instrumen­tally auenge God vpon man and beasts in Aegypt. I stand not now to enlarge this proofe.

The vse of this doctrine is, to teach vs how to behaue our [Page 147] selues at such times as God shall visit vs with his rod of correcti­on: how to carry our selues in all our afflictions. We must not so much looke to the instruments, as to the Lord that smiteth by them. If the fire, or water, or any other of Gods creatures, shall at any time rage and preuaile against vs, we must remem­ber that it is God that sendeth them, to worke his holy will vpon vs. Here he sent a fire vpon Azzah, to consume her walls, and deuoure her palaces.

Here you haue my third circumstance, the circumstance of the punished, in these words; the walls of Azzah, and the pa­laces thereof] Azzah, one of the fiue Prouinces, or Dutchies of Palaestina, and a Citie of the same name, as I shewed you in my last Lecture. The walls and palaces here mentioned, doe signifie thus much; that the Citie Azzah was well fortified, and beautified with sumptuous buildings; Yet must Azzah, notwithstanding the beauty of her buildings, and strength of her strong holds, be deuoured with fire: I will send a fire vpon the wall of Azzah, and it shall deuoure the palaces thereof.]

The great Citie Azzah, for all her strong walls, must shee be spoiled? The doctrine to be learned from hence, is: ‘No munition can saue that city, which God well haue destroyed.’

The reason is; because there is no strength but of God, and from God. For what are all the munitions in the world to the great God of Heauen and Earth? Psal. 68.2. As the smoake vanisheth, so doe they vanish; and as the wax melteth before the fire, so melt they at the breath of the Lord. The munitions of Edom they faile before him. Edom, the kingdome of Edom, vpon which God stretched the line of vanitie, and the stones of empti­nesse, as witnesseth the Prophet Esay, Chap. 34.11. it is no more a kingdome; it bringeth forth thornes in her Palaces; nettles and thistles in her strong holds. The munitions of E­dom are vanished as smoake.

The munitions of Moab, they faile before him. Moab, the kingdome of Moab, had a strong staffe and beautifull rod, as speaketh Ierem. Chap. 48.17. but they are broken. Moab is destroyed, his Cities are burnt vp, his strong holds are gone. The munitions of Moab are vanished as smoake.

The munitions of Israel faile before him. Israel, the king­dome of Israel, was Gods peculiar, and shadowed vnder the wings of his protection: yet at length infected with the lepro­sie of sinne, they were spoiled of their strong holds; so saith Hoseah, Chap. 10.14. A tumult shall arise among the people, and all thy munitions shall be destroyed. The munitions of Israel are vanished as smoake.

The munitions of Iudah faile before him. Iudah, the king­dome of Iudah, great among the Nations, and a Princesse a­mong the Prouinces, she is now become tributary, as complai­neth the Prophet, Lament. 1.1. The Lord hath destroyed Lament. 2.2. all the habitations of Iaacob, and hath not spared, he hath throwne downe in his wrath the strong holds of the daughter of Iudah; he hath cast them downe to the ground. The munitions of Iudah are va­n [...]shed as smoake. Let these few instances in the states of Edom, Moab, Israel and Iudah, serue for proofe of my doctrine, ‘No munition can saue that city which God will haue destroyed.’

You will remember the reason of it; because there is no strength, but of God, and from God.

The vse of this doctrine is, to teach vs, neuer to trust in any worldly helpe, but so to vse all good meanes of our defense, that still we rely vpon the Lord for strength and successe thereby.See Serm. 4 vp­on Iames 4.10. pag. 116. Beloued in the Lord, we haue learned, that a horse his helpe is vaine, Psal. 33.17. that mans helpe is vaine, Psal. 60.11. that the helpe of Princes is vaine, Psal. 146.3. that much strength is vaine, 2 Chron. 25.7. that much wealth is vaine, Psal. 49.6. that all worldly helpes are vaine, Esai. 31.1. All vnder God is vanitie. Wherefore now, and all othertimes, let our trust be onely in the name o [...] the Lord, who hath made heauen and earth. Thus much of my first doctrine grounded vpon the third circum­stance of this seuenth verse, the circumstance of the punished, No munition can saue that citie which God will haue destroyed.

Againe, this ouerthrow of the walls of Azzah in Gods an­ger, teacheth vs thus much, ‘It is the good blessing of God vpon a kingdome, to haue walls, strong holds, munitions, fortresses and bulwarkes, for a defe se against enemies.’

The reason is, because these be the meanes which God vsually blesseth, to procure outward safety.

The vse is to teach vs carefully to prepare such against time of trouble: yet with this caution, that we rest not in them, but depend wholly vpon Gods blessing.

And here we are to powre out our soules in thankfulnesse before Almightie God, for blessing this our Countrey with the strength of walls; of walls by sea, and walls by land; by sea with ships, and at land with strong holds, castles and fortres­ses; by sea and land, with men of wisdome and valour, to bid battell to the proudest enemie that dare aduance himselfe a­gainst vs. Confesse we with Dauid, Psal. 18.2. The Lord is our rocke, our fortresse, hee that deliuereth vs, our God, our strength, our shield, the horne of our saluation, and our refuge. In him we trust, andPsal. 56.11. feare not what man can doe vnto vs.

Yet further. The fire in Gods anger deuouring the palaces of Azzah, teacheth vs, that ‘God depriueth vs of a great blessing, when hee taketh from vs our dwelling houses.’

This doctrine I commended to you in my Eight Lecture vpon this prophecie. The truth is experimentally made good vnto vs by that great commodity or contentment, that com­meth to euery one of vs by our dwelling houses.

The vse of this doctrine is three-fold. It teacheth vs, 1. To be humbled before Almighty God, whensoeuer our dwelling-houses are taken from vs: 2. Since wee peaceably enioy our dwelling-houses, to vse them for the furtherance of Gods glo­ry: 3. To praise God continually for the comfortable vse we haue of our dwelling-houses. Thus farre of the seuenth verse. The eighth followeth.

And I will cut off the inhabitant from Ashdod, and him that hol [...]th the scepter, from Ashkelon] Ashdod and Ashkelon were two chiefe Cities of Palaestina. One of them, as here it appea­reth, was the place of residence for the chiefe Ruler ouer that State. To both Ashdod and Ashkelon, to the inhabitants of Ashdod, and the Scepter-bearer in Ashkelon, to King and sub­iect, Gods sore iudgement, euen a cutting off, is here threatned,

I will cut off the inhabitant of Ashdod] Of the like iudgement in the same words you haue heard before in vers. 5. threatned to the Syrians, I will cut off the inhabitant of Bikeath-Auen, and him that holdeth the Scepter out of Beth-eden. The words I then expounded at large: the briefe or summe whereof, is:

I] the Lord, Iehouah, will cut off] will vtterly destroy, and root out the inhabitant] not one alone, but all, and euery one of the inhabitants, of Ashdod] one of the fiue chiefe Cities of the Philistines: And I will vtterly destroy, or root out, him that holdeth the Scepter] the Philistines their chiefe Ruler; their King, making his residence at Ashkelon] another of the fiue Cities of Palaestina. I will cut off the inhabitant of Ashdod, and him that holdeth the Scepter from Ashkelon.]

In the words I obserue, as before, three circumstances.

• 1 The punisher, the Lord; I.
• 2 The punishment, a cutting off; I will cut off.
• 3 The punished, the inhabitants of Ashdod, and the Scepter-bearer of Ashkelon.

By the first circumstance, (the Lord himselfe taking venge­ance into his owne hands,) you may be remembred of a do­ctrine often commended to you in this and other Lectures; ‘It is proper to the Lord to execute vengeance vpon the wicked for their sinnes.’

From all three circumstances, of the punisher, the punishment, and the punished ioyntly considered, we may take a profitable lesson. We see that the cutting off of the inhabitants of Ashdod, and of him that holdeth the Scepter from Ashkelon, is the Lords proper worke. The lesson which we learne from hence is, ‘No calamity or misery befalleth any one, or whatsoeuer estate or degree, by chance, or at aduenture.’

This doctrine I handled at large in my tenth Lecture. The truth of it dependeth vpon this proposition; ‘The whole world, with all things therein, is wholly and alone subiect to the soueraigntie, dominion and rule of Almightie God; by whose prouidence all things are preserued, all things are ruled, and things are ordered.’

These were the three degrees, by which I told you, you might [Page 151] discerne and take notice of the act of diuine prouidence. The first was gradus conseruationis; the second gradus gubernatio­nis; the third was gradus ordinationis; the first degree was the degree of maintenance or preseruation; the second degree was the degree of rule or gouernment; the third degree was the degree of ordination or direction.

The first implieth thus much, that ‘All things in generall, and euery thing in particular, are by Al­mightie God sustained ordinarily in the same state of nature and naturall proprieties, wherein they were created.’

The second thus much, that ‘Almightie God for his vnlimited power gouerneth all things in the world, and ruleth them, pro libertate voluntatis suae, euen as he listeth.’

The third thus much, that ‘God of his admirable wisdome ordaineth, and setteth in order, whatsoeuer things in the world seeme to be most out of or­der: he bringeth all to his chiefly intended end; all doe make for his glory.’

In this diuine ordination, three things doe concurre: Con­stitutio finis, mediorum ad finem dispositio, and dispositorum di­rectio. First, God appointeth an end to euery thing. Secondly, he disposeth the meanes vnto the end. Thirdly, he directeth the meanes so disposed. From these points thus summarily rehear­sed, I inferre my propounded doctrine: ‘No calamity or misery befalleth any one, of whatsoeuer estate or degree, by chance, or at aduenture.’

For if it be true (as true it is, and the gates of Hell shall ne­uer be able to preuaile against it,) that God by his wonderfull prouidence maintaineth, and preserueth; ruleth, and gouer­neth; ordereth, disposeth, and directeth all things in this world, euen to the very haires of our heads; it cannot be, that any ca­lamitie or misery should befall any one of vs by aduenture, by hap-hazzard, by chance, by fortune.

The Epicure in Iob, Chap. 22.13. was in a grosse and soule errour, to thinke that God walking in the circle of heauen, can­not thorow the darke clouds see our misdoings, and iudge vs [Page 152] for them. Farre be it from vs, (beloued) so to be conceited. We may not thinke our God, to be a God to halfes, and in part only; a God aboue, and not beneath the Moone; a God vpon the Mountaines, and not in the Valleyes; a God in the greater, and no [...] in the lesser employments. We may not thus thinke, be­loued. We haue learned better things out of Amos 9. Ier. 23. Psal. 139. that God is euery where present, and that there is no euasion from him. No corner in Hell, no mansion in Hea­uen, no caue in the top of Carmel, no fishes belly in the bottome of the sea, no darke dungeon in the land of captiuity, no place of any secrecie any where, is able to hide vs from the presence of God.

The least moments and tittles in the world, that you can imagine, God his care and prouidence reacheth vnto: to a handfull of meale; to a cruse of oile in a poore widowes house; to the [...]ing of sparrowes to the ground; to the cloathing of the grasse of the field; to the feeding of the birds of the aire; to the caluing of [...]indes; to the numbring of the haires of our heads, and of the teares that trickle downe our cheekes.

Wherefore (dearely beloued in the Lord) whatsoeuer cala­mity or misery hath already seized vpon vs, or shall hereafter ouertake vs, let vs not lay it vpon blinde fortune, but looke we rather to the hand that striketh vs. He who is noted in my text to cut off the inhabitant of Ashdod, and him that holdeth the scepter from Ashkelon, he it is, that for our sinnes bringeth vpon vs calamiti s and miseries. Whatsoeuer calamities or mi­series doe molest or trouble vs, be wee assured that they are Gods visitatio: vpon vs for our sinnes, and admonishments for vs to amend our liues.

What remaineth then, but that in time of misery and hea­uinesse, wee louingly embrace Gods hand, and kisse the rod, wherewith he smiteth vs? If hee smite vs with any kinde of crosse or tribulation, our best way is, to turne vnto him, as with a spirit of contentment and gladnesse, because so louing a Father doth chastise vs; so with a sorrowfull and contrite heart, be­cause we haue offended so gracious a Father: and thus shall wee finde comfort to our soules.

THE Fourteenth Lecture.

THe last time I began to expound the 8. verse, then I passed ouer two branches thereof; And I will cut off the inhabitant from Ashdod, and him that holdeth the scepter from Ashke­lon; whence considering the cutting off, of king and subiect, from Ashdod, and Ashkelon, to be the proper worke of the Lord, I tooke this lesson; ‘No calamity or misery befalleth any one of whatsoeuer estate or degree, by chance, or at aduenture.’

Now let vs proceed to the remainder of that verse; ‘And turne my hand to Ekron, and the remnant of the Phili­stines shall perish, saith the Lord.’

Is not God a spirit? How then hath he hands? The letter killeth, but the spirit giueth life, saith S. Paul. 2 Cor. 3.6. An ancientAugustin. de Doctrina Christi­ana, lib. 3. cap. 5. Father vpon those words aduiseth vs to beware, that we take not a figuratiue speech according to the letter; for, [Page 154] saith he,Anshel. in 2 Cor. 3. Echard. Com­pend Theol pa­trum. [...] 1 ap 6. pag. 157. when we take that which is spoken in a figure, as if it were spoken properly, it is a carnall sense, Ne (que) vlla mors anima congruentius [...]ppe [...]atur; neither is there any thing more right­ly called the death of the soule. If a figuratiue speech be properly taken, or if the letter be vrged against the spirituall meaning, that, which was spoken to giue life to the inward man, may subuert the faith, and endanger the soule. A trope, vpon good reason to be admitted, not admitted, is a cause of errour. It caused the Iewes to erre. They tooke it literally, which Christ spake in a figure, touching his owne body, Iob. 2.19. Destroy this Tem­ple, and in three daies I will raise it vp againe. It caused Nicode­mus to erre. Hee tooke it literally, which Christ spake in a fi­gure, touching mans regeneration, Iob. 3.3. Except a man bee borne again [...], he cannot see the Kingdome of God. It caused the Dis ples of Christ to erre. They tooke it literally, which Christ spake in a figure, touching the execution of his Fathers will, Ioh. 4.32. I haue meat to eat, that ye know not of.

I hold it to be an errour of Nicephorus, and others, to take it after the letter, as if Paul had indeed fought vpon a theatre with Lions at Ephesius, because he saith, 1 Cor. 15.32. that he fought with b asts at Ephesus. For in the iudgement of Theophy­la [...] of old, of Beza, Baronius, and some [...]ainold. Idol. 2.6.6. other very learned of this age, he spake it figuratiuely, to designe and note the disor­dered assembly gathered together against him at Ephesus, vp­on the complaint of the siluer-smith Demetrius, for defense of great Diana.

I am assured it is an errour of all the Papists, to take it after the letter which Christ spake, Matth. 26.26. This is my body. There is a figure in the speech. For in all sacraments, there is a great difference betweene the signes and the things signified. The signes are visible, the things inuisible: the signes earthly, the things heauenly: the signes corruptible, the things immor­tall: the signes corporall, the things spirituall: and as a reuerendD. Bason, B. of Winchester, of Chr [...]stian Subiection, par. 4. pag. 577. edit. Lond. in 8. 1586. Father speaketh in the person of Theophilus the signes are one thing, the truth is not the same, but another thing; and euen by plaine Arithmeticke, they be two things, and not one. This is my body. There is a figure in the speech. He cals the bread his [Page 155] body, by way of signification, by way of similitude, by way of representation, after the manner of Sacraments, in a signe, not according to the letter, but in a spirituall and mysticall vnder­standing, and if you respect the precise speech, improperly, & fi­guratiuely. I will not hold you with other like instances. These few already spoken of, may serue to make it plaine, that the not admitting of a Trope or Figure there, where in great reason it ought to be admitted, is a cause of errour.

I haue giuen this note in this place (beloued) because the phrase here vsed in the person of the euerliuing God, (I will turne my hand to Ekron) being spirit and life, hath beene by some mistaken, and applied to a carnall sense. From hence as from other places of holy Scripture, in which other the mem­bers of mans body are ascribed vnto God; as thePsal 27.8. face, theDeut. 8.3. mouth, the2 King. 19.16. eares, Jbid. & Zach 4.10. eies, 1 King 8.42. armes, Matth. 5.35. & 22.44. feet, and some other; Ter­tullian liuing neare vnto the Apostles time, was bold to con­clude, that God is a body. This his erroneous and false opinion died not with him. It was on foot many a yeare after him in the time of Arius, patronized by those Heretikes, which by Epiphanius are called Audiani, and by Augustine Augustin. de haeres. cap. 50. Vadiani: af­ter whom also it was eagerly maintained by certaine Monkes of Egypt, who were thereupon called Anthropomorphitae. But all these are dead and gone; their monstrous errour lies buried with them. There is no man of any knowledge now a dayes so blinded, as to fall into errour with them.

It is an axiome in diuinity: Quaecunque de Deo corporaliter dicuntur, dicta sunt symbolicè: whatsoeuer is spoken of God bodily, that same must be vnderstood figuratiuely. Bellarmine saith as much, li. 2. de imag. sanct. c. 8. Membra, quae tribuantur Deo in Scriptura, metaphoricè esse accipienda, that those mem­bers which the Scripture assigneth vnto God, are to be taken in a Metaphor. Thus farre we are yours, Bellarmine. We main­taine with you, that the members attributed vnto God in ho­ly Scripture, are to be taken figuratiuely. But you build here­upon chaffe and stubble. Should we doe the like, it could ne­uer abide the triall of the fire.

To proue a non licet to be your licet: Licere pingere ima­ginem [Page 156] Dei patris in formâ hominis senis, to proue it to be law­full to represent God the Father by the image of an old man, you draw an argument from those places of Scripture, which doe attribute vnto God bodily members. Your conclusion is by way of question; The Scripture in words attributeth vnto God all mans members, while it saith, that he stands, he fits, he walkes; and nameth his head, his feet, his armes; and giueth to him a seat, a throne, a footstoole: therefore why cannot a picture bee made to represent God? Why not an image in the shape of man? Why? It is easily answered.

Because euery such picture, or image, or stocke (call it as you will) is censured by Ieremie to be a doctrine of vanity, chap. 10.8. by Zacharie to be a speaker of vanity. ch. 10.2. by Habak­kuk, to be a teacher of lies, chap. 2.18. and Gods expresse com­mandement is against it, Deut. 4.16. You shall not make you a grauen image, or representation of any figure. A reason of this prohibition is adioyned, verse 12. and 15. by which it is ma­nifest, that God simply and absolutely forbiddeth any image at all to be made of himselfe: For yee saw no similitude in the day that the Lord spake vnto you in Horeb out of the middest of the fire; yee saw no similitude, only ye heard a voice.

The Prophet Esai is plentifull in this demonstration, to shew how vnseemly, and absurd it is, toRom. 1.25. turne the truth of God into a lie, as they doe, who forsake the blessed Creator, to worship the creature: to turne the Maiestie of God inuisible, into a picture of visible man: toV [...]rse 23. turne the glory of the incor­ruptible God, to the similitude of the image of a corruptible man. His vehement expostulation with idolaters to this purpose is in the 40. chap. of his Prophecie, and the 18. verse. To whom will yee liken God? or what similitude will ye set vp vnto him? the workman melteth an image; the goldsmith beats it out in gold, or siluer plates: the poore (see now the rage, fury, and madnesse of idolaters, though they haue not wherewith to suffice their owne necessities, they will defraud themselues to serue their idols) the poore chuseth out a tree, that will not rot, for an oblati­on, and puts it to a cunning workman to prepare an image, that cannot be moued.

The like expostulation the same Prophet ascribeth to God himselfe, chap. 46.5. To whom will ye make me like, or make me equall, or compare me, that I should be like him? they draw gold out of the bagge; and weigh siluer in the ballance, and hire a goldsmith to make a God of it: and they bow downe, and worship it: they beare it vpon their shoulders, they carry him, and set him in his place; so doth he stand, and cannot remoue from his place.

Remember this, and be ashamed, O ye Idolaters.Esai. 40.21. Know ye nothing? haue ye not heard it? hath it not beene told you from the beginning? haue ye not vnderstood it by the foundation of the earth? God sitteth vpon the circle of the earth, and beholdeth the inhabiters therof, as grashoppers, he stretcheth out the heauens as a curtaine, and spreads them out, as a tent to dwell in. HeEsai. 40.12. mea­sures the waters in his fist, counts heauen with his span, compre­hends the dust of the earth in a measure, weighes the mountaines in a weight, and the hils in a ballance. God! incorporeall, inuisi­ble, spirituall, passing all measure; there is nothingEsai. 46.9. like vnto him. No thing. And therefore (O Idolaters) not your old mans image.

For the truth of your antecedent, we stand on your side. Its very true: the Scripture in expresse words attributeth vnto God many the members and offices of mans body. It saith of him, that he stands, he sits, he walkes: it nameth his head, his feet, his armes: it giues him a seat, a throne, a footstoole: but all these, and other like bodily offices, parts, and members, being spoken of, as belonging vnto God, must be vnderstood figuratiuely.

It hath pleased the spirit of wisdome to deale with vs [...], to fit the holy Scriptures to our weake capacities: to vse knowne, familiar, and sensible tearmes, thereby to raise vp our conceits to some knowledge of the euerliuing God. In this regard by the wisdome of the same spirit, among many other members, H [...]nds are also ascribed vnto God, and that in many places; yet not in euery place to one and the same sense, and vnderstanding.

Its noted by theCont. 13. cap. 4. Magdeburgenses out of Innocentius, that the hand of God doth beare diuers offices among vs: officia [Page 158] creatoris, largientis, protegentis, minantis: the offices of a Cre­ator, liberall giuer, protector, and threatner. Hands are ascri­bed v [...] God, sometime to shew that he is the Creator of all things, [...] Psal. 119.73. Thy hands haue made me and fashioned me: sometime to shew his liberality to all liuing things, as Psal. 145.16. Thou openest thy hand, and fillest all things liuing of thy good pleasure: sometime to shew the care he hath to protect and defend the faithfull, as Esai. 49.2. Vnder the shadow of his hand hath he hid me: and sometime to shew his readinesse to bee auenged vpon the wicked, as Esai. 10.4. His hand is stretched out still. But these and all other the significations of the hand of God, I reduce to two heads: to the loue of God, and his displea­sure: vnder them comprehending all their consequents and effects.

That the hand of God betokeneth sometime his loue, and the benefits redounding thence to man, mans being, and his well-being, may easily be proued. In the second chapter of the book of Iudges, ver. 15. we read that the Lords hand was against the Israelites for euill: the collection thence may be, that the Lords hand is sometime toward some for good. It is made plaine out of Neh. 2.8. where the Prophet, to shew how ready Artaxerxes was to doe him pleasure, saith; The King gaue me according to the good hand of my God vpon me. I might by many like instan­ces out of holy Scripture giue strength to this position; but it may seeme to be a needlesse labour. Therefore I proceed.

Now that the hand of God should betoken his displeasure, and the effects thereof, may be proued as easily. When the Is­raelites forsaking God betooke themselues to serue Baalim, the hand of the Lord was sore against them, Iudg. 2.15. the Lords hand, that is, his iudgement, punishment, and reuengement was sore vpon them: the wrath of the Lord was hot against them: he deliuered them into the hands of the spoilers: they were spoiled, sold to the enemies, and sore punished.

When the Philistines had brought the arke of God into the house of Dagon, the hand of the Lord was heauy vpon them, 1 Sam. 5.6. the Lords hand, that is, his iudgement, punishment, and reuengement was heauy vpon them.Psal. 78.64, [...]. The Lord awaked [Page 159] as one out of sleepe, and like a Giant refreshed with wine, hee smote his enemies with Emerods, and put them to a perpetuall shame. Of like signification is the phrase in my text: I will turne my hand to Ekron: my hand shall be sore against Ekron; I will come against Ekron in iudgement; I will punish Ekron, I will take vengeance on Ekron.

I will turne my hand] Sometime this phrase betokeneth the good grace and fauour of God, as Zach. 13.7. I will turne my hand vpon my little ones. My little ones, (when the shepherd shall be smitten, and the sheepe scattered) I will recouer with my hand, and preserue them for euer: I will gather them toge­ther, I will comfort them, I will defend them: rursus ad pasto­rem, & praeceptorem suum reducam, saith Ribera: though they be scattered, I will bring them backe againe to their owne shepherd, and master. There you see Gods turning of his hand vpon his little ones, is for good.

Here its otherwise. God turneth his hand to Ekron for euill. This is auerred and iustified by the infallible predictions of other Prophets. Zachary, chap. 9.5. foretelleth, that much sor­row shall betide Ekron. Zephany, chap. 2.4. saith that Ekron shall be rooted vp. Ieremy, chap. 25.20. takes the cup of the wine of Gods indignation, and giues it Ekron to drinke, to make Ekron like her neighbour countries, euen desolation and astonishment, a hissing, and a curse. So great is Ekrons calamity, threatned in these words of my text; I will turne my hand to Ekron.

Ekron] Will you know what this Ekron was? You shall finde in the booke of Ioshua, chap. 13.3. that it was a dukedome in the land of the Philistines, and 1 Sam. 6.16. that there was in this dukedome a city of the same name; no base city, but a Princes seat; able at one time to giue entertainment to fiue Princes. Against both city and dukedome Gods hand was stretched out. I wi l turne my hand to Ekron. Will God smite Ekron, both city and dukedome? We may take from hence this lesson; ‘There is no safe being in city or country from the hand of God, when he is disposed to punish.’

The reason is, because there is no place to flie vnto from his presence: None. No corner in Hell, no mansion in Heauen, no [Page 160] caue in the top of Carmel, no fishes belly in the bottome of the sea, no darke dungeon in the land of captiuity, no place of any secrecy any where can hide vs from the presence of God. Wit­nesse two holy Prophets, Dauid, and Amos. The one, Psal. 139. the other, chap. 9. You haue the reason of my Doctrine: the vses follow.

Is it true? Is there no safe being in City, or Country, from the hand of God, when he is disposed to punish? One vse hereof is, to teach vs to take patiently whatsoeuer afflictions shall befall vs. Afflictions I call, whatsoeuer is any way opposite to humane nature; such as are the temptations of the flesh, the world, and the Deuill: the diseases of the body, an infortunate husband, or wife, rebellious children, vnthankfull friends, losse of goods, reproaches, slanders, warre, pestilence, famine, impri­sonment, death, euery crosse and passion, bodily, or ghostly, proper to our selues, or appertaining to such as are of our bloud, priuate or publike, secret or manifest, either by our owne deserts gotten, or otherwise imposed vpon vs.

All, and euery of these, true Christians will patiently vnder­goe. For they with their sharp-sighted eie of faith, doe clearely see the Hand of God in euery of their molestations: and in great contentment they take vp the words of patient Iob, Chap. 2.10. Shall wee receiue good at the hand of God, and not receiue euill?

Here let euery afflicted soule examine it selfe, how it is affe­cted with the affliction vnder which it groaneth. If you e­steeme of your afflictions, as of God his fatherly chastisements, and so endure them, blessed are ye. Of this blessednesse Saint Iames, Chap. 1.12. doth assure you: Blessed is the man that en­dureth tentation: for when he is tried he shall receiue the crowne of life, which the Lord hath promised to them that loue him.

Againe, is it true? Is there no safe being in City or Country, from the hand of God, when he is disposed to punish? A second vse of this doctrine is, to admonish vs, that we labour aboue all things to obtaine Gods fauour, and to abide in it: so shall we be safe from the feare of euill.

Now for the obtaining of Gods fauour, we must doe foure [Page 161] things. We must 1. Humble our selues before God: 2. Be­leeue in Christ: 3. Repent of our sinnes: 4. Performe new obedience vnto God.

The time will not suffer me to enlarge these points. Humi­liation, faith in Christ, repentance, and a new life; these foure will be vnto you, as Iacobs ladder was vnto the Angels. Of that ladder you may reade, Gen. 28.12. that it stood vpon the earth; the top of it did reach to heauen, and the Angells of God went vp it. So may you by these foure, Humiliation, Faith, Repentance, and Newnesse of life, as it were by so many steps, and rounds of a ladder, climbe vp to heauen.

Here you haue no continuing Citie; you are but strangers, and pilgrims on the earth; your countrey is aboue, the Cele­stiall Ierusalem: there let your hearts be. As for the afflicti­ons, vexations, tribulation, miseries and crosses, wherewith this mortall life of yours is seasoned, let them be your ioy. They are sure pledges of Gods loue vnto you. Euen so saith the Spirit, Hebr. 12.6. Whom the Lord loueth he chastneth, and he scourgeth euery sonne that he receiueth.

Thirdly, is it true? Is there no safe being in citie or countrie from the hand of God, when he is disposed to punish? A third vse of this doctrine is, for the terrour of such as lie wallowing in the filthinesse of their sins. Many there are, wicked wretches, who, if God shall for a time deferre the punishments due vnto their sinnes, are ready to thinke that God takes no notice of their sinnes. These say in their heart there is no God.

Against these is made that challenge, Psal. 50.21. I hold my tongue, and th [...]u thoughtest me like thy selfe. I] the Lord, who see the secrets of all hearts, I hold my tongue] I did not by my iudgements punish thee for the wickednesse of thy steps; I hold my tongue, and thou thoughtest me like thy selfe] thou though­test I tooke pleasure in wickednesse, as thou doest; but thou shalt finde, and feele the contrary.

Strange are the effects wrought in the wicked by the mer­cies, and long suffering of God; thereby they grow worse and worse, obdurate, and hardned in their sinnes. Yet let them be aduised: for they day will come, and it comes apace, wherein [Page 162] they shall feele the heauinesse of that hand, which here was tur­ned against Ekron: I will turne my hand to Ekron. It followeth, ‘And the remnant of the Philistines shall perish.’

The Philistines had their beginning from Casluchim, a grand-childe of Chane, the accursed issue of Noah, as appea­reth, Gen. 10.14. They were seated in a part of the Land of Ca­naan; the west part, that which bordereth vpon the great Sea, the Sea commonly called the Mediterranean. Their Country was called by Ptolemee and others, Palaestina, and by the Greeks, Phoenicia. It was a part of that countrey, which once was cal­led Terra promissionis, the Land of promise; but now Terra Sancta, the Holy Land.

The inhabitants in our Prophets time, were professed ene­mies to Almighty God, and his beloued Israel. They thought themselues safe from ruine through the strength of their fiue Dukedomes; Azzah, Ashdod, Ashkelon, Gath and Ekron. But vaine and foolish are the thoughts which possesse the wicked. When the God of all truth shall giue his word for a matter, shal man presume to doubt of the euent? Here God sets his word vpon it, that there shall be an vtter ouerthrow, not onely of Azzah, Ashdod, Ashkelon and Ekron, but of Gath also, and all the villages belonging thereunto: for the remnant of the Phi­listines shall perish, saith the Lord God.

This is the conclusion of this prophecie, and it redoubleth its authoritie and credit. Authoritie and credit sufficient it hath from its very front, verse 6. Thus saith the Lord: it is here redoubled; saith the Lord God.

Saith the Lord God] hath the Lord God said it, and [...] 23 19. shall he not doe it? hath he spoken it, and shall he not accomplish it: The Lord, Iehou [...]h, the strength of Israel, is not as man, that he should lye, not as the sonne of man, that he should repent. All his words, yea all the titles of his words, are Yea, and Amen. Matth. 5.18. Heauen and earth shall perish, before one iot or one tittle of his word shall escape vnfulfilled, Dominus Iehouth, the Lord, hath said it, that the remnant of the Philistines shall perish. Out of doubt then must it come to passe. And so is it.

The first blow, which the Philistines receiued towards their ouerthrow after this prophecie, was giuen them aboue three-score yeares after by Ezechius, that good King of Iudah, of whom the Prophet Esay, Chap. 14.29. foretelleth the Phili­stines, that he should be vnto them as a Cockatrice, and a fiery [...]ring Serpent. This Ezechius smote the Philistines vnto Az­zah, and the coasts thereof, from the watch-tower vnto the defensed Citie. This is plaine, 2 King. 18.8.

A second blow was giuen by Tartan, one of the Captaines of Sennacherib, or Sargon, King of Assyria, who came vp a­gainst Ashdod, and tooke it. This is plaine, Esay 20.1.

A third blow was giuen them by Pharaoh Neco: and hee smote Azzah, Ashkelon, and other places. This is it which the Prophet Ieremy saith, Chap. 47.5. Baldnesse is come vpon Azzah, Ashkelon is cut vp with the rest of their valleys. In a word; God hath from time to time raised vp his men of war, in due time to extirpate and raze out the Philistines from the face of the earth, that according to the tenour of this Pro­phecy, there might be no remnant of them.

The remnant of the Philistines shall perish] Here may we ob­serue a difference in Gods punishments; he punisheth the repro­bate, and he punisheth his elect; but differently: the reprobate to their vtter excision, and extirpation; not so the elect. For of them, there is vpon the earth euermore a remnant that shall be saued: as it's intimated by the Prophet Esay, Chap. 1.9. Ex­cept the Lord of hosts had reserued vnto vs euen a small remnant, we shou [...]d haue beene as Sodom, and like vnto Gomorah. You see a remnant reserued, though a small one. Yea sometimes there is a reseruation of so small a remnant as is scarcely visible. As in the daies of Eliah, who knew of none but himselfe. I only am left, saith he, 1 King. 19.14. Yet God tells him in the 18. verse of seuen thousand in Israel which neuer bowed their knees to Baal. Hitherto belongeth that, Ioel 2.32. In mount Sion, and in Ierusalem, shall be deliuerance, as the Lord hath said, and in the remnant, whom the Lord shall call.

Ierem. 25.34 Howle yee wicked, and cry, and wallow your selues in the ashes, for your dayes of dispersion and slaughter are accom­plished, [Page 164] and yee shall fall like the Philistines, euery mothers childe of you: theIerem. 46.10. sword shall deuoure you: it shall be sa­tiate, and made drunke with your bloud, there shall not be a remnant of you left.

But you, the elect and chosen children of God your Father, take vnto youEsay 61.3. beauty for ashes, the oile of ioy for mourning, the garment of gladnesse for the spirit of heauinesse; reioyce yee, and be glad together. Let the prince of darknesse, and all the powers of hell, assisted with the innumerable company of his wicked vassals vpon the earth, ioyne together to worke your ouerthrow, they shall not effect it. For God, euen your God, will reserue vnto himselfe a remnant.

This remnant is the chaste Spouse of Christ, the Holy Catho­like Church, enriched from aboue with all manner of benedi­ctions. Extra eam nulla est salus; whosoeuer hath not her for his Mother, shall neuer haue God for his Father. Of this remnant and Catholike Church, notwithstanding the challenge of Romish Idolaters, we (beloued) are sound and liuely mem­bers. Happy are the eyes which see that we see, and enioy the presence of him, whom we adore: happy are the eares that heare what we heare, and the hearts which are partakers of our instructions. No Nation vnder Heauen hath a God so potent, so louing, so neere to them, which worship him, as we of this Iland haue.

The many and bloudy practices of that great Antichrist of Rome, so often set on foot against vs, and still defeated, are so many euidences, that our soules are most precious in the sight of God. He, he alone hath deliuered vs out of the Lions iaw, to be a holy remnant vnto himselfe. Now what shall wee render vnto the Lord for so great a blessing? We will take vp the cup of saluation, and call vp­on his Name.

THE Fifteenth Lecture.

THis blessed Prophet Amos, sent from God in Embassage to the ten reuolted Tribes, doth first thunder out Gods iudgements against neighbour countries; the Syrians, the Phi­listines, the Tyrians, the Edomites, the Ammo­nites, the Moabites. Which he doth for cer­taine reasons, giuen in my Sixt Lecture: that he might be the more patiently heard of his country-men, the Israelites: that they might haue no cause to thinke much, if God should at any time lay his rod vpon them; and that they might the more stand in awe of the words of this prophecie.

When they should heare of such heauy iudgements to light vpon their neighbours, they could not but enter into a consi­deration [Page 166] of their owne estate; and thus reason within them­selues: Is it true, which this Amos saith? Will the Lord bring such heauy iudgements vpon the Syrians, Philistines, Tyrians, and other of our neighbours? In what a fearefull estate are we then? They seely people neuer knew the will of God; and yet must they be so seuerely punished? How then shall wee escape, who knowing Gods holy will, haue contemned it?

Of the iudgements denounced against the Syrians and Phi­listines, you haue heard at large in former Lectures. Now in the third place doe follow the Tyrians, vers 9, and 10.

For three transgressions of Tyrus, &c. These words contai­ning a burdensome prophecie against Tyrus, I diuide into two parts.

• 1 A preface, Thus saith the Lord.
• 2 A prophecies, For three transgressions of Tyrus, &c.

In the prophecie I obserue foure parts.

• 1 A generall accusation of the Tyrians: For three trans­gressions of Tyrus, and for foure.
• 2 The Lords protestation against them: I will not turne to it.
• 3 The declaration of that grieuous sinne, by which they so highly offended. This sinne was the sin of vnmerci­fulnesse and crueltie, expressed in two branches.
  • 1 They shut the whole captiuitie in Edom.
  • 2 They remembred not the brotherly couenant.
• 4 The description of the punishment to befall them for their sinne, in the tenth verse, Therefore will I send a fire vpon the walls of Tyrus, and it shall deuoure the palaces thereof.

The preface giues credit vnto the prophecie, and is a war­rant for the truth of it. Thus saith the Lord] The Lord, Iehouah, whose Throne is the Heauen of heauens; and the Sea his floore to walke in; and the Earth his foot-stoole to tread vpon; who hath a chaire in the conscience, and sitteth in the heart of man, and possesseth his most secret reines, and diuideth betwixt the flesh and the skin, and shaketh his inmost powers, as the thun­der shaketh the wildernesse of Cades. This Lord, Iehouah, so [Page 167] mighty, so powerfull, shall he say a thing, and shall he not doe it? Shall hee speake it, and shall hee not accomplish it? The Lord, Iehouah, the strength of Israel, is not as man, that hee should lye, nor as the sonne of man, that he should repent. All his words, yea all the tittles of all his words, are Yea, and A­men. Heauen and earth shall perish, before one iot or one tittle of his Word shall escape vnfulfilled.

Thus saith the Lord] Out of doubt then must it come to passe. And because it is the Lord that speaketh, it is required of vs, that we hearken to him with reuerence. Thus briefly of the Preface; whereof I haue more largely spoken in two for­mer Lectures, my sixth and twelfth Lectures, vpon the third and sixt verses of this Chapter. In which, these very words are prefixed for a Preface to two prophecies; the one against the Syrians, the other against the Philistines. I proceed to the present prophecie against the Tyrians. It is much like the two former, both for words and matter. In regard whereof I shall be short in many of my notes.

For three transgressions of Tyrus, and for foure] Here is no­thing new, but the name of Tyrus. This Tyrus is called in the Hebrew text [...] Tzor: whence came the name Sar, and Sarra in Eunius, Poenos Sarrâ oriundos; he notes the Carthaginians to haue their beginning from Sarra, which is Tyrus. Tyrus was a very ancient Citie; it was saith, Drusius, Vetustissimarum vr­brum parcus. as it were, the mother of very old Cities. Plinie N [...]. [...] lib. 5. [...] p. 19. saith, that out of Tyrus came the foun­ders and first inhabiters, not only of Carthage, but also of Lep­tis, Ʋtica, and Gades, the Citie well knowne to our moderne N [...]uigators by the name of Calis Malis, and of late yeares con­quered by some worthies of our English Nation.

The ancient glory of this Citie Tyrus, is blazed abroad to the whole world, by Ezechiel Chap. 27. Glorious was Tyrus: 1. For her situation: 2. For her riches: 3. For the frame, and beauty of her building: 4. For her shipping: 5. For her power in martiall affaires: 6. For her merchandizing: 7. For her great esteeme and report with forraine nations. The Prophet Esay in like sort blazeth out her glory, Chap. 23.7, 8. He saith of her, [Page 168] that her antiquity is of ancient dayes; that shee is the crowne of the Sea; that her merchants are Princes, and her chapmen the Nobles of the world. So glorious a Citie was this Tyrus.

Here shee is accused of disloyaltie to the God of heauen, in the very same words, wherein Damascus and Azzah are for­merly accused: Damascus. vers. 3. and Azzah, vers. 6. For three tran gressions of Tyrus, and for foure] And the Lords pro­testation vpon this accusation is the same, I will not turne to it] It is a [...]f the Lord had thus said: If the inhabitants of Tyrus had offended but once, or a second time, I should haue beene fauourable to them, and would haue recalled them into the right way, that so they might be conuerted, and escape my pu­nishments: but now, for as much as they doe 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 conuerted, but indurate and obstinate, as they are, I will vtterly destroy them.

Albertus Magnus vnderstandeth by these three transgressi­ons, three sorts of sinnes; peccatum in voluntate, peccatum in consensu, peccatum in opere: sinne in will, sinne in consent, and sinne in action: and by the fourth transgression he vnderstan­deth, cordis indurationem, induration and hardnesse of heart; which he defineth to be pertinaciam permanendi in peccato, a pertinacie, or stubborne resolution to perseuere in sin, where­in the sinner lieth wallowing, void of shame, and all liking of goodnesse.

I doe rather approue Wincklemans iudgement, who by these three, and foure transgressions of Tyrus, vnderstandeth pride, disdaine, luxuriousnesse of meats and drinkes, costlinesse of garments, wanton lusts, and other like sinnes, incident to Mart Townes, and Townes of great trade. That such were the sinnes of Tyrus, witnesse that her sharpe and grieuous reprehension, Ezech. 28.

For these three and foure, many transgressions and sinnes, the Lord protesteth against Tyrus, I will not turne to it: I will take no pitie on them; but will doe vnto them according to their workes. For three transgressions of Tyrus and foure, &c.] Here [Page 169] are you to be remembred of a doctrine more than once, here­tofore commended to your Christian considerations.

God is pure of eies, and beholdeth not iniquity: Hee hath laid righteousnesse to the rule, and weighed his iustice in a ballance. The sentence is passed forth, and must stand vncon­trolable, euen as long as Sun and Moone: Tribulation and anguish vpon euery soule that doth euill. The soule that sin­neth it shall bee punished. God makes it good by an oath, Deut. 32.41. That he will whet his glittering sword, and his hand shall take hold on iugdement to execute vengeance for sin. His soule hateth and abhorreth sinne; his law curseth and condemneth sinne; his hand smiteth and scourgeth sin. 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 drowned the old world, and because of sinne ere long will burne this. Thus doe many sinne plucke downe from Heauen the most certaine wrath and vengeance of God vpon the sinners.

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

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

Now followeth the third part of this prophecie, wherein you haue the declaration of that grieuous sinne, by which the Tyrians so highly offended: the sinne of vnmercifulnesse and cruelty; expressed in two branches.

• 1 They shut vp the whole captiuitie in Edom.
• 2 They remembred not the brotherly couenant.

1 They shut vp the whole captiuity in Edom] The exposition [Page 170] of these words I haue formerly deliuered vnto you in my twelfth Lecture, and my meditations vpon the 6. verse. There the Philistines are condemned for carrying away prisoners the whole captiuity, to shut them vp in Edom: and here are the Tyri­ans condemned for shutting the whole captiuity in Edom. The sin seemeth to be the same in both; the Philistines, and the Ty­rians. Both did shut vp the whole captiuity in Edom; that is, as Ioel chap. 3.6. speaketh; they both did sell away the children of Iudah, and the children of Ierusalem vnto the Grecians, that they might send them farre from their borders. God his peculiar in­heritance, his owne seed, and seruants, the children of Iudah, and Ierusalem, were by the cruell and hard-hearted Philistines and Tyrians, mancipated, and sold away forbond slaues to the Grecians, dwelling farre off, that with them they might liue in perpetuall seruitude and slauery, without all hope of liberty or redemption.