A COMMENTARY OR EXPOSITION UPON THE FIRST Chapter of the Prophecy of AMOS, delivered in XXI. Sermons in the Parish Church of MEISEY HAMPTON in the Diocese of Gloucester,  
BY SEBASTIAN BENEFIELD DOCTOR of Divinity and fellow of Corpus Christi College in Oxford.  
HEREUNTO IS ADDED A SERMON upon 1. Cor. 9.19. wherein is touched the lawful use of things indifferent.  EPHES. 5.16. 
Redeem the time, because the days are evil.  
Printed at Oxford by joseph Barnes, and are to be sold by john Barnes dwelling near Holborn Conduit. 1613.   

TO THE RIGHT REVEREND FATHER IN GOD, AND MY VERY GOOD LORD, JOHN KING BY the Divine providence L. Bishop of London, S. B. wisheth all grace and happiness.  
RIGHT REVEREND, AND HONOURABLE,  
I Have adventured this second time to commend my poor labours to your Honourable protection. My former were involved in a few paper leaves. In presenting them to your Lordship, I seemed not much unlike the Samian Poet, Choerilus, who presumed to offer to great ALEXANDER a few harsh verses. Your then favourable acceptance of that little Sermon, hath emboldened this larger volume to press into your L. presence. It containeth country Sermons. They intent principally the reformation of manners, in such, as desire to live a godly life in this present world. This is the mite, which for this time I cast into God's treasury. If I have done it with your honours good liking, I shall the less regard, what bitter tongues shall say. Censurers I will not heed. I know whose liveries they walk in. It must be an admirable piece of work, that shall have their approbation. Against such I oppose a wall of brass: What I do, I do it only to discharge some little part of that duty, which I own unto God's people through my Ministry. I may not longer detain your Lordship. God Almighty so bless your government in his Church among us, that the bounds of the Gospel of CHRIST may be enlarged, that faithful Pastors may be comforted, that the enemies of true religion may be suppressed, that the glory of God in all may be advanced.  
YOUR HONOURS in all duty, and service, to be commanded, SEBASTIAN BENEFIELD. From my Study in CORPUS CHRISTI COLLEGE in OXFORD, july 5. 1613.   

The Preface to the Christian Reader.  
GENTLE READER,  
These sermons were provided for the Pulpit, not intended for the Press. Yet, sith I live in a prodigal age of the world, wherein too many with their unprofitable, if not obscene, Pamphlets, do run 
a Ad prelum tanquam praelium.  to the Press, as a horse to the battle, and are entertained with applause; I have the more willingly now published them to thy view. Thou wilt say: There is already great store of Sermons abroad; more, than we can well use. I deny it not. Yet, to the fullness of this Sea, I add more; and repent not. Is abundance a burden to thee? If thy soul may be fed with variety, as well by the eye, as by the ear, hast thou any reason to find fault? But weak stomachs may surfeit at the sight of too much. Let such, favour their eyesight. They may easily look of, and please themselves with their old choice. There is no reason, that their daintiness should prejudice that profit, which others might reap from this abundance. We that are called to be labourers in the Lord's harvest, must resolve with the LORD of the Harvest. His resolution was, 
b joh. 9.4.  I must work the works of him that sent me, while it is day: the night cometh, when no man can work. Our day is our life time; the only time for us to work in. If now, in this our day time, we will instead of working, only treasure up knowledge in our hearts, as that hoarder in the 
c Cap. 11.26  Proverbs did his corn, in his storehouse; or will wrap up the gifts, wherewith God hath blessed us, in waste papers, as the slothful servant in the 
* Luk. 19.20.  Gospel did his talon, in a napkin; the night will come upon us, and we shall not work. Suffer us therefore, while it is our day, to work. Our work consisteth in the preaching of the Gospel. The Gospel is preached as well 
d Ambo-verbun praedicant, hic quidem scripto, ille verò voce. Clem. Alex. stromat. lib. 1 interpret Gentiano Herveto p 57 edit. Basil. in fol. An. 1556. & paulò pòst: Praedicandi scientia est quodammodo Angelica, utrovis modo iuvans, seu per manum, seu per linguam operetur. There is not any thing PUBLICLY NOTIFIED but we may in that respect rightly and properly say it is PREACHED Luk. 8 39 & 12.3. Hooker Eccl. Polit. l. 5. § 18. pag. 28 Moses and the Prophets, Christ and his Apostles were in their times all PREACHERS of God's truth; some by WORD, some by WRITING, some by BOTH. Hooker ibid. § 19 pag. 29. The Apostles in WRITING are not untruly nor unfitly said to PREACH. Hooker lib. 5. § 21. pag 39 vide ibid. plura. Evangelizo MANV, & SCRIPTIONE, Rainold▪ de Rom. Eccles. Idololat. Praef. ad Com. Essex. pag. 7.  by writing, as by speaking; as well by pen, as by tongue. The word spoken for the time is most piercing, but the letter written is of most continuance. I shall account it my happiness, if I may do good both ways. My place in that worthy Foundation, whereof I am an unworthy member, wearing me out in the reading of HUMANITY, now the fourteenth year, hath hindered me from doing that good, I wished to have done, the one way, by my speaking, by my tongue. If the other way, by my writing, by my pen, I may redeem the time past, and by these my poor labours may do some good, not only to 
* The inhabitants of MEIS BY HAMPTON, MARSTON, and DUNFIELD in the Diocese of Gloucester.  them, among whom I first sowed this seed, but also to other Congregations of my Country, I have enough. If (dear CHRISTIAN) thou find in these my Sermons the same things iterated, marvel not thereat; I have my Prophets warrant for it. He in this first chapter repeateth the same things five times over. May not I after his ensample do it once, or twice? I must profess unto thee, (good CHRISTIAN) that my chief intent in this Commentary, is the destruction of sin. If to any of the learned, I seem to have failed of my purpose, my earnest desire is, that they will be pleased to take the pains to amend it. The rest, who to this poor labour of mine shall afford their gracious, and favourable good liking, I hearty entreat to help me with their godly prayers, that this work, & whatsoever else of like kind I shall hereafter attempt to publish to the censure of the world, may wholly redound to the glory of God, and good of his Church. Now the God of peace, that brought again from the dead our Lord JESUS, that great Shepherd of the sheep through the blood of the everlasting covenant, sanctify thee throughout, that enjoying the peace of thy conscience in this world, thou mayst hereafter have full fruition of that eternal peace of God in Heaven.  
Thine unfeignedly in the Lord, for thy good, S. B.   

THE FIRST LECTURE.  AMOS chap. 1. ver. 1. 
The words of Amos, who was among the herdmen at Tokoa, which he saw upon Israel, in the days of Vzziah King of juda and in the days of jeroboam the son of joash King of Israel, two years before the earthquake.  
ONE of the Pharisees in the gospel, as if he were unwilling to be ignorant in so weighty a matter, as is man's salvation, in a tempting manner asked Christ this question: Master, what shall I do to inherit eternal life? Our Saviour 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 read, that so he may be instructed, what he is to do in discharge of his duty towards God.  
The rich man in Hell, prayed Abraham, that Lazarus might be sent unto his father's house, to testify unto his five brethren, lest they also should come into that place of torment. To whom Abraham answered, They have Moses and the Prophets, let them hear them. Luk. 16.29. The parable teacheth us thus much, that unless we delight in hearing the word preached, we shall never attain to the means of escaping eternal torments. Two notable uses of the word of God, Reading, and hearing; They lead man as it were by the hand to the very point of his felicity. For what more blessed then to possess eternal life? Yet 〈◊〉 the Pharisee taught, that by reading of the law life eternal might ●ee purchased. And is it not a blessed thing to be freed from Hell torments? Yet was the rich man told by Abraham, that his five brethren by hearing of Moses and the Prophets, might be saved.  
It was a settled opinion of 
a Deut. 8.3.  old, though uttered in fullness of time by our 
b Mat. 4.4. Luc. 4.4.  Saviour, that a man liveth not by bread only, but by every word, that proceedeth out of the mouth of God. The truth of which is confirmed by the practice of Godly men in former ages. I will no● trouble you with many instances. Many and excellent wor● the revelations which God gave unto the Prophet David, yet notwithstanding all them, as himself witnesseth cap. 9.2. he omitted not the reading of the prophecy of jeremy. Much doubtless for the spiritual food of his own soul: yet for our ensample also, that we should be conversant in the scriptures too. It was a worthy commendation which Luke gave the Romans, Act. 17.11. for that as soon 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 themselves in the truth, which they had heard. This their zeal, and diligence, should stir us up also, for the confirmation of our faith upon the hearing of the word, to search the scriptures. That great heathen Lord, Queen Candaces' Eunuch, as he was riding on the high way in his chariot, did read the prophet Esay, and the Lord of heaven had regard unto him for it. Act. 8.28. So. Daniel by reading, the Beroeans, and the Eunuch by reading, and hearing of the word, were spiritually f●d, and nourished unto everlasting life.  
To these holy exercises both of reading & hearing the scriptures, the scriptures are full of exhortations, fit for all estates: for VN●RL●●●ERS; that they would search the scriptures, because in th●● they think to have eternal life, and they do testify of Christ, john. 5.39. for BELIEVERS; that besides other parts of their spiritual armour, they would take unto them the sword of the spirit, which is the word of God. Ephes. 6.17. for YOUNG MEN; that they would rule themselves after the word of God, and so cleanse their ways. 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 used to the dividing asunder of the soul and the spirit, of joints and marrow, it was decreed in a 
c Nirena Synodus decretis suis tavit ne 〈◊〉 è numero Christianorum sacris ●ib●iorum libris caroret. Cor●. Agrippa de Van. Scient. cap 100 De verbo Dei.  council of Nice; that no house should be without the holy Bible: which 
d In cupi●● jeiunii. Sire de Tempore Serm. 55 Feria quarta post Dominitam in Quinquagesima. Sic etiam autor Sermonum ad fratres in in Eremo. Serm: 56. Non vobis debet sufficere. quod in Ecclesia lectiones divinas audiatis, sed in domibus, & in conviviis vestris, & quando dies breves sunt, etiam aliquibus horis in noctibus LACTIONI divinae debetis insistere,  in horreo cordis vestri spiritale poscitis triticum comparare, etc.  S. Austen also intended, saying: Nec solum sufficiat, quod in Ecclesia divinas lectiones auditis, sed etiam in domibus vestris, aut ipsi legite, aut alios legentes requirite. Let it not content you to hear the holy scriptures read unto you in the church only: but in your houses also at home, either read them yourselves, or cause other to read them. utinam omnes faceremus quod scriptum est: serutamini scripturas. It is 
e Homil 2. Upon Esai.  Origent: would to God we all did as it is written, search the Scriptures. Chrysostome 
f Homil 9 upon the Epistle to the Colossians.  saith, Comparate vobis biblia animarum pharmacy, seculares: yea lay men get you Bibles for they are medicines of your souls. Whereof the godly and first christened Emperor Constantine was well persuaded, who therefore gave 
g Euseb. de vita Constantini lib. 4 ca 36. Theodorit. Hist Eccles. lib. ● cap. 16.  commandment that the Bible should be written out, and sent abroad into all the kingdoms, countries, and cities of his dominion. And what other might the persuasion of 
h jewel. Reply A●t 15. § 13. & § 13. & § 15. & Babington upon the Lord's prayer. pag. 95. Before this, K Alfrede began to translate the Psalter into English, etc. Fo●e in Martyrol. ad an 899. ex Guliel. de Regib. Angl.  king Adelstane here in England be, when he caused the Bible to be translated into the English tongue, that all might read it?  
The much preaching & often reading of God's holy word in the congregations of this land in the days of her, whom of late you loved, Queen ELIZABETH, have set up, & established her never dying praises. And is not God much to be blessed for our good josiah, our most dread sovereign, King JAMES? His heart is from above replenished with a religious zeal to free the passage of Gods most holy Gospel. His desire to have God sincerely worshipped throughout this land, is made known by the good order he hath taken to set before you, & all other his liege people, God's word, if possible, in greatest purity. Let God be with the workmen, I mean, the translators of the old and new testaments; 
i This sermon was preached in the year of our Lord 1605. Nou. 3. Since: the Translation is perfected and published, the exactest that ever this Land had.  Let God be with them in their holy labours; and let the remembrance of our King for it, be like the composition of the perfume that is made by the art of the Apothecary.  
Hitherto (beloved) I have by way of preface exhorted you to the reading and hearing of God's word; and I doubt not of your obedience to it. Yet if any of you shall except against the reading of it for the hardness of the phrase, being of the eunuchs mind, Act. 8.31. that you cannot understand what you read, except you have a guide; let it be your comfort, that his Majesty in giving his royal assent to those laudable Canons, & Constitutions Ecclesiastical, a greed upon in the late 
k Begun at London. Anno Do. 1603.  Synod at London, hath by the 45. & 46. canons, provided guides for you, such, as are soberly, and sincerely to divide the word of truth to the glory of God, and the best edification of his people.  
And now it being my lot to be sent unto you, to you I bring an unestimable pearl, the word of the Lord, which the Prophet Amos saw upon Israel. In dividing it, I promise you in the words of Paul. 2. Cor. 12.19. by the help of God, to do all things for your edifying. Wherefore (beloved) give ear I beseech you, with reverend regard and attention to the word of the Lord as it is written, Amos, 1.1. The words of Amos, who was among the herdmen at Tekoa, which he saw upon Israel, in the days of Vzziah King of juda, and in the days of jeroboam the son of joash King of Israel, two years before the earthquake. This first verse we may call the title of this book, or the preface unto it. It yieldeth to our considerations sundry circumstances.  

1 The Prophet's name. Amos.  
2 His former condition of life. He was among the herdmen.  
3 The place of his usual abode. Tekoa.  
4 The matter or argument of his Prophecy, implied in these words. The words which he saw upon Israel.  
5 The time of his Prophecy. In the days of Vzziah, King of juda, and in the days of jeroboam the son of joash King of Israel, two years before the earthquake.   
Amos] Epiphanius in his book of the lives and deaths of the Prophets, holdeth this Amos to be Esays' father. To which opinion a learned and late Divine 
l Prologue. in 12. proph. n●n.  Danaeus seemeth to give his assent. But St Hierome is against it; and so are most interpreters; So also is Drusius in his sacred observations lib. 4. cap. 21. And worthily. For as much as the Hebrew writing of these two names, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the name of ESAYS' father, and 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this our Prophet's name, is evidence and proof sufficient, that they were not one, but two names: and consequently not one, but two men. Again Amos the father of Esay is, by interpretation fortis, & 
o Hieronym. Nic. de Lyra.  robustus, stout and valiant, but Amos our prophet is 
p Hieron. ep. ad Paulin.  Onustus, a man burdened, and loaden; or 
q Hier. Lyran  avulsus, one that is separated from others. These diverse interpretations of these two names, the name of Esays' father, and this our Prophet's name, is evidence and proof sufficient, that they were not one, but two names, and consequently not one, but two men. Besides Amos our Prophet is in the ancient monuments of the Hebrews surnamed 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, balbus  a stutterer, stammerer, or maffler as Drusius noteth upon my text. We find not any such surname given to Esays' father. Therefore our Amos, is not Amos the father of Esay. From our Prophet's name let us come to his condition of life, and vocation, expressed by himself in these words. Who was among the herdmen.  
There are two sorts of herdmen: the one is of such, as do use the feat and trade of graziers, or are sheep-masters; such as have under them in pay other herdmen, and shepherds. In this sense Mesa King of Moab. 2. King. 3.4. is called a herdman, or shepherd; and is registered to have rendered to the King of Israel an hundred thousand lamb and an hundred thousand rams, with the wool. The other sort of herdmen, is of such as are hired to keeps cattle, a● s●e to their feeding, & safety: such we properly cal● ●●ardm●n, 〈◊〉 shepherds, and such a one was Amos our Prophet: witness himself cap. 7.14. I was no Prophet, neither was I a Prophet's son, but I was a herdman, or shepherd. You see now his former condition of life, profession and vocation, see also the place where he lived.  
At Tekoa] this town 
s Lib de vit. Prophet.  Epiphanius ascribeth to the land of Zabul●n: 
t Apud Mercerum.  R. David to the inheritance of the sons of Aser: but St Hierome (whom with the rest of the expositors of this book. I choose to follow) placeth it in the tribe of judae, six miles southward from Bethlehem. Adrach●m in his description of the holy land saith it is two miles from Bethlehem. More or less; it's not much pertinent to my present occasion. For the place itself: Tekoa is 2. Chron. 12.6. rehearsed among all those strong Cities which Rehoboam built in juda. Beyond the City Tekoa (as St Hieromae observeth) there was not any little village, no not so much as a cottage; only there was a great wilderness, called 2. Chron. 20.20. the wilderness of Tekoa; a fit place for a shepherds walk. 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 prophecy, implied in these words.  
The words of Amos which he saw upon Israel.] The Hebrew manner is to call sermons, words, as jerem. 1.1. The words of jeremy. 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 understand sermons; the sermons of jeremy, Ecclesiastes, Haggei, and Esay. So here the words of Amos, are the sermons of Amos.  
Which he saw] this adjection showeth that these words of Amos were committed to him, by that kind of prophetical instinct, and motion, which is termed vision, as Aria● Montanus observeth in his common disputes of the prophetical books. Indeed vision is one of the kinds of prophecy: In which regard (as saul's servant beareth witness. 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 reveal unto Amos in a vision. These words which Amos saw;] this vision, or prophecy, was concerning. Israel, upon, or against Israel.]  
Upon Israel] Israel was a common name to the 12. tribes which issued out of jacobs' loins; and was so from the beginning of saul's reign to the end of salomon's. After whose death a rent was made in the kingdom. jeroboam son of Nebat seduced 10 tribes. Rhehoboam salomon's son could keep with him but two. Thus of one kingdom; Israel; were made two: juda and Israel. A strange division. Israel divided from Israel: ten tribes from the other two. Two tribes, the tribes of juda and Benjamin, continued in their obedience to the house of David▪ the other ten forsook it, and fell away. The two tribes, juda and Benjamin (called but one tribe. 1. King. 11.13. because of the mixture of their possessions) these two tribes, settled in their faithfulness and obedience to the seed of David, are in holy scripture called sometimes 
u Amos. 2.4.  juda, sometimes 
x jerem ● 1.  Benjamin, sometimes 
y Micah. 1.1.  jerusalem, sometimes 
z Amos 6.1.  Zion, sometimes 
* Zach. 12.7.  the house of David. The other ten tribes which fell away from, and forsook their rightful King, and holy religion, have in like sort their divers appellations: 
a Hos. 10.15.  Bethel, 
b Hos. 10.5.  Bethaven, 
c Micah 1.1.  Samaria, 
d Hos. 2.22.  jesreel, 
e Amos 5.6.  joseph, 
f Hos. 4.17.  Ephraim, 
g Hos 10.11.  jacob, 
h Hos. 10.11.  Israel. These are the names in the sanctified writings of the holy prophets appropriate to signify the 10. revolted tribes. Israel you see is one of them; and that is the Israel in my text. Thus was Amos by the holy spirit deputed, and directed with his message peculiarly, and properly, to the kingdom of the 10. revolted tribes; the kingdom of Israel. Some mention is made of juda incidently, and by the way; but the scope of the prophecy is Israel. The time, which was my last circumstcan●, followeth.  In the days of Vzziah King of juda & in the days of jeroboam the son of joash King of Israel. 
The time is she down in general, and in particular. First in general, thus.  
In the days of Vzziah &c:] Vzziah or Ozias called also, Azarias. 2. King. 14.21. succeeded his father Amazias in the throne of juda. This he did in the 17th year of the reign of jeroboam in Israel, as appeareth 2. King. 15.1. That same jeroboam, (that you may distinguish him from a former King of the same name) is called in my text jeroboam the son of joash. Hereby we see in general the time of his prophecy; which is more particularly set down in the last words two year before the earthquake.] He meaneth that same notable and famous earthquake mentioned also Zach. 14. ●5. Ye shall fly (saith he) like as ye fled from the earthquake in the days of Vzziah King of juda. In what year of Uzziah's reign this earthquake happened, it is not to be collected out of holy scripture Flavius josephus Lib. 9 antiq. judaic. cap. 11. saith that this earthquake happened then when King Vzziah usurping the Priest's office went into the temple of the Lord to burn incense. Ribera disproue● josephus his judgement; and saith that the earthquake happened within the fourteenth year of the reign of Vzziah. Some do hold it was in the 22th year; And the Hebrews (whom Fun●cius followeth in his Chronologie) do ascribe it to the 25. year. For my part I say not in what year it happened. Why should I speak where the holy spirit is silent? It is out of doubt that there was such an earthquake, in the days of Vzziah, witness the Prophet Zacharie: two years after Amos had begun his prophetical function; witness Amos here in my text.  
Thus (dearly beloved in the Lord) have I briefly run over the exposition of this first verse, let me now upon it build some doctrine, for the building up of ourselves in our holy faith. you will be pleased to remember with me, that Amos of a herdmen or a shepherd became a blessed Prophet to carry a terrible word, & fearful message from the living God, to the King, Nobles, Priests, and people of Israel. The doctrine to be grounded hereupon, I deliver in this proposition; God chooseth vile and despised persons, to confound the great and mighty.  
Vile, and despised persons, I call such, as to the world, to human wisdom, and to the eye of reason are of no price, esteem, or worth. Such as joseph was, when he kept sheep in Canaan with his brethren, and was by them sold to the Ismaelites. Gen. 37.2, 27. Such as Moses was, when first he was cast into the flags Exod. 2.1. Such as David was while he meddled with sheepfolds, and followed the ewes great with young. Psal. 78.70. Such as were Peter, Andrew, james, & john while they busied themselves about mending of nets, and catching of fish Matth. 4.18, 21. These, joseph, Moses, and David, shepherds, Peter, Andrew, james, and john, fishermen, vile and despised in the account of the world, were chosen by the wisdom of the great God of heaven, one to be a ruler in Egypt; another to be a leader of God's people, the third to be a King; the rest to be Christ's Apostles.  
Hear now a word of eternal verity and full of comfort. You shall find it Psal. 113.7, 8. The Lord who is high above all nations, and glorious above the heavens, he raiseth the needy out of the dust, and lifteth up the poor out of the dung, to set him with Princes. St Paul's discourse touching this point is more large and spacious. You shall find it 1. Cor. 1.27, 28. God hath chosen the foolish things of this world to confound the wise, & the weak things to confound the strong, and vile things, & things despised, and things which are not, to bring to nought the things that are. The reason of God's dealing thus in the advancement of the foolish, weak, vile, despised, needy and poor to places of dignity, is expressed 1. Cor. 1.29. It is, that no flesh should rejoice in his presence, that is, that no man should glory before the Lord. In this reason are two things, worthy our religious considerations, as Musculus well observeth. For hereby our God, first suppresseth and beateth down the pride of flesh, & takes from it all glory of wisdom, power and nobility; and secondly, whatsoever glory there is of wisdom, power & nobility, he doth claim and challenge it for his own peculiar. Thus have you (dearly beloved) the confirmation of my doctrine. The doctrine was: God chooseth vile and despised persons, to confound the great and mighty.  
Be patiented, I beseech you, while I point at some uses of it.  
The first use is, to lift up our minds to the contemplation of God's good providence. Poor shepherds and fishermen God exalteth and advanceth into the highest places of dignity in Church and commonwealth. Hereby we know that neither Empire, nor Kingdom, nor place in them of dignity, priority, or pre-eminence, Ecclesiastical or politic, is gotten by the industry, wisdom, wit, or strength of man: but that all are administered, ruled, and governed by the deputation and ordination of the highest power, God almighty.  
A second use is to stop blasphemous mouths, such as are evermore open against heaven, with 
i Cic. de nat. Deor.  Epicurus, and 
k Cic. ibid.  Diagoras, and their adherents, to affirm that the God of heaven, in as much as he is absolutely blessed, is not to trouble himself with cares for this lower world: that it standeth not with God's majesty to care for the vile, abject, and despised things of this world. This impious rabble, and Satan's brood, do think that all things below the moon are ruled by their blind Goddess Fortune and by Chance.  
Hear must I beseech you, to let your hearts be joined with mine in the consideration of God his sweet, & never sleeping care and providence over this lower world.  
Let us not suppose our God, to be a God to halves and in part only; a God above, and not beneath the moon: a God upon the mountains, and not in the valleys; a God in the greater & not in the lesser employments. The holy scriptures do teach us, that our God examineth the least moments and titles in the world, that we can imagine, to a 
l 1 King. 17.14.  handful of meal; to a 
m Ibid.  cruse of oil in a poor widow's house, to the falling of 
n Matth. 10.29.  sparrows to the ground, to the 
o Matth. 6.26.  feeding of the birds of the air, to the 
p Psal. 29.9.  calving of hinds: to the 
q Matth. 6.30  clothing of the grass of the field; to the 
r Luk. 12 7.  numbering of the hairs of four heads: to the trickling of 
s Psal. 56.8.  tears down our cheeks. Why then are we troubled with the vain conceits of luck, fortune, or chance? Why will any man say? this fell unto me by good luck, or by ill luck? by good fortune, or by misfortune? by good chance, or by mischance?  
We may and should know, that in the course of God's providence all things are determined and regular. This is a sure ground: we may build upon it.  
The fish that came to devour jonas, may seem to have arrived in that place by chance; yet the scripture saith, the Lord had prepared a great fish to swallow jonas, jon. 1.17.  
The storm itself which drove the pilots to this straight, may likewise seem contingent to the glimpse of carnal eyes; yet the prophet saith, I know that for my sake this great tempest is upon you. jon. 1.12.  
The fish which Peter took might seem to have come to the angle by chance, yet he brought in his mouth the tribute which Peter paid for his Lord and for himself. Mat. 17.27.  
By the diversity of the opinions among the brethren touching the manner of dispatching joseph out of the way, we may gather, that the selling of him into Egypt, was but accidental, & only agreed; upon by reason of the fit arrival of the merchants while they were disputing and debating what they were best to do: yet saith joseph unto his brethren: you sent me not hither, but God. Gen. 45.8.  
What may seem more contingent in our eyes, then by the glancing of an arrow from the common mark, to strike a traveller that passeth by the way: yet God himself is said to have delivered the man into the hand of the shooter, Exod. 21.13.  
Some may think it hard fortune, that Achab was so strangely made away, because a certain man having bend his bow, & let slip his arrow at hap hazard, without aim at any certain mark, 
t 1. King 22.34.  struck the King: but here we find no luck, nor chance at all, otherwise, then in respect of us, for that the shooter did no more, than was denounced to the King by Micheas from Gods own mouth before the battle was begun, 1. King. 22.17.  
What in the world can be more casual than lottery? yet Solomon teacheth that when the lots are cast into the lap, the providence of God disposeth them, Prov. 16.33.  
See now, and acknowledge with me the large extent of God's good providence. Though his dwelling be on high, yet abaseth he himself to behold us below. From his good providence it is, that this day we are here met together, I to preach the word of God, you to hear it, & some of us to be made partakers of the blessed body and blood of our Lord and Saviour jesus Christ. Let us pour out our souls in thankfulness before God for this his blessing.  
You are now invited to the marriage supper of the lamb, every one that will approach unto it let him put on his wedding garment. A garment nothing like the old rags of the Gibeonites which deceived joshua, Ios. 9.5. A garment, nothing like the suit of apparel which Micah gave once a year to his Levite, jud. 17.10. A garment nothing like the soft clothing worn 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 upon his breast, Exod. 28.21. For this your garment is nothing else but Christ put on, in whose breast and book of merits are written and registered all the names of the faithful: but a garment something like Elias Mantle which divided the waters, 2. King. 2.8. For this your garment is nothing else but Christ put on, who devideth your sins 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 wilderness, which did not wear: 40 years together they wandered in the desert, & yet saith Moses, neither their clothes nor their shoes waxed old, Deut. 29.5. For this your garment is nothing else but Christ put on, whose righteousness lasteth for ever, and his mercies cannot be worn out.  
Having 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 learn how to do it; let him, following S. Paul his counsel, Rom. 13.12. cast away the works of darkness, & put on the armour of light: let him walk honestly as in the day, not in gluttony and drunkenness, neither in chambering, and wantonness, nor in strife & envying: let him take no thought for the flesh, to fulfil the lusts of it: so shall he put on the Lord jesus.  

u Psal. 24.7.  Lift up your heads you gates and be you lift up, ye everlasting doors, that a guest so richly appareled may come in, & sup with the King of glory. And the king of glory vouchsafe so to clothe us all, that those gates and everlasting doors may lie open to us all. So at our departure from this valley of mourning, we shall have free and easy passage in the city of God, where our corruptible shall put on incorruption and our mortality shall be swallowed up of life. Even so be it, (blessed father) for thy well-beloved son jesus Christ his sake, to whom with thee in the unity of the holy spirit be all praise and power might and Majesty, dignity and dominion for evermore.  
Amen.   

THE SECOND LECTURE.  AMOS 1.2. 
And he said: The Lord shall roar from Zion, and utter his voice from jerusalem, and the dwelling places of the shepherds shall perish, and the ●op of Carmel shall whither.  
IN my former Sermon upon the first verse of this chapter (beloved in the Lord) I commended to your religious considerations five circumstances.  

1 Touching the prophet's name. It was Amos, not Amos Es●●● father, but another Amos.  
2 Concerning his former condition of life. He was among the herdmen: that is, he was a herdman or shepherd.  
3 Of the place of his usual abode: At Tekoa; a little village in the confines of the kingdom of juda, beyond which there was not so much as a little cottage: only there was a great wilderness, called 2. Chr. 20.20. the wilderness of Tekoa: a fit place for a shepherds walk.  
4 About the matter or argument of this prophecy, implied in these worder: The words which he saw upon Israel. Then you heard that Amos was by the holy spirit deputed and directed with his message peculiarly, and properly to the 10. revolted tribes, the kingdom of Israel.  
5 Of the time of the prophecy, which I told you, was set down in that verse generally and specially. 

1 Generally; In the days of Vzziah king of juda, and in the days of jeroboam the son of joash king of Israel.  
2 Specially: Two years before the earthquake.     
After my exposition given upon those five parts of that text, I recalled to your remembrances, that Amos of a herdman, or shepherd, became a blessed prophet, to carry a terrible word and fearful message from the living God to the king, nobles, priests, and people of Israel. Thereupon I commended to you this doctrine.  God chooseth vile and despised persons to condemn the great and mighty. 
That doctrine proved, I recommended to you the uses of it. The first was to lift up your minds to the contemplation of God's good providence. Poor shepherds and fishermen God exalteth and advanceth into the highest places of dignity in church and common wealth. This might persuade you that neither empire nor kingdom, nor place in them of dignity, priority or pre-eminence, ecclesiastical or politic, is gotten by the industry, wisdom, wit, or strength of man, but that all are administered, ruled, and governed by the deputation, and ordination of the highest power God almighty.  
The second was to stop blasphemous mouths such as are ever more open against the God of Heaven, to affirm, that all things below the moon are ruled by their blind Goddess fortune and by chance. Here my desire was, that your hearts might be joined with mine in the consideration of Gods most sweet & never sleeping care over us in this lower world: that we would not suppose our God, to be a God to halves and in part only, a God above and not beneath the moon, 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, & titles in the world, that you can imagine; to a handful of meal, to a cruse of oil in a poor widows house; to the falling of the Sparrows to the ground; to the feeding of the birds of the air; to the calving of Hinds; to the clothing of the grass, of the field; to the numbering of the hairs of our heads; to the trickling of tears down our cheeks. Thus far as God's holy spirit assisted me, I led you the last time. Now let it please you with patience and reverence to give ear to the word of God as it followeth, ver. 2.  And he said: The Lord shall roar from Zion, and utter his voice from jerusalem and the dwelling places of the shepherds shall perish and the top of Carmel shall whither. 
In this verse I commend unto you two general parts: 

1 A preface to a prophecy: And he said.  
2 The prophecy itself: The Lord shall roar from Zion, etc.   In the prophecy, I must further commend unto you 3. things: 

1 The Lord speaking: He shall roar and utter forth his voice.  
2 The place, from whence he speaketh: from Zion and jerusalem.  
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 barrenness to their fruitful grounds: The top of Carmel shall whither.      
The first general part, the preface to the prophecy I must first speak unto. And he said.] He, that is, Amos: Amos the herdman, or shepherd, whose dwelling was at Tekoa. He said; what said he? Even the words which he saw upon Israel, that is, he spoke the words of God committed to him, by that kind of prophetical instinct and motion which is commonly termed vision: the words of God, which were disclosed or revealed unto him in a vision; Amos spoke; but his words were Gods words.  
Here (dearly beloved) we may learn whence the holy scriptures have their sovereign authority. Their authority is from above, even from the LORD, whose name is JEHOVAH, whose 
a Matth. 5.34.  throne is the heaven of heavens, and the 
b Habak. 3.15.  sea his floor to walk in, the 
c Esai. 66.1.  earth his footstool to tread upon, who hath a chair in the conscience, and sits in the 
d Psal. 7.9.  heart of man, & possesseth his secret reins, and divides betwixt the flesh and the skin, and shaketh his inmost powers, as the 
e Psal. 29.8.  thunder shaketh the wilderness of Cades.  
This powerful and great JEHOVAH, God almighty, spoke in old time to our fathers by the mouth of Moses. Exod. 4.12. and in the mouths of all his Prophet's Hebr. 1.1. Know this, saith S. Peter in his second epistle 1. chap. ver. 20. That no Prophecy in the Scripture is of any private motion. Mark his reason vers. 21. for the Prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the holy Ghost. Hence sprang these usual and familiar speeches in the books of the Prophets: The word of the LORD came unto me: The LORD God hath spoken: Thus saith the LORD; and the like.  
This LORD, who thus spoke in old time by his Prophets, did in fullness of time, when he sent his Son to consummate, & perfect the work of man's redemption, speak by his blessed Evangelists, & Apostles. This appeareth by the faithful promise made them, Mat. 10.19. Take no thought how, or what ye shall speak, for it shall be given you what ye shall say. It is not ye that speak, but the spirit of your Father that speaketh in you. It must stand for truth in despite of all the powers of darkness, which is recorded 2. Tim. 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The whole Scripture, & every parcel thereof, is given by inspiration of GOD, and hath inward witness 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 excellency we call the Scripture, is an infallible rule both of our faith, and also of our life. And another position followeth hereupon: The authority of holy Scripture is greater, than the authority of the Church.  
Our observation here may be: Since such is the worth of holy Scripture by reason of the author of it, as that it is the perfect rule for our faith, and life; and is of greater authority than the Church, it must be our part to take heed unto it, to hear it, and to read it with reverence, obsequy, and docility.  
This worth, dignity, and excellency of holy Scripture, which is God's holy word, now commended unto you, yieldeth a very harsh and unpleasant sound to every Popishly affected ear, and may serve to condemn the Romish Church of impiety, and sin for her neglect, and contempt of so inestimable a treasure. How little they esteem of Gods written word, the word of life, and sole food of our souls, the grave and learned 
f B. jewel. Defence of the Apology par 4. cap. 19 & 20. § 1.  Brentius in his preface upon jacobus Andreas against Hosius, makes it plain unto us, while he tells of the crying out against the holy Scriptures, as if they were blind, & doubtful, and a dumb schoolmaster, and a kill writ, and a dead letter, yea, and if it may like those reverend fathers, no better than Aesop's fables.  
Now lest Brentius may be thought to charge them wrongfully, be patiented I beseech you, while I show you out of themselves, how they harp upon this 
g This point see touched in my Sermon upon Psal. 21 6. pag. 12. etc.  blasphemous string.  
A Cardinal of great name in his time, Hosius the Pope's Legate, and Precedent of the Council of Trent in his book De expresso verbo Dei, saith, 
h Vanus est labour, qui scriptures impenditur. Scriptura eni● est creatura & egenum quoddam elementum.  It is but lost labour that is spent in the Scriptures: he gives this reason; for the Scripture is a creature, and a poor kind of outward element. 
i Citatur ab Illyrico in norma concilii  Ludovicus Maioranus, a Canon of the Church of Lateran in Rome, in an 
k Printed at Dilinga. Ann 1563. Vide H. 2. b. where also he calleth the Scriptures in disgrace, literarum monumenta, scriptiones, chartul●s, macrocolla, membranulas.  oration of his pronounced at Trent, said, 
l Scriptura est quasi mortuum atramentum.  the Scripture is as it were 
m And Mart. Peresius, praef. ad libr. de traditionibus. ●3. b. unus hic in primis est fons & orig●●mni●● errorum, quod nihil sit pro certo & indubitato, in iis, quae ad Christianum attinent pietatem, à quoquam fide●● reciplendum, nisi ATRAMENTO MORTVO in sacris codicibus expressum inv●niatur.  DEAD INK. The Bishop of 
n Apud Sleidanum comment. lib. 23.  Poitiers in a speech of his at the same Trent, spoke to like purpose: The Scripture is 
o Res inanimis & muta.  a dead and a dumb thing. And think ye was 
p Apud Chemnitium exam. Conc. Trid. part. 1. de sacra Scriptura.  Eckius more modestly conceited, when he called the Scriptures 
q Evangelium nigrum & Theologiam Atramentarium.  the black gospel, & inken divinity? or 
r Controv. 3. de Eccles.  Pighius, when he called the Scriptures 
s Mutos judices.  dumb and speechless judges, 
t Sunt scripturae, velut nasu● cere●s, qui horsum, illorsum, & in quamcunque volveris partem trahi, retrahi, fingique facilè permittit. Pigli Hierarch Eccles. l. 3. c. 3.  like unto a nose of wax that is easily moulded and fashioned what way soever you will? or 
u In his answer to jewels defence Artic. 15. Divis. 9 The dangers and hurts, which the common people's reading of their Scripture in their own language bringeth— be great, sundry, and many.  Harding, or 
x De sacrorun Bibliorum in vulg. idiom. translatione. (pag 492) In propatulo est quantum perniciem in totum orbem Christianum ea res invexerit, & adhuc invectura sit, si Laicis illiteratis liberum sit, pro ipsorum arbitrio & curiositate sacras literas rimari, ac perscrata●i.  Staphylus, who spoke of the Scriptures, as of mischevous and poisonful books, if so they be committed to the view of the common people in a vulgar and known language.  
But all these blasphemers are long since dead and gone. Is their blasphemy dead and gone with them? No: that sticks fast by their posterity, as a leprosy that will not be cleansed.  
In the Colloquy held at Ratisbone of late Anno 1602. between the Ministers of the Augustane confession and Papists, when it was alleged Scripturam esse normam fides, that Scripture is the rule of faith; it was answered by a jesuite, hoc esse fontem omnium haerese●n: that this was the fountain of all heresy: as M. Willet makes relation in his 
y F ᵒ A 3. b.  answer to the libelers Introduction. It may be he means the jesuite Tannerus whose foul, reproachful, and dishonourable speech against the holy Spirit, the author of holy Scripture, is set down by Hunnius in his 
z Pag. 26.  historical narration of that Colloquy at Ratisbone: Nulla, nulla, nulla unquam fuit haeresis, quae ex sola Scriptura sufficienter refutari potuit. A speech vehement enough. Never, never, never was there any heresy sufficiently refuted only out of Scripture. He requires their imagined infallible authority of their Church to be joined.  
There was another jesuite at the same Colloquy, by name Gretserus, of no less impudency, & egregiously blasphemous. For when it was alleged that the holy Scripture or the holy Ghost speaking in the Scripture is the highest and the infallible judge of controversies of religion, this GRETSERUS, as one possessed with the spirit of contradiction, utters this proposition: 
a Colloq. Ratisb. per David Rungium K. 1. b.  Neque Scriptura sola, ut est verbum Spiritus Sancti, neque ipse Spiritus Sanctus, ut loquitur per Scripturam, est index supremus, & infallibilis controversiarum religionis: Neither the holy Scripture, as it is the word of the holy Ghost, nor the holy Ghost himself, as he speaketh by the Scripture is the supreme and infallible judge of controversies of religion. This he undertook to prove by experience. 
b Ecce flamus in conspectu huius judicis (haec dicens assurgebat, & codicem biblicum alterâ manu tenebat, alterâ pulsabat) Ecce adsum: veniat Sp. Sanct. faciat id, si potest; judicet me per hanc Scripturam; condemnet me, si potest per eam: dicat, si potest; erras JACOBE GRETSERE, tu causâ cecidisti; id si dixerit, statim transibo ad vestrum scamnun. non potest me Spiritus Sanct. judicare per hanc Scripturan Rang. ib. k. 2. a.  Behold, saith he, we stand before the face of this judge (with that he rose up, and took the Bible in one of his hands, & struck it with the other) we stand saith he before the face of this judge. See now, I am here. (I use his own words as they are set down by David Rungeus, in his description of the forenamed Colloquy) Ecce adsum: behold, now I am here, let the holy Spirit judge me if he can by this Scripture: let him condemn me, if he can, by Scripture; the holy Spirit cannot judge me by Scripture; he cannot; let him do it if he can: he cannot condemn me by Scripture. Increpet te Deus Sath●●▪ Gretser, we doubt not, but that the LORD hath, or will rebuke thee.  
dearly beloved in the Lord, Scholars can tell you of Brontes, Steropes, Pyracmo●, Polyphemus, and others of that rabble of Cyclops, and Giants, who made a head, & banded themselves together to pluck jupiter from out his throne. Behold in this jesuite Venè Cyclopicam audaciam, as great impudency, as ever was seen in any Cyclops face; that a man by profession a Christian, and among Popish Christians of the precise sect, a sanctified jesuite, should challenge to a single combat God Almighty, who would think it?  
Some that were at the Colloquy at Worms An. 1557 have often remembered in their common talk 
c Rung. Colloq Ratisb. Q. 2 a.  a new, insolent, and unheard of assertion, maintained by the Papists; Sacram Scripturam non esse vocem judicis, sed materiam litis, that the holy Scripture is not a judges voice, but rather the matter of strife and contention. It was indeed a strange assertion, and by a consequent, striking God himself, the author of holy Scripture. Yet you see, it is by our modern jesuits this day matched, forasmuch as with their impious assertions touching holy Scripture, they do directly strike the holy Spirit.  
It is an old saying ex ungue Leonem: A man may know a Lion by his claw. Surely, let men of understanding consider the audaciousness, impudency, and fury of railing with which those jesuits before named have been thoroughly replenished, they must acknowledge and confess, that those jesuits were guided by the Spirit of lies, and blasphemies. You already see the readiness of popish Doctors to tread Scripture under foot, and to do it all the disgrace they can. Yet give me leave, I beseech you, by some instance to show the same unto you.  
The instance, which I make choice of, is God's sovereignty over the Kings and Kingdoms of this world. 
q Hereof I entreated in a Sermon upon Hos. 10.7.  Kings and kingdoms are wholly, and alone, in the disposition of the Almighty.  
A truth included within the general doctrine commended by S. Paul to the Romans chap. 13.1. All powers that be, are ordained of God: acknowledged by Elihu, job. 34.24. God shall break the mighty, and set up other in their steed: expressed in the prayer of Daniel, chap. 2.21. God taketh away Kings, & setteth up Kings: proclaimed as in the Lords own words, Prov. 8.15, 16. By me King's reign, by me princes, nobles, and judges do rule. This truth hath 3 branches, displayed in so many propositions by Lipsius in his 
r In Monitis Politicis.  politic advertisements, Lib. 1. c. 5.  

1 Kings, and Kingdoms, are given by God.  
2 Kings, and Kingdoms, are taken away by God.  
3 Kings, and Kingdoms, are ordered, ruled, governed by God.   
All three are further made good in the infallible evidence of the written word of God.  
The first was: 
s Regna à Deo & Reges dari. Lipsius, Monit Polit. lib. 1. c. 5. p. 24  Kings, and Kingdoms, are given by God. Thus saith the LORD of Saules successor, 1. Sam. 16.1. I have provided me a King among the sons of Ischai: and of the revolt of the ten tribes, in the rent of the kingdom of Israel, 1. King. 12.24. This thing is done by me: & of the victories which Nabuchodonosor was to get over the King of judah, and other his neighbour Kings; the Kings of Edom, of Moab, of the Ammonites, of tire, of Zidon, jer. 27.6. I have given all these lands into the hand of Nabuchodonosor the King of Babel, my servant. It is true which we learn, Psal. 75.6. Advancement is neither from the East, nor from the West, nor from the wilderness. Our God is judge; he alone advanceth. You see now, it is plain by holy Scripture, that Kings, and Kingdoms, are given by God.  
The second was: 
t Regna à Deo & Reges tolli Lips. ib. pag. 28.  Kings, and Kingdoms are taken away by God. That God's hand is likewise exercised in the removal of Kings, & translation of kingdoms, it's well known, as by the above-cited texts of Scripture, so by divine examples, whereof I might make a long recital▪ would I remember you out of Gen. 14. of the fall of those Kings delivered into the hands of Abraham; out of Exod. 14. & 15. of Pharaohs overthrow in the red sea; out of Dan. 4. & 5. of Nabuchadnezzar & Belshazzar his son dispossessed of their crowns: and out of other places of the divinely inspired word of like patterns. It's plain without any further proof, that Kings, and Kingdoms are taken away by God.  
The third was, 
r Regna à Deo & Reges temperari. Lips. Ibid. p. 34.  Kings, and Kingdoms, are ordered, ruled, governed by God. For proof hereof I need no more, but remember you, of that which I recommended to you in the beginning of this Sermon, even of the wonderful extent of God's care & providence to the least and basest things in this world: as I said to a handful of meal; to a cruse of oil in a poor widows house; to the falling of sparrows to the ground; to the feeding of the birds of the air; to the calving of hinds; to the clothing of the grass of the field; to the numbering of the hairs of our heads; to the trickling of tears down our cheeks. Shall God care for these vile and base things? and shall he not much more order, rule, and govern Kings, and kingdoms?  
Now (beloved in the Lord) you see by the evidence of holy Scripture that Kings, and Kingdoms are wholly and alone in the disposition of the Almighty. Give ear I beseech you, while I show you how this doctrine, and the holy word of God, whereon it is grounded, is in popish religion neglected, disgraced, trodden under foot.  
Rome's chiefest champion, Cardinal Bellarmine in his fifth book De Rom. Pontif. cap. 7. doth exempt Kings and kingdoms from the disposition of the Lord of heaven, notwithstanding the eternal truth in the holy Scriptures. This he doth in four positions.  
1. 
s Bellarm. de Rom. Pontif. lib 5. cap 7. § Probatur. Tenentur Christiani non pati super se Regem non Christanum, si ille conetur avertere populum à fide.  Princes if they go about, avertere populum à fide, to avert their people from the faith, (the faith of the Church of Rome) then by the consent of all, they may, and must be dispossessed of their sceptres and regalities.  
2. 
t Ibid § Quod si. Quod si Christiani olim non deposuerunt Neronem & Diocletianun & julianum Apostatam, & Valentem Arianum, & similes, id fuit quia deerant vites temporales Christianis.  If the Christians in times past deposed not Nero, Diocletian, julian the Apostata, Valens the Arian (and other like tyrants) id fuit, quia deerant vires temporales Christianis, it was because they wanted power, and force, and were not strong enough for that attempt.  
3. 
u Ibid. § At non. At non tenentur Christiani, immo nec debent cum evidenti periculo religionis tolerare Regem infidelem.  Christians are not bound to tolerate a king that is an infidel; (or a King not a Papist.) Not bound to tolerate him? Nay, saith Bellarmine, they must not tolerate such a one cum evidenti periculo religionis; if the toleration of him be an evident danger to their religion.  
4. 
x Ibid. § At non.  De iure humano est, quod hunc aut illum habeamus regem: It is by the law of man, that we have this, or that man to be our King. This last position is formerly avowed by the same author in the same book; but in the second Chapter, with opposition and disgrace to the sovereignty of the Lord of hosts. 
y § Quod ad primum.  Dominium non descendit ex iure divino, sed ex iure gentium. Kingdoms and dominions are not by the law of God, but by the law of nations. It is an impious, blasphemous, and atheological assertion.  
From these positions of the great jesuite, by a necessary inference do follow these two conclusions.  
1 That the Papists would most willingly deprive our most gracious Sovereign of his royal throne and regality, if they were of force and power so to do.  
2 That all subjects of this land, may stand in manifest rebellion, against their King, because he is no Papist. Both which are summarily acknowledged by his royal Majesty in his excellent speech the 5. of November 
z Ann. Dom. 1605.  last: The 
a C. 2. ●.  Romish Catholics by the grounds of their religion do maintain, that is lawful or rather meritorious, to murder Princes or people, for quarrel of religion. By the grounds of popish religion, it is lawful, yea meritotorious for Papists to murder Kings, which are not Papists. You see his majesties royal acknowledgement of impiety in the grounds of Romish religion. You will not doubt of it, if you rightly esteem that same late, thrice damnable, diabolical, and matchless plot conceived in the womb of that religion, with a full resolution to consume at once our pious King, and this flourishing kingdom.  
You perceive now, in what contempt, and disgrace the popish faction holdeth the holy Scriptures, the written word of God. The written word of God expressly requireth obedience unto Princes, as placed in their thrones by Gods sole authority. But the Popish religion maintaineth rebellion against Princes, as placed in their thrones by man's sole authority. Which will you follow? the holy word of God; or the doctrine of the Romish Church?  
Beloved, remember what I told you in the beginning of this exercise; though Amos spoke, yet his words were Gods words; remember that God is the author of holy Scripture: and then for his sake; for the author's sake, for God's sake, you will be persuaded to take heed unto it, to hear it, and read it with reverence, obsequy, and docility.  
We, the branches of the same vine, that bore our predecessors, to whom by devolution the sacred Statutes of the eternal God, the holy Scriptures are come, must esteem of them all for 
b D King. B. of Lond. upon jon. lect. 1. p. 2.  Gods most royal and celestial Testament; the oracles of his heavenly Sanctuary, the only key unto us of his revealed counsels, milk from his sacred breasts, the earnest & pledge of his favour to his Church; the light of our feet, 
c jerem. 15.16.  joy of our hearts, 
d Lament. 4.20.  breath of our nostrils, pillar of our faith, anchor of our hope, ground of our love, evidence and deeds of our future blessedness.  
Behold the value, and price of the words, which Amos saw upon Israel, which God willing, with all my diligence, & best pains, I will expound to you hereafter, as occasion shall be ministered.  
Now let us pour out our souls in thankfulness before the LORD, for that he hath been pleased this day to gather us together to be hearers of his holy word, and partakers of the blessed Sacrament of the body and blood of our Lord jesus Christ, thereby to confirm our holy faith in us. We thank thee therefore, good Father, and beseech thee more and more to feed us with the never perishing food of thy holy word, that by it being made clean and sanctified, we may in due time have free passage from this valley of tears to the city of joy, jerusalem which is above, where this corruptible shall put on incorruption, and our mortality shall be swallowed up of life. So be it.   

THE THIRD LECTURE.  AMOS 1.2. 
And he said, the LORD shall roar from ZION, and utter his voice from JERUSALEM; and the dwelling places of the shepherds shall perish, and the top of CARMEL shall whither.  
Upon the preface to this prophecy [these words: and he said] my last lecture was bestowed: wherein because whatsoever Amos, the herdman, spoke, was the word of God, I endeavoured to show forth the worth, dignity, and excellency of the word of God, commonly called by the name of holy Scripture. A point that yieldeth a very harsh, & unpleasant sound to every popishly affected ear, as then at large I made plain our of popish mouths, & practise. Order now requireth, that I go on to the next general part of this text, to the prophecy itself. The first point therein to be recommended at this time unto you, is the LORD speaking.  
The LORD shall roar, and utter his voice] wherein I desire you to observe with me, who it is that speaketh, and how he speaketh.  
Who speaketh? It is the Lord.  
How speaketh he? He roareth, and uttereth forth his voice.  
First of him that speaketh: He is in the Hebrew text called JEHOVAH; which is the 
a D. King, B. of London upon jonas Lec. 11. p. 152.  honourablest name belonging to the great God of Heaven. Much might be spoken of it, would I apply myself to the curiosity of Cabalists and Rabbins; as that it is a 〈◊〉 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Zanch. de not Dei lib. 1. c. 13  not to be pronounced, or taken within polluted lips; that it is a 
c Cael. Rhodiginus Lect. antiq. lib. ●2. cap. 9 Quem nos DEUM nūcupam● Aegyptij THEUT, Persae dicunt SIRE, Magorum disciplina ORSI, unde profluxit Oromasis. jam apud Hebraerum gentem celebre est quatuor vocalium Dei sacrum nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod inde Tetragrāmaton dicunt, & alia voce ex primitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatur Arabibus ALLA. Sic & Zanc. de natura Dei lib. 1. cap. 13. Apud Graecoes, post Hebraeos, nomen Dei, nempe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quatuor constat literis. Sic apud Latino's. DEUS. unde & Hisponi dicunt DIOS; Itali IDIO; Galli DIEV; Germanis quoque & Anglis quatuor est literarum got Sic. Chaldaeis, & Syris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arabibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiopibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aegyptijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Assyrijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Persis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magis est O●SI, Dalmatis, seu Illyrian BOGI, Maometanis A●GD: Gentibus in mundo novo repertis ZIMI.  na●● of four letters in all tongues and languages; and that these four letters in Hebrew are all 
d Literae quiescentes.  letters of Rest, to signify unto us, that the rest, repose, and tranquillity of all the creatures in the world is in God alone; that it is a 
e Zanch. ubi suprà:  powerful name for the working of miracles, and that Christ and Moses had by it done great wonders.  
But my tongue shall never enlarge that, which my soul abhorreth, such brainsick, superstitious, and blasphemous inventions. Yet this I dare avouch before you, that there is some secret in this name. It is plain, Exod. 6.3. There the LORD speaking unto Moses saith: I appeared unto Abraham, to Isaac, and to jacob, by the name of a strong, omnipotent, and all sufficient God, but by my name jehovah, was I not known unto them. I unfold this secret. This great name JEHOVAH; first it importeth the eternity of God's essence in himself, that he is 
f Heb. 23.8.  yesterday, and today, and the same for ever, 
g Apoc. 1.8.  which was, which is, and which is to come. Again it noteth the existence, and perfection of all things in God, as from whom all creatures in the world have their 
h Act. 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 of 
i Rom. 11.36.  him and in him, and by him are all things. And last of all it is the Memorial of God unto all ages; as himself calls it Exod. 3.15. the memorial of his faithfulness, his truth, & his constancy in the performance of his promises. And therefore whensoever in any of the Prophets, God promiseth or threateneth any great matter, to assure us of the most certain event of such his promise, or threatening, he adds unto it his name, JEHOVAH.  
In steed of this Hebrew name, JEHOVAH, the most proper name of God, the 70. interpreters of the old Testament do every where use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a greek name, a name of power, well suiting with the living, true, and only God. For he hath plenum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The power and authority, which he hath over all things, is sovereign, & without controlment. He that made the heavens, and spread them out like a 
k Psal. 104.2.  curtain to  himself with light as with a garment, he can again 
l Esai. 50.3.   the heaven with darkness, and make a sack their covering. He that made the sea to 
m Psal. 104.3.  lay the beams of his chamber therein, and 
n jerem. 5.22.  placed the sand for bounds unto it by a perpetual decree, not to be passed over, howsoever the waves thereof shall rage's, and roar; he can with a word 
o job. 26.12.  smite the pride thereof. At his rebuke the floods shall be turned 
p Esai. 50.2.  into a wilderness, the Sea shall be dried up, the fish shall rot for want of water, and die for thirst. He that made the dry land, and so set it upon 
q Psal. 104.5.  foundations, that it should never move, he can cover her again with the deep as with a garment, and so rock her that she shall 
r Psal. 107.27  reel to and fro, and stagger like a drunken man. So powerful a God may well be named from power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the absolute LORD, ruler and commander of all things.  
This name of power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fitly put for the Hebrew name JEHOVAH, commonly rendered in our English tongue, LORD, is in the writings of the Apostles simply, and absolutely, (if the learned have made a 
s Zanch. de Attrib. lib. 1. c. 17.  just calculation) ascribed unto CHRIST 1000 times: and may serve for sufficient proof of the deity of CHRIST. For it imports thus much: that CHRIST, the 
t Heb. 1.3.  engraved form of his Father, sitting at the right hand of the Majesty in the highest places, is together with the Father and the Holy Ghost, the author, and governor of all things; and in a very special manner, he is the heir of the house of God, the mighty protector of the Church.  
CHRIST, the only begotten Son of God, he 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 speak in the schools; but to speak more understandingly to your capacities,) in all external works, each person of the TRINITY hath his operation.  
Yet so that a common distinction be observed. For these external works of God do admit a double consideration, 
u Zanch. de Incarn. lib 2. c. 3. q. 1. Thes. 2.  either they are beg●n 〈◊〉 the Divine persons and ended 
x extra divivinas personas.  in some one of them: or they are both begun and ended, 〈◊〉 the Divine persons. The works of God begun externally, and ended in some one of the persons, what are they? They are such as was the Voice of the F●●her concerning CHRIST. 
z Matt. 3.17.  This is my beloved son a voice form by all three persons, 
y In aliqua personarum.  yet uttered only by the Father. They are such as was that 
a Matt. 3 16.  Dove, descending upon CHRIST at his baptism: a Dove framed by all three persons, yet appropriate only to the Holy Ghost. They are such, as were the body and soul of CHRIST: a body and soul created by all three persons, yet assumed only by the son of God.  
This is that obvious, and much used distinction in school divinity: Inchoatiuè, & terminative. I thus expound it. In these now named works of God, the voice that was spoken unto CHRIST; the Dove that descended upon CHRIST, the body and soul of CHRIST, We are to consider two things: their beginning, and their end. If we respect their beginning, they are the works of the whole Trinity, common unto all; but respect we their perfection and end, they are no more common, but hypostatical & personal, for so the voice is the Father's alone; the Dove is the Holy Ghosts alone; the reasonable soul, and human flesh are the Sons alone.  
Besides these, there are other works of God, as begun so ended also EXTRA PERSONAS; externally: and they are of two sorts: either supernatural, (such I call the miraculous works of God;) or natural; such as are the creation of the world, the preservation of the same, and the government of it. All these works of which kind soever, whether miraculous, or works 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 preserving all things, in governing all things. Whereupon followeth that which before I affirmed; that as the Father is LORD, so the Son is LORD, and the Holy Ghost is LORD also. So the LORD, whom I commended unto you for the speaker in my text, is the Unity in Trinity, one God in three persons, God Almighty, the Father, Son, and Holy Ghost.  
Before I go on, to show you, how he speaketh, I must make bold upon your patience, to tell you of some duties, necessary duties, to be performed by us towards him, as LORD. God is the LORD, we are his servants. The duties we own him in this respect are three: to obey him, to serve him, to profit him.  
The first duty required of us, is obedience unto God his word, laws, & commandments. This duty whosoever performeth, shall easily perform the second duty, to wit, faithful service, with all care and diligence to do whatsoever work it pleaseth God to employ him in: and shall not leave undone the third duty, but shall do good, and be profitable unto the LORD.  
All these duties were well discharged by our first parent Adam. As long as he was invested with his robe of innocency, he was perfectly obedient, a faithful servant, and profitable to his LORD.  
Now if it will be doubted here how a man should be profitable to God; thus I answer. That God's riches do consist in his glory, and therefore if his glory be increased and enlarged, his advantage is procured. The parable of the talents, Mat. 25.14. confirmeth this point. The parable is there plainly delivered unto you. The meaning of it is; that God giveth us his graces to this end, that we should use and increase them for his advantage. Yea God there compareth himself to a covetous usurer, so greedy of gain, as that he reapeth, where he sowed not, and gathereth where he scattered not. By all means he laboureth to gain glory to himself.  
Eliphaz in the 22. chapped. of job ver. 2.3. seemeth in word to thwart, and cross this doctrine. For saith he; may a man be profitable unto God? Is it any thing to the Almighty, that thou art righteous? Or is it profitable to him, that thou makest thy ways up right? I answer, that God indeed is not so tied to man, but that he can set forth his glory, without him, or his righteousness; yea he can glorify himself in the unrighteousness, and destruction of man: yet I say, that to stir up m●n to holiness, it pleaseth God in mercy to count only that glory gained, which is gained by the obedience of his servants. And therefore I say again, that Adam in the state of his innocency was perfectly obedient, a faithful servant, and profitable to his LORD.  
But alas, man once beautified with innocency, with holiness, & with the grace of God, is now spoiled of his robes; the Queen once clothed with a vesture of needle works wrought about with diverse colours, is now stripped of her jewels: & the soul of man once full of grace, is now rob of her ornaments, & rich attire. My meaning is, that man once able to present himself spotless, and without blame before the lamb is now fallen from that grace.  
The preacher Eccl. 7.20. doth assure us that there is no man just in the earth, that doth good, and sinneth not. So much doth Solomon's question import. Prov. 20.9. Who can say I have purged my heart? I am clean from my sin? O, saith Eliphaz unto job cap. 15.14. What is man, that he should be clean? and he that is borne of a woman that he should be just? Behold, (saith he) God hath found no steadfastness in his Saints, yea the heavens are not clean in his sight; how much more is man unsteadfast, how much more abominable, and filthy, drinking iniquity like water? When the LORD looked down from heaven, to see whether there were any child of man, that would understand, and seek God, Psa. 14.2. could he find any one framed according to the rule of perfection, which he requireth? He could not. This he found, that all were gone out of the way, that all were corrupt, that there was none that did good, no● not one.  
So sinful is man in his whole race: sinful in his conception: sinful in his birth; in every deed, word, and thought wholly sinful. The actions of his hands, the words of his lips, the motions of his heart, when they seem to be most pure and sanctified, yet then are they as unclean things, and filthy clouts Esay 64.6. So that, that which is spoken of cursed Cain Gen. 4.14. may in some sense, be applied to man in general; that for his sin he is cast forth from the presence of God, and is now become a fugitive, and a vagabond upon the earth.  
I will not prosecute this point of man's nakedness any farther. By this which hath been spoken it appeareth plainly, how unfit man is, to fulfil those good duties required of him by his LORD God. For his first duty, instead of obedience he continually breaketh the commandments of his God in thought, word, and deed. For his second duty, instead of waiting upon God to do him service, he serveth Satan, sin, and his own corrupt desires. For his third duty, instead of bringing any advantage of glory unto God; he dishonoureth him by all means, leading his life, as if there were no God.  
You have seen now the miserable and wretched estate of man, by nature the vassal, and slave of sin: with whom it fareth, as it did with Pharaohs servants, when they had sinned against their Lord. Gen. 40. You know the story, how Pharaohs chief butler was restored to his former dignity, when as the baker was hanged.  
These two servants of Pharaoh may resemble two sorts of men exiled from paradise, and from the presence of God because of their sin, to live upon the face of the earth, as it were in a dungeon full of misery; namely the reprobate, and the elect. For the reprobate; as they live, so they die in this dungeon, and do 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 perform their duties to their LORD, their duties of obedience, of faithful service, and of profitableness; to obey the commandments of God, to perform whatsoever service is enjoined them, and to procure advantage of glory to their LORD.  
Beloved, 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 jesus 
* Ephes. 1.4.  before the foundation of the world, to be holy and without blame before him in love: yet I fear me, should we enter into our own hearts, and examine ourselves, how we have walked in dutifulness towards him; our best course will be to run unto him with a PECCAVIMUS in our mouths. LORD we have 
z Luk 15.18.  sinned against heaven and before thee, and are not worthy to be called thy servants.  
By the first branch of ●ur duty we are required to be obedient servants, but we have been 
a Ezech. 2.4.  hard of face, and stiff hearted, a rebellious offspring like unto our fathers. By the second branch of our duty we are required to be faithful servants; but we have made a covenant with 
b Rom. 6.19.  uncleanness, and iniquity, to serve them. By the third branch of our duty we are required to be profitable servants; but when we should have 
c Mat. 25.27.  put our Lord's money to the exchangers for his greater vantage, we have 
d vers. 25.  hid it in the earth. LORD, enter not into account with us, 
e job. 9.3.  we cannot answer thee one of a thousand.  
Now (dearly beloved) suffer a word of exhortation, let the remembrance of your holy duties by you to be performed to the LORD your God be like 
f Ecclus. 49.1.  the composition of the perfume that is made by the art of the Apothecary, sweet as honey in your mouths, and as music at a banquet of wine. Be it unto you 
g Ezech. 16.11.12.  as bracelets upon your hands, as chains about your necks, as frontlets upon your faces, as earrings in your ears, as beautiful crowns upon your heads; let it be written in your hearts as 
h jerem. 17.1.  with a pen of iron, or point of a Diamond, never to be razed out.  
Shall I deliver this your duty unto you in blessed Paul's words? In blessed Paul's words this is your duty, to 
i 1. Thes. 2.12  walk worthy of the Lord, Coloss. 1.10. To walk worthy your vocation, Ephes. 4.1. To walk as children of the light, Ephes. 5.8. To walk in newness of life, Rom. 6.4. To walk in love, Ephes. 5.2. To have your conversation, as it becometh the Gospel of CHRIST, Phil. 1.27. To behave yourselves honestly towards them that are without, 1. Thess. 4.12. To walk honestly as in the day, Rom. 13.13. If you take thought 
k Rom 13.14.  for your flesh to fulfil the lusts of it; if your eyes are 
l 1 john 2.11.  blinded with 
m 2 Tim. 3 4.  love of pleasures; if you have 
n Ephes. 5.11.  fellowship with the unfruitful works of darkness, you are out of the way and do much fail in the performance of your holy duty.  
And to keep 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 covetous, nor extortioners, nor thieves, nor adulterers, nor fornicators, nor buggers, nor wantonness, nor drunkards, nor railers, shall have any inheritance in the kingdom of God. Have not some of us been such? yet to such there is ministered a word of comfort 1. Cor. 6.11. First is our accusation, Such were some of you: then followeth our comfort, but ye are washed, but ye are sanctified, but ye are justified in the name of the LORD JESUS, and by the spirit of God.  
Is this true beloved? Are we washed, and sanctified, and justified, in the name of the LORD JESUS, and by the spirit of God? why then; resolve we to follow St Paul's advice, Phil. 4.8 Whatsoever things are true, and honest, and just, and pure, and do pertain to love, and are of good report: if there be any virtue, or praise, resolve we to think on these things: think we on these things to do them, and we shall well perform our holy duties to our LORD. Thus far of my first note touching the speaker, who speaketh. Now followeth my other note; How he speaketh?  
He shall roar, and utter his voice] The metaphor of roaring with reference unto God, is frequent and much used in holy Scripture. You shall find it as here, so jerem. 25.30. joined with the voice of the Lord: The Lord shall roar from above, & thrust out his voice from his holy habitation. And so again joel. 3.16. where you have the very words of my text: The LORD shall roar out of ZION, and utter his voice from jerusalem. You shall find it without any mention of the Lords voice, Hos. 11.10. The LORD shall roar like a Lion: when he shall roar, than the children of the west shall fear. You shall find it with application, Amos 3.8. The Lion hath roared; who will not be afraid? The LORD God hath spoken, who can but prophecy?  
St Hierome acknowledgeth this metaphor to be very fit out of Amos his mouth, for as much as it is fit for every man to use in his speech such examples, and similitudes, as are most familiar to him in his own art, daily course, and trade of life. It's fit for a sea faring man, to compare his heaviness to a tempest, his loss to a shipwreck, his enemies to contrary winds: fit for a soldier, to tell of his sword, his buckler, his coat of male, his lance, his helmet, his musket, his wounds, his victories: sit for a husbandman to be talking of his oxen, his kine, his sheep, his grounds. Not unfitly then doth Amos our Prophet, sometimes a shepherd, one that kept his sheep in the waste wilderness of Tekoa, where many a time he had heard the Lions roar, compare the terrible and dreadful voice of the living God, to the roaring of Lions.  
The Lord shall roar] By this hyperbolical form of speech the holy Spirit convinceth us of stupidity, and dullness, as unable to entertain any admonition from God, except he speak unto us after an extraordinary manner. For this reason, even for our dullness sake, is God here in my text compared to a Lyon.  
He shall roar] The meaning of this phrase, is opened by the next words; He shall utter his voice. It will be no lost labour to consider how God an incorporeal, and spiritual essence, devoid of such parts of nature, by which we are enabled to speak, may himself be said to speak, and utter a voice. That he spoke it is well known to them, to whom the Scriptures are not unknown. He spoke with Adam, Eve, & the serpent; with Noah; with Abraham 8 times, with Isaac, with jacob, with Moses, & the Prophets; with CHRIST, and the Apostles. But how he spoke, that is disputed of by the ancient and learned Fathers.  
St 
o In cap. 7. Esai.  Basil is of opinion that the Prophets did not at all with their outward ears hear God speaking to them; but that the word of the LORD is said to have come unto them, because their minds were illuminated, and their understanding enlightened by the shining of the true light in great measure, readily to conceive what God would have revealed, & faithfully to publish it according to the will of God.  
St 
p De Genesi ad literam lib. 11. c. 33.  Austin inquiring how God spoke with Adam & Eve writeth to this purpose. It may be, God talked with them as he talketh with his Angels, by some 
q Intrinsecus, & inessabilibus modis.  internal and secret means, as by giving light to their minds, & understandings: or it may be, he talked with them by his creature; which God useth to do, two manner of ways: 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. & with Lot Gen. 19  
St 
r Expos. Moral. lib 28. in cap. 38. B. job. cap. 2.  Gregory most accurately handleth this question to this sense: God speaketh two manner of ways.  
1 By himself, as when he speaketh to the heart by the inward inspiration of the holy Spirit. After which sense we must understand that which we read Act. 8.29. The spirit said unto Philip; go near & join thyself to yonder chariot: that is, Philip was inwardly moved, to draw near and join himself to the chariot wherein the Aethiopian Eunuch sat, and read the Prophecy of Esay. The like words we find Act. 10.19 The spirit said unto Peter, Behold three men seek thee: the meaning is the same: Peter was inwardly moved by the holy Spirit to departed from joppa, and to go to Caesarea, to preach unto the Gentiles to Cornelius, & his company. Where we may note thus much for our comforts, that whensoever we are inwardly moved, and do feel our hearts touched with an earnest desire, either to make our private requests unto God, or to come to the place of public prayer, or to hear a sermon, we may be assured that the HOLY SPIRIT, God, by himself speaks unto us.  
2 God speaketh to us by his creatures Angelical, and other, and that in divers manners.  
1 In word only as when no form is seen, but a voice only is heard: as john 12.28. when Christ prayed, Father, glorify thy name; immediately there came a voice from heaven; I both have glorified it, and will glorify it again.  
2 In deed only: as when no voice is heard, but some semblance only is objected 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 whirl wind come out of the North, with a great cloud, and fire wrapped about it, and in the midst of the fire the likeness of Amber. All this he saw; but you hear no mention of any voice. Here was res sine verbo; a deed, but no voice.  
3 Both in word & deed; as when there is both a voice heard, and also some semblance objected to the senses: as happened unto Adam presently after his fall: He 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 jacob in his dream saw a ladder reach from earth to heaven. Gen. 28.12. So Peter in a trance saw a vessel descend from heaven, Act. 10.11. So Paul in a vision saw a man of Macedonia standing by him, Act. 16.9.  
5 By shapes presented to our bodily eyes. So Abraham saw the three men that stood by him in the plain of Mamre, Gen. 18.2. And Lot saw the two Angels, that came to Sodom; Gen. 19.1.  
6 By Celestial substances. So at Christ's baptism a 
s Mat. 3.17.  voice was heard out of a cloud, as also at his 
t Mat. 17.5.  transfiguration upon the mount. This is my beloved son, etc. By Celestial substances I do here understand not only the Heavens with the works therein, but also fire, the highest of the elements, and the Air next unto it, together with the Winds, and Clouds.  
7 By terrestial substances. So God to reprove the dullness of Balaam, enabled Balaams' own Ass to speak, Num. 22.28.  
8 Both by Celestial and terrestial substances, as when God appeared unto Moses in a flame of fire out of the midst of a bush. Exod. 3.2.  
You see now, how God of old at sundry times, & in divers manners did speak to man: either by himself, or by his creatures: & by his creatures many ways: sometimes in word, sometimes in deed, sometimes in both, word and deed; sometimes in sleepings, sometimes in watchings; sometimes by Celestial substances, sometimes by terrestial, sometimes by both, Celestial and terrestial.  
To make some use of this doctrine; let us consider, whether God doth not now speak unto us, as of old he did to our forefathers. We shall find that now also he speaketh unto us by himself, whensoever by the inspiration of his holy Spirit he moveth 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 down our strong holds; sometime by heat, sometime by drought, sometime by noisome worms, Locusts and Caterpillars, when he takes from us the staff of bread; sometime by plagues, when in a few months he taketh from us many thousands of our brethren; & sometime by enemies, when he impoverisheth us by war.  
All these, and whatsoever other like these, are God's voices, and do call us to repentance. But as when there came a voice from heaven to CHRIST, joh. 12. 2●. the people, that stood by and heard, would not be persuaded that it was God's voice; some of them saying that it thundered, others that an Angel spoke: so we, howsoever God lays his hand upon us, by fire, by thunder, by famine, by pestilence, by war, or otherwise, we will not be persuaded that God speaks unto us; we will rather attribute these things to nature, to the heavens, to stars and planets, to the malice of enemies, to chance, and the like.  
As perverse as we are, there is a voice of God, which we cannot but acknowledge to be his, and at this time to be directed unto us. Mention of it is made Heb. 1.2. In these last days God hath spoken to us by his son. The gospel 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 gospel of CHRIST, and voice of God, calls us now to obedience.  
O the crookedness of our vile natures! Our stiff necks will not bend. God speaketh unto us by his Ministers, to walk in the old way, the good way; but we answer like them, jer. 6.16. We will not walk therein. He speaketh to us by his watchmen, to take heed to the sound of the trumpet; but we answer like them, jer. 6.17. We will not take heed.  
Turn us good LORD, unto thee, and we shall be turned. Good LORD open thou our ears, that if it be thy holy will, either to Roar unto us, or to speak with a milder voice: either to come against us in judgement, or to visit us in mercy; we may readily hear thee, and yield obedience: and as obedient children receive the promise of eternal inheritance. So when the time of our separation shall be, that we must leave this world, a place of darkness, of trouble, of vexation, of anguish, thou, LORD wilt translate us to a better place, a place of light, where darkness 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 endless & unspeakable joys, where anguish shall be no more. There this corruptible shall put on incorruption, and our mortality shall be swallowed up of life. Even so be it.   

THE FOURTH LECTURE.  AMOS 1.2. 
And he said, the LORD shall roar from ZION, and utter his voice from JERUSALEM; and the dwelling places of the shepherds shall perish, and the top of CARMEL shall whither.  
IN my last exercise I entreated of the Speaker. Now am I to entreat of the places from whence he speaketh; expressed in two names: Zion and jerusalem.  
The LORD shall roar from Zion, & utter his voice from jerusalem, etc.  
Zion] I read in holy Scripture of two Zions. The one is Deut. 4.48. a hill of the Amorites, the same with Hermon. Moses there calleth it 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Zion, by the figure 
b junius in Deut. 3.9.  Syncope; the right name of it is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sirion; and so recorded Deut. 3.9. The other 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Zion, is the Zion in my Text; mount Zion in judah, upon the top whereof was another mountain 
e Drusius observ. 14.21. Not. & juniꝰ in Psal. 48.3.  Moria, upon which stood the Temple of the LORD. Before it was called the 
f 2. Sam. 5.7.  Tower or Fort of Zion. It was a fortress, a bulwark, a strong hold, and place of defence for the jebusites, the inhabitants of the land against their enemies. Against these jebusites King David came with a warlike power speedily surprised their fort, built round about it; dwelled in it; and called it his 
g The City of DAVID.  own City, as appeareth 2. Sam. 5.9.  
This is the city of David, so much 
h 2. Sam. 5.7. 1. King 8.1. 1. Chron. 11 5 2 Chron. 5.2.  mentioned in the sacred books of Samuel, the Kings, and Chronicles. To this his own City, mount Zion, David accompanied with the Elders, and Captains of Israel, 
i 2. Sam. 6.15.  brought the Ark of the LORD with shouting, with cornets, with trumpets, with cymbals, with viols, with haps; as is plain by the story, 1. Chron. cap. 15. & 16. Now began the holy exercises of religion duly to be observed in this city of David mount Zion was now the place of the Name of the LORD of hosts.  
Hitherto belongeth that same excellent description, & commendation of mount Zion, Psal. 48.1, 2, 3. Mount Zion lying northward from jerusalem, is fair in situation. It is the city of the great King; the city of God; Gods holy mountain; the joy of the whole earth. In the palaces thereof God is well known for a sure refuge. In this city of David, the holy mount Zion, the Lord of hosts, whom the 
k 1. King 8.27 2. Chron. 6.18  Heavens, and the Heaven of Heavens are not able to contain, is said to 
l Psal 74.2.  dwell, Psal. 9.11. not that he is tied to any place; but because there were the most manifest, and often testimonies of his residence; Thus is Zion taken literally.  
It is also taken spiritually, by a Synecdoche, for the Church, Spouse, and Kingdom of Christ: as Psal. 2.6. where God is said to have anointed his King over Zion, the hill of his holiness. Sion there is not to be understood the terrestial Zion by jerusalem, but another Zion; elect, and spiritual; not of this world; holy Zion; so called for the grace of sanctification powered out upon it, even the holy Church of Christ: whereto do appertain the holy Patriarches, the Prophets, the Apostles, the universal multitude of believers throughout, not only Israel, but the whole world. Zion in this signification is obvious in holy Scripture. To which sense by the daughters of Zion, in the 
m Psal. 149.2.  Psalms of David, in 
n Cantic. 3.11  Solomon's song, in the prophecies of 
o Esa. 3.16.17. Esai. 4.4.  Esay, and 
p joel, 2.23.  joel, you may understand the faithful members of the Church of Christ.  
There is yet one other signification of Zion. It's put for Heaven, as learned Drusius in his notes upon my text observeth. The like observation is made by Theophylact, and Oecumenius commenting upon Heb. 12.22.  
Now the Zion in my text, from whence the LORD is said to roar, to speak terribly, and dreadfully, is, either the Temple upon mount Zion by jerusalem: or the Church of Christ, whereof Zion is a type; Zion the holy one of Israel, whose walls are salvation, and gates praise: or the Heaven of Heavens, the most proper place of God's residence.  
jerusalem] 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 jebusites, and named jebus, judg. 19.10. Peter Marty● in 2. Sam. 5.6. from both these names jebus and Salem, supposeth that by the change of a few letters jerusalem hath had her name; and not from the mountains called Solymi, as some do conjecture, but err: for that the mountains Solymi were in Pisidia, not in judea. Many were the names of this city. Some of them, Benedictus in his marginal note upon josua chap. 10. nameth in a distich, Solyma, Luza, Bethel, jerosolyma, jebus, Helia, Vrbs sacra, jerusalem dicitur, atque Salem. In this distich 9 names of this one city are couched together; Solyma, jerosolyma, jerusalem, jebus, Salem, Bethel, Helia, Luza, the holy City. Drusius Observat. sacr. lib. 14. cap. 21. noteth that jerusalem did consist of two parts: the one was called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lower city; the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the higher city. This higher city was Zion, or mount Zion, whereof you have already heard, and was diversely termed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the city of David, the fort; the fort of Zion, the tower of Zion.  
But I come not to preach names unto you. Will you hear of the honour of this city? they that were alive, when jerusalem flourished to have 
q Psal. 48. 1●.  numbered her towers, to have considered her walls, to have marked her bulwarks, and to have told their posterity of it, might have made a report scarcely to have been believed. This we know by Psal. 48.4, 5. When the Kings of the earth were gathered together, and saw it; they marveled, they were astonished, and suddenly driven back. Thus is jerusalem taken literally.  
It is also taken spiritually for the Church; either militant here on earth, or Triumphant in heaven. For the Church Militant, Psal. 128.5. Thou shalt see the wealth of jerusalem all thy life long. And for the Church Triumphant, Gal. 4.26. jerusalem, which is above, is free. The Catholic Church, Militant, and Triumphant, is called jerusalem; because jerusalem was a type thereof.  
jerusalem was a type of the Catholic Church in sundry respects.  
1 God did choose jerusalem, above all other places of the earth, to 
r Psal. 132.13. Psal. 135.21.  dwell in. So the Catholic Church, the company of the predestinate, God hath chosen, to be a peculiar people unto himself.  
2 jerusalem is a city, 
s Ps. 122.3.  compact in itself, by reason of the bond of love, and order among the Citizens. So the faithful, the members of the Catholic Church, are linked together by the bond of one Spirit.  
3 jerusalem was the place of God's sanctuary, the place of his presence, and worship, where the promise of the seed of the woman was preserved till the coming of the Messiah. Now the Catholic Church is in the room thereof. In the Catholic Church we must seek the presence of God, & the word of life.  
4 In jerusalem was the 
t Psal. 122.5.  throne of David. So in the Catholic Church is the throne, and sceptre of CHRIST; figured by the Kingdom of David.  
5 The commendation of jerusalem was the subjection, & obedience of her citizens. The Catholic Church hath her citizens too: Eph. 2.19. and they do yield voluntary obedience and subjection to Christ their King.  
6 In jerusalem the names of the citizens were enrolled in a register. So the names of all the members of the Catholic Church are enrolled in the book of life, Revel. 20.15.  
You see now what jerusalem is literally, and what spiritually. Literally, it is that much honoured City in judea, the 
u Ps. 46.4.  City of God, even 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 Heaven.  
Now the jerusalem in my text, from whence the LORD is said to utter his voice; is either jerusalem in the literal, or jerusalem in the spiritual understanding: it is either jerusalem the mother city of judea; or jerusalem the Church of Christ, Militant upon earth; or jerusalem above, the most proper place of God's residence. So that jerusalem here is the same with Zion, an exposition of Zion. The LORD shall roar from Zion, that is, in other words, The LORD shall utter his voice from jerusalem.  
Mark I beseech you, (beloved in the LORD,) The LORD shall roar, not from Dan, and Bethel, where jeroboams calves were worshipped; but from Zion, the mountain of his holiness: and he shall utter his voice, not from Samaria, drunken with Idolatry: but from jerusalem, the 
x Zach. 8.3.  city of truth, wherein the purity of God's worship did gloriously shine. We may take from hence this lesson.  Zion and jerusalem are to be frequented, that thence hearing God speak unto us, we may learn what his holy will is. 
To speak more plainly. This is the lesson which I commend unto you.  The place where God is served, and the exercises of his religion are practised, must be carefully frequented. 
That I may the more easily persuade you to come unto, 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 David. I beseech you, mark his affection, Psal. 84.1. O LORD of hosts, how amiable are thy tabernacles? My soul longeth, yea & fainteth for thy courts. Mark his love, Psa. 26.8. O LORD I have loved the habitation of thine house, and the place where thine honour dwelleth. Mark the earnestness of his zeal, Psal. 42.1.2. As the Hart brayeth for the rivers of water, so panteth my soul after thee O God. My soul thirsteth for God, even for the living God; when shall I come, and appear before the presence of God? Let this holy King, King David, be that pattern of your imitation.  
Beloved, you must have an earnest love and desire to serve God in the assembly of his Saints: you must much esteem of the public exercise of religion. It is Gods effectual instrument and mean to nourish, and beg●t you to the hope of a better life. In what case then are you, when you absent yourselves from this, and the like holy assemblies: when either you come hither carelessly, or else do gracelesly contemn this place. Here is Zion, here is jerusalem; here God speaketh to you in the language of Canaan: and here may you speak to him again with your own mouths.  
It is every man's duty, the duty of everyone that loves God, to come unto God's house, his house of prayer. In this respect thus saith the LORD, Esay 56.7. Mine house shall be called the house of prayer for all people. For all people: there is no difference between the 
y Galat. 3.28.  jew and the Grecian, between the bond & the free, between the male and the female; for our LORD, who is LORD over all, 
z Rom. 10.12.  is rich unto all that call upon him. Mine house shall be called an house of prayer for all people.  
To imprint this sentence in your hearts, it is repeated unto you, Mat. 21.13. Where jesus Christ to the money changers, & dove-sellers, whom he found in the Temple, useth this speech, It is written, mine house shall be called an house of prayer, but ye have made it a den of thieves. junius his note upon the place is good: Qui domo Dei non utitur ad orationis domum, is eò devenit, ut speluncam latron●m efficiat came: Whosoever useth not the house of God, for a house of prayer, he cometh thither to make it a den of thieves. Let us take heed (beloved in the Lord) whensoever we come unto the Church, the house of God, that we be not partakers of thi● sharp censure.  
Ecclesiastes chap. 4.17. giu●●● a profitable caveat, Take heed to thy feet, when thou interest into the house of God: intimating thus much; that of duty we are to enter into the house of God. Though the Temple in jerusalem and all the worship in ceremonies, that was annexed to it, are taken away; yet i● Solomon's caveat good for us still. Take heed to thy feet when thou interest into the house of God. For we also have God's house, where he is chief to be sought, and worshipped; even in every place appointed by public authority for public assemblies.  
Wherefore, I pray you, hath God given his Church 
a 1. Cor. 12 27.  some Apostles, some Prophets, some Evangelists, some Pastors, some Teachers? Is it not as we are taught, Ephes. 4.12. for the gathering together of the Saints, for the work of the ministery, and for the edifying of the Body of Christ? See you not here a forcible argument, and evident proof, for this your public meeting? There is Matth. 18.20. a special promise of a blessing to light upon 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 love, & would have the society, fellowship, & company of your sweet Saviour, jesus Christ; you must frequent this place, hither must you come. Know this: you cannot be right worshippers of God in private, if you refuse, or neglect to frequent this public assembly, the Zion, the jerusalem, from whence God is pleased to speak unto you.  
Much then, very much to blame you, whosoever do for none, or for small occasions absent yourselves from this place, this house of God, at appointed times, where, & when your public prayers should be as it were a public renouncing of all sects, and society with idolatry, and profaneness; an acknowledgement and confession of the true God, and a public sanctification of God's holy Name to the glory of God.  
The time was, and I dare avouch it, Act. 21.5. when all the congregation of tire with their wives and children, bringing St Paul out of the town to the sea shore, kneeled down with him, and prayed. Shall we in these days find this zeal among Christians? I much doubt it; and am persuaded, men will be ashamed, in imitation of those Tyrians, to kneel down in an open place, to pray unto God publicly.  
I will not rub this soar; I know somewhat, and you know more than I; how backward many of you have been, from doing God due service in this place. Shall I say, you have dishonoured him, some by irreverence, some by much absence, some by wilful refusal to be made partakers of the blessed Communion of the body, and blood of our Lord, and Saviour, jesus Christ? I think, should any one of you invite your neighbour to sup with you, but once, & he refuse it, you would take some displeasure at him: and shall God Almighty, the mighty creator of Heaven, of Earth, & of all you, that hear m● this day, invite you many times to come, and sup at the table of his blessed Son, and you refuse it? Believe 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 yourselves. Whosoever therefore wilfully refuseth to come, he sinneth very grievously, as a learned 
b Bucanus Loc. 48.  Divine well noteth.  
1 Because he contemneth not any human, but a divine edict, the express commandment of the Lord of life: Do 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 blood of Christ.  
4 Because he showeth himself to be none of the number of Christ's disciples.  
I beseech you (dearly beloved) lay up these things in your hearts; let this day be the beginning of your reformation; resolve from hence forth to perform your due obedience to God in this place; to pour forth your prayers before him, to hear his holy word, and to frequent the Lords table; whereby faith in his death and passion, you may receive many a gracious blessing: forgiveness of your sins, your reconciliation with God, the death of iniquity in you, and the assured pledge of eternal life.  
I have now by occasion, of ZION and JERUSALEM, the place, from whence God will speak unto y●●, exhorted every one of you in particular to come to the Church. I pray you note this to be but a part of your duty. It is not enough for you to come yourselves to the Church; you must solicit and exhort others to come likewise. Father's must bring their children, Masters must bring their Servants. For old, and young, should come.  
My warrant for what I say, I take out of joel. 2.15, 16. Calla solemn assembly, gather the people, sanctify the congregation, gather the elders, assemble the children, & those that suck the breasts. Mark, I beseech you. Children, and such as suck the breasts must be assembled. You must have the spirit of resolution, to say with joshua, cha. 24.15. I, & my house, will serve the LORD.  
Your duty is yet further extended beyond your children, & servants; to your neighbours, & also strangers, if they come in your way. This we may learn out of the prophecies of Esay, Micah, and Zacharie. First Esay 2.3. The faithful shall say Come, and let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways & we will walk in his paths: for the law shall go forth of ZION, and the word of the Lord from JERUSALEM. Again Micah 4.2. You shall find the very same exhortation made by the faithful, and in the same words: Come, and let us go up to the mountain of the Lord, to the house of the God of jacob, etc. The Prophet Zachary chap. 8.21. for sum, and substance speaketh the same thing: They that dwell in one town, shall go unto another, saying, up, let us go, and pray before the LORD, & seek the LORD of hosts, I will go also.  
Thus far of the place from whence the Lord speaketh expressed by two names Zion and jerusalem.   

THE FIFTH LECTURE.  AMOS 1.2. 
And he said, the LORD shall roar from ZION, and utter his voice from JERUSALEM; and the dwelling places of the shepherds shall perish, and the top of CARMEL shall whither.  
OF the speaker, & place from whence he speaketh, I have heretofore spoken. Now proceed we 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 do the words sound for their substance. Yet after the letter in the original, & Hebrew copy, we are to read otherwise: the fruitful or pleasant places of the shepherds have mourned. Let us briefly take a view of the words, as they lie in order.  
The dwelling places] So is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 englished not unfitly. For though properly it signifieth fruitful, and pleasant fields, and pastures; yet because shepherds did use in the wilderness, near unto such fields & pastures to erect themselves little cottages and cabins, that they might be at hand to defend their harmless sheep from savage and ravenous beasts, it may here well be englished, the dwelling places.  
The dwelling places of the shepherds] In my first lecture upon this prophecy, I told you there were two sorts of shepherds. In the first rank, I placed sheepmasters; in the second, their servants. Among the first sort of shepherds was Mesa King of Moab: who 2. King 3.4. is called a shepherd, and there registered to have rendered to the King of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool. The other sort of shepherds, is of such, as are hired to keep sheep; to see to their feeding & safety. Such we properly call shepherds, and such are the shepherds in my text. It followeth.  
Have mourned] The text is so; the meaning is; shall mourn. This enallage or change of the time; of the time passed for the time to come, hath its reason from a truth contained in a saying of the Schoolmen, Apud Deum non est tempus: God is beyond times limits. He was when time was not; and shall be when time shall be no more. It's common with the Prophets to speak of a future thing, as of a thing past, or present. A learned 
a Oath Gualt perius.  Grammarian doth well express the reason; quia Prophetia ipsorum tam certa est, ac si spectatores rerum futurarum in praesenti omnia fieri cernerent. The prophecies in the old time, which came not by the will of man, were of as great certainty as if the Prophets had been present spectators of the things to come.  
The sweet singer of Israel, to show Gods promise made for the encouragement of the man, that loveth to live a godly life, saith Psal. 1.3. He hath been like a tree planted by the rivers of waters. He hath been, that is the text; the sense is, he shall be like such a tree. jacob in the 48. of Gen. ver. 22. thus blesseth joseph: I have given thee one portion above thy brethren. I have given thee, that is the text; the sense is, I do, or will give thee. In Hosea 10.5. we read thus, The people of the Calf of Bethaven have mourned over it. The text is, have mourned; the sense is, shall mourn. So here my text is, The dwelling places of the shepherds have mourned: the sense is, they shall mourn.  
Shall mourn] Mourn? How can dwelling places mourn? Even as the earth can mourn. The lamentations & mournings of the earth are eternised with holy Prophet's pens. With Esayes pen, chap. 24.4. For the sins of the people the land lamenteth and fadeth away▪ and again chap. 33.9. For the sins of the people the earth mourneth and fainteth. With jeremies' pen, first chap. 4.28. For the sins of judah the earth shall mourn; again chap. 12.4. For the wickedness of the inhabitants shall the land mourn; a third time chap. 23.10. because of oaths the land mourneth. With joel's pen chap. 1.10. for sin the land mourneth. With Hoseas pen chap 4.3. because there is no truth, nor mercy, nor knowledge of God in Israel, every one breaking out by swearing, by lying, by killing, by stealing, by whoring, blood touching blood, therefore shall the land mourn.  
Lamentation, and mourning proper passions of the reasonable creature, are by a translation ascribed to the Earth; to note either that she is ill-favoured, and out of fashion for lack of dressing; or that men for her desolation do lament, and mourn; as Drusius lib. 1. quaest. Hebr. qu. 27. observeth out of St Austin. Suitable to the mournings of the Earth, is the mourning in my text: the dwelling places of the shepherds shall mourn] It is a translation from living things to things without life; from shepherds to their dwelling houses: The dwelling places of the shepherds shall mourn, that is, the shepherds themselves shall mourn, when they shall behold the spoil, overthrow, and desolation of their dwelling houses. Our English reading then for the sense is good, The dwelling places of the shepherds shall perish.  
You see now the desolation of the dwelling places of the shepherds. Will you have the reason of it? Look back then to the but-now cited places of Esay, jeremy, Hosea, joel, for the reason, why the earth is said to mourn. The reason is the same for the earths mourning, and the mourning of the shepherds dwelling houses: even sin and iniquity. Whence you may learn this lesson.  Sin and iniquity are means to lay waist, and make desolate [our dwelling houses] yea the fairest, and goodliest buildings; all manner of buildings. 
This point I might at large demonstrate & make plain unto you, by the ruins of time: by the ruins of the old world of Sodom, Gomorah, and their sisters; of Babel; of the first, and second Temples; of the Eastern Churches; of the Abbeys, and Monasteries of this land. But for this present I will content myself only to deliver unto you, and that briefly, a few brief notes for your further instruction, and meditation.  
It is true? Are sin and iniquity means to lay waist, & make desolate all manner of buildings? Why then (beloved) you must acknowledge and confess, that the crying sins of your forefathers have been the cause why Gods own house, and 
b The Chapel at MARSTON MEISEY ruined.  Chapel among you, is become waist, and desolate. This meditation concerneth some of you specially: you among whom God sometimes had his Zion, and jerusalem, his house of prayer, and sacred Chapel. O it is a fearful judgement of God upon you, that he hath removed his kingdom, and your candlestick from among you. But you will lay this blame upon your forefathers. I cannot excuse them. Yet must I tell you, that except ye amend your lives, a worse thing may befall you.  
And you (beloved) who have your dwelling near unto this House of God, the place of assembly for his Saints, will you match your neighbours in sin, and iniquity; and not fear 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 begun to set her foot here. What else could yourselves think 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 Realm, may give some occasion to that same scandalous assertion, of one of our English 
c Gul. Reginald. Calvino turc. lib. 2. cap 15. in argumento Libri. In Anglicano & Turcico ministerio summa est convenientia. TEMPLA utrinque sunt similia, sed Turcis ornatiora & magnificentiora. pag. 313.  fugitives beyond the seas: that the Churches in Turkey are more sumptuous, and stately, then ours in England. Of ours he saith, that they are 
* Apud vestros Evangelicos— Ecclesiae plerumque turpes, sordidae, & immundae jacent. At hominum nobilium, mercatorum, iuridicorum, Baronum, Comitunque domibus, nihil ornatius, nihil operosius, & in his poliendis homines privati regias aliquando gazas consumunt Ibid. pag. 318.  turpes, sordidae, immundae; foul, unclean, & sluttish. To persuade you to repair her decayed places, I would it were within the compass of my Rhetoric. Yet let me propound one question unto you, Hag. 1.4. Is it time for yourselves to dwell in your seiled houses, and this house to lie waist? Consider your own ways in your own hearts and give your answer unto God.  
A second note for your further instruction, and meditation followeth. It is true? Are sin and iniquity means to lay waist, & make desolate all manner of buildings? How then is it, that our dwelling houses do yet stand, and flourish? Our sins, and iniquities, are exceeding impudent, and saucy; they are ascended into the presence of God, and do stand like Satan among his children before his face. Yet for all this impudency, and sauciness of our sins and iniquities, God is pleased to suffer our dwelling houses to be in safety. The consideration of this point may stir us up to a grateful agnition, and acknowledgement of God's singular bounty, and longanimity. It is out of the bounty of the LORD, that the earth, since the time it first was cursed for the fall of man, doth to this day yield fruit in abundance for the use of man. That our possessions, habitations, dwelling houses, and Churches are not laid waist, and made desolate, it is to be ascribed to God's long sufferance, and longanimity. Of which I shall (God willing) anon speak more fully, when I shall have considered the words of the second sequel, or consequent of God's speech, which are: The top of Carmel shall whither.  
The top of Carmel] There were two hills of this name, as St Hierome teacheth; both in judea; the one in the southern climate of that country, whereon Nabal the husband of Abigail did dwell, 1. Sam. 25.2. the other near unto Ptolemais, towards the sea coast, upon which Elias prayed for rain, 1. Kings 18.42. St Hierome seemeth to doubt, which of these two Carmels our Prophet here intendeth. But Ribera resolveth for that Carmel, which was near unto Ptolemais, because it did appertain to the lot of the ten tribes, against whom Amos in this book prophesieth.  
This Carmel was a hill of much fatness, and fertility: whereupon it may, as proverbially, be taken for any such place. St Hierome writing upon Esay 16. saith, it is the Scriptures idiom, and proper form of speech evermore to compare the rich hill, Carmel, to fertility, and abundance. One of the Hebrew 
d R. David apud Drusium.  Doctors saith, that Carmel is a general name for all fruitful arable fields, and vineyards. A great 
e Pagnin.  Hebrician saith, that because the hill, Carmel, had by it a valley of exceeding feracitie, and fruitfulness, therefore Carmel is appellatively taken for any place set with corn, trees, or vines; and specially with standing corn, with new and fat wheat while it is in ear: though another 
f Marinus in Arca Noah  Hebrician of like note, affirmeth that because Carmel collectively signifieth standing corn, or new wheat yet in the ear, therefore a certain region in the province of Canaan of extraordinary fertility (as also a hill, and city there) was called after this name, Carmel. Whatsoever Carmel be in this place, whether a proper name, or an appellative, out of doubt it betokeneth a place of much fruitfulness. Following the stream of expositors, I am of opinion, that Carmel in my text, is that same fruitful mountain of judea by Ptolemais.  
The top of Carmel] A place fit by reason of the woods there, to lurk, and lie hid in; as is plain by Amos, 9.3. Though they hide themselves 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 express whatsoever is best in Carmel. By the like phrase we say Caput unguenti, the head or the top of the ointment, to signify the best of the ointment.  
The top of Carmel] Pagnine thus translateth it, vertex loci fertilis: the top of the fruitful place. And junius thus: praestantissimum aruorum: the best of the fields. Both Pagnine, and junius, do take Carmel here for an appellative, and not for a proper name.  
The top of Carmel shall whither] shall wax dry, or be dried up. That is, where most fruitful fields, and pastures are, there shall be a defect, and want of necessaries for man's life.  
Thus have you the exposition of this last clause. Now be patiented, I pray you, while from hence I commend on lesson unto you. It is this: For the sins of a people, God will make the top of their Carmel to whither. I speak it more plainly.  For the sins of a people, God will make their best grounds to yield them little, or no profit. 
For proof of this point, you will be pleased to hear the evidence of the holy Spirit, given in the word of life, Deut. 28.20, Thus saith the LORD: because of the wickedness of thy works, whereby thou hast forsaken me, the LORD shall smite thee with blasting, and with mildew: the Heaven which is over thy head shall be brass, and the earth that is under thee, shall be iron: instead of rain, the LORD shall give thee dust and ashes, even from heaven shall it come down upon thee until thou be destroyed.  
In the 2. Chapter of Hosea, and the 5 verse, because Israel, had played the harlot, and done shamefully, departing from the LORD, thus saith the LORD: I will take away from Israel my corn in the time thereof, and my wine in the season thereof, & will recover my wool, & my flax, which I lent her, to cover her shame. Mark I beseech you, the manner of the LORDS speech, my corn, my wine, my will, my flax; they are none of ours, they are all the Lords. The LORD hath lent them us, to serve our turns, and necessities: if we abuse them to idolatry, or profanes, he will take them from us, & recover them again unto himself.  
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 every one breaketh out by swearing, by lying, by killing, by stealing, by whoring, and blood toucheth blood, thus saith the LORD: the land shall mourn, and every one that dwelleth therein shall be cut of, with the beasts of the field, and with the fowls of heaven, and also the fishes of the sea shall be taken away. If so: what good then comes to you from Carmel, from your best, & most fruitful grounds?  
In the 8. chapter of Hosea, and the 7. verse, because Israel transgressing the covenant of the LORD, and trespassing against his law, had sown the wind, thus saith the LORD: they shall reap the whirlwind: it hath no stalk; the bud shall bring forth no meal; if so be, it bring forth, the strangers shall devour it. If so; what profit then can we, matching Israel in their most grievous transgressions, & trespasses, expect from Carmel, our most fruitful, and pleasant fields.  
The wisest King that ever sacred writ made mention of, hath this saying, Prov. 13.25. The belly of the wicked shall want. True great Solomon. The belly of the wicked man shall be empty. His Carmel, the very best of his possessions, shall yield him little profit.  
To make an end of this discourse, I would, I could write it in your hearts, what the sweetest singer, Psa. 107.34. delivereth unto you, touching this point: it is worthy your best remembrance. A fruitful land God turneth into barrenness, for the wickedness of them, that dwell therein. This one place (had I troubled you with no more) would have been a pregnant, and sufficient proof of my propounded doctrine. What fruit can you look for out of barrenness? And by this one place you see, that God turneth a fruitful land into barrenness, for the wickedness of them, that dwell therein. You must then acknowledge the lesson commended unto you to be good, and true; namely, that for the sins of a people, God will make their Carmel to whither; that for the sins of a people, God will make best grounds to yield them little, or no profit.  
Now let us see, what use we may make of this doctrine for our further instructions.  
A first use, is to admonish such as do dwell in delectable, pleasant, well watered, and fruitful places, that they boast not overmuch of their fertile, and sweet possessions: since there is no land so delectable to the eye, or fruitful to the purse, but it may be turned into a wilderness. If for our sins God shall come against us in the fierceness of his wrath; we shall be as 
g Esay, 1.9.  Sodom, and like unto Gomorah: our land shall burn with brimstone, and 
h Deut. 29.23  salt; it shall not be sown, nor shall bring forth; neither shall any grass grow therein. O LORD, deal not with us after our sins, neither reward us according to our iniquities.  
A second use, is to warn rich men, the richer sort among you, that weighing rightly the power of Almighty God, by which he maketh the top of Carmel to whither, & turneth your fruitful fields into barrenness; you will beware of insolency, and contain yourselves in modesty, and submission. Know this; there is no man hath a foot of ground, or never so small a possession to dwell in, but he hath it at God's hand; and upon this condition; that he keep his statutes, and commandments. Which if you disobey, contemn, and cast behind you, assure yourselves, your riches are none of yours, you are not the right owners of them; but mere usurpers. The LORD of hosts will send an host of enemies against you.  
Art thou rich in money? thou art in danger of thieves: art thou plentiful in household stuff? thou art in danger of fire: hast thou much gold? the rust doth venom it, and thee: is thine apparel gorgeous? the moth will eat it: hast thou store of cattle? rottenness may consume them: is thy maintenance by husbandry? blasting and mildews will hinder thee, the 
i joel. 1.4.  palmer worm will eat thy fruits, that which the palmer worm shall leave, the grasshopper shall eat; that which the grasshopper shall leave, the canker worm shall eat; & that which the canker worm shall leave, the caterpillar shall eat. So many, and many more enemies can the LORD of hosts send to fight against you; if you hate to be reform, and cast his commandments behind you.  
A third, and the last use of my propounded doctrine, is, to stir up myself, and all you, that hear me this day, gratefully, and thankfully to recount the mercifulness, patience, and long sufferance of our God. Our sins have deserved it at his hands, that he should make the top of our Carmel to whither; that he should make our best grounds to yield us little, or no profit; that he should smite us with blasting, and mildew; that he should make the Heaven over our head, brass; and the Earth under us, iron: that instead of rain, he should give us dust and ashes; that he should take from us, his corn, his wine, his wool, his flax, and whatsoever good thing else, he hath lent us for our use. All this, and much more have our sins deserved: and yet God withholdeth from us his revenging hand. O the depth of the riches of the mercifulness, patience, and long sufferance of our God.  
Yet stay ye sons of Belial, and imps of Hell; ye wicked ones, who serve under Satan's Banner. God's mercifulness, patience, and long sufferance, is to you very small advantage. S. Basil treating upon the words of the covetous rich man, Luk. 12.18. those words: I will pull down my barns, and build greater, tells you that God his goodness, extended to you in your fields, or elsewhere, bringeth upon you in the ●nde the greater punishment.  
True great Basil. God his justice goeth on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slowly, and in order. Long before thy time was this lesson learned in Nature's school. 
k Lib. 1. c. 1.  Valerius Maximus who lived under Tiberius Caesar, recounting some of the sacrileges of Dionysius, clearly carried with frompes, and mockeries, saith Lento gradu ad vindictam sui divina procedit ira: the wrath of God proceedeth to the execution of vengeance, with a remiss & slow pace; but evermore, as he well addeth, tanditatem supplicij gravitate compensat: it recompenseth the slackness of punishment, with the heaviness thereof.  
I will not weary your religious ears with profane, though fit sentences for this argument, out of 
l Lib. 3. odd. 2. Rarò antecedentem scelestum Deseruit pede poena claudo.  Horace, 
m Lib. 1. eleg. 9 Ah miser, et si quis primò perjuria celat, Sera tamen tacitis poena venit pedibus  Tibullus, 
n Lib. 3.— Quis enim laesos impunè putaret Esse deos?—  Lucan, & 
o Lib. de ijs qui tardè a numine corripiuntur.  Plutarch; nor with those well known proverbs, Dij lenti, sed certi vindices, Di● lan●os pedes habent: Tacito pede, and Cunctabundus naturâ Deus. From Nature's school I recall myself to the God of Nature, who though in his word of eternal truth he proclaimeth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 
p Exod. 34 6.  God slow to anger, and is for such acknowledged by the never failing testifications, and reports of divinely inspired 
q Nehem. 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 to 
r Exod. 20.5. & 34.7. Deut. 5 9 jerem 32 18.  recompense the iniquity of the Fathers into the bosom of their children after them.  
It must stand ever good: Quo tardius, eo gravius, that the longer God is before he punisheth, he punisheth so much the more grievously. Though for a time he be pleased to hold his tongue, and to walk as with woollen feet; yet at length shall we, or our posterity, find by woeful experience, that he hath a rod of iron to rule us, yea, and to break us in pieces, like potter's vessels.  
Wherefore (dearly beloved in the Lord) while God is pleased, to withhold from us his one hand of justice, and to stretch over us his other of Mercy, to the blessing of us in our fields, in our cattle, in our store, let us not be wedded to the hardness of our own heart's; let us not dwell in our old sins, nor heap new upon them: lest so we treasure up unto ourselves wrath against the day of wrath.  
Let us rather even now, while it is now, cast away all works of darkness, and put on the armour of light: let us take no further thought for our flesh to fulfil the lusts of it. Let us walk no more as formerly we have done, in gluttony, in drunkenness, in chambering, in wantennesse, in strife, in envying, in deceit, in falsehood, in vanity; but let us walk honestly as in the day; and put we on the Lord jesus. Whatsoever things, are true, & honest, and just, and pure, and do pertain to love, and are of good report; if there be any virtue, or praise, think we on these things. Think we on these things to do them, and we shall not need to fear any desolation to our houses, or barrenness to our grounds; our dwelling houses shall not mourn, or perish; the top of our Carmel shall not whither; our fields shall bring forth increase unto us. For God, even our own God, shall give us his blessing. God will bless us to pass the time of our pilgrimage here in peace, and plenty; and when the day of our separation shall be, that we must leave the earth, a vale of tears, and misery, he will translate us to jerusalem above, the place of eternal joy, and felicity, where this corruptible shall put on incorruption, and our mortality shall be swallowed up of life. So be it.   

THE SIXTH LECTURE.  AMOS 1.3, 4, 5. 
Thus saith the LORD: For three transgressions of Damascus, and for four I will not turn to it, because they have threshed Gilead with threshing instruments of iron.  
Therefore will I send a fire into the house of Hazael, and it shall devour the palaces of Benhadad.  
I will break also the bars of Damascus, and cut of the inhabitant of Bikeathaven: and him that holdeth the sceptre out of Beth-eden, and the people of Aram shall go into captivity unto Kir, saith the LORD.  
THough in this prophecy there be mention made of judah, yet was Amos by the holy spirit deputed, and directed with his message peculiarly, and properly to the ten revolted Tribes, the kingdom of Israel. The mention that is made of judah, is made but incidently, and by the way. The scope of the prophecy is Israel; as I showed in my 
* Pag. 7.  first Lecture.  
If Israel be the scope of this prophecy, how cometh it to pass, that the Prophet bestoweth the residue of this chapter, and a part of the next, in making rehearsal of foreign 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 upon him? and check the Israelites, and terrify them, & reprove them for their evil deeds?  
The reasour● 〈…〉 se●● of purpose with a message to the Israelites, doth ●●●st prophecy against the Syrians, & other foreign nations, are 〈◊〉.  
1 That he might be the more patiently heard of his countrymen the Israelites. The Israelites seeing their Prophet Amos so sharp against the Syrians, and other their enemies, could not, but with more quiet hear him, when he should prophecy against them also. Consolatio quaedam est, afflictio inimici: some comfort it is to a distressed natural man, to see his enemy in distress likewise.  
2 That they might have 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 God's word; and ignorant of his will.  
3 That they might the more fear at the words of this prophecy, when they should see the Syrians, and other nations, afflicted, and tormented accordingly.  
Here might they thus have argued? Will not God spare our neighbours, the Syrians, and the rest? Then out of doubt he will not spare us. They silly people never knew the holy will of God, and yet shall they be so severely punished? How then shall we escape, who knowing Gods holy will have contemned it?  
From the reasons why Amos first prophesieth against foreign nations, & then against the Lord's 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, poem, or entrance, vers. 3. Thus saith the LORD.  
2 A prophecy, In the 3, 4, & 5. verses. For three transgressions of Damascus and for four, etc.  
3 A conclusion, In the end of the 5. verse. Saith the LORD.   
The preface, and the conclusion do make for the authority of the prophecy, vers. 3. and 5.  
In the prophecy these parts may be observed.  

1 A general accusation of the Syrians, verse the 3. For three transgressions of Damascus, and for four.  
2 A protestation of Almighty God against them; I will not turn to it.  
3 The great sin, by which they so offended God: their extreme cruelty, verse 3. They have threshed Gilead with threshing instruments of iron.  
4 The punishments to be laid upon them for such cruelty.   
These punishments are here set down generally, and specially.  

Generally vers. the 4. I will send a fire into the house of Hazael, and it shall devour the palaces of Ben-hadad.  
Specially vers. the 5. I will break also the bars of Damascus, and cut of the inhabitant of Bikeathaven: & him that holdeth the sceptre out of Beth-eden, and the people of Aram shall go into captivity unto Kir.   
Thus saith the LORD] It is a very usual thing with the Prophets, so to begin their special Prophecies, to let the world understand, that they feign nothing out of their own brains, but that whatsoever they speak, they have received it from the spirit of the LORD. Thus saith, not Amos, but in Amos the LORD. The LORD, the powerful JEHOVAH of whom you heard at large out of my third lecture upon this chapter.  
Thus saith the Lord] the powerful JEHOVAH, 
* See Lect 3.  who made the heavens and 
a Psal. 104.2.  spread them out like a curtain, to  himself with light as with a garment; & can again 
b Esai. 50.3.   the heavens with darkness, and make a sack their covering: who made the sea, to 
c Psal. 104.3.  lay the beams of his chamber therein, & 
d jerem. 5.22.  placed the sands for bounds unto it, never to be passed over, howsoever the waves thereof shall rage's, and roar; and can with a word smite the pride thereof: at his rebuke 
e Esai. 50.2.  the flowds shall be turned into a wilderness; the sea shall be dried up; the fish shall rot for want of water, and die for thirst: who made the dry land, & so 
f Psal. 104.5.  set it upon foundations, that it should never m●●e; and can 
g Psal. 104.6.  cover her again with the deep, as with a garment, and so 
h Esai. 24.20.  rock her, that she shall reel to and fro, and stagger like a drunken man.  
Thus saith the LORD] This powerful JEHOVAH, whose throne is the heaven of heavens, and the sea his floor to walk in, & the earth his footstool to tread upon, who hath a chair in the conscience, and fitteth in the heart of man, & possesseth his secretest reins, and devideth betwixt the flesh & the skin, and shaketh his inmost powers, as the thunder shaketh the wilderness of Cades.  
Thus saith the LORD.] Hath the LORD said, and shall he not do it? hath he spoken, & shall he not accomplish it? Balaam confesseth as much unto Balak, Num. 23.19. God is not as man, that he should lie, nor as the son 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. Al his words, yea all the titles of his words are yea, and Amen. Verily saith our Saviour, Matth. 5.18. Heaven and earth shall perish, before one jot, or any one title of God's law shall escape unfulfilled.  
Thus saith the LORD.] Then out of doubt it must come to pass. Hereby you may be persuaded of the authority of this Prophecy: and not of this only, but of all other the Prophecies of holy Scripture; that neither this, nor any other Prophecy of old, is destitute of divine authority. This point touching the authority of holy Scripture I delivered unto you in my second lecture, and therefore have now the less need to spend time therein. Yet a word or two thereof.  
God almighty spoke in old time to our fathers by the mouth of Moses, Exod. 4.12. & not by the mouth of Moses only, but by the mouths of all his Prophets, Heb. 1.1. & 2. Peter 1.20. Know this that no Prophecy in the Scripture is of any private motion. He giveth the reason hereof ver. 21. for the Prophecy in old time came not by the will of man, but holy men of God spoke, as they were moved by the holy Ghost. Hence sprang those usual and familiar speeches in the books of the Prophets; The The word of the LORD came unto me; the LORD God hath spoken; and this in my text, Thus saith the LORD. This LORD, who thus spoke in old time by his Prophets, did in fullness of time, when he sent to consummate, and perfect the work of man's redemption, speak by his blessed Evangelists, and Apostles.  
This appeareth by the faithful promise made unto them, Matth. 10.19. Take no thought how, or what ye, shall speak; for it shall be given you, what ye shall say. It is not ye that speak, but the Spirit of your father, that speaketh in you. It must stand ever true, what is recorded, 2. Tim. 3.16. the whole Scripture (and every parcel thereof) is given by inspiration of God: and hath inward witness from that Spirit, which is the author of all truth.  
Here may you note the harmony, consent, and agreement, of all the Prophets, Evangelists, and Apostles, from the first unto the last: not one of them spoke one word of a natural man in all their ministries; the words, which they spoke, were the words of him that sent them: they spoke not of themselves, God spoke in them. Whensoever were the time, whatsoever were the means, whosoever were the man; wheresoever were the place, whatsoever were the people, the words were the Lords.  
Thus saith the LORD] how then dare we, potters clay, lift up our hands against him, that fashioned us? How dare we absent ourselves from his house of prayer, where God in and by his holy word speaketh unto us? How dare we, when we are come to this place, behave ourselves carelessly, negligently, irreverently?  
But I will not at this time press you any further with this point, having heretofore in my fourth lecture occasioned by the Lords roaring out of Zion, and uttering his voice from jerusalem, exhorted you in many words, to the due performance of your dutiful service of God in this place. For this present, I will only give you a taste of the sweetness of the word of the LORD, conveyed unto us by the ministries of his sanctified Prophets, Evangelists, & Apostles. It is the Lords most royal and celestial testament, the oracles of his heavenly sanctuary, the only key unto us of his revealed counsels; milk from his sacred breasts; the earnest and pledge of his favour to his Church; the light of our feet, joy of our hearts, breath of our nostrils, pillar of our faith, anchor of our hope ground of our love, evidences, and deeds of our future blessedness.  
Thus far of the preface, poem, or entrance, making for the authority of this prophecy; Thus saith the LORD.  
Now followeth the prophecy against the Syrians: wherein I commended to your Christian considerations four things.  

1 The general accusation of the Syrians, verse. 3. For three transgressions of Damascus, and for four.  
2 The LORDS protestation against them, verse the 3 I will not turn to it.  
3 The particular sin, by which the Syrians had so offended God, vers. the 3. They have threshed Gilead with threshing instruments of iron.  
4 The punishments attending them for this sin; set down generally, and specially. 

Generally vers. 4. I will send a fire into the house of Hazael, and it shall devour the palaces of Ben-hadad.  
Specially vers. the 5. I will break also the bars of Damascus, and cut of the inhabitant of Bikeathaven: and him that holdeth the sceptre out of Beth-eden, & the people of Aram shall go into captivity unto Kir.     
Order requireth: that I begin, with the first part: the accusation of the Syrians vers. 3.  
For three transgressions of Damascus, and for four] This Damascus was a very ancient city, built, as 
a Arias Montan. justin. lib 36 Stephan. Adrichom. Hieron. Heb. quaest. in Gen.  some conjecture, by Eliezer, the steward of Abraham's house, who was surnamed Damascus, Gen. 15.2. The first mention of this city is Gen. 14.15. 
b Apud Hier. ibid. & joseph antiq. judaic lib. 1. cap. 7. Willet in Gen. cap. 15.  Others holding the name of this city to have been more ancient than Abraham, do attribute the building of this city to Huz, one of the sons of Aram, Gen. 10.23. Where upon Damascus was called also Aram, as 
c In Esai, 17.  St Hierome witnesseth. Whatsoever were the antiquity of this city, it is plain by Esa. 7.8. that it was the Metropolitan, and chiefest city of Syria.  
I need not tell you what Lewes Vertomannus, a gentleman of Rome, saw in this city about some hundred years since, as the place where Cain slew Abel; the place where the body of the Prophet Zacharie lay; the tower wherein S. Paul was committed to prison; & the like: that would be beside my purpose. For the present know ye, that Damascus, was the Metropolitan, 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 threateneth all inhabitants in the country about Damascus; he citeth all the Syrians to appear before the tribunal seat of Almighty God, because they had unjustly troubled and vexed the city Gilead. But of this hereafter. Now let us see, what is meant by the three transgressions, and four, here mentioned in the general accusation of the Syrians.  
For three transgressions, and for four.] The word Transgressions, signifieth, whatsoever detestable thoughts, words, or deeds may be conceived, uttered, or acted, against God's law, our holy faith, and Christian duties. These three transgressions of Damascus, are in the judgement of Arias Montanus, the same with the three transgressions of Azzah, and of Tyrus, & of Edom, and of Ammon, and of Moab, and of judah, & of Israel, so often repeated in this, and the next chapters: namely; the vain worship of strange Gods, whoredoms, & murders. The fourth, saith he, is added in the text, even their barbarous cruelty: They threshed Gilead with threshing instruments of iron.  
For three transgressions of Damascus, & for four.] S. Hierome 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 have pardoned them; but now when they have not ceased a third, & fourth time, to practise their cruelty upon my chosen people, even to thrash them with threshing instruments of iron, shall I not visit for these things? is it not time that I beat them with rods? is it not necessary that I turn from them the countenance of my clemency?  
For three transgressions of Damascus, and for four.] 
d Apud Mercerum.  Some refer these three, and four transgressions, to three, and four generations; thus: though God useth to forbear, and pardon men's sins to the third, & fourth generation, yet in the fourth he will undoubtedly execute his vengeance. 
e Ibid.  Some others do make this sense of these words: God useth to remit, and to forgive any man his sins for thrice; but if the fourth time he sin likewise, there is no hope of remission. According to that, which we read, job 33.29. All these things will God work twice or thrice with a man, that he may turn back his soul from the pit, to be illuminated in the light of the living. Twice, or thrice, will God chastise us for our sins; but if we sin the fourth time, Woe unto us; we are left unto ourselves.  
For three transgressions, and for four.] 
f Mercer. Wincklema.  Some do join these numbers to make seven; because the number of seven in holy Scripture, is a number of plenitude, & perfection, as Levit. 26.18. If you will not obey me, I will punish you seven times for your sins. To which sense here by three transgressions, & four, that is by seven, they affirm the multitude, and greatness of the sins of Damascus to be designed, and pointed at.  
For three transgressions of Damascus, and for four.] The last exposition, wherewith I will now hold you, is the most 
g Mercer. Calvin. Drusius.  general, proper, and significant: to understand by three, and four, which make a certain number, a number infinite, & uncertain. For as oft as he will, God forgiveth, though we sin a hundred times. It is but the custom of the Scripture thus to speak. God waiteth for us, twice & thrice, that is, a good while, to have us return from our evil ways unto repentance; but the fourth time, that is, at length, when he seethe us persist in our impenitency, he reproveth us, casteth us away, and leaveth us in our sins.  
You have hitherto the general accusation of the Syrians, whereby you know they were defiled with three transgressions, and with four; with very many sins. Now followeth the protestation of Almighty God against them for their sins.  
I will not turn to it] to them; to the inhabitants of Damascus; to the Syrians: that is, I will have no mercy on them. These words are diversely rendered by expositors: by the author of the vulgar Latin, and by Gualther, Non convertam eum. I will not turn it: that is, I will not recall the Syrians of Damascus to the right way, they shall run on to their own perdition. By Calvin, Non propitius ero ei; I will not be favourable to the Syrians of Damascus; I will not return unto mercy. By Mercer, Non parcam ei: I will not spare the Syrians of Damascus: According to their deserts, so shall it be measured to them. By junius, Non avertam istud: I will not turn away the punishment, wherewith I have resolved to punish them. I am the LORD, & am not changed; I will send a fire into the house of Hazael, and it shall devour the palaces of Benhadad, etc.  
The sum of both, the Accusation & Protestation, is: if the Syrians had offended but once, or a second time, I would have been favourable to them, & would have recalled them into the way, that so they might have been converted, and escaped my punishments: but now whereas they do daily heap transgression upon transgression, & find no end of sinning, I have hardened my face against them, and will not suffer them to be converted, but indurate, and obstinate as they are; I will utterly destroy them. For three transgressions of Damascus and for four, I will not turn to it.  
Having thus expounded these words, give me leave out of them to gather such notes, as may make for our further instruction, and reformation.  
My first note is; Three transgressions and four do pluck down from Heaven, the most certain wrath, and vengeance of God upon the transgessors. The doctrine.  Three transgressions, and four, that is, Many sins do pluck down from heaven the most certain wrath, & vengeance of God, upon the sinners. 
God is of pure eyes, and beholdeth not iniquity; he hath laid righteousness to the rule, and weighed his justice in a balance. The sentence is passed forth, and must stand uncontrollable, even as long as sun, and moon. Tribulation and anguish upon every soul that doth evil. The soul that sinneth it shall be punished. God makes it good by an oath: Deut. 32.41. that he will wh●t his glittering sword, & his hand shall take hold on judgement to execute vengeance upon sinners. His soul hateth and abhorreth sin; his law curseth, and condemneth sin; his hand smiteth, and scourgeth sin. Sin was his motive to cast down Angels into Hell; to thrust Adam out of Paradise; to turn cities into ashes, to ruinated nations; to torment his own bowels in the similitude of sinful flesh: because of sin he drowned the old world; and because of sin, ere long will burn this. All this maketh for the truth of my propounded doctrine.  Three transgressions and four, that is, Many sins do pluck down from heaven, the most certain wrath and vengeance of God upon the sinners. 
A lesson (dearly beloved) able to make us (if grace be in us) to be wary, and to take heed, that we be not overtaken with three transgressions & with four. It is a very dangerous thing to add sin to sin. This is done 
h Perkins Cas. Consc.  three manner of ways.  

1 By committing one sin in the neck of another.  
2 By falling often into the same sin.  
3 By lying in sin without repentance.   
Here we must remember, that we are not simply condemned for our particular sins, but for our continuance, & residence in them. Our sins committed do make us worthy of damnation; but our living and abiding in them without repentance, is the thing, that brings damnation;  
Great is the 
i D. King B. of London in jon. Lect. 31.  strength that sin gathereth, by growing, and going forwards. The growth of sin 
k In Amos 1.3.  Albertus Magnus shadoweth in marshaling the order of sinning: first is peccatum cogitationis, next locutionis, thirdly operis, then desperationis. The beginning of sin is inward, an evil thought; it hasteth out into an evil word; then followeth the wicked work: what is the end of all? Desperation, waited on by final impenitency.  
This growth of sin, S. Hierome plainly expresseth. The first step is, cogitare, quae mala sunt; a wicked thought; the next, cogitationibus adquiescere perversis; to like well of wicked thoughts; the third, quod mente decreveris, opere complere; to put that in action, which thou hast wickedly imagined. What is the end of all? Non agere poenitentiam, & in suo sibi complacere delicto: even impenitency, and a delight, or pleasure to do noughtly.  
Hugo the Cardinal in sins proceeding, noteth, 

1 Suggestion.  
2 Consent.  
3 Action.  
4 Custom, and pleasure therein.    
Suggestion is from the Devil, who casteth into our hearts impure and ungodly thoughts: the rest are from ourselves; (such is the corruption of our nature,) we readily consent to the Devil's motion; what he moves us to, we act accordingly; we take pleasure in it, and make it our custom. This Custom is not only a grave to bury our souls in, but a great stone also rolled to the mouth of it, to keep them down for ever. I say no more to this point; but beseech you for God's sake, to be wary, and heedful, that you be not overtaken with three transgressions, and with four.  
You have now my propounded doctrine; and the first use to be made of it. My doctrine was.  Three transgressions and four, that is, Many sins do pluck down from heaven the most certain wrath and vengeance of God upon the sinners. 
The first use is, to make us wary and heedful, that we be not overtaken with with three transgressions, and with four.  
A second use, is to move us to a serious contemplation of the wonderful patience of Almighty God: who did so graciously forbear to punish those Syrians of Damascus, till they had provoked him to displeasure by three transgressions, and by four. God is merciful, and gracious, long suffering, & of great goodness. He crieth unto the fools, (and are not we such fools?) Prou. 1.22. O ye foolish, how long will ye love foolishness? He crieth unto the faithless (and is our faith living?) Matth. 17.17. O generation faithless, and crooked, how long now shall I suffer you? He crieth 〈◊〉 the jews, (and are not we as bad as the jews?) O 〈◊〉, I●●●salem, 〈◊〉 often? He dressed his vineyard with the b●●t and ●●●dliest husbandry, that his heart could invent, 〈…〉 he looked for fruit; he required it 〈…〉 first h●●●e, but ●arrying the full time, he looked that it should being forth grapes, in the autumn, and time of vintage. He waiteth for the fruit of his 
l Luk. 13.6.  figgtree three years; and is content to be entreated, that digging, and dunging, and expectation a fourth year may be bestowed upon it.  
Thus we see God's patience is wonderful; He is merciful gracious, long suffering, and of great goodness. Yet may we not hereon presume. Our safest way shall be to rise at the first call; if we differre our obedience to the second call, we may be prevented. Then may God justly say to us, as he said unto the jews, Esai. 65.12. I called, and ye did not answer; I spoke and ye heard not. And albeit some fall seven times a day, & rise again; 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 heaven for one breach; Adam for one morsel; Miriam for one slander; Moses for one angry word; Achan for one sacrilege; Ezechias for once showing his treasures to the Ambassadors of Babel; josias for once going to war without ask counsel of the LORD; and Ananias and Sapphira for once lying to the holy Ghost.  
Is the Lords hand now shortened that he cannot be as speedy, and quick, in avenging himself upon us for our offences? far be it from us so to think. God is not slack in coming, as some count slackness: He maketh the clouds his Chariots, he rideth upon the Cherubins, he flieth with the wings of the wind; and so he cometh; and cometh quickly, and his reward is with him to give to every one, according as his works shall be.   

THE seventh LECTURE  AMOS 1.3. 
Because they have threshed Gilead with threshing instruments of iron.  
THis is the third part of this Prophecy: the description of that great sin by which the Syrians so much offended. Let us first examine the words.  
Gilead] Gilead, or Galaad, or Galeed, in holy Scripture is sometime a hill, sometime a city, and sometime a region, or country. A hill, Gen. 13. So named as appeareth vers. the 47. of the heap of stones, which was made thereon, as a witness of the league between jacob, and Laban: for Gilead is interpreted an 
a Acervus testimonii.  heap of witness.  
This mountain Gilead, is the 
b Adrichom.  greatest of all beyond jordan: it is in length 50 miles; and as it is continued, and runneth a long, it receiveth divers names. From Arnon to the city Cedar, it is called Galaad; them to Bozra it is named Seir, afterward Hermon, and so reaching to Damascus it is joined to Libanus: and therefore as St. 
* Comment in hunc locum.  Hierome saith; in the 22. of jerem. verse. 6. Lebanon is called the head, or beginning of Galeed.  
Gilead, or Galaad, or Galeed is also a city, built upon mount Gilead, as St Hierome witnesseth. Here was borne, and buried, the valiant captain, and judge of Israel, jephte, when he had judged Israel six years; as judg. 12.7. Against this city Hoseah prophesieth chap. 6.8. Gilead is a city of them, that work iniquity and is polluted with blood.  
Gilead, or Galaad, or Galeed, is also a region, or country, called, De● 〈…〉 possessed by the R●●benits, Gadite● 〈…〉 of 〈◊〉: as Num. 32.33.  
If Gilead the city, book 〈◊〉 in my text, it is a figure; the figure Synecdoche: a part for the whole; one city, the Metropolitan city for the whole country. If the land of Gilead, be 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 God's own 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 have threshed them with threshing instruments of iron.  
These threshing instruments are not in use among us. Yet will I, as well as I may, out of the ancient, and learned, describe them to you. One of the Hebrew Doctors 
c Mercer. Pagnin. in Lex. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  R. David Kimchi makes them to be planks of wood, to the which on the neither side are fastened little stones, to part the wheat from the husk, & chaff; which cannot be the threshing instruments in this place because these were of iron.  
St Hierome saith, they were a kind of veins, or carts, with wheels of iron, and toothed, to beat out corn from the husk, and to bray, or bruise straw, and stubble, to be meat for cattle, when hay is scarce. Nicolaus de Lyrâ joineth with S. Hierome in opinion.  

d junius.  Some do take these instruments to be 
* Tribulis ferreiss.  iron flails, or cars, or corn carts, or some such like instrument, of old time in use for the threshing out of corn. Of this opinion junius by his translation seemeth to be, and Calvin disallows it not.  
Here some do understand 
e Rast. is ferreiss  iron rakes, as Gualther; some 
f Trahis ferreiss  dreyes or sleds of iron, as Marinus in his Arca Noah; some 
g Rotis ferreiss.  wheels of iron, as Theodotio, and Symmachus; some 
h Serris ferreiss.  saws of iron, as the Septuagint, and Calvin; some 
* Avec hearses de ser.  harrows of iron as the French translation. Whatsoever were the threshing instruments in this place; whether wanes, or carts, or cars, or dreys, or sleds of iron, or wheels of iron, or flails of iron, or rakes of iron, or harrows of iron, or saws of iron: it is out of doubt, that the holy Spirit by this kind of speech (they threshed Gilead with threshing instruments of iron) 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 Metaphor, or translation, put by the holy Spirit to design, or signify the notorious cruelty of the Syrian Kings upon 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 unto Hazael: I knew the evil that thou shalt do unto 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 rend in pieces 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 jordan Eastward, even all the land of Gilead, the Gadites, & the Reubenits, and them that were of Manasseh, from Aroer, (which is by the river Arnon) and Gilead, and Bashan. All these regions did King Hazael grievously torment, and bring to much woe, and misery; but specially the Gileadites, who therefore are twice mentioned in the forecited conquest of Hazael: The Gileadites did Hazael, King of Aram, destroy, and make like dust beaten to powder, 2. King. 13.7.  
They threshed Gilead with threshing instruments of iron] The like torments have been inflicted, with the good approbation of Almighty God, by King David upon the Ammonites, 2. Sam. 12.31. where you shall find, that King David after his victory over Rabbah, a city of the Ammonites, carried away the Inhabitants that were therein, and put them under saws, and under iron harrows, and under axes of iron, and cast them into the tile kelne.  
Thus did David, guided by Gods own Spirit, deal with the Ammonites. His course was warrantable, because he was guided by 〈…〉 destitute, could 〈…〉 threshing Gilead with threshing 〈…〉 of 〈…〉 so with the Am●●●●●●s, 〈…〉 God whereas Hazael, God's enemy, dealt so with the 〈…〉; the people of God.  
He threshed Gilead with threshing instruments of iron] A course that God can be content shall be taken with Moab, Esai. 25.10. Moab shall be threshed, as straw is threshed? but that his own people Israel, or any part of them, as the Gilladites be thus used, God likes it not. Witness my text, where the LORD protesteth that he will not turn Damascus, that is, that he will not recall the Syrians from their error into the right way, that he will not bring them again into his favour; that he will leave them to themselves, because they have threshed Gilead with threshing instruments of iron.  
Now let us see what lessons may be taken from hence for out further instruction, and meditation. God's dislike with Damascus, for threshing 〈◊〉 with threshing instruments of iron I yieldeth us this 〈◊〉.  God 〈◊〉 never will pleased with too much cruelty. 
This truth will well appear unto us, if we do but consider how God hath evermore rewarded cruelty. The cruel tyrant Adonibezek did cut of the th●●bes, and great ●o●s of scutcheon Kings, and caused them to gather the crumbs under his table, judg. 1.7. but what was his reward? As he had done to those captive Kings, so did God do to him again. The Israelites under the leading of their captain judah, took Adonibezek prisoner, and cut off the thumbs 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 childless, 1. Sam. 15.33. but what was his reward? You may see in the same verse what Samuel said, and did unto him. Samuel said, as thy sword hath made women childless; so shall thy mother be childless among other women; & Samuel hewed Agag in pieces before the LORD in Gilgal,  
The Babylonians were wonderful cruel, and hard hearted against the inhabitants of jerusalem: 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 prophetical denunciation of the ruin of Babel, Psal. 13 7, 8, 9 O daughter of Babel, worthy to be destroyed: blessed shall he be that rewardeth thee as thou hast served us; 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 pieces before their eyes: their houses shall be spoiled; and their wives ravished.  
Thus not to trouble you with many examples, we see by the reward of cruelty in the examples of Adonibezek, Agag, & the Babylonians, that God abhorreth it. God abhorreth cruelty, howsoever he doth punish it with another cruelty. God repayeth cruelty with cruelty, according to the well known proverb, Matth. 7.2. With what measure you meet, with the same shall men measure to you again.  
The use of the doctrine now confirmed, is to work in us the love of clemency, and mercifulness. When we are well assured, that the cruel themselves shall taste of cruelty by way of punishment, we will be afraid to behave ourselves towards any cruelly. All cruelty is checked by the law of God, by the sixth commandment, Thou shalt do no murder; or Thou shalt not kill.  
The law that is written Deut. 25.3. touching forty stripes, & not above, to be given to an offender, should draw our cruel rage and fierce affections to pity, & compassion. The tenor of the law is: If a wicked man be condemned to be beaten, the judge shall cause him to lie down, and to be beaten before his face according to his trespass unto a certain number forty stripes shall he cause him to have and not past, lest if he should exceed, & beat him above that with many stripes, thy brother should appear despised in thy sight.  We may be many ways guilty of cruelty. 
First, if we exercise tyrannous cruelty, in inflicting punishments. This we know by the above cited place out of Deut. 25.  
Secondly, if we fight with, or beat our neighbour, or maim his body. This is a 〈◊〉, & a breach of the sixth commandment: but specially 〈◊〉, Levit. 24.19, 20. If a man cause any blemish in 〈…〉 hath done, so shall it be done to him. Breach for 〈…〉 for t●●th; such a blemish as he hath make in any, 〈◊〉 such shall be repai●d 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 sixth commandment. The offender in this behalf may be ranked with Cain, Gen. 4.8. where it is said: Cain rose against his brother, & slew him.  
Fourthly, if we use any of God's creatures hardly. This is a cruelty, and a breach of the sixth commandment: but specially 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 eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young, but shalt in any wise let the dam go, and take the young to thee, that thou mayst prosper, and pro●ing thy days. This special cruelty is taxed, Prov. 12.10. where we are told, That the righteous man regardeth the life of his beast.  
Fiftly, if because of our neighbour's infirmities, we use him discourteously, and make him our laughing stock, or taunting recreation. This is a cruelty, and a breach of the sixth commandment: but specially checked, Levit. 19.14. Thou shalt not curse the d●●st; nor put a stumbling block before the blind.  
Sixtly, if we injury a stranger. This a cruelty, and specially controlled, Exod. 22.21. Thou shalt not do injury to a stranger, neither oppress him.  
Seventhly, if we molest any widow, or fatherless child. This is a cruelty, and specially checked, Exod. 22.22. Ye shall not trouble any widow, or fatherless child.  
Eightly, if we wrong the poor. This is a cruelty, & a breach of the sixth commandment. This cruelty we are guilty of many ways.  
First, if we lend money to the poor upon usury. This cruelty is taxed, Exod. 22.25. If thou lend money to the poor with thee, thou shalt not be as an usurer unto him, ye shall not oppress him with usury.  
Secondly, if we pay not the poor labourer his hire. This cruelty is taxed, Deut. 24.14. Thou shalt not oppress a needy and poor hired servant: thou shalt give him his hire for his day: the Sun shall not go down upon it: for he is poor, and therewith sustaineth his life, lest he cry against thee to the LORD; and it be sin unto thee.  
Thirdly, if we restore not the pledge of the poor. This cruelty is taxed, Exod. 22.26. If thou take thy neighbour's raiment to pledge, thou shalt restore it unto him before the Sun go down. For it is his only covering and garment for his skin.  
Fourthly, if we withdraw our corn from the poor. This cruelty is taxed, Prov. 11.26. He that withdraweth corn, the people will curse him. Whosoever he be that withdraweth his corn from the market, where it should be sold, keeping it against a dear time; the people will curse him: they will speak, as they have just occasion, all manner of evil of him, as that he is a covetous and miserable wretch.  
Now (dearly beloved) you have been taught out of the eternal word of truth, that many ways you may be guilty of cruelty, and so break the sixth commandment of Almighty God. If you fight with, or beat your neighbour, or maim his body: if by any means you procure the death of your neighbour: if you use your neighbour discourteously, or make him your laughing stock, or taunting recreation? if you use any of God's creatures hardly: if you injury strangers: if you molest fatherless children, & widows: if you be too severe in punishing your servants, or children: if you wrong the poor, either by lending him your money upon usury: or by not paying him his hire: or by not restoring him his pledge: or by with drawing your corn from him; if you offend but in the lest of these, you are guilty of cruelty, and transgressors of Gods holy commandment. The consideration whereof if it work in you the love of clemency, & mercifulness, happy are you: if not; I have discharged my duty.  
Thus 〈…〉 can c●●ried by my first doctrine, grounded upon these words: They have threshed Gilead with threshing instruments of 〈◊〉. My doctrine was God is never well pleased with 〈…〉. Now be patiented, I beseech you, while upon the same words I ground a se●o●d doctrine.  
They have threshed Gilead with threshing instruments of iron:] They] that is, the Syrians, God's enemies, have threshed Gilead] that is, some of the Israelites, Gods own people, with threshing instruments of iron. The lesson we learn from hence is.  God often humbleth his servants under his foes, and their adversaries. 
This point is notably verified, in Lot sore pressed upon by the Sodomites, Gen▪ 19.9. in the Israelites hardly dealt with by the Egyptians, Exod. 1.11. etc. in the 70. brothers, sons of jerabbam, persecuted by Ab●molech, most of the ●nto the death, judg. 9.5. in jeremy twice evil entreated; first beaten, and put in the stocks by Pashare, jer. 20.2. and a second time beaten & imprisoned by Z●dechias his nobles, jerem. 37.15. In the three children, cast into the fiery furnace by Nabuchodonosor, Dan. 5.21.  
Many more are the examples registered in the book of God, fit to prove this point: which also may further appear unto you, in those bloody persecutions after Christ his death by the Roman Emperors, in those strange torments which they devised to keep down religion, and religious professors, men & women; they plucked of their skins quick; they bored out their eyes with wimbles; they broiled them alive on gredirons; they scalded them in boiling liquors; they enclosed them in barrels, and driving great nails through, tumbled them down mountains, till their own blood so cruelly drawn out, stifled, & choked them in the barrels: women's breasts were scared of with burning irons, their bodies rend, and their joints racked. Many more were the grievous torments, endured by the faithful in the time of the ten first persecutions in the primitive Church. All, and every of which, do strongly prove my doctrine, God often humbleth his servants under his foes, and their adversaries.  
The reason why God humbleth his servants, under his, and their enemies, is their disobedience to his word. This is plain, Deut. 28.36, 37. If thou wilt not obey the voice of the LORD thy God, to keep, and to do all his commandments, & his ordinances, the LORD shall bring thee, and thy king unto a nation, which neither thou, nor thy fathers have known; and there shalt thou serve other Gods, wood, & stone: And thou shalt be a wonder, a proverb, and a common talk among all the people, whether the LORD shall carry thee. Where you see captivity, and banishment, denounced to Gods own people, if they disobey his word.  
You have now my doctrine, and the reason of it. My doctrine, God often humbleth his servants under his foes, and their adversaries.  
The reason is, The disobedience of God's servants to the word of God. The uses of this doctrine.  
1 To show unto us how great God's anger is for sin, that doth punish it so severely, even in his dearest children. The consideration hereof should work in us a loathing, hatred, & detestation of sin. Yet such is the perversity of our corrupt natures, that we daily fleet from sin to sin, like the fly, that shifteth from sore to sore: we tempt the LORD, we murmur, we lust, we commit idolatry: we have our eyes full of adultery, our hearts exercised with covetousness, our bodies weakened with drunkenness; by all means we serve the flesh, sitting down to eat, & rising to play. Never, more need, then now, to smite our breasts, & pray with the Publican, Luk. 18.13. O God be merciful unto us sinners.  
2 To teach us, not to measure the favour of God towards ourselves, or others, by the blessings, or adversities of this life, seeing the wicked do often flourish, when the godly are in great misery; and on the other side, the godly do prosper, when the wicked are in distress.  
In my text we see the Gileadites, a portion of ISRAEL; threshed with instruments of 〈◊〉, by the ●ands 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 through the red sea, a● by dry land, whereas the Egyptians assaying to do the like were drowned. Behold the prosperity of the Godly.  
Measure not therefore the favour of God, by the blessings or adversities of this life. Whatsoever our estate be now or hereafter shall be, let us therewith be contented. If God be pleased to bless us with peace, plenty, and prosperity, blessed be his holy Name: & if he shall not like so to bless us, but shall rather chastise us with trouble, want, and adversity; yet still blessed be his holy Name: and his will be done.  
3 To make us power out our souls in thankfulness before Almighty God, for our present estate and condition. We know that our sworn enemies, the Popish crew, and faction, have of long time envied, and malized our happy peace. Had they had power according to their will, how would they have used us? Would they not have threshed us with threshing instruments of iron?  
What mercy, or pity, could be expected from them, who with so inhuman, barbarous, and cruel a plot, their plot of gunpowder, the like whereof was never before heard of, would have blown up, and torn piecemeal, the King, Queen, Prince, Lords, and Commons, the fift of November 
i This Sermon was preached Sept. 21. 1606  last, as you well know? what shall we render unto the LORD, for this so great a deliverance. Let us render the calves of our lips applying David's song of degrees, Psalm 124. to our present purpose.  
1 If the Lord had not been on our side, (may great Britain now say.)  
2 If the LORD had not been on our side, when the Popish sect rose up against us.  
3 They had swallowed us up quick, when their wrath was kindled against us.  
4 Then had their 
k Seven sparks of the enkindled soul by R.B.P. Psal. 2. pag. 33.  fury flien forth as thunder, the flame had burst out beyond the furnace.  
5 Then had we been like 
l Ibid.  stubble in their way.  
6 Praised be the LORD, who hath not given us a prey unto their teeth.  
7 Our soul is escaped, even as a bird out of the snare of the fowlers: the snare is broken, and we are delivered.  
8 Our help is in the name of the LORD, who hath made heaven, and earth.  
To this thankfulness, I purpose further to incite you, if God give life, and leave, upon the fift of November next, the day appointed by act of parliament for your public thanksgiving for that most happy deliverance. My text shall be the Psalm now applied unto us, the 124. Mean time let us beseech Almighty God to give his blessing to that which hath been spoken, that it may fructify, and bring forth fruit in us, in some thirty, in some sixty, in some a hundred fold, to the glory of God's holy name, and the salvation of our own souls.   

THE EIGHTH LECTURE  AMOS 1.4. 
Therefore will I send a fire into the house of HAZAEL, and it shall devour the palaces of BENHADAD, etc.  
THis is the fourth part of this prophecy against the Syrians, wherein are set down the punishments to be inflicted upon the Syrians for their sins, as first I noted, 

Generally, verse the 4th.  
Specially, verse the 5th.    
In the fourth verse, wherein the punishments to be inflicted upon the Syrians, are generally set down, 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 understood in the names of their Kings, Hazael and Benhadad. I will send a fire into the house of Hazael, and it shall devour the palaces of Benhadad.  
The punisher is the LORD; for thus saith the LORD, I will send. The note yieldeth us this doctrine, It is proper to the LORD to execute vengeance upon the wicked for their sins.  
In speaking of the vengeance of God, our first care must be, not to derogate any thing from his proclivity, and propensnes unto mercy. We must break out into the mention of his great goodness, and sing aloud of his mercies, as David doth, Ps. 145.7. The Lord is gracious, and merciful, slow to anger; and of great kindness; he is loving, & good to all; his mercy is over all his works. The Lord strong, and mighty, blessed above all, yea being blessedness itself, and therefore having no need of any man, is loving, and good unto every man.  
Our sins have provoked his vengeance against us: yet he, slow to anger, and of great goodness; reserveth mercy for thousands, for all the elect, and forgiveth all their iniquities, transgressions, and sins. His goodness here resteth not: it reacheth also unto the reprobate, though they cannot feel the sweet comfort of it. For he maketh his 
a Matth. 5.45.  sun to rise on the evil, & the good; and sendeth rain on the just, and unjust; yea many times the sun, and rain, and all outward, and temporary blessings, are wanting to the just, and good, when the unjust, and evil do flourish, and are in great prosperity.  
Thus is God's graciousness, & great bounty extended unto every man, whether he be a blessed Abel, or a cursed Cain; a loved jacob, or a hated Esau; an elected David, or a rejected Saul. God is loving and good unto every man: the Psalmist addeth; and his mercies are over all his works. There is not any one of God's works, but it showeth unto others, & findeth in itself very large testimonies, of God's mercy, and goodness; I except not the damnation of the wicked, much less the chastisements of the Godly.  
God's mercies are over all his works. David knew it well, & sang accordingly, Psal. 145.8. The Lord is gracious, and merciful, long suffering, & of great goodness. jonah knew it well, and confessed accordingly, chap. 4.2. Thou art a gracious God, and merciful slow to anger, and of great kindness, and repentest thee of evil. The Church knows it well, and prays accordingly: O God whose nature and property is ever to have mercy, and to forgive, receive our humble petitions. David, jonah, and the Church, all have learned it at Gods own mouth, who having descended in a cloud to mount Sinai, passed before the face of Moses and cried, as is recorded, Exod. 34.6. The LORD, the LORD, strong, merciful, & graci●us, ●●ow to anger, & abundant in goodness, and truth, reserving mercy for thousands, forgiving iniquity, transgression, and sin. In which place of Scripture, although afterward there followeth a little of his justice, which he may not forget, yet we see the main stream runneth concerning mildness, and kindness, and compassion: whereby we may perceive, what it is, wherein the LORD delighteth. His delight is to be a saviour, a deliverer, a preserver, a redeemer, and a pardoner. As for the execution of his judgements, his vengeance, and his fury, he comes unto it with heavy and leaden fe●te.  
To which purpose Zanchius allegeth that of the Prophet Esai, chap. 28.21. The Lord shall stand (as once he did in mount Perazim, when David overcame the Philistines) he shall be angry (as once he was in the valley of Gibeon, when joshua discomfited the five Kings of the Amorites) he shall stand, he shall be angry, that he may do his work, his strange work, and bring to pass his act, his strange act; out of which words of the Prophet he notes that God's works are of two sorts; either proper unto himself, and natural; as, to have mercy, & to forgive: or else strange and somewhat divers from his nature; as, to be angry, and to punish.  
I know some do expound these words otherwise, understanding by that strange work, and strange act of God, there mentioned, Opus aliquod insolens, & admirabile, some such work as God seldom worketh; some great wonder. Notwithstanding this natural exposition of that place, the former may well be admitted also. For it is not altogether unnatural, being grounded upon such places of Scripture, as do make for the pre-eminence of mercy above justice. It's true: God hath one scale of justice, but the other proves the heavier; mercy doth overweigh. He who is ever just, is merciful more than ever, if it may be possible. He may forget our iniquities, but his tender mercies he will never forget.  
This our LORD, good, merciful, gracious, and long suffering, is here in my text the punisher, & sendeth fire into the house of Hazael: whereupon I built this doctrine; It is proper to the LORD to execute vengeance upon the wicked for their sins.  
This office of executing vengeance upon the wicked for sins, God arrogateth and assumeth to himself, Deut. 32.35. where he saith, vengeance, and recompense are mine. This due is ascribed unto the LORD by St Paul, Rom. 12.19. It is written vengeance is mine, I will repay, saith the LORD. By the author of the Epistle to the Hebrews, chap. 10.30. Vengeance belongeth unto me, I will recompense, saith the LORD. By the sweet singer, Psal. 94.1. O LORD God, the avenger, O God, the avenger.  
You see by these now-cited places, that God alone is he who executeth vengeance upon the wicked for their sins. This doctrine is faithfully delivered, by the wise son of Sirach. 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 show forth their power, and accomplish the wrath of him, that made them: Fire, and hail, and famine, & death, 
29.  all these are created for vengeance: The teeth of wild beasts, 
30.  and the scorpions, and the serpents, and the sword, execute vengeance for the destruction of the wicked. Nay, saith he, 
vers. 26.  The principal things for the whole use of man's life: as water, and fire, and iron, and salt, & meal, and wheat, and honey, and milk, and the blood of the grape, and oil, and clothing, 
27.  All those things though they be for good unto the godly, yet to the sinners they are turned unto evil. So my doctrine standeth good; It is proper to the LORD to execute vengeance upon the wicked for their sins.  
And you see he hath ways enough to do it. All things that may be for our good, are glad to do him service against us.  
The consideration hereof should move our hearts to wisdom. It should move us 
b Hereof I spoke in a Sermon upon Hebr. 10.30.  to beware of those crying sins usually committed against the first table, that we provoke not God's vengeance against us, by Idolatry, in worshipping the creature above the creator, blessed for ever; by tempting God, in making trial whether his word be true, or not; by murmuring against God in laying injustice to his charge, quod bonis male sit, & malis bene; for afflicting the godly, when the wicked live at ease; by rebellion and contumacy, in taking counsel together against the LORD, & against his CHRIST; by blasphemy, in doing despite to the Spirit of grace.  
It may move us also to beware of those other sins, crying sins too, usually committed against the second table; that we provoke not God's vengeance against us by dishonouring our parents, and such as God hath put in place of government above us; by grieving our children, and such as are by us to be governed; by oppressing the fatherless, and the poor; by giving ourselves over unto filthy lusts.  
Beloved in the Lord, let us not forget this: though God, be good, gracious, merciful, and long suffering, yet is he also a just God; God the avenger, and punisher. Here we see he resolveth 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 etc.  
Albeit sometime God himself doth by himself immediately execute his vengeance upon 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: 
c 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 rank, is fire.  
God sent a fire to lay waist Sodom and Gomorah, and their sister cities, Gen. 19.24. to eat up Nadab, and Abihu, Levit. 10.2. to cut of the two hundred, and fifty men, that were in the rebellion of Korah, Num. 16.35. to devour two captains, & twice fifty men, 2. King. 1.10. & 12. I will not load your memories with multitude of examples for this point. My text telleth you, that fire, God's creature, becometh God's instrument, & executioner of his vengeance: I will send a fire into the house of Hazael, and it shall devour the palaces of Benhadad.  
By fire in this place the learned 
d Lyranus. Drusius. Ar. Montanus. Mercer. Calvin. Gualther.  expositors do understand not only natural fire, but also the sword, and pestilence, and famine; quodlibet genus consumptionis, every kind of consumption, every scourge, wherewith God punisheth the wicked, and disobedient, be it hail, or thunder, or sickness, or any other of God's messengers. So far is the signification of fire, though not in the natural, yet in the metaphorical understanding extended. The doctrine which from hence I gather is.  As is the fire, so are all other creatures at the Lords commandment to be employed by him in the punishment of the wicked. 
This truth well appeareth by that which I even now repeated out of Eccles. 39 whence you heard, that some spirits are created for vengeance; as also are fire, and hail, and famine, and death, and the teeth of wild beasts, and the scorpions, and the serpents, and the sword; yea, that the principal things for the whole use of man's life, as water, and fire, and iron, and salt, and meal, & wheat, and honey, and milk, and the blood of the grape, and oil, & clothing, are all for evil unto the wicked. If that proof, because the book, whence it is taken, is Apocryphal, like you not: give ear I pray you, while I prove it out of Canonical Scripture. The doctrine to be proved is.  Fire, and all other creatures, are at the Lords commandment to be employed by him in the punishment of the wicked. 
I prove it by the service of Angels, and other creatures. 2. King. 19.35. we read of an hundred fourscore and five thousand in the camp of Ashur slain by an Angel of the LORD. The thing is related also, Esay 37.36. This ministery of God's Angels David acknowledgeth, Psal. 35.5, 6. where his prayer against his enemies is, that the Angel of the LORD might scatter, and persecute them. 1. Sam. 7.10. we read that the LORD did thunder a great thunder upon the Philistines. Ezech. 14. we read how the LORD punisheth a sinful land, with his four 
e Ezech. 14.21.  sore judgements, the sword, pestilence, famine, and noisome beasts.  
The story of God's visitation upon Pharaoh, and the Egyptians in Exod. chap. 8, 9, & 10. is fit for my purpose. You shall there find, that frogs, lice, flies, grasshoppers, thunder, hail, lightning, murrain, boteh●s, and sores did instrumentally avenge God upon man, and beast in Egypt. Add hereto what you read, Psal. 148.8. fire and hail, and snow, and vapours, and stormy winds do execute God's commandment. Thus is my doctrine proved, As is the fire, so are all other creatures at the Lords commandment to be employed by him in the punishment of the wicked.  
The use of this doctrine, is to teach us: how to behave ourselves, at such times, as God shall visit us with his rod of correction, how to carry ourselves in all our afflictions. We must not so much look to the instruments, as to the Lord that smiteth by them.  
Here set we before our eyes holy King David. His patience! be it the pattern of our Christian imitation. When Shimei a man of the family of the house of Saul, came out against him, cast stones at him, & railed upon him, calling him to his face a man of blood, & a man of Belial, a murderer, & a wicked man, the good King did not, as he was wished to do: he took not away the murderers life, but had respect to the primus motor, even Almighty God, the first mover of this his afflictie; Shimei he knew was but the instrument. And therefore thus saith he to Abischai, 2. Sam. 16.10. He curseth, because the LORD had hidden him curse David; & 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 eyes holy job. His patience be it the pattern of our Christian imitation. The loss of all his substance, and his children, by the Sabeans, Chaldeans, fire from heaven, and a great wind from beyond the wilderness, could not turn away his eyes from the God of heaven to those second causes. They he knew were but the instruments. And therefore possessing his soul in patience he said, job 1.21. Naked came I out of my mother's womb, & naked shall I return thither: the LORD hath given, and the LORD hath taken: blessed be the name of the LORD.  
To these instances of David, and job, add one more; that of the blessed Apostles, Peter, john, & 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 Saviour jesus Christ. Yet did not the Apostles therefore grow into a rage, and bitter speeches against them. In that great execution of the LORD jesus, they had regard unto the hand of God. Herod, Pontius Pilate, the Gentiles, & the jews, they knew, were but instruments. For thus make they their confession before the LORD of heaven and earth, verse the 28. Doubtless both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, gathered themselves together against thine holy Son jesus, to do whatsoever thine hand, and thy counsel had determined to be done.  
To good purpose than is that question propounded by Amos chap. 3.6. Shall there be evil in a city, and the Lord hath not done it? It may serve for an anchor to keep us, that we be not carried away with the waves of tribulation, and affliction. It assureth us that God, who bad Shimei curse David, who sent the Sabeans, Chaldeans, fire from heaven, and a great wind from beyond the wilderness to spoil, and make an end of jobs substance, and his children; who determined that Herod, Pontius Pilate, 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 evil in the city, and the LORD hath not done it?  
Here (beloved in the Lord) must we be taxed for a vanity at least, (I had almost said a blasphemy) deeply rooted, & too well settled among us. Upon the access of any calamity we cry out, bad luck, bad fortune. If the strong man come into our house, and take from us the flower of our riches, our silver and gold, than we cry, What luck? What fortune? If our sheep and cattle fail us, than also we cry, What luck? What fortune? Whatsoever cross befalleth us; luck, and fortune is still in our mouths: Quasi Deus ●tium coleret in coelo, & non curaret res humanas; as if we were to hold it for an article of our belief, that God liveth idly in heaven, & hath no regard of man's affairs. Whereas the holy Prophet Amos in propounding this question; shall there be any evil in 〈…〉, and the LORD hath not done it? and the holy Apostles, in acknowledging God's hand in the death of Christ, and holy job in blessing the name of the LORD for all his losses, and holy David, in patiently taking Shimeis curses, as an affliction sent him from the LORD, do all plainly show this, that the empire of this world is administered by Almighty God, and that nothing happeneth unto us, but by God's hand, and appointment. Learn we then more patience towards the instruments of our calamities, miseries, crosses, and afflictions: let us not be like the dog, that snatcheth at the stone cast at him, without regard unto the thrower. Here we learn a better property: even to turn our eyes from the instruments, to the hand that smiteth by them. Thus far 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 and Hazael was, you must have recourse to the s●cre● story, 2 King▪ ●. There 〈◊〉 you find him sent by Benhadad, King of Syria, with a present unto Eliz●us to know concerning his sickness, whether he should recover of it; and after his return from Elizeus, with a thick we● cloth to have strangled, and murdered his Lord▪ & Master, King Benhadad. This was he, whom Elizeus foretold of his hard usage 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 rend in pieces their women great with child. This was he, who 2. Kings 13.7. so destroyed the children of Israel, that he made them like dust 〈◊〉 to powder. This was he of whose death we read verse the 24.  
The house of Hazael] either the family, flock, and posterity of Hazael; as Arias Montanus, Mercer, Drusius expound: or some material house, which Hazael had proudly and stately built for himself, and his posterity. This later exposition is added to the former by Mercer, and Drusius, because of that which followeth, the palaces of Benhadad.  
Benhadad] In writing this name, I find three errors. One of the Greeks who writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were in the Hebrew Benader. The second of the Latins, who writ it Benhadab. The third of jonathan, the Chaldee paraphrast, who writes it Barhadad: whereas the right name is Benhadad.  
Benhadad (saith Mercer upon 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 Emperors. From this opinion of Mercer, Drusius in observat. sacr. 11. 14. varieth, affirming that albeit divers 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 Syria.  
In holy Scripture we read of three Benhadads'. Of the first, 1. Kings, 15.18. who was King of Syria, at what time Asa reigned in judah, and Baasha in Israel. Of the second, 2. Kings, 8.7. who in his sickness sent Hazael to Elizeus, the man of God, for counsel. Of the third, ●. Kings, 13.3. who was Hazaels son, and his successor in the throne.  
Now the Benhadad in my text, is either Benhadad, Hazaels predecessor, slain by Hazael, or Benhadad, Hazaels son, & successor.  
The palaces of Benhadad,] to be devoured by fire from the LORD. These palaces of Benhadad are the goodly, sumptuous, proud, and stately edifices made, or enlarged, by either of the Benhadad's, or by both; Hazaels predecessor, and successor.  
Thus have you the exposition of my third circumstance, which was concerning the parties punished; no mean parties; parties of no lower rank than Kings: Hazael, and Benhadad; The LORD punisheth, he punisheth by fire; he punisheth by fire Hazael, and Benhadad; I will send a fire into the house of Hazael, and it shall devour 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 the house of Hazael, against his 〈…〉, who are put in mind of a truth expressed in the seco●● commandment; this: God will 〈…〉 of the fathers upon the children unto the third and fourth generation.  
dearly 〈…〉 is that anger, the flame of whose punishment 〈…〉 smoke so far: yet the meaning thereof is, as Ezech●●? showeth, chap. 18. If the children do follow the father's wickedness, & not otherwise. To visit then, is not to punish the children for the father's offences, but to take notice, & apprehend them in the same faults, by reason they are given over to commit their father's transgressions, that for them they be punished.  
The use is, to admonish you that are Parents, not only to live yourselves virtuously, & religiously, while you have your abode here, but also carefully to see to the training up of your children, in virtue, and true religion, least partaking with you in your sins, they pro●e inheritors of your punishments also.  
2 In that the LORD sendeth a fire into the house, and palaces of Hazael, and Benhadad, two Kings: we learn this lesson.  It is neither wealth, nor policy, nor power, nor preferment, that can stood us, if God's unappeasable ang●●●reak out against us for our sins. 
The reason hereof we read, jerem. 4.4. It's this: Because of the wickedness of our inventions, God's wrath comes forth like fire, and burneth that none can quench it.  
The use is to teach us, that we despise not Gods judgements nor abuse his mercies; but that we tremble at the one, and be drawn to well doing by the other.  
3 In that the LORD sendeth a fire into the palaces of Benhadad, to devour them we learn thus much.  God depriveth us of a great blessing, when he taketh from us our dwelling houses. 
The great commodity, or contentment, that cometh to every one of us by our dwelling houses, doth experimentally make good unto us this truth.  
The use is; to teach us, first, to be humbled before Almighty God, whensoever our dwelling houses are taken from us. Secondly since we peaceably enjoy our dwelling houses, to use them for the furtherance of God's glory. Thirdly, to praise God day by day for the comfortable use we have of our dwelling houses. It would tyre you to hear these doctrines, and their uses severally amplified, and enlarged. In the sequel of this chapter, I shall have occasion to repeat them to you.   

THE NINTH LECTURE.  AMOS 1.5. 
I will break also the bar of Damascus, and cut of the inhabitant of Bikeath-Aven, and him that holdeth the sceptre out of Beth-Eden, and the people of Aram shall go into captivity unto Kir.  
WE are now come to the second branch of the fourth part of this prophecy, in the 5. verse, wherein are set down more specially the punishments to be inflicted upon the Syrians for their sins. And this is done in four several clauses. In each we may observe three circumstances.  

1 The punisher; the LORD, either immediately by himself or mediately by his instruments.  
2 The p●●ished▪ the Syrians, not of any one city only, but of the whole country; which we gather from these names, Damascus, Bikeath-Aven, Beth-eden, and Aram.  
3 The punishment; the spoil of the country, and ruin of the whole state. The bar of Damascus must be broken; the inhabitant of Bikeath-Aven, and the King, keeping his court at Beth-Eden, must be cut of: and the people of Aram must go into captivity.   
Of the words as they lie in order.  
I will also break the bar of Damascus] I, the LORD, 
a job 9.5, 6. etc.  remove mountains, and they feel not when I overthrew them; I remove the earth out of her place, & make her pillars to shake; I command the sun, & it riseth not; I close up the stars as under a signet: I myself alone spread out the heavens, and walk upon the height of the sea: I make Arcturus, Orion, and Pleyades, and the climates of the South: I, the LORD, who do great things, & unsearchable, marvelous things, without number, 
b Amos 5.8. & 9.6.  JEHOVAH is my name. I, the Lord, JEHOVAH, who have resolved to send a fire into the house of Hazael, and palaces of Benhadad; I will also break the bar of Damascus.  
You know what a bar 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 bar be broken, the entrance into the city, or house, will be the easier. Kedar is discovered to be weak, for want of bars, jer. 49. ●1. And so are they against whom Gog, and Magog, were to fight, Ezech. 38.11. they had neither bars, nor gates. jerusalem had both; and God made them strong, Psal. 147.13. Therefore praise the LORD, O jerusalem, praise thy God, O Zion; for he hath made the bars of thy gates strong; so strong, that no enemy is able to break them, or to make any irruption into them.  
A bar is also used to a figurative sense; Metaphorically, & Synecdochically; & betokeneth munition, fortification, the forts, & strong holds of a country, the strength of any thing. To which sense the sea hath bars. We read of them, job 38.10. God hath appointed the sea her bars, and doors, saying, hitherto shalt thou come; here will I stay thy proud waves. And the earth hath bars. We read of them, jon. 2.6. And, what are the bars of the earth, but the 
c D. King B. of London in jon. lect. 27.  strongest muniments, and senses it hath; her promontories, and rocks, which God hath placed in her frontiers, to withstand the force of the waters? And Moab hath bars, Esai. 15.5. There the bars of Moab, are put for the forts in the borders of Moab. And Egypt hath bars, Ezech. 30.18. Where Egypt's bars after the exposition of Illyricus in his 
d Verbo, Vectis.  key of Scriptures, are munitiones, & robur, the fortifications, and strength of Egypt.  
So here: the bars of Damascus, are Damasci 
e Mercer.  rob●r, munitiones, porta, & ●l●●stra ●●●tissima; the strength of Damascus; the munitions of Damascus; the gates of Damascus; the most fenced fortresses of Damascus. Yea 
f Gualther.  universum regni robur, the whole strength of the kingdom of Syria, is to be understood in these barr●s of Damascus.  
Of Damascus] no base, or contemptible city. Lewes Vertomannus, a gentleman of Rome, in his travail to those eastern parts of the world a hundred years ago, saw this city: and admiring the marvelous beauty thereof, hath Navigat. cap. 5. left a record of it to posterity. It is (saith he) in manner incredible, and passeth all belief, to think how fair the city of Damascus is, and how fertile is the soil. This Damascus is a city of great antiquity, 
g See my sixth lecture upon this chapter.  built as some conjecture by Eliezer, the steward of Abraham's house, who was surnamed Damascus, Gen. 15.2. So that this city was built more than 3444. years ago; for 
h In the year of the world 2124. Funcc. in Cronolog. And this Sermon was preached A. C. 1606. Febr. 8.  so long ago Abraham died. The first mention of this city is, Gen. 14.15.  
Others holding the name of this city to have been more ancient than Abraham, do attribute the building of this city to Huz, one of the sons of Aram; Gen. 10.23. whereupon Damascus was called also Aran, as S. Hierome upon Esai 17. witnesseth. Whatsoever were the antiquity of this city, it is plain by Esai. 7.8. that it was the Metropolitan, and chiefest city of Syria. The Prophet jeremy gives it a high commendation, chap. 49.25. where he calls it a glorious city, and the city of his joy. Damascus in this place, is not the bare city, but 
i Tremellius.  tractus Damascenus, sive Decapolitanus; the whole country about Damascus, & the coasts of Decapolis whereof we read, Mark. 7.31.  
I will also break the bars of Damascus] To break in the Hebrew phrase, & by a Metaphor, is to consume, to destroy, to waste, to spoil. In the 24 of Es. vers. 19 where the Prophet 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 break the bar of Damascus, that is, I will consume, and spoil, all the munitions, all the fortifications, all the fenced fortresses, all the strength of Damascus.  
This office of breaking bars, God elsewhere assumeth to himself, as Esai. 45.2. where thus saith the LORD unto Cyrus, his anointed; I will break the braeson doors, & burst the iron bars. The Psalmist also ascribeth unto the LORD this office of breaking bars, Psal. 107.16. where exhorting us to confess before the LORD his loving kindness, and to declare his wonderful works, he bringeth this for a reason: For he hath broken the gates of brass, and hath bursts the bar of iron asunder. Now have you the meaning of these words: I will break the bar of Damascus; I] the LORD, will break] by my mighty power, will lay waist, and consume, the bar] bar for bars, all the strength, of Damascus] of that part of Syria, which bordereth upon Damascus.  
Now let us see what lessons may be taken from hence for our further instruction, & meditation. You will remember my three propounded circumstances; The punisher, The punishment, The punished. The punisher, is the LORD; the punishment, is breaking of bars; the punished, is the whole country of Damascus. From the first circumstance of the punisher, the LORD himself taking vengeance into his own hand, I gather this doctrine.  It is proper to the LORD to execute vengeance upon the wicked for their sins. 
This doctrine was in my last Lecture commended unto you, and then at large confirmed. I need not make any repetition of it. The consideration of it day after day, cannot be either vain or unfruitful to us. It may cause us to be wary, and heedful, that by our daily sinning we make not ourselves 
k john 8.34. Rom. 6.20.  servants unto sin, and 
l 2. Pet. 2.19.  corruption. And whereas we cannot but sin daily, (for who can say, I have 
m Prou. 20.9.  purged my heart, I am clean from my sin?) it may draw us to repentance, and to a godly sorrow for our sins; whereby we have transgressed the law of God, offended his Majesty, and provoked his wrath. We must believe it: though God be good, gracious, merciful, & long suffering, yet is he also a just God; God the avenger, and punisher.  
The consideration of this point, may further admonish us, to be wary in any case that we breathe not after revengement. To revenge our 〈◊〉, is God's 〈◊〉, we must not intrude ourselves into ●● we 〈…〉 ●surpe it. Why will we herein be our own carvers? The wise son of S●rach, chap. 28.1. speaks it confidently: He that seeketh vengeance, shall find vengeance of the LORD, and he will surely keep his sins. Mark his exhortation following, verse the 2. Forgive thy neighbour the hurt, that he hath done to thee; so shall thy sins be forgiven thee also.  
Wise Siracides saith no more, then doth our Saviour jesus Christ, Matt. 6.14, 15. If ye do forgive men their trespasses, your heavenly father will also forgive you. But if ye do not forgive men their trespasses; no more will your father forgive you your trespasses. dearly beloved, is this so? Will not God forgive us, unless we forgive others? We must needs grant it to be so, praying daily as we do; forgive us our trespasses, as we forgive them that trespass against us.  
Much then (beloved) very much to blame are we, who lead our lives, as if Lex ●alionis, that same old law of rendering like for like, first recorded, 
n And Levit. 24 20. & Deut. 19.21. Matth. 5.38.  Ezod. 21.24. were this day in force. Even this day, we stick not to be of mind with the godless worldling: Receive 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 give him.  
We are commanded, Matth. 18.22. to forgive one another, even seventy times seven times. How have we cast behind us this holy commandment? If thy neighbour sin against thee, wilt thou not be meet with him seven years after, if possible? Tell me; if by order of friends, or constraint, thou be moved to forgive thy neighbour, wilt thou forgive him? Forgive him? Yea after a sort. We will forsooth forgive the fault, but not forget the matter, nor affect the party, that wronged us. Is this to love our enemies? Is this not to resist evil? Nothing less.  
Learn therefore of CHRIST what it is, to love your enemies, Matth. 5.44. Bless them that curse you; do good to them that hate you; pray for them that hurt you, and persecute you. And again learn of Christ, what it is, not to resist evil: Matth. 5.39. Whosoever shall smite thee on the right cheek, turn to him the other also: and if any man will sue thee at the law, and take away thy coat, let him have thy cloak also: & whosoever will compel thee to go with him one mile, go with him twain. This is it, whereto St Peter exhorteth you, 1 Epist. chap. 3.8. Be ye all of one mind, one suffer with another; love as brethren, be pitiful, be courteous, render not evil for evil, nor rebuke for rebuke; but contrariwise bless, if ye will be heirs of blessing.  
Let wise Solomon's counsel somewhat prevail with you; that counsel, which he giveth you, Prov. 24.29. O say not, I will do to him, as he hath done to me; I will recompense every man according to his work. What shall I do then, when I have received a wrong? What else, but follow the same wise man's counsel, given me, Prov. 20.22. Expectabo Dominum, & liberabit me; I will wait upon the LORD, & he will deliver me. I shut up this meditation with St Paul's exhortation, Rom. 12.17 Recompense to no man evil for evil; if it be possible, as much as in you is, have peace with all men. dearly beloved, avenge not yourselves but give place unto wrath; for it is written; vengeance is mine, I will repay, saith the LORD.  
Hitherto, (beloved in the LORD) I have laboured to work in you a detestation of all private revengement. 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 meddled in by us. It is not for us by ourselves to avenge the wrongs done unto us; we must wait upon the LORD, who in his good time will right all our injuries. For he hath said, vengeance belongeth unto me, I will recompense.  
Let us 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 noted in the breaking of bars, and the punished, in the word Damascus. You have already heard the meaning of these words: I will break the bar of Damascus] I] the LORD, will] with my mighty power, break Lay waste, & consume, the bar] bar, for bars, even all the munition, and strength, of Damascus] of the chi●●●st city of Syria, & the country adjoining.  
Must Damascus, the strongest city of all Syria, have her bars broken? Must she be laid waist, and spoiled? Here fixing the eyes of our minds upon the power of the LORD, learn we this lesson.  There is no thing, nor creature, able to withstand God's power, or to let his purpose. 
Nothing: not gates of brass, nor bars of iron, these he breaketh asunder, Psal. 107.16. No creature. What creature more mighty than a King? Yet in the day of his wrath God woundeth King's: witness the Psalmist. 110.5. Doth he wound Kings? yea he slayeth mighty Kings, Psal. 135.10. & 136.18. My text avoweth the same, in one of the next clauses, where God threateneth to the mighty King of Syria, a cutting off: I will cut of him that holdeth the sceptre out of Beth-eden.  
These few now alleged instances do sufficiently (though briefly) confirm my propounded doctrine.  There is no thing, nor creature, able to withstand God's power, or to let his purpose. 
The reason hereof is: because God only is omnipotent, and whatsoever else is in the world it is weak, and unable to resist. Of God's omnipotency we make our daily profession in the first article of our belief, professing him to be God, the Father Almighty. In which profession we do not exclude, either the Son, or Holy Ghost, from omnipotency. For God the Father, who imparteth his Godhead unto the Son, and to the Holy Ghost, doth communicate the proprieties of his Godhead to them also. And therefore our belief is, that as the Father is Almighty, so the Son is Almighty, and the Holy Ghost is Almighty too.  
Now God is said to be omnipotent, or Almighty, in two respects. First, because he is able to do, whatsoever he will. Secondly, because he is able to do more, than he will. For the first; that God is able to do, whatsoever he will, who but the man possessed with the spirit of Atheism, and infidelity, dares deny? This truth being expressly delivered twice in the book of Psalms; First, Psal. 115.3. Our God in heaven, doth whatsoever he will: again, Psal. 135.6. Whatsoever pleaseth the LORD, that doth he, in heaven, in earth, in the sea, in all the depths.  
For the second that God is able to do more, than he will do: every Christian, acquainted with the evangelical story, doth acknowledge it. It is plain by john Baptists reproof of the Pharisees, and Sadducees, Matth. 3.9. Think not to say within yourselves, we have Abraham to our Father; for I say unto you, that God is able of these stones to raise up children unto Abraham. Able, but will not. So likewise, when Christ was betrayed, the story, Matth. 26.53. is, that God the Father could have given him more than twelve legions of Angels, to have delivered him. He could, but would not. The like may be said of many other things. The Father was able to have created another world; yea a thousand worlds. Was able, but would not.  
You see for God's omnipotency, that he is able to do, whatsoever he will do; yea that he is able to do more, than he will do. God only is omnipotent: whatsoever else is in the world, it's weak, & unable to resist: which is the very sum of my doctrine already propounded, and confirmed.  There is no thing, nor creature, able to withstand God's power, or to let his purpose. 
For as job saith, chap. 9.13. The most mighty helps do stoop under God's anger. This is it, which Nabuchodonosor, Dan. 4.34, 35. confesseth: In comparison of the most high, who liveth for ever, whose power is an everlasting power, whose kingdom 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 heaven, and in the inhabitants of the earth; and none can stay his hand, nor say unto him, what dost 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 job intendeth, chap. 9.4. demanding a like question: who hath been fierce against God, and hath prospered?  
I will not further amplify this point; it must stand good against all the might, and strength of this world,  There is no thing, nor creature, able to withstand God's power, or to let his purpose. 
Now let us consider some duties, whereunto we are moved by this doctrine of God's omnipotency.  
1 Is there no thing, nor creature, able to withstand God's power, or to let his purpose? Learn we from hence crew humiliation; that same Christian virtue, to which S. Peter 1. ep. 5.6. gives his exhortation: Humble yourselves under the mighty hand of God. What are we, (beloved) but by nature in ourselves most wretched; conceived, and borne in sin? hitherto running on in wickedness? & daily rebelling against God? against Almighty God, against him, who alone is able to do, whatsoever he will; able to do more than he will; able to cast both body, and soul into hell fire?  
Let the consideration of this our wretched estate, work in us the fruits of true humiliation. This true humiliation standeth in our practice of three things. 1. The sorrow of our heart, whereby we are displeased with ourselves, and ashamed in respect of our sins. 2. Our confession to God, in which we must also do three things. 1. We must acknowledge all our main sins; original, and actual, 2. We must acknowledge our guiltiness before God. 3. We must acknowledge our just damnation for sin. The third thing in our humiliation, is our supplication to be made to God for mercy, which must be with all possible earnestness, as in a matter of life, and death.  
A pattern whereof I present unto you, Dan. 9.17, 18, 19 O our God, hear the prayers of us thy servants, and our supplications, and cause thy face to shine upon us. O our God, incline thine ear to us, and hear us; open thine eyes, and behold our miseries; we do not present our supplications before thee for our own righteousness, but for thy great tender mercies. O LORD hear us, O LORD forgive us, O LORD consider, and do it, differ not thy mercies for thine own sake, O our God. Thus (beloved) if we humble ourselves under the hand of Almighty God, God will lift us up.  
2 Is there no thing, nor creature, able to withstand God's power, or to let his purpose? Learn we from hence, to tremble at God's judgements, to fear them, to stand in awe of them, to quake, & quiver at them. For as God is so are his judgements: God is terrible, and his judgements are terrible. God is terrible in the assembly of his Saints, Psal. 88.8. 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, Psalm. 76.13. To pass over with silence many places of holy Scripture, in which God is termed a terrible God, let us confess with the Psalmist, Psalm. 76.7. Thou, O God of jacob, 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 judgements, as that they plainly scoff, and jest at them. Such a one was he of Cambridge shire, who 
o This Sermon was preached Febr. 8. 1606.  some 14. years since, in the year 1592. made a mock of the Lords glorious voice, the THUNDER. The story is delivered by Perkins, in his 
p Printed at Cambridg in 4ᵒ. 1596. pag. 36.  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 departed thence, there was great lightning and thunder: whereupon his fellow requested him to stay; but the man mocking, and jesting at the thunder, and lightning said (as report was) it was nothing, but a knave cooper knocking on his tubs, come what would, he would go, and so went on his journey: but before he came half a mile from the house, the same hand of the LORD, which before he had mocked, in a crack of thunder struck him about the girdlestead, that he fell down stark dead.  
A memorable example, brought home as it were to our doors, to put us in mind, of God's heavy wrath against those, which scorn his judgements. Let us (beloved) be wise upon it, and at every judgement of God tremble, and fear, & confess, as before out of Psal. 76.7. Thou, O God of jacob, 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 God's power, or to let his purpose? Here is matter enough to uphold, and 'stablish our faith in God's promises, to the abolishing of all wavering, and doubting touching our salvation. Thus: No thing, nor creature is able to withstand God's power, or to let his purpose. God is able to do, whatsoever he will do; he will do, whatsoever he hath promised to do: he hath promised to give eternal life to all that believe in jesus Christ. How then can I, who do believe, or any other, who doth believe in jesus Christ, doubt of mine, or their salvation.  
Upon this rock of God's omnipotency Abraham's faith stood unshaken, as appeareth Rom. 4. Abraham he doubted not of the promise of God through unbelief, but was strengthened in the faith. And how? Because he was fully assured, that the same God who had promised, was able also to do it. This ableness of God Abraham opposed to his own weakness. And so, above hope believed under 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 own body, even now dead, being almost a hundred years old, neither the deadness of Sarahs' womb: he 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 says why: ver. 23. Now it is not written for him only, that it was imputed to him for righteousness; but also for us, to whom it shall be imputed for righteousness, if we believe in him, that raised up jesus our LORD from the dead, who was delivered to death for our sins, and is risen again for our justification. Wherefore to all our sins, infirmities, and impotencies, from whence may arise diffidence, infidelity, or unbelief, we must ever oppose God's omnipotency; and thereby support our faith in his promises.  
I shut up this point, and my whole lecture with S. Austin's discourse, Serm. 123. de tempore: Nemo dicat, non potest mihi dimittere peccata: Let no man say unto me; God cannot forgive me my sins. Quomodo non potest omnipotens? How is it possible, that the Almighty should not be able to forgive thee thy sins? But thou wilt say, I am a great sinner; and I say, Sed ille omnipotens est; But God is Almighty. Thou repliest, and sayest; My sins are such, as from which I cannot be delivered, and cleansed; and I answer, Sed ille omnipotens est; But God is Almighty. Almighty; able to do all things, greater or lesser, celestial or terrestial, immortal or mortal, spiritual or corporal, invisible or visible. Magnus' in magnis, neque parvus in minimis: great in great businesses, and not little in the least. No thing or creature is able to withstand God's power, or to let his purpose.   

THE TENTH LECTURE.  AMOS 1.5. 
I will break also the bar of Damascus, and cut of the inhabitant of Bikeath-Aven, and him that holdeth the sceptre out of Beth-Eden, and the people of Aram shall go into captivity unto Kir.  
NOw proceed we to the other clauses of the last part of this prophecy against the Syrians. The second clause is, I will cut of the inhabitant of Bikeath-Aven: The third is, and him that holdeth the sceptre out of Beth-eden: the fourth is, and the people of Aram, etc. In each of these I do observe (as before I did) three circumstances.  

1 The punisher the LORD, either immediately by himself, or mediately by his instruments.  
2 The punishment, to be understood in those phrases of cutting of, and going into captivity.  
3 The punished; the Syrians, noted in these names Bikeath-Aven, Beth-eden, Aram.   
Let us examine the words of the text, as they lie in order.  
I will cut of the inhabitant of Bikeath-Aven] I, the LORD, JEHOVAH, 
a See Le●●. 9  who remove mountains, and they feel not when I overthrew them; who remove the earth out of her place, and make her pillars to shake; who myself alone spread out the heavens, and walk upon the height of the sea: I, the LORD, JEHOVAH, who doth great things, and unsearchable, marvelous things, and without number: I, the LORD, JEHOVAH, who have resolved to send a fire into the house of Hazael, which shall devour the palaces of Benhadad, & have resolved to break the bars of Damascus; I will also cut of the inhabitant of Bikeath-Aven, & him that holdeth the sceptre out of Beth-eden, etc.  
I will cut off] To cut off, is in sundry places of holy Scripture a Metaphor, drawn ab excisione arborum; from the cutting down, or rooting up of trees: and signifieth, utterly to consume to waste, to dissipate, to destroy, to extinguish. So it's used, Ps. 101.8. where David, purposing not to be negligent, or slothful, in the execution of justice against all malefactors in jerusalem, resolveth to cut of 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 of all the workers of iniquity from the city of the LORD. So it's used, Psal. 109.15. where David's prayer against the wicked is; that their iniquity, and sin be always before the LORD, that he may out off their memorial from the earth. So it's used, Ezech. 14.13. Son of man when a land sinneth against me by committing a trespass, then will I stretch out mine hand upon it, and will break the staff of bread thereof; and will send famine upon 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 sinful land.  
I omit many like places of holy writ; and commend unto you, but one more, parallel to this in my text. It is in the 3. ver. of the 2. chap. of this prophecy. There thus saith the LORD; I will cut of the judge out of the midst of Moab; as here in my text, I will cut off the inhabitant of Bikeath-Aven; and verse the 8. I will cut off the inhabitant from Ashdod. I will cut off, whether the judge out of the midst of Moab; or the inhabitant from Ashdod; or the inhabitant of Bikeath-Aven, the meaning is one, and the same: I will cut off, that is, I will utterly destroy, or extinguish.  
Which to be the meaning of the word, the author of the Vulgar Latin acknowledgeth, translating the word in the original, not excindam; (as indeed it signifieth) I will cut off, but disperdan, I will destroy. So do the seventy Interpreters in their Greek edition of the Bible, here translating the Hebrew word not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as indeed it signifieth) I will cut off; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will utterly, or altogether destroy, overthrow, and extinguish.  
I will cut off the inhabitant] the inhabitant? what? but one? yes, all, and every one of the inhabitants. The Holy Spirit in the sacred Scripture useth so to speak; by a word of the singular number to understand more than one; yea all of that kind, which kind of speech is analogically reduced to the figure Synocdoche.  
Let us see the truth of this in a few instances. In Exod. 8.6. it is said; when Aaron stretched out his hand upon the waters of Egypt, that then the frog came up, and covered the land. The frog! It were senseless to think that one frog could cover the land of Egypt; and therefore by the frog, we are to understand many frogs. 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. jeremy in chap. 8.7. saith that the stork, the turtle, the crane, & the swallow do know, & observe their appointed times. The stork, the turtle, the crane, the swallow! We may not think the Prophet singleth out one stork, one turtle, one crane, one swallow from the rest; but his meaning is of all storks, turtles, crane's, swallows, that they know, & observe their appointed times. As in the now cited places, so here in my text, the holy Ghost useth one number, for another; the singular for the plural, understanding by one inhabitant, all the inhabitants of Bikeath-Aven.  
Of Bikeath-Aven] the Greek Translators taking the words partly appellatively, and partly properly, do render them, the field of On. In like sort Gualther, the valley of Aven. The author of the Vulgar Latin, understanding them wholly appellatively, rendereth them, the field of the Idol: and so they may signify, the plain of Aven, the plain of grief, the plain of sorrow, as Calvin observeth. Innius and Tremellius do render it, as before Gualther, è convalle Avenis, the valley of Aven: understanding thereby the whole coast of Chamatha, which way Syria bordereth upon Arabia, surnamed the Desert.  
Calvin saith it is uncertain, whether Bikeath-Aven 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 professor of Paris, joineth with him. And our English Geneva Translation draweth us to be of the same mind, that Bikeath-Aven 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 find Mercer, and Drusius, and our English Translators at Geneva to have been. And Calvin holds it to be credible, though he translates it the house of Eden; so Gualther doth; so doth Tremellius, who by the house of Eden, understandeth the whole country of of Coelesyria, wherein stood the city Eden.  
The author of the Vulgar Latin takes Beth-Eden for an appellative, and translates it, the house of pleasure,. Such indeed is the signification of the word; and it is by Arias Montanus, & Ribera, applied to signify the city of Damascus: as if Damascus were there called not only Bikeath-Aven, that is, the field of the Idol; because of the Idolatry there used, but also Beth-Eden that is, the house of pleasure, because of the pleasant situation thereof. But I retain 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 plain in my text, where the LORD threateneth, to cut off him, that holdeth the sceptre out of Beth-Eden.  
Him that holdeth the sceptre] that is, the King keeping his court at Beth-Eden. For I see not any absurdity in it, if I say 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 sceptre] This is a periphrasis, or circumlocution of a King. A sceptre is Regium gestamen, and ensign potestatis Regiae, a Kingly mace, the proper ensign, or token of Kingly power. Whence in the best of Greek Poets, Homer, Kings are called 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 86. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scepter-bearers. Hereby we understand, what we read in the story of Hester, chap. 8.4. King Assuerus hold out his golden sceptre toward Hester. And that Gen. 49.10. The sceptre shall not departed from judah. In the former place Assuerus maketh show of his kingly favour unto Hester, by holding out his mace unto her: in the later jacob prophesieth of the stability and continuance of the Kingdom in the tribe of judah, till the coming of the Messiah. Here than he that holdeth the sceptre in Beth-Eden, is the King abiding in Beth-Eden.  
Hitherto (beloved) have I laboured to unfold the words of my text: I will cut of the inhabitant of Bikeath-Aven, & him that holdeth the sceptre out of Beth-eden] I] the LORD, with my mighty power, will cut off] will utterly consume; and destroy, the inhabitant] not one only, but every one, that dwelleth in Bikeath-Aven] the so named city of Syria. There will I not stay my hand, but I will also with my mighty power cut of, utterly consume, and destroy, him that holdeth the sceptre] not only the under-magistrate, but the King himself, out of Beth-eden] another so named city of Syria. Bikeath-Aven shall not be able to defend her inhabitants, nor Beth-eden, her king. I will cut of, etc.] Thus far 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 of.  
3 The punished; the inhabitant of Bikeath-Aven, and the King of Beth-eden.   
From the first circumstance; The LORD himself taking vengeance into his own hands, ariseth this doctrine, It is proper to the LORD to execute vengeance upon the wicked for their sins.  
Which truth having been often commended to your Christian considerations, in former lectures, I now let pass.  
From all three circumstances of the punisher, the punishment, and the punished, jointly considered, arise other profitable doctrines.  
First we see, that the cutting of, of the inhabitant of Bikeath-Aven, and of him that holdeth the sceptre out of Beth-eden, is the LORDS proper work. The lesson which we may take from hence is this; No calamity, or misery, befalleth any one of whatsoever estate, or degree, by chance, or at adventure.  
It was an error of the Paynims to hold fortune in so high account; 
b juven. Sat. 10.  Te facimus, Fortuna, DEAM, coeloque locamus. They esteemed her as a goddess, and assigned her a place in Heaven. They presented her by the image of a woman, sitting sometimes upon a ball, sometimes upon a wheel, having with her a razor, 
c Pierius Hieroglyph. lib. 29.  bearing in her right hand the stern of a ship, in her left, the horn of abundance: by the razor, they would give us to understand, that she can at her pleasure cut of, and end our happiness; by the ball, or wheel, that she is very prone to volubility, and change; by the stern in her right hand, that the whole course of our life is under her government; by the horn of abundance in her left hand, that all our plenty is from her.  
This palpable idolatry of the Gentiles, giving the glory of the most high to their base, and inglorious abominations, we Christians must utterly renounce. We honour the LORD of hosts alone, and to him alone do we ascribe the sovereignty, dominion, and rule of the whole world. Such is the extent of God's wonderful, and eternal providence. The whole world with all things therein, is wholly, & alone subject to the sovereignty, dominion, and rule of Almighty God; by his providence all things are preserved, all things are ruled, all things are ordered.  
These are the three degrees by which you may discern, & take notice of the Act of divine providence. The first is, Gradus conservationis. The second, Gradus gubernationis. The third, Gradus ordinationis. The first degree is of maintenance, or preservation; the second is of rule, and government; the third is of ordination, and 〈◊〉.  
The first degree, which I termed gradum conservationis, the degree of maintenance, and preservation, implieth thus much; that all things in general, and every thing in particular, are by Almighty God sustained ordinarily, in the same state of nature, and natural proprieties, wherein they were created.  
This truth is excellently explained, Psal. 104. & 145. & 147. In which the Psalmist joyfully singeth out of the wonderful Providence of God in the maintenance, and preservation of man, & every other creature; the beasts of the field, the fowls of the air, the fishes of the sea. 
d Psalm. 104.10.11.  He sendeth the springs into the valleys, that all the beasts of the field may drink, and the wild asses quench their thirst. 
e Psal. 147.8. & Ps. 104 13  He covereth the heaven with clouds, prepareth rain for the earth, & maketh grass to grow even upon mountains, that cattle may have food; he hath made the mountains 
f Psal. 104.18.  to be a refuge for goods, and rocks for coneys: the Lions, 
g Vers. 21.  roaring after their prey, seek their meat at him.  
You see God's care, and providence for the preservation of the beasts of the field; see the like, for the fowls of the air. He hath planted the 
h Psal. 104.16  Cedars of Lebanon, for birds to make their nests there, and the fir trees for the storks to dwell in: the young 
i Ps. 147 9  ravens that cry unto him, he feedeth. Our Saviour jesus Christ, Matth. 6.26. calls you to this consideration: Behold (saith he) the fowls of heaven; they sow not, nor reap, nor carry into barns, yet your heavenly father feedeth them.  
God's care, and providence for the preservation of his creatures, here resteth not: it reacheth even to the bottom of the sea. There is great 
k Psal. 104.26  Leviathan; there are creeping things innumerable, small, and great; all which wait upon the LORD, that he may give them food in due season. In due season he gives them food, & they gather it; he openeth his hand and they are filled with good. O LORD how manifold are thy works? 
l Psal. 104.24.  In wisdom hast thou made them all; the whole world is full of thy riches.  
The next degree whereby we may discern the act of divine providence, I termed 〈◊〉 ●●bernation is: the degree of rule, and government. It implieth 〈…〉 that Almighty God for his unlimited power, governeth all things in the world, and ruleth them pro libertate voluntatis sua, even as he listeth.  
This point is delivered not obscurely in many places of holy Scripture: as in those general, and universal sayings, which do prove God Almighty, even this day to work in the world, and to do all in all. In Esai 43.13. thus saith the LORD; Yea, before the day was, I am, and there is none, that can deliver out of mine hand, I will do it, and who shall let it? Agreeable to this are the words of our Saviour, john. 5.17. My father worketh hitherto, and I work: From both these places we may truly infer that God worketh in the government of this world day after day, even until the end thereof: which St Paul Ephes. 1.11. avoweth; He worketh all things, after the counsel of his own wil  
To the consideration hereof Elihu stirreth up afflicted job chap. 37. wishing him to consider the wondrous works of God, the clouds, and his light shining out of them; the thunder, God's marvelous, and glorious voice; the snow, the frost, the whirlwind, the rain; all these God ruleth, and governeth after his good pleasure.  
And who I pray you ruleth man, and man's affairs, but the LORD? O LORD, saith jerem. chap. 10.23. I know that the way of man is not in himself, neither is it in man to walk, and to direct his steps. King Solomon confesseth as much, Prov. 20.24. The steps of man are ruled by the LORD.  
From this ruling providence of God, King David Psal. 23.1. drew unto himself a very comfortable argument: The LORD feedeth me, therefore I shall not want. Let us as comfortably reason with ourselves; The LORD feedeth us, therefore we shall not want. It is spoken to our never ending comfort by our blessed Saviour, Matth. 10.29. Are not two sparrows sold for a farthing & one of them falleth not on the ground without your father? Fear ye not therefore, ye are of more value, than many sparrows. In the same place he further assureth, that all the hairs of our head are numbered. Doth God's care reach to the falling of the hairs of our h●●d, 〈◊〉 can we doubt of 〈…〉 rule and government in 〈…〉 ●●mightie God for his unlimited power 〈◊〉 all things in the world, and ruleth them pro liber●●●● 〈◊〉 sua, even as he listeth.  
The third degree, by which we may discern the act of divine providence, I called gradum ordinationis, the degree of ordination, or direction. It implieth thus much: that God of his admirable wisdom ordaineth, & setteth in order, whatsoever things in the world, seem to be most out of order; he bringeth them all to his chief intended end; all must make for his glory.  
In this divine ordination three things do concur: Constitutio finis; mediorum ad finem dispositio; and Dispositorum directio. First God appointeth an end to every thing; secondly he disposeth means unto the end; thirdly he directeth the means so disposed.  
To discourse of these particulars severally, would carry me beyond my time, and your patience: I will but only touch the general, which was, God of his admirable wisdom ordaineth, or setteth in order, whatsoever things in the world seem to be most out of order: he bringeth them all to his chief intended end; they all make for his glory.  
Hereupon dependeth the truth of my propounded doctrine inviolable; No calamity, or misery befalleth any one, of whatsoever estate, or degree, by chance, or at adventure.  
For if it be true, (as true it is, and the gates of Hell shall never be able to prevail against it) that God by his wonderful providence maintaineth, and preserveth, ruleth, & governeth, ordereth, disposeth, and directeth all things in this world, even to the very hairs of our heads, it cannot be, that any calamity, or misery should befall any one of us by adventure, by hap-hazzard, by chance, by fortune.  
The Epicure in the book of job, 22.13. was in a fowl error to think, that God, walking in the circle of heaven, cannot through the dark clouds see our misdoings, & judge us for them. dearly beloved, we may not think our God to be a 
m See Lect. 1. pag. 10.  God to halves, and in part only, a God above and not beneath the moon; a God upon the mountains, and not in the valleys; a God in the greater, and not in the lesser employments. We may not thus think.  
We have lived long enough, to have learned better things out of Amos 9 jerem. 23. Psal. 139. that God is every where present, and that there is no evasion from him. No corner in Hell, no mansion in heaven, no cave in the top of Carmel, no fishes belly in the bottom of the sea, no dark dungeon in the land of captivity, no place of any secrecy any where, is able to hide us from the presence of God.  
We have learned, Zach. 4.10. that God hath seven eyes, which go through the whole world. You may interpret them with me, many millions of eyes, He is 
* Hieroymus in illud Psal. 94.9. Qui plantavit aurem, non audiet? aut qui finxit oculum non considerate? 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 ubique est.  totus, OCULUS, altogether eye, for he saith all things. We have learned, Esai 40.12. that God hath hands to measure the waters, and to span the heavens. 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 have learned, Matth. 5.35. that God hath feet to set upon his footstool. You may interpret it with me, that he hath many millions of feet, He is totus, PES, altogether foot, for he is every where.  
We shall then be very injurious to God, if we deny him the oversight of the smallest matters. The holy Scriptures do evidently show, that he examineth the least moments, and titles in the world that we can imagine, 
n Suprà pag. 10.  to a handful of meal, to a cruse of oil in a poor widows house, to the falling of sparrows to the ground, to the clothing of the grass in the field, to the feeding of the birds of the air, to the calving of hinds, to the numbering of the hairs of our heads.  
Wherefore (dearly beloved in the LORD) whatsoever calamity or misery hath already seized upon us, or shall hereafter overtake us, let us not lay it upon blind Fortune, but look we to the hand that striketh us. He, who is noted in my text to cut off the inhabitant of Bikeath-Aven, & him that holdeth the sceptre out of 〈…〉, that for our 〈◊〉 bringeth upon us 〈…〉.  
The late 〈…〉, ●●ging upon this land to the utter destruction of gre●● store of cattle, and much people; and the late rot of sheep in this, & other places of this land, are God's visitations upon us for our sins, and admonishments for us to amend our lives.  
Shall there be evil in a city, and the Lord hath not done it? saith Amos, chap. 3.6. It's out of question; there is no evil in the city, no, not in the world, but the LORDS finger is in it; and that justly, for our sins sake.  
What remaineth, but that we rend our hearts, and turn unto the LORD our God? He is gracious, merciful, slow to anger, of great kindness, and repenteth him of evil. How know we, whether he will return, and repent, and leave a blessing behind him for us? Let us therefore go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need.   

THE ELEVENTH LECTURE  AMOS 1.5. 
The people of Aram shall go into captivity unto Kir, saith the LORD.  
We go on with that which yet remaineth unexpounded in this 5. verse.  
The people of Aram] Aram registered Gen. 10.22. to be one of the sons of Sem, was the father, author, or founder of the Aramites, or Syrians, 
a Tremellius & Willet. in Genes. 10.22.  whereof it is, that the Scythians after their return out of Asia, and Syria, were called Aram●●, Aramites, Plin. lib. 6. cap. 17. This country of Aram, or Syria, was divided into sundry regions.  
2. Sam. 10.8. You may read of Aram Soba, Aram Rehob, Aram Ishtob, and Arum Maacah; from which provinces there went a multitude of Aramites to aid the Ammonites, in their war against King David. The success of their expedition is recorded ver. the 18. David destroyed seven hundred chariots of the Aramites, and forty thousand horsemen. So let them all perish, who make head, and band themselves together, against the LORDS anointed.  
2. Sam. 8.6. You may read of Aram of Damascus; out of which part there went a great multitude to succour Hadadezer, king of Soba, against David. Their success is recorded in the same place. David slew of the Aramites two and twenty thousand men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let them all likewise perish, who make he●d, & 〈◊〉 themselu●s together against the LORDS anointed.  
1. Chron. 〈…〉 which is by in● 〈…〉 lying between the 〈…〉, commonly known by the name of 
b Bertram. Comparat. Gram. Hebr. & Aram. in Praefat.  Mesopotamia. And these Syrians gave aid unto the Ammonites against David, and were partakers in their overthrow.  
Gen. 28.5. You may read of Padan Aram, whither the patriarch jacob was by his father Isaac sent, to make choice of his wife of the daughters of Laban. Tremellius and junius in their note upon Gen. 25.20. do make this Padan-Aram to be a part of Mesopotamia, that part which is called by Ptolemee Ancoba●●.  
Thus doth the holy Spirit in the sacred Scriptures describe unto us the country of Aram in its parts; Aram Soba, Aram Reh●b, Aram Ish●●b, Aram Maacah, Aram of Damascu●, Ar●m N●●arai●, and Padan Aram.  
Here Aram, put without any adjunct to 〈…〉 o●e region, may 〈…〉 all Syria, divided by our Prophet Amos in this one verse into three parts, under the three 〈◊〉 of Damascus, ●ik●●th 〈◊〉 and ●●th 〈◊〉, as Tremellius and junius have noted, understanding by Damasc●●, the country adjoining, the whole coast of D●●●polis, by R●k●●th-Ane● the country called Ch●●●●th●, which way Syria bordereth upon Arabia, surnamed the D●s●r●; by Beth-ed●n, the whole country of Coelesyria, wherein stood the city Eden.  
The people that is, 〈◊〉 of all sorts, not only the ruder multitude, but the ●●ble also 〈◊〉 word is general, and containeth all.  
Shall go into captivity] They shall be carried away from their native country into a strange l●nd in slavery▪ and bondage.  
Unto Kir▪ not unto Cyr●●●, 
c Ribera.  a noble city in that part of Africa, which is called P●●●apoli● (the ●●tiue country of 
d Arias Montanus.  Callimachus the poet, and E●●●●st h●●es the historian,) as 
e Apud Drusium.  jonathan, & Sy●●●ch●●, and S. Hierome do seem to understand, and Eusebius, and the author of the ordinary gloss, and Winckleman do expressly affirm; but unto Kir, a city in the signiories, or dominions of the king of Assyria, as the Hebrews, & best approved expositors, do avouch, Tremellius & junius upon the 2. Kings 16.9. do understand by this Kir, that part of Media, which from this captivity was called Syromedia; it was named Kir, that is, by interpretation a wall; because it was round about compassed with the hill Zagrus, as with a wall.  
This deportation, and captivity of the Syrians was foretold by our Prophet 
f Anno regni Oziae. 23.  almost fifty years, before it was fulfilled. It was fulfilled in the days of Ahaz, King of judah, who sent messengers to Tiglath Pileser, King of Assyria, for help. Tiglath Pileser consented unto him, went up against Damascus, took it, slew Rezin, King of Aram, and carried a way captive the people of Aram into Kir. Thus is the story expressly delivered, 2. King. 16.  
Thus far the exposition of the words. The people] not only the ruder multitude, but the nobles also, of Aram] not of Damascus only, but of all Syria, shall go into captivity] shall be carried away captive by Tiglath-Pileser, King of Assyria, unto Kir] a part of Media.  
This accordingly came to pass. For it could no otherwise be; the LORD, true in all his promises, and threatenings, whose words are yea, and Amen, he hath said it. The people of Aram shall go into captivity unto Kir, saith the LORD. Now to the notes of instruction.  
Here must I commend unto you (as I have 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.  
2 The punished; the Aramites, or Syrians, of all sorts, the ruder, and the noble.  
3 The punishment, a deportation, or carrying into captivity.   
This third circumstance is amplified by the place. Their captivity, bondage, and slavery, was to be in an unknown, strange and far country; Kir in MEDIA.  
From the first 〈…〉 of the punisher, the LORD of hosts employing in his 〈◊〉 the King of Assyria, for the carrying away of the Ar●●i●●●, or Syrians, into captivity, we are put in mind of a well known truth in divinity: Almighty God in his government of the world, worketh ordinarily by m●anes, or second causes.  
I say ordinarily: because extraordinarily, he worketh sometime without means, sometime against means. Ordinarily he worketh by means. And they are of two sorts.  

Definite; such as of their natural, and internal principles, do of necessity produce some certain effects. So the fire burneth, the water drowneth.  
Indefinite; such as are free, and accidental agents, having in themselves freedom of will to do, or nor to do.   
In this rank you may place joseph's brethren, at what time they sold him to the Israelites, Gen. 37.28. they sold him not of necessity, they might have done otherwise. In this rank you may place Shimei for his carriage towards King David, 2. Sam. 16.6. His throwing of stones at the King, and railing upon him, was not of necessity; he might have done otherwise. And the King of Assyria carried into captivity this people of Aram, not of necessity; he might have left unto them their native country, lands, and possessions.  
All these; fire, water, joseph's brethren, railing Shimei, the King of Assyria, and whatsoever else like these, means, or second causes; definite, or indefinite; necessary, or contingent; are but instruments, by which Almighty God in his government of the world worketh ordinarily.  
God laid waist Sodom, Gomorah, and their sis●er cities: he did it by fire, Gen. 19.24. God destroyed every thing that was upon the earth from man to beast, to the creeping thing, and to the foul of the heaven (only was Noah saved, and they that were with him in the Ark) the rest he destroyed by water, Gen. 7.23. God sent joseph into Egypt, to preserve his father's posterity, and to save them alive by a great deliverance, as joseph himself confesseth, Gen. 45.7. This was Gods doing, but he did it by joseph's own brethren, who (you know) sold him to the Ismaelites. God sent an affliction upon David for his good, by cursed speaking, & throwing of stones; where in David acknowledgeth Gods special singer, 2. Sam. 16.11. The thing was Gods doing. He did it by Shimei, the son of jemini. God spoke the word concerning the people of Aram, that they should go into captivity, as appeareth in my text: God spoke the word, & it was done. God therefore sent the people of Aram into captivity, but he did it by Tiglath-Pileser, King of Assyria.  
All these; (though I said it before, I say it again) All these; fire, water, joseph's brethren, railing Shimei, the King of Assyria, and whatsoever else like these, means; or second causes; definite, or indefinite; necessary, or contingent; are but instruments, by which Almighty God in his government of the world ordinarily worketh.  
This doctrine of Almighty God, working ordinarily by means, may serve to our use sundry ways.  
1 It may move us to a due consideration of that absolute right, and power, which God holdeth over all is creatures. This truth I have heretofore delivered unto you in my eighth Lecture upon this Prophecy, in this proposition: As is the fire, so are all other creatures at the LORDS commandment, to be employed by him in the punishment of the wicked.  
2 It may teach us, that God hath a loving regard, and respect to our infirmities, as well knowing, (for he knoweth all things) that in doubtful matters we use often to look back, and to have recourse to means, or second causes.  
3 It may move us to obedience, and thankfulness: that we contemn not the means, or second causes, by which God worketh; for this were to tempt God; but that we thankfully embrace them, and commit their issue, event, and success to God, that worketh by them.  
4 It meeteth with a perverse opinion of such, as do hold that all second causes are needless, and unprofitable, because God by his particular providence directeth, and bringeth to pass all things in the world.  
Thus will these ●en 〈…〉 determined by God's providence, that I shall 〈…〉, there is no need that I use Physic: a●d ●f 〈…〉 determined, that I shall not recover, in 〈◊〉 shall I use the help of Physic. Again, if it be determined that thieves shall have no power over me, I shall escape from out the midst 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 own house. Great is the injury which these disputers do offer unto God.  
For answer to them, I must grant, that God hath a very special care over us, to defend us; and that we are no time safe, but by his providence; but mean while, to make us well assured of his good will towards us, he hath ordained second causes, and means for us, at all opportunities, & times convenient to use, in which, and by which, it pleaseth his heavenly Majesty to work effectually.  
The rule in divinity is good, Positâ providentiâ particulari, non t●●●●t●r 〈◊〉 omnes causa secunda: It is not necessary, that the first, and principal cause being put, the second, and instrumental cause should be removed, and taken away. The sun doth not in vain daily rise, & set, though God createth light, and darkness; the fields are not in vain sowed, & watered with rain, though God bringeth forth the come out of the earth; our bodies are not in vain with food refreshed, though God be the life, & length of our days. Neither are we in vain taught to believe in Christ, to hear the preaching of the Gospel, to detest sin, to love righteousness, to conform our lives unto sound doctrine, though our salvation, and life eternal be the free gift of God. For God hath from everlasting decreed, as the ends, so the means also, which he hath prescribed unto us, by them to bring us to the ends.  
This the great Father of this age, Zanchius de attributis Dei lib. 5. cap. 2. qu. 5. expressly avoweth. His Thesis is concerning life eternal: Whosoever are predestinated to the end, they are also predestinated to the means, without which the end cannot possibly be obtained. For example; whosoever are predestinated to eternal life, (as all we, this day assembled, hope we are) they are also predestinated to the ●e●●es, by which life eternal may be obtained.  
These means unto eternal life are of two sorts: 1. Some are necessary unto all, of whatsoever age, or sex: and they are, Christ, (as our mediator, and high Priest) his obedience, and righteousness; our effectual vocation unto Christ by the holy Ghost; our justification; our glorification. These are so necessary unto all, that without them none can be saved. And therefore all elect infants are inwardly, and after a secret manner by the holy Ghost called, & justified, that they may be glorified. 2. Some annexed unto these are necessary too, but not to all. Not to infants, because they are not capable of them; yet to all, that are grown to years of understanding; and these are: Actual faith, the hearing of the word, a hatred of sin, the love of righteousness, patience in adversity, a desire of doing good works. All these means, we, that are grown to years of understanding, must embrace, and take hold of, every one according to our capacities, or else we shall never enter into everlasting life; but our portion shall be in that lake, which is provided for the Devil, and his Angels; from which God Almighty keep us all.  
Thus far occasioned by my first circumstance, the circumstance of the punisher; God by the King of Assyria sent into captivity the people of Aram. My doctrine was, Almighty God in his government of the world worketh ordinarily by means, or second causes.  
The second circumstance is of the punished; the Aramites of all sorts, the ruder, and the noble. The people of Aram. To ground some doctrine hereon, you must note with me the quality, & condition of these Aramites. They were professed enemies to the people of God. This appeareth before in the third verse, where they are noted, to have exercised most barbarous cruelty against the Gileadites, a parcel of Israel, to have threshed them with threshing instruments of iron. These Aramites, or Syrians, for so highly offending, God sendeth into captivity. The doctrine is, Though the LORD 〈◊〉 use his enemies, a● instruments, to correct his own servants, and children; yet will he in his due times, overthrew those his enemies, with a large measure of his judgements.  
God's holy practice in this kind, specially registered in sundry places of his eternal word, most evidently declareth this truth. The Israelites were kept in the all doom, & bondage, many years by the Egyptians. The Egyptians, they were but the weapons of God's wrath, wherewith he afflicted his people; they were God's weapons: were they therefore to escape unpunished? No. Witness those ten great plagues, which at length God wrought upon them, and their fearful overthrow in the red sea, at large set down in the book of Exodus, from the 7. chapter to the end of the 14. This was it, which God said unto Abraham, Gen. 15.13, 14. Know for a surety, that thy seed shall be a stranger in a land, that is not their●, four hundred years, & shall serve them, and they shall entreat them evil; notwithstanding the nation, whom they shall serve, will I judge.  
Ahab, the most wicked of the Kings of Israel, who sold himself to work wickedness in the sight of the LORD, and his accursed wife, jezebel, were God's instruments to afflict Naboth with the loss of his life, and vineyard. Ahab, and jezebel, were God's instruments. Were they therefore to escape unpunished? No. Witness both their ends: the end of Ahab, recorded, 1. King. 22.38. In the place, where dogs licked the blood of Naboth, did dogs lick the blood of Ahab also; and the end of jezebel, registered the 2. Kings 9.35. She was eaten up with dogs, all, saving her skull, her feet, and the palms of her hands.  
It was a part of Daniel his afflictions to be cast into the den of Lions. His accusers unto Darius were the instruments of his affliction. These his accusers were the LORDS instruments for this business. Were they therefore to escape unpunished? No. Their fearful end is set down, Dan. 6.24. By the commandment of King Darius they, with their wives, & children, were cast into the den of Lions, the Lions had the mastery of them, & broke all their bones in pieces, ere ever they came to the ground of the den.  
The time will not suffer me to recall to your remembrances all the judgements of God of this quality, written down in the register of God's works, his holy word; how, & what he rendered to 
g Ester 7.10.  Haman, to 
h 2. Kings 19.35, 37.  Sennacherib, to 
i jeren. 36.29.  joachim, to the 
k jerem. 49.2.  Ammonits, to the 
l jerem. 49.9. & 51.20.  Chaldeans, to the 
m Ezech. 35.2  Idumeans, and other wicked worldlings, for their hard measure offered to his children, though they were therein his own instruments. The aforementioned instances of the Egyptians, of Ahab, & his wife jezebel, & of Daniel his accusers, may serve for the declaration of my propounded doctrine, Though the LORD do use his enemies, as instruments, to correct his own servants, & children; yet will he in his due time, overthrew those his enemies, with a large measure of his judgements.  
The reason hereof is; because God's justice cannot let them escape unpunished. St Paul expresseth it, 2. Thess. 1.6. It is a righteous thing with God to recompense tribulation to them, that trouble you. Let this be our comfort, whensoever the wicked shall rage's against us. For hereby are we assured, when the LORD shall show himself from heaven with his mighty Angels in flaming fire, that them to the wicked, whose behaviour towards the godly is proud, and dispiteous, he will render vengeance, and punish them with everlasting perdition.  
St Peter to make us steadfast in this comfort, disputeth this point, Ep. 1. chap. 4.17. The point he proveth by an argument drawn à minori, inferring from a truth to carnal men's understanding less probable, a truth of greater probability. judgement (saith he) beginneth at the house of God; If it first begin at us what shall be the end of them, which obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly, and the sinner appear? Our Saviour's words, Luk. 23.31. do contain a like argument: If they do these things to a green tree, what shall be done to the dry? To like purpose in jerem. 25.29. saith the LORD of hosts: Lo I begin to plague the city, where my name is called upon, & shall you go free? Ye shall not go free.  
Hitherto I refer also one other text, Esai 10.12. where it is said, that God, when he hath done, & dispatched all his work upon mount Zion, 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 own house, his beloved children, will turn his sword against the scorners of his Majesty. When God hath served his own turn by the wicked, then comes their turn also; howsoever for a while they flourish, in hope to escape God's hand, and to abide unpunished, yet will God in due time well enough find them out, to pay them double.  
The uses of this doctrine I can but point at. One is, to admonish us, that we spite not any of the wicked, who now do live in rest, because their turn to be punished, must come, and fail not. The further it is put of from them, the heavier in the end it will fall upon them.  
A second use is, to teach us patience in afflictions; for as much as God will shortly cause the cup to pass from us to our adversaries. But say, he will not. Yet nevertheless are we to possess our souls in patience; rejoicing and giving thanks to God, who hath made us worthy, not only to believe in him, but also to suffer for his sake. For we have learned, Act. 14.22. That through many afflictions we must enter into the kingdom of God, etc.  
The Prophets, and Apostles, and Martyrs, which were, not only reviled, and scourged; but also beheaded, cut in pieces, drowned in water, consumed in fire, by other tyrannical devises cruelly put to death, they all by this way received the manifest token of their happy, and blessed estate, and entered into the kingdom of God. And we undoubtedly know, 2. Cor. 5.1. That if our earthly house of this tabernacle be destroyed, we have a building of God, an house not made with hands, but eternal in the heavens.  
Thus far of my second circumstance; the circumstance of the punished, the Aramites, professed enemies unto God, yet by him employed in the correction of his own children, the Israelits, are here themselves punished. My doctrine was, Though the Lord do use his enemies, as instruments, to correct his own servants, and children; yet will he in due time overthrow those his enemies, with a large measure of his judgements.  
The third circumstance is, the punishment, a going into captivity: amplified by the place. This captivity, bondage, and slavery, was to be in an unknown, strange, & a far country; Kir in Media. The people of Aram shall go into captivity unto Kir. The doctrine is, For the sin of a land, God often times sendeth away the inhabitants into captivity.  
Captivity to be an effect, or punishment of sin, king Solomon in his prayer made to the LORD at his consecration, or dedication of the Temple, 1. King. 8.46. acknowledgeth. It's expressly delivered, 1. Chron. 9.1. of the Israelites; that for their transgressions they were carried away captive unto Babel. In Deut. 28.41. among the curses, threatened to all such, as are rebellious, and disobedient to God's holy commandments, Captivity is ranked, and reckoned.  
I let pass the multitude of Scripture-places serving to this point; my text is plain for it. The Aramites for their three transgressions, and for four, for their many sins, for their sin of cruelty, for threshing Gilead with threshing instruments of iron, were to go into Captivity. My doctrine standeth firm.  For the sin of a land, God oftentimes sendeth away the inhabitants into captivity. 
Into Captivity? Into what kind of captivity? For there is a spiritual captivity, and a corporal captivity; a captivity of the mind, and a captivity of the body. Both are very grievous, but the first more.  
The first which I call the spiritual captivity, and a captivity of the mind, is a captivity under the Devil, under the power of Hell, under death, under sin, under the eternal malediction, or curse of the law, propounded to every one, that doth not in all points, and absolutely, obey the law. This Captivity is a heavy yoke to all mankind, considered without Christ. Every one male, and female, that hath no part in Christ, every unbelieving and reprobate person, is in this construction, even to this day a captive. And such also were we, by the corruption of our nature upon our first father Adam's default: but now are we by the sacrifice of the ●●●aculate Lamb, the LORD JESUS, ransomed, and freed. F●● do this purpose was he sent into the world: as it is evident, Esai 61.1. and Luk. 4.18.  
In both places he professeth himself to be sent into the world for this end, even to publish liberty, and freedom to captives, 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 captive under sin, that now there is no condemnation to us; to us, I say; who are in Christ, & do walk after the spirit, as S. Paul speaketh, Rom. 8.1.  
This is it which our Saviour foretold the jews, john 8.36. If the son shall make you free, you shall be free indeed. Be it repeated again to our eternal comforts: If the son shall make us free, we shall be free indeed. But he hath made us free: for therefore was he sent, to publish liberty, and freedom to captives; he hath paid our ransom, his innocent, and most precious blood: by it are we thoroughly washed, and cleansed from our sins. Now there is no condemnation to us. Thus freed from our spiritual captivity, bondage, and slavery under Hell, death, and sin, let us with boldness looking up to the throne of Grace, whereon sitteth the author, & 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 sin, and the strength of sin is the law. But thanks be to God, who hath given us victory, through jesus Christ our LORD.  
The Captivity in my text, is of the other kind, a corporal captivity, a captivity of the body, which usually is accompanied with two great miseries, pointed at, Psal. 107.10. The first, they dwell in darkness, and in the shadow of death; the second, they are bound in anguish, and iron. First they dwell in darkness, and in the shadow of death, that is, they are put into deep dungeons, void of light, whereby they are as it were at death's door. Secondly, they are bound in anguish, and iron, that is, day and night they are loaden with fetters, gives, or shackles of iron; so loaden, that they find no rest unto their bones. Thus must it be with them, who by sinful living provoke the LORD to high displeasure. Thus is my doctrine confirmed, For the sin of a land, God oftentimes sendeth away the inhabitants into captivity.  
Is it true, beloved? Doth God oftentimes for the sin of a land send away the inhabitants into captivity? Let us make this Christian use of it: even to power out ourselves in thankfulness before almighty God for his wonderful patience towards us. The sins of such nations, as have been punished with captivity, were they more grievous in God's eyes, than ours are? It is not to be imagined.  
Our sins are as crimson-like, and as scarlet-like, as ever were theirs; the sins of our land, crying sins; Atheism, Irreligion, Oppression, Extortion, Covetousness, Usury, Adultery, Fornication, Uncleanness, Drunkenness, and many like abominations of the old man in us, all our works of darkness, they have made head together, and have impudently, and shamelessly pressed into the presence of Almighty God, to urge him to pour forth the viols of his wrath, and indignation upon us. Yet our God, good, gracious, merciful, long suffering, and of great kindness withholdeth, and stayeth his revengeful hand, from laying upon us his great punishment of Captivity: and suffereth us to possess our habitations in peace, & to eat the good things of the earth? O, let us therefore confess before the LORD his loving kindness, & declare before the sons of men the good things, that he hath done for us.  
Here (dearly beloved) let us not presume upon God his patience, to lead our lives, as we list. We cannot but see, that God is highly offended with us already, though yet he be not pleased to execute his sorest judgements upon us. God's high displeasure against us, appeareth in those many visitations, by which he hath come near unto us, within our memories. I may not stand to amplify, the Spanish sword shaken over us, & the great famine brought upon us in our late Queen's days. Our now gracious Sovereign 〈◊〉 no● l●●g s●●e at the stern of this kingdom. But few years are passed; and yet those few have afforded manifest tokens of Gods sore displeasure at us.  
Have not many thousands of our brethren, (happily not so grievous sinners, as we) been taken away by the destroying Angel? and yet the plague is not ceased? Unless we repent, & amend our lives, we may likewise perish. Have not many of our brethren (too many, if it might have seemed otherwise to Almighty God) have they not partly perished themselves, partly lost their cattle, and substance, in 
n An. D. 1607.  this years waters, such waters, as our forefathers have scarcely observed the like? If we will not wash out selves from our evil doings; we see, God is able to wash us extraordinarily. The unseasonable weather given us from heaven to the rotting of our sheep, is but God's warning to us of a greater misery to befall us, unless we will return from our evil ways.  
Wherefore (beloved) let us with one heart, and mind, resolve for hereafter to cast away all works of darkness, & to put on the armour of light: take we no further thought for our flesh, to fulfil the lusts of it. Walk we from henceforth honestly, as in the day.  
Whatsoever things are true, and honest, and just, and pure, and do pertain to love, and are of good report, if there be any virtue, or praise, think we on these things. Think we on these things to do them, and we shall not need to fear any going into captivity; yea the destroying Angel shall have no power over us; the raging waters shall not hurt us; our cattle, and whatsoever else we enjoy, shall prosper under us. For God, even our own God, shall give us his blessing.   

THE TWELFTH LECTURE.  AMOS 1.6, 7, 8. 
Thus saith the LORD; For three transgressions of Azzah, and for four, I will not turn to it, because they carried away prisoners the whole captivity, to shut them up in Edom.  
Therefore will I send a fire upon the walls of Azzah, and it shall devour the palaces thereof.  
And I will cut of the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, & turn mine hand to Ekron, and the remnant of the Philistines shall perish, saith the LORD God.  
THese words do contain a burdensome prophecy against the Philistines. I divide them into three parts.  

1 A preface to a prophecy, ver. 6. Thus saith the LORD.  
2 The prophecy, ver. 6, 7, 8. For three transgressions, etc.  
3 The conclusion, in the end of the 8. ver. Saith the Lord God.   
In the prophecy I observe four parts.  

1 An accusation of the Philistines, ver. the 6. For three transgressions of Azzah, and for four.  
2 The Lords protestation against them, ver. the 6. I will not turn to it.  
3 The declaration of that grievous sin, by which the Philistines so highly displeased God, ver. the 6. They carried away prisoners the whole captivity to shut them up in Edom.  
4 The description of the punishments to be inflicted upon them; in five branches. One in the 7. ver. and four in the 8. ver. The great cities Azzah, & Ashdod, and Ashkelon, and Ekron, and all the rest of the Philistines, are partners in this punishment.   
This prophecy for the 〈◊〉, and current of the words, is much like the former against the Syrians; the exposition whereof, in sundry sermons heretofore delivered, may serve for the exposition of this prophecy also. The preface is first.  
Thus saith the LORD Not Amos, but in Amos, the LORD. The LORD, JEHOVAH, who made the heavens, and spread them our like a curtain, to clothe himself with light, as with a garment; and can again clothe the heaven: with darkness, and make a sack their covering: the LORD, JEHOVAH, who made the sea to lay the beams of his chamber therein, & placed the sands for bounds unto it by a perpetual decree, never to be passed over, howsoever the waves thereof shall rage's, and roar; and can with a word smite the pride thereof: at his rebuke the floods shall be turned into a wilderness, the sea shall be dried up; the fish shall rot for want of water, and die for thirst 2. the LORD, JEHOVAH, who made the dry land, and so see it upon foundations, that it should never move, and can cover ●er again with the deep, as with a garment; & so ●●cke her, that she shall reel to and ●ro, and stagger like a d●●●ken man.  
Thus saith the LORD] The LORD, JEHOVAH, whose throne is the heaven of heavens, and the sea his 〈◊〉 to wal●e in; & the earth his footstool to tread upon; who hath a chair in the conscience, and sitteth in the heart of man, and possesseth his most secret reins, & devideth betwixt the flesh, & the skin; and shaketh his inmost powers, as the thunder shaketh the wilderness of Cades.  
Thus saith the LORD] Hath he said it, and shall he not do it? hath he spoken it, and shall he not accomplish it? The LORD, JEHOVAH, the strength of Isael, is not as man, that he should lie; nor as the son of man, that he should repent. Al his words yea all the titles of his words are yea, and Amen. Heaven and earth shall perish, before one ●●t, or any one title of his word shall escape unfulfilled.  
Thus saith the LORD] Out of doubt than must it come to pass●: Here see the authority of this prophecy; and not of this only, but also of all other the prophecies of holy Scripture; that neither this, not any other prophecy of old, is destitute of divine authority.  
This point of the authority of holy Scripture I delivered unto you in my second, and sixth lectures upon this prophecy: and then noted unto you the harmony, consent, & agreement of all the Prophets, Evangelists, and Apostles from the first unto the last; not one of them spoke one word of a natural man in all their ministries; the words which they spoke, were the words of●●n that sent them: they spoke not of themselves, God spoke in them. Whensoever were the time; whatsoever were the means; whosoever were the man; wheresoever were the place; whatsoever were the people; the words were the LORDS.  
Thus saith the LORD] Th●n must we give care unto him with reverence. But what saith he? Even the words of this prophecy.  
For three transgressions of Azzah, & four, I will not turn it] AZZAH] Palestina, the country of the Philistines; was divided into five Provinces, or duchies, mentioned Josh. 13.3. the duchies of Azzah, of Ashdod, of Askelon, of Gath, of Ekron. These five chief, and the most famous cities of Palestina, are recorded also, 1. Samuel. 6.17. where the Philistines are said to have given for a sin offering to the LORD five golden Emerods', one for Azzah, one for Ashdod, one for Askelon, one for Gath, and one for Ekron. Against four of these cities, all save Gath, and against Gath too in the general name of the Philistines, this prophecy was given 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 remembered as well as Azzah.  
AZZAH Its first named Gen. 10.19. In the vulgar Latin, & in the Greek, 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 material.  
Now by this Azzah, or Gaza, you are to understand the inhabitants of the city, & not them only, but also the borderers; all the in●● 〈…〉: to all which our Prophet here denounceth God's judgements for their sins.  
For three 〈…〉] These words containing 〈…〉 for their sins, and the 〈…〉 against the● for the same. I hau● 〈…〉, occasioned thereon by the beginning of 〈◊〉 third verse: and therefore I shall not 〈…〉 to make any long ●●tration thereof. Yet 〈…〉 you, the 〈◊〉, & substance of them.  
For three 〈…〉] It is as if the LORD had 〈…〉 had offended but once, or a second time, I should hau● been favourable unto them, & should have recalled them into the right way, that so they might be converted, and 〈…〉 but now, whereas they do daily 〈…〉 and find●●p end of 〈◊〉▪ I hau● 〈…〉 my face against them, and will not suffer 〈…〉 but indurate, and obstinate as they are, I will 〈…〉 For th●●e transgressions of Azzah, and for 〈◊〉] The doctrine i●: Many 〈…〉 pluck● 〈◊〉 from hea●en, the most certain wrath, 〈…〉 of God upon the sinners.  
God is of pure eyes, & beholdeth not iniquity: he hath laid righteousness to the rule, and weighed his justice in a balance. The sentence is passed forth, and must stand uncontrollable, even as long as sun and moon. Tribulation, & anguish upon every soul, that do the vill; the soul that sinneth, it shall be punished. God ●●kes it good by an ●●th, Deut. 32.41. That he will what his glittering sword, and his hand shall take hold on judgement, to execute vengeance upon sinners. His soul har●th and abhorreth sin; his ●●w c●●seth, & condemneth sin; his hand smiteth, & scourgeth sin. 〈◊〉 was his motive to cast down Angels into Hell; to thrust Adam out of Paradise; to turn cities into ashes; to ruinated nations; to torment his own bowels in the similitude of sinful flesh. Because of sin he drowned the old world, and because of sin ere long will burn this. Thus do many sinner pluck d●●●e from heaven the more ●●rtaine wrath, and vengeance of God, upon the sinners.  
O●● use of this doctrine is, to teach us heedfullnesse in all our ways, that we do not by our many sins provoke Almighty God to high displeasure.  
A second use is, to move us to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear these Philistines of Azzah, ●ll by three and four transgressions, by their many sins, they had provoked him to indignation. It's true our God is a good God, a gracious God, a merciful God, a God of wonderful patience: yet may not we thereby take encouragement to go on in our evil doings.  
The LORD who punished his Angels in heaven for one breach, Adam for one morsel, Miriam for one slander, Moses for one angry word, Achan for one sacrilege, Ezechias for once showing his treasures to the ambassadors of Babel, josias for once going to war without ask counsel of the LORD, & Ananias with his wife, Sapphira, for once lying to the holy Ghost; out of doubt will not spare us, if we shall persist to make a trade of sinning, day after day heaping iniquity upon iniquity, to the fulfilling of our sins. If so we do, it shall be with us, as the Apostle speaketh, 1. Thes. 2.16. The wrath of God must come on us to the utmost.  
Now therefore as the elect of God, holy; and beloved, let us walk in love, even as Christ hath loved us. As for the works of the flesh, cast we them far from us; adultery, fornication, uncleanness, wantonness, hatred, debate, emulation, wrath, contentions, envy, drunkenness, gluttony, & such like, for which the wrath of God cometh upon the children of disobedience, let them not once be named among us, as it becometh Saints. But the fruits of the Spirit, let us wholly delight in them; having laid up in the treasury of our memories this lesson: Three transgressions and four; Many sins do pluck down from heaven; the most certain wrath; & vengeance of God upon the sinners. It followeth,  
Because they carried away prisoners the whole captivity to shut them up in Edom] These words are the third part of this prophecy, & do 〈…〉 by which God was provoked 〈…〉 the men of Azzah, 〈◊〉 the rest of the Philisti●●●, 〈…〉 the sin of frailty, rigour, unmercifulness, hardness of heart. They carried away prisoners the whole captivity to s●●t 〈…〉] Hear the abstract is put for the 〈…〉 or persons in captivity; a● Psal. ●●. 1●. 〈…〉 captive.  
The whole 〈◊〉] It's well translated for the sense the word in the original signifieth, absolute, perfect, and complete. By this whole captivity, the holy Spirit meaneth an absolute, perfect, and complete captivity: ●●ram captivitat●●, ap●rtam, atque manif●●●●●, saith Ari●● Monta●●●: a captivity indeed, open, & manifest: such a captivity, faith Cal●●●●, as wherein they spared not either ●●men, or children, or the ag●d: they took no pity, no compassion, upon 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? Even to s●●t then up in Edom: that is, to sell them for bondslaves unto the Idameans.  
In Edom] Esau, jacobs' brother, and Isaack● son by his wife, 
a Gen. 25.21.  Rebekah; for selling his birthright for a mess of 
b vers. 30.  red broth, was surnamed Edom, and of him lineally descended the Edomites, or Id●means, Gen. 36. 4●. Of this posterity of Esau, or Edom, the land, which they inhabited, was called the land of Edom, or Idumaea; and it was a southern province of the land of promise, divided, as 
c Theatr. Terrae Sanctae.  Adricham, and 
d Observat. lib. 14 cap 13.  Drusius have observed out of josephus his ●. book of the jewish antiquities, into two parts; Idumaeam Superiorem, and Inferior 〈◊〉 the higher, and the lower Idumaea. The higher, wherein were two of the cities, mentioned in my text, Gaza, and Askelon, in the division of the land of Canaan fell to the lot of the tribe of judah. 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 jacob with a deadly hate, so did the posterity of Esau the posterity of jacob; the Edomites were evermore most maliciously bend against the Israelites. Here then appeareth the heinousness of that sin, wherewith the Philistines are charged. It was the sin of cruelty in a very high degree.  
It is a cruel deed to carry away any one from his native country; but him, that is so carried away, to sell to his mortal 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 jews, or the Israelites, the posterity of jacob, and servants of the living God, to their professed enemies, the Edomites, with this policy, that being carried far from their own country, they should live in eternal slavery, & bondage, without hope ever to return home again.  
This very crime of cruelty, is in the prophecy of joel also ch. 3.6. laid to the charge of these Philistines: The children of judah, and the children of jerusalem, have ye sold to the Grecians, that ye might send them far from their border: that is, God's inheritance, his own seed, and servants, the children of judah, & jerusalem, the cruel and hard hearted Philistines did mancipate, and sell away for bondslaves to the Grecians dwelling far of, that with them they might live in perpetual servitude, and slavery, 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 captives, unto infidels: we may learn this lesson.  It is not lawful to commit the children of believers into the hands of infidels. 
The unlawfulness hereof appeareth by the charge, which Moses giveth the Israelites, Deut. 7.3. His charge is concerning the Hittites, the Gergasites, the Amorites, the Canaanites, the Perizzites, the Hivits, and the jebusites, that they should not at all make any covenant with them, nor give them their children in marriage. And why so? Because by such covenants, & marriages, they might be withdrawn from the true service of God, to the profane worship of Idols. For so it's said verse the 4. They will cause thy son to turn away from me, & to serve other Gods.  
The danger of such covenants, and marriages, S. Paul knew to be very great, and therefore from such he dehorteth the Corinthians, 2. Cor. 6.14. Be ye not unequally yoked with the infidels. He useth the similitude of Oxon coupled together. The yoke holdeth them so together, that look 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, do couple themselves with them, & so are led out of the way, and made to work wickedness before the LORD. From this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this unequal yoke with infidels; from conversing with the wicked, the Apostle dissuadeth the Corinthians, and in them us, by sundry arguments drawn ab absurdo. In each argument there is an Antithesis: two things opposed, the one to the other. In the first righteousness, and unrighteousness; in the second light, and darkness; in the third Christ, and Belial; in the fourth the believer, and the infidel; in the fift God's temple, and Idols. Every argument is set down by way of question.  
The first; what fellowship hath righteousness with unrighteousness? The answer is negative: none. The answer may be illustrated by a similitude, Eccl. 13.18. How can the wolf agree with the lamb? No more can the ungodly with the righteous:  
The second, what communion hath light with darkness? The answer is negative: none. No more than truth hath with a lie, as Drusius well expoundeth the place, Prov. class. 1. lib. 3.78. Light hath no communion with darkness; therefore the believer ought not to converse with an unbeliever. This consequence is made good by Eph. 5.8. where the Apostle telleth the Ephesians, that they were once darkness, but now are light in the LORD. Tenebras vocat infideles, saith Musculus upon the text, S. Paul calleth unbelievers, darkness, for their ignorance of God, & the blindness of their hearts: but he calleth the believers, light, for their knowledge of God, by which their hearts are through the holy Ghost illuminated. Light hath no communion with darkness, therefore believers are not to have familiarity with unbelievers.  
The third, what concord hath Christ with Belial? The answer is negative: none. The opposition between these two, Christ & Belial, is most hostile. Christ is the author of our salvation; Belial of our perdition: Christ is the restorer of all things; Belial the destroyer: Christ is the prince of light; Belial the prince of darkness. In such hostile opposition there can be no concord: no concord between the author of our salvation, and the author of our perdition; no concord between the restorer of all things, and the destroyer of all things; no concord between the prince of light, and the prince of darkness: therefore they that believe in Christ, are not to have familiarity with unbelievers.  
The fourth; what part hath the believer with the infidel? The answer is negative: none. The believer hath no portion with the unbeliever; and therefore he is not to have any familiarity with him.  
The fift; what agreement hath the Temple of God with Idols? The answer is negative: none. There is none indeed. Sacrilega est profanatio: saith 
e Comment. in 2. Cor. 16.6.  Calvin, it is a sacrilegious profaning of God's Temple, to place in it an Idol, or to use any idolatrous worship therein. We are the Temple of God; wherefore to infect ourselves with any contagion of Idols, in us it must be sacrilegious. There is no agreement between the Temple of God and Idols; therefore we are not to have any familiarity with the Idolatrous.  
Remember I beseech you: righteousness hath no fellowship with unrighteousness, light hath no communion with darkness; Christ is not at concord with Belial; the believer hath no part with the infidel; there is no agreement between the Temple of God and Idols; therefore may we not enter into familiarity, with the wicked, profane, and idolatrous; we may not make any covenant with them; we may not give them our children in marriage. Thus is my doctrine confirmed: It is not lawful to commit the children of believers into the hands of infidels. Now to the uses.  
The first serveth for our instruction; & teacheth us so to love the souls of the righteous seed, that we leave them not resident among Infidels, or Atheists, or Papists, or any profane wretches: but rather, that to our labour, and cost, we redeem them out of the Devil's tyranny. We must have a singular care for the children which are borne among us, that they be godly, and virtuously brought up, and so provided for, that they may do Christ some service in the Church, and Common wealth.  
Our Saviour his words, Mat. 18.6. are true without exception; Whosoever shall offend one of these little ones, which believe in me, it were better for him that a millstone were hanged about his neck, & that he were drowned in the depth of the sea. What measure then are we to look for, if we bequeath our children to the service of men of corrupt consciences, and wicked affections, such as will compass heaven, and earth, to make any one the child of damnation?  
A second use may be, for the reproof of such as do bind, & put their children, the fruit of their bodies, (which they ought to consecrate to 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 Israel's seed into the hands of the Edomites? Yes, & much more. For those sold their enemies, but our men sell their children; those did it by the law of war, but our men do 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 do, do sin against their conscience.  
Unhappy parents, which destroy your children in Popish, and Atheistical houses! What are you inferior to them, that sacrificed their children unto Devils? If yourselves be righteous, and Christians, cast not away your seed, your children, the price of the precious blood of Christ. You have made them in their Baptism, when they were young, to confess Christ: will you make them now, grown to years, to deny Christ? O, let the words of wise Ecclesiasticus, chap. 13.1. be precious in your memories: He that toucheth pitch shall be defiled therewith: and doubtless your children placed in Atheistical, or Popish houses, will themselves become Atheistical, or Popish.  
Suffer, I beseech you, a word of exhortation in your children's behalf. Bind them to none, but to Christ; put them to none, but to Christians; sell them to nothing, but to the gospel: commit not your young ones into the hands, and custody of God's enemies.  
A third use. Is it not lawful to commit the children of believers into the hands of infidels, for the reason above specified, that they be not withdrawn from the true service of God? Then neither is it lawful for you of yourselves to keep away your servants, from the service of God. It is reputed for a tyranny in Pharaoh, Exod. 5.3, 4. That he would not suffer the children of Israel to go three days journey into the desert to sacrifice to the LORD, their God: & how can you free yourselves from the impeachment of tyranny, if you deny your servants to go but one hours journey, to this place, to serve their God?  
Think it not enough, that yourselves come hither to perform some duty to Christ your LORD, & Master; how can you perform your duty to him, if you deny him your servants? You know what charge is given you in the fourth commandment; not yourselves only, but also your sons, and your daughters, & your servants, men, and maidens, and the stranger that sojourneth with you, are to hollow, and Sanctify the Sabbaoth day with the Lords service.  
In this holy work and service of God upon the Sabbaoth day, regard not what the multitude, and greater sort of men do. Suppose all the world besides yourselves, would be careless to perform this duty; yet let your holy resolution be the same with joshua's, chap. 24.15. I, and my house will serve the Lord. Thus far of my first doctrine, grounded upon God's dislike with the Philistines, for selling away the Israelites, his faithful people, into the hands of the Edomites, an unbelieving nation.  
To ground a second doctrine hereon; we are to note, that the Philistines sold away the Israelites to the Idumaeans, at such time as they were their captives: & so did add affliction to the afflicted. The doctrine is, It is a very grievous thing, to add affliction to the afflicted.  
Witness the complaint made by the captive jews against the insolency of the Chaldeans, Psal. 137.3. They that led us away captive required of us songs, and mirth in our heaviness, saying; sing us one of the songs of Zion. They] the Chaldeans, the Babylonians, and Assyrians, in whose country we were prisoners, required of us] scornfully, and disdainfully, thereby to add to our griefs: they required of us songs] such songs, as we were wont to sing in Zion, jerusalem, and our own country before the destruction of the Temple, and our captivity. They required of us, not songs only, but mirth also] they scoffingly desired us to be merry, when they saw us so heavy hearted, as nothing could make us glad. They required of us songs & mirth in our heaviness, saying; sing us one of the songs of Zion] sing for us, or in our hearing, some one, or other of those songs, which you were wont to sing in Zion, when you were at home in your own country.  
Intolerable is the hard heartedness, cruelty, and scoffing nature of the wicked, when they have gotten Gods children into their nets. God cannot away with such unmercifulness, and want of pity. He reproveth it in the Babylonians, Esai, 47.6. where thus saith the LORD, I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst show them no mercy; but thou didst lay thy very heavy yoke upon the ancient: therefore now hear, destruction shall come upon thee. Magna abominatio coram Deo est, afflicto addere afflictionem; clamatque in coelum vox sanguinis. The words are the observation of Oecolampadius upon the now cited place of Esai: It is a great abomination before God, to add affliction to the afflicted; the voice of blood crieth up to heaven for vengeance. Yea, we are assured by Psalm. 102.19. that the LORD looketh down from the height of his sanctuary, and out of heaven beholdeth the earth, that he may hear, and so take pity of the sigh, groan, 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 alleged be sufficient to confirm my propounded doctrine, that it is a grievous thing to add affliction to the afflicted.  
The uses of this doctrine, I can but point at. One is, to reprove the Nimrods', and tyrants of this world, which have no pity, no compassion upon the poor, and distressed. Such in the end shall know by their own lamentable experience, that to be true, which Solomon hath uttered, Prov. 21.13. He that stoppeth his ear at the crying of the poor, shall cry himself and not be heard.  
A second use is to stir us up to the performance of this our Christian duty, even to take pity upon all, that are in any kind of misery: if our neighbours be destitute of aid and help, we may not like wild beasts, lift up ourselves against them, and so tread them under foot. No. How dare we molest, and trouble them, whom by God's appointment we are to relieve, and secure? We are commanded, Deut. 15.11. to open our hands to the needy, and poor, that are in our land: to open our hands to them for their help, and secure.  
It is not enough for us to abstain from all injury, & harme-doing but withal must we endeavour to relieve the oppressed.  
This service of ours will be acceptable unto God. God for it will give us his blessing: God will bless us for the time of our being here; and when the day of our dissolution shall be, that we must leave this earthly tabernacle, then will the Son of man, sitting upon the throne of his glory, welcome us with a venite benedicti; Come ye blessed of my father, inherit ye the kingdom prepared for you from the foundations of the world. For I was an hungered, and ye gave me meat; I thirsted, and ye gave me drink; I was a stranger, and ye lodged me; I was naked, & ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me; in as much as you have done these things to the needy, and distressed, ye have done them unto me. Come ye blessed of my Father inherit the kingdom prepared for you from the foundations of the world.   

THE THIRTEENTH LECTURE  AMOS 1.7, 8. 
Therefore will, I send a fire upon the walls of Azzah, and it shall devour the palaces thereof.  
And I will cut of the inhabitant from Ashdod.  
We are come to the last part of this prophecy, the description of the punishments, to be inflicted upon the Philistines. The seventh verse doth not much differ from the fourth. The same punishment, which is there threatened to the Syrians, under the names of Hazael, and Benhadad, is in this seventh verse denounced to the Philistines, under the name of Azzah. And therefore, as there I did, so must I here commend unto 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: upon the walls, & palaces of Azzah.   
The punisher is the LORD, for thus saith the LORD, I will send. The note yieldeth us this doctrine.  It is proper to the Lord to execute vengeance upon the wicked for their sins. 
This doctrine I proved at large in my eighth lecture upon this prophecy. Yet for their sakes, who then heard me not, or have forgotten, what then they heard, I will by a few texts of Scripture again confirm it unto you: It is proper to the LORD to execute vengeance upon the wicked for their sins.  
This office of executing vengeance upon the wicked for their sins, God arrogateth and assumeth to himself, Deut. 32.35. where he saith, vengeance, and recompense are mine. This due is ascribed unto the LORD by St Paul, Rom. 12.19. It is written vengeance is mine, I will repay saith the LORD. By the author of the Epistle to the Hebrews, chap. 10.30. Vengeance belongeth unto me, I will recompense, saith the LORD. By the sweet singer Psal. 94.1. O LORD, God, the avenger, O God the avenger. The Prophet Nahum trebleth the phrase, chap. 1.2. The LORD revengeth; the LORD revengeth, the LORD will take vengeance on his adversaries. These few texts of holy writ do firmly prove my doctrine: It is proper to the LORD to execute vengeance upon the wicked for their sins.  
One use of this doctrine is; to teach us heedfulness in all our ways; that we do not work wickedness before the LORD, and so provoke him to execute his vengeance on us. Beloved, let us not forget it: though God be good, gracious, merciful, and long suffering yet is he also a just God, God the avenger, & punisher. It is proper unto him to execute vengeance upon the wicked for their sins.  
A second use is, to admonish us not to intermeddle in the Lord's office. It's his office to execute vengeance; we therefore may not do it. If a brother, or neighbour, or stranger, do wrong us, it is our part to forgive him, and leave revengement to God, to whom it appertaineth. To this Christian, and charitable course, our Saviour worketh us by a strong argument, Matth. 6.15. If ye do not forgive men their trespasses, no more will your father forgive you your trespasses. Forgive, and you shall be forgiven; forgive not, and ye shall never be forgiven.  
Wherefore (dearly beloved) suffer yourselves to be exhorted, as the Romans were by St Paul, chap, 12.19. dearly beloved, if it be possible, as much as in you is, have peace with all men; recompense to no man evil for evil: avenge not yourselves, but give place unto wrath, for it is written: vengeance is mine, I will repay saith the LORD. It is proper to the Lord to execute vengeance upon the wicked for their sins. Here we see, that for the sins of the Philistines. God resolveth to send a fire to devour their walls and palaces. This was my second crcumstance; the circumstance of the punishment: I will send a fire.]  
Many desolations hath God wrought by fire. By fire he laid waist Sodom, Gomorah, and their sister cities, Gen. 19.24. By fire he did eat up Nadab, and Abihu, Levit. 10.2. By fire, he cut of the two hundred and fifty men, that were in the rebellion of Korah, Num. 16.35. By fire he devoured two captains, & twice fifty men, 2. King 1 10. & 12. Why do I load your memories with multitude of examples for this point? My text telleth you that fire, God's creature, becometh God's instrument, & executioner of his vengeance for the sins of Azzah, to consume her walls, and devour her palaces.  
I will send a fire] 
a See lect. 8.  By fire in this place, as verse the 4. the learned expositors do understand, not only natural fire, but also the sword, and pestilence, and famine: quodlibet genus consumptionis, every kind of consumption, every scourge, wherewith God punisheth the wicked, be it hail, or thunder, or sickness, or any other of God's messengers. So large is the signification of fire in the metaphorical understanding. The doctrine is,  
The fire, (whether natural, or Metaphorical) that is, The fire, and all other creatures, are at the LORD'S commandment, to be employed by him in the punishment of the wicked.  
A truth heretofore proved unto you, as out of other places of holy writ, so out of the story of God's visitation upon Pharaoh, and the Egyptians, Exod. 8, 9, and 10. chapters, whereby you know, that frogs, lice, flies, grasshoppers, thunder, hail, lightning, murrain, botches, & sores, did instrumentally avenge God upon man, and beasts in Egypt. I stand not now to enlarge this proof.  
The use of this doctrine is; to teach us, how to behave ourselves, at such times as God shall visit us with his rod of correction: how to carry ourselves in all our afflictions. We must not so much look to the instruments as to the LORD, that smiteth by them. If the fire, or water, or any other of God's creatures, shall at any time rage, and prevail against us, we must remember that it is God, that sendeth them, to work his holy will upon us. Here he sent a fire upon Azzah, to consume her walls, and devour her palaces.  
Here you have my third circumstance; the circumstance of the punished: in these words; the walls of Azzah, and the palaces thereof] Azzah one of the five provinces, or duchies of Palaestina, and a city of the same name, as I showed you in my last lecture. The walls and palaces here mentioned, do signify thus much; that the city 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 devoured with fire. I will send a fire upon the wall of Azzah, & it shall devour the palaces thereof.]  
The great city Azzah for all her strong walls, must she be spoiled? The doctrine to be learned from hence, is: No munition can save that city, which God will have destroyed.  
The reason is; because there is no strength but of God, & from God. For what are all the munitions in the world to the great God of Heaven, and earth? 
b Psal. 68.2.  As the smoke vanisheth, so do they vanish; and as the wax melteth before the fire, so melt they at the breath of the LORD. The munitions of Edom they fail before him. Edom, the kingdom of Edom, upon which God stretched the line of vanity, and the stones of emptiness, as witnesseth the Prophet Esai, cha. 34.11. It is no more a kingdom; it bringeth forth thorns in her palaces; nettles, and thistles in her strong holds. The munitions of Edom are vanished as smoke.  
The munitions of Moab, they fail before him. Moab, the kingdom of Moab, had a strong staff, and beautiful rod, as speaketh jer. chap. 48.17. but they are broken. Moab is destroyed, his cities are burnt up, his strong holds are gone. The munitions of Moab, are vanished as smoke.  
The munitions of Israel fail before him. Israel, the kingdom of Israel, was God's peculiar, and shadowed under the wings of his protection: yet at length infected with the leprosy of sin, 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 smoke.  
The munitions of judah fail before him. judah, the kingdom of judah, great among the nations, & a princess among the provinces, she is now become tributary, as complaineth the Prophet, Lament. 1.1. The LORD hath destroyed 
c Lament. 2.2.  all the habitations of jaacob, and hath not spared, he hath thrown down in his wrath the strong holds of the daughter of judah; he hath cast them down to the ground. The munitions of judah, are vanished as smoke. Let these few instances in the states of Edom, Moab, Israel, & judah, serve for proof of my doctrine, No munition can save that city, which God will have destroyed.  
You will remember the reason of it; because there is not strength, but of God, and from God.  
The use of this doctrine is, to teach us, never to trust in any worldly help, but so to use all good means of our defence, that still we rely upon the LORD for strength and success thereby. Beloved in the LORD, we have learned, that a horse his help is vain, Psal. 33.17. that man's help is vain, Psal. 60.11. that the help of Princes is vain, Psalm, 146.3. that much strength is vain, 2. Chron. 25.7. that much wealth is vain, Psal. 49.6. that all worldly helps are vain, Esai: 30.1. All under God is vanity. Wherefore now, and all other times, let our trust be only in the name of the LORD, who hath made heaven, & earth. Thus much of my first doctrine grounded upon the third circumstance of this 7. verse, the circumstance of the punished, No munition can save that city which God will have destroyed.  
Again this overthrow of the walls of Azzah in God's anger, teacheth us thus much, It is the good blessing of God upon a kingdom, to have walls, strong holds, munitions, fortresses, and bulwarks, for a defence against enemies.  
The reason is, because these be the means, which God usually blesseth, to procure outward safety.  
The use is to teach us carefully to prepare such against time of trouble: yet with this caution, that we rest not in them, but depend wholly upon God's blessing.  
And here we are to pour out our souls in thankfulness before Almighty God, for blessing this our country with the strength of walls; of walls by sea, and walls by land; by sea with ships, & at land with strongholds, castles, and fortresses; by sea, & land, with men of wisdom, and valour, to bid battle to the proudest enemy, that dare advance himself against us. Confess we with David, Psal. 18.2. The LORD is our rock, our fortress, he that delivereth us, our God, our strength, our shield, the horn of our salvation, and our refuge. In him we trust, and 
d Psal. 56.11.  fear not, what man can do unto us.  
Yet further. The fire in God's anger devouring the palaces of Azzah, teacheth us, that, God depriveth us of a great blessing, when he taketh from us our dwelling houses.  
This doctrine I commended to you in my eighth lecture upon this prophecy. The truth is experimentally made good unto us, by that great commodity, or contentment, that cometh to every one of us by our dwelling houses.  
The use of this doctrine is threefold. It teacheth us, 1. to be humbled before Almighty God, whensoever our dwelling houses are taken from us, 2. since we peaceably enjoy our dwelling houses, to use them for the furtherance of God's glory, 3. to praise God continually for the comfortable use we have of our dwelling houses. Thus far of the 7. verse. The 8. followeth.  
And I will cut of the inhabitant from Ashdod, & him that holdeth the sccpter from Ashkelon] Ashdod & Ashkelon, were two chief cities of Palaestina. One of them, as here it appeareth, was the place of residence for the chief ruler over that state. To both, Ashdod and Ashkelon, to the inhabitants of Ashdod, and the scepter-bearer in Ashkelon, to king, and subject, God's sore judgement, even a cutting of, is here threatened.  
I will cut of the inhabitant of Ashdod] Of the like judgement in the same words you have heard before in the 5. verse threatened to the Syrians, I will cut of the inhabitant of Bikeath-Aven, and him that holdeth the sceptre out of Beth-eden. The words I then expounded at large: the brief or sum whereof, is:  
I] the LORD, JEHOVAH, will cut of] will utterly destroy, & root out, the inhabitant] not one alone, but all, and every one of the inhabitants, of Ashdod] one of the five chief cities of the Philistines: And I will utterly destroy, or root out, him that holdeth the sceptre] the Philistines their chief ruler; their King, making his residence at Ashkelon] an other of the five cities of Palaestina. I will cut of the inhabitant of Ashdod, and him that holdeth the sceptre from Ashkelon.]  
In the words I observe, as before, three circumstances.  

1 The punisher, the LORD; I.  
2 The punishment, a cutting of; I will cut of.  
3 The punished, the inhabitants of Ashdod, and the sceptre bearer of Ashkelon.   
By the first circumstance, (the LORD himself taking vengeance into his own hands,) you may be remembered of a doctrine, often commended to you in this, and other lectures.  It is proper to the LORD to execute vengeance upon the wicked for their sins. 
From all three circumstances, of the punisher, the punishment, and the punished jointly considered, we may take a profitable lesson. We see that the cutting off of the inhabitants of Ashdod, and of him that holdeth the sceptre from Ashkelon, is the Lords proper work. The lesson which we learn from hence is, No calamity or misery, befalleth any one of whatsoever estate, or degree, by chance, or at adventure.  
This doctrine I handled at large in my tenth Lecture. The truth of it dependeth upon this proposition.  The whole world, with all things therein, is wholly & alone subject to the sovereignty, dominion, and rule of almighty God; by whose providence all things are preserved, all things are ruled, all things are ordered. 
These were the three degrees, by which I told you, you might discern and take notice of the act of divine providence. The first was gradus conservationis; the second gradus gubernationis; the third was gradus ordinationis; the first degree was the degree of maintenance or preservation; the second degree was the degree of rule or government; the third degree was the degree of ordination or direction.  
The first implieth thus much, that All things in general, and every thing in particular, are by Almighty God sustained ordinarily in the same state of nature and natural proprieties, wherein they were created.  
The second thus much, that Almighty God for his unlimited power governeth all things in the world, and ruleth them, pro libertate voluntatis suae, even as he listeth.  
The third thus much, that God of his admirable wisdom ordaineth, and setteth in order, whatsoever things in the world seem to be most out of order: he bringeth all to his chief intended end; all do make for his glory.  
In this divine ordination, three things do concur: constitutio finis, mediorum ad finem dispositio, and dispositorum directio. First God appointeth an end to every thing. Secondly he disposeth the means unto the end. Thirdly he directeth the means so disposed. From these points thus summarily rehearsed, I infer my propounded doctrine: No calamity, or misery befalleth any one of whatsoever estate, or degree by chance, or at adventure.  
For if it be true (as true it is, and the gates of Hell shall never be able to prevail against it,) that God by his wonderful providence maintaineth, and preserveth; ruleth, and governeth; ordereth, disposeth, and directeth all things in this world, even to the very hairs of our heads; it cannot be, that any calamity, or misery should befall any one of us by adventure, by hap-hazzard, by chance, by fortune.  
The Epicure in JOB, chap. 22.13. was in a gross and fowl error, to think that God walking in the circle of heaven, cannot through the dark clouds see our misdoings, 〈…〉 beloved) so 〈…〉 God, to 〈…〉 and not 〈…〉 in the valleys; 〈…〉. We may 〈…〉 better things 〈…〉 23. Psalm 139. that God is every 〈…〉 that there is no evasion from him. No corner in hell, no 〈◊〉 in 〈◊〉, no ca●e in the tap of Carmel, no fishes belly in the bottom of the sea, no dark dungeon in the land of captivity, no place of any secrecy any where, is able to hide us from the presence of God.  
The least moments, and titles in the world, that you can imagine, God his care and providence reacheth unto: to a handful of ●eale; to a cruse of ●ile in a poor widows house; to the falling of sparrows to the ground; to the clothing of the grass of the field; to the feeding of the bi●ds of the air; to the calving of hinds; to the numbering of the hairs of our heads, & of the tears, that trickle down our cheeks.  
Wherefore (dearly beloved in the LORD) whatsoever calamity or misery, hath already seized upon us, or shall hereafter overtake us, let us not lay it upon blind fortune, but look we rather to the hand that striketh us. He who is noted in my text to cut of the inhabitant of Ashdod, and him that holdeth the sceptre from Ashkelon, he it is, that for our sins bringeth upon us calamities, and miseries. Whatsoever calamities, or miseries, do molest; or trouble us, be we assured that they are Gods visitations upon us for our sins, & admonishments for v● to amend our lives.  
What remaineth then, but that in time of misery, and heaviness, we lovingly embrace God's hand, and kiss the rod, wherewith he smiteth us? If he smite us with any kind of cross, or tribulation, our best way is, to turn unto him, as with a spirit of contentment, & gladness, because so loving a father doth chastise us; so with a sorrowful, and contrite heart, because we have offended so gracious a father: and thus shall we find comfort to our souls.   

THE FOURTEENTH LECTURE  AMOS 1.8. 
And turn mine hand to Ekron, and the remnant of the Philistines shall perish, saith the LORD God.  
THe last time I began to expound the 8. verse: then I passed over two branches thereof; And I will cut of the inhabitant from Ashd●d, and him that holdeth the sceptre from Ashkelon; whence considering the cutting off, of king and subject, from Ashdod, and Ashkelon, to be the proper work of the Lord, I took this lesson, No calamity or misery, befalleth any one of whatsoever estate, or degree, by chance, or at adventure.  
Now let us proceed to the remainder of that verse.  And turn my hand to Ekron, and the remnant of the Philistines shall perish, saith the LORD God. 
Is not God a spirit? How then hath he hands? The letter killeth, but the spirit gives life, saith S. Paul, 2. Cor. 3.6. An ancient 
a Augustin de Doctrina Christiana lib. 3. cap. 5.  Father upon those words adviseth us to beware, that we take not a figurative speech according to the letter; for, saith he, when we take that which is spoken in a figure, as if it were spoken properly, it is a carnal sense, Neque ulla mors animae congruentius appellatur; neither is there any thing more rightly called the death of the soul. If a figurative speech be properly taken, or if the letter be urged against the spiritual meaning, that, which was spoken to give life to the inward man, may subvert the faith, and enda● 〈…〉 ●itted, not ad● 〈…〉 ●o err. They 〈…〉 touching his o● 〈…〉 days I will 〈…〉 to err. He took it literally which Christ spoke in a f●●●e, touching man's regeneration, joh. 3.3. Except a man be borne again, he cannot see the kingdom of God. It caused the Disciples of Christ to err. They took it literally which Christ spoke in a figure, touching the exception of his Father's will, joh. 4.32. I have meat to eat, that ye know not of.  
I hold it to be an error of Nicephorus, and others, to take it after the letter, 〈◊〉 if Paul had indeed fought upon a theatre with Lyo●● at Ephes●●● because he saith, ●. Cor. 1●. 32. that he fought with 〈…〉 Eph●s●●●. For in the 〈…〉 and some 
b Ruinold. Idol. 2.6.6.  〈…〉 of this age, he spoke it 〈…〉 to design 〈…〉 ●dered assembly 〈…〉 upon the com●●●●● of the silver smith 〈…〉 for defence of g●●as Di●●●.  
I am assured it is an error of all the Papists, to take it after the letter, which Christ spoke, Matth. 26.26. This is my body. There is a figure in the speech. For in all sacraments, there is a great difference between the signs, and the things signified. The signs are visible, the things invisible: the signs earthly, the things heavenly: the signs corruptible the things immortal: the signs corporal, the things spiritual and as a reverend 
c Dr. BILION. B of Winchester of Christian Subjection p●r 4. pag. 577 edit. land in 8, 1586.  Father speaketh in the person of Theophilus, the signs are one thing, the truth is not the same, but another thing; and even by plain Arithmetic, they be two things, and not one. This is my body. There is a figure in the speech. He calls the bread his body, by way of signification, by way of similitude, by way of representation, after the manner of Sacraments, in a sign, not according to the letter, but in a spiritual and mystical understanding, and if you respect the precise speech; improperly, and figuratively. I will not hold you with other like instances. These few already spoken of 〈◊〉 serve, to make it pl●i●●, that the 〈◊〉 admitting of a T●●● or Figure there, where in gr●●t reason it ought to be admitted, is a cause of error.  
I have given this note in this place (beloved) because the phrase here used in the person of the everliving God, (I will turn my hand to Ekron) being spirit and life, hath been by some mistaken, and applied to a carnal sense. From hence a● from other places of holy Scripture, in which other the members of man's body are ascribed unto God; as the 
d Psal. 27.8.  face, the 
e Deut. 8.3.  mouth, the 
f 2. Kin. 19.16.  ears, 
g Ibid. & Zach. 4.10.  eyes, 
h 1. Kin. 8 42.  arms, 
i Matth. 5 35. & 22.44.  feet, and some other; Tertullian living near unto 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 year after him in the time of Arius, patronised by those Heretics, which by Epiphanius are called Audianis, and by Augustine, 
k Augustin. de haeres. cap 50.  Vadianis after whom also it was eagerly maintained by certain Monks of Egypt, who were there upon called Anthropomorphita. But all these are dead & gone; their monstrous error lies buried with them. There is no man of any knowledge now a days so blinded, as to fall into error with them.  
It is an axiom in divinity: Quaecunque de Deo corporaliter dicuntur, dicta sunt symbolicè: whatsoever is spoken of God bodily, that same must be understood figuratively. Bellarmine saith as much, lib. 2. de imag. sanct. cap. 8. Membra, quae tribuuntur Deo in Scripturâ, metaphoricè esse accipienda, that those members, which the Scripture assigneth unto God, are to be taken in a Metaphor. Thus far we are yours, Bellarmine. We maintain with you, that the members attributed unto God in holy Scripture, are to be taken figuratively. But you build hereupon chaff, and stubble. Should we do the like, it could never abide the trial of the fire.  
To prove a non licet, to be your licet: Licere pingere imaginem Dei patris in formâ hominis senis, to prove it to be lawful to represent God the Father by the image of an old man, you draw an argument from those places of Scripture, which do attribute unto God bodily members. Your conclusion is by way of question. The Scripture in words attributeth unto God all man's members; while it saith, that he stands, he sits, he walks; and nameth his head, his feet, his arms; & giveth to him, a seat, a throne, a footstool: therefore why cannot a picture be made to represent God? Why not an image in the shape of man? Why? It is easily answered.  
Because every such picture, or image, or stock (call it as you will) is censured by jeremy, to be a doctrine of vanity, chap. 10.8. by Zacharie, to be a speaker of vanity, chap. 10.2. by Habakkuk, to be a teacher of lies, chap. 2.18. and Gods express commandment is against it, Deut. 4.16. You shall not make you a graven image, or representation of any figure. A reason of this prohibition is adjoined, vers. 12. and 15. by which it is manifest, that God simply, and absolutely, forbiddeth any image at all to be made of himself: For ye saw no similitude in the day, that the LORD spoke unto you in Horeb out of the midst of the fire; ye saw no similitude, only ye heard a voice.  
The Prophet Esai is plentiful in this demonstration, to show how unseemly, and absurd it is, to 
l Rom. 1.25.  turn the truth of God into a lie, as they do, who forsake the blessed Creator to worship the creature: to turn the Majesty of God invisible, into a picture of visible man: to 
m vers. 23.  turn 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. chapter of his prophecy, and the 18. verse. To whom will ye liken God? or what similitude will ye set up unto him? the workman melteth an image; the goldsmith beats it out in gold, or silver plates: the poor, (see now the rage, fury, & madness of idolaters, though they have not, wherewith to suffice their own necessities, they will defraud themselves to serve their idols) the poor chooseth out a tree, that will not rot, for an oblation, & puts it to a cunning workman to prepare an image, that cannot be moved.  
The like expostulation the same Prophet ascribeth to God himself, chap. 46.5. To whom will ye make me like, or make me equal, or compare me, that I should be like him? They draw gold out of the bag; & weigh silver in the balance, & hire a goldsmith to make a God of it: and they bow down, and worship it: they bear it upon their shoulders, they carry him, & set him in his place; so doth he stand, and cannot remove from his place.  
Remember this, and be ashamed, o ye Idolaters. 
n Esai 40.21.  Know ye nothing? have ye not heard it? hath it not been told you from the beginning? have ye not understood it by the foundation of the earth? God sitteth upon the circle of the earth, and beholdeth the inhabiters thereof, as grasshoppers, he stretcheth out the heavens as a curtain, and spreads them out, as a tent to dwell in. He 
o Esai 40.12.  measures the waters in his fist, counts heaven with his span, comprehends the dust of the earth in a measure, weighs the mountains in a weight, and the hills in a balance. God incorporeal, invisible, spiritual, passing all measure; there is nothing 
p Esai 46.9.  like unto him. No thing. And therefore (O Idolaters) not your old man's image.  
For the truth of your antecedent, we stand on your side. It's very true: the Scripture in express words attributeth unto God many the members, and offices of man's body. It saith of him, that he stands, he sits, he walks: it nameth his head, his feet, his arms; it gives him a seat, a throne, a footstool: but all these, and other like bodily offices, parts, and members, being spoken of, as belonging unto God, must be understood figuratively.  
It hath pleased the spirit of wisdom to deal with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fit the holy Scriptures to our weak capacities: to use known, familiar, and sensible terms, thereby to raise up our conceits to some knowledge of the everliving God. In this regard by the wisdom of the same spirit, among many other members, Hands, are also ascribed unto God, and that in many places; yet not in every place to one, and the same sense, and understanding.  
It's noted by the 
q Cent. 13. cap. 4.  Magdeburgenses out of Innocentius, that the hand of God doth bear diverse offices among us: officia creatoris, largientis, protegentis, minantis: the offices of a Creator, liberal giver, protector, and threatener, Hands are ascribed unto God, sometime to show, that he is the Creator of all things, as, Psal. 119.73. Thy hands have made me, & fashioned me: sometime to show his liberality to all living things, as Psal. 145.16. Thou openest thy hand and fillest all things living of thy good pleasure: sometime to show the care, he hath to protect, and defend the faithful, as Esai. 49.2. Under the shadow of his hand hath he hid me: and sometime to show his readiness to be avenged upon 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 love of God, and his displeasure: under them comprehending all their consequents, and effects.  
That the hand of God betokeneth sometime his love, & the benefits redounding thence to man, man's being, and his well-being, may easily be proved. In the second chapter of the book of judges, ver. 15. we read that the Lords hand was against the Israelites for evil: the collection thence may be, that the Lords hand is sometime toward some for good. It's made plain out of Nehem. 2.8. where the Prophet, to show how ready Artaxerxes was to do him pleasure, saith; the king gave me according to the good hand of my God upon me. I might by many like instances out of holy Scripture give strength to this position; but it may seem to be a needless labour. Therefore I proceed.  
Now that the hand of God should betoken his displeasure, & the effects thereof, may be proved as easily. When the Israelites forsaking God betook themselves to serve Baalim, the hand of the LORD was sore against them, judg. 2.15. the Lords hand; that is, his judgement, punishment, and revengement was sore upon them: the wrath of the LORD was hot against them: he delivered them into the the hands of the spoilers: they were spoiled sold to their enemies, and sore punished.  
When the Philistines, had brought the ark of God into the house of Dagon, the hand of the LORD was heavy upon them, 1. Sam. 5.6. the Lords hand, that is, his judgement, punishment, & revengement was heavy upon them. 
* Psal. 78.64, 65.  The LORD awaked as one out of sleep, and like a giant refreshed with wine, he smote his enemies with Emerods', and put them to a perpetual shame. Of like signification is the phrase in my text: I will turn my hand to Ekron: my hand shall be sore against Ekron; I will come against Ekron in judgement; I will punish Ekron, I will take vengeance on Ekron.  
I will turn my hand] Sometime this phrase betokeneth the good grace, and favour of God, as Zach. 13.7. I will turn my hand upon my little ones. My little ones, (when the shepherd shall be smitten, and the sheep scattered,) I will recover with my hand, and preserve them for ever: I will gather them together, I will comfort them, I will defend them: rursus ad pastorem, et praeceptorem suum reducam, saith Ribera: though they be scattered, I will bring them back again to their own shepherd, and master. There, you see, Gods turning of his hand upon his little ones, is for good.  
Here it's otherwise. God turneth his hand to Ekron for evil. This is averred and justified by the infallible predictions of other Prophets. Zachary, chap. 9.5. foretelleth, that much sorrow shall betide Ekron. Zephani, chap. 2.4. saith, that Ekron shall be rooted up. jeremy, chap. 25.20. takes the cup of the wine of God's indignation, and gives it Ekron to drink, to make Ekron like her neighbour countries, even desolate, an astonishment, a h●ssing, & a curse. So great is Ekrons' calamity, threatened in these words of my text; I will turn my hand to Ekron.  
Ekron] Will you know what this Ekron was? You shall find in the book of joshua, chap. 13.3. that it was a dukedom in the land of the Philistines, and 1. Sam. 6.16. that there was in this dukedom, a city of the same name; no base city, but a prince's seat; able at one time to give entertainment to five princes. Against both, city, & dukedom, God's hand was stretched out. I will turn my hand to Ekron. Will God smite Ekron, both city and dukedom? We may take from hence this lesson.  There is no safe being in city, or country from the hand of God, when he is disposed to punish. 
The reason is: because there is no place to fly unto from his presence: None. No corner in Hell, no mansion in Heaven, no cave in the top of Carmel, no fishes belly in the bottom of the sea, no dark dungeon in the land of captivity, no place of any fecrecie any where can hide us from the presence of God. Witness two holy Prophets, David, and Amos. The one, Psal. 139. the other, chap. 9 You have the reason of my doctrine: the uses 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 use hereof is, to teach us to take patiently whatsoever afflictions shall befall us. Afflictions I call, whatsoever is any way opposite to human nature; such as are the temptations of the flesh, the world, and the Devil: the diseases of the body, an infortunate husband, or wife, rebellious children, unthankful friends, loss of goods, reproaches, slanders, war, pestilence, famine, imprisonment, death, every cross, & passion, bodily, or ghostly, proper to ourselves, or appertaining to such as are of our blood, private or public, secret or manifest, either by our own deserts gotten, or otherwise imposed upon us.  
All, and every of these, true Christians will patiently undergo. For they with their sharp sighted eye of faith, do clearly see the Hand of God in every of their molestations: and in great contentment they take up the words of patiented job, chap. 2.10. Shall we receive good at the hand of God, and not receive evil?  
Here let every afflicted soul examine itself, how it is affected with the affliction, under which i● groaneth. If you esteem of your afflictions, as of God his fatherly chastisements, and so endure them, blessed are ye: Of this blessedness S. james, chap. 1.12. doth assure you: Blessed is the man, that endureth tentation: for when he is tried, he shall receive the crown of life, which the LORD hath promised to them, that love him.  
Again; 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 use of this doctrine is, to admonish us, that we labour above all things to obtain God's favour, and to abide in it: so shall we be safe from the fear of evil.  
Now for the obtaining of God's favour, we must do four things. We must 1. Humble ourselves before God; 2. Believe in Christ; 3. Repent of our sins; 4. Perform new obedience unto God.  
The time will not suffer me to enlarge these points. Humiliation, faith in Christ, repentance, and a new life; these four will be unto you, as jacobs' ladder was unto the Angels. Of that ladder you may read, Gen. 28.12. that it stood upon the earth; the top of it did reach to heaven, and the Angels of God went up it. So may you, by these four, Humiliation, faith, repentance, and newness of life, as it were by so many steps, and rounds of a ladder, climb up to heaven.  
Here you have no continuing city; you are but strangers, & pilgrims on the earth; your country is above, the Celestial jerusalem: there let your hearts be. As for the afflictions, vexations, tribulations, miseries, and crosses, wherewith this mortal life of your is seasoned, let them be your joy. They are sure pledges of God's love unto you. Even so saith the Spirit, Hebr. 12.6. Whom the LORD loveth, he chasteneth, and he scourgeth every son, that he receiveth.  
Thirdly is it true? Is there no safe being in city, or country from the hand of God, when he is disposed to punish? A third use of this doctrine is, for the terror of such, as lie wallowing in the filthiness of their sins. Many there are, wicked wretches, who, if God shall for a time defer the punishments due unto their sins, are ready to think, that God takes no notice of their sins. These say in their heart, there is no God.  
Against these is made that challenge, Psal. 50.21. I held my tongue, and thou thoughtest me like thyself. I] the LORD, who see the secrets of all hearts, I held my tongue] I did not by my judgements punish thee for the wickedness of thy steps; I held my tongue, & thou thoughtest me like thyself] thou thoughtest I took pleasure in wickedness, as thou dost; but thou shalt find, and feel 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 hardened in their sins. Yet let them be advised: for the day will come, and it comes apace, wherein they shall feel the heaviness of that hand, which here was turned against Ekron: I will turn my hand to Ekron. It followeth.  And the 〈◊〉 of the Philistines shall perish. 
The Philistines had their beginning from Castuchim, a grandchild of Ch●●●, the accursed issue of Noah, as appeareth, Genes. 10.14. They were seated in a part of the land of Canaan; the west part, that which bordereth upon 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 country, which once was called Terra promissionis, the land of promise; but now Terra sancta, the Holy land.  
The inhabitants in our Prophet's time, were professed enemies to Almighty God, and his beloved Israel. They thought themselves safe from ruin through the strength of their five dukedoms; Azzah, Ashdod, Ashkelon, Gath, and Ekron. But vain and foolish, are the thoughts, which possess the wicked. When the God of all truth shall give his word for a matter, shall man presume to doubt of the event? Here God sets his word upon it, that there shall be an utter overthrow, not only 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.  Ait Dominus jehovah] saith the LORD God. 
This is the conclusion of this prophecy, and it redoubleth its authority, and credit. Authority and credit sufficient, it hath from its very front, verse the 6. Thus saith the LORD: it's here redoubled; saith the LORD God.  
Saith the LORD God] hath the LORD God said it, and 
r Num. 23.19.  shall he not do it? hath he spoken it, and shall he not accomplish it? The LORD, JEHOVAH, the strength of Israel, is not as man, that he should lie, nor as the son of man, that he should repent. All his words, yea all the titles of his words, are Yea, and Amen. 
s Matth. 5.18.  Heaven and earth shall perish, before one jot, or one title of his word shall escape unfulfilled, Dominus JEHOVIH, the LORD hath said it, that the remnant of the Philistines shall perish. Out of doubt than must it come to pass. And so is it.  
The first blow, which the Philistines received towards their overthrow after this prophecy, was given them above threescore years after by Ezechias, that good King of judah, of whom the Prophet Esai, chap. 14.29. foretelleth the Philistines, that he should be unto them as a cockatrice, and a fiery flying serpent. This Ezechias smote the Philistines unto Azzah, and the coasts thereof, from the watch tower unto the defensed city. This is plain, 2. King 18.8.  
A second blow was given by Tartan, one of the captains of Sennacherib, or Sargon, King of Assyria, who came up against Ashdod, and took it. This is plain, Esai 20.1.  
A third blow was given them by Pharaoh Neco: & he smote Azzah, Ashkelon, and other places. This is it which the Prophet jeremy saith, chap. 47.5. Baldness is come upon Azzah, Ashkelon is cut up, with the rest of their valleys. In a word; God hath from time to time raised up his men of war, in due time to extirpate, and raze out the Philistines from the face of the earth, that according to the tenor of this prophecy, there might be no remnant of them.  
The remnant of the Philistines shall perish] Hear may we observe a difference in God's punishments; he punisheth the reprobate, and he punisheth his elect: but differently: the reprobate to their utter excision, & extirpation; not so the elect. For of them, there is upon the earth evermore a remnant, that shall be saved: as it's intimated by the Prophet Esai, cha. 1.9. Except the LORD of hosts had reserved unto us, even a small remnant, we should have been as Sodom, and like unto Gomorah. You see a remnant reserved, though a small one. Yea sometimes there is a reservation of so small a remnant, as is scarcely visible. As in the days of Eliah, who knew of none, but himself. I only am left, saith he, 1. King. 19.14. Yet God tells him, in the 18. verse, of seven thousand in Israel, which never bowed their knees to Baal. Hitherto belongeth that, joel. 2.32. In mount Zion, & in jerusalem shall be deliverance, as the LORD hath said, and in the remnant, whom the LORD shall call.  

t jerem. 25.34.  howl ye wicked, and cry, and wallow yourselves in the ashes, for your days of dispersion, and slaughter are accomplished, and ye shall fall like the Philistines, every mother's child of you: the 
u jerem. 46.10.  sword shall devour you: it shall be satiate, & made drunk with your blood, there shall not be a rennant of you left.  
But you, the elect and chosen children of God, your Father, take unto you 
x Esai. 61.3.  beauty for ashes, the oil of joy for mourning, the garment of gladness for the spirit of heaviness; rejoice ye, & be glad together. Let the prince of darkness, and all the powers of hell, assisted with the innumerable company of his wicked vassals upon the earth, join together to work your overthrow, they shall not effect it. For God, even your God, will reserve unto himself a remnant.  
This remnant, is the chaste Spouse of Christ, the holy Catholic Church, enriched from above with all manner of benedictions. Extra cum nulla est salus; whosoever hath not her for his Mother, shall never have God for his Father. Of this remnant, and Catholic Church, notwithstanding the challenge of Romish Idolaters, we (beloved) are sound, and lively members. Happy are the eyes, which see, that we see, and enjoy the presence of him, whom we adore: happy are the ears, that hear, what we hear, and the hearts, which are partakers of our instructions. No nation under heaven hath a God so potent, so loving, so near to them, which worship him, as we of this Island have.  
The many and bloody practices of that great Antichrist of Rome, so often set on foot against us, and still defeated, are so many evidences, that our souls are most precious in the sight of God. He, he alone hath delivered us out of the lions jaw, to be a holy remnant unto himself. Now what shall we render unto the LORD for so great a blessing? We will take up the cup of salvation, and call upon his name.   

THE FIFTEENTH LECTURE.  AMOS 1.9, 10. 
Thus saith the LORD, For three transgressions of Tyrus, and for four, I will not turn to it, because they shut the whole captivity in Edom, and have not remembered the brotherly covenant.  
Therefore will I send a fire upon the walls of Tyrus, and it shall devour the palaces thereof.  
THis blessed Prophet Amos, sent from God in embassage to the ten revolted tribes, doth first thunder out God's judgements against neighbour countries; the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, the Moabites. Which he doth for certain reasons, given in my sixth lecture: that he might be the more patiently heard of his country men, the Israelites: that they might have no cause, to think much, if God should at any time lay his rod upon them; & that they might the more stand in awe of the words of this prophecy.  
When they should hear of such heavy judgements to light upon their neighbours, they could not, but enter into a consideration of their own estate; & thus reason within themselves. Is it true, which this Amos saith? Will the LORD bring such heavy judgements upon the Syrians, Philistines, Tyrians, and other of our neighbours? In what a fearful estate are we in then? They silly people never knew the will of God; and yet must they be so severely punished? How then shall we escape, who knowing God's holy will have contemned it?  
Of the 〈…〉 the Syrians, and Philistines, you have 〈…〉 lectures. Now in the third place do foll●● the Tyrians, ver. 9 and 10.  
For three transgressions of Tyrus, etc. These words containing a burden some prophecy against Tyrus, I divide into two parts.  

1 A preface, Thus saith the LORD.  
2 A prophecy, For three transgressions of Tyrus, etc.   
In the prophecy I observe 4. parts.  

1 A general accusation of the Tyrians: For three transgressions of Tyrus, and for four.  
2 The Lords protestation against them: I will not turn to it.  
3 The declaration of that grievous sin, by which they so highly offended. This sin was the sin of unmercifulness, and cruelty, expressed in two branches. 

1 They shut the whole captivity in Edom.  
2 They remembered not the brotherly covenant.    
4 The description of the punishment to befall them for their sin, in the 10. verse. Therefore will I send a fire upon the walls of Tyrus, and it shall devour the palaces thereof.   
The preface gives credit unto the prophecy, and is a warrant for the truth of it. Thus saith the LORD] The LORD, JEHOVAH, whose throne is the heaven of heavens: and the sea his floor to walk in; and the earth his footstool to tread upon: who hath a chair in the conscience, and sitteth in the heart of man, & possesseth his most secret reins, and divideth betwixt the flesh and the skin, and shaketh his inmost powers, as the thunder shaketh the wilderness of Cades. This LORD, JEHOVAH, so mighty, so powerful, shall he say a thing, and shall he not do it? shall be speak it, and shall he not accomplish it? The LORD, JEHOVAH. the strength of Israel is not as man, that he should lie, nor as the son of man, that he should repent. All his words, yea all the titles of all his words, are Yea, and Amen. Heaven and earth shall perish, before one jot, or one title of his word shall escape unfulfilled.  
Thus saith the LORD] Out of doubt than must it come to pass. And because it is the LORD, that speaketh, it is required of us, that we hearken to him with reverence. Thus briefly of the Preface; whereof I have more largely spoken in two former lectures, my sixth, and twelfth lectures upon the third, and sixth 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 prophecy against the Tyrians. It's 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, & for four] 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 Ennius, Poenos Sarrâ oriundos; he notes the Carthaginians to have their beginning from Sarra, which is Tyrus. Tyrus was a very ancient city; it was saith Drusius, Vetustissimarum urbium parens, as it were, the mother of very old cities. Pliny not. hist. lib. 5. cap. 19 saith, that out of Tyrus came the founders, and first inhabiters, not only of Carthage, but also of Leptis, Utica, and Gades, the city well known to our modern navigators by the name of Calis Malis, and of late years conquered by some worthies of our English nation.  
The ancient glory of this city 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 buildings; 4. for her shipping; 5. for her power in martial affairs; 6. for her merchandising; 7. for her great esteem, and report with foreign nations. The Prophet Esai in like sort blazeth out her glory, chap. 23.7; 8. He saith of her: that her antiquity is of ancient days; that she is the crown of the Sea; that her merchants are Princes, and her chapmen the nobles of the world. So glorious a city was this Tyrus.  
Here she is accused of disloyalty to the God of heaven, in the very same words, wherein Damascus, and Azzah, are formerly accused: Damascus, vers. 3. and Azzah, vers. the 6. For three transgressions of Tyrus, and for four] And the Lords protestation upon this accusation is the same, I will not turn to it] It is as if the LORD had thus said: If the inhabitants of Tyrus had offended but once, or a second time, I should have been favourable to them, and would have recalled them into the right way, that so they might be converted, and escape my punishments: but now, for as much as they do daily heap transgression upon transgression, and make no end of sinning, I have hardened my face against them, and will not suffer them to be converted, but indurate and obstinate, as they are, I will utterly destroy them.  
Albertus Magnus understandeth by these three transgressions, three sorts of sins; peccatum in voluntate, peccatum in consensu; peccatum in opere: sin in will, sin in consent, and sin in action: and by the fourth transgression he understandeth, cordis indurationem, induration, and hardness of heart; which he defineth to be pertinaciam per●●acendi in peccato, a pertinacy, or stubborn resolution to persevere in same, wherein the sinner lieth wallowing, void of shame, and all liking of goodness.  
I do rather approve Wincklemans judgement, who by these three, and four transgressions of Tyrus, understandeth pride, disdain, luxuriousness of meats and drinks, costliness of garments, wanton lusts, and other like sins, incident to mart towns, and towns of great trade. That such were the sins of Tyrus, witness that her sharp, and grievous reprehension, Ezech. 28.  
For these three and four, many transgressions and sins, the LORD protesteth against Tyrus, I will not turn to it: I will take no pity on them; but will do unto them according to their works. For three transgressions of Tyrus and four, etc.] Here are you to be remembered of a doctrine more than once, heretofore commended to your Christian considerations.  Many sins do pluck down from heaven the most certain wrath, and vengeance of God upon the sinners. 
God is of pure eyes, and beholdeth not iniquity: He hath laid righteousness to the rule, and weighed his justice in a balance. The sentence is passed forth, & must stand uncontrollable, even as long as sun and moon: Tribulation and anguish upon every soul that doth evil. The soul that sinneth, it shallbe punished. God makes it good by an oath, Deut. 32.41. That he will whet his glitering sword, and his hand shall take hold on judgement to execute vengeance for sin. His soul hateth and abhorreth sin; his law curseth and condemneth sin; his hand smiteth and scourgeth sin. Sin was his motive to cast down angels into Hell; to thrust Adam out of Paradise; to turn cities into ashes; to ruinated nations; to torment his own bowels in the similitude of sinful flesh. Because of sin he drowned the old world, and because of sin ere long will burn this. Thus do many sins pluck down from Heaven the most certain wrath, and vengeance of God upon the sinners.  
One use of this doctrine was; to teach us heedfulness in all our ways, that we do not by our many sins provoke Almighty God to high displeasure.  
A second use was; to move us to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear these Tyrians, till by three and four transgressions, by their many sins, they had provoked him to indignation. These things I have heretofore laboured to lay unto your hearts.  
Now followeth the third part of this prophecy, wherein you have the declaration of that grievous sin, by which the Tyrians so highly offended: the sin of unmercifulness, and cruelty; expressed in two branches.  

1 They shut up the whole captivity in Edom.  
2 They remembered not the brotherly covenant.   
1 They shut up the whole captivity in Edom] The exposition of these words I have formerly delivered unto you in my twelfth lecture, & my meditations upon the 6. verse. There the Philistines are condemned for carrying away prisoners the whole captivity, to shut them up in Edom: and here are the Tyrians condemned, for shutting the whole captivity in Edom. The sin seemeth to be the same in both; the Philistines, and the Tyrians. Both did shut up the whole captivity in Edom; that is, as joel chap. 3.6. speaketh; they both did sell away the children of judah, and the children of jerusalem unto the Grecians, that they might send them far from their borders. God his peculiar inheritance, his own seed, and servants, the children of judah, and jerusalem, were by the cruel, and hardhearted Philistines, and Tyrians, mancipated, and sold away for bondslaves to the Grecians, dwelling far of, that with them they might live in perpetual servitude, and slavery, without all hope of liberty, or redemption.  
Arias Montanus noteth a difference betwixt that sin of the Philistines, and this of the Tyrians. The Philistines carried away prisoners the whole captivity, to shut them up in Edom. They did, as they thought, but what they might do lawfully, by the law of nations. The jews were their captives, and prisoners, conquered by a strong hand in open hostility, and for this respect they shut them up in Edom; they sold them to the Grecians, to be by them transported to the Idumaeans. But these Tyrians had no such pretence of excuse. They did not with a strong hand, in open hostility, conquer the jews, and so take them prisoners, but did surprise them by deceit, and treachery, as they lay at Tyrus for traffic, and intercourse of merchandise, & thus surprised they shut them up in Edom; they sold them to the Grecians, to be by them transported to the Idumaeans, far from their own country, even to Italy. For it is a constant tradition in all Hebrew histories, that a great part of the Italian nation, specially those that dwelled at Rome, had their beginning from the Idumaeans. But I will not prosecute this opinion.  
They shut the whole captivity in Edom] They spared not, either women, or children, or the aged; they took no pity, no compassion, upon either sex, or age; but all of all sorts, male and female, young and old, a whole and perfect captivity, they delivered up into the hands of the Edomites. The Edomites were the posterity of Esau, who was named Edom, as the Israelites were the posterity of jacob, who was named Israel. Esau pursued jacob with a deadly hate: so did the posterity of Esau, the posterity of jacob. The Edomites were evermore most maliciously bend against the Israelites.  
Now behold the foulness of this sin, wherewith the Tyrians are here charged. It was the sin of cruelty in a very high degree. It is a cruel deed to detain any one unlawfully from returning into his native country: but him that is so detained, to sell away for a bondslave to his mortalest enemy, this a cruelty, than which there cannot be a greater. Such was the sin of these Tyrians. They sold the jews, jacobs' posterity, and God his servants, to their professed enemies, the Edomites, with this policy, that being carried far from their own country, they might live in eternal slavery, and bondage, without hope ever to return home again.  
They shut the whole captivity in Edom] The Tyrians are here disproved, for delivering up God's inheritance, a believing nation, into the hands of profane Edomites. And it may remember you of a lesson, heretofore commended to your Christian considerations.  
It is not lawful to commit the children of believers into the hands of infidels.  
The reason is, that they be not withdrawn from their holy faith, religious worship, and service of God.  
1 This doctrine serveth for our instruction. It teacheth us, so to love the souls of the righteous seed, that we leave them not resident, among infidels, Atheists, Papists, or other profane wretches, but rather that to our own cost, and labour, we redeem them out of the devils tyranny.  
2 It serveth for the reproof of such, as do bind and put their children (the fruit of their bodies, which they ought to consecrated unto the LORD) into the education of open enemies to the gospel of Christ; most blasphemous, and abominable Atheists, or most blind, and superstitious Papists.  
3 Sith it is not lawful to commit the children of believers into the hands of infidels, for the reason above specified, that they be not withdrawn from their holy faith, religious worship, and true service of God: then neither is it lawful for us to keep away, or send away our servants from the service of God.  
Let no man say unto me, such a man's servant, and such a man's, are employed in temporal affairs at the time of divine service, and why should not mine be likewise? (dearly beloved) a good Christians part is, to be of like resolution with joshuah, chap. 24.15. Howsoever all the world beside shall be affected in this business, yet to resolve for himself and his family, as joshuah did for his; I and my house will serve the LORD. I do but touch these points, because I have heretofore in this place more at large insisted upon them.  
Now followeth the second branch expressing the sin of the Tyrians, their sin of unmercifulness, and cruelty.  They have not remembered the covenant of brethren. 
For this time I note that men may be called brethren six manner of ways. 1. By nature, as jacob and Esau. 2. By kindred, affinity, or alliance, as Abraham and Lot. 3. By nation, or country, as all jews. 4. By religion, as all Christians. 5. By friendship, as Solomon, and Hiram, King of tire. 6. By calamity, or misery, as many poor distressed people, who have not wherewith to support their weak natures.  
The covenant of brethren here mentioned, some do refer to that league of amity, which was concluded between King Solomon, & Hiram, King of tire, recorded, 1. King. 5.12. Some do properly understand these words, to signify that natural league, which should have been between jacob and Esau, natural brethren, and their posterity in lineal descent, the jews, Israelites, and Edomites. Understand it which way you will: the Tyrians were both ways blamable. First they remembered not the covenant, made between their King, K. Hiram, & King Solomon. Secondly they remembered not the covenant, made by nature between the jews, Israelites, and Edomites, brethren lineally descended from two natural brethren, jacob, and Esau. From both expositions ariseth profitable doctrine.  
First, is Almighty God here displeased with the Tyrians, because they did ill entreat the jews, and Israelites, not remembering the ancient covenant between Hiram, their King, & Solomon, King of Israel? Hence we may take this lesson, Ancient leagues are not rashly to be violated.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, breakers of leagues, truces, and covenants, are, Rom. 1.31. ranked among such, whom God in his secret judgement hath given up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a reprobate sense. Foederum tutor, & vindex Deus est; God is, as it were, a tutor, or protector of leagues, and severely revengeth himself upon the breakers of them.  
The Gentiles of old by the light of nature did acknowledge as much; and fearful examples in all ages do prove as much. I will instance, but in few. joshuah made a league with the Gibeonites, and swore that he would suffer them to live, Josh. 9.15. long after, Saul, and his bloody house slew some of them. Hereat was the wrath of the LORD kindled, and for this cause he punished the people with three years famine, and was not appeased with the land, till seven of Saules sons were delivered up into the hands of the Gibeonites, to be hanged up in Gibeah, 2. Sam. 21.1.  
Zedechiah, king of judah, made a covenant with Nabuchodonosor, king of Babel, & swore 
a 2. Kings 24.17. & 2. Chr. 36.13. & jerem. 52.2  subjection to him. But Zedechiah notwithstanding his oath, took part with the kings of the Egyptians, Idumaeans, Moabites, Ammonites, and Tyrus against Nabuchodonosor, what followeth this breach of his oath and covenant? Even utter ruin to himself, his kingdom, the city of jerusalem, and the glorious temple there, 2. Chron. 36.17.  
Vladislaus, King of Poland, and Hungary, concluded a peace for ten years with Sultan Amurath, the sixth king of the Turks. Vladislaus took his oath upon the holy Evangelists, and Amurath his, (by his ambassadors) upon their Turkish Alcoran. 
b Knolles Hist Turc. p. 289.  This was the most honourable peace, that every Christian Prince had before that time made with any of the Turkish Kings, and most profitable also, had it been with like sincerity kept, as it was with solemnity confirmed. Vladislaus 
c pag. 292.  absolved from his oath by Cardinal julianus the Pope's Legate, and agent in Hungary, breaketh the concluded peace, & 
d pag. 297.  invadeth a fresh the Turks dominions. The Turk joins battle with him at 
e pag. 297.  Varna in Bulgaria; and beholding the picture of the crucifix in the displayed ensigns of the Christians, plucks out of his bosom, that writing, wherein the late league between him, and Vladislaus, was comprised; & holding it up in his hand with his eyes cast up to heaven, saith: Behold, thou crucified Christ; this is the league, thy Christians in thy name made with me, which they have without cause violated. Now if thou be a God, as they say thou art, and as we dream, revenge the wrong now done unto thy name, and me; & show thy power upon thy perjurious people, who in their deeds deny thee, their God. What followed hereupon? The victory was the Turks. Vladislaus lost his life there, & eleven thousand Christians besides. The success of this great & bloody battle of Varna, fought the 10. of November 1444. doth it not plainly show, that God cannot away with league-breakers?  
These few instances of Saul, Zedechiah, and Vladislaus may suffice for the clearing of my propounded doctrine, Ancient leagues are not rashly to be violated.  
The use of this doctrine is, to admonish all subjects to be very respective, and mindful of that league, & covenant, which they have by their solemn oaths made, and confirmed to their Kings, Princes, and other governors: according to that exhortation made by S. Paul, Rom. 13.1. Let every soul be subject to the higher powers. It is not a bare, or naked exhortation; it is backed with a good reason, For there is no power but of God; and the powers that are, are ordained of God: it followeth in the second verse. Whosoever therefore resisteth the power, resisteth the ordinance of God. Whosoever they are that resist power, men in authority, princes, rulers, and governors, they resist God, & God will confound them; their infamy shall remain upon perpetual record for a spectacle to all posterity. What else meaneth the Apostle in the same place, where he saith: They that resist, shall receive to themselves judgement?  
And here (dearly beloved) I beseech you to beware of Romish Locusts, I mean jesuits, & Seminary Priests, who are sent from beyond the seas to inveigle you, & to make you unmindful, or at least careless, of your covenant, confirmed by your sacred oaths, with your redoubted sovereign. They will tell you that your king is an Heretic, because he maintaineth not their Romish, new, and upstart religion: and will thereupon go about to persuade you, that you are not to keep your faith with him. It is a Devilish doctrine. They have learned it from Martin the fift, one of their holy Popes, 
f Cochlaeus Hist. Hussit. lib. 5. Rainold. Thes. § 42. pag. 188. Margin.  who in his Epistle to Alexander, Duke of Lituania, saith; Scito te peccare mortaliter, si servabis fidem datam haereticis: Know, saith he, that thou sinnest mortally, if thou keepest thy oath made with heretics.  
If upon this persuasion you will not be drawn to break your oath, which you make a conscience of; then will they further tell you, that the Pope hath already given you absolution, and a dispensation for your oath. Pope 
g Caus. 15. qu. 6. c. Nos Sanctorum. Nos eos, qui excommunicatis fidelitate & sacramento constricti sunt, Apostolicâ autoritate sacramento absolvinus.  Gregory the seventh of that name, saith; we by Apostolical authority do absolve all from their oaths, which they have given to persons excommunicate. The words are in Gratians decree caus. 15. qu. 6. c. 4. We by Apostolical authority do absolve all from their oaths, etc.  
But who are excommunicate by Romish exposition? I will tell you out of the great lawyer Panormitan, not they only, against whom the sentence of excommunication is pronounced. For saith 
h Extra de judiciis Cap. Cùm in homine. Cùm est crimen notorium, nullâ est opus declaratione sententiae excommunicationis.  Panormitan, when the Heresy is publicly known, there needeth no pronunciation of the sentence of excommunication. And who are such heretics, as against whom there needeth no pronunciation of the sentence of excommunication? 
i Lib. 1. de justa punit. Heretic.  Alfonsus' de Castro, and 
k Instruct. Sacerd. lib. 1. cap. 19 Qui intelligens aliquam sententiam expressê ab ECCLESIA damnatam, eam retinuerit, Haereticus pertinax est censendus.  To let the jesuit, will tell us: that whosoever maintaineth any doctrine, condemned in the Church of Rome, he is to be accounted an obstinate Heretic.  
Well then; all Protestants, Princes, and subjects, maintaining true Christian doctrine, such as is condemned in the Church of Rome, are in Popish account, obstinate Heretics, and therefore ipso facto, already excommunicate: there needeth no pronunciation of the sentence of excommunication against them. Whereupon it followeth, that in every kingdom, where the King is a professed Protestant, the subjects are already absolved from their oath of allegiance.  
I will not in this auditory further enlarge this point. A point I grant, fit for the convent of the profound, and learned, then for this place. Wherefore I shut up this point, beseeching you to suffer a word of exhortation.  
Howsoever Pope 
l Apud Gratian. Caus. 15. qu. 6.  Gregory the seventh, that same 
m Magus & Necromanticus praestigiis Diabolicis Papatum invasit. Szeged. spec. Pontif. & Vrsin. spec. jesuit.  sorcerer and 
n Cum Mathilde comitissa occultum habuit commercium. Vrsin Spec. jesuit. p. 265.  adulterer, and 
o Lib. 5. Decret. tit 7. cap. 6. glossa. Nos excommunicamus universos haereticos, ut absolutos se noverint omni fidelitatis debito, qui iis juramento tenebantur ostricti.  Gregory the ninth, and 
p In Bulla. Absolvimus subditos vinculo juramenti, quo Reginae Elis●bethae constricti tenebantur.  Pius the fift, and all succeeding Popes shall absolve you from your oath of allegiance, yet (dearly beloved) believe them not. Peter, and the Apostles, Act. 5.29. do put you in mind, that it is better to obey God, than men. And God in his holy word commandeth you to be subject to the higher powers, as you have already heard, Rom. 13.1. to honour the King, 1. Pet. 2.17. to submit yourselves to all manner ordinance of man for his sake, whether it be unto the King as unto the superior, or unto other governors, verse. 13. You have taken your oath of allegiance, and sworn obedience to your King; break not this your covenant with him, that God's wrath break not forth in fire against you, as it did against these Tyrians, for not remembering the covenant of brethren.  
Thus far by occasion of the first exposition of these words They remembered not the covenant of brethren, that is, they remembered not the covenant, made between their King, K. Hiram, and the King of Israel, King Solomon.  
Now somewhat of the other exposition. They remembered not the covenant of brethren; that is, they remembered not the covenant made by nature between the jews, Israelites, and Edomites, brethren lineally descended from two natural brethren, jacob and Esau. They knew full well, that the jews and Israelites were the issue of jacob, & the Edomites of Esau; they knew likewise, that the Edomites bore a mortal hatred towards the jews, and Israelites; yet sold they the jews and Israelites, unto the Edomites; and are therefore here said not to remember the brotherly covenant.  
The man that conspireth mischief, and destruction to his brother, is a monster in nature, worthy to be pursued with eternal detestation: and whosoever abhorreth not from consenting to such a wickedness, but giveth furtherance, or countenance thereto, he is holden in the same impiety. The Edomites sought the destruction of the jews & Israelites, & the Tyrians did further them in their bloody designs; the Tyrians therefore are partakers with the Edomites in the sin of unmercifulness. Which sin is here laid unto their charge in these words, They remembered not the brotherly covenant. Hence we may take this lesson, It is a thing very distasteful, and unpleasing unto God, either for brethren to be at variance among themselves, or for others to countenance them in their quarrels.  
Our assent to this truth, the light of nature within us, doth extort from us. Of the first part of my proposition, wherein I avow it, to be a very distasteful thing unto God for brethren to be at variance among themselves, I shall have fit opportunity to entreat, when I shall come to the 11. verse of this chapter, where Edom is reproved for pursuing his brother with the sword.  
Of the other part, wherein I do affirm it, to be an upleasing thing to God for any to countenance brethren in their quarrels, I will by God's assistance, speak at this time very briefly.  It is a thing very distasteful and unpleasant unto God, for any to countenance brethren, in their quarrels. 
The advice is good which S. Paul giveth, Ephes. 5.11. Have ye no fellowship with the unfruitful works of darkness, but even reprove them rather. What are the works of darkness, but the works of the flesh? Now in Galat. 5.19. in the Catalogue of the works of the flesh, we find hatred, debate, wrath, contention. With these therefore we must have no fellowship, we must reprove them rather.  
Must we have no fellowship with them? Must we reprove them rather? What saith old Adam? What saith flesh and blood to this? Our Gallants of this age can entertain no such advice: that it may be fulfilled, which our Saviour Christ foretold of the end of the world, Luk. 21.10. & 16. Nation shall rise against nation, kingdom against kingdom, a father against his son, a brother against his brother, a kinsman against his kinsman, and a friend against his friend.  
A fit remedy for this malady I find none, then to imitate blessed Abraham. There grew a debate between his servants, and the servants of Lot; their herdmen could not agree. What doth Abraham in this case? As the manner of Masters is now adays? No; he breaketh not out into choler; he saith not: my servants are abused; my cousin LET his servants do seek to crow over them, and to rule the roast, as they list. This is an injury to me their master, and a shame to suffer it. So a man may be made a fool indeed, and counted a wretch, and a dastard of no reputation. Never will any man care to serve me, if I stick not better to my men, than so. Such language, as the world now goeth, is very rife among us.  
But Abraham spoke not so. Grace was in his face, & mildness in his words. For thus spoke he unto his nephew Lot▪ Gen. 13.8. I pray thee, let there be no strife between thee, and me; neither between thy herdmen and my herdmen; for we are brethren. We are brethren; I pray let there be no strife between us. Let us be mindful of the covenant, wherein nature hath united our affections; we are brethren: the bond of brotherhood and consanguinity, let it moderate our passions: why shall we jar, and be at odds between ourselves? Are we not brethren?  
An excellent pattern of imitation, for all estates, high and low; rich, & poor; one with another. Noblemen, Gentlemen, Yeomen; all, whosoever may say they are brethren, either in nature, or in Christ, and religion, have in Abraham a pattern for their imitation. We must abstain, not only from raising strife, and debate ourselves, but also from fostering and cherishing it in others. Such was Abraham's choice. He would not maintain his servants against Lot's servants: he took it to be far more credit for him to have unity, and good love, than the bitter effects of the contrary.  
Among the beatitudes Matth. 5. the seventh is; Blessed are the peacemakers. Blessed are they, who love concord, regard peace, seek it, and ensue after it. Blessed are they who bestir themselves to cherish, & maintain peace, and concord between others. Blessed are they, who do their best to reunite in love, such as are fallen out, to make an end of quarrels, and dissensions. Blessed are the peacemakers: the reason is annexed; for they shall be called the children of God, that is, they will by their love of unity, and concord, make it appear unto the world, that they are the sons of God.  
From whence it followeth by an argument from the place of contraries: Accursed are makebates, for they shall be called the children of the Devil. Cursed are they, who are of themselves quarrelsome, and contentious. Cursed are they, who bestir themselves to cherish, and maintain strife, & debate in others. Cursed are they who do their best to set at variance, such as have long lived in peace, and unity. Cursed are makebates; I annex the reason; for they shall be called the sons of the Devil, that is, They will by their love of strife and debate, make it appear to the world, that they are the sons of the Devil.  
Now (dearly beloved in the LORD) I beseech you to remove far from you all cogitation, and thought of strife, variance, and debate; & to remember your brotherly covenant. Know ye, that the bond of one body, one spirit, one hope, one God, one faith, one baptism, is as far above the bond of one father, one mother, one village, one house, and the like, as the spirit is above the flesh, spiritual things, above carnal, and God above man.  
I will shut up this point, with the exhortation of S. Peter, 1. ep. chap. 3.8. Be ye all of one mind; one suffer with another; love as brethren; be pitiful; be courteous; render not evil for evil, nor rebuke for rebuke: but contrariwise bless ye; bless I say, and know that you are thereunto called, that ye should be heirs of blessing. Thus far of the third part of this Prophecy. Now followeth the fourth.  Vers. 10. Therefore will I send a fire upon the walls of Tyrus, & and it shall devour the palaces thereof. 
This is a particular denunciation of a conquest, and desolation against the city Tyrus, for her sins. According to this prediction it came to pass saith Drusius, either in the war of Salmanassar against the Tyrians, or in the war of Nabuchodonosor. Yet this he affirmeth not. Nabuchodonosor besieged Tyrus three years and three months, & then took it: so saith Winckleman out of josephus, lib. 1. contra Appionem: the Latin copies of josephus, which I have seen, make mention of the continuance of this siege for thirteen years.  
The Greek copy hath nothing of the continuance of it. For therein I read only; that when Thobalus was king, Nabuchodonosor besieged Tyrus. This was about the year of the world, 3345. Tyrus after this was re-edified, and did flourish. But she was in her pride again besieged, and taken by Alexander the great in the year of the world, 3632. And long since, A.C. 1290 she was sacked, and leveled with the ground, by Alphix then Sultan of Egypt. Thus hath God's hand been strong & prevailing against Tyrus, according to the tenor of this prophecy. The very words whereof, you have heard before expounded, in the fourth, and seventh verses of this chapter.  
Now I pray you only recount with me such heads of doctrine as heretofore have been observed out of these words: Therefore will I send a fire, etc. Wherein three circumstances are to be observed. 1. The punisher. 2. The punishment. 3. The punished.  
The first circumstance is the punisher, the LORD: For thus saith the LORD, I will send] The doctrine is, It is proper to the Lord to execute vengeance upon the wicked for their sins.  
The second circumstance is the punishment, and that is by fire: I will send a fire] The doctrine is, The fire, and all other creatures are at the lords commandment, to be employed by him in the punishment of the wicked.  
The third circumstance is the punished, the walls and palaces of Tyrus: I will send a fire upon the walls of Tyrus, and it shall devour the palaces thereof.  
First, must the glorious city Tyrus be destroyed? The doctrine is: No munition can save that city, which God will have destroyed.  
Secondly, must the Walls of Tyrus be devoured with the fire of God's displeasure? The doctrine is, It is the good blessing of God upon a kingdom, to have walls, strong holds, munitions, fortresses, and bulwarks for a defence against enemies.  
Thirdly, must the palaces of Tyrus be consumed with the fire of God's anger? The doctrine is, God depriveth us of a great blessing when he taketh from us our dwelling houses.  
Of these doctrines, and their several uses, I have heretofore in this place at large entreated. Wherefore let this which hath been now spoken, suffice for my present exposition of this prophecy against Tyrus.   

THE SIXTEENTH LECTURE  AMOS 1.11, 12. 
Thus saith the LORD, For three transgressions of Edom, and for four, I will not turn to it: because he did pursue his brother with the sword, and did cast of all pity, and his anger spoiled him evermore, and his wrath watched him always.  
Therefore will I send a fire upon Teman, and it shall devour the palaces of Bozrah.  
IN this burdensome prophecy against Edom I observe two parts.  

1 A preface. Thus saith the LORD.  
2 A prophecy. For three transgressions of Edom, etc.   
In the Prophecy I observe four parts.  

1 A general accusation of the Edomites: For three transgressions of Edom, and for four.  
2 The Lords protestation against them. I will not turn to it.  
3 The description of the sin, by which they offended, in four branches. 

1 He pursued his brother with the sword.  
2 He cast of all pity.  
3 His anger spoiled him evermore.  
4 His wrath watched him always.    
4 The declaration of the punishments to be inflicted upon Edom, verse the 12. Therefore will I send a fire upon Teman, & it shall devour the palaces of Bozrah.   
The preface, Thus saith the LORD, challengeth your attention. The two first parts of the Prophecy, the accusation of the Edomites, and God's protestation against them, in these words: For three transgressions of Edom and for four, I will not turn to it, may give you occasion to recount, and remember a doctrine, already the third time recommended to your religious considerations.  Many sins do pluck down from heaven the most certain wrath and vengeance of God upon the sinners. 
Mel satietatem gignit. It is an old saying: A man may eat too much honey. What? One lesson so often? No variety? I could answer with a Greek Proverb; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that good and wholesome lessons may well be commended to you twice, and thrice, many times, and yet should you not dislike it.  
But for the present I proceed to the third part of this prophecy, wherein is described Edom's sin. Of this part are four branches.  
1 He did pursue his brother with the sword] wherein observe 

1 A pursuer: Edom.  
2 The pursued: His brother.  
3 The manner of pursuit; With the sword. Edom did pursue his brother with the sword.    
Edom] Esau, jacobs' brother, and Isaac's son by his wife 
a Gen. 25.21.  Rebekah, for selling his birthright for a mess of red broth, was surnamed Edom, Gen. 25.30. and of him lineally descended the Edomites, or Idumaeans, Gen. 36.43. Esau pursued jacob with a deadly hate; so did the posterity of Esau, the posterity of jacob: the Edomites were evermore most maliciously bend against the Israelites. Edom is the pursuer, in his own person, & in his posterity.  
The pursued is Edom's brother, jacob, surnamed Israel, & his posterity, the jews and Israelites.  
Edom pursued his brother with the sword] Bello, & armatâ manu, by war, and bands of soldiers, saith Drusius. Esau hated his brother jacob, because of the blessing, wherewith his father blessed him, and thereupon in heart vowed his death. For thus thought Esau in his mind, Gen. 27.41. The days of mourning for my father will come shortly, then will I slay my brother jacob. jacob to assuage his brother Esau's fierceness, fled 
b Gen. 27.44.  to his uncle Laban in Mesopotamia, with whom he lived 
c Gen. 31.38.  twenty years: which time expired, jacob upon God his admonishment returned into the 
d Gen. 31.3.  land of his fathers. A man would have thought twenty years time sufficient for any one to have forgotten, or at least to have digested a displeasure. Twenty years were not enough for Esau; so immortal was his hatred. After twenty years, as jacob returned from Mesopotamia, Esau went against him with four hundred men, Gen. 33.1.  
This inexpiable rancour, and hatred, ended not in Esau. His malicious posterity retained it. Witness the churlish answer given to Moses his ambassadors, Num. 20.20. Moses being to conduct the Israelites from Egypt to the promised land, desirous to bring them the nearest way, sent to the King of Edom for leave to pass through his country: I pray thee let us pass through thy country: we will not go through the fields, nor through the vineyards; we will not drink of the water of thy wells; we will go by the King's high way: we will not turn to the right hand, nor to the left, until we be passed thy borders: we will go the high way. If I and my cattle drink of thy water, I will then pay for it: I will only, without any harm go thorough on my feet. Moses the meekest man upon the earth, thus meekly besought the King of Edom for passage thorough his country. Can he obtain it, think you? No. The inveterate hatred, wherewith Esau was possessed, residing in his posterity, caused a denial to so honest a petition. The King of Edom with much people, and with a mighty power, rose up against Moses, and the Israelites.  
Long after this, in the days of Ahaz, King of judah, were the Edomites better minded towards jacobs' posterity? The sacred story 2. Chron. 28.17. telleth us, that then also the Edomites were up in arms against the jews; some of them they slew, and some they carried away captives. He therefore, the 
e Psal. 89.14.  establishment of whose throne, are righteousness, and equity, Almighty God, doth here justly challenge Edom for pursuing his brother with the sword. The lesson which hence I would commend to you, is, It is a thing very distasteful, and unpleasing unto God for brethren to be at variance among themselves.  
Our assent to this truth the light of nature within us, doth extort from us. By nature's light the very Heathen have acknowledged one God, & him the author of unity, and friendship; as Plato in his Lysis. From the same parents, one father, & one mother, as from one seed, one root, one beginning, by nature's ordinance do spring 
g Plutarch. de amore fraterno.  two, three, or more brethren, not for discord, or contrariety; but that being many, they might the better, one help another.  
That brother that warreth with his brother, in Plutarch his judgement, doth voluntarily 
h Ibid.  cut of a member of his own flesh. All 
i Xenophon. lib. 2 de dictis & fact. Socr.  enmity breedeth within our souls a thousand tormenting passions; but especially that enmity which a man beareth towards his own brother, as that, which is most prodigious, and unnatural.  
When Socrates saw Chaerephon, and Chaerecrates, two brethren jarring and warring each with other, he said unto them: you do now, as if the hands, which were created to help one the other, should hinder, and hurt one the other: or as the feet, which were framed to bear one another's burden, should supplant one the other: or as the ears, which are coauditors of mutual good, should wax deaf to hear good one for the other: or as the eyes, which like Caleb, and joshua, are fellow spies in this Microcosm, this little world, and land of men, for the good each of other, should look a squint at the good each of other. You will grant it to be very unnatural, either for the hands, or for the feet, or for the ears, or for the eyes, one to strive against the other. Much more monstrous will the strife between brethren be; because the aid, which one of them may and should give unto the other, doth far exceed the cooperation of the hands, the supportance of the feet, the coaudience of the ears, the providence of the eyes.  
Thus far have I led you in Nature's school. May it now please you to hear the same things out of the school of Grace? There Solomon hath this lesson: Two are better than one; for if one of them fall, the other will lift him up; But woe unto him that is alone; for he falleth, and there is not a second to lift him up. The words are Eccles. 4.9, 10. The Hebrews refer those words to married couples: but Solomon speaks it generally: and thus you may expound it: Two are better than one, two brethren are better than one: for if one of them fall, the other will help him up. If he fall into sickness, into want, into any kind of distress, eriget, & allevabit eum frater, his brother will be a succour to him. But woe to him that is alone. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is an old saying, one man, is no man; woe to such a man; woe to him that is alone; for he falleth, and there is not a brother to lift him up.  
Indeed one brother helping another is like a defenced city (as 
k Septuagint. Vulgat. Hieron. Gloss. Lyran. Hugo Card.  some read it) and their counsels are like the bar of a palace, which is unpregnable, Prov. 18.19. and if one overcome him, two shall stand against him, Eccles. 4.12. So natural is their unity, and strong their coadiuvance, which nature hath framed double for mutual assistance.  
The place cited out of the Prover. 18.19. 
l Mercer. Lavater. Bibl. Angl.  some read otherwise; A brother offended is harder to win, than a strong city, & their contentions are like the bars of a palace. And then the meaning is: The angers of brethren, one of them towards another, are so sharp, and vehement, that they can no more easily be subdued, the strong defenced towns conquered; nor more easily be broken, then most strong bars. Which exposition teacheth us, that there is no strife matcheable to the strife among brethren. According to the proverb: Fratrum contentiones acerbissimae; most bitter are the contentions of brethren.  
Examples poetical, historical, & Divine, do speak as much. The implacable hatred of Atreus against Thyestes, Eteocles against Polynices, Romulus against Remus, Bassianus against Geta, Cain against Abel, and Esau against jacob, are they not as trumpets, to sound out this truth? To this purpose might I allege the King of Algiers, the kingdom of Tunes, & Ottomans family, many a brother's hand imbrued, and washed in his brother's blood; but seeing it is grown into a proverb, Irae fratrum acerbissima; most bitter are the contentions of brethren, it needeth no further proof.  
Against such monstrous, and prodigious contentions, the Holy Ghost would have all Christians well armed; and for this end giveth us in holy writ many wholesome lessons. Let a few serve this time. In the first Ep. of S. joh. chap. 2.11. we are taught that whosoever hateth his brother, he is in darkness, he walketh in darkness, he knoweth not whether he goeth; darkness hath blinded his eyes: and chap. 3.15. that whosoever hateth his brother, is a man slayer: and chap. 4.20. that whosoever hateth his brother is a liar, if he saith he loveth God. The reason is annexed; For how can he, that loveth not his brother, whom he hath seen; love God, whom he hath not seen? And this commandment we have of CHRIST, that he that loveth God, should love his brother also.  
In the book of Proverbs, chap. ●6. 19. we read of six things, which the LORD hateth, and of a seventh, which his soul abhorreth: that seventh is, verse the 19 The man that raiseth up contentions among brethren. Now if God do abhor with his soul, the man that raiseth up contentions among brethren, how doth he like of the contentions themselves? My propounded doctrine stands good, It is a thing very distasteful, and unpleasing unto God, for brethren to be at variance among themselves.  
Now let us see, what uses do offer themselves to our considerations out of this doctrine.  
First it may serve for a just reproof of these our last, & worst days, wherein by experience we find true that same 
m Dr. King B. of London upon jon. lect. 15.  paradox, in common reason hardly to be proved, namely: that not friends only, or kinsmen, but brethren also, when they fall to enmity, their hatred is greater, then that betwixt mortal foes. It is come to pass according to Christ his prophecy, Matth. 10.36 A man's enemies shall be they of his own house: A man's enemies indeed, and his enemies to purpose, to work him most harm, shall be they of his own house.  
May not many now a days complain, yea cry out, with David, Psal. 55.12. If mine enemy had done me this dishonour, I could have borne it: if mine adversary had exalted himself against me, I would have hid myself from him; but it was thou, O man, my companion, my guide, my familiar: we took sweet counsel together; we walked in the house of God, as friends. Yet hast thou done me this dishonour; yea, thou hast exalted thyself against me.  
Of all the vials of the wrath of God powered down upon sinners, it is one of the sorest, when a man is fed with his own flesh, and made drunk with his own blood, as with sweet wine. So the Prophet Esay speaketh, chap. 49.26. The meaning is, as a chief 
n B King. Ibid.  pillar of our Church expoundeth it; when a man taketh pleasure in nothing more, then in the overthrow, and extirpation of his own seed: when he thirsteth not for any blood, but that which is drawn from the sides of his brethren, and kinsmen. Never was there more eager and bitter contention between Turk and Christian, then now a days there is between Christian & Christian, a brother and a brother.  
All we, who have given our names to jesus Christ, and vowed him service in our baptism, we are all brethren, we are fratres uterini, brethren from the womb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have one father, and one mother; one father in heaven, and one mother; the holy Catholic Church, militant upon the earth. But it fareth with us, as it did with Simeon, and Levi, Gen. 49.5. We are brethren in evil; the instruments of cruelty are in our habitations. They in their wrath slew a man: and what do we? If our wrath be kindled against our brother, we will not stick, Edom-like, to pursue him with the sword; we will make our sword to be fed with his flesh, and drunk with his blood.  
Think not (dearly beloved, you of the other sex,) think not yourselves exempt from this reproof, because in it I have not made any mention of sisters; for under the name of brethren I meant you also. My speech was unto Christians; & in Christianisme diversity of sex maketh no difference. So saith the Apostle, Gal. 3.28. Male, and female, all are one in Christ. To you therefore this reproof of brethren at variance, doth also appertain. If you lay violent hands upon any, your husbands, your children, or other; or if with your tongue, (which the holy Spirit, Ps. 57.4. calleth a sharp sword,) you are given to vex them of your own house; or shall backbite, or slander any; know, that, Edom-like, you do pursue your brother with the sword. And take, I beseech you, my propounded doctrine, as belonging unto you also, It is a thing very distasteful and unpleasing unto God, for brethren to be at variance among themselves.  
A second use is, to work in us brotherly kindness: that virtue, whereby every good Christian embraceth the Church of God, and the members thereof, with the bowels of love. This brotherly kindness, S. Peter, 2. Ep. 1.7. commendeth unto us, as whereto we ought to give all diligence.  
David, Psal. 133.1. styleth it with the sweet name of Unity; Behold how good, and comely a thing it is, for brethren to live in unity. And therefore commendeth it by two similitudes: in the one showing the sweetness & pleasantness of it; in the other, the fruit, and profit which cometh by it.  
First, it is like that precious ointment, which was powered on the head of the high Priest, and ran down upon his beard, and so to the borders of his garments. Behold the sweetness and pleasantness of unity. That sweet perfume, & ointment, that holy oil powered out upon the high Priest, and his garment, was not only pleasant and delightful to himself, but did also yield a sweet smelling savour to all that were about him. So is it with unity. Is not only pleasant to them, who do religiously esteem and keep it, but to others also, which are about them.  
Secondly, it is like the dew of Hermon, which fell upon the mountains of Zion; where the LORD appointed the blessing, and life for evermore. Behold the fruit, and profit, which cometh by Unity. The dew, and wet, that fell down from heaven upon Hermon, and Zion, made those hills, and the plain countries near them, fertile: so doth Unity bring with it great fruit, and profit. It makes them, among whom it is sincerely observed, it makes them, through God's blessing fruitful, and plentiful in good works towards God, and in him, and for him, towards men, & one of them towards another. This unity, concord, brotherly love, mutual consent and agreement, if it be unfeigned, hath the promises both of this life, and of that to come: of peace, and quietness in this life, and of eternal joys in the life to come.  
One of the notes by which we may be assured of God his special love, and favour, is the love of our brethren. Now that we deceive not ourselves in this love, S. job. Epist. 1. gives us three rules to direct us.  
1 Christian brotherly love must not be for any worldly respects or considerations, but principally for, and in God. We must love our brethren principally, because they are the sons of God, and members of Christ. This rule he intimateth, chap. 5.1. Every one, that loveth him which begat, loveth him also which is begotten of him: that is, whosoever loveth God the Father, he loveth also the sons of God; his natural son Christ jesus, & his sons by grace and adoption, all Christians,  
2 Christian brotherly love must not be outward in show only, but inward in the heart. This rule he giveth us, chap. 3.18. Let us not love in word, nor in tongue only, but indeed, & in truth.  
3 Christian brotherly love must be not only in time of prosperity, but when most need is. This rule he giveth, vers. the 17▪ Whosoever hath this world's good, and seethe his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him?  
Let these rules (beloved) be your direction. Love ye every one that is called a Christian, not because he is rich, or in authority, but because he is a Christian, the son of God by grace, and adoption. Love ye him, not outwardly in show only, but inwardly, in heart, in deed, in truth. Love him not only in his prosperous and flourishing estate, but in his greatest need; and be ye assured that the special love and favour of God, will be your shield, and protection.  
Three things there are, that do rejoice God, saith Ecclesiasticus, chap. 25.1. The unity of brethren, the love of neighbours, a man & his wife agreeing together. The first, which is the unity of brethren, according to my former construction, compriseth the other two. All Christians are brethren in Christ, a neighbour to a neighbour, a husband to his wife, a wife to her husband. For, as I said, in Christ there is no difference of sex; there is neither male, nor female; all are brethren in Christ; and therefore that neighbour, that loveth not his neighbour; the husband, that is at odds with his wife; the wife, that agreeth not with her husband; they are guilty of the breach of brotherly love.  
That exhortation made by S. Paul to the Romans, cha. 12.10. concerneth all of you, all, of both sexes, without any difference: Be ye affectioned to love one another with brotherly love. I conclude this point with the same Apostles words, 1. Cor. 1.10 and 2. Cor. 13.11. Now I beseech you brethren, by the name of our LORD jesus Christ, that ye speak all one thing, and that there be no dissensions among you: Be of one mind; live in peace, and the God of peace shall be with you.  
Thus far of the first branch in the description of Edom's sin, and of the doctrine grounded thereupon: The doctrine was: It is a thing very distasteful, and unpleasing unto God, for brethren to be at variance among themselves.  
It was grounded upon these words, He did pursue his brother with the sword. It followeth.  
And did cast of all pity] or after the Hebrew text, did corrupt his compassions, which reading is expressed in the margin of our Church Bible, and the Geneva translation. The English translation set out by Tyndall reads it otherwise: He destroyed his mother's womb, and Winckleman reads it: & violaverit uterum, and violated, or abused the mother's womb: both do allude to the Greek edition of the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he did violate the mother's womb; which reading may have reference to the nativity of jacob, and Esau, borne at one birth of their mother Rebekah. And then the meaning is, that the Edomites, Esau's posterity, neglecting that bond, & knot of brotherhood, and consanguinity, did exercise rigour, and cruelty against the Israelites, jacobs' posterity: or it may have reference to a savage and outrageous cruelty, as if the Edomites were here noted for ripping up mother's wombs, or women with child, in Israel. That such cruelty was used by the Ammonites, it is plain by the 13. verse of this chapter. But this text in the original, doth not fasten this blame upon the Edomites, and I love not to force my text. I will not trouble you with other expositions.  
The original 〈…〉 corrupt his compassions] The sense and meaning is w●ll ●●nd●ed and delivered in our received English Bibles; He did cast of all pity. Is Edom here condemned for corrupting his compassions? for casting of all pity? The lesson hence to be commended to your Christian considerations, is this, unmercifulness is a sin hateful unto God.  
I could bring you many places out of holy writ for the confirmation of this doctrine. But two only, or three, and they but touched, shall serve for this present. In job 6.14. the unmerciful are noted to have forsaken the fear of the Almighty. In Rom. 1.31. among such, as God hath given up to a reprobate mind, to commit things worthy of death, the unmerciful are named. In james, 2.13. a punishment is denounced to the unmerciful; There shall be judgement merciless, to him, that showeth no mercy. These few texts of Scripture do plentifully establish my doctrine.  unmercifulness is a sin hateful unto God. 
If any will ask me, what is this unmercifulness, whereof I now speak; my answer shall be out of the learned. Out of 
o Apud Aquin 22. qu. 118.8.3.  Isidore, that it is one of the nine daughters of covetousness. Out of 
p 22. qu. 159 1. 2. 2.  Aquinas, that it is the withholding of a deed of charity, & an 
q 22. qu. 118.8.3.  obduration, or the hardening of the heart against mercy: Out of 
r Comment. in hunc locum.  Mercer, that it is a breach of nature's law, and an abolishing of all kindness. And so I come to make some use of this doctrine.  
The use is to stir us up to the exercises of humanity, & mercy. I will not now make any long declamation against inhumanity, and unmercifulness; yet my text requireth that I speak somewhat to it. There was a time, when righteousness seemed to be taken up into the clouds, and the earth to be void of it. It was in the days of the Prophet Esay. He then cried out, chap. 45.8. O ye heavens send the dew from above, and let the clouds drop down righteousness. The time is now, when love seemeth to be taken up into the clouds, and the earth to be void of it. Now may we cry out. O ye heavens send the dew from above, & let the clouds drop down Iou●; that the 〈…〉 ob●rlis●● Nabals of this present generation, may now at length know, that they are not borne for themselves only, but for their poor neighbours also. Your poor neighbours, who stand in need of you, by very prerogative of mankind, have an interest in your succour, and service.  
But it may be that some are so far from all humanity, that this prerogative of mankind will not move them, to do any work of charity. Such hard hearts let them hear what the law is, Deut. 15.7. If one of thy brethren with thee be poor, within any of thy gates in thy land, which the LORD thy God gives thee, thou shalt not harden thine hearts, nor shut thine hand from thy poor brother: But thou shalt open thy hand unto him, & shalt lend him sufficient for his need.  
I know, flesh and blood will object: Shall I lend my neighbour sufficient for his need? I soon exhaust my substance, and live in w●n● myself. I reply. O thou of little faith, why fearest thou? Look back upon the blessing of God; rely upon it: he through his benediction will make thee large recompense.  
Of this thou mayst be assured, if thou wilt have recourse to the fore-cited chapter, Deut 15.10. There art thou infallibly promised for thy alms deeds done to the needy, that the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand to.  
My exhortation is no other than that of the Prophet Esai, chap. 58.7. Deal thy bread to the 〈◊〉 bring the poor wanderer to thine house: If thou seest him naked, cover him, he is thine own flesh; hide not thyself from him. Thy liberality will bring thee great advantage: whereof thou wilt not doubt, if thou consider the ●ext verse, Thy light shall break forth as the morning; thy health shall grow speedily thy righteousness shall go before thee; the glory of the LORD shall embrace thee. Seest thou not an heap of blessings one upon another?  
Look into the book of Psalms. In the beginning of the 41. Psal. many a sweet promise is made thee conditionally, that thou 〈…〉 LO●D shall deliver thee in the 〈…〉 preserve thee alive; he shall bli●● 〈◊〉 ●pon 〈◊〉 earth; he will not deliver thee to the will of thine 〈…〉 will strengthen thee upon thy bad of sorrow, and will 〈…〉 of thy sick●●●se.  
I might weary you, and myself, in the pursuit of this point. Here I stop my course, with recommendation of one only place. & that a very remarkable one, Prov. 19.17. He that hath mercy upon the poor, ●●deth to the LORD; and the LORD will recompense 〈◊〉, ●hat which he hath given.  
Behold and ●ee, how gracious and good the LORD is. If you show pity, and compassion upon the poor, God will recompense you to the full▪ yea in the largeness of his mercies, he will reward you plentifully.  
It w●● gr●●e exhortation of a 
s Tobitto his son Tobias cap. 4.7.  father to his son: Give 〈…〉 g●●st alms, let not thine eye 〈…〉 poor, l●●st that God turn his 〈…〉 according to thy substance: if thou ha●● 〈◊〉 a little, 〈◊〉 not afraid to give a little: So shalt thou lay up a good store for thyself against the day of necessity. Alms will 〈…〉 from death; and will not suffer thee to come into the place of darkness. Alm●s is a good gift before the most high to all them which use it.  
Use it, I beseech you in the bowels of our LORD, and Saviour jesus Christ. Be ye not like Edom in my text, Corrupt not your compassions, cast not of all pity; suffer ye one with another; love as brethren; be pitiful, be cour●●ous: do ye good to all men, and faint not: great shall be your reward in heaven.  
This your service will be acceptable unto God. God for it will give you his blessing. God will bless you for the time of your being here; and when the day of your dissolution shall be that you must leave your earthly tabernacles, then will the Son of man, sitting upon the throne of his glory, welcome you with a VENITE BENEDICTI, Come ye blessed of my Father; inherit the kingdom prepared for you from the foundations of the world. For I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink 〈…〉 ye clothed 〈…〉 and ye came unto me, In as much as ye ha●e done these things to the needy and distressed, ye have done them unto me. Come ye blessed of my Father; inherit the kingdom prepared for you, from the foundations of the world.   

THE SEAVENTEENTH LECTURE  AMOS 1.11, 12. 
And his anger spoiled him evermore, and his wrath watched him always.  
Therefore will I send a fire upon Teman, and it shall devour the palaces of Bozrah.  
IN my last lecture I began the exposition of the third part of this prophecy, which is a declaration of Edom's sins in four branches. The two first I passed over the last time. The first branch was; He did pursue his brother with the sword. Thereon I grounded this doctrine, It is a thing very distasteful and unpleasing unto God, for brethren to be at variance among themselves.  
One use of this doctrine was, a just reproof of the want of brotherly love in these our days.  
A second use was an exhortation to brotherly kindness.  
The second branch was; He did cast of all pity. Thereon I grounded this doctrine, unmercifulness is a sin hateful unto God.  
The use I made of it, was to stir us up to the exercises of humanity, and mercy. Which meditation ended, I ended that Lecture. Now come I to the third branch in the declaration of Edom's sins.  
His anger spoiled him evermore] or, In his anger he spoiled him continually. The preposition is not expressed in the original, but is well understood, and supplied by some expositors, to this sense: Edom, furious, and angry Edom, doth evermore vi apertâ, with open violence, attempt the spoil of Israel: and if open violence prevail not, intus simultatem alit; within him he fostereth and cherisheth privy and secret malice, such as of old was harboured, and settled in old 
a Gen. 27 41.  Esau's heart. Edom in his anger spoiled him continually.  
Spoilt him:] The word in the original is from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith Mercer, forarum proprium est, is proper and peculiar to wild beasts and it signifieth Rapere, discerpere, to spoil ravenously; to rend, or tear in pieces. Thus is Edom compared to some truculent, or savage beast; some devouring Lion, some ravenous Wolf, some fierce Bear, or the like, that hunteth greedily after their prey. The comparison is: As a Lion, a Wolf, a Bear, or some other cruel beast, hunteth greedily after his prey, and when he hath gotten it, teareth it in pieces, and so devoureth it: so doth Edom; he hunteh for his brother, as with a snare, or net; and having once enclosed him, he throws him headlong into utter desolation: and this he doth in the bitterness of his anger; In his anger he spoiled him evermore.  
This clause is otherwise rendered by the old Latin Interpreter, & tenuerit ultra furorem suum; He possessed his fury beyond measure, longer than was meet he should. An exposition followed by many of the learned, and of late writers, by Brentius, and Mercer. In Matthews Bible it is well expressed; He bore hatred very long: the meaning is; He constantly, eagerly, obstinately persisted in his anger, and held it fast; as a savage beast holdeth fast his prey.  
Both readings, this, and the former; this: He bore hatred very long, & the former: In his anger he spoiled his brother evermore, both do appeach, and accuse Edom of rash, unadvised, evil, & sinful anger. The doctrine which hence I would commend to your Christian considerations is this, Every child of God, aught to keep himself unspotted of anger; of rash, unadvised, evil, and sinful anger.  
I say, of 〈…〉, evi●●, and sinful anger. For there is a good kind of ang●r; ●●●ger praise worthy; an anger, to be embraced of every one of you. Whereto the Prophet David exhorted the faithful of his time, Psalm. 4.4. Be angry, and sin not. And S. Paul● his Ephesians, chap 4.26. Be angry, but sin not. You may be angry, and not sin. Christian religion doth not make men to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It makes them not void of passion, & senseless. You may be angry. But your anger must lie down by, & wait upon reason, and virtue, as a shepherds dog lieth by, and waiteth upon his master the comparison is Great 
* Serm. de Ira  Basils'. As the dog doth, so must your anger do: your anger, commanded by virtue, and reason, must accuse, bark at, and bite vice, and all vicious wolves in man's shape. Well said the heathen Philosopher in his fourth Academic, that Anger is the whetstone of fortitude, if it be tempered, and ruled by reason.  
To this purpose speaketh mellifluous Bernard 
* Ad Guido nem Abbaten de tribus fontibus.  Ep. 69. Not to be angry, when there is just cause of anger, is to be unwilling to mend, or correct sin. This good anger where of I now speak, you may call Indignation, or zeal, which is nothing else, but a just commotion of anger, for the breach of some of God's commandments: as when God his holy Name is reproached, or our harmless neighbours are unjustly wronged: when some grievous injury is done either against God, or against our innocent neighbours.  
To justify you, in this anger, there are many examples in holy Writ: I will make bold to commend a few unto you. Moses, a very meek man 
b Num. 12.3.  above all that were upon the earth, was possessed with this indignation, and zeal. The 
c Exod. 32 9  stiff-necked Israelites upon Moses his long absence from them, (for he was absent 
d Exod. 24.18.  forty days and forty nights) they made themselves a molten calf for their God. This Idol they worshipped; they offered sacrifice unto it. Hereat Moses his wrath waxed hot. In this his wrath the two table of the testimony, which were 
e Exod. 32.16  God's work, and Gods own writing, were broken in pieces, and he caused to be slain of the people in one day about three thousand men, Exod. 32.28. Elias was possessed with this indignation, and zeal, when he slew of Baal's Prophets to the number 
f 1. Kings 18.19.  of four hundred, and fifty, 1. King▪ 18.40. Elizeus was possessed with this indignation, and zeal, when he cursed the two & forty children, torn in pieces by Bears, 2. King. 2.24. Paul was possessed with this indignation, & zeal, when he struck Elimas the sorcerer with blindness, Act. 13.11. In a word, Christ himself was possessed with this indignation, & zeal, when with a scourge of small cords he drove out of the Temple buyers, and sellers, with their sheep, and oxen, & the money-changers, joh. 2.13. You have seen Moses, Elias, Elizeus, Paul, and Christ himself angry: their anger was a good anger. I thus describe it,  
A good anger, is a Godly, and reasonable desire of just revenge, stirred up in us by a true zeal of justice, whereby being displeased as well with our own sins, as with other men's, we covet after a lawful revenge, that the persons may be saved, that God's wrath may be appeased, that the kingdom of Christ, and his glory, may be promoted. My description I thus explicate.  
A good anger, is a Godly and reasonable desire of just revenge, stirred up in us by a true zeal of justice:] I say, a true zeal; because there is also a false zeal; when some men do pretend God's glory, & indeed intent nothing less. This true zeal directeth our anger against men's vices, not their persons: we must love the man, but be angry at his sin: not at his sin only, but at our own also: we must detest our own sins, as well as other men's: and lawfully vindicate as well other men's sins, as our own: & all this, that ourselves & others may be saved; that God's wrath may be pacified; that the kingdom of Christ, & his glory, may be advanced.  
I will not now examine, whether this good anger hath at any time affected your hearts, to the beating down of sin. Whether you have with connivency, patience, and silence endured God his commandments to be violated, his holy name by vain and fearful oaths to be blasphemed, the Sabbaoth to be profaned, parents to be dishonoured, murders, adulteries, or thefts to be committed, your neighbours to be wronged, and other like sins to be acted: whether you have with connivency, patience, and silence 〈…〉 such foul demeanours, which you should in 〈…〉 have reproved, and ●●●ed; I leave to the p●●●●o examination of your own hearts. Only let me tell you, there is a judge in heaven that will one day call you to 〈◊〉 for these things. My text now admonisheth me, to speak somewhat of ●collanger: whereof Edom is here accused by the suffrage of Almighty God: In his anger he spoiled his brother evermore. My doctrine was, Every child of God ought to keep himself unspotted of anger.  
My proposition is to be understood of rash, unadvised, evil, and sinful anger. Which the Austen of our time, learned 
g Comment. in Ephes. 4.  Zanchius thus describeth;  
Evil anger is ●●t unjust, and unreasonable desire of revenge, stirred up in us by a sense of some injury done us, or through the vice of impatience in us, whereby being displeased at men, rather than at their vices, we wish vengeance to betide them, respecting our own wilful lusts only, and not at all, either the safety of our neighbours, or any public good, or the glory of God.  
The species, or kinds of this anger, according to 
h Orthodox. fid. lib. 2. c. 16.  Damascene, are three. The first he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; you may call it, choler, it is a hasty anger, and of short continuance. The second he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; you may call it angrynes; it is a more permanent anger, of more continuance. The third he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; you may call it wrath; it is a settled anger, watching opportunity to work revenge.  
These three kinds of anger S. Paul condemneth for evil, under the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anger, bitterness, & wrath, Ephes. 4.31. Let all bitterness, anger, and wrath, he put away from you. Our Saviour Christ, Math. 5.22. admonisheth his disciples, if not of three kinds, yet of three degrees of anger. 1. Whosoever is angry with his brother without cause, unadvisedly, he shall be culpable of judgement. 2. Whosoever saith unto his brother, Raca, he shall be worthy to be punished by the Council. 3. Whosoever shall say fool, he shall be worthy to be punished with Hell fire.  
The first condemneth the anger in the heart, when a man is inwardly moved, and concealeth it. The second condemneth the anger in the countenance, when a man by his face, and gesture, is discovered to be angry. The third condemneth the anger in speech, when a man by foul, and bitter speaking, manifesteth himself to be angry. You see divers kinds of anger.  
GREGORY the great, Moral. lib. 5. cap. 30. applieth them to men's persons. He reckoneth up four sorts of men, subject to these evil angers. 1. Some are soon angry, and soon pacified. 2. Some are slowly angry, and slowly pacified, 3. Some are soon angry, and slowly pacified. 4. Some are slowly angry, and soon pacified. All those do sin in their angers, but not all equally. Some more, some less grievously, yet all do sin. And therefore that the glory of God may be propagated, and the good of our neighbours furthered, I beseech you, receive into your devout hearts my propounded doctrine, Every child of God ought to keep himself unspotted of anger.  
If you demand a reason hereof, I must repeat unto you God his holy commandment: Thou shalt do no murder In the name of murder, are inhibited all the kinds of anger above specified; the anger that lurketh in the heart, the anger that shineth in the countenance, the anger that is manifested in words; whereto I add that anger that breaketh into action. If you wound, or but strike your neighbour; if you speak bitterly against him; if you look frowningly at him; if you hate him in heart, or be unadvisedly angry with him, you are before Almighty God guilty of murder. And for this cause, every child of God ought to keep himself unspotted of anger.  
An other reason of this doctrine may be drawn from the foul effects of anger. The 
i Peter de La Primadaye.  author of the French Academy par. 2. chap. 55. thus discourseth of them. Anger is a vice, that hath wonderful effects in the body, & such as are very unbeseeming a man. For, first of all, when the heart is offended, the blood boileth round about it, and the heart is swollen, & puffed up, whereupon, followeth a continual panting, & trembling of the heart, and breast. And when these burning flames, and kindled spirits, are ascended up from the heart unto the brain, then is anger come to his perfection: from hence cometh, change of countenance, shaking of the lips, and of the whole visage, stopping of speech, and terrible looks, more meet for a beast, then for a man.  
Lactantius hath the like discourse in his book de Ira Dei, c. 5. 
k Ira, cùm in animum cuiusquam incidit, velut saeva tempestas tantos excitat fluctus, ut statum mentis immutet, ardescant oculi, os tremat, lingua titubet, dentes concrepent, alternis vultum maculet, nunc suffusus rubor, nunc pallor albescens.  When anger (saith he) is fallen into the mind of man, like a sore tempest, it raiseth such waves, that it changes the very state of the mind; the eyes wax fiery, the mouth trembleth, the tongue faltereth, the teeth gnash, & the whole countenance is by course stained, sometimes with redness, sometimes with paleness.  
Basil in two sermons of his, one preached before the Lacizians, the other 
l De Ira homil. 38.  else where, is plentiful in this point. The man that is indeed, and thoroughly angry, differeth nothing either in the manner of his look, or in the affection of his mind, from him, that is possessed with Devils. His blood boileth about his heart; the whole proportion of his visage is altered; you will not take it to be the same face: his eyes look not as they were wont, but are fiery and staring; he whets & grinds his teeth, like the foaming boar; his countenance is wan, of colour black, and blue, stained, and died as with blood: his body swells; his veins wax big; his voice is unpleasant; his speech inarticulate: you will have much a do to understand him.  
A servant of 
* Mich. de Montaigne Ess lib. 2. c. 31 ex A. Gellio.  Plutarches, a lewd, and vicious fellow, for some faults by him committed, was stripped naked to be whipped. Being under the whip, he upbraided his master, and objected to him, how he had often heard him say, that it was an unseemly thing for a man to be angry; and that thereof he had written a book; and that yet now contrary to his own sayings, and writings, all plunged in rage, and engulfed in choler, he caused him so cruelly to be beaten. To whom Plutarch with an unaltered, and mild settled countenance, said thus: What? Whereby dost thou judge I am now angry? Doth my countenance, doth my voice, doth my colour, or doth my speech give thee any testimony, that I am either moved, or choleric? Me thinks, mine eyes are not staringly wild, nor my face troubled, nor my voice frightful, or distempered. Do I wax red? Do I foam at the mouth? Doth any word escape me, whereof I may repent hereafter? Do I startle, and quake? Do I rage, and ruffle with anger? For, to tell thee true, these are the right signs of choler; these are the tokens of anger.  
You may say (beloved) that they are the effects of anger. The forecited father Basil, may be your warrant, who further telleth you, that unbridled tongues, ungarded mouths, unstaid hands, contumelies, foul language, railing words, unjust blows, and the like enormities, are the sons, are the fruits, are the effects of evil anger. And in this respect also, every child of God ought to keep himself unspotted of anger.  
Now to make some use of this doctrine. Shall I say, that this evil anger is a reigning evil among you? Your consciences must needs bear me witness, it is so. Now may I charge some of you, as Ezechiel charged the house of Israel, chap. 11.6. Many have you murdered in this place, and you have filled the streets with the slain. For as often as you have been angry unadvisedly one with another, so often have ye murdered one another. O! what an account are ye one day to make before Christ's tribunal, even for this one sin; unless in this your day you wash it away, with tears of penitency. Tremble therefore, stand in awe, and sin no more so. Examine your own hearts, not now only while you hear me, but also when you are gone from hence, even upon your beds of rest.  
Solomon exhorts you, Eccl. 7.11. Be thou not of an hasty spirit to be angry. His reason is: For anger resteth in the bosom of fools. St Paul exhorts you, Rom. 12.9. Dear beloved; avenge not yourselves, but give place unto wrath. His reason is: For it is written, vengeance is mine, I will repay saith the LORD. St james exhorts you, chap. 1.19. My dear brethren be slow to wrath. His reason is: For the wrath of man, doth not accomplish the righteousness of God.  
You know the Law; and it's fulfilled in one word, this: Thou shalt love thy neighbour, as thyself. This is taught you, Gal. 5.14. Suffer yourselves to be exhorted in the words following, vers. 15. If ye bite and devour one another, take heed lest ye be consumed one of another. In the 20. verse we read of hatred, debate, emulations, wrath, contentions, seditions; and are assured by the 21. verse, that if we do such things, we shall not inherit the kingdom of God.  
Wherefore (to shut up this point with St Paul's words, 1. Cor. 1.10. and 2. Cor. 13.11.) I beseech you, by the name of the LORD jesus Christ, that ye speak all one thing, and that there be no dissensions among you. Be of one mind; live in peace, and the God of peace shall be with you.  
Thus far of the third branch in the description of Edom's sin, and of the doctrine grounded thereupon. The doctrine was, Every child of God ought to keep himself unspotted of anger. It was grounded upon these words, His anger spoiled him evermore.  
And his wrath watched him always] This is the Geneva translation. His fury watcheth him evermore, so Tremellius. The meaning is, Edom's wrath, or fury, was so implacable, so far from being abated, or assuaged, as that, it evermore watched Israel, to do him a mischief. In the Church Bible you have a different reading; His indignation he kept always; and in Matthewes Bible, he kept indignation always by him. The reading is agreeable with the vulgar Latin; and is admitted by Oecolampadius, by Calvin, by Drusius. By Brentius also; but that for indignation, he hath fury. He kept his fury always. The meaning is: the indignation, or fury, which Edom had conceived against his brother, was permanent, it would not be remitted, there was no end of it. The word in the Hebrew rendered by wrath, or indignation, or fury, signifieth iram vehementiorem, & exaestuamtem, omnemque modum praetereuntem, a very vehement, a boiling anger, exceeding all measure, or according unto others, it signifieth furorem inflammantem, & pervadentem ignis more: a rage like fire, burning whatsoever it meeteth with.  
We now see, what it is, for which the LORD, in this last branch, reproveth Edom, or the Idumaeans. It is their implacable, unmeasurable, & endless anger; wherein they practised nothing but wiles, how they might entrap, and subvert the Israelites. The lesson, which from hence we are to take for our further instruction, is this, Whosoever, once provoked unto anger, doth for ever hold it fast, and cherish it, he is not at any hand approved by God.  
I will not spend many words in the proof of this proposition, sith it standeth good by my former discourse. You have alrea-heard, that every child of God ought to keep himself unspotted of anger; and that, either in respect of its foul effects, or in respect of Gods holy commandment against it. Now is there any of you so devoid of Christian understanding, as to think, or imagine, that God will at any hand approve that, against which he giveth his commandment? I assure myself, there is none. Well then, I thus infer; whosoever is spotted with evil anger, he is not at any hand approved by God: therefore, whosoever once provoked unto evil anger, doth for ever hold it fast, and cherish it, he is not at any hand approved by God.  
For further corroboration of this doctrine give ear, I beseech you, to the blessed Apostles words, Ephes. 4.26. Let not the sun go down upon your wrath. Some do thus paraphrase these words 
m Guerricus serm. in dic Purificat. Augustin. enarrat. in Psal. 25.  Christus qui est sol justitiae, mentem vestram irascentem non deserat, qui cum irâ nunquam habitat. Christ the sun of righteousness, who loveth not to make his habitation there, where anger hath its residence, let him not forsake your angry minds. Christ may not dwell where anger is. If therefore you are desirous that Christ should dwell in you, you must cast away all anger from within you.  
Let not the sun go down upon your wrath] There is another exposition usually given of these words, to this sense: Sith such is our estate in this our warfare; such our weakness, infirmity, and frailty, that anger may quickly take hold of us, and possess us; we must carefully take heed, that we give it not too much respite, or entertainment. Our anger must not be ira pridiana, a yesterdays anger. We must cast it from us speedily, antequam occidat lux ista visibilis, before this visible sun, the sun that makes our day, be set; ne nos deserat lux illa invisibilis, that the invisible sun, the sun of righteousness, and true light of our hearts, forsake us not. It is the holy Spirit, that speaketh out of the Apostles mouth. Let not the sun go d●●ne upon your wrath.  
There is nothing more adverse, or opposite to our bounden duty of charity, and our own salvation, than perseverance in wrath. It letteth us from doing good to those with whom we are angry: it hindereth our devotion in prayer, and maketh the wrath of God to light upon us. So true is my propounded doctrine, Whosoever once provoked unto anger, doth for ever hold it fast, and cherish it, he is not at any hand approved by God.  
This doctrine thus delivered against perseverance in anger, may serve for a just reproof of such as do bear perpetual ill will to any nation. To hate a Spaniard, a French man, or any other countryman, because he is of such a country, or of such a nation; this is here reprovable.  
Again it may serve to restrain such, as do think it lawful, perpetually to hate them, of whom they have received an injury. Such men, would they but recount with themselves, & recall into their minds, how many, & how grievous injuries they have done unto God, in transgressing his holy commandments; and how, yet notwithstanding, God is still propitious, gracious, & bountiful unto them: surely, were they true Christians, sealed by God his holy Spirit to the day of redemption, they would remit of their hatred; yea they would wholly abandon it, & cast it far from them: according to the exhortation of S. Paul to the Ephesians, chap. 4.31. in whose words (beloved) suffer yourselves to be exhorted: Let all bitterness, and anger, and wrath, crying, and evil speaking be put away from you, with all maliciousness. Be ye courteous one to another, & tender hearted, forgiving one another, even as God for Christ's sake forgave you.  
Sweet Bernard in his book of the manner of living well (Serm. 36. concerning hatred) thus sweetly speaketh unto his sister: Soror in Christo amantissima mihi, etc. My most loving sister in Christ, hear what I speak unto thee. If in any thing thou hast grieved thy sister, or caused her to be sorrowful, satisfy her: if thou hast sinned against thy sister, repent before her: if thou hast scandalised, or offended any one of God's handmaids, ask her forgiveness. Go on with speed to reconcilement: sleep not, till thou have made satisfaction; rest not till thou return in peace. Thus did devout Bernard exhort his virgin-sister.  
The good father (no doubt) had regard to the words of his, and our Saviour, jesus Christ, written, Matth. 5.23, 24. If thou bring thy gift to the altar, and there remember'st that thy brother hath aught against thee; leave there thine offering before the altar, and go thy way, first be reconciled to thy brother, and then come, & offer thy gift. First be reconciled to thy brother: Be reconciled. What is that? Reconciliatio (saith 
n Gillebert super Cantica serm. 32.  one) est iterata animorum dissidentium conciliatio, Reconciliation is a renewed agreement of dissenting minds.  
This is it, into the commendation whereof the sweet singer of Israel breaketh out, Psal. 133.1. Behold how good, and comely a thing it is, for brethren to dwell even together? If either profit or pleasure can allure you; then behold] consider well, and weigh seriously how good] how profitable, and necessary; and how comely] how pleasant, and excellent, a thing it is; for brethren] not only natural brethren, but brethren in Christ, all the sons of God, the members of his Church, and partakers of the self same doctrine, and life in Christ; to dwell even together] not only in one house, but specially to be of one affection, & consent: to maintain between themselves brotherly love & mutual consent. Behold how good, how comely a thing it is, for brethren to dwell together in unity. It is as the sweet perfume and ointment, that holy oil, which was powered upon the head of the high Priest, and ran down upon his beard, and so to the skirts of his garment: it is as the dew of Hermon, which fell upon the mountains of Zion. Both these resemblances, recommending unto us, the pleasure, and profit of unity, brotherly love, and concord, I commended unto you in my 16. Lecture upon the first chapter of this prophecy: and therefore now I say no more of them.  
S. Paul, 1. Cor. 12. treating of spiritual gifts, and their diversity; there reckoneth up the word of wisdom; the word of knowledge; faith; the gift of healing; the doing of miracles; prophesying; kinds of tongues; the interpretation of tongues: and showeth how all these are wrought by the same spirit, who distributeth to every man severally, as he will. Then urging this several distribution by way of interrogation, (Are all Apostles? Are all Prophets? Are all teachers? Are all doers of miracles? Have all the gifts of healing? Do all speak with tongues? Do all interpret?) he exhorts the Corinthians to covet after the best gifts; and concludes his Chapter thus: I will yet show you a more excellent way.  
This more excellent way is the way, which now I show you, beloved. This way is love. O strive ye to walk in it. Let the remainder of your days be spent therein. Know ye, that whatsoever good parts ye have, or whatsoever good works ye do, it availeth you nothing, if you have not love. Look but to the beginning of the 13. chapter of the first Epistle to the Corinthians. There shall you find it verified, what I have said unto you. Though you speak with the tongue of men and Angels, and have not love, yet are you as sounding brass, or a tinkling cimbal. Though you have the gift of Prophecy, and know all secrets, and all knowledge, yea, if you have all faith, so that you can remove mountains, and have not love; yet are you nothing. Though you feed the poor with all your goods, though you give your bodies to be burned, and have not love, yet it profiteth you nothing.  
My exhortation must be unto you in the same blessed Apostles words, cha. 14.1. of the same Epistle; Fellow after love. And I shut up this exercise with a sweet Fathers sweet meditation; 
o Bernard. serm. 9 in Coena Dom.  Charitas te domum Domini facit, & Dominun domum tibi. Love, it makes thee a house for God, and God a house for thee: according to that, 1. joh. 4.16. God is love, & he that dwelleth in love, dwelleth in God, and God in him. A happy artificer thou art, sweet love, that art able to frame for thyself such a house, as God is. This house is not built of mortar, and brick, nor of stone, nor of wood, nor of silver, nor of gold, nor of precious stones. It exceedeth and far surpasseth silver, & gold; in comparison of it precious stones are vile, and of no reputation.  
This house is an everlasting house, before all ages, before all times; it containeth all things, it comprehendeth all things, it createth all things, it giveth life to all things. In this house the blind receive light, the lame strength to walk, the crooked straightness, the weak health, the dead their resurrection: there is none wretched in it, all therein are blessed: for they are entered into their Master's joy. Into which joy, that we may in due time enter, let us, follow after love, we know that God is love, and that whosoever dwelleth in love, dwelleth in God, and God in him; Now God grant, that we may all dwell in him.   

THE EIGHTEENTH LECTURE.  AMOS 1.12. 
Therefore will I send a fire upon Teman, and it shall devour the palaces of Bozrah.  
I Am now come to the last part of this prophecy against Edom: which is, the denunciation of God's judgements against Edom, for his sins, expressed in this 12. verse.  
This 12. verse doth not much differ from some precedent verses in this chapter 4, 7, and 10. The same punishment which in the 4. verse is threatened to the Syrians, under the names of Hazael, and Benhadad; and in the 7. verse to the Philistines, under the name of Azzah; and in the 10. verse to the Tyrians, under the name of Tyrus, is here in this 12. verse denounced to the Edomites, under the names of Temā, and Bozrah. And therefore as in the forenamed verses I have done, so do I in this, recommend unto you three circumstances.  

1 The punisher: the LORD. I will send.  
2 The punishment: by fire. I will send a fire.  
3 The punished: the Temanites, and Bozrites, the inhabitants of both cities: I will send a fire upon Teman, and it shall devour the palaces of Bozrah.   
The punisher, is the LORD; for, Thus saith the LORD; I will send. The doctrine naturally arising hence is this.  It is proper to the LORD to execute vengeance upon the wicked for their sins. 
This truth hath heretofore once, and again, been confirmed unto you. The less need have I now to insist upon it. Yet may I not pass it over unsaluted. It is proper to the LORD to execute vengeance, etc.]  
This office of executing vengeance upon the wicked for their sins, God taketh upon himself, Deut. 32.35. Where he saith, Vengeance and recompense are mine. This is confessed to be God his due by S. Paul, Rom. 12.19. It is written, vengeance is mine, I will repay, saith the LORD, and by the author of the Epistle to the Hebrews, chap. 10.30. Vengeance belongeth unto me, I will recompense, saith the LORD; and by the sweet singer of Israel, Psal. 94.1. O LORD God the avenger, O God the avenger. The Prophet Nahum, chap. 1.2. to the terror of the wicked, proclaimeth it: God is jealous, and the LORD revengeth: the LORD revengeth: even the LORD of anger; the LORD will take vengeance on his adversaries, and reserveth wrath for his enemies.  
These places are so many pregnant proofs to make good my propounded doctrine: namely, that, It is proper to the LORD to execute vengeance upon the wicked for their sins. Many are the uses of this doctrine.  
The first. It may lesson us to look heedfully unto our feet, that we walk not in the way of sinners, to partake with them in their sins. Sins are not tonguetied; they cry unto the LORD for vengeance. We read in holy writ of four sorts of sins, which above other, do cry unto God, and do call for his great, and quick vengeance.  
The first is Homicide, murder, or manslaughter; whereof Almighty God, Gen. 4.10. thus speaketh unto Cain; The voice of thy brother's blood crieth unto me from the earth.  
The second is Sodomy, the sin of Sodom, the sin against nature, a sin not once to be named among Christians. Whereof thus saith the LORD unto Abraham, Gen. 18.20. Because the cry of Sodom and Gomorah is great, and because their sin is exceeding grievous, I will go down now, and see whether they have done altogether according to the cry, which is come unto me.  
The third is oppression of the poor; widows, fatherless, and strangers. Oppression of the poor crieth; Psal. 12.5. Now for the oppression of the ●●●die, and deep sighs of the poor, I will up saith the LORD, and will set at liberty him, whom the wicked hath snared. Oppression of the widows, and the fatherless crieth, Exod. 22.22. Y●● shall not trouble any widow, nor fatherless child: if you vex, on trouble such, and so he call and cry unto me, I will surely hear his cry. Then shall my wrath be kindled, and I will kill you with the sword, and your wives shall be widows, and your children fatherless. Oppression of strangers crieth; Exod. 3.7. The LORD said unto Moses, I have surely seen the trouble of my people which are in Egypt, & have heard their cry, because of their taskmakers; and verse the 9 N●m lo the cry of the children of Israel is come unto me, and I have also seen the oppression, wherewith the Egyptians oppress them. Thus is oppression, whether it be of the poor, or of the widows, or of fatherless children, or of strangers, a crying sin: and this was the third.  
The fourth is, the keeping back of the labourer's hire. Whereof St james, chap. 5.4. thus witnesseth. Behold the hire of the labourers, which have reaped your fields, (which is of you kept back by fraud) crieth; and the cries of them which have reaped, are entered into the ears of the LORD of hosts.  
You see (dearly beloved) four crying sins; murder, Sodomy, oppression, and the detaining, or keeping back of the poor labourer's wages. These are crying sins, and they cry aloud to the ears of Almighty God, and do call for vengeance, to light upon the doers of them.  
But what of other sins? Do not they cry also? Are they dumb? No, saith Gregory, Moral. 5. cap. 8. Omnis namque iniquitas, apud secreta Dei judicia, habet voces suas. Every iniquity hath a voice to discover itself before God his secret judgements. Not a voice only, but feet also, yea and the wings too, to make way into Heaven for vengeance.  

* Dr. King B. of London upon jon. lect. 2  Every sin is of ● high elevation; it ascends above the top of Carmel, it aspireth, and presseth before the Majesty of Gods own throne. God complaineth of Niniveh, jon. 1.2. Their wickedness is come up before me. He telleth Sennacherib, 2. King. 19.28. and Esai, 27.29. Thy tumult is come up into mine ears. The Prophet Oded, 2. Chron, 28.9. saith to the Israelites of their rage, that it reacheth up to heaven.  
You see as well a sublimity, and reach of sin, as a loudness, and vocalitie of it. As it hath a voice, so hath it feet, so hath it wings; as it crieth, so it runneth, so it flieth into heaven; & all to fetch down vengeance against us, the miserable, and wretched actors of it.  
Our wickedness what it is, and in what elevation of height, whether it be modest, or impudent; private, or public; whether it speaketh, or crieth, standeth or goeth; lieth like an asp in her hole, or flieth like a fiery serpent into the presence of God; yourselves be judges. Recall to your remembrances the judgements of the LORD.  
The anger of the clouds hath been powered down upon our heads both with abundance, & with violence: 
b Psal. 93.3.  The floods have lifted up; the floods have lifted up their voice; the floods have lifted up their waves; the waves of the Sea have been marvelous. Her surges have broken down her walls, yea have gone over her walls; to the loss of the precious lives of many of our brethren. The arrows of a woeful pestilence have been cast abroad at large, in all the quarters of our realm, even to the emptying, and dispeopling of some part thereof. Treasons against our King, and country, mighty, monstrous, & prodigious, have been plotted by a number of lions whelps, lurking in their dens, and watching their hour to undo us.  
All these things, and other like visitations, have been accomplished amongst us for our sins, and yet we amend not. Yea we grow worse and worse. We fleet from sin to sin, as a fly shifteth from sore to sore. We tempt the LORD, we murmur, we lust, we commit idolatry, we serve the flesh, we sit down to eat, and rise to play: of bloodshed, of blasphemy, & rage against God, of oppression, of extortion, of fraud against poor labourers of anger, of bitterness, of wrath, of strife, of malice, public, infamous, and enormous sins, we make no conscience; we commit them with greediness; we draw them on as with 〈◊〉, we glory in them, as if we had even sold ourselves to 〈…〉 before the LORD.  
LORD! whether will we? 〈◊〉 we frozen in our sins, and grow●● 〈◊〉 Queen 〈…〉 c●●●●ittie, tot facit passus ad infor●●●, saith 
c Pet. de pal●. de Thes. N. par. aestival. enarr. 2. in Dom. 16. Tri.  one: Look how many sins a man committeth, so many steps he goeth towards Hell. Yea, say I, for every sin, we commit, we deserve to be thrown headlong into Hell fire?  
What shall we do, then and brethren? what shall we do? Our LORD God telleth us, what is best, Ezech. 18.30. Return, & cause others to turn away from all our transgressions; so shall not iniquity be your destruction. & verse 31. Cast away from you all your transgressions, whereby you have transgressed, and make you a new heart, and a new spirit; for why should you die? & 32. I desire not the death of him that dieth, saith the LORD God; return you therefore, and li●●. Can there be a sweeter invitation?  
Come therefore join 〈◊〉 heart, & stand together: & 
d Ezech. 18.27.  t●rne we 〈…〉 and do we that, which is lawful, and right, that we may save our souls alive. Come let us 
e vers. 28.  turn away from all the transgressions, that we have committed; so shall we surely live, we shall not die. And this we will the sooner endeavour to do, if we imprint in our heart● my propounded doctrine, It is proper to the LORD to execute vengeance upon the wicked for their sins.  
Thus much of the first use; which was, to lesson us to look heedfully to our feet, that we walk not in the way of sinners, to partake with them in their sins. I proceed.  
Is it true? Is it proper to God to execute vengeance upon the wicked for their sins? Here then in the second place we are admonished, not to intermeddle in the Lord's office. It is his office to execute vengeance. We therefore may not interpose ourselves. If a brother, a neighbour, or a stranger hath done us any wrong, we must forgive him, & must leave revengement to God, to whom it appertaineth. We must leave revengement to God, to whom it appertaineth, and forgive our enemies. What? Forgive our enemies? How can flesh, and blood endure it? Well, it should be endured and many reasons there are to induce us to so Christian an office.  
The first is; The forgiveness of our own sins. Whereof thus saith our Saviour, Luk. 6.37. Forgive, and you shall be forgiven. 
f Per. de Palu. serm a●stiv. enarr. in Don. 22. Ttin.  Ideo libenter debemus dimittere parvum, ut Deus dimittat nobis magnum; we ought willingly to forgive unto our neighbour a small matter, that God may forgive us our great offences. Look, what grace, and indulgence, we show unto our neighbours, the like will God show unto us. What else is said, Luk. 6.38? With what measure you meet, with the same shall it be measured to you again. Whereof I cannot give a plainer exposition them in our Saviour's words, Mat. 6.14, 15. If ye do forgive men their trespasses, your heavenly Father will also forgive you. But if ye do not forgive men their trespasses, no more will your Father forgive you your trespasses.  
A second reason why we should forgive our enemies, is, that when we make our prayers unto God, we, ourselves, may be heard. For God heareth not the prayers of such, as do abide in rancour, and will not forgive their enemies. It's well said of an 
g Augustin.  ancient: Qui non vult dimittere fratri su●, non speret orationis effectum. Whosoever he be, that will not forgive his brother, let him not hope for any good success in his prayer. 
h Ambros.  Another saith: Si inturiam non dimittis, qua tibi facta est; orationem pro te non facis, sed maledictionem super te inducis. If thou forgive not the injury, which they neighbour hath done thee, when thou prayest, thou makest not any prayer for thyself, but dost bring a malediction, or curse, upon thyself.  
The most absolute, and excellent platform of prayer, that ever was made, and is by the maker thereof, our LORD, and Saviour, jesus Christ, commended unto us for our daily use, confirmeth this point unto us. The fift petition therein, is; that God would be pleased to forgive us our trespasses, as we forgive them, that trespass against us. Wherefore as in all sincerity we desire ourselves to be looked upon with the eyes of grace and mercy, from heaven, without any fraud, or hollowness, or dissimulation in the LORD: so are we taught by that clause, ourselves to deal with others; so truly, so honestly, so hearty, so sincerely, and unfeignedly forgiving ever, as we may boldly say: so LORD, do thou to me, as I to others. Now if these hearts of ours be so sturdy, & strong in their corruption, as that they will not relent, and yield to forgive such, as have trespassed against us, how can we look that our prayers should take effect?  
A third reason, why we should forgive our enemies, is, that our good works may be acceptable unto God. Let a man every day do as many good works, as there are stars in Heaven; yet as long as in heart he beareth hatred to his enemy, God will not accept any one of them. Ma●●● non acceptatur, nisi aute discordia ab animo pellatur, saith Gregory, thy gift is no ways acceptable unto God, unless thy heart be first freed from discord. Let no man circumvent himself, seduce himself, deceive himself. 
i Augustin. serm. 5. de S. Stephano.  Whosoever hateth but one man in the whole world, whatsoever he offereth to God in Good works, all will be lost. Witness S. Paul, 1. Cor. 13.3. Though I feed the poor with all my goods, and though I give my body, that I be burned, & have not love, it profiteth me nothing. If then, we would have our good works pleasing unto God, we must be reconciled to our neighbours. Our blessed Saviour jesus Christ, so adviseth us, Matth. 5.24. Go thy way, first be reconciled to thy brother, then come, and offer thy gift.  
A fourth reason, why we should forgive our enemies, is, that our souls may live: for by hatred, & rancour, we slay our souls. S. joh. ep. 1. chap. 3. verse 15. avoweth it; that he, whosoever hateth his brother, is a manslayer. Homicidiest, scilicet propriae animae, saith 
k Pet. de Pal. ubi supra.  one, he is a murderer of his own soul. An exposition not absolutely to be disallowed, for as much as it followeth in the same verse; Ye know that no manslayer hath eternal life abiding in him. The life of the soul is love; therefore he that loveth not, is dead. So saith the same blessed Apostle, Ep. 1. cap. 3. verse 14. He that loveth not his brother, abideth in death. And greater is the damage by the loss of one soul, then of a thousand bodies. The whole world in respect of one soul, is not to be esteemed. This is proved by our Saviour's question, Marc. 8.36. What shall it profit a man, though he should win the whole world, if he lose his own soul?  
A fift reason, why we should love our enemies, is the rejoicing of Saints, and Angels. To love our enemies, is an infallible sign of our conversion. Now we know by Luk. 15.7. that there shall be joy in Heaven for one sinner, that converteth: and verse the 10. that there is joy in the presence of the Angels of God for one sinner, that converteth.  
Thus whether we respect the rejoicing of Saints, and Angels; or the life of our souls; or the acceptance of our good works; or the fruit of our prayers; or the forgiveness of our sins; we must love our enemies: after St Stephen his example, Act. 7.60. LORD lay not this sin to their charge: after S. Paul his example, 1. Cor. 4.12, 13. We are reviled, and yet we bless: we are persecuted, and suffer it: we are evil spoken of, and we pray: after Christ's example, Luk. 23.34. Father forgive them, for they know not what they do. Add hereto Christ's commandment, Math. 5.44. love your enemies; bless them that curse you; do good to them that hate you; and pray for them that hurt you, and persecute you. Leave ye vengeance to the God of vengeance; so shall ye be the undoubted children of your heavenly Father. And thus far of the second use; which was to admonish us, not to intermeddle in the Lord's office of executing revengement. A third followeth.  
Is it true? Is it proper to the LORD to execute vengeance upon the wicked for their sins? Here then in the third place, is a treasury, of comfort, & of terror: of comfort to the Godly, of terror to the wicked. For though the LORD do use the wicked, to correct the Godly; yet will he in due time overthrow the wicked with a large measure of his judgements, and free the godly. God's holy practice in this kind, must be hereof a warrant unto us.  
The Israelites were kept in thraldom, and bondage, many years by the Egyptians. The Egyptians, they were but the weapons of God's wrath; wherewith he afflicted his people. They were God's weapons. Were they therefore to escape unpunished? No. Witness those ten great plagues which at length God wrought upon them, and their fearful overthrow in the red sea, at large set down in the book of Exodus, from the 7. chapter to the 14. This was it, which God said to Abraham, Gen. 15. vers. 13, 14. Know for a surety, that thy seed shall be a stranger in a land that is not theirs, four hundred years, and shall serve them; notwithstanding the nation whom they shall serve, will I judge.  
Ahab, the most wicked of the Kings of Israel, who sold himself to work wickedness in the sight of the LORD, and his accursed wife, jezebel, were God's instruments to afflict Naboth, with the loss of his life and vineyard. Ahab & jezebel, were God's instruments: were they therefore to escape unpunished? NO. Witness both their ends. The end of Ahab, recorded, 1. King. 22 38. In the place where dogs licked the blood of Naboth, did dogs lick the blood of Ahab also. And the end of jezebel; registered, 2. King. 9.35. She was eaten up with dogs all saving her skull, her feet, and the palms of her hands.  
It was a part of Daniel his afflictions, to be cast into the den of Lions; his accusers unto Darius were the instruments, of this his affliction. These his accusers were the Lords instruments, for this business. Were they therefore to escape unpunished? No. Their fearful end is set down, Dan. 6.24. By the commandment of King Darius, they with their wives, and children, were cast into the den of Lions; the Lions had the mastery of them, and broke all their bones in pieces, yet ever they came to the ground of the den.  
Here might I recall to your remembrances, other judgements of God of this quality, written down in the register of God's works, his holy word. How, and what, he rendered to Haman, to Sennacherib, to joachim, to the Ammonites, to the Chaldeans, and other wicked worldlings, for their hard measure offered to the godly: though they were therein God's instruments. But I must hasten; and the aforementioned instances of the Egyptians, of Ahab, and his wife jezebel, and of daniel's accusers, are sufficient to work terror to the wicked, & to the godly comfort: and to assure us, when the LORD shall show himself from heaven, with his holy Angels in flaming fire, that then to the wicked, whose behaviour to the godly, hath been proud, & dispiteous, he will render vengeance and punish them with everlasting perdition. Thus far of the first circumstance, & doctrine thereupon.  
The second circumstance is the punishment. I will send a fire] By fire in this place as vers. 4, 7, 10. learned expositors do understand, not so much a natural fire, as a figurative fire. For in the name of fire, they understand the sword, pestilence, and famine, quodlibet genus consumptionis, every kind of consumption; quamlibet speciem excidij, every kind of destruction; be it hail, or thunder, or sickness, or any other of God's messengers. So large is the signification of fire, taken figuratively. The doctrine arising hence, is this.  The fire (whether natural, or figurative) that is, the fire, & all other creatures, are at the Lords commandment, to be employed by him in the punishment of the wicked. 
This doctrine hath heretofore been commended, and confirmed unto you.  
The use of it, is, to teach us how to behave ourselves, at such times as God shall visit us with his rod of correction: how to carry ourselves in all our afflictions. We must not so much look to the instruments, as to the LORD that smiteth by them. If the fire, or water, or any other of God's creatures shall at any time rage, and prevail against us, we must remember that it is God, that sendeth them, to work his holy will upon us. Here he sent a fire upon Teman, and upon Bozrah to devour her palaces. For thus saith the LORD: I will send a fire upon Teman, and it shall devour the palaces of Bozrah.  
Here have you the third circumstance; the circumstance of the punished: Teman and the palaces of Bozrah. Teman was the metropolitan, the chief city of Idumaea, so named from Teman, who was son of Eliphaz, the son of Esau, Gen. 26.10, 11. Renowned and famous was Teman for her wisdom; witness the prophecy of Obadiah, vers. 8, 9 and jerem. 49.7. whereby, it is credible, she omitted no opportunity, no means, to make her self strong by bulwarks, and fortresses, against whatsoever incursion; or siege of enemies. Yet could she not hereby be secured against the day of God's visitation; when for the complement of her sins, God should lay his heavy rod upon her. What the wit of man could invent for safety, no doubt, but Teman had it. But what can man's wit do against the Almighty. Behold here, in my text, thus saith the Almighty: I will send a fire upon Teman. And can all the water of the huge Ocean, quench the fire of the Almighty.  
This resolution of the LORD for the overthrow of Teman, is excellently set down by the Prophet Obadiah, ver. 8, 9, 10. Shall not I, in that day saith the LORD, even destroy the wise men out of Edom, & understanding from the mount of Esau? And thy strong men, O Temā. shall be afraid, because every one of the mount of Esau, shall be cut of by slaughter. For thy cruelty against thy brother jacob, shame shall cover thee, and thou shalt be cut of for ever. The Prophet jeremy to this purpose, chap. 49.7. bringeth in the LORD of hests thus questioning with Edom: Is wisdom no more in Teman? Is counsel perished from their children? Is their wisdom vanished? As if he had said; the wisdom of Teman is become foolishness; their counsel is nothing worth. And why? But because as my text saith; God will send a fire upon Teman. The doctrine hence arising is, No wisdom, no counsel, no human invention can save that city, which God will have destroyed.  
The reason hereof, is: because there is no strength, but of God & from God. The use is: to teach us, never to trust in any worldly help, but so to use all good means of our defence, that still we rely upon the LORD, for strength, and success thereby.  
Again this fire of the LORD is sent to devour the palaces of Bozrah. This Bozrah was also a metropolitan, and chief city, seated in the confines of the lands of Edom, & Moab: & therefore in holy writ it is sometime attributed to Edom, sometime to Moab. Here to Edom. Prodigious was the fear, and great the pride of Bozrah's heart. She dwelled in the clefts of the rock, and kept the height of the hill. But was she thereby safe? No. For thus saith the LORD unto her, jerem. 49.16. Though thou shouldest make thy nest, as high as the Eagle, I will bring thee down from thence. This judgement of the LORD against Bozrah, is denounced with an Ecce of admiration, vers. 22. Behold, he (the LORD) shall come up, and fly as the Eagle, and spread his wings over Bozrah, and at that day shall the heart of the strong men of Edom be, as the heart of a woman in travel. Will you have it confirmed by an oath? Then look back to the 13. verse. I swear by myself saith the LORD, that Bozrah shall be waist, and for a reproach, and a desolation, and a curse; and all the cities thereof shall be a perpetual desolation. Thus elegantly is God's fearful judgement against Bozrah described by the Prophet jeremy; which our Prophet Amos thus delivereth, A fire shall devour the palaces of Bozrah.  
Bozrah, great Bozrah, she who dwelled in the clefts of the rock, and kept the height of the hill, must she be devoured by fire from the LORD? Must she become a reproach, a desolation, a curse, a vastity? We may hence take this doctrine, It is not the situation of a city upon rock, or hill, that can be a safeguard to it, if God's unappeasable anger break out against it, for her sins.  
The use of this doctrine is the same with the former; even to teach us, now, and at all other times; to put our trust only in the Name of the LORD, who hath made heaven & earth. It's neither wit, nor wisdom, nor strength, nor height of Teman, or of Bozrah, or of all the best defensed cities in the world, that can save us in the day of visitation. Wherefore let our song be, as david's was, Psal. 18.2. The LORD is our rock, & our fortress; he that delivereth us; our God, & our strength; in him will we trust: our shield; the horn also of our salvation, and our refuge.  
Thirdly, in that the LORD sendeth his fire into the palaces of Bozrah to devour them, we may learn this doctrine, God depriveth us of a great blessing, when he taketh from us our dwelling houses.  
A truth experimentally made good unto us by the great commodity, or contentment, that cometh to every one of us, by our dwelling houses. The use is: to teach us. 1. To be humbled before Almighty God, whensoever our dwelling houses are taken from us. 2. Since we peaceably enjoy our dwelling houses, to use them for the furtherance of God's glory. 3. To praise God day by day for the comfortable use we have of our dwelling houses. Thus is my exposition of the prophecy against Edom ended.   

THE NINETEENTH LECTURE  AMOS 1.13, 14, 15. 
Thus saith the LORD, For three transgressions of the children of Ammon, and for four I will not turn to it, because they have ripped up the women with child of Gilead, that they might enlarge their border.  
Therefore will I kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, and with a tempest in the day of the whirlwind.  
And their king shall go into captivity, he, and his Princes together, saith the LORD.  
THis blessed Prophet of Almighty God, in this his prophecy against the Ammonites, observeth the same order, as he hath done in two precedent predictions, the one against the Syrians, verse the third, fourth, and fifth, the other against the Philistines, verse the sixth, seventh, and eighth. As in those, so in this are three parts.  

1 A preface, Thus saith the LORD.  
2 A prophecy, For three transgressions, etc.  
3 A conclusion, verse the fifteenth, Saith the LORD.   
The prophecy consisteth of four parts.  

1 A general accusation of the Ammonites: who are here noted, as reprovable for many sins: For three transgressions of the children of Ammon, and for four.  
2 God his protestation against them for their sins; I will not turn to it.  
3 A particular declaration of one sin, which with others procured this prophecy. This sin was the sin of cruelty expressed in these words: Because they have ripped up the women with child of Gilead: & amplified, by the end of so foul a fact: That they might enlarge their borders.  
4 A denunciation of judgement, which was to come upon them, deservedly, for their sins, ver. 14, and 15. This judgement is set down,   
First in a generality, verse. 14. Therefore will I kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof.  
Secondly with some circumstances: as, that it should be full of terror, and speedy. Full of terror, in these words; With shouting in the day of battle. Speedy, in the words following: With a tempest in the day of the whirlwind.  
This judgement is further amplified, by the extent of it. It was to fall upon, not only the meaner sort of the people, but upon the nobility also, yea, and upon the King himself. Which is plain by the 15. verse. Their King shall go into captivity, he, and his princes together.  
These are the branches, and parts of this prophecy. I return to the Preface.  
Thus saith the LORD] JEHOVAH. This great, and most honourable name of God we have many times met with. We have heard what the Cabalists, and Rabbins, out of their too much curiosity have thought of it. With them it is nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a name not to be pronounced, not to be taken within our polluted lips. They call it Tetragrammaton, a name in Hebrew of four letters; of four letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by an excellence; because the name of God 
a Alsted. Lex. Theol. cap. 2. pag. 76. Mirum certè est, quòd omnes gentes tacito consensu praecipuum Dei nomen qu●tuor modò literis enuncient. Fluxisse autem id existimatur è nomine JEHOVAH, quod ipsum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Latini dicunt DEUS. Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Germani got, Aegyptii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Persae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magi ORSI, Hebraei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arabes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Galli DIEV, Itali IDIO, Hispani DIOS; Dalmatis sive Illyricis est BOGI, Boiemis BOHV, Mahumetanis ABGD, Gentibus in novo mundo repertis ZIMI, Chaldaeis & Siris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Certè hoc sine singulari Dei O. M. providentiâ factum non est. Ego existimo illo significari, nomen Dei in quatuor mundi plagis decantandum esse.  in all tongues, and languages generally consisteth of four letters. More they speak of it. You have heard it before.  
JEHOVAH,] 
b Deut. 10.17.  God of Gods, & Lord of Lords, a God 
c Eccles. 43.29  most wonderful; very 
d Deut. 10.17.  great, mighty and terrible: a God that 
e Eccles 43.31.  cannot either be conceived in thought, or expressed by word: 
f Aug. Soliloq. cap. 34.  of whom all the Angels in heaven do stand in fear; whom all dominations, and 
g Revel. 5.11.  thrones do adore; at whose presence all powers do shake. A God in greatness infinite; in 
h August. meditate. 21.  goodness sovereign; in wisdom wonderful; in power Almighty; in counsels terrible; in judgements righteous; in cogitations secret; in works holy; in mercy rich; in promise true; alway the same, eternal, everlasting, immortal, unchangeable. Such is the LORD, from whom our Prophet Amos here deriveth authority to his prophecy; Thus saith the LORD.  
Hath the LORD said, and shall he not do accordingly? hath he spoken it, and shall he not accomplish it? Balaam confesseth unto Balak, Num. 23.19. God is not as man, that he should lie; nor as the son of man, that he should repent. Indeed saith Sam. 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, & Amen. Verily saith our Saviour, Matth.. 5.18. Heaven and earth shall perish, before one jot, or one title of God's word shall escape unfulfilled.  
Thus saith the LORD] Amos is here a pattern to us, that are preachers, of the word of salvation. We must ever come unto you, with Thus saith the LORD, in our mouths; we may not speak either the imaginations of our own brains, or the vain persuasions of our own hearts. We must sincerely preach unto you Gods gracious word, without all corruption, or depraving of the same. This is it whereto S. Peter exhorteth us, 1. ep. chap. 4 11. If any man speak, let him speak, as the word of God. For if we, yea if an Angel from heaven, shall preach otherwise unto you, then from the LORD'S own mouth, speaking in his holy word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Let him be accursed; let him be had in ●●●●ntion,  
This note, beloved, d●th also concern you, that are the auditors, & hearers of God's word. For if we, the preachers thereof, must always come unto you, with Thus saith the LORD, them are you to hear us with reverence, and attention. And this, for the authority of him, that speaketh. It is not you that speak, saith our Saviour, jesus Christ, to his blessed Apostles, Matt. 10.20. but the Spirit of your Father, which speaketh in you. And again, Luk. 10.16. He that heareth you, heareth me. S. Paul commendeth the Thessalonians, 1. ep. chap. 2.13. for that, when they received of the Apostles of Christ, the word of the preaching of God they received it, not as the word of man, but, as it was indeed, as the word of God. Well therefore did S. james chap. 1.21. thus to exhort the jews; Receive with meekness the word, that is grafted in you, which is able to save your souls.  
God spoke unto Israel in a vision by night, Genes. 46.2. and said, jacob, jacob, jacob answered, I am here. He was priest and ready with all ●●●ient attention to hear, what his God should say unto him, and to follow the same with all faithful obedience. Such readiness well becometh every child of God, even at this day in the Church, where God speaketh. Thus must he think within himself. It is thine ordinance, o LORD, by thy word preached, to instruct me concerning thy holy will: I am here LORD, in all humble fear, to hear thy blessed pleasure, what this day it shall please thee to put in the mouth of the preacher to deliver unto me: I am here speak on LORD, thy servant heareth.  
If a Prince, or some great man of this world, shall speak unto you, you will attend and give ear unto him with your best diligence: how much more than ought ye so to do, when the King of Heaven, and LORD of the earth, calleth upon you by his ministers? Thus far by occasion of the preface, Thus saith the LORD.  
For three transgressions of the children of Ammon & for four] Whether these children of Ammon, wore distinguished from the Ammonites, as Drusius would prove, 2. Chron. 20.1. and as R. David avoweth, filii Ammon, nusquam vocantur Ammonitae, the children of Ammon, are no where named Ammonites, I hold it needless to dispute in this place. It is one of doubt, that these children of Ammon, or Ammonites, did lineally descend from Ben-ammi, who was Dots son, begotten in meest upon his younger daughter, Gen. 19.38. Lot was Abraham's brothers son, Gen. 14.12. Whereby it is evident, that the posterity of them both; the children of Israel, and the children of Ammon, the Israelites, and the Ammonites; were linked together by affinity, and alliance. The more to blame were those Ammonites, without all respect of kindred, to exercise such cruelty, as they did, against the Israelites, for which cause Almighty God here sent his blessed Prophet, to thunder out his threats against them.  
For three transgressions of the children of Ammon, & for four] In the front of this prophecy, you have the general accusation of these children of Ammon: For three transgressions, and for four] Three of these transgressions, if you will believe Albertus Magnus, are Cruelty, Avarice, and persecution: the fourth is, an obstinate pertinacy, a constant stubborness, ever to dwell in those sins. Again three of these transgressions, are a coveting of other men's goods, an unlawful seeking for those things that are not our own, and a hardness of heart to retain them so sought for: the fourth is, the unsatiable desire of a covetous man.  
Many are the expositions of the learned upon these words, three, and four transgressions. The most natural, proper, & significant I take to be, if by three and four; a finite and certain number, you understand a number infinite & uncertain. God as often as he will forgiveth, though we sin ten thousand times. It is but a custom of the Scripture, thus to speak. God waiteth for us twice and thrice, that is, a long time, to see, if we will return from our evil ways unto repentance: but the fourth time, that is at length, when he seethe us persist in our impenitency, he reproveth us, casteth us away, & leaveth us in our sins. Thus have you the general accusation of the children of Ammon, for their many sins, for which the LORD'S protestation against them followeth.  
I will not 〈…〉.] Those 〈◊〉 are diversely rendered by expositors by the author of the vulgar Latin, and by Gualt●r: Non convert 〈…〉; I will not turn the Ammonite: that is, I will not recall the children of Ammon to the right way: they shall run on to their own perdition. By Calvin: Non ●rocipropitius, I will not be favourable to the Ammonites. By Mercer; Non parcam ei: I will not spare the Ammonites. According to their deserts so shall it be unto them. By junius: Non avertam istud: I will not turn away the punishment, wherewith I have resolved to punish them. I am the LORD, I am not changed.  
The sum is: if the Ammonites had offended but once, or a second time. I would have been favourable to them, & would have recalled them into the right way, that so they might be converted, and escape my punishments: but now whereas they do daily heap transgression upon transgression, and make no end of sinning, I have hardened my face against them, and will not suffer them to be converted; but indurate and obstinate, as they are, I will utterly destroy them. For three transgressions of the children of Ammon, and for four, I will not turn to it] Here are you to be remembered of a doctrine, sundry times heretofore commended to your christian considerations, Many sins do pluck down from heaven the most certain wrath and vengeance of God upon the sinners.  
God is of pure eyes, and beholdeth not iniquity. He hath laid righteousness to the rule, and weighed his justice in a balance. The sentence is passed forth, and must stand uncontrollable, even as long as the sun, and moon: Tribulation and anguish upon every soul that doth evil. The soul that sinneth, it shall be punished. God makes it good by an oath, Deut. 32.41. That he will what his glittering sword, and his hand shall take hold on judgement, to execute vengeance for sin. His soul hateth, & abhorreth sin; his law curseth & condemneth sin; his hand smiteth & scourgeth sin. Sin was his motive to cast down Angels into Hell; to thrust Adam out of Paradise; to turn cities into Ashes; to ruinated nations; to torment his own bowels in the similitude of sinful flesh. Because of sin, he drowned the old world; and because of sin ere long will burn this. Thus do many sins pluck, etc.  
One use of this doctrine is: to teach us heedfulness in all our ways; that we do not by our many sins provoke Almighty God to high displeasure.  
A second use is, to move us to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear these children of Ammon, till by three & four transgressions, by their many sins they provoked him to indignation. These things I have heretofore laboured to lay unto your hearts.  
Now therefore I proceed to the third part of this prophecy: wherein you have the declaration of that grievous sin, by which the children of Ammon so highly offended. This their sin, was the sin of cruelty: expressed in these words: Because they have ripped up the women with child of Gilead: and amplified by the end of so foul a fact; That they might enlarge their border.  
They have ripped up women with child of Gilead, that, etc.] Women with child: the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is 
i Pagnin. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mercer. Calvin.  rendered by some, mountains; by some, cities fortified, and high as mountains: as if the meaning were; either, that the Ammonites had made for themselves a passage into the territories of the Gileadites, through the mountains, that lay between them; (a thing not impossible: for we read of Annibal, that 
k Livius. lib. 21.  he with fire, and vinegar made way through a great rock upon the Alps, for his army, and carriage,) or, that the Ammonites had vanquished, & subdued the fortified cities of the Gileadites, to the enlarging of their borders. But I retain our English translation; women with child: as very agreeable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
They have ripped up women with child] Immane facinus: surely this was an outrageous cruelty: yet such as hath its parallel: we read of the like in 2. King. 8.12. Elizeus telling Hazael, king of Syria, of the evil that he should do the children of Israel, saith: Their young men thou shalt slay with the sword, and shalt dash their infants against 〈…〉 pieces their about with child. The like cruelty 〈…〉, king of Israel, exercise against the inhabitants of the city Tiphsah, and her borderers, even unto Thir●za, as appeareth; 2. King. 15.16. He ripped up all their women with child? Hoseah also, chap. 14.1. thus prophesieth against Samaria. Samaria shall be desolate: for she hath rebelled against her God: they shall fall by the sword; their infants shall be dashed in pieces, and their women with child shall be ripped. You see (dearly beloved) that this outrageous cruelty of ripping up women with child, mentioned in my text, was not altogether unusual. The women, upon whom this cruelty was practised, are here said to have been of Gilead.  
Of this land of Gilead I have heretofore largely spoken in my seventh Lecture upon this prophecy, occasioned by the 3. ver. of this chapter, where it is objected to the Syrians of Damascus, that they threshed Gilead with threshing instruments of iron. Then I showed; that the land of Gilead, was possessed by the Reubenites, Gadites; and half tribe of Manasseh, Num. 32.33. Whereby it is plain, that the Gileadites were Israelites. Here then these women, with whom the Ammonites dealt so barbarously, as to rip them up, when they were great with child, were of jacobs' posterity: they were Israelites, the lot, and portion of Gods own inheritance. For so prodigious a cruelty, we see Almighty God is here resolved to be avenged on the children of Ammon. The doctrine arising hence is this, Cruelty is a sin very hateful unto God.  
This doctrine I have heretofore out of this place, confirmed unto you: it is also plainly grounded upon my text: and therefore I pass it over.  
The use of it is, to work in us the love of clemency, and mercifulness. You may be many ways guilty of cruelty. If you fight with, or beat your neighbour, or maim his body, Levit. 24.19, 20. If by any means you procure the de●th of your neighbour, Gen. 4.8. If you use your neighbour discourteously, or make him your laughing stock, or taunting recreation, Levit. 19.14. If you use any of God's creatures hardly, Deut. 22.6. If you do wrong to strangers, Exod. 22.21. If you molest fatherless children, and widows, Exod. 22.22. If you be too severe in punishing your servants, or children, Deut. 35.3. If you wrong the poor, either by lending him your money upon Usury, Exod. 22.25. or by not paying him his hire, Deut. 24.14. or by not restoring his pledge, Exod. 22.26. or by withdrawing your corn from him, Prov. 11.26. If you offend but in the lest of these, you are guilty of cruelty, & do transgress Gods holy commandments, the sixth commandment, wherein you are forbidden to do murder.  
Wherefore (beloved in the Lord) put you on the tender bowels of mercy, and compassion: let cruelty be far from you. My exhortation unto you, and conclusion of this point, shall be in the words of S. Paul, Coloss. 3.12.13. Now as the elect of God, holy and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering: forbearing one another, & forgiving one another; if any man have a quarrel to another: as Christ forgave you, even so do ye.  
These words of my text; They have ripped up women with child of Gilead, do yield us another profitable doctrine. They, that is, the children of Ammon, professed enemies to God, and godliness, have raged against the Gileadites, jacobs' posterity, the lot, and portion of God's inheritance, even to the ripping up of their women with child. The doctrine is, God often humbleth his chosen children, under the rod of the wicked. This truth appeareth in Lot, sore pressed upon by the Sodomites; Gen. 19.9. in the Israelites, hardly dealt with by the Egyptians; Exod. 1.11. in the seventy brethren, sons of jerubbaal, persecuted by Abimelech, most of them to the death; judg. 9.5. in jeremy, twice evil entreated; first beaten, and put in the stocks by Pashure, jerem. 20.2. and a second time beaten, and imprisoned by Zedechias his nobles; chap. 37.15. in the three children, cast into the fiery furnace, by Nabuchodonosor, Dan. 3.21.  
Many like examples might be extracted out of God's holy register, for proof of this point: which also may be made further to appear unto you, in those bloody persecutions after Christ his death, by the Roman Emperors, who devised strange torments to keep down religion, and religious professors, men and women. They plucked of their skins quick: they bored out their eyes with nimbles: they broiled them alive on gredirous: they scalded them in boiling liquors: they enclosed them in barrels, through which great nails were driven, and therein they tumbled them down mountains, till their own blood so cruelly drawn out, had stifled and choked them in the barrels: women's breasts, were Jeered of with burning irons, their bodies were rend, & their joints racked.  
Sundry other, and as strange kinds of torments, were endured by the faithful, in the time of the ten first persecutions in the primitive Church. This is it which S. Peter hath epist. 1. chap. 4. vers. 17. The time is come, that judgement must begin at the house of God. Yet let not the faithful hereat be discouraged. It is for their good. job, an upright, & a just man, one that feared God, and eschewed evil, upon his experience of the afflictions which he endured under the rod of God's correction, chap. 5.17. saith: Behold, blessed is the man whom God correcteth: therefore refuse not thou the chastening of the Almighty. For he maketh the wound and bindeth it up; he smiteth, and his hands make whole. And thus from my doctrine, I proceed to the uses. I will but point at them.  
Is it true (beloved?) Doth God often humble his chosen children under the rod of the wicked? It may first show us, how great God's anger is for sin, that he punisheth it so severely even in his dearest children, and thereby may work in us a loathing, hatred, and detestation of sin. Never more need then now, to smite our breasts, & pray with the publican, O God, be merciful unto us sinners.  
Secondly, it may teach us not to measure the favour of God towards ourselves, or others, by the adversities, or crosses of this life. Here we see, that the women of Gilead, of the race of Israel, God's own lot, and inheritance were most barbarously & cruelly ripped up by the Ammonites. Yet are we not to doubt, but that God's favour was great towards them, even in this severe punishment.  
Thirdly, it may make us, pour out our souls in thankfulness before Almighty God for our present estate, and condition. It is not with us, as in the days of Gilead, we are not threshed with threshing instruments of iron; our women with child are not ripped up. Our days are the days of peace; our King is a king of peace. Peace is in our ports; peace in all our borders, and peace within our walls. 
l Psal. 144.12.  Our sons do grow up as young plants; our daughters are as the polished corners of the temple. Our garners are full, and plenteous with all manner of store. Our sheep bring forth thousands, and ten thousands. Our oxen are strong to labour. Here is no invasion, no leading into captivity, no complaining in our streets.  
Are not the people happy that are in such a case? Yes saith the Psalmist, Psal. 144.15. Happy are the people that are in such a case. The case you see is ours. The God of peace, which maketh an 
m Psal. 46.10.  end of war in all the world, and breaketh the bow, and knappeth the spears asunder, and burneth the chariots with fire: he doth now protect us from war, and slaughter. Quid rependemus? What shall we render unto the LORD, for all his benefits towards us? We will take the cup of salvation, and praise his holy name. O our souls, praise the LORD; for he only maketh us to dwell in safety. Thus far of the cruel fact of the Ammonites, in ripping up the women with child of Gilead. This their fact is amplified by the end, wherefore they did it; They have ripped up the women with child of Gilead, that they might enlarge their border.  
That they might enlarge their border? What could such cruelty against innocent and harmless women, further them to the attaining of such an end? Very much. For hereby it might come to pass, that there should not be any offspring of the Gileadites to inherit, and possess the land; so might the land without any resistance become the possession of the Ammonites.  
This is by a prophetical contestation touched, jerem. 49.1. Unto the children of Ammon thus saith the LORD; Hath Israel no sons? or hath he no heirs? Why then hath their King possessed Gad; and his people dwelled in his cities? So might this our Prophet Amos here contest, and make complaint: Hath Gilead no sons? Hath Gilead no heirs? Why then have the Ammonites possessed Gilead? why have they dwelled in the cities of Gilead? The answer is plain out of my text; the Ammonites have ripped up the women with child of Gilead, they have left them no sons; no heirs. And so they possessed the land of Gilead; so have they enlarged their borders. We see now the meaning of our Prophet: He objecteth to the Ammonites, not only that they did cruelly rip up the women with child in Gilead, but also, that they did it for this end, that they might enlarge their borders. The doctrine is, That nation, which is not content with her own borders, but invadeth her neighbour countries, sinneth grievously.  
The Ethnics of old, taught but in Nature's school, did hold it for a wicked act, detestable, and inexpiable, to remove a neighbour's landmarks. In which respect the old Romans worshipped Terminus for a God. Terminus which signifieth, a bound, limit, mere, buttle, or landmark, was in their account a God, God of their bounds, limits, or marks of their several fields, meadows, and pastures; and such a God, as should not give place to jupiter himself. To this Terminus they held a feast in February, & called it Terminalia, as Austin witnesseth in his books de Civitate Dei, Lib. 5.21. & lib. 7. c. 7. Now if the heathenish, blind, & superstitious Romans, trained up in nature's school, did so highly esteem of the preservation, & maintenance of bounds, & limits: how are we, trained up in the school of Grace, to esteem thereof? In the school of Grace a law is given, Deut. 19.14. Thou shalt not remove thy neighbours mark. To obey this law we are charged upon a curse, Deu. 27.17. Cursed be he, that removeth his neighbour's mark. It is Gods own ordinance that bounds, and limits, and marks are appointed to every man's possessions. This may be gathered out of, Deut. 32.8. The most high [GOD,] divided to the nations their inheritances: he separated the sons of men: he did set the bounds of nations. The meaning is: the LORD pitched the bounds of kingdoms, at such time as it pleased him, that the nations should be divided asunder. Yet we see how the covetous ambition, & unsatiable desire of some Princes in the world, have put all out of order, how there is nothing so holy, that can stay them from encroaching upon the bounds of their neighbours, and next borderers.  
Sennacherib King of Assyria was a stout offender in this kind. He boasted of his invasions and victories upon his neighbour countries. But, that other princes may take example by him, he was made a peculiar example of divine judgement. For as he transgressed the bounds of his neighbour princes to their overthrow, so did his own sons transgress the bounds of nature, to the loss of his their father's life. As it appeareth by Esai 37.38. As Sennacherib was in the temple worshipping Nisroch his God; Adramelech, & Sharezer, his sons, slew him with the sword. And by my text you see, what judgements God threateneth to the Ammonites, for their unlawful practices to enlarge their borders. So my doctrine is established; The nation, that is not content with her own borders, but invadeth her neighbour countries, sinneth grievously.  
The use of this doctrine may concern us here assembled. As princes ought to hold themselves contented with their own bounds, so ought every private man also. God hath also separated their possessions one from another, to the end that all might live, and communicate one with another, and that there might be no confused disorder.  
But (beloved in the Lord) how do we stand to this order, set by Almighty God? Do we not seek daily to pervert it? God would have it kept most holy; but we care not for it. Our covetousness carrieth us away; we would still be greater. We join house to house, and field to field, as it is in Esai. 5.8. that we may be placed by ourselves in the midst of the earth. Were our Fathers so ambitious? They were content with such bounds, as their ancestors left them; but we must have them altered, if not enlarged. The divinely-inspired David tells us, Psal. 37.3. that if we dwell in the land, where God hath placed us, we shall verily be fed. We should learn of S. Paul, Philip. 4.11. in whatsoever state we are, therewith to be content. Knowing it to be true, which the same Apostle avoweth unto Timothy, Ep. 1. chap. 6. ver. 6. that Godliness is great gain, if we will be content, with that we have. Thus much of the 13. verse.   

THE TWENTIETH LECTURE  AMOS 1.14, 15. 
Therefore will I kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, and with a tempest in the day of the whirlwind.  
And their king shall go into captivity, he, and his Princes together, saith the LORD.  
HEre we have the denunciation of the judgements of God against the children of Ammon for their sins. This judgement is in the 14. verse set down, 1. In a generality. 2. with some circumstances.  
First, in a generality; Therefore will I kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof.  
Secondly with some circumstances, as that it should be, full of terror, and speedy, & of large extent.  
Full of terror: with shouting in the day of battle.  
Speedy: with a tempest in the day of the whirlwind.  
Of large extent. For it was to fall upon, not only the meaner sort of the people, but upon the nobility also, yea and upon the king himself, which is plain by the 15. verse. Their king shall go into captivity, he, and his princes together.  
First let us weigh this judgement of God, as it is set down in a generality, I will kindle a fire in the wall of Rabbah, & it shall devour the palaces thereof. This judgement for substance is no other, then that which you have heretofore heard out of this chapter to have been denounced from Almighty God against the Syrians, Philistines, Tyrians, and Edomites. Against the Syrians, vers. 4. I will send a fire into the house of Hazael, and it shall devour the palaces of Ben-hadad. Against the Philistines, ver. 7. I will send a fire upon the walls of Azzah, and it shall devour the palaces thereof. Against the Tyrians, ver. 10. I will send a fire upon the walls of Tyrus, and it shall devour the palaces thereof. Against the Edomites, vers. 12. I will send a fire upon Ternan, and it shall devour the palaces of Bozrah.  
Between those denunciations, & this, you see no great difference. In those, Thus saith the LORD, I will send a fire: in this, Thus: I will kindle a fire. I will send a fire, & I will kindle a fire: the substance in both is the same. And therefore as in those I have done, so do I in this; I commend to your Christian, and religious considerations certain circumstances.  

1 Of the punisher; the LORD, I will kindle.  
2 Of the punishment; by fire, A fire.  
3 Of the punished: The walls of Rabbah, and the palaces thereof.   
These circumstances are in this judgement of God, as it is set down in a generality: The first circumstance concerneth the punisher: the LORD; for thus saith the LORD; I will kindle a fire. The note yieldeth this doctrine, It is proper to the LORD to execute vengeance upon the wicked for their sins.  
This truth hath been often confirmed unto you. Divers are the uses of it.  
1 It may lesson us to look heedfully unto our feet, that we walk not in the way of sinners, to partake with them in their sins. Sins are not tonguetied; they cry aloud unto the LORD for vengeance.  
2 It may admonish us not to intermeddle in the LORDS office. It's his office to execute vengeance. We therefore may not interpose ourselves.  
3 It may serve for a comfort to the Godly, against whom the wicked, have behaved themselves proudly, and dispiteously. God in due time 〈◊〉 such their behaviour, will render vengeance unto them, 〈◊〉 them with everlasting perdition.  
The second circumstance concerneth the punishment; which is by fire: I will kindle a fire] By fire here we are to understand, not so much a true, and natural fire, as a figurative, and metaphorical fire. The sword, pestilence, and famine; quodlibet genus consumptionis, every kind of consumption, quaelibet species excidij, every kind of destruction; hail, water, thunder, sickness, or any other of the executioners of God his wrath for the sins of men, may be signified by this name Fire. The doctrine, The fire (whether natural, or figurative) that is, the fire, & all other creatures, are at the Lords commandment, to be employed by him in the punishment of the wicked.  
Of this doctrine heretofore. The use of it is, to teach us, how to behave ourselves at such times, as God shall visit us with his rod of correction: how to carry ourselves in all our afflictions. We must not so much look to the means, as to the LORD, that worketh by them. If the fire, or water, or any other of God's creatures shall at any time rage, and prevail against us, we must know: that God by them worketh his holy will upon us. Here we see, he resolveth to kindle a fire upon the wall of Rabbah, for thus saith the LORD; I will kindle a fire in the wall of Rabbah and it shall devour the palaces thereof.  
There was a city of this name (Rabbah) in the country of Moab, called Rabbath-Moab. So saith Drusius. But the Rabbah in my text, was a city in the country of the Ammonites; called, 2. Sam. 12.26. Rabbah of the children of Ammon: where it is named the city of the kingdom. For it was their metropolitical, & chief city. In the verse following it's called the city of waters, because it was situate near unto the river jeboc.  
The destruction here threatened to this city, is likewise denounced by two other Prophets; jeremy, and Ezechiel. In jeremy, chap. 49.2. Thus saith the LORD: I will cause a noise of war to be heard in Rabbah of the Ammonites, and it shall be a desolate heap, and her daughters shall be burnt with fire. Cry ye daughters of Rabbah; gird you with sackcloth: mourn, and run to & fro by the hedges: for their king shall go into captivity, and his priests & his princes likewise. And Ezechiel, chap. 25.5. I will make Rabbah a dwelling place for Camels: and the Ammonites a sheepcoate.  
By which two places of jeremy, & Ezechiel, the meaning of my Prophet is opened. Here in the person of God he saith: I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof. It is, as if he had said. The 
a jerem. 7.34.  voice of mirth, and the voice of gladness shall cease to be heard in Rabbah; the noise of war shall be heard there; and I will make it a dwelling place for Camels, a sheepecoate, an heap of desolation.  
Must Rabbah, the chief city of the kingdom, be measured with the line of desolation? It yields us this doctrine, It is not the greatness of a city that can be a safeguard unto it, if God his unappeasable wrath break out against it, for its sins.  
For confirmation of this doctrine, I need not send you to the old world, to behold the ruins of cities there. There may you see the city which Cain built, (Gen. 4.17.) and whatsoever other cities were erected between that time, and the flood; you may see them all swept away with the flood. After the flood you may see Sodom, and Gomorah, with other cities of that plain; overthrown with brimstone, & fire from the LORD out of Heaven, Gen. 19.24. I need not present you with other like desolations of cities, towns, or villages, wrought by Almighty God in the days of old.  
This one chapter, & first chapter of this prophecy of Amos, yields unto us plentiful proof for this point. Here have we seen desolation upon desolation, not the shaking only, but the overthrow of four states; namely of the Syrians, of the Philistines, of the Tyrians, and of the Edomites. In the state of the Syrians, we have seen the ruins of the house of Hazael, and of the palaces of Ben-hadad, and of Damascus, and of Bikeath-Aven, and of Beth-eden, and of Aram, vers. 4.5. In the state of the Philistines we have viewed the rubbish of Azzah, and the palaces thereof, of Ashdod also, of Ashkelou, and of Ekron, vers. 7.8. In the state of the Tyrians, we have beheld the waist done upon the proud 〈…〉 vers. 10. In the state of the Edomites, we 〈◊〉 considered the destruction of Teman, and Bozrah, verse. 〈…〉 which do evidently and strongly proclaim unto us the truth of my propounded doctrine: namely, that, It is not the greatness of a city, that can be a safeguard unto it, if God his unappeasable 〈◊〉 break out against it, for its sins.  
One use of this doctrine, is, to lesson us, that we put not any confidence in any worldly help; but that so we use all good means of our defence, that still we rely upon the LORD, for strength, and success thereby.  
A second use, is, to put us in mind of the fearful punishments which God layeth upon 〈◊〉 for sin. He devoureth their cities, throweth down their strong holds, and spares them not. Hath God dealt thus with strong cities, and shall poor villages escape?  
If the secure worldling shall here object, that our days, are the days of peace, that our King, is a King of peace, that peace is in all our ports, in all our quarters, in all our dwelling places; and that therefore there is no need to fear the subversion either of our cities, or of our villages: to such I must answer in the Prophet Esaies' words, chap. 48.22. There is 
b Esai 57.21.  no peace to the wicked, saith the LORD. No peace to the wicked. For though God, the 
c Rom. 15.33.  God of peace, which 
d Psal. 46.9.  maketh an end of war in all the world, and breaketh the bow, and knappeth the spear asunder; and burneth the chariots with fire, doth now protect us from foreign invasion, and hostility, yet being 
e Amos 3.13.  Deus exercituum, a God of hosts, he hath armies of another kind at command, to work the sudden subversion, and overthrow of all our dwellings.  
Hereof hath God made good proof in these our days. To say nothing of his arrow of pestilence, which is grandis terror mortalium, the great terror of men, as being deaths chief pursuivant and sumner, who in job 18.14 is called Rex Terrorum, the King of fears; to say nothing of this arrow, how it hath for these 
f This Sermon was preached A. D. 1610. jan. 13.  seven years roved up, and down, to marks far, and near, from city to village, and from village to city, to the kill of many thousands of our brethren and sisters, & yet is not put up into the quiver: to say nothing now of this arrow, because it strikes men's persons, and spares their houses: will you be pleased to look back upon those swellings of waters, which of late, 
g A. Ch. 1607.  within these four years, broke out into the bosom of the firm land in divers parts of this Realm? Then must you acknowledge with me, that God hath an army of waters, whereby at his pleasure he can overthrow our dwelling houses.  
Beloved, I could here make report unto you from beyond the seas out of Germany, of strange and marvelous inundations, deluges, and overflowings of waters; how about 
h A. C. 1595. janson. Gallobelg. Tom. 3. lib. 12. p. 172  this time fifteen years in the plains near unto Colen, Mentz, and Frankford, by a sudden flood, non modò horrea, & stabula, nullo firmo nixa fundamento, sed firmissima etiam aedificia, not only barns and stables, which had no firm foundation, but the surest and strongest edifices, and buildings, were violently carried away.  
I could tell you of much more harm of that years flood; how in 
i janson ibid. pag. 180.  Berenburg, a town upon the river Sala in the principality of Anhalt, 
k Ibid. p. 183.  Centum sexaginta aedes funditùs eversae fuerunt; One hundred and threescore houses were utterly overthrown.  
But what need we go so far for examples of this kind, whereof Almighty God hath sent home unto us such plenty. Reflect we our eyes upon our own harms; upon the harms done to many of our neighbours in the late forementioned flood, to the overthrowing & breaking down 
l See the Report of floods in England An Changed 1607.  of whole towns and villages, yea of 
m See, Woeful news of floods. C. 1. a.  26. parishes in one 
n M●nmouth shire.  Shire, and we cannot but grant it for a truth, that God hath his armies of waters, whereby at his pleasure he can overthrow our dwelling houses.  
But what is this to some of us, who are seated upon an hill, far enough from any dangers by inundations, or overflowings of waters? Beloved in the LORD of such mind were they of the old world, who did eat, & drink, & married wives, and gave in marriage, unto the day that Noah went into the Ark. But what bec●me of them? Our Saviour Christ will tell you, Luk. 17.27. The 〈…〉, and destroyed them.  
But God hath made a covenant with man, and will remember it; That there shall be no more waters of a flood, to destroy all flesh, Gen. 9.15. It is true: there shall be no more waters of a flood to destroy all flesh; that is, there shall be no more an universal flood, to cover the face of the whole earth: there shall be no more generale diluvium invnd tus, & obruens universam terram. But here is no exemption for particular cities, no not for particular provinces, or countries.  
Almighty God, who once did break up the fountains of the great deep, and did open the windows of Heaven, Gen. 7.11. he is the same God still; Almighty still; his arm is stretched out still. He can at his pleasure command the clouds, and they shall pour forth abundance of waters, to the washing away of our dwelling houses.  
But say: he will not come against us with his army of waters: yet being Deus exerci●●●, a God of boasts, he hath armies of another kind at command, to work the sudden subversion, and overthrow of all our dwellings.  
I yet present you not, with lightning, with thunder, with winds, with earthquakes, wherewith the LORD of Hosts, the mighty one of Israel, hath laid waist, and made desolate many the habitations of sinful men: my text presents you with fire; and let it suffice for this time.  
Say, I beseech you, is it not a fearful thing, that instead of the fatness of the clouds, of the greater and smaller rain, of the sweet dews of heaven, of comfortable showers which God hath engendered in the air, and divided by pipes to fall upon the earth in their seasons; our grounds should be withered, our fruits consumed, our temples, and our buildings resolved into cinders? yea and sometimes our skins, & bones too, melted from our backs? Yet (beloved) this sometimes comes to pass, when fire, one of the executioners of God's vengeance; is sent upon us for our sins.  
What became of Sodom and Gomorah, & other cities of that plain? Were they not turned into ashes by fire from the LORD? The story is known, Gen. 19.24.  
But what need old stories to confirm so plain a matter; whereof we have daily, and lamentable experience? Do not the grievous complaints of many of our neighbours undone by fire, seeking from our charitable devotions some small relief, make good proof hereof? dearly beloved, learn we by their example to cast away from us all our transgressions, whereby we have transgressed, and to turn unto the LORD our God, lest delighting and treading in the wickedness of their ways, we be made partakers also of their punishments. It is neither care, nor policy, that can stay Gods revengeful hand, when he bringeth fire in it.  
To this purpose memorable is the example of a country man of ours, who in K. Edward's days was a professor of the true religion; that religion, which by God's goodness we do this day profess. This man in the 
o Fox, Martyrolog. pag. 1893.  Acts & Monuments of our Church is named 
p A Smith dwelling at WELL in Cambridge shire.  Richard Denton, and is there noted to have been an instructor of one 
q Of Wishich in the isle of Elie. Sometime Constable of WELL and dwelling there.  William Wolsey in the same his holy religion. Not long after in Queen Mary's days, when fire, and faggot were the portion of true professors, Wolsey was apprehended, and imprisoned. In time of his durance he sent commendations to Denton his instructor, withal demanding by his messenger, why he tarried so long after him, seeing he had been his first instructor in the Scriptures. Dentons' answer was, I cannot burn.  
Cannot burn? You see his policy: he halted between God and man; he dissembled the profession of his Christian faith, because forsooth he could not burn. Well. Queen Mary's days were soon at an end; and God caused the light of the Gospel to shine again under the peaceable government of Queen Elizabeth. The did our dissembler think himself safe enough from any flame of fire. But behold the haxd of God. His house was on fire; and he with two others venturing to save some of his goods, perished in the flame. Thus you see policy prevails not, when Gods revengeful hand brings fire with it.  
And think you that c●re will help? What? Care against the LORD? far be it from us (beloved) so to think. Let us rather make our humble confession, with king Nabuchodonosor, Dan. 4.31, 32. that the Most High liveth for ever: that his power is an everlasting power; and his kingdom from generation to generation: that all the inhabitants of the earth are reputed as nothing to him: that according to his will he worketh in the army of heaven, and in the inhabitants of the earth: & none can stay his hand, nor say unto him; what dost thou? None can stay his hand.  
This is it which before I noted: namely, that, It's neither care nor policy, that can stay Gods revengeful hand, when he bringeth fire in it: as here it's threatened unto Rabbah: I will kindle a fire in the wall of Rabbah. Thus far by occasion of my first doctrine, which was, It is not the greatness of a city, that can be a safeguard unto it, if God's unappeasable wrath break out against it, for its sins.  
And it was grounded upon these words: I will kindle a fire in the wall of Rabbah.  
It's further added of this fire, that it shall devour the palaces of Rabbah. Which branch repeated in each of the precedent prophecies (as vers. 4, 7, 10, 12.) hath formerly yielded us this doctrine.  God depriveth us of a great blessing, when he taketh from us our dwelling houses. 
This truth is experimentally made good unto us, by the great commodity, or contentment, that cometh to every one of us by our dwelling houses. The use whereof is, to teach us. 1. To be humbled before Almighty God, whensoever it shall please him by water, by fire, by wind, by lightning, by thunder, by earthquakes, or otherwise, to overthrow our dwelling houses. 2. Since we peaceably enjoy our dwelling houses, to use them for the furtherance of God's glory. 3. To render all hearty thanks unto Almighty God, for the comfortable use we have of our dwelling houses. Thus far of the commination, or denunciation of judgement, as it is set down in general.  
The special circumstances, whereby it is further notified, or illustrated, do concern, partly the punishment, & partly the punished. Concerning the punishment: it is full of terror, & speedy. First, full of terror, in these words; With shouting in the day of battle.  
With shouting] in classico, saith Brentius: cum cl●ngore, saith Drusius; that is, with the sound, or noise of trumpets. The Septuagint do read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the vulgar Latin, in ululatu: Mercer cum vociferatione; Gualther, cum clamore; Calvin, cum clamore, vel jubilo: that is: with a cry, with a great cry, with a vociferation, with a shout, such as soldiers do make, when on a sudden they surprise a city.  
In the day of battle] in die belli. The like phrase we have, Psa. 78.9. where it is said of the children of Ephraim, that being armed & shooting with the bow, they turned back, in die belli, in the day of battle. David confesseth, Ps. 140.7. O LORD God the strength of my salvation, thou hast covered my head, in die belli, in the day of battle. Solomon saith, Pro. 21.31. The horse is prepared in diem belli, against the day of battle. So here the LORD threateneth against Rabbah, a shouting in die belli, in the day of battle.  
This day of battle, is that day of war, and time of trouble, mentioned by job, chap. 38.23. We see now the purpose of our Prophet in using these words, With shouting in the day of battle. It is to proclaim war against Rabbah the chief city of the Ammonites, and consequently against their whole kingdom. This proclamation is more plainly delivered, jerem. 49.2. Behold the days come saith the LORD, that I will cause a noise of war to be heard in Rabbah of the Ammonites: and it shall be a desolate heap, & her daughters shall be burnt with fire. Fron this proclamation of war made by our prophet Amos as in the Lords own words, saying; I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, we may take this lesson, God sendeth war upon a land for the sins of a people.  
For proof of this truth let us look into the word of truth. In the 26. of Levitic. ver. 25. thus saith the LORD unto Israel: If ye walk stubbornly against me; & will not obey me, than I will send a sword upon you, that shall avenge the quarrel of my covenant. And jerem. 5.15. unto the house of Israel, thus saith the LORD; Lo, I will bring a nation ●pon you from far. You hear the LORD speaking in his own person, I will send, I will bring, as here, I will kindle. Will you any other witness?  
Then hear what Moses telleth the Israelites, Deut. 28.49. The LORD shall bring a nation upon you from far, from the end of the world, flying as an Eagle: a nation, whose tongue thou shalt not understand, a nation of a fierce countenance, which will not regard the person of the old, nor have compassion on the young: the same shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: and he shall leave thee neither wheat, nor wine, nor oil, nor the increase of thy kine, nor the flocks of thy sheep, until he have brought thee to nought. By this speech of Moses, we plainly see that war, and all the evils of war, are from the LORD: that war is 
r Cominaeus Hist. lib. 1. cap. 3.  one of the accomplishments of God's judgements, and that it is sent by God upon a land for the sins of the people, as my doctrine goeth. Let us now make some use of it.  
Is it true, beloved? Doth God send war upon a land, for the sins of a people? How then can we look, that the happy peace, which we now enjoy, should be continued among us, sith by our daily sinning we provoke Almighty God unto displeasure?  
Let the consideration hereof lead us to repentance. Repentance, the gift of God, the joy of Angels, the salve of sins, the haven of sinners, let us possess it in our hearts. The Angels of heaven need it not, because they sin not: the Devils in Hell care not for it; for their judgement is sealed. It only appertaineth to the sons of men; & therefore let us, the sons of men, possess it in our hearts: that is, let us truly, & unfeignedly, forsake our old sins, and turn unto the LORD our God, so shall this blessed peace, & all other good things be continued among us.  
But if we will persist in our evil ways, not regarding what the LORD shall speak unto us, either in his holy word, or by his faithful Ministers, we may expect the portion of these Ammonites, that God should kindle a fire in our Rabbah's, our best fenced cities, which shall devour the palaces thereof, with shouting in the day of battle. Thus much of the terror of this judgement. Now followeth the speed in the next circumstance.  
With a tempest in the day of the whirlwind] Suiting hereto is the reading of Mercer, cum tempestate in die turbinis: and that of Tremellius: cum procella in die turbinis, with a storm, or tempest, in the day of the whirlwind. Calvin hath, in turbine in di● tempestatis: in a whirlwind in a day of tempest: Brentius, in turbine, & in die tempestatis; in a whirlwind, and in a day of tempest: Gualther, cum turbine in die tempestatis, with a whirlwind in a day of tempest. And this reading Drusius rather approveth, than the former.  
Take which you will; the meaning is one, & the same. Namely that the war, here denounced to the Ammonites in the former clause, should come upon them, tanquam turbo in die tempestatis, like unto a whirlwind in a tempestuous, and stormy day. Turbine nihil celerius: a whirlwind comes suddenly, and with speed; so was this war to come upon the children of Ammon. Thus have we the meaning of our Prophet: let us now take a view of such doctrines, as may from hence be taken for our further instruction.  
First, whereas the punishment, here threatened to the Ammonites, is to come upon them with a whirlwind in a day of tempest, in a tempestuous, and stormy day, we may learn, that, Storms, Tempests, Whirlwinds, and the like, are the Lords creatures, ready at his command to be employed by him in the avenging of his quarrel against sinners.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the primary, & principal efficient cause of storms tempests, whirlwinds, and the like, is God. God as he is the sole maker totius universitatis rerum, of this world, and all that is in it; so is he also a most free, and omnipotent ruler of the same. He alone is able to raise tempests, and at his pleasure to allay them again. Who raised the storm, that endangered the ship wherein jonah was? was it not the LORD? Yes. For so it's written, jon. 1.4. The LORD sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken. Neither was this tempest ca●●●ed, till rebellious jonah was cast out of the ship into the Sea, 〈◊〉 it appeareth, ver. 15.  
Well therefore is it ●●●ll of the Psalmist, Psal. 148.8. of fire, & hail, and snow, and vapours, & stormy winds, that they execute God's word; they are all ready at his commandment, to execute, what he will have them to do. Winds and tempests, they depend not upon chance, or blind fortune; but on the sovereign power of the Almighty Creator. So true is my doctrine, Storms, Tempests, Whirlwinds, & the like, are the Lords creatures, ready at his command, to be employed by him in the avenging of his quarrel against sinners.  
One use of it, is for our instruction. Whosoever he be, that walketh by land, or passeth by sea, if winds, storms, or tempests do hinder his purpose, or disquiet him in his enterprise▪ he must assign it to the providence of Almighty God.  
A second use serveth for reproof of such, as are of opinion, that witches, sorcerers, conjurers, and the Devil can 
s Grynaeus in jon. cap. 1.4 lect. 13.  pro libidine suâ, at their pleasures, raise up tempests. It is nothing so.  
Nothing so? Why then doth S. Paul, Ephes. 2.2. call the Devil, the prince, that ruleth in the air? I answer, S. Paul calleth the Devil, the Prince that ruleth in the air, not because he can at his pleasure raise tempests, but because he then doth it, when God gives him licence. I easily grant, that witches, sorcerers & conjurers by the help of the Devil can raise storms & tempests in the air, though 
t K. james, Daemonolog. lib. 2. cap. 5. pag. 46.  not universally, yet in such a particular place, & prescribed bounds, as God will permit them so to trouble.  

u Arch B. Abbot in jon. lect. 3. pag. 51.  The Devil and his factors work their exploits only by limitation, and by leave; for they depend upon the LORD; and as if they were tied in a chain, they cannot exceed one hairs breadth of that which is granted unto them. Witness the story of job. The Devil could not raise a wind, to overthrow the house, wherein job's children were, but by leave from the LORD, as it appeareth, job. 1.12.  
And this may be our comfort, that Satan, the Devil, that 
x 1 Pet. 5.8.  roaring Lion, who walketh about, seeking whom he may devour, hath 
y Esai 37.29.  a hook put into his nostrils, & a bridle in his lips, and is bound 
z jud. 6.  with everlasting chains, so that he cannot hurt us, no not so much as by raising of a tempest, unless Almighty God for our sins do let him lose. Wherefore let us commend ourselves wholly to the protection of the Almighty, & he will 
* Esai 49.2.  hide us under the shadow of his hand. For it's he only, that maketh us to dwell in safety. Thus much of my first doctrine.  
Again, whereas the punishment here threatened to the Ammonites, was to come upon them as a whirlwind in a tempestuous, or stormy day, that is, speedily, we may from hence take this lesson.  The destruction of the wicked cometh suddenly upon them. 
This truth is a vowed by David, Psal. 37.2. Where to persuade the godly not to fret, or he grieved at the prosperity of the wicked, he brings this reason: They shall soon be cut down like grass, and shall whither as the green herb: which in other words, vers. 20. of the same Psalm, he thus delivereth: They shall perish, and shall he consumed, as the fat of lambs; even with the smoke shall they consume away. They shall be consumed at the fat of lambs:] there is utter destruction for them; they shall be consumed as smoke] there is the suddenness of their destruction.  
The state of the wicked is very ticklish, and uncertain. For as it is, Psal. 73.18. God hath set them in slippery places, and casteth them down into desolation. Their end is there described to be wonderful, sudden, and fearful; Quomodo vastabuntur? Subitò deficient, consumentur terroribus. How shall they be destroyed? They shall quickly perish, they shall be consumed with terrors.  
Solomon speaks to this purpose, as plainly as may be, Prov. 6.15. The destruction of the wicked shall come speedily: he shall be destroyed suddenly without recovery. He shall be destroyed suddenly without recovery] that is, to speak in my prophet's phrase, He shall be destroyed, as if he were carried away with a whirlwind in a tempestuous, and stormy day: or in Solomon's phrase, Prov. 1.27. Their destruction shall come like a whirlwind.  
Th● 〈…〉 in this point. 〈◊〉 this, which hath 〈…〉 ●ay se●ne for the establishment of my propo●● 〈◊〉 ●●ine, that, The 〈◊〉 of 〈◊〉 wicked 〈◊〉 suddenly upon them.  
One use of this doctrine is, to admonish us, that we give all diligence, to walk in the LORDS ●ay, the sanctified & holy way, the way of perfection, that we be not reputed among the wicked, and so partake with them in the s●●lenesse of their downfalls.  
A second use is to minister a word of comfort. Do the wicked prosper, and increase in riches? Is pride a chain unto them▪ Is cruelty their garment? Do their eyes stand out for fatness? Have they more than heart can wish? Art thou mean while in trouble? Art thou in want? Do they oppress thee? Do they wrong thee? Yet be of good comfort. Say not, I have cleansed my heart in vain, in vain have I washed my hands in innocency: but co●●●● thy way unto the LORD, trust in 〈◊〉, wait patiently upon him: ye● a 〈◊〉 while, and the wicked shall not appear: thou 〈◊〉 book 〈◊〉 his place, & ●●alt not f●●de 〈◊〉 For sudden destruction shall befall him, he shall be carried away as with a whirlwind in a ●●●pos●uous and stormy day. Thus much of the 14. verse.   

THE XXI. LECTURE  AMOS 1.15. 
And their king shall go into captivity, he, and his Princes together, saith the LORD.  
IN my last lecture, I began the exposition of the fourth part: the commination, or denunciation of judgement: & then I noted, that this judgement was set down, first in a generality: Therefore will I kindle a fire, etc. vers. 14. and secondly with some circumstances, as that it should be full of terror, and speedy, and of large extent.  
Full of terror: With shouting in the day of battle.  
Speedy: With a tempest in the day of the whirlwind.  
Of large extent. For it was to reach unto, not only, the meaner sort of people, but to the nobles also, yea unto the King himself, verse 15. Their king shall go into captivity, he, and his Princes together. Of this judgement, as it is delivered in a generality, as also of the terror, and speediness of it, I discoursed in my last exercise. The extent was left untouched; whereof at this time.  
Their King shall go into captivity; he, and his Princes together] King and Princes, both, must into captivity. What shall become of the Priests? They shall be carried away too. The Septuagint in their translation do expressly affirm it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Kings of Ammon shall go into captivity, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their priests, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their princes. Their King shall go into captivity, their priests, 〈…〉 ●od this the Prophet ●●●●mie precisely 〈…〉 where thundering in●●●t the threats of 〈…〉 the children of 〈◊〉, he saith: Their King 〈◊〉 go into captivity, and his priests, and his princes likewise.  
The vulgar Latin, and S. Hierome, for their King, do read Melchom. Melchom shall go into captivity, And what is Melchom? It is the same with Milchom, with Molech, with Moloch. Divers words, of one signification; though differing in sound, and termination.  
Be it Melchom, or Milchom, or Molech, or Moloch; all is one. It's but an Idol. So it's called by the author of the vulgar Latin, Levit. 18.21. De semine tuo non dabis, ut consecretur Idolo Moloch. Thou shalt not give thy children, to consecrat them, to offer them to the Idol● Moloch. It is the 〈…〉 of the Ammonites. So it's called, 1. King. 11.5. where it is said of o●● Solomon, perverted by his wives, that he followed M●lchom the abomination of the Ammo●●●●▪ & ver● 〈…〉 an high place 〈◊〉 Moloch, the 〈…〉 of the 〈◊〉 of Ammon. It is the God of the children of A●●●. So it's called, vers. 3.3. where it is given for ●●●a●on, why the 〈◊〉 would rend from Solomon the kingdom of Israel, because he forsook the LORD and worshipped Milchom, the God of the Ammonites.  
You see what Melchom is. It is the God of the Ammonites; not the true God; for he is the God of all the world; but the God of the Ammonites; an abomination, an Idol.  
Yet did they worship it. But how? Moses tells you, Deut. 12.31. They burned their sons and daughters with fire, and offered them to their Gods. This abomination of the Painyme nations, hateful to the living God, spread itself, even to the corrupting of the Lords people. For to the children of Israel, & to the children of judah, it is objected, jer. 32.35. That they built the high places of Baal, which are in the valley of Ben-hinnom, to cause their sons, and their daughters to pass through the fire of Molech. And the expostulation of God with the house of Israel, Ezech. 20.30. lays this home unto them: Are ye not polluted after the manner of your fathers? Commit ye not whoredom after their abominations? For when you offer your gifts, and make your sons to pass through the fire, you pollute yourselves with your Idols.  
It is registered among the praises of good king josiah, 2. King. 23.10. that he defiled (or put down, and destroyed) Topheth, which was in the valley of the children of Hinnom, that no man should make his son, or his daughter, pass through the fire of Molech.  
By this which hath been spoken, you see what Melchom is & how it was worshipped. An Idole-God worshipped with the effusion of the blood of innocents; men's sons and daughters were consecrated unto it through fire.  
So have you two readings of my text: one, Their king shall go into captivity, he, and his Princes together: the other, Melchom shall go into captivity, etc. Let us now see, what profitable doctrines may be taken from either, for our further instruction, & the reformation of our lives.  
The first reading is according to the Hebrew, Their king shall go into captivity, he, and his Princes together: according to the Septuagint, Their king shall go into captivity, their Priests, and Princes likewise. The doctrine arising hence is, When God punisheth a nation with captivity for their sins, he spareth neither Priest, nor Prince, nor King.  
That captivity is an effect, or punishment of sin, I have heretofore made plain unto you, in my 11. Lecture upon this first chapter of Amos. Solomon saith it, 1. King. 8 46. When a people sinneth against the LORD, and the LORD is angry with them, the LORD delivereth them up to be carried away prisoners into the land of their enemies. It is affirmed, 1. Chron. 9.1. That the Israelites were carried away to Babylon for their transgressions. And Deut. 28.41. among the curses threatened to such, as will not obey the voice of the LORD their God, Captivity is reckoned. Thou shalt beget sons, and daughters, but shalt not have them: for they shall go into captivity. Look back but to the fifth verse of this chapter: there shall you find it denounced against the people of 〈…〉 And why 〈…〉 their three & four tran 〈◊〉 〈◊〉, 〈…〉 and specially for shrewing 〈…〉 ●●●●shing inst●●●● of 〈◊〉 as you have heard out of the third verse. Thus you see again that captivity is an 〈◊〉 or punishment of sin.  
This punishment resteth not upon the meane● sor● of the people, it reaches to the highest 〈◊〉 the Priests, to the Princes, to the King himself. Of Priests, and Princes, carried away into captivity, you will make no doubt, when you see the feign proved of Kings. Yet may you know, by 2. King. 17.27. that the king of Assyri●, when he had vanquished Hoseah, king of Israel, did carry into captivity the priests of Israel.  
You understand of Priests ●●●ied into captivity: see now the like of Kings, and Princes See the 2 King. 24.14. It is a very eminent place. There it is affirmed of Nabuchodonosor King of B●b●l, that 〈…〉 all jerusalem, and all the princes, and all the 〈…〉 captivity; & in the verse following, that he carried 〈◊〉 king Ioh●iachim (king of judah) into Babel, 〈◊〉 this king 〈…〉 this king's wives, & this 〈◊〉, and the ●●●gb●y of the land 〈◊〉 he away into captivity from jerusalem 〈…〉 And all the 〈◊〉 of 〈◊〉 even seven thousand, and ropemakers, and lockesmithes a thousand, all that were strong, 〈…〉 did the king of Babel bring to Babel captives.  
I could tell you of the like misery befallen other kings of judah; of king Manasseh. ●. Chro. 33.11. how he was taken by the ●●ast of the king Asshur, 〈…〉 in f●r●●ris, was ●●●●d in chains, and was carried to Babel. And of king Z●dekiah, 2. King. 25.5. how he was taken in the deserts of jericho by the army of the Chaldees, had his eyes put out, was bound in chains, and carried unto Babel.  
But what need I amplify this point? By the places already brought you see my doctrine established: namely, When God punisheth a nation with captivity for their sins, he spareth neither Priest, nor Prince, nor King.  
Is it true, beloved? Doth God punish a nation with captivity for their sins? Let us make this Christian use of it, ●●en to pour out our souls in thankfulness before Almighty God, for his wonderful patience towards us. The sins of such nations, as have been punished with captivity, were they more heinous in God's eyes, than ours are? dearly beloved, far be it from us to justify ourselves. Let the example of the proud Pharisee be a warning to us. He for all his smooth prayer registered, Luk. 18. ●1. O God I thank thee that I am not as other men; extortioners, unjust, adulterers, or even as this Publican: I fast twice in the week, I give tithe of all, that ever I possess:] for all this his smooth prayer, he found no favour with God. No marvel. For his heart was swollen with pride: with pride towards God, towards his neighbour, and in himself.  
Gratias ago, O God I thank thee] there was his pride towards God: Non sum sicut cateri, I am not as other men] there was his pride towards his neighbour: jeiuno his in sabbato, I fast twice in the week] there was his pride in himself. O God I thank thee] He is not reprehended for giving thanks to God, but for his proud, and presumptuous boasting of himself.  
The great Patriarch Abraham prayeth leave to speak unto the LORD, and gives a reason of his request, Gen. 18.27. I am but dust, and ashes: so lowly was Abraham conceited of himself, when he was to speak to God. But this Pharisee puffed up, & swollen with pride, boasteth as though he were not made of the same mould with other men: O God I thank thee I am not as other men, etc. But leave we the Pharisee in his pride: he is not to be a pattern of imitation for us.  
The Publican is he, whom we must follow. Gerit typum omnium poenit entium: all, that will truly repent, must take him for an ensample. He stood a far of, would not lift up so much as his eyes to Heaven, smote his breast, and said, O God be merciful to me a sinner. He stood a far of I 
a B. King in jon. lect. 38. pag. 514.  not daring to approach to God, that God might approach to him. He would not lift up his eyes to Heaven] for he knew heaven to be the seat of that Majesty, which by sinning he had provoked unto displeasure. He smote his breast] as the ark of all iniquity; as it were punishing himself, 〈…〉 to punish him. And 〈…〉 hear, and trembling tong●●; he called up 〈…〉, and find, O God be merciful to me a sinner.  

b Pet. de Palude Dom. 2. post Trin. ●●●r. p. 364.  Oratio 〈◊〉 & 〈…〉. It is a short prayer, but full of fruit. O God 〈…〉 merciful, I say not, to 〈◊〉, thy 〈…〉, thy 〈◊〉 or thy 〈◊〉 but be merciful to 〈…〉 sinner. My whole composition 〈…〉 whatsoever I am, in body or soul, so far as my manhood, and humanity goeth, a Sinner: and not only by mine office and ●●lling, because I am a Publican, but even by ●●ture and ki●de itself, a Sinner. O God, be merciful to me a sinner.  
This Publicans is set for a 〈◊〉 unto us. We must with him confess our sins unto the LORD. Let no 〈◊〉 boast himself of his own innocency, in●●g●ity, or uprightness. Quando mare s●ne pro●●●is, 〈◊〉 sine pecca●i●, saith 
c Apud Pet. de Palude Dom. 11. Trinit. p. 356  Chrysostome: when the se● is without 〈◊〉 are we without sins. But the sea is never free 〈…〉.  
In vain th●● is 〈◊〉 O 〈…〉, when thou exaltes● thyself, as if thou were 〈…〉 what 〈…〉 at his closing up of this par●●●e of the Publica●● and P●●risee, Omnis, qui se exaltat, 〈◊〉; every one, that exalts himself, shall be brought low. 〈◊〉 exalted himself, and death was his recompense, Gen. 3.19. 〈◊〉 exalted himself, and he was drowned in the 〈◊〉, Exod. 14.28. ●●rah, Darhan and Abicam exalted the 〈…〉 the ●ardropened her mouth, & swallowed them up, Num. 16.32. S●●le exalted himself, and an evil spirit was sent to vex ●●m, 2. S●●. 16.15. Absalon exalted himself, & he was hanged in 〈◊〉 ●●ke, 2. Sam. 16.9. Nabuch●don●sor exalted himself, & he was driven to seek his dwelling with the beasts of the field, Dan. 4.29. Ami●chus exalted himself, and he died a miserable death, cons●●ed of worms, ●. Mach. 9.9. Herod● Agrippa exalted himself, and the Angel of the LORD smote him; so was he also eaten of worms, & gave up the ghost, Act. 12.23. It is out of all controversy; Omnis, qui se exaltat, humiliabitur: every one, that exalt●●● himself, shall be brought low.  
Let the consideration hereof (beloved) work in us a vigilancy to keep the proud Devil under, that we swell not up through a vain persuasion of fleshly righteousness, that we lift not up our Peacock's feathers, nor extol our eye lids, through a conceit of our own deserts, but in all humility pray we ever with the Publican; O God be merciful unto us sinners; and ascribe we unto him all laud, and praise, for suffering us (notwithstanding our manifold sins) every man to dwell 
d 1. King 4.25  under his vine, and under his fig-tree, to live in our own land in peace, free from all fear of being led into captivity. Thus much of my first use.  
A second followeth. My doctrine was, When God punisheth a nation with captivity for their sins, he spareth neither Priest, nor Prince, nor King.  
Will you have a reason hereof? Hear then what Elihu saith, job 34.19. God accepteth not the persons of Princes, he regardeth not the rich, more than the poor? He accepteth no man's person saith S. Paul, Gal. 2.6. No man's person? Then neither the person of the Priest, nor of the Prince, nor of the King. If these sin like others of the people, these shall be punished, as well as others; and if others be carried into captivity, these must into captivity also.  
The use of this doctrine is to admonish the great, & mighty ones of this world, that they presume not to sin against the LORD, as if they were privileged by their greatness, & might. No privilege can serve their turns, when they must 
e job 21.20.  drink of the wrath of the Almighty. Then shall they be as 
f job 21.18.  stubble before the wind, and as the chaff, that the storm carrieth away.  
Consider this all ye, who take yourselves to be mighty among your neighbours; ye, whom God hath blessed with this world's good above your neighbours. Think not, your wealth or authority can protect you, when Gods sore displeasure shall break out against you for your sins: but rather let it ever be written in your hearts, what is written, Wisd. 6.6. The mighty shall be mightily tormented. And remember what is added in that place: He that is Lord over all, will spare no person, neither shall he fear any greatness: for he hath made the small, and the great, and careth for 〈…〉 the s●●or●●al. And hence ariseth a 〈◊〉 use.  
It is to minister a word of comfort to the inferior, and poorer sort of people. If the mighty shall 
g Amos 2.6.  sell the righteous among you for silver, & the poor for shoes; if they 
h Amos 2.7.  gape over your heads in the dust of the earth; if they 
i Esai 3 15.  grind your faces; if by violence, & oppression they 
k Habak. 1.4.  compass you about; yet be ye of good comfort: God, the judge of all, accepteth no persons. He in his good time will avenge your causes, be your oppressors never so mighty; for when he punisheth a land for the sins of a people, he spareth neither Priest, nor Prince, nor King.  
There is a fourth use of this doctrine. It is to warn us not to set our hearts upon the outward things of this world, for as much as God will not respect us for them. Neither Priest, nor Prince, nor King, can stand before the displeasure of Almighty God. And shall a mighty man, shall a rich man stand? No. 
l Psal. 68.2.  As the smoke vanisheth, so shall he be driven away; and as the wax melteth before the fire; so shall he perish at the presence of God.  
Wherefore (dearly beloved in the LORD) let us only, and earnestly seek after such things, as may make us accepted with God; as righteousness, peace, and joy in the Holy Ghost. For whosoever in these things serveth Christ, he is acceptable to God. saith S. Paul, Rom. 14.18. Thus far by occasion of my first doctrine: which was, When God punisheth a nation with captivity for their sins, he spareth neither priest, nor prince, nor king.  
And it was grounded upon the first reading of the words of my text; after the Hebrew thus, Their King shall go into captivity, he, & his princes together: after the Septuagint thus, Their Kings shall go into captivity, their priests, and Princes likewise.  
I commended unto you another reading out of the Vulgar Latin: Melchom shall go into captivity, he, and his princes together: & I told you in the beginning of this exercise what Melchom was. I said it was the same with Milchom, or Molech, or Moloch; an abomination of the Ammonites, their Idol, their God, to whom they yielded divine worship, & consecrated their children through fire. All this I made plain unto you out of the sacred Scriptures. The doctrine, Neither Melchom of the Ammonites, nor any other Idol of any other people, can save themselves in the day of captivity, much less can they save the people; that do trust in them, & worship them.  
First, they cannot save themselves.  
Secondly, nor them, that put their trust in them.  
They cannot save themselves. For what is become of Succoth-benoth the God of Babel? of Nergal, the God of Cuth; of Ashima, the God of Hamath? of Nibhaz and Tartack, the God of the Avims? of Adrammelach, and Anammelech, the God of Sepharvaim? Their names indeed remain upon record, 2. King. 17.30, 31. but themselves are vanished, they are come to nought. Hezekiah, King of judah, he who broke in pieces the brazen serpent, which Moses made, because his people offered incense to it, he put down those Idol Gods; he took away their high places, he broke their images, he cut down their groves, 2. King. 18.4.  
What is become of Ashtoreth the Idol of the Zidonians? of Chemosh the Idol of the Moabites? of Milchom the abomination of the children of Ammon? Their names indeed remain upon record, 2. King. 23.13. but themselves are vanished, they are come to nought. josiah, King of judah, that good King, he put down those Idol Gods, he broke their images in pieces, he cut down their groves, and filled their places with the bones of men, 2. King. 23.14.  
I could here repeat unto you many other Idols & Idol Gods, whose names are particularly recorded in the register of God's holy word, which also are vanished, and come to nought. But the time will not suffer me. Let it suffice, what is spoken in a generality of the Kings of Assyria, 2. Kings, 19.18. that they did set on fire the Gods of the nations.  
Gods? And yet set on fire? True. But they were but Idol Gods; and therefore could not help themselves. Not help themselves? Why not? The reason is given in the same place: for they were no Gods, (〈◊〉 Idol God is no God) they were no Gods, but the work of man's hands, even wood and stone: therefore the kings of Assyria destroyed them. The very same reason is delivered in the very same words, by the Prophet Esai, chap. 37.19. They were no Gods, but the work of men's hands, even wood and stone, therefore the Kings of Assyria destroyed them.  
The holy Prophets are very zealous in God's cause against those Idols. Esai, chapter 41.29 saith, they are all vanity, their work is of nothing, they are wind, they are confusion. jerem. chap. 10.15. saith, They are vanity, they are the work of errors: in the time of their visitation they shall perish. I should weary myself; & your attention, would I produce, whatsoever the Prophets of the LORD have spoken, to the vi●ifying, and debasing of Idols. This which I have already delivered out of Esai, & jeremy and from out the second book of Kings, doth make good the former part of my propounded doctrine, namely, that neither Melchom of the Ammonites, nor any other Idol of any other people, can save themselves 〈◊〉 the day of captivity.  
Can they not save themselves in the day of captivity? much less can they save the people that do trust in them, and worship them; which was the second part of my doctrine.  
And it is pregnantly confirmed out of the 46. chapter of the prophecy of Esai, vers. 7. where the Prophet out of his zeal for the LORD of hosts against Idols and Images, assureth all people, that though they cry unto Idols, and Images, yet can they not answer them, nor deliver them out of their tribulations. jeremy likewise, chap. 11.12. let's the cities of judah, and the inhabitants of jerusalem to understand, that though they cry unto their Idols and Images, yet they shall not be able to help them, in time of their trouble.  
Add hereto what S. Austin saith in his soliloquies, or heavenly meditations, chap. 5. An Idol (or an Image) it's 
m 1. Cor. 8.4.  nothing; it hath 
n Psal. 135.16, 17 & Psal 115.5, 6, 7.  ears, and heareth not; a nose, and smelleth not; eyes, and seethe not; a mouth, & speaketh not; hands, and feeleth not; feet, & walketh not; and all the proportion of members, and yet liveth not: and what help can be expected from such an Idol? such a Nothing? My doctrine stands firm,  
Neither Melchom of the Ammonites, nor any other Idol of any other people, can save themselves in the day of captivity, much less can they save the people, that do trust in them, and worship them.  
Now let us see, what use we may make hereof for our further instruction, and benefit.  
First this doctrine serveth to reprove all Papists, for their blind superstition in worshipping their Idols and Images For what do they make of their Images, but mere Idols, while they fall down before them, and do them reverence with capping, with kneeling, with knocking, with creeping, with crossing, with kissing, with lighting of candles, and with other like beggarly trash, and trumpery, as is yet this day in use in the Church of Rome with great observation?  
The time was, when this Church of England subjecteth itself to that of Rome, and was drunken with the wine of her fornication. Then were the people of this land defiled with Idols. No Parish Church, but was polluted with Images. Then was God's providence, and due honour, neglected. For the cure of diseases, not God, but Saints, were invocated, and sought unto. For the plague 
o Rainold. Idol. 1 6 7.  S. Sebastian, for the pox 
p Homilies Tom. 2. Serm. 3. against peril of Idolatry F. 8. b.  S. Roch, for the falling evil S. Cornelius, for sore eyes S. Raphael, for the toothache S. Apolonia, for other crosses, and afflictions S. Hippolytus, S. Christopher, S. Catherine. Every artificer, and profession had a special Saint, as a peculiar God. Scholars had S. Nicbolas, yea and S. Gregory: painters S. Luke, shipmen, S. Marry, Soldiers wanted not their Mars, nor lovers their Venus, even among us Christians. Yea our beasts, and cattle had their Gods too. S. Loy was the horseleech, and S. Antome the swineherd. If sometimes we remembered God, yet as if we doubted of his ability, & will to help, we used to join to him another helper. The young scholar was wont to begin his learning with; God, and S. Nicholas be my speed. For such as neezed the prayer was: God help, and S. john. And for the stumbling horse, God, and S. Loy save thee.  
May not now a God●y man justly for zealous indignation cry out: O heaven, O 〈◊〉, O fea● what madness & wickedness against God were our forefathers fallen into? They took delight in the service of stocks, and stones, the works of their own hands: they worshipped, and served the creature above the Creator, which is blessed for ever.  
But what profit had they of such their worship? Found they any help in the day of visitation? No. Those Images themselves could not help themselves; & how then could they help their worshippers? Themselves were broken down, and removed from out our churches; & their worshippers are removed with them. In their steed the light of the glorious gospel of God now shineth in our churches; now is superstition exiled, & the true service of God is come in place: and Christ for his mercy's sake touch us, and give us feeling, and make us thankful for this so great a blessing. Thus have you the first use. A second followeth.  
It serveth for a reproof to us also. For though we have cast of the yoke of Romish superstition, and have kept ourselves unspotted of the adoration, and worship of Images, yet are we not free from Idolatry; but are many ways stained therewith. Whatsoever this world hath, visible or invisible, outward or inward, if it displace God of his right, by carrying our heart, and hope after it, it is our Idol.  
Thus is gold, silver, or our money an Idol; if we make it, our hope, or say to the wedge, thou art my confidence, job. 31.24. In this sense S. Paul, Coloss. 3.5. calleth covetousness, Idolatry, and Eph. 5.5. he calleth the covetous person an Idolater.  
Thus is our substance an Idol: if as job speaketh, chap. 31.25. We rejoice, because it is great, or because our hand hath gotten much. Like those, Habak. 1.16. Who did sacrifice to their nets, & burn incense to their flues: where all they are taxed for Idolaters, who because their portion is increased, and their meal plenteous by such instruments, and helps, as they use in their trades of life, do forget the right author of their wealth, & arrogate all to themselves, and their serviceable means.  
Thus is our wit, and understanding an Idol, when we ascribe unto them, our getting of riches, of gold, & silver into our treasures, like the prince of Tyrus, Ezech. 28.2. who with this conceit exalted in heart, broke out into that most blasphemous challenge: I am a God, and I sit in the seat of God in the midst of the sea. Such is the Idol of the Politicians (shall I call them? or Atheists) of this age: who take themselves to be wiser than Daniel, as the prince of Tyrus did: and are persuaded that Moses, and the Prophets, are not so able to instruct them, as they themselves.  
Thus is our strength an Idol, if we boast of it, as Sennacherib did, Esai. 37.24. who bragged what great matters he had done by the multitude of his chariots; but touching the true LORD of hosts, as if he were less than nothing, he vaunteth to Hezekiah, king of judah, vers. 10. Let not thy God deceive thee.  
Thus is our belly our God, when walking after the lusts of our flesh, we serve not the LORD jesus Christ, but our own bellies: as S. Paul speaketh, Rom. 16.18. Of such speaketh the same Apostle, Philip. 3.19. Many do walk, as enemies to the cross of Christ, whose end is damnation, whose God is their belly, whose glory is their shame, who mind earthly things. Whose God is their belly.  
Thus (beloved) you see what Idols are yet remaining among us, & how we are defiled with them. What remaineth, but that we suffer ourselves to be exhorted in the words of Barnab●s, & Paul, to the men of Lystra, Act. 14.15. that we would turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from those vain Idols, to serve the living God.  
Thus far of my second doctrine, which was, Neither Melchom of the Ammonites, nor any other Idol of any other people can save themselves in the day of captivity, much less can they save the people, that do trust in them, and worship them.  
Which doctrine I grounded upon the second reading of my text: Melchom shall go into captivity, he, and his princes together.  
Now followeth the third general part of this prophecy against the children of Ammon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saith the LORD.  
This is the conclusion of this prophecy; & in redoubleth its authority, and credit. Authority and credit sufficient it hath from its very front, and preface, vers. 13. Thus saith the LORD. It is here redoubled: Saith the LORD.  
Hath the LORD said it, and shall he not do it? Hath he spoken it, and shall he not accomplish it? The LORD, JEHOVAH, the strength of Israel is not as man, that he should lie, nor as the son of man, that he should repent. All his words, yea all the titles of all his words, are Yea and Amen. Heaven and earth shall pass, before one jot, or one title of God's word shall scape unfulfilled. JEHOVAH, the LORD saith, whatsoever our Prophet Amos hath here denounced against the Ammonites. It is the LORD that saith it: Amos is but the LORDS Minister; the words are the LORDS. Whence we may take this doctrine, The author of holy Scripture, is neither man, nor Angel, nor any other creature, how excellent soever, but only the living and immortal God.  
This truth may likewise be grounded upon the preface to the ensuing prophecy: And therefore (sith my hour is almost spent, and your attention well-nigh tired,) I put of the handling of this doctrine, till God give me opportunity to speak again unto you. Mean time, let this which hath been delivered unto you, non meis viribus, sed Christi misericordiâ, not by any strength of mine, but by the mercy of our LORD jesus Christ, serve for the exposition of this first chapter.  1. Tim. 1.17. 
Unto the king eternal, immortal, invisible, the only wise God, three persons, Father, Son, and Holy Ghost, be honour, and glory, for ever, and ever. Amen.  
FINIS.