A Commentary OR EXPOSITION UPON THE THIRD Chapter of the Prophecy of AMOS. Delivered In VXII. Sermons in the Parish Church of MEYSEY-HAMPTON in the Diocese of Gloucester. BY SEBASTIAN BENEFIELD Doctor of Divinity.  2 COR. 12.14. 
I seek not yours, but you.  
LONDON, ¶ Printed by John Haviland, and are to be sold by Hugh Perry at the Harrow in Britain's Burse. 1628.   

THE First Lecture.  AMOS 3.1. 
Hear this word, that the Lord hath spoken against you, O children of Israel, against the whole family, which I brought up from the land of Egypt, saying,  
You only have I known of all the families of the earth: therefore will I punish you for all your iniquities.  
Having heretofore, by the gracious assistance of the Almighty, finished my Exposition upon the first and second Chapters of this Prophecy of Amos, I do now adventure upon the third, in a sure hope and confidence, of the continuance of the same assistance unto me, not doubting, but that the Lord will enable me to go forward in this course, if he shall see it to be to his glory, and to the good of his Church.  
This third Chapter is Amos his second Sermon against the Kingdom of the ten Tribes, the Kingdom of Israel. It was made, as it seemeth, when their then King, jeroboam son of joash, the thirteenth King of Israel, though wicked for his life, yet happy in war, had vanquished and subdued many of the Syrians, and had recovered the coast of Israel from the 
a 2 King. 14.25.  entering of Hamath, unto the Sea of the plain; and had taken 
b Verse 28.  Damascus and Hamath. Than the people of Israel, grown insolent with victories, and rich with spoils, became lascivient and wanton, and spurned at the preaching of the Word of God. It was now high time for Amos to bestir himself, and to remember them of the fickle estate wherein now they were. He was their Prophet, peculiarly sent to them from God; and it lay upon him, to call upon them. He doth it in this his second Sermon.  
The parts are three: 

1 An Exordium, or an entrance into the Sermon, vers. 1.  
2 A Proposition, containing the sum of that whereof he admonisheth them, vers. 2.  
3 An Enarration, a Declaration, an Exposition, or an Expolition of the matter in hand, from the third vers. to the end of the Chapter.    
We are to begin with the Exordium or entrance to the Sermon. It is an invitation to attention: and containeth certain arguments of persuasion. Three they are; all of weight, and in themselves available.  
The first is taken from the authority of the Word, to the hearing whereof they are invited. It is Verbum jehovae, the Word of johovah, the only true and everliving God. Hear this Word, non meum somnium, not any dream of mine, not my word, nor the word of any mortal wight, but the Word of the Lord, Hear this Word, that the Lord hath spoken.  
The second is taken from the quality of the parties invited. They are Filij Israel, the children of Israel. By this compellation they are put in mind of their stock and lineage that they were sprung form, and came out of the loins of jacob, whose name was changed to 
c Gen. 32.28. & 35.10.  Israel; whereby they may well be admonished, either to insist in the steps of that holy Patriarch, or like disobedient and degenerate children to expect punishment from the Lord: Hear this Word that the Lord hath spoken against you, O children of Israel.  
The third is taken from the memory of their greatest deliverance, their deliverance out of Egypt. By this benefit, had there been nothing else, were the Israelites deeply obliged to give care to the Word of the Lord their Redeemer and deliverer. Hear this Word, that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying.  
In the handling of these words, I purpose to hold this course: first, to expound the words; and then to observe out of them such instructions as they naturally offer unto us, and may be for our good.  Hear this Word that the Lord speaketh against you. 
Hear, Listen unto it, not only with the outward sense of your ears, but yield unto it also willing assent in your minds. Hear it interiori auditu: so Albertus Magnus expounds it, Hear with your inward hearing. In the phrase of the Gospel, it is Audite & intelligite, Matth. 15.10. Hear and understand.  
Hear this Word] This word is with Castalio, dictum, a saying; with Albertus it is, something signified by voice, which remaineth in the heart of the hearer, after the voice is gone. It may be the decree of God and his ordinance, touching that he will do unto Israel; and so jonathan in his Chaldee paraphrase seems to take it; Hear this Word, that the Lord hath decreed. In the Vulgar Latin I read, Audite verbum, quod locus us est Dominus; Hear the Word that the Lord hath spoken. Our now English is right: Hear this Word that the Lord hath spoken.  
Hath spoken! To, or against whom? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhalceem, To you, or against you: so Drusius. The original is, Super vos, over you or upon you: Drusius well renders it, to you, or against you; and Petrus Lusitanus not amiss, contra vos, vel de vobis, against you, or concerning you.  
You children of Israel. The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benei jischrael, sons of Israel. Children of Israel, or sons of Israel, the Israelites are meant. Each phrase may be paralleled in the Greek tongue. First, the children of Israel, for the Israelites: So speak the Greeks', 
d Herod. l. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the children of the Aethiopians, for Aethiopians themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the children of Philosophers, for Philosophers themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the children of Physicians, for Physicians themselves. Again, the sons of Israel, for the Israelites. And so speak the Greeks', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sons of the Grecians, for the Grecians themselves. It's very frequent in 
e Jliad. & 162.237 240.276.368. etc.  Homer. I meet with one place in the Greek Bible, wherewith I will for the present content myself. It is joel 3 6. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the sons of juda, and the sons of jerusalem, ye sold to the sons of the Grecians; where the sons of juda are put for the people of juda, and the sons of jerusalem for the inhabitants of jerusalem, and the sons of the Grecians for the Grecians themselves: just, as it is here, the sons of Israel for the Israelites themselves.  
Sons of Israel] It is an Hebrew Proverb; 
f Drusius Adag. Hebruir. Drwia. 2 8. ex R. Heuna.  Filij filiorum ecce sunt ut filij; Sons sons, behold they are as sons. You may understand thus: The sons of sons are accounted of as sons; or, they are truly sons; sons not in name only, but in very deed.  
In the name of son, sometime the Nephew is to be understood. So it is, Haggai 1.1. Zerubbabel is there called the son of Shealtiel; whose son he was not, but Nephew, for he was son of 
g Chron. 3.19.  Pedaiah, and Pedaiah son of Schealtiel. And so is it Ezra 5.1. Zechariah the Prophet is there called the son of Iddo, whose son he was not; but Nephew; for he was the son of Barachiah, and 
h Zachar. 1.1.  Barachiah the son of Iddo. Now as a son is sometimes put for a Nephew, so are sons for a posterity; So in my Text, the sons of Israel are put for the posterity of Israel. The sons of Israel, Secundum carnem, non secundum spiritum, as Petrus à Figueiro speaketh; the sons of Israel after the flesh, not after the spirit. Sons of Israel, such as were lineally descended from the loins of jacob, who was surnamed Israel. These sons or children of Israel are here further described to be that whole family which the Lord brought up from the land of Egypt. Hear this Word, that the Lord hath spoken against you, O children of Israel, against the whole family, which I brought up from the land of Egypt.  
Against the whole family] The Hebrew word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mischpachah, and signifieth a family. So it's translated by Brentius, and Caluin, and Drusius, and Gnalter, and junius, and Piscator: and so is it in our newest English; against the whole family. A family, to speak properly, is of them that are contained in one and the same house: it is a household consisting of persons of diverse sexes, ages, statures, strengths, and abilities. But this narrow signification of a family will not serve for this place. For it was not only a household that the Lord brought out of Egypt, it was more than so.  
The Author of the Vulgar Latin gives here a larger scope. Familia contents him not; Cognatio is his word. Not a family, but a kindred must serve his turn. His reading is Super omnem cognationem. Is pleaseth Luther, and Mercer, and Vatablus. Against all the kindred. A kindred we know may contain many families: and many were the families which the Lord brought up from the Land of Egypt; yet is not this word kindred of extent sufficient to comprehend the great multitude that was brought up from the land of Egypt.  
Nation is a fit word with Castalio: Hear this word, that the Lord pronounceth to you, to the whole Nation, which I brought up from the land of Egypt. It was indeed a Nation that the Lord brought up. A Nation, and therefore many kindreds, and more families. Yet need we not refuse either the word kindred or family as unfit for this place; for each of them may well be used to signify a Nation. The reason whereof Kimhi giveth, quia ab initio gentes singulae ab uno aliquo viro defluxerunt; because at first Nations had their beginning from some one man that was head of a family or kindred.  
A Family for a Nation you have, Mic. 2.3. Behold, saith the Lord; behold, against this family do I device an evil. Against this family, that is, against this Nation of the Israelites. So have you, jerem. 8.3. Death shall be chosen rather than life, by all the residue of them that remain of this evil family. This evil family is the nation of the jews. I read of the family of Egypt, Zach. 14.18. and there the family of Egypt, is the nation of the Egyptians. Such is the signification of the word family in my Text; against the whole family, that is, against the whole nation of the Israelites.  
By this whole family of the children of Israel, some do understand all the people which the Lord brought up from Egypt, which afterward was rend into two Kingdoms, the Kingdom of judah, and the Kingdom of Israel. So Saint Hierome, and Remigius, and Hugo, and Lyra, and Dionysius. Some by the children of Israel do understand the Kingdom of Israel, the Kingdom of the ten Tribes, and in the whole family brought up from the land of Egypt, they will have included the Kingdom of judah, the other two Tribes; the Tribes of Benjamin and judah. So Theodoret, and Albertus, and Montanus, & Quadratus, and Christophorus à Castro.  
Petrus à Figueiro takes this whole family to be here used Appositoriè, by Apposition, to express what is meant by the children of Israel. The children of Israel, that is, the whole family, kindred, or nation of the Israelites which the Lord brought up from the land of Egypt. The like doth Taverner in his English Bible; his Translation runs thus: Hear what the Lord speaketh unto you, O ye children of Israel, namely unto all the Tribes whom I brought out of Egypt.  
I take them to be in the right, who by the children of Israel, do understand the Kingdom of the ten Tribes, and by the whole family brought up from Egypt, the other two Tribes: the Tribes of judah and Benjamin: to this sense, Hear this word, this sentence, that the Lord pronounceth against you, O children of Israel, and not against you alone, but even against all those whom I brought up from the land of Egypt. All that are in the same fault do well deserve the same punishment. If judah sin as well as Israel, judah shall be punished as well as Israel. Hear therefore this word, not only you of Israel, but you of judah too, all you whom I brought up from the land of Egypt.  
All, which I brought up from the land of Egypt?] How can this be? Of those which the Lord brought up out of Egypt, all that were of 
i Numb. 14.30. & 32.11, 12.  twenty years old and upward, all save two, Caleb the son of jephunneh, and joshua the son of Nun, died in the Wilderness. They died there, and therefore they came not into the Holy Land.  
Again, the deliverance of Israel out of Egypt was about 
k An. M. 2454.  seven hundred years before the 
l Which was An. M. 3158.  time that this Prophecy came by the ministry of Amos unto Israel.  
What? Seven hundred years before this time! It's then to be presumed, that all, which so long before were brought up from Egypt, were long ere this time dead. And so out of doubt they were. How then is it, that here so long after it is said to the children of Israel from the Lord, Eduxi, I brought you, your whole family, up from the Land of Egypt? The Israelites, to whom this speech is, had for the place of their nativity and habitation the land of judaea. Never had they been in the land of Egypt, and yet may there be a good construction of what is here said unto them; Eduxi, I brought you, your whole family, up from the land of Egypt. Albertus makes the construction; I brought you up, vos in patribus, you in your Fathers. So doth Petrus Lusitanus; I brought you up, vos utique in parentibus, you in your parents. And so Piscator, I brought you up, vos in maioribus, you in your Ancestors. You, in your Fathers, in your Parents, in your Ancestors, I brought you up from the land of Egypt.  
I brought up from the land of Egypt] The words we met with before, Chap. 2.10. There they were by me expounded; and haply you will not think it fit, I should say the same again unto you. Wherhfore for a full exposition of these words, and the profit to be taken by them, I refer you to my fifteenth Lecture upon the second Chapter of this Prophecy of Amos.  
Hitherto have I dwelled upon the opening of the words of my present Text. I gather up all in brief. Hear] not only with the outward ear, but also with the assent of mind; hear and understand,— this word] this thing, this sentence, this decree,— that the Lord] jehovah, the only true everlasting and Almighty God— hath spoken] hath pronounced— over you] upon you, to you, against you; against you O children of Israel] ye the sons, the posterity of jacob, and not against you only, but also— against the whole family] the whole Nation of you, them of judah too, against you all, whose Fathers, Parents, and Ancestors— I brought up] an delivered with a mighty hand and outstretched arm— from the land of Egypt] that land, wherein they lived in great slavery and bondage,— saying] after this manner as it followeth, vers. 2. You only have I known, etc.  
The words you see are expounded. It remaineth now, that we gather from hence such observations as are here naturally offered unto us, and may be for our instruction.  
Of the three perswasory arguments here used by Amos to move the Israelites to attention, the first is taken from the authority of the Word to the hearing whereof they are invited, it is verbum jehovae; Hear this word, non meum somnium, not any dream of mine, not my word, nor the word of any mortal wight, but verbum jehovae, the Word of jehovah, the only true and everliving God. Hear this word that the Lord speaketh against you. My observation is: The Word of the Lord is diligently to be harkened unto.  
Were it not so, never would the holy Prophets have been so frequent in that their invitation; 
m Esa. 1.10. & 28 14. jerem. 2.4. 7.1. 9 20. 10.1. 27.20. 19.3. 21.11. 29.20. 31.10.  Audite verbum jehovae, Hear ye the Word of the Lord. That same general Proclamation, Mat. 11.15. Whosoever hath ears to hear, let him hear; repeated in 
n Matth. 13 93. Mark. 7.91. & 23. Luk. 8.8. 13.35. Reuel. 2.7, 11.17.29. 3.6, 13 22.  sundry others places of the New Testament, what else implieth it, but that all are bound to hear? The voice that spoke out of the cloud at the time of Christ his transfiguration, Matth. 17.5. it said no more but this, This is my beloved Son in whom I am well pleased, hear ye him. Hear him, saith that voice, as if in hearing were comprised all the duties of man. Christ jesus in the tenth of Luke, the nine and thirtieth verse, speaking of one thing that is necessary, speaks of nothing but of hearing the word. Martha, Martha, thou art careful, and troubled about many things: But one thing is necessary, and Mary hath chosen that good part. One thing necessary, and Mary hath chosen it! what is that? She sitting at jesus feet did hear his Word. See now, to hear the Word of God is so necessary a thing, that all other necessities should give place unto it.  
It makes much for this necessity of hearing, that the Word of God is called meat, Heb. 5.12. and the want of this word, a famine, Amos 8.11. What can from hence be collected, but, that it is as necessary for us to hear the word of God, as it is to eat?  
Much more might be spoken to show the necessity of this duty of hearing the word of God; but I have said enough for the confirmation of my doctrine: The word of the Lord is diligently to be harkened unto.  
One reason to enforce this duty, I take from the person of him, from whom this duty is enjoined us. He is in my Text called jehovah, the Lord: Hear this word that jehovah the Lord speaketh. jehovah, he is our 
o Deut. 32.18.  Creator, we are his creatures; he is our 
p Psal. 23.1.  Shepherd, we are his Sheep; he is our 
q Mal. 1.6.  Master, we are his Servants; he is our Father, we are his children; he is our 
r Psal 44.4.  King, we are his Subjects. Say now, is not the creature bound to obey his Creator, the sheep his Shepherd, the servant his Master, the child his Father, the subject his King? The Scripture showeth it: yea nature teacheth it. If then the Lord speak unto us, we are to hear him.  
A second reason to enforce this duty, I take from the great value and high price of obedient hearing. Obedience in this kind is better worth than any sacrifice, yea than all the sacrifices that can be offered. Samuel avoucheth it, 1 Sam. 15.22, 23. where he that reproveth Saul to his face: Hath the Lord as great delight in  offerings and sacrifices, as when the voice of the Lord is obeyed? Behold, to obey is better than sacrifice: and to harken, than the fat of Rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. See here how elegantly Samuel deciphereth two contraries, Obedience and disobedience? He maketh the one to be better than sacrifice; the other to be as witchcraft and idolatry. Obedience is better than sacrifice: for he that offereth a Sacrifice, 
s Greg. Moral. lib. 35. c. 10.  offereth the flesh of some beast: but he that obeyeth offereth his own will, as a quick and reasonable sacrifice, which the Lord well accepteth. Disobedience is as witchcraft and Idolatry. If, when the Lord imposeth some duty upon us, we then confer with our own hearts, as 
t 1 Sam. 28.7.  Saul consulted with the woman of Endor, or as 
u 2 Reg 1.2.  Ahaziah with Beelzebub, whether we shall harken unto the voice of the Lord, or not; this is disobedience, and disobedience in a high degree; as prodigious as witchcraft and idolatry. Now this second reason I thus frame. God liketh of obedience, and preferreth it before sacrifice; he hateth disobedience as he doth witchcraft and idolatry; therefore it is our duty, refusing this, to embrace that: and when the Lord shall speak unto us, to harken unto him, and obey his Word.  
A third reason to enforce this duty of hearing the Word of God, I take from the consideration of the punishment that shall betide the disobedient. The disobedient shall be sure to be punished. Our warrant for this we have, Deut. 28.15. If thou wilt not harken unto the voice of the Lord thy God, to observe and to do all his Commandments and his Statutes which he commandeth thee; then shall all these curses come upon thee, and overtake thee. Cursed shalt thou be 
x Deut. 28.16.  in the City, and cursed in the field: Cursed in thy basket, and cursed in thy store: Cursed in the fruit of thy body, in the fruit of thy land, in the increase of thy kine, and in the flocks of thy sheep: Cursed when thou comest in, and cursed when thou goest out. With these and the like curses, how sly soever thou be, thou shalt always be environed, it will not boot thee to seek starting holes. If thou go into thine house, and shut the door, and double bar it, yet shall the 
y Amos 5.19.  serpent come in and sting thee there. If thou go into the field, and seek means to escape, thou shalt meet with a Lion upon the way: if thou slip aside from the Lion, a Bear shall meet thee. Be thou assured, God hath his storehouse full of rods, not of three or four sorts only, but of infinite to pay thee home, if thou wilt not harken unto his voice.  
But if thou wilt harken unto the voice of the Lord thy God, 
z Deut. 28.1.  to observe and to do all his Commandments which he commandeth thee, then shall blessings come as thick upon thee. Blessed shalt thou be in the City, and blessed in the field: blessed in thy basket, and blessed in thy store: blessed in the fruit of thy body, in the fruit of thy ground, in the fruit of thy Cattles, in the increase of thy kine; and in the flocks of thy sheep: blessed when thou comest in, and blessed when thou goest out. With these and other like blessings shalt thou be compassed about, if thou give ear unto the voice of the Lord thy God.  
Now this third reason I frame thus: If the obedient shall be blessed and rewarded for hearing, and the disobedient cursed and punished for not hearing the voice of the Lord our God, than it behoveth us with all diligence to give ear unto his holy Word.  
From the reasons enforcing the duty of hearing the Word of God, I come now to make some use of the doctrine delivered.  
It may serve first for reproof. For the reproof of such as refuse to hear the Word of God. Such, as if they had no soul to save, yea, as if they believed, that there is neither God nor Devil, neither Heaven nor Hell, do stop their ears, that they may not hear. Very desperate is their disease. The 
a Mat. 12.42.  Queen of the South shall rise up in judgement and condemn them. She thought it worthy her labour, to make a long journey to hear the wisdom of Solomon; and yet, behold, more than Solomon is here. Here, not fare hence, in this place, and present with you is Christ our Lord. Solomon, a man. Christ is God. Solomon a mortal King, of the Kingdom of Christ there is no end. Solomon a King by humane succession, Christ by divine eternity. Solomon a sinner enwrapped in the allurements of lasciviousness, Christ 
b 1 Pet. 2.22.  without sin, without guile, 
c Heb. 7.26.  harmless and undefiled. Solomon gave his Parables only in Jerusalem; Christ gives his voice throughout the Christian world, he gives it us in our streets, in our Temples, in this his house wherein now I stand.  
Inexcusable therefore art thou O man, O woman, O child of understanding, whosoever thou art that refusest to hear the word of Christ, thy Lord and God. For such your refusal you shall be sure to give an account at the great day of God's vengeance. Against such refusal the voice of wisdom cryeth out, Prou. 1.24. Because I have called, and ye refused; I have stretched out mine hand and no man regarded, I also will laugh at your calamity, I will mock when your fear cometh.  
Parallel to this is that, Esa. 65.12. There thus saith the Lord; Because when I called, ye did not answer; when I spoke, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not, therefore will I number you to the sword, and ye shall all bow down to the slaughter.  
Hereunto may that be added, jerem. 7.13. Because I spoke unto you, rising up early and speaking, but ye heard not, and I called you, but ye answered not, therefore will I do unto you thus, and thus: I will cast you out of my sight: I will pour out mine anger and my fury upon the place of your habitation, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground: I will 'cause to cease from your streets the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride. Thus and thus shall it befall them, that refuse to hear, when the Lord speaketh; the 
d jer. 14.12, 16.  famine shall pinch them, the 
e jer. 15.3.  sword shall slay them, the 
f jer. 21.9. Ezech. 6.11. & 7.15.  pestilence shall waste them, 
g jerem. 15.3.  dogs shall tear them, wild beasts shall destroy them, and the Fowls of Heaven shall devour them. You have the first use.  
The second use may be for reproof too; for the reproof of such as come to hear, but hear not as they should. I have read of a generation of such hearers.  
Some, saith my Author, harken after news; If the Preacher say any thing of beyond Sea matters, or of court affairs at home, that is his lure.  
Some harken whether any thing be said, that may be wrested to be spoken against persons in high place, that they may accuse the Preacher.  
Some smack of eloquence, and gape for a phrase, that when they come abroad in company, they may have a fine word to grace their talk.  
Some sit, as Malcontents, till the Preacher come to gird some, whom they spite: then prick they up their ears to listen, and it shall go hard, if they remember not something of what is spoken.  
Some come to gaze about the Church: their eyes are evil eyes, they are wanton eyes, they are evermore looking upon that, from which holy job turned his eyes away.  
Some sit musing all the Sermon time, some of their Lawsuits, some of their bargains, some of their journeys, some of some other employments. The Sermon is ended before these men think where they are.  
Some that come to hear, so soon as the Prayer is done, or soon after, fall fast asleep; as though they had been brought into the Church for corpses, and the Preacher should preach at their funerals.  
You see now a generation of hearers: seven sorts of them; not one of them heareth as he should. If they come to the Church, and do remain there for the Sermon time, they think their duty well and sufficiently discharged. But much more than so is required at their hands. Outward service without inward obedience is but Hypocrisy. The naked hearing of the Word of God, is but an halting with God. If thou keep from him thy heart, he cares not for thy presence, nor for thy tongue, nor for thy ear.  
Cares he not for our presence, nor for our tongue, nor for our ear, unless he have our heart too? Than may that Caveat, which Christ giveth his Disciples, Luk. 8.18. when he had expounded unto them the parable of the Sour, be a seasonable caveat for us. The Caveat is, Take heed how ye hear. This same take heed, ever goeth before some danger. Some danger there is in hearing: for you may easily hear amiss. You may easily hear amiss, and therefore take heed. Take heed how you hear. When you sow your seed in the field, you will take heed how you sow, jest your seed should be lost. Your care herein is commendable. Let not your care be less to further the growth of God's seed. God's seed! it is immortal seed, even his holy Word; O take heed how you hear, that none of this seed be lost. No seed groweth so fast as this, if it be received in good ground, in an 
h Luk. 8.15.  honest and good heart: for so it groweth in a moment as high as Heaven. Take heed therefore how ye hear.  
Would ye now know how ye should hear? The Prophet jeremy shall teach you, Chap. 13.15. Hear and give ear. So shall Esay, Chap. 28.23. Give ye ear and hear, harken and hear. Hear, give ear and harken! Why is this multiplying of words, but to teach you, that you are to hear and more than hear? Moore than hear! What is that to say? It is to hear interiori auditu, with the inward hearing, as before I noted out of Albertus. It is audire & intelligere, to hear and understand, as in the phrase of the Gospel already alleged. It is to hear for the after time, as Esay speaketh, Chap. 42.23. It is to mark, and understand, and remember, and believe, and follow that which you hear.  
This duty of hearing as we should, we shall the better perform, if as Moses at the commandment of the Lord did put off his shoes, the shoes from off his feet, because the place whereon he stood was holy ground, Exod. 3.5. so shall we, as often as we come to this or the like holy place, the House of God, to hear his Word read and preached unto us, put off our shoes too; not our shoes from off our feet; but our much fouler shoes, our lusts, our thoughts, our cares, our fancies, our businesses, even all that corruption and sin wherewith in this life we are clogged: which, as the dust to the shoe, and the shoe to the foot, cleaves fast to us.  
If thus prepared we come to hear the Word of God, we shall be sure of a blessing. When the woman said to Christ, Blessed is the womb that bore thee, and the paps which thou hast sucked, Christ replied, Luk. 11.18. Yea, rather blessed are they that hear the Word of God, and keep it. By this his reply, he showeth that his Disciples were more blessed for hearing him, than his Mother for bearing him. Yet hereby he denieth not his Mother to have been blessed even for bearing him: but insinuates only that she was more blessed in being his child, than in being his Mother. Saint Austin, De Sancta Virginitate, cap. 3. well expresseth it; Beatior percipiendo fidem Christi, quàm concipiendo carnem Christi; The blessed Virgin, the Mother of Christ, was more blessed by receiving the faith of Christ, then by conceiving the flesh of Christ.  
Christ said unto his Disciples, Matth. 13.16. Blessed are your ears for you hear; showing, that they were more blessed than all the world beside, because they had this one blessing to hear the truth. This is the blessing which you come hither for. God in the abundance of his goodness brings it home unto you. And well may you call it a blessing. For the word which we bring unto you is verbum regni, Mat. 13.19. The word of a Kingdom; it bring a Kingdom with it: It is verbum vitae, joh. 6.68. the word of life: it brings life with it. It is not only a word of authority, to command and bind the conscience, nor only a word of wisdom to direct you, nor only a word of power to convert you, nor only a word of grace to comfort and uphold you, but the word of a neverfading Kingdom, and of eternal life to make you perfectly and for ever blessed.  
Thus fare hath my first Doctrine carried me. The Doctrine was delivered in these words: The word of the Lord is diligently to be harkened unto.  
It was grounded upon the first branch of my Text, wherein is contained the first perswasory argument of attention drawn from the authority of the word to be harkened unto. Hear this word that the Lord speaketh against you.  
The next argument of persuasion to enforce attention in the hearer, is drawn from the persons of them who are here invited to give ear. They are Filij Israel, the children, the sons, the posterity of Israel; a people descended from the holy Patriarch jacob, chosen above all other nations to be Gods peculiar people, with whom God had made a covenant, and had on his part most absolutely performed it, preserving them from their enemies, and multiplying upon them all his benefits. So graciously did God deal with these sons of Israel, not only whilst they loved him, kept their conjugal faith with him, and served him according to his word, but even then too, when they had despised him, and forsaken him, had violated their faith with him, and committed spiritual whoredom with false gods. Yet, when those their impieties, disobediences, and rebellions were grown to the height, God was resolved to come against them in judgement, and to punish them. This his resolution appeareth in the many menaces and threats, which from time to time the Lord sent unto them by his holy Prophets. One of which is in my Text, Hear this word that the Lord speaketh against you, O children of Israel; Against you, to punish you, O children of Israel, even you. My observation here is: God will not spare to smite his dearest children, when they sin against him.  
One reason hereof may be, that the Lord may declare himself an adversary to sin in all men without partiality.  
A second is, that the Lord may reduce his children from running on headlong to perdition with the wicked.  
And the uses may be two: One to teach us to magnify the righteousness of God, as generally in all his works, so particularly in the afflictions of his people.  
The other to admonish us, that we look not for any certain earthly peace, though we are by faith the children of Israel, but that we prepare ourselves for a continual succession of crosses and calamities.  
The third argument of persuasion to move attention in these children of Israel, is taken from the commemoration of their greatest deliverance, their deliverance out of Egypt; Hear this word that the Lord speaketh against you, O children of Israel; against the whole family, which I brought up from the land of Egypt. My observation is: The temporal benefits and manifold deliverances, which the Lord bestoweth upon his people, are ever to be had in remembrance, and in thankful acknowledgement.  
This very doctrine for the substance of it, I have heretofore in your hearing propounded and proved, in my fifteenth Lecture upon the second chapter of this book, occasioned thereunto by the tenth verse, wherein this great deliverance out of Egypt is mentioned. I will not therefore at this time stand to enlarge it. Only let me now tell you, that this delivery of the Israelites out of Egypt, is not appropriate only unto them, but that in some sort it appertaineth to the Church of God in all ages: for as much as it was a type of a more surpassing delivery from that fearful Kingdom of sin and darkness. It appertaineth even unto us, whom God of his infinite goodness and mercy, through the precious blood of his Son, and our Saviour, Christ jesus, hath delivered from this spiritual Egypt, the Kingdom of sin and darkness, and will in his good time give us safe passage from hence, to that heavenly Canaan, the true Country and Inheritance of all Saints. Wither, most gracious God, vouchsafe to bring us all. Amen.   

THE Second Lecture.  AMOS 3.2. 
You only have I known of all the families of the earth: therefore will I punish you for all your iniquities.  
THis second verse is the second part of Amos his second Sermon concerning the Kingdom of the ten Tribes, the Kingdom of Israel. It is the proposition, and containeth the very substance of the whole Sermon: which is to let the Israelites understand, that, for as much as the Lord hath been good unto them above all the Nations of the earth, and they have returned unto him nothing but unthankfulness, the Lord will surely punish them for all their iniquities.  
The parts are two: 

1 A Commemoration.  
2. A Commination.    
The Commemoration is of benefits, the Commination is of punishment. The Commemoration is for words short, yet for matter very copious. It hath reference to the many singular and exceeding great benefits, which the Lord hath bestowed upon his people, Israel. You only have I known of all the families of the earth.  
The Commination is sharp, but very just. It may serve thus fare to instruct the Israelites, that if the Lord should at any time with his strong hand 
a job 30.21.  oppose himself against them, and make their 
b Vers. 15.  welfare to pass away as a cloud, and lay terrors upon them, yet they should not calumniate, and 
c job 1.22.  charge God with folly, but should lay the whole blame thereof upon themselves and their own deservings. Therefore will I punish you for all your iniquities. Of both in their order.  
First, of the Commemoration. You only have I known of all the families of the earth.  
You only! Only you! How can this be so? Did not the knowledge of God extend itself to other Nations, as well as to the Israelites? It may not be denied. It extends itself, not to men only, but to whatsoever else is in the world.  
You may consider it two manner of ways: either in itself, or as it hath reference to things known. If it be considered in itself, it is most certain, and is ever the same: as necessary and immutable, as is the very divine Essence; from which it differeth not indeed, but only consideration. For that axiom of the Schools is true, Quicquid est in Deo, est ipsa Dei Essentia; Whatsoever is in God, is Gods own Essence. And therefore the knowledge of God is his divine Essence, and God is his own knowledge. Whence it followeth, that wheresoever God is and his holy-Essence, there is his knowledge. Now God is every where, his Essence is every where: his knowledge therefore must be every where. It's impossible that any thing should be concealed from it.  
Again, the knowledge of God may be considered, as it hath reference to things known: and so also nothing can be hid from it. For it knoweth itself, and every thing else. Things universal and singular; things past, present, and to come; things which neither are, nor have been, nor ever shall be; things necessary and contingent, natural and voluntary, good and evil, achieved and thought upon, finite and infinite, all, are known unto him. So saith the Apostle, Heb. 4.13. There is no creature that is not manifest in the sight of God. Not creature! Nay, unto his eyes all things are naked and open. All things! How then is it, that here he saith to the Israelites, You only have I known of all the families of the earth?  
For the clearing of this doubt, we are to note, that knowledge attributed unto God in holy Scripture, doth not ever betoken a bore and naked knowledge, but sometimes his love, his favour, his care, his providence, his choice, his approbation, his allowance, his acceptance, or the like. As Psal. 1.6. The Lord knoweth the way of the righteous. He knoweth, that is, he loveth, he approveth, he accepteth, he is well pleased with, and graciously directeth, the way of the righteous. And so are we to expound that of the 37. Psal. Verse. 18. The Lord knoweth the days of the upright. He knoweth, that is, He doth not only foresee, but also he alloweth, he careth and provideth for the life of the upright. So I understand that branch of David's prayer which he made in the cave, Psal. 142.3. When my spirit was overwhelmed within me, than thou knewest my path. Thou knewest, that is, thou didst approve and allow of the order of my life, and innocent conversation.  
In the book of Exodus, Chap. 33.17. the Lord said unto Moses, Thou hast found grace in my sight, and I know thee by name. I know thee by name, that is, I have respect unto thee, I approve thee, I care and provide for thee. In the first Chapter of the Prophecy of Nahum, vers. 7. it is said of the Lord, that he knoweth them that trust in him. And there to know, is to love, to defend, to approve, to regard. Them that trust in him he knoweth, he suffers them not to perish. In the second Epistle to Timothy, Chap. 2.19. we read of a foundation, a foundation of God, a sure foundation, the seal whereof is, Novit Dominus, qui sunt ejus: The Lord knoweth those that are his. The Lord knoweth; understand not only a knowledge in general, but a special knowledge; such a knowledge as is joined cum applicatione cordis ac voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a learned Divine well speaketh, such a knowledge as is associated with the applying of the heart, and will, and good pleasure of the lord The Lord knoweth who are his: He so knows them, as that they 
d joan. 10.28.  shall never perish, neither shall any man pluck them out of his hand.  
Other like places I could produce yet further, to show this idiotism of the holy tongue, that verba notitiae, words of knowledge, do not ever betoken a bore and naked knowledge, but sometime such a 
e Mat. 7.23. Luk. 13.27. Mat. 25.12. Rom. 7.15.  knowledge, as is joined with some 
f Vorstius amica Duplicat. cap. 4. pag 225.  decree of him that knoweth, with some action of his will, with his approbation. But I shall not need to do it. From the Texts of Scripture before alleged, ariseth a distinction of the Schoolmen: their distinction of the knowledge of God. The knowledge of God, say they, is twofold: the one is the knowledge of his 
g Aquin. 2 a. 2 ae. qu. 188. 5. 1.  apprehension; the other, the knowledge of his 
h Ripa in 1. Th. qu. 14. Art. 13. Dub. 4. cap. 4. fol. 83. col. 3. & Wendalin. Suppl. in 4. Sentent. Dist. 50. qu. 1.  approbation. That they call his absolute and speculative knowledge; this his special, and practical: and this, not that, is the knowledge to be understood in the places even now by me expounded. And this, not that, is the knowledge intended in my Text.  
Thus is the doubt resolved. The doubt was; How it is here said; that the Lord only knew the Israelites above all the Nations of the Earth? The answer is: He knew them, not only as he knew other Nations, by his absolute and speculative knowledge, but also by his special and practical; not only by the knowledge of his apprehension, but also by the knowledge of his approbation.  
Some there are, that by knowledge here, do understand a possession. To know, say they, is to possess, to have in our power, to enjoy as our own. For proof whereof they bring that, Psal. 50.11. I know all the fowls of the mountains, and the wild beasts of the field are mine. The words are the words of God unto his people Israel. Hear, O my people, and I will speak, O Israel. I am God even thy God. I know all the fowls of the Mountains. I know them, I so know them, that I can count them, and call them when I list; they are in my power, I enjoy them as mine own, they are mine own possession.  
And so they expound my Text: You only have I known of all the families of the earth. I have known you only. Vos tantummodò mihi in viros cultores assumpsi, aut possedi, saith Illyricus. You only have I taken to be the men for my worship: you alone have I possessed.  
For I have known you, the Chaldee Paraphrast hath, I have chosen you. I have chosen you. Not amiss: if by this choice, you understand not, that special election 
i Ephes. 1.4.  and choice of God, by which he hath ordained to life eternal those, whom of his free good will and pleasure he hath decreed to endow with a celestial inheritance. For it's not to be denied, but that among the people of Israel, there were many, that had no part in this eternal election and choice of God. Many of them had no part in it, and therefore this election and choice is not here to be understood.  
But there is another election and choice of God, an election and choice more general; an election, a choice, whereby God preferreth some one Nation above others, graciously to manifest himself, and to reveal his saving word unto them. And thus may God be said only to have elected and chosen the people of Israel. You only have I chosen of all the families of the earth.  
That the people of Israel were alone thus elected and chosen of God, Moses confesseth, Deut. 4.7, 8. What nation, saith he, is there so great, who hath God so nigh unto them, as the Lord our God is in all things, that we call upon him for? And what nation is there so great, that hath statutes and judgements so righteous, as all this Law is, which is set before us this day? It is as if he had thus said: Let us be compared with the rest of the Nations of the world, and we shall find that God is good and gracious unto us above them all. As soon as we pray unto our God, and resort unto him, we feel him near us by and by. It is not so with other Nations. Again, we have his Laws and Statutes, and righteous Ordinances: other Nations have not so.  
This doth the same Moses more plainly deliver, in sundry places of the same book of Deuteronomy, Chap. 7.6. Chap. 10.15. Chap. 14.2. Chap. 26.18. In all which places his purpose is to fasten it in the memories of the people of Israel, that they were an holy people unto the Lord their God: that the Lord their God had chosen them to be a peculiar people unto himself above all people that were upon the face of the earth. In the three first places is expressly said, that the Lord did choose Israel to be a peculiar people unto himself above all the Nations that are upon the earth: in the fourth, that the Lord avouched them to be his peculiar people. He chose them, he avouched them to be his peculiar people; and all for his promise sake.  
The promise is, Exod. 19.5. Ye shall be a peculiar or chief treasure unto me above all people, though all the earth be mine. A peculiar, or a chief treasure! The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah, which signifieth once own proper good, which he loveth and keepeth in store for himself, and for special use.  
You shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah, a peculiar, a chief treasure unto me above all people. The meaning of this promise is, that, although the whole earth be the Lords by the right of creation, yet this people, the people of Israel, should above all other have a special interest in him. Or the meaning is, that the Lord would commit unto this people, his people Israel, as a chief and principal treasure, his Laws and Statutes, which he would not do to any other people in the world beside. So much is acknowledged, Psal. 147.19, 20. He showeth his word unto jacob, his statutes and ordinances unto Israel. He hath not dealt so with any Nation. Certainly hereby the Lord showeth how dear and how precious the people of Israel were in his eyes; and what prerogatives they 〈◊〉 have above other people.  
A chief prerogative of theirs, is, that the Oracles of God were committed unto them. Saint Paul affirms it, Rom. 3.1, 2. What all 〈◊〉 together hath the 〈◊〉 what profit 〈…〉 of circumcision? Much every way: chief, because 〈…〉 them were committed the Oracles of God.  
Many other, and very excellent prerogatives had they. They are helped up together, Rom. 9.4. They were Israelites; to them perish 〈…〉, and 〈…〉 and this covenants, and the giving of the Law, and the service of God, and the promises: Theirs were the Fathers, and of them as concerning the flesh Christ came, who is over all, God blessed for ever.  
So many preeminences, are so many evidences and demonstrations, that of all the nations of the Earth, the Israelites were known of God, were chosen by him, and were his possession. They were known of him by the knowledge of his approbation: they were chosen by him, and were separated from among all the people of the earth to be his inheritance. So Solomon confesseth, 1 King. 8.53. and the Lord himself here in my Text avoucheth: You only have I known of all the families of the earth.  
Your will now confess with me, that these words are, as in the beginning I said they were, a Commemoration of God's benefits upon Israel. Every prerogative of theirs was a benefit, a blessing of God upon them. It was God's blessing upon them, that to them were committed the Oracles of God. It was God's blessing upon them that they were Israelites, that to them pertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises. It was God's blessing upon them, that theirs were the Fathers, and that of them, concerning the flesh, Christ came.  
These great benefits, these blessings of God upon the Israelites, Albertus Magnus in his Enarration upon the words of my Text, reduceth to the number of five. Thus: You only have I known of all the families of the Earth, per beneplacitum. Only you of all the families of the Earth have I known by my good pleasure: Quia me vobis revelani, legem vobis posui, promissiones adhibui, praemiis remuneravi, prophetiis illuminani. I have revealed myself unto you, I have given you the Law, I have made to you the promises, I have recompensed you with rewards, I have illuminated you with Prophecies. Than adds he that of the Psalm, Non taliter fecit omni nationi: He hath not dealt so with every Nation. With every Nation! Nay he hath not so with any Nation.  
Upon this first part of my Text; this Commemoration of God's benefits bestowed upon Israel, I grounded my first observation. It is this: It is an excellent privilege to be known of God by the knowledge of his approbation; to be chosen of him to be his people, to be in his love and favour; to be under his care and providence.  
The excellency of this privilege appeareth in this, that the Lord here calls Israel to the remembrance of it, saying, You only have I known of all the families of the earth. This excellent privilege, the true service of the living God thorough the free use of his holy Word and Sacraments wheresoever it is found among any people, is a sure pledge that the Lord knoweth that people with the knowledge of his approbation, that he hath chosen them to be his peculiar people, that they are in his love and favour, and that he careth and provideth for them.  
How much then (Beloved) how much are we indebted to the Majesty and bounty of Almighty God, who hath graced us with so excellent a blessing as is the Ministry of his holy Word? His holy Word! It is a jewel, than which nothing is more precious; to which any thing compared is but dross; by which whatsoever is tried, will be found lighter than vanity.  
The true estimate of this jewel may be had out of the 19 Psalm. At the 7. vers. it is Perfect, nothing may be added to it, without marring of it: it converteth the soul, and turneth it from evil to good. It is sure; you may build upon the truth of it, as well for the promises of mercy, as for the threatenings of judgement. It giveth wisdom, the wisdom of the spirit, even unto the simple, to the humble and lowly of mind. At the eighth verse, It is right, without any injustice or corruption. It rejoiceth the heart, with true and sound joy. It is pure, pure in all points, and giveth light to the eyes, the eyes of the mind, that we may securely trace the way to Heaven. At the ninth verse, It is clean, without spot or show of evil, and endureth for ever without alteration or change. It is truth without falsehood, and is righteous all together, there is no error in it.  
Is your desire for profit, or for pleasure? This jewel yields you both. At the tenth verse; for profit, it is compared to Gold, for pleasure to Honey. For profit it is more to be desired than gold, yea than much fine gold: for pleasure, it is sweeter than honey or the honey comb.  
Moreover, at the tenth verse. It will make you circumspect; it will show you the danger of sin, and will teach you how to avoid it, and may encourage you to obedience, for as much as in the keeping of it, there is great reward. Great reward; yet through God's mercy, and not of your merit.  
Now dear beloved, is the holy Word of God a jewel so precious? of such an estimate? Than give ear to the exhortation of wisdom; Prou. 23.23. Buy it, and cell it not. Buy it, what ere it cost you, seek by all means to obtain it; and when you have gotten it, cell it not at any hand: departed not from it for any price, for any cause. But let it (according to the exhortation, that Saint Paul made to the Colossians, Chap. 3.16. Let it devil in you plenteously in all wisdom. It is, as one wittily speaketh, God's best friend, and the King's best friend, and the Courts best friend, and the City's best friend, and the Country's best friend, and every man's best friend. Give it therefore entertainment, not as to a foreigner or stranger, but as to your familiar, as to your best friend, let it devil in you. And sith it comes not empty, but brings with it, as well pleasure, as profit, as you have already heard, Let it devil in you plenteously. Plenteously; Yet in all wisdom. Let us hear it in all wisdom, read it in all wisdom, meditate upon it in all wisdom, speak of it in all wisdom, and preach it in all wisdom; not only in wisdom, but in all wisdom, that the words of our mouths, and the meditations of our hearts may ever be acceptable in the sight of the Lord our strength and our Redeemer.  
Thus fare of my first observation, grounded upon the Commemoration of God's blessings upon Israel; You only have I known of all the families of the earth.  
You only! My second observation is: that, this great blessing of the true service of God, and the free use of his holy Word, was in the days before Christ appropriate to the people of the jews.  
This appeareth by some of those places before alleged, Deut. 4.7, 8 and Psal. 147.19, 20. for the further illustration of the point, that of the 76. Psalm, vers. 1, 2. may well serve: In judah is God known, his name is great in Israel, in Salem is his tabernacle, and his dwelling in Zion. In which words, the Psalmist giveth unto the land of judah and Israel this prerogative above the rest of the Nations of the whole earth, that there God was known, and his name was great, but especially in Salem, that is, in Jerusalem, and in Mount Zion, the place which he desired for his habitation. 
Psal. 132.13.  There was God known; his name was great there. Elsewhere it was not so. It was not so among the Nations. For (as Barnabas and Paul told the men of Lystra, Acts 14.16.) in times past God suffered all Nations to walk in their own ways. The way of God they then knew not.  
The then state of the Nations Saint Paul, Ephes. 2.12. elegantly decyphereth in five circumstances. He bids them remember what they were in time past: as that first, they were without Christ; secondly, they were aliens from the common wealth of Israel; thirdly, they were strangers from the covenants of promise; fourthly, they were without hope; fifthly, they were without God in the world. Enough is said for the confirmation of my second observation, which was, that in time of old, in time past, in the days before Christ his coming in the flesh, the true service of God, and the exercise of his holy word was appropriate to the people of the jews, to the children of Israel.  
Now the reasons of this appropriation, are two. One is, God's undeserved and special love; the other is, the truth of his promise. Both are expressed, Deut. 7. At the seventh verse the false cause is removed; at the eighth the true is put. The Lord did not set his love upon you, nor choose you, because ye were more in number than any people: for ye were the fewest of all people. There the false cause is removed. The true cause is put in the words following: But because the Lord loved you, and because he would keep the oath, which he swore unto your fathers, therefore hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh King of Egypt: and hath given you the rich treasure of his true service and holy Word. To you only hath he been so gracious, not for any dignity or worth of yours, but for his own love's sake, and for his promise sake.  
One use of this observation may be to show, that heretofore Grace was not so universal, as Papists now would have it to be. The knowledge of the means of salvation was denied to the Nations.  
A second use may be, to admonish us, that we hold it for a singular blessing, that the Lord hath reserved us for these last days, wherein the word of God of old time limited to the coasts of judaea and Palaestina, 
Ephes. 2.13.  is now published unto us of the Gentiles. Now in Christ jesus, we who were sometimes fare off, are made nigh by the blood of Christ. Now therefore we are no more strangers and foreigners, 
Psal. 107.8.  but fellow-heires with the Saints, and of the household of God. Of that we would therefore praise the Lord for this his goodness, and declare this wonder that he hath done for us.  
It is time, that from the Commemoration, we descend to the Commination. The Commination is in these words: Therefore I will punish you for all your iniquities.  
Therefore! Why? Because the Lord hath known Israel above all the families of the earth, will he therefore punish them for all their iniquities? Is not the sequel absurd, You only have I known of all the families of the earth, therefore I will punish you for all your iniquities? Were it not better thus; You only have I known of all the families of the earth, therefore I will spare you, I will pardon you, I will not punish you for all your iniquities.  

Deut. 5.2.  For removing of this scruple, we must have recourse to that Covenant which the Lord made with Israel in Horeb. The form of the Covenant is extant, Exod. 19.5. If you will obey my voice indeed, and keep my Covenant, than ye shall be a peculiar treasure unto me above all people. This Covenant is more at large described in Deut. 7. and 28. The sum of it is: If thou wilt harken diligently to the voice of the Lord thy God, to observe and to do all his Commandments which he commandeth thee, then blessed shalt thou be; but if thou wilt not, accursed shalt thou be.  
The Covenant you see is upon a condition. If the condition be broken on Israel's part, God is no longer on his part tied to any performance. This sequel than may be good: I have chosen you by Covenant above all the nations of the earth, that ye should keep my Law; but you have failed in the condition; you have not kept my Law. Therefore I will punish you; and will punish you for all your iniquities.  
Therefore] because you having been graciously received by me into favour, do run headlong into all iniquity, I will punish you: therefore I will punish you. In the Hebrew it is Visitabo super vos, or contra vos, I will visit upon you, or against you. The Vulgar Latin hath Visitabo super vos, I will visit upon you all your iniquities.  
I will visit.] To visit, is sometimes in the holy Scripture taken in the evil part, for to visit in anger or dispeasure, whence by a Synecdoche of the Genus for the Species, it betokeneth to punish. So is God said to visit, when with some sudden, and unlooked for scourge or calamity, he taketh vengeance upon men for those sins, which for a long time he seemed to take no notice of.  
In that part of David's Prayer, Psal. 59.5. O Lord God of hosts, the God of Israel, awake thou to visit the heathen, to visit is to visit in anger, it is to corroct, it is to punish. In the 89. Psal. vers. 32. to such as departed from the Law of the Lord, and from that rule of righteousness which it prescribeth them to walk in, the Lord threatneth, that he will visit their transgression with the rod, and their iniquity with stripes. And there to visit, must needs be to visit in anger, for as much as it brings a rod and stripes with it. It is to correct, it is to punish. In the thirteetnh of Esay, vers. 11. the Lord saith, I will visit the world for their evil, and the wicked for their iniquity. And there also to visit, is to visit in anger: it is to correct, it is to punish.  
Now as to visit signifieth in the now alleged places, so doth it in my Text, I will visit you, I will visit you in mine anger: it is to correct, it is to punish.  
Now as to visit signifieth in the now alleged places, so doth it in my Text, I will visit you, I will visit you in mine anger, I will correct you, I will punish you. But for what? It followeth, For all your iniquities.  
For all, either universal, or indefinitely. For all universally; so the gloss takes it, so Albertus the Bishop of Ratisbone; so Rupertus the Abbot of Tuitium. I will punish you for all,  sit nihil impunitum, that nothing be unpunished. I will punish you for all, Instant judicio, remotâ misericordiâ, summâ cum severitate; with instant judgement, without mercy, with greatest severity. I will punish you for all. For it is a just thing even with men, that he that makes a Law, should punish according to the Law.  
Or, All, may here be taken indefinitely, for some of all. It is Drusius his observation; Omnes dixit, pro omne genus, vel plerasque. All, he hath said for all sorts, or for the most part. I will punish you for all your iniquities; that is, for the sorts of your iniquities, or for the most part of them. For the Lord of his clemency and mercy remitteth unto his some of their iniquities.  
Of these two expositions for this place I prefer the former. So shall this second branch of my Text bear with it this understanding; Therefore I will visit upon you all your iniquities. Therefore] because you, having been respected by me, and received into my favour above all the Nations of the earth, have notwithstanding forsaken my Laws, and corrupted my service, I will visit upon you all your iniquities. I will punish you for all; for all, universally; for all your iniquities; not one of them shall escape unpunished. I will punish you for all your iniquities. I] there is the Agent. Will punish] there is the Action. You] there is the Patient. For all your iniquities] there is the Cause. I will punish you for all your iniquities.  
From the Agent and his Action, ariseth this observation; Whatsoever punishment befalleth any one in this life, it is from the Lord.  
The Lord! He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is efficiens primarum, he is the primary and principal actor in all punishments. He is a sure revenger of all impiety, as he is the maintainer of his holy Law.  
This office of punishing, the Lord assumeth to himself, Esay 45.7. I am the Lord, and there is none else: I form the light, and created darkness: I make peace, and created evil: I the Lord do all these things. I created evil. In this place, by Evil, we are not to understand malum culpae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not robbery, not covetousness, nor any like wickedness; but malum poene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Saint Chrysostome speaketh, Homily 23. upon Matthew, the stripes or wounds that we receive from above. Gasper Sanchius doth here reckon up, whatsoever disturbeth our tranquillity or quiet, whatsoever external or domestical vexation we have, whatsoever taketh from us the faculty and opportunity of those things that are necessary for our life; as war, and exile, and depredation, and servitude, and want, and the like. Of all these it may be truly affirmed, that the Lord createth them; the Lord doth them all.  
Of such evils is that also to be understood, which our Prophet Amos hath in the sixth verse of this Chapter: Shall there be evil in a City, and the Lord hath not done it? The interrogation is used, the more to urge the point. Shall there be evil in a City, and the Lord hath not done it? There shall be none. Not evil of punishment, no calamity, no misery, no cross, no affliction shall be in any City, or in any other place of the world, but the Lord is the actor of it: he doth it.  
Hereof was holy job well advised. The check he gives his Wife shows it. She seeing him all smitten over with sore biles from the sole of his foot unto the crown of his head, falls a tempting him: Dost thou yet retain thine integrity? Curse God and die. jobs reply unto her is, Chap. 2.10. Thou speakest as one of the foolish women speaketh: What? Shall we receive good at the hand of God, and shall we not receive Evil? Shall we not receive Evil? By Evil he meaneth the Evil not of sin, but of punishment: as calamities, miseries, crosses, afflictions, and the like: which he calleth evil, not because they are so indeed, but because many think them so to be. For things may be termed Evil in a twofold understanding. Some are indeed Evil; such are our sins, and of them God is not the cause. Some are not indeed Evil, but only in regard of us, in regard of our sense, of our feeling, of our apprehension, of our estimation. Such are the punishments, the calamities, the miseries, the afflictions, whereto we are in this life subject: and of these God is the cause. This is it which job acknowledgeth in the reproof of his wife's folly; Shall we receive good at the hand of God, and shall we not receive Evil? and it fitly serveth for the establishment of my doctrine.  Whatsoever punishment befalleth any one in this life, it's from the Lord. 
The reason hereof is: because the Lord is the principal doer of all things. He is the primary agent, the chiefest actor in all things, and therefore in all the punishments which do befall us in this life.  
The uses of this observation are two:  
One is to reprove some Philosophers of old, and some ignorant people now adays, for a vain opinion of theirs, whereby they attribute to accident, chance, and fortune, all those their afflictions, from the lest to the greatest, whereof they fee not any apparent cause.  
The other is, to admonish us, that when any affliction is upon us, we take it patiently as coming from the Lord; and repined not at the instruments, by whom we are afflicted. They without him could do nothing against us. Whatsoever they do, they do it by his permission. The hand of his particular providence is with them to appoint the beginning, and end, and measure, and continuance of all our afflictions. Wherhfore in all our afflictions let our practice be, as holy David's was, Psal. 39.9. even to hold our peace, and say nothing, because the Lord hath done it.  
From the Agent and his Action, I pass to the Patient: You. I will punish You. Y●u, mine own possession; You, my peculiar treasure; You, my chosen people above all the Nations of the earth, I will punish you. My observation from hence is: The Lord doth punish his servants in this life above others.  
This truth I further prove out of Saint Peter, Epist. 1. Chap. 4. Vers. 17. He there saith, The time is come, that judgement must begin at the house of God. At the house of God it must begin. His servants therefore must have the first taste of it: and the time is come for them to have it. Is the time now come? Was it not before? Yes; it was ever. Nadab and Abihu, two of Aaron's sons, they offer strange fire before the Lord: and a fire comes out from the Lord, and devours. This is it, that the Lord spoke saying, In propinquis meis sanctificabor, Levit. 10.3. I will be sanctified in them, that come nigh me. If they that come nigh unto me transgress my laws I will not spare them; they, even they shall feel the heaviness of my hand.  
So saith the Lord, jerem. 25.29. Lo, I begin to bring evil on the City, in which my name is called upon. And there you see: It is not the service of God, not the calling upon his holy Name, that can exempt a place from punishment if it be polluted with iniquity.  
Begin at my Sanctuary. It is the Lords direction for the punishment of jerusalem, Ezech. 9.6. Go thorough the City, and smite, Let not your eye spare, neither have ye pity: Slay utterly old and young: yea, maids and little children, and women. But come not near any man upon whom is the mark; the rest slay utterly old and young, Spare not, Pity not, and begin at my Sanctuary.  
Now lay we all this together: Begin with them, that are nigh unto me: begin at my City, at my house, at my Sanctuary, spare none; pity none, smite all. You see my observation made good: The Lord doth punish his servants in this life above others.  
I say in this life.  
One reason hereof may be; because the Lord, out of his love to his servants, will not suffer them to go on in sin.  
A second may be; eternal punishments are prepared for the wicked hereafter, and therefore here in this life are they the less punished.  
And the uses may be two:  
One, to lessen us, that in the multitude and the greatness of our afflictions, we acknowledge Gods great mercy, and endeavour to bear them all with patience and contentment. Whensoever God's hand shall be upon us, in judgement for our sins; let that of the Apostle, 1 Cor. 11.32. be our comfort, When we are judged, we are chastened of the Lord, that we should not be condemned with the world.  
A second use may be, to show unto us, how fearful their case is, who pass all their time here in this world without any touch of affliction. Affliction! it is the badge of every son of God. Whosoever hath no part herein, he is a bastard, he is no son. So saith the Apostle, Heb. 12.8.  
I have done with the Patient; with the parties punished. Now a word or two of the cause of their punishment, which is the last circumstance, in these words; For all your iniquities. I will punish you for all your iniquities; for all your sins; for all, not only original, but also actual: and for all actual, not only of commission, but also of omission; not only of knowledge, but also of ignorance; not only of presumption, but also of infirmity: I will punish you for all your sins. For all. The observation is: The Lord will not suffer any sin to escape unpunished.  
Sin! It is causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is the impulsive cause of punishment. It plucks down vengeance from the Majesty of Heaven. It's true of every sin, even of the lest sin: Cognatum, immò innatum omni scoleri, scelaris supplicium. The wages of sin is death. As the work is ready, so the pay is present. Nec aufertur, nec differtur. If impiety, no impunity. It's impossible, any sin should be without punishment. Impossible. The reasons are two:  
One is taken from the justice of God. It is a part of God's justice to punish sin, and therefore he cannot but punish it.  
The other is taken from the truth of God. God who is ever true, hath threatened to punish sin, and therefore he will not leave any sin unpunished.  
The consideration of this point, Beloved, should be unto us a bar to keep us in, that we be not too secure, too presumptuous of our own estate. We cannot be ignorant, for we have learned it out of God's Word, that we have whole armies of enemies to encounter withal, not only out of us, in the world abroad, but also within us lurking within our own flesh, even our sins. These sins of ours are our cruelest enemies. They are ever burring us on to punishment. Wherhfore let us be at utter defiance with them; and use we all holy means to get the victory over them, by the daily exercises of prayer and repentance, and by a continual practice of new obedience to Gods most holy Will, according to that measure of grace which we have received. So shall our sins, all our sins, lie drowned in the most precious blood of our Lord and Saviour jesus Christ, as in a bottomless Sea, from which they shall never be able to rise up against us for our hurt.   

THE Third Lecture.  AMOS 3.3. 
Can two walk together, except they be agreed?  
Will a Lion roar in the Forest, when he hath no prey? Will a young Lion cry out of his den, if he have taken nothing?  
Can a bird fall in a snare upon the earth, where no gin is for him? Shall one take up a snare from the earth, and have taken nothing at all?  
Shall a Trumpet be blown in the City, and the people not be afraid? Shall there be evil in a City, and the Lord hath not done it.  
OF the three parts, which heretofore I have observed in this third Chapter and second Sermon of Amos concerning the kingdom of the ten Tribes, this is the third, and is continued from this third verse to the end of this Chapter. I termed it an Enarration, a Declaration, an Exposition, an Expolition. Call you it as you william. Here shall you find the Proposition, whereof you heard in my last Lecture, powerfully and elegantly made good. The substance of the Proposition was; God having been good and gracious to a people, if he be repaid with unthankfulness, will assuredly visit that people, and punish them for all their iniquities.  
For the polishing and adorning hereof we have here diverse similitudes, by diverse Interpreters, diversely expounded. I find among them five different expositions.  
Some will have all these similitudes, all six, to be brought to prove one and the same thing; namely: That no evil can befall any city, except the Lord command it. Of this exposition Saint Hierome makes mention. It is the exposition of Theodoret, and Remigius: and may run thus. As it cannot be, that two should walk together, except they be agreed; or that a Lion should roar in the forest, when he hath no prey; or, that a Lion's whelp should cry out of his den, if he have gotten nothing; or, that a bird should fall in a snare upon the earth, where no gin is for him; or, that a Fowler should take up his snare from the ground, before he have taken somewhat; or, that the Trumpet should sound an Alarm in the City, and the people not fear: so it cannot be, that there should be any evil, any evil of punishment, any plague in a City, except the Lord command it so to be.  
Some there are that expound these similitudes, of God's agreement with his Prophets for the denouncing of some evil that is eminent and near at hand. Lyra, Hugo, and Dionysius, do so expound them. Their exposition runs thus: As it cannot be, that two should walk together for the dispatch of a business, except they be first agreed; or, that a Lion should roar in the forest when he hath no prey, and so forth of the rest; So it cannot be, that God's Prophets should forewarn us of any judgement that shall befall us, except they be first agreed with God, and God speak in them. This exposition Christophorus à Castro takes for good, because it is said vers. 7. of this Chapter, Surely, the Lord God will do nothing, but he revealeth his secret unto his servants the Prophets. By his servants, the Prophets, the Lord roareth as a Lion, he layeth his snares as a Fowler, he soundeth an alarm as with a trumpet, and proclaimeth evil to a City.  
Others there are, that refer these similitudes to the disagreement that is between God and Israel. Albertus, Rupertus; and Isidore, do so refer them. Their exposition may run thus: as it cannot be, that two should walk together, except they be agreed; so it cannot be, that God should walk with Israel. The time indeed was, when God walked with his people Israel, and Israel with God. It was then, when they of Israel were desirous to please God, to do his holy will, and to depend upon him. But afterward, when they forsook God, and betook themselves to the service of strange gods, Idoll-gods, Devils, it could not be, that God should walk any longer with them, or they with God. Not marvel then, if upon this disagreement, the Lord by his Prophets do roar at Israel, as a Lion roareth at his prey: nor marvel, if he lay a snare for them, as a Fowler doth for birds: no marvel, if he sound an alarm as with a Trumpet, and proclaim against them.  
There is yet a fourth exposition; the exposition of Arias Montanus. He understands these similitudes of the disagreement, that was between the two peoples, of Israel and judah. Notorious was the revolt of Israel from judah: notorious the rent of the ten Tribes from the other two. By this revolt, or rend, of one kingdom were made two: the kingdom of Israel, and the kingdom of judah. Here was much a do, much contention, which kingdom should be the chief, which should have the preeminence. Notwithstanding this their variance, yet was there a concord between them: a concord, to forsake the Law of the Lord and his holy worship: a concord to tread the paths of superstition, and to embrace the service of Idols. Herein they were agreed. Agreed among themselves, but not with God. The more they were agreed among themselves, the further off they were from any agreement with God. Now this exposition is: As it cannot be, that two should walk together, except they be agreed: so it cannot be that God should walk either with Israel or judah: As well judah, as Israel, being at odds with God, as having left his holy Law, and polluted themselves with superstition, must taste of the severity of God's displeasure. God will be unto them as a Lion that roareth at his prey; and as a snare that is spread by the Fowler; he will 'cause an alarm to be heard among them, and will summon them to battle, whereby their ruin shall be wrought: ruin upon Israel through Salmanasser, and ruin upon judah through Nabuchodonosor.  
I cannot pass by a fifth exposition. I have it from Saint Hieroms relation; from his reading Legi in cuiusdam commentario, rem difficilem persuadere cupientis, I have read, saith he, in a Commentary of one, that is willing to persuade a hard matter; that here are eight comminations, answering to eight precedent impieties. Those eight impieties are these: the first of Damascus; the second of Gaza, and other Cities of Palaestina; the third of Tyre; the fourth of Idumaea or Edom; the fift of the children of Ammon; the sixth of Moab; the seventh of judah, or of the two Tribes; the eight of Israel, or, of the ten Tribes. Five of them are discovered in the first Chapter, the other three in the second. To these eight impieties, eight comminations are here rendered; to the first, the first; to the second, the second; to the rest, the rest in their order. Quod utrum rerum sit, noverit ipse, qui scripsit: But whether this be so, or not, let him that wrote it, look to it. So doth Saint Hierome put by this fifth exposition: neither do I see any reason to admit it.  
The four former are more pertinent to this place, and of them the two first are most of all, as Castrus supposeth. But which is indeed the most pertinent, it will appear by the particular consideration of each similitude in its order. I begin with the first. The first similitude is taken from way-faring men, from travellers: vers. 3.  
Can two walk together, except they be agreed? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Saint Cyrill gins his exposition of this verse. We have here a profound riddle, and an obscure saying; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet will we speak of it, we will expound it, as we may.  
Can two walk together, except they be agreed?] The translation of the Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Will two walk wholly to the same purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unless they know one the other? The Vulgar Latin hath Nunquid ambulabunt duo pariter, Will two walk together, nisi convenerit eyes, unless they be agreed? Tremelius and junius, and Piscator; their translation is; An ambulaturi essent duo unà, Would too walk together, nisi convenirent, unless they could agreed? Drusius he reads: An ibunt duo simul, Will two go together, nisi convenerint, unless they meet in some certain place? Taverner, an ancient English Translator, he hath, May twain walk together, except they be agreed among themselves. Will two, Would too, May twain, Can two walk or go together, unless they know one the other, unless they be agreed, unless they could agreed, unless they meet together, except they be agreed among themselves? Some difference you see there is in the translations, but the understanding of the place is not thereby much varied. I follow our newest and best approved English.  
Can two walk together, except they be agreed?] Can they? The answer must be negative; No. They cannot. Can they not? How so? Carthusian says they may. For a man may be compelled to walk with another. And its plain by that, which our Saviour in his Sermon, in the Mount, says to his Auditors, Mat. 5.41. Whosoever shall compel thee to go a mile, go with him twain. Now where compulsion is, there is no agreement: and therefore may two walk together, though they be not agreed. May they so? To what end then serves this Interrogation; Can two walk together, except they be agreed?  
I answer with Carthusian, that our Prophet here speaketh, secundum communem cursum, according to the common course: and communiter verum esse, that it is commonly true, that two cannot walk together, except they be agreed. Commonly it is true, yet not ever so. Drusius hath a Solent, to express the meaning with: Can two walk together, except they be agreed? Mirime solent, they use not so to do. Mercerus hath likewise his Solet, Can two walk together, except they be agreed? Ferè fieri non solet: it is not usual they should do so: For the most part they do it not. This is it, that Paulus de Palatio hath: Solent, qui volunt iter simul facere, priùs secum de eo itinere co●uenire; they who undertake any journey together, do use first to agreed upon it. Should they not first agreed, how could they come together, how walk together? Commonly and for the most part they could not.  
You see now what answer is to be made to the interrogation here; Can two walk together, except they be agreed? The answer is, They cannot, Commonly they cannot, for the most part they cannot; usually they cannot. They cannot walk together, except they be agreed.  
It is a known rule: Interrogatio quandoque vim habet nogandi: An Interrogation hath sometimes the force of a Negation. So hath it, Gen. 18.14. Is any thing too hard for the Lord? The answer must be, Not; there is nothing too hard for him. The Angel Gabriel well renders it, Luke 1.37. With God nothing shall be impossible.  
In the seventh Chapter of Saint Matthew, vers. 9, 10. you have a twofold Interrogation: What man is there of you, whom if his son ask bread, will he give him a stone? or if he ask a fish, will he give him a serpent? The answer must be, No. You will not give any son of yours, a stone in stead of bread, or a serpent in stead of fish. You will not. You know how to give good gifts unto your children.  
In the same Chapter, vers. 16. the Interrogation is, Do men gather grapes of thorns, or figs of thistles? The answer must be, No. They do not. It is against the course of nature, that either thorns should bring forth grapes, or thistles figs.  
Such is the Interrogation here: It hath the force of a Negation. Can two walk together, except they be agreed? The answer must be, No. They cannot. Two cannot walk together, except they be agreed.  
Hitherto you have had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the proposition of this first similitude; now followeth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reddition of it. Hitherto hath been rei extraria consideratio, now followeth rei praesentis accommodatio: hitherto the explication of the former part; now, the application of the latter. Thus,  
As it cannot be, that two should walk together, except they be agreed: so it cannot be, that the Prophets of the Lord should forewarn us of any judgement, that shall befall us, except they be first agreed with God, and God speak in them. This is the second of those five expositions, whereof you heard in the beginning of this exercise. It was the exposition of Lyra, Hugo, and Dionysius: and is embraced by later Expositors; by Paulas de Palatio, Marthurinus Quadratus, and Christophorus à Castro, by Brentius, and Winckleman, by Caluin and Mercer. The observation is: The Prophets of the Lord cannot forewarn us of any judgement that shall befall us, except they be first agreed with God, and God speak in them.  
This truth Saint Peter expressly delivereth, Ep. 2. Chap. 1. vers. 20, 21. No prophecy of the Scripture is of any private interpretation: 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. The Prophets of the Lord spoke not of their own heads; God spoke in them.  
Prophets! They are criers: and criers speak nothing, but what is put into their mouths. Esay is a crier. He makes a noise after the manner of a crier, Esay 55.1. Ho, every one that thirsteth, come ye to the waters. The Lord bids him cry, Esay 40.6. and he saith, What shall I cry? Than are the words put into his mouth: All flesh is grass, and all the goodliness thereof is as the flower of the field. john Baptist is a crier. So he styles himself, joh. 1.23. I am the voice of a crier in the wilderness. And how crieth he? Even as the words are put into his mouth: Prepare ye the way of the Lord, make his paths straight.  
Prophets! They are Trumpeters. Their voice is like a Trumpet. Esay 58.1. Cry aloud, spare not, Lift up thy voice like a trumpet, show my people their transgression, and the house of jacob their sins. They must set the trumpet to their mouths. Hos. 8.1. They must blow the trumpet, joel 2.1. But they must blow it with the breath of the Lord: Otherwise it giveth but an uncertain sound, and a false alarm.  
Prophets! They are Watchmen. Their office is, to hear the Word at the Lords mouth, and then to warn the people. The charge is given them, Ezech. 3.17. Son of man, I have made thee a watchman unto the house of Israel: therefore hear the Word at my mouth, and give them warning from me. This their charge is reiterated, Ezeck. 33.7. O son of man, I have set thee a watchman unto the house of Israel: therefore thou shalt hear the Word at my mouth, and warn them from me. You see; they are not to speak a word, but they have it from the Lord, and accordingly must they warn the people.  
jeremy, a Prophet. He eats the words of the Lord, Chap. 15.16. and is thereby fitted to his function.  
Ezechiel, a Prophet. A hand is sent unto him, and lo, a roll of a book therein. The roll is spread before him, and is written within and without. Within is written, Lamentations, and mournings, and woe. This roll he is commanded to eat. He eats it. So he goes and speaks unto the house of Israel, Ezech. 3.3.  
Saint john the Divine a Prophet too. He sees an Angel with a little book in his hand, and begs the book. The Angel gives it him, and bids him eat it. He takes it and eats it. Than is he fit to prophesy before many people's, and nations, and Kings, and tongues, Revel 10 11.  
The Prophets profess of themselves, that they speak nothing besides the pure word of God. joshua, he saith to the children of Israel: Come hither and hear the Word of the Lord your God, Chap. 3.9. The words which I shall deliver unto you concerning what shall come to pass hereafter, they are not my words; they are the words of the Lord your God. Esay calls upon Heaven and Earth to hear, Chap. 1.2. Hear O Heavens, and give ear, O Earth, for the Lord hath spoken. The words, which I now speak unto you, they are not my words, they are the words of the Lord. Amos our Prophet: he likewise calleth upon the children of Israel in the beginning of this Chapter. Hear this word that the Lord hath spoken against you, O children of Israel. Hear it. It is not my word, it is the word of the Lord; the Lord hath spoken it.  
What more familiar in the writings of the Prophets, than these forms of speech, Thus saith the Lord, Saith the Lord, the burden of the Word of the Lord; the Word of the Lord came unto me? They all make for the authority of the Prophets of old, and their prophecies.  
From hence, as also from that they are Eaters of the Word of God, and are Watchmen, and are Trumpeters, and are Criers, its evident, their prophecies were not of their own wills: they spoke not of their own heads; God spoke in them.  
Thus the truth of my Doctrine stands inviolable: The Prophets of the Lord cannot forewarn us of any judgement that shall befall us, except they be first agreed with God, and God speak in them.  
Here first is a lesson for us, who succeed the Prophets in the Ministry of the Church. We may not deliver any thing unto you, but what we have gathered out of the Word of God. Every Minister of the New Testament, should be as Moses was of the Old. Moses his charge was not to conceal any thing, but to speak all, Exod. 7.2. Thou shalt speak all that I command thee. It is our part to do the like. It is our part to speak in the Name of God, and in his Name alone, to feed the flock of Christ with his pure word, and with his word alone: and to do it as learnedly, as faithfully, as sincerely, as constantly as we may; leaving the success of all to him that hath sent us, and disposeth of all men's hearts at his pleasure. So running our race; we shall one day be at rest in eternal comfort, fully delivered from this vile world, from wicked men, from evil natures: from such, who are ever ready to take our best endeavours in the worst sense, and to requited our honest affections with their foul disgraces.  
Here secondly is a lesson for you. For you, Beloved: for all such as are the Auditors and hearers of the Word of God. This duty of hearing is to be put in practice; not dully, but with diligence; not heavily, but with cheerfulness, as to the Lord. There is a generation of hearers, that would seem desirous to bear the Word preached, but they would have it of free cost: they like not the charges it bringeth with it. O let not any such repiner, any such grudger be found in the assembly of the Saints. Such, if they confer any thing to the maintenance of the Ministry, they do it not for conscience sake, but of necessity; not for any love they bear unto the Word preached, but by compulsion of Law: not as a free will offering to God for the recompense of his Kingdom among them, but as a taxation, which they cannot resist. To such the preaching of the Word is not a benefit, but a burden. So fare are they from taking any delight therein, as that by their good wills they would wholly shake and shifted it off. Carnally minded men, careless and prodigal of the salvation of their own souls. The horsekeeper that dresseth their horses, the shepherd that watcheth their sheep, the herdsman that looketh to their swine, the Cobbler that clouteth their shoes, shall willingly be considered for their pains: but the Minister or Pastor that breaketh unto them the bread of life, shall have no supply from them to the relief of his necessities. No supply! Nay, well were he if he could hold his own, even that portion of maintenance, which is allotted to him by the Word of God.  
But I hope there cannot be found in this assembly, any one so sacrilegiously affected. I have good reason to be persuaded much better of you all. Yet you, as well affected as you are in this behalf, are to be admonished, that to these exercises of our religion ye come willingly and joyfully. Willingly for you own duties sake, and joyfully, because from hence you may carry home with you a jewel of an invaluable price, even the precious Word of God: wherein quicquid docetur, veritas; quicquid praecipitur, bonitas; quicquid promittitur, felicitas est, as Hugo lib. 3. de Anima speaketh: Whatsoever is taught, its truth; whatsoever is commanded, its goodness; whatsoever is promised, its happiness. Nam Deus veritas est, sine fallaciâ; bonitas, sine malitiâ; felicitas, sine miseriâ: for Gods is truth, without falsehood; goodness, without malice; happiness, without misery.  
O come ye then hither, as willingly for your duties sake, so also joyfully for your profits sake. Willingly, and joyfully. It is somewhat, I grant, to come hither, to this house of God to divine service; but to come willingly and joyfully, it is a double virtue, and that which giveth life unto your coming. If you come unwillingly or grudgingly, if you be drawn hither, either for shame of the world, or through fear of Law, you come as men more than half dead, without either operation of the spirit, or desire of profit, or feeling of comfort, or increase of faith, or bettering of obedience.  
Wherhfore, dear Beloved, let your care be, ever willingly and joyfully to present yourselves in these Courts of the Lord, in his holy Temple. Be ye well assured, that as he is accursed that doth the work of the Lord negligently; so is he also accursed that cometh into the house of the Lord either unwillingly or grudgingly, as if he were discouraged with the tediousness either of the way, or of the word.  
It is recorded of the people of God, Psal. 84. that they travelling towards the place of God's worship, passed through many dangers, endured much heat, suffered wants in the wilderness, and all for the delight they took in his service. The delight that they took in the service of God, did swallow up all their wants, their travel, their labour, and their pains. It made them say; A day in thy courts is better than a thousand. And, I had rather be a doorkeeper in the house of my God, than to devil in the tents of wickedness. A day in thy courts is better than a thousand.] A day] one day only, and no more, in thy courts] in the courts of God, in his Temple, and the public meetings and assemblies there, is better] is more sweet, more comfortable, more profitable, than a thousand] elsewhere, yea, though the place be never so full of pleasure. And, I had rather be a doorkeeper in the house of my God] I had rather be of the meanest account in the Church, the place where my God, the only true and everliving God is served; than to devil in the tents of wickedness] then to make my abode in most stately and gorgeous Palaces, wherein wickedness is practised and professed. O! how amiable are thy tabernacles, O Lord of hosts!  
How excellent was this zeal of God's people? how great their forwardness to do him service? We would be accounted God's people, as well as they. But where is our zeal? Were ours as theirs was, certainly neither blasts of wind, nor fear of rain, nor heat of Summer, nor cold of Winter, nor a Lion in the way, nor any like trifle should stop us from coming to the house of God, his Temple, the place where by his Ministers he speaketh to his people.  
Thus fare by the occasion of my first observation, which was grounded upon the second of those five expositions, whereof you heard in the beginning of this exercise. My observation was: The Prophets of the Lord cannot forewarn us of any judgements that shall befall us, except they be first agreed with God, and God speak in them. I proceed.  
A second application of this first similitude to the matter here intended by the Holy Ghost, may be thus: As it cannot be, that two should walk together, except they be agreed; So it cannot be that God should walk with Israel, for as much as there is a disagreement between them. The time indeed was, when God walked with Israel, and Israel with God. Than it was, when the people of Israel were desirous to please God, to do his holy will, and to depend upon him. But afterward, when rebelliously they forsook God, and applied themselves to the service of false gods, it could not be, that God should any longer walk with them, or they with God. This is the third of those five expositions, whereof even now you heard. It was the exposition of Albertus, Rupertus, and Isidere; and is embraced by later Expositors, by Pranciscus Ribera, by Petrus Lusitanus, by Occolampadius, Danaeus, Gualther, Tremellius, and junius, and Piscator. The observation is: When man through his evil courses leaveth off to walk with God, or forsaketh him; then will God no longer walk with man, but will also forsake him.  
To walk with God is lovingly to adhere unto him, and to please him. So is the phrase used in the Prophecy of Micah, Chap. 6.8. What doth the Lord require of thee. O man, but to do justly, and to love mercy, and to hu●●● thyself to walk with thy God. To walk with thy God, that is, jonathan translates it, to walk in the worship and fear of God. Petrus Lusitanus saith, it is to live according to the Law and will of God. And this doubtless is to please God.  
It is said of Enoch, Gen. 5.22, 24. that he walked with God. He walked with God, that is, he pleased God. So doth the Author of the Epistle to the Hebrews expound the place, chap. 11.5. Enoch before his translation, had this testimony, that he pleased God. The testimony which he had was, that he walked with God; and therefore to walk with God, is to please God. Syracides in the 44. of his Ecclesiasticus, vers. 16. saith to the same effect. Enoch pleased the Lord, and was translated, being an example of repentance to all generations. Enoch pleased the Lord, saith Ecclesiasticus; in Genesis it is, Enoch walked with God: and therefore to walk with God is to please God. Onkelos saith it is, to live in the fear of God; surely he that so liveth pleaseth God.  
It is said of Noah, Gen. 6.9. that he walked with God: Noah was a just man, perfect in his generations, and walked with God. He walked with God, What's that? He lived a solitary life, and professed Monkery? Not: He left the concourse of the world, and got him aside into some wilderness? Nor so. He lead a single life, and therefore no marvel if he pleased God? Nor this. What is it then, he walked with God? It is this: He served God, as was fit he should, in his vocation; he lived piously, and without blame: he composed himself, not to man's b●cke, to man's example, to man's applause, but wholly to the holy Will of God: in a word, he led a life acceptable and pleasing unto God; and so he walked with God.  
That which God saith to Abram, Gen. 17.1. Walk before me, and be thou perfect, is all one, as if he had said, Walk with me, and be thou perfect. To walk with God, or to walk before God, is all one. It is not Foris simulare pietatem, hypocritarum more; it is not to make outwardly a show of piety, as Hypocrites use to do; but it is Sincere Deo fidere; it is to trust in God sincerely, to depend upon him wholly, to serve him alone, and to obey him according to his william. Such are those servants of the Lord, of whom Solomon speaketh, 2 Chron. 6.14. that walk before the Lord with all their hearts. Such are they that walk in the Law of God, Exod. 16.4. Such they, that walk after the Lord their God, Deut. 13.4. where they are further described to fear the Lord, to keep his Commandments, to obey his voice, to serve him, and to clean unto him. In the language of Canaan you see it is all one, to walk in the Law of God, to walk before God, to walk after God, and to walk with God. The Metaphor is very elegant: and may serve thus fare to instruct us; that, as when we walk, we stand not still, but are ever in motion, and do go forward: so in the way of piety, in the course of godliness, when we walk either in the Law of God, or after God, or before God, or with God, we are not to stand still, but are ever to be in motion, in a spiritual motion, and to go forward: to go forward, as Origen speaketh in his twelfth Homily upon Genesis, De vita ad vitam, de actu ad actum, de bonis ad meliora, de utilibus ad utiliora, de sanctis ad sanctiora. Our going forward must be from life to life, from action to action, from good to better, from profitable to more profitable, from sanctified actions to more sanctified: and all this must be, Non passibus pedum, sed mentis profectibus, not with the steps of our feet, but with the profit of our understanding. Our motion in this our walk must be perpetual. Hominis, quâ Christianus est, proprium est, non quiescere: it is the propriety of a man, as he is a Christian, not to be at quiet, not to rest, not to stand still, not to be at a stay. For in Schola Christi non progredi est regredi: in the School of Christ, not to go forward, is indeed to go backward. Saint Bernard in his 341. Epistle thus expresseth it; In the School of Christ, Non proficere, sine dubio deficere est: not to proceed and profit, without doubt it is to retire and to faint. And therefore let no man say, Satis est, sic volo manner, sufficit mihi esse, sicut heri & nudius tertius: It is enough for me; thus will I abide; its sufficient for me that I am as I was yesterday and the day before. Let no man say thus with himself. In viâ residet, qui huiusmodi est; he that is such a one sits him down in the way. He goes not forward: he walks not, as he should, either in the Law of God, or before God, or after God, or with God. Thus fare hath this Metaphor of walking led me. Yet may I now leave it without giving some rule of it. The rule is: Solet Scriptura verbo Ambulandi consensionem animorum explicare: it is the custom of the Scripture, by this word of walking to express the agreement and consent of minds.  
It is the voice of wisdom to her son, Proverb. 1.15. My son, if sinners shall say unto thee, Come with us, cast in thy lot among us, let us all have one purse, Walk not thou in the way with them; refrain thy foot from their path. Walk thou not in the way with them, that is, ne acquiescas eyes, ne illis assentiaris, yield not to them, agreed not with them. This exposition is good by that, vers. 10. My son, if sinners entice thee, consent thou not.  
Syracides in his Ecclesiasticus, Chap. 7.38. according to the vulgar saith, Non deses plorantibus in consolation, & cum lugentibus ambula. Fail not to be a comfort to them that weep, and walk with them that mourn. Walk with them that mourn, that is, Idem sentito, quod illi, think as they think; Eo animo esto, ac si tua essent illa mala: be thou affected, as if their losses were thine.  
The Psalmist, Psal. 1.1. pronounceth the man blessed, that walketh not in the counsel of the wicked. There is therefore a walking in the counsel of the wicked. But what is it so to walk? To walk in the counsel of the wicked, is to yield thine assent, to agreed unto, to join thyself in naughty practices with the wicked. Blessed is the man that so walketh not.  
Enough for the rule. The rule was: It is the custom of the Scripture by this word of Walking to express the agreement and consent of minds. It's justified by my Text: Can two walk together except they be agreed? and may conclude the truth of my observation: When man through his evil courses leaveth off to walk with God, then will God no longer walk with him. When man forsaketh God, then will God also forsake him.  
Than, and not before. The ancient Fathers are frequent in avowing this truth. Saint Augustine in his book, De bono Perseverantiae, cap. 6. gives it for granted; Voluntate suâ quemque deserere Deum, ut meritò deseratur à Deo; that a man of his own will first forsakes God, that God may well forsake him. The same Father in his 88 Sermon De Tempore, exhorts his then Auditors, faithfully and firmly to believe, that God never forsakes man, nisi prius deseratur ab homine, unless he be first forsaken of man. In his Soliloquies, cap. 14. he brings in the soul in her private talk with God acknowledging as much: Quocunque jero, tu me Domine non deseris, nisi prior ego te deseram: O my Lord, go I whither I will, thou wilt never forsake me, unless I forsake thee first.  
To this purpose writeth Saint Prosper in his answer to the objections of the French, his sentence upon the seventh objection: Although the omnipotency of God could have given to them that would fall, strength to stand, Gratia tamen eius non prius eos deseruit, quàm ab eis desereretur; Yet did not God forsake them, before he was forsaken of them.  
Saint Bernard in his devoutest Meditations, cap. 7. speaks home to this point. God fidelis socius est, he is a faithful companion; nec deserit sperantes in se, nisi ipse prior deseratur, and forsakes not them that trust in him, unless he be first forsaken of them.  
Neither the time, nor your patience will suffer me to allege, what 
a Hom. 4. in 1. cap ad Rom.  Chrysostome, what 
b Hom. 4. Qui deficiunt à Deo, ab eo deseruntur.  Macarius, what others of the ancient have in their books delivered concerning the point in hand. Sufficient hath been said already, not only for the confirmation, but also for the illustration of my second observation; which was, When man, through his evil courses, leaveth off to walk with God, then will God no longer walk with him. When man forsaketh God, then will God also forsake him.  
But why is it thus? Why is it, that man first leaves off to walk with God, ere God leaves off to walk with man? Why is it, that man first forsakes God, ere God forsake him?  
The reason hereof may be taken from the promise of God. His promise is to joshuah, chap. 1.5. I will not leave thee nor forsake thee. Not to joshuah alone is this promise made, but to all; to all the godly. The Author of the Epistle to the Hebrews so applies it, chap. 13.5. I will never leave thee nor forsake thee. He brings it for a motive against Covetousness; against the unsatiable greediness after the Mammon of this world, which is to many their delight, their love, their solace, and to some their God. Let your conversation be without Covetousness, and be content with such things as you have. For he hath said, God hath said it, I will never leave it, I will never leave thee nor forsake thee. God is ever as good as his word. He hath said it, I will never leave thee nor forsake thee. Nor will he. Look what care he had of joshuah, the like he hath of all that trust in him. He will never leave them, he will not forsake them. If they leave God, if they leave off to walk with him, if they forsake him, so it is: the fault is their own, God is no way to be blamed.  
Now let's make some use of my second observation: I can but point at it.  
If it be thus, Beloved. If God leaves not off to walk with us, till we leave off to walk with him; if he forsake not us, till we forsake him: O then let it be our care, never to leave off to walk with him, never to forsake him. Our sins they are, that break off our walk with God, and 'cause us to forsake him. To what purpose make we a show of walking with him, of delighting in him, if in the mean time we hold fast by those funes peccatorum of 
a Prou. 5.22.  Solomon, the cords of sin, those vincula plaustri of 
b Cap. 5.18.  Esay, the Cart-ropes of sin, and so drive God from us? If by our sins, our drunkenness, our luxury, our uncleanness, our covetousness, our oppression, our uncharitableness, and other our sins no less odious, which indeed are the very diet and dainties of the Devil, we feast the foul fiends of Hell, we drive God from us. He can no longer walk with us, he cannot but forsake us.  
What shall we then do, Beloved? What? Certainly, Ne Deum moveamus, ut nos deserat, opus est ut inter nos & ipsum conveniat: that we 'cause not God to forsake us, there must be between him and us an agreement. Agreement there can be none, if we go on still to provoke him with our impieties. Wherhfore that there may be between us an agreement, tread we the way scored out unto us by Saint Paul, Titus the second Chapter and the twelfth Verse, which is, that, denying ungodliness and worldly lusts, we live for the time to come soberly, righteously, and godlily in this present world, looking for that blessed hope, and the glorious appearing of the great God, and our Saviour jesus Christ. So doing, we shall be at agreement with God and walk with him.  
But here, Beloved, Magna custodia tibi necessaria est, as Bernard speaketh in the sixth Chapter of his Meditations: It's necessary that thou keep a diligent watch and ward over thyself, that thou neither do, nor say, nor think any thing that is unlawful, and may offend. For thou livest before the eyes of the judge that seethe all things. Cum illo tamen semper es securus, yet with him, with so allseeing a judge, thou art secure and safe, if thou so behave thyself, that he may vouchsafe to be with thee. What said I? So behave thyself that he may vouchsafe to be with thee? Nay however thou behave thyself, he will not fail to be with thee. Si tecum non est per gratiam, adest per vindictam; if he be not with thee by his gracious favour, he will assuredly be with thee in vengeance, to pay thee home for thy misdoings. Sed vae tibi, si ita tecum est: but woe is thee, if he be so with thee.  
What then remaineth for thee, for me, for every one of us, but that we all endeavour so to spend the residue of the days of our pilgrimage here in this life, in all righteousness and true holiness, that God, our good God, be not at any time provoked to be with us, per vindictam, by his vengeance, who is ever most willing to be with us per gratiam, by his gracious favour. So having finished our course here, in this mortality, we shall be advanced to a state immortal in the Paradise of Heaven, where we shall with all Saints sing perpetually Hallelujah, Salvation, and Honour, and Glory, and Power, unto the Lord our God. To this state immortal, the immortal, invisible, and only wise God vouchsafe to bring us all, for jesus Christ his sake. Amen.   

THE Fourth Lecture.  AMOS 3.4. 
Will a Lion roar in the Forest, when he hath no prey? Will a young Lion cry out of his den, if he have taken nothing?  
THat a people, chosen by God himself to be his peculiar, above all the Nations upon the earth, honoured with many singular and supereminent privileges, advanced to the custody of God's holiest Oracles, should be so stiffnecked, so uncircumcised of hearts and ears, so disobedient, so rebellious, as to set at naught the threatenings of the Lord, to accounted them vain, to esteem of them as of sports, could it ever be imagined? Yet thus stood the case with the people of the ten Tribes, the children of Israel, with whom this our Prophet Amos was to deal.  
Amos, to meet with such their gross stupidity, and to reform their erroneous conceits of those fearful threatenings; which the Almighty by the mouth of his holy Prophets useth to give forth against sinners and wicked men, instructeth them by similitudes. The similitudes which here he bringeth, are in number six. They are all taken from vulgar experience, and such as is incident to a Shepherds walk. Of the first, taken from way-faring men, from two travellers upon the way, I spoke in my last exercise, occasioned thereunto by the third verse of this Chapter.  
This fourth verse, now read unto you, will yield us two other, taken from the custom of Lions, old and young. From the custom of the old Lion in these words; Will a Lion roar in the forest, when he hath no prey? From the custom of the young Lion, in these; Will a young Lion cry out of his den, if he have taken nothing at all? Of both in their order: and first of the old Lion.  
Will a LIon roar in the forest, when he hath no prey?] The answer should be negative; Not; he will not. Will he not? It seems he william. Else how may that be understood which is spoken of our adversary, the Devil, 1 Pet. 5.8. that he, as a roaring Lion walketh about, seeking whom he may devour? There it seems the Lion roareth before he have his prey. That he doth so, many of the Ancient have affirmed it. It's affirmed by R. David, he saith; When the beasts of the forest hear the Lion's voice, they by and by through fear stand still, and the Lion taketh for his prey, which of them he william. So saith Lyra; Ad rugitum Leonis prada sequitur; the Lion roareth, and then he takes his prey. So Dionysius the Carthusian; Leo cum famem patitur, mox ut bestiam viderit, rugitum dat, quo audito territa bestia gradum figit, & capitur. The Lion, saith he, when he is hungry, if he see a beast, roareth: the beast, terrified with the Lion's voice, stands still and is taken. Saint Basil says as much for substance. His words are in his ninth Homily upon the Hexaëmeron: Nature hath bestowed upon the Lion, such organs or instruments for his voice, that oftentimes beasts fare swifter than the Lion are taken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only by the roaring of the Lion. The Lion roars; the beast stoops, and is taken.  
Saint Cyril likewise, he that was Archbishop of Alexandria, he hath the like observation, and he takes it from those, who with much curiosity and diligence have sought into the nature of wild beasts. The observation is, that the hungry Lion, espying some beast fit for his food, through his hideous and uncouth roaring seizeth upon it for his prey. Now if a Lion will roar before he have taken his prey, as by the now produced authorities it seems he will, to what end serves this interrogation, Will a Lion roar in the forest, when he hath no prey?  
I must answer as I did out of Carthusian to the former similitude, that Amos here speaketh, secundum communem cursum, according to the commong course, and communiter verum esse, that its commonly true that a Lion will not roar in the forest, when he hath no prey. Commonly it is true, yet not ever so. Mercerus hath a Solet to express the meaning with: Will a Lion roar in the forest, when he hath no prey? Non solet haud dubiè; Without doubt he useth not so to do. Drusius hath likewise a Solent for the saluing of this question; Leones non solent rugire, nisi praedam ceperint, capturine sint; Lions, they use not to roar, unless they have taken some prey, or are ready to take it. They use it not, though it may be sometime they do it.  
But why will a Lion roar when he hath gotten his prey? Should he not then rather be quiet, and fall to the devouring of his prey? Plutarch in a treatise of his, concerning this question, Which creatures have more reason, they that line on the earth, or they that in the water? thus speaketh of the Lion: The Lion, when he hath gotten a prey useth to roar, thereby to call his fellow-lions to be his partakers in the prey. But I will not now dive into the secrets of nature. Why the Lion roareth when he hath his prey, it much skilleth not: it is plain, he roareth.  
It is plain by the 22. Psalm, where David complaining of the cruelty of his enemies under the name of the Bulls of Bashan, saith of them, vers. 13. They gaped upon me with their mouths, as a ravening and a roaring Lion. It is likewise plain by the 31. of Esay. At the fourth verse of that Chapter, you may see the Lion roaring on his prey. In the 22. of Ezechiel, verse 25. you may behold in jerusalem a conspiracy of Prophets like a roaring Lion, ravening the prey. Well then is it demanded by Amos in my Text, Will a Lion roar in the forest, when he hath no prey? Thus fare of the old Lion. It followeth of the young.  
Will a young Lion cry out of his den, if he have taken nothing?  
This young Lion in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chephir, Leo-iwenis, leunculus; in the Septuagint, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in the Vulgar, Catulus Leonis, the Lion's whelp. The property of this young Lion or Lion's whelp is, to lie close in his den without making any noise at all, till such time as the old Lion brings him a booty for his food; then doth this whelp rouse up himself, gives forth his voice, cryeth and roareth. It is Saint Cyrils' observation. Petrus Lusitanus likes it well. He thus delivers it: Leunculus in latibulo suo jacens, tacet; The Lion's whelp couching in his den makes no noise: at ubi praedam à Leone adductam ceperit, tunc vocem dat, & exultat; but when he hath taken his prey, brought unto him by the old Lion, then for joy he leapeth, than he gives forth his voice, cryeth and roareth.  
Now to the question, as it is made by Taverner, Cryeth a Lion's whelp out of his den, except he have gotten some thing? or as it is in our newest English, Will a young Lion cry, or give forth his voice out of his den, if he have taken nothing? My answer must be, as it was to that of the old Lion, and out of Mercer too, Non solet haud dubiè, Out of doubt, the young Lion, or Lion's whelp useth not, as he lieth in his den, to give forth his voice, to cry or roar except he have gotten somewhat. He useth not so to do.  
Some Expositors there are, that will have these two branches of the Lion, and the Lion's whelp to be all one; and the latter to be but a repetition of the former, mutatis verbis, in others words. So R. David, and Lyranus. But Saint Cyril is of opinion, they are not all one, but are different; So is Saint Hierome. So R. Abraham. So Albertus, Rupertus, Carthusian, and others: and with these accordeth our present exposition.  
The exposition thus given, descend we to the application, that we may understand what this Lion is, and what the Lion's whelp.  Will a Lion roar in the forest, when he hath no prey? 
The Lion is God, the forest the world, the prey of the Lion the people of the world, the roaring of the Lion God's threatenings by his Prophets. You may thus apply it: As a Lion will not roar in the forest, unless he have a prey; So neither will God by his Prophets threaten any evil, unless he be thereunto urged by the sins of the people. Such commonly is the application of this second similitude.  
With Rupertus likewise this Lion is God; but the Lion's prey is omnis electus, every one of the Elect: who, wheresoever he be, because he is predestinate unto life, ab ipso Deo requiritur, is sought for of God himself, that at his voice, whether it be uttered by an Angel, or by a Prophet, or by the Scriptures, he may tremble, may be humbled, may repent him of his sins, and be saved. The application which he maketh is after this manner: Nunquid rugiet Leo in saltu, nisi habuerit praedam? Will a Lion roar in the forest, unless he hath a prey? Idem est, ac si dicet, It is as if he said, Is it worthy of God, there to speak, or thither to sand a Prophet, where he knoweth there is none worthy of eternal life? Is it seemly, is it any way fit, that God should there utter his voice, or sand his Messengers thither, where he knoweth, there is not any one ordained unto salvation? By all congruity of reason the answer must be negative; Not, it's altogether unseemly; it's not any way fit. The Lion in the forest roars not, unless he have his prey. This exposition of Rupertus is by Ribera mentioned with some approbation: but Petrus à Figueiro saith, it is nimis violenta, too violent, too far fetched. And well may it be so.  
Arias Montanus by this Lion, and Lion's whelp, understandeth Sennacherib and Nabuchodonozor, two Assyrian Kings, two mighty enemies to the state of the Kingdom of judah. According to him thus must the application be: As a prey, that is between the Lion's teeth, or within his paws, cannot escape away; so shall not the people of judah escape from out the hands of Sennacherib, or Nabuchodonozor. By'r this application of his is not so fit for this place, because whatsoever is here spoken, it is spoken not to the people of judah, but the people of the ten Tribes.  
If great Albert must be followed, this Lion must be vel Deus comminans, vel meliùs inimi us invadens, vel homo, vel Diabolus. This Lion must be either God threatening, or rather some enemy invading, be he man or Devil.  
The Devil must be this Lion in the construction of diverse, as Carthusian hath observed, for as much as the Devil like a roaring Lion walketh about seeking whom he may devour, Semperque sitit animarum damnationem, & rugit ut eas deglutiat, and ever thirsteth of the damnation of the souls of men, and roareth that he may swallow them up. I may not deny, but that the Devil for his extreme fierceness and cruelty joined with force and hurt to annoyed mankind, is by Saint Peter likened to a Lion, to a roaring Lion; yet I cannot think that he is the Lion in my Text; not, though this in my Text be a roaring Lion.  
But may not some man, an enemy, a tyrant, an oppressor, one or more, be meant by this Lion, this roaring Lion in my Text? It's not to be doubted, but that such are diverse times in the holy Scriptures compared to Lions. The wicked man, who is evermore an enemy to the godly, is likened to a Lion, Psal. 10.9. He lieth in wait secretly as a Lion in his den; he lieth in wait to catch the poor. David's enemies are as Lions; He so speaks of them, Psal. 22.13. They gaped upon me with their mouths, as a ravening and a roaring Lion. Tyrants and oppressors of the Church are as Lions. Such a one was Nero, Saint Paul calls him a Lion, 2 Tim. 4.17. I was, saith he, delivered out of the mouth of the Lion. The Lion, not the Devil, as Ambrose saith; nor Festus the Precedent of judaea, as Primasius affirmeth: but Nero, proud and cruel Nero, persecuting Nero, as it's expounded by Chrysostome, Theodoret, Theophylact, Oecumenius, Aquinas, and Eusebius, Hist. Eccles. lib. 2. cap. 22. Be it then granted, that Men, enemies to the godly, Tyranas' and oppressors are in holy Scripture sometimes compared to Lions; yet can it not thence be inferred, that therefore by this roaring Lion in my Text, Men are to be understood.  
It remaineth then, that God either solely or principally be here intended. Sic communiter omnes intelligunt, saith Christophorus à Castro. So do all Expositors commonly understand this Text: that God should be this Lion. And not only the old Lion, but the young one too. God is compared to both, as well to the young Lion as to the old. To both he is compared, Hos. 5.14. There thus saith the Lord: I will be unto Ephraim as a Lion, and as a young Lion to the house of judah. I, even I will tear and go away: I will take away, and none shall rescue him. So likewise, Esay 31.4. Thus hath the Lord spoken: Like as the Lion and the young Lion roaring on his prey, when a multitude of Shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion and for the hill thereof. In both places you see, God is compared not only to the old Lion, but to the young one too, to the Lion's whelp. So is he here in this Text of mine. Now the meaning is; As a Lion will not roar in the forest, except he hath a prey, nor the young Lion cry out of his den, except he hath gotten somewhat: No more will Almighty God roar from Zion, or utter his voice from jerusalem, except there be a prey ready for him: He will not by his Prophets and Ministers give forth his threatenings, except there be just cause for him, to be avenged upon a people for their sins. My observation is: If by our sins we provoke God's wrath against us, we shall find that his threatening of us will not be in vain.  
The threatenings of God, they are not vana dunt axat puerorum simplicisque rusticitatis terricula, as Quadratus hath well noted, they are not only as scarecrows or bugs for the terrifying of little children and the ruder sort of people; but are certain evidences of God's resolution for the punishment of sin. Never are they in vain.  
Of two sorts they are: for either they concern a spiritual and eternal punishment; or a punishment, that is temporary and corporal.  
Of the first sort is that commination, Deut. 27.26. Cursed be he that confirmeth not all the words of this Law to do them. The punishment there threatened is spiritual, it is eternal. Saint Paul so expounds it, Gal. 3.10. where he saith: As many as are of the works of the Law, are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. The curse there spoken of is no temporal, no corporal matter, it is spiritual, it is eternal. The reason is, because the curse is opposed to the blessing. Now to be blessed with faithful Abraham, is to be justified, to be absolved from sin and death, to be in favour with God, to obtain eternal salvation, and therefore to be accursed, is to be condemned for sin, to be cast out from God, to be adjudged to everlasting death and Hell. The blessing is spiritual and eternal, and therefore must the curse also be spiritual and eternal.  
Comminations of the second sort are in holy Writ more frequent and obvious. If you will not harken to the Lord your God to do his Commandments, but will despite his statutes and abhor his judgements, then will the Lord do thus and thus unto you. In the 26. of Levit. vers. 16. he will visit you with vexations, consumptions, and burning agues, that shall consume your eyes, and 'cause you sorrow of heart. Verse. 17. he will set his face against you, and ye shall be slain before your enemies: they that hate you shall reign over you, and ye shall flee when none pursueth you. Verse. 19 He will break the pride of your power, and will make your Heaven as iron, and your Earth as brass: and your strength shall be spent in vain; for, neither shall your land yield her increase, nor your trees their fruits. Verse. 32. He will sand wild beasts among you which shall rob you of your children, and destroy your cattles, and make you few in number. These and other like threatenings against the wilful contemners of Gods holy Will you may better read of in the now alleged 26. Chapter of Leviticus, and 28. Chapter. of Deuteronomy, and other places of holy Scripture, than I can at this time stand upon to relate them. They are many: they are fearful. Many and fearful are the punishments, though but temporary and corporal, which the Lord threatneth to the wilful contemners of his holy William.  
Thus you see, God's threatenings are of two sorts; either of spiritual and eternal punishments, or punishments that are temporary and corporal. These threatenings of punishments, corporal or spiritual, temporary or eternal, are by the Lord himself accomplished at times certain and unchangeable.  
When the old world in the days of Noah had grown to much impiety and wickedness, the Lord appointed a certain space, the space of 120. years for their repentance and conversion, Gen. 6.3. My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Though he saw, that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was evil, was only evil, was evil continually, so that with great justice he might forth with have swallowed them up with a flood, yet would he not, but would yet forbear longer, and look for their amendment. A hundred and twenty years yet would he give them, to see if they would return and avoid his wrath. But they would not return, and therefore at the very end and term of those hundred and twenty years he brought the flood upon them. Than, then, and not before, he brought the flood upon them. For compare we the particular circumstances of time noted, Gen. 7.3, 6, 11. with that which Saint Peter writeth in his first Epistle, chap. 3.20. we shall find, that the inundation of waters came upon the earth at the very point of time before determined.  
Memorable is that commination of the Lord against the jews, jerem. 25.11. Because you have not heard my voice, behold I will take from you the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the Millstones, and the light of the candle: you shall be a desolation, and an astonishment, & shall serve the King of Babylon seventy years. The sum of the Commination is, that the jews for their sins should be led captive, & serve the King of Babylon seventy years. Now if we take the just computation of time, it will appear that so soon as those years, those seventy years were expired, the foresaid threat was accomplished. And therefore Daniel alluding to this prophecy of jeremy, exactly setteth it down, Chap. 5.30. saying, The same night was Belshazzar King of the Chaldeans slain, the same night, the very night wherein those seventy years came to their full period, was Belshazzar King of the Chaldeans slain.  
To these fearful examples of Noah's flood, and the carrying away of the jews into Babylon, may be added the burning of Sodom by fire and brimstone, the destruction of the ten Tribes, the ruin of jerusalem, and the Kingdom of judah, the desolation of the seven Churches of Asia; all which, besides many other calamities upon many other places, and persons, accomplished and come to pass according to the threatenings of the Lord, may well assure us, that whatsoever he hath threatened, will certainly take effect. And certainly, if we by serious and true repentance do not prevent the execution of his threats, he will not fail to prevent us, and take us away suddenly. Thus is my observation made good; If by our sins we provoke God's wrath against us, we shall find that his threatening of us will not be in vain.  
Not, it will not. If God threaten, and no repentance followeth, then certainly the threatenings pronounced will come to pass. He threatens not in vain; he terrifies not without cause; no more than the Lion roareth when he hath no prey, or the Lion's whelp cryeth out of his den if he have gotten nothing.  
Is it thus, Beloved? Shall we find that God's threatenings will be effectual and powerful against us, if we by our sins go on still to provoke him to displeasure? It seems then, that if we repent us of our sins, and cease any further to grieve Gods holy Spirit, his threatenings will be vain and without effect. Understand we therefore, that the threatenings and denuntiations of God's judgements are either absolute or conditional. If absolute, then are they irrevocable, and must take effect: but if conditional, then upon humiliation and repentance they will be changed, they will be altered.  
Absolute was the denunciation that concerned the eating of the forbidden fruit, Gen. 2.17. In the day that thou eatest thereof thou shalt surely die. This threatening was absolute and peremptory, not to be revoked. If Adam had prayed all his life long that he might not die, but return to his former condition, yet the sentence of God had not been reversed.  
Peremptory and absolute was that threatening of the Lord against Moses and Aaron, Numb. 20.12. Because ye believe me not to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. Moses and Aaron, both are threatened that they shall never enter into the land of Canaan. Moses understanding the threat conditionally, besought the Lord that he might go over jordan into that good land. But the Lord was wroth with him, and would not hear him; but said unto him, Deut. 3.26. Let it suffice thee, speak no more unto me of this matter. Speak no more: the sentence was peremptory and might not be reversed.  
As absolute and peremptory was that threatening by Nathan from the Lord unto David, 2. Sam. 12.14. Because by thine adultery thou hast given great occasion to the enemies of the Lord to blaspheme, the child also that is borne unto thee shall surely dye. The child shall surely die. David's hope was, that this threat was but conditional, and therefore with fasting, weeping, and prayer he besought God for the child, and said; Who can tell whether God will be gracious unto me, that the child may live? Yet, as the Prophet had denounced, the child died. So peremptory was the sentence, and not to be reversed. So then its evident, that some of God's judgements denounced against the sons of men are absolute and peremptory, not to be reversed.  
Others are conditional, to be understood with this exception, except they repent and amend. The condition is sometimes expressed; sometimes it is not. The condition is expressed, jerem. 18.7, 8. At what instant I shall speak concerning a nation, and concerning a Kingdom, to pluck up and to pull down, and to destroy it: If that Nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. It is likewise expressed, Ezech. 33.14, 15. When I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right, he shall surely live, he shall not die. Each of these Comminations is with an express condition. The first was: Such a Nation, such a Kingdom, I will pluck up, I will pull down, I will destroy. The Nation, the Kingdom performs the condition; repenteth and turns from evil, and God reverseth his sentence; I will not pluck up, I will not pull down, I will not destroy it. The second was; The wicked man shall surely die. The wicked man performs the condition, repenteth, and turns from evil, and God reverseth his sentence; He shall surely live, he shall not die.  
Sometimes the condition is not expressed, but only to be understood. So it is, jerem. 26.18. There we read of Micah the Morushite, that he in the days of Hezekiah King of judah, prophesied and spoke to all the people of judah saying, Thus saith the Lord of hosts; Zion shall be ploughed like a field, and jerusalem shall become heaps, and the mountain of the house, the high places of a forest. Fearful is the Commination; it threatens ruin to their Temple, desolation to their City, the utter overthrow of their whole Kingdom. How did the King and his people hereupon behave themselves? Did they fall into desperation? Not, they did not. Did they conclude an impossibility of obtaining pardon? Nor did they so. How then? They conceiving aright of the commination, as fearful as it was, that it was unto them a Sermon of repentance, they feared the Lord, they besought the Lord: and the Lord repent him of the evil which he had pronounced against them. So was the Commination conditional, though the condition was not expressed.  
The like we meet with, Esay 38.1. There is a comminatory message from the Lord unto the but-now-named Hezekiah; Set thine house in order, for thou shalt die and not live. The good King conceives aright of the message, that it was no otherwise unto him, than as a Sermon of repentance; and therefore he turns his face unto the wall, prays, and weeps sorely: and the Lord repent him of the message he had sent; and sends him a new message, vers. 5. Go and say to Hezekiah: Thus saith the Lord, the God of David thy father; I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years. And so was the commination conditional, though the condition was not expressed.  
And such is that in the Prophecy of jonah, Chap. 3.4. Yet forty days, and Nineveh shall be overthrown. The King of Nineveh, though an heathen and an idolatrous King, yet conceives aright of this threat, that it was to him and his people, no otherwise than a Sermon of repentance. The King therefore touched with repentance, unseateth himself, unthroneth himself, cometh as low as the meanest, strips himself of his kingly robes, puts on sackcloth, sits in ashes; causeth it to be proclaimed and published through Niniveh, that there be a general fast kept by man and beast, that man and beast be covered with sackcloth, and cry mightily unto God, and turn every one from his evil way, and from the violence that is in their hands: for, saith the King, Who can tell, if God will turn and repent, and turn away from his fierce anger, that we perish not? Who can tell? And God saw their works, that they turned from their evil way, and God repent of the evil that he had said that he would do unto them, and he did it not. So also was this commination conditional, though the condition was not expressed.  
But why are these and many other threatenings of the Lord against sinners conditional? Why are they with condition of amendment? Why is the condition either expressed, or suppressed and only inclusively understood?  
It's thus. First, because Repentance, if it follow after God's comminatory sentence pronounced against sinners, it procureth forgiveness of sin, and taketh away the cause of punishment. The cause of punishment is sin; remove the cause, and the effect must cease. Let sin be washed away with the tears of unfeigned repentance, and punishment shall never hurt us. This is it, which but even now you heard out of Ezech. chap. 33.14 15. They were the words of the Lord; When I say unto the wicked, Thou shalt surely die, if he turn from his sin, and do that which is lawful and right; if he restore the pledge, and give again that he hath rob, and walk in the statutes of life without committing iniquity, he shall surely live, he shall not die.  
Secondly, the threatenings of God against sinners are for the most part conditional, because he is a God of mercies, a gracious 
a Psal. 86.15. 〈◊〉 34.6. Numb. 14.18. 〈◊〉 103.8. Psal. 145.8.  God, a God of long suffering, and much patience, a God of unspeakable kindness, ever ready to receive us to mercy, as soon as we return unto him. This is it that the Lord commandeth to be proclaimed by jeremy, chap. 3.12. Return thou back-sliding Israel, saith the Lord, and I will not 'cause mine anger to fall upon you, for I am merciful, saith the Lord, and I will not keep mine anger for ever.  
Thirdly, the threatenings of God against sinners are evermore conditional, because in his threatenings God aimeth not at the destruction of them that are threatened, but at their amendment. Their amendment is the thing he aimeth at. It's plain by that, Ezech. 18.23. Have I any pleasure at all, that the wicked should die, saith the Lord God? and not, that he should return from his ways and live? This by way of question. But it's out of question and confirmed by oath, Ezech. 23.11. As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: turn ye, turn ye from your evil ways, for why will ye die, O house of Israel? Why will ye die? Return and live, I take no pleasure in your death.  
Hitherto you have heard of God's threatenings, that they are of punishments either corporal or spiritual; either temporal or eternal: and that they are either absolute or conditional; and if conditional, that then the condition is either expressed or only understood; Expressed or understood, and that for three reasons: first, because repentance washes away sin, the cause of punishment: secondly, because God is merciful, and will not keep his wrath for ever: thirdly, because he aimeth especially at the amendment of the wicked. It is now time that we make some profitable use hereof.  
Our first use may be, to consider that in the greatest and most fearful threatenings of Gods heavy judgements there is comfort remaining, hope of grace and mercy to be found, life in death, and health in sickness, if we repent and amend. Thus did the Princes of judah profit by the threatenings of jeremy. jeremy, chap. 26.6. comes unto them with a threatening from the Lords own mouth: I will make this house like Shiloh, and will make this city a curse to all the nations of the earth. He threatened desolation to the Lords house, and destruction to their city: and therefore the Priests and the people would have put him to death. But the Princes of judah were better advised: they pleaded the practice and example of King Hezekiah for the comfort of himself and the people of his time; and thereby stirred up themselves to fear the Lord, and to turn from their evil ways. And thus did the same King Hezekiah profit at the threatening of Esay, and the King of Nineveh at the threatening of jonah, as you have already heard. They repent of their evil ways, and God repent of the evils which he threatened to bring upon them; and he brought them not upon them.  
Here we are to meet with an objection. The objection is: If God threaten one thing, and doth another, if he threaten to bring evil upon any one, and reputes him of the evil, it may seem his will is changeable, or he hath two wills.  
For answer I say, The will of God is ever one and the same, as God is one: but for our capacities and for the weakness of our understandings, who cannot conceive how God doth after a diverse manner will and not will the same thing; the will of God is called sometimes secret or hidden, and sometimes revealed, as the Church is called sometimes visible, 
Deut. 29.29.  and sometimes invisible, yet is but one Church. The secret will of God is of things hidden in himself, and not manifested in his word: the revealed is of things made known in the Scriptures, or by daily experience. The secret will is without condition; 
Rom. 9.19.  its absolute, its peremptory, it's always fulfilled; no man hindereth it, no man stoppeth it: the very reprobate, yea the Devils themselves are subject unto it. His revealed will is with condition; and therefore for the most part is joined with exhortation, admonition, instruction, and reprehension. Now to the objection, my answer is: Though God threaten one thing and doth another, though he threaten to bring evil upon any one, and reputes him of the evil, yet is not his will therefore changeable, nor hath he two wills: but his will is ever one and the same. The same will is in diverse respects hidden and revealed: It's secret at first before it be revealed: but as it is made known to us either by the written Word of God, or by the continual success of things, so it is called the revealed will of God. Our duty in regard of the will of God, as it is secret or hidden, is not curiously to pry into it, but reverently to adore it. Whatsoever this secret, this hidden will of God is concerning us, whether to live or die, to be rich or poor, to be of high estimation or of mean account in this world, it is our part to rest in the same, and to be contented, and give leave to him that made us to do with us and dispose of us at his pleasure; and then afterwards, when by the continual success of things it shall be revealed unto us, what our lot, our portion, our expectation here must be; much more are we to be therewith contented, and to give thanks to God, howsoever it fareth with us.  
The objection thus answered, our recourse should be to the profit, that is yet further to be made by the threatenings of God's judgements. You have heard that in the greatest and most fearful, there is comfort remaining, hope of grace and mercy to be found; health in sickness, and life in death, if we repent and amend. I proceed to a second use.  
It concerns the duty of the Minister. It's our duty to propound unto you the threatenings of the Lord with condition. Should we propound them without condition, we should be, as if we went about to bring you to despair, and to take from you all hope of mercy and forgiveness. We therefore propound them with condition, with condition of repentance and amendment of life: and do offer unto you grace and mercy, to as many of you as be humble and . Thus we preach not only the Law, but also with the Law the Gospel: thus we bind and lose, 
Mat. 16.19.  thus we retain and forgive sins. We preach, and by our preaching we shut up the Kingdom of Heaven against the obstinate sinner, but do open the same to every one that is truly penitent. The third followeth.  
It concerneth you, You Beloved, you and every one that hath this grace and favour with God, to be a hearer of his holy Word. It's your duty whensoever you hear the threatenings of God's judgements against sinners, to stir up yourselves to repentance and to the amendment of your lives. So shall you prevent his wrath and stay his judgements. O! take heed beloved, that you rush not on, as the horse in the day of battle, to your own destruction. If the Lord God from out of Zion shall roar, as a Lion roareth in the forest when he hath taken a prey; if he shall utter his voice from Jerusalem, as a young Lion couching in his den, cryeth out when he hath gotten somewhat; will it not then be too late for us to return unto him? Never is it too late to return to God, so it be done truly, seriously, and from the ground of the heart. But this be we well assured of, that if there be no change in us, it will be in vain for us to look for a change from God. It's certain, God will never change his threatenings, except we change our lives and conversations.  
Wherhfore (dear beloved) suffer we a word of exhortation for conclusion of all. I will deliver it in the Lords own words, his words to Israel in jeremy chap. 4.1, 4. If thou wilt return, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. Circumcise yourselves to the Lord, and take away the foreskinnes of your hearts, jest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Wash thine heart from wickedness, that thou mayst be saved; how long shall thy vain though lodge within thee?  
O come, see and taste, how good and gracious the Lord is unto us, how seriously he exhorteth us, how sweetly he inviteth us to turn unto him, how lovingly he calls us to repent, and amend our lives that we may be saved. Beloved, nothing is wanting, but what is wanting on our parts: and that is the real performance of true and unfeigned repentance through a lively faith in Christ jesus: Concerning which let me give you a rule, a rule that is grounded and infallible; Without repentance there is no salvation, without sorrow for sin there is no repentance; without earnest prayer there is no sorrow, no godly sorrow, and without a due feeling of the Lords wrath, there is no prayer that can pierce the sky or move the Lord. O therefore let us pray for repentance, let us sue for repentance, let us work for repentance, let us bestow all we have upon repentance. All we have! It's nothing to thee, O Lord. We feel, O Lord, such a benumbedness in our hearts, such a dulness in our souls, that albeit we see our sins, and know them to be exceeding great, yet cannot we so bemoan them, so lament them, so grieve at them, so detest them as we should. Smite, O gracious God, smite we beseech thee, our flinty hearts, make them even to melt within us at the sight of our own transgressions, that so being cleansed from the filthiness of sin, we may grow up unto full holiness in thy fear through jesus Christ our Lord and Saviour.   

THE Fifth Lecture.  AMOS 3.5. 
Can a bird fall in a snare upon the earth, where no gin is for him? Shall one take up a snare from the earth, and have taken nothing at all?  
THat the comminations, the menacies, and threats, which the Almighty by the ministry of his holy Word giveth forth against the sons of men for their impious and evil courses in their peregrination here upon the earth, are not in vain, like scarecrows and bugs, for the terrifying of little children, and the ruder sort of people, but are certain evidences of God's resolution for the punishment of sin, I have heretofore out of the former verse made plain unto you by a twofold similitude taken from the custom of Lions; the old Lion and the young. This fifth verse yields us two other to the like effect: and these are taken from the manner of fowlers or birders, whose practice is to lay snares, and set begins, and spread nets to catch birds with. The first is in the first branch, the second in the second. In the first there is an adumbration of the providence of God, by which he ruleth all things: In the second there is an illustration of the certainty, the stability, the efficacy of his judgements, which he foreshoweth and foretelleth by his Prophets. Of both in their order.  
The first is: Can a bird fall in asnare upon the earth, where no gin is for him? Can he fall? The Vulgar Latin is, Nurquid cadet, shall he fall? So read the Septuagint, so the Chaldee Paraphrast. Nunquid cadit, doth he fall? So Winckleman, and so our Countryman Taverner in his English translation, An casura esset, could she fall? So junius.  
Can a bird, could a bird, shall a bird, doth a bird fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hall patch haaretz, in laqueumterrae, word for word, into a snare of the earth: so is it in the old Latin. This laqueus terrae, is with junius laqueus humilis, a snare lying low by the ground; with Mercer and Vatablus it is laqueus in terrâ dispositus, a snare placed on the ground. Albertus Magnus expounds it to be laqueus in terrâ absconditus, a snare hidden on the ground.  
Into such a snare can a bird fall, where no gin is for him? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vmokesch ein lah. This same mokesch is by some taken for a gin. With junius and Drusius it is tendicula; with Mercer it is offendiculum; with Vatablus it is laqueus. These, as our late Translators, take mokesch for a gin. Others take it for him that layeth the gin, for the fowler. So do the Septuagint; so doth the Author of the Vulgar Latin, so doth Saint Hierome take it. With the Septuagint this mokesch is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a birder, one that catcheth birds with birdlime; with the author of the Vulgar Latin and Saint Hierome it is Auceps, a Fowler. So is it with Taverner in his translation; Doth a bird fall in a snare upon the earth, where no fowler is? Be it a gin, or he that layeth the gin, the birder, the fowler, it much skilleth not: for both readings have their warrant: as well this, where no gin is for him, as that, where no fowler is.  
Now to the interrogation, Can a bird fall in a snare upon the earth, where no gin is for him, or where no fowler is? The answer must be negative; Not, he cannot. And so is the answer made by Nicolaus de Lyra, and the Author of the Interlineary Gloss. So is it by Petrus Lusitanus; so by Mercerus, so by others. Can a bird fall? Not; it cannot be that a bird should fall in a snare upon the earth, where by the fowler's art no gin is set for him.  
O quàm vilium similitudines rerum, quam pretiosum praedicant sacramentum! O, saith Rupertus, how vile are the things from which similitudes may be taken, and how precious the mysteries, that may thereby be published! This our Prophet de pastoralibus assumptus, once a shepherd, now called to be a dispenser of the secrets of God, is content to dispense them, by drawing similitudes from such things, as he was wont to observe in his shepherds walk. Such is that in the first Chapter, vers. 2. The Lord will roar from Zion: and that in the same verse, the habitations of the shepherds shall mourn; and that in the verse before my text, will a Lion roar in the forest, when he hath no prey; and this in my text, Can a bird fall in a snare upon the ground, where no gin is for him? All you see are pastoral. Sufficiunt coelesti magisterio res non solùm piscatorum, verùm etiam pastorum, ut per corum similitudines docti sint & doceant convenienter gloriam rerum caelestium. Things that fall within the knowledge not only of fishers, but also of shepherds, are available to divine instruction, that by the similitudes of both, fishers, and shepherds, the glory of things celestial may be manifested.  
Such is this pastoral similitude: this similitude of birds not falling into a snare upon the earth, unless by the fowler's art some gin be set for him. It serveth for the adumbration of God's wonderful providence: thus. As snares, wherewith birds are catched, fall not on the ground at all adventures and by chance; but are laid by the skill, industry and foresight of the fowler: so the calamities and miseries of this life, wherewith men are usually taken and snared, come not by chance, but are sent among us by the certain counsel of God, by his just judgement, by his divine providence.  
I know that this similitude is by others otherwise applied. Saint Hierome will have it to belong to the punishment of such as liu● in discord and variance; to this sense: They who through charity are as birds, and do fly aloft in the liberty of the holy Spirit, through discord do loose their wings, fall down upon the earth and are a prey unto the fowler. Did they still soar aloft with the wings of love; they should not need to scare the fowler's snares. For as Solomon saith, Prou. 1.17. Surely in vain the n●t is spread in the eyes of every thing that hath a wing. Keep then thyself above in the air, as if thou hadst the wings of a dove, and thou art from danger: but if through variance, through strife, through hatred, and other like impieties thou be over-burdened and pressed down, down thou fallest to the ground, and art by thine own default ensnared. justa enim est ruina peccatorum: for just is the fall of sinners.  
Two Hebrew Rabbins, Abraham and David, apply this similitude to the execution of the decree of God and his sentence: thus: If men whose dwellings are upon the earth, can by their cunning and industry 'cause the birds of the air to descend upon the earth, and so fall into their snares, from whence there is no evasion for them: how much more shall I, I the Lord, who have my habitation in the Heaven of Heavens, bring men themselves within the snare of my decree and sentence, that there shall be no escaping for them?  
Some so apply this similitude, that by this bird they understand a sinner, and by the snare his sin. Their explication is: As a bird shall not fall into a snare upon the earth, unless some gin be laid for him; so shall not sinners fall into punishment, unless they themselves make snares of their own sins to catch themselves withal. So may they quickly do; and so saith Solomon, Pro. 5.22. The wickedness of the  shall catch himself, and with the snares of his own sins, shall he be trapped. What then? Vis non capi laqueo? wouldst thou not be taken with the snare? rump ac frange laqueum: the advice is good; tear and break the snare. But how? Tolle peccatum, & fregisti laqueum; take away the sin, and thou hast broken the snare.  
Rupertus so understands this similitude, that he will have the grace of God herein to be commended. With him this fowler shall be God; his snare the word of God, the bird to be catched, the soul of man. His conceit runs thus: As that a bird falls into a snare upon the earth, it is to be attributed to the care and diligence of the fowler, that laid the snare; so, that the soul of man cometh to be ensnared in the word of salvation, which it neither can resist, nor is willing so to do, it is wholly to be attributed to the grace of God. For God alone so spreadeth the snare of his good word, that this little bird, this wand'ring and restless bird, the soul of man, is caught and brought into the hands of the Lord her God, and so escapeth the laws of the Devil.  
This his exposition well meeteth with the Arminians, with those new Prophets, who at this day pretending a more moderate divinity, then ours is, as if they came out of Coelestius his School, have with their sophisms and subtleties much disquieted the State of the Belgic Churches, chief for the point of divine Predestination and the appendices thereof.  
Their fourth Thesis is, touching the operation of the grace of of God in Christ, 
a Collat. Hug. Brand. pag. 216.  whether it be resistable or not. The grace of God, say they, is resistable. Rupertus here saith, it cannot be resisted. He is in the right, and with him we join; and thus we explain our meaning: Man is to be considered in a twofold respect; in respect of himself, and in respect of God. If he be considered in respect of himself, as he is unregenerate, and according to his inbred pravity, so is grace by him too too resistable: for as much as man of himself, in his pure naturals, governed only by nature, reason and sense, without grace, without the Spirit of God, cannot only resist, but also cannot but resist the grace of God. So saith Saint Paul, 1 Cor. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, for they are spiritually discerned. To the like purpose the same Apostle, Rom. 8.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the wisdom of the flesh is enmity against God: for it is not subject to the Law of God, neither indeed can be. It is true: the Grace of God is resistable; it is too easily resisted, ex parte hominis, by man in respect of himself.  
But ex parte Dei it is otherwise. In respect of God, and his good pleasure, it may well be said to be irresistible. I speak of that grace of God, which is his moving and effectual grace, against which there is no resistance. For to say, that the effectual grace of God can be resisted, is to deny it to be effectual. It implieth a contradiction, and it is blasphemy to affirm, that God with his effectual grace is subject to man's resistance.  
That of Saint Paul, Rom. 9.19. Who hath resisted the will of God? being an Interrogation of a denier, implying that no man hath or can resist it, is in very reason itself most certain. For the superior cause can never suffer of the inferior: therefore if man's will should go about to resist or frustrate the will of God, it were even against reason itself: for than should God's will suffer of man's will; which is an impossibility.  
Saint Augustine hath a fit saying for the establishing of this truth: It is in his book Decorrept. & grat● cap. 14. Deo volenti salnum facere, nullum hominum resistit arbitrium; If God be willing to save a man, no will of man can resist him. Sic enim velle & nolle in volentis aut nolentis est potestate, ut divinam voluntatem non impediat, nec superet potestatem; for to will, or not to will, is so in the power of him that willeth or willeth not, that it neither hindereth the will of God, nor overcommeth his power.  
Thus much by occasion of Rupertus his exposition. Let us go on. Can a bird] Dionysius the Carthusian will tell you, that this fowler, according to the Expositors, is either the Devil, or man, or God: and that their snares are either Laquaei culpae, or Laquaeipoena; either snares of sin, or snares of punishment.  
That the Devil is in holy Scripture compared unto a fowler, I deny not: for I read of his wiles, Ephes. 6.11. where we are advised to put on the whole armour of God, that we may be able to stand against the wiles of the Devil. I read likewise of the snares, 1 Tim. 3.7. & 2 Tim. 2.26. His snares are the snares of sin, by which he entrappeth men, and leads them captive. But that the Devil is the fowler in my text, I affirm not.  
Nor may it be denied, but that man also is in holy Scripture compared to a fowler. To a fowler he is compared in a twofold respect, in respect of others, and in respect of himself.  
Man is a fowler in respect of others. He hath snares, and cords, and nets, and grins to catch others with. Such fowlers were King David's enemies, his proud enemies, Saul and Doeg, of whom, Psal. 140 5. he thus complaineth: They have hid a snare for me, and cords, they have spread a net by the ways side, they have set begins for me. And such are they, those wicked men, jerem. 5. 26. They lay wait, as he that setteth snares, they set a trap, they catch men. And such are they, of whom the complaint of the faithful is, Lament. 3. 52. Mine enemies chased me sore like a bird, without cause. They chased me like a bird. It is true then, Men are fowlers in respect of others; fowlers they are to catch others.  
Yea: and fowlers they are in respect of themselves, even to catch themselves. Such a one is he, Psal. 7.15. He made a pit, and digged it, and is fallen into the ditch which he made. And he, Psal. 9.15, 16. In the net which he hide, is his own foot taken: he is snared in the work of his own hands. And he, Prou. 5.22. His own iniquities shall take himself, and he shall be holden with the cords of his sins. Not amiss then hath Carthusian affirmed, that men sometimes do fall, in laqueum culpae, into the snare of sin, by their own inclination, or naughtiness. For as Origen witnesseth; Quamuis non essent Diaboli, adhuc homines concupiscentijs pulsarentur: though there were no Devils at all, yet should men be ensnared with their own lusts.  
Thus we see, Man is a fouler; a fouler to catch others, and a fouler to catch himself: and his snares are laquei culpae, the snares of sin. Yet, that man is the fowler in my text, I affirm not.  
It remaineth then that by this fowler God must be intended. For God is a fouler too; and he hath snares too: but his snares are laquei poenae, they are snares of punishment. Of snares of this kind he hath no want. He pours them forth like rain. This is that we read, Psal. 11.6. Upon the wicked shall the Lord rain snares, fire and brimstone, and a burning tempest: this shall be the portion of their cup. Behold a rain of snares upon the wicked. King David devoting his enemies to destruction, Psal. 69.22. Wisheth their table to become a snare unto them, and that which should be for their welfare to become a trap unto them. The place Saint Paul allegeth with some little difference, Rom. 11.9. Let their table be made a snare, and a trap, and a stumbling block, and a recempence unto them. And here behold, a man's own table, and that which should yield him much comfort, becomes a snare and a trap for God to entangle, and catch the wicked with.  
Remarkable is that of the Prophet Esay chap. 8.14. where it is said of the Lord of Hosts himself, that to both the houses of Israel he shall be for a stone of stumbling, and for a rock of offences; and to the inhabitants of jerusalem for a gin and for a snare: and that many of them shall stumble, and fall, and be broken, and be snared, and be taken. And here again behold: The Lord of Hosts, he that is ever to the faithful a rock of refuge and salvation, he is to the wicked and the unbelieving a gin and snare to ensnare and take them with. It is not to be denied, but that God may very well be resembled to a fowler. And him I take to be the fowler in my text. Now the resemblance between God and a fowler stands thus: As snares wherewith birds are catched, fall not on the ground at all adventures, and by chance, but are laid of purpose by the skill, industry, and foresight of the fowler: so the calamities and miseries of this life, wherewith men are usually taken and snared, come not by chance, but are sent among us by the providence of God. So this text is, as before I intimated, an adumbration of the providence of God, by which he ruleth all things.  
The point of doctrine which from hence I would commend unto you, is this, Nihil accidere, nisi à Deo provisum, that nothing falleth out in this life, no calamity, no misery, nothing, good or evil, but by God's providence.  
Aquinas 1. quaest. 22. art. 2. makes this demand; Vtrum omnia sint subiecta divinae providentiae? whether all things are subject to the providence of God? For the resolution whereof his conclusion is: Sigh God is of all things the prime cause, and knoweth all things in particular, it is of necessity that all things are subject to his providence, not tantùm in universali, sed etiam in singulari; nor only in general, but also in particular. I speak not now of the providence of God, as it is potentialis, & immanens; but as it is actualis, & transiens; not as it is the internal action of God, but as it is external; not as it is his decree of governing the world, but as it is the execution of that decree.  
This providence of God, this his actual and transient providence, this his external action, and the execution of his inward and eternal decree, is nothing else than a perpetual and unchangeable disposition and administration of all things: or to speak with Aquinas, it is nothing else, than ratio ordinis rerum ad finem; it is nothing else, than the course which God perpetually holdeth for the ordering of the things of the world to some certain end.  
Such is the providence of God, whereof I am now to speak: which is by some divided into a general, and a special providence: by others into an universal, a special, & a particular providence.  
God's universal or general providence, I call that, by which he doth not only direct all creatures according to that secret instinct, or inward virtue, which he hath given to every one of them, at the time of their creation, but doth also preserve them in their ordinary course of nature.  
Of this universal or general providence of God, Theodoret Bishop of Cyrus, in his first Sermon concerning this argument, discourseth copiously and elegantly: You that say in your hearts there is no providence of God, consider the things that are visible, and are obvious to your eyes, consider their nature, their site, their order, their state, their motion, their agreement, their harmony, their comeliness, their beauty, their magnitude, their use, their delight, their variety, their alteration, their continuance; and then, if you can, deny God's providence. God's providence is manifest in every work of creation: you may behold it in the Heaven, and in the lights thereof, the Sun, the Moon, and the Stars. You may behold it in the air, in the clouds, in the earth, in the sea, in plants, in herbs, in seeds. You may behold it in every other creature, every living creature, reasonable, or unreasonable, man or beast: and in every beast, whether it goeth, or flieth, or swimmeth, or creepeth. There is not any thing, but it may serve to magnify the providence of God.  
But why run I to the Fathers for the illustration of a point, wherein the holy Scriptures are so plentiful, so eloquent? The 104. Psalm containeth an egregious description hereof, a fair and goodly picture, and a lively portraiture of this providence of God, drawn with the pencil of the holy Ghost. I see therein the air, and clouds, and winds, and water, and the earth, and the like, so ruled and ordered by the immediate hand of God, that, should he remove his hand but for a moment, this whole universe would totter, and fall, and come to nothing.  
I go on to the 147. Psalm; There I see God numbering the stars, and calling them by name: I see him covering the Heavens with clouds preparing rain for the earth, giving snow like wool, scattering the hoar frost like ashes, casting forth his ice like morsels, making grass to grow upon the mountains, giving food to beasts, to Ravens: all this I see, and cannot but acknowledge his universal providence.  
I look back to the book of job, and Chap. 9 I find God removing mountains, and overturning them; I find him shaking the earth out of her place, and commanding the Sun to stand still: I find him alone spreading out the heavens, and treading upon the waves of the sea: I find him making Arcturus, Orion, Pleiades, and the chambers of the South: I find him doing great things past finding out, yea, and wonders without number. All this I find, and cannot but admire his universal providence.  
Infinite are the testimonies which I might produce out of the old Testament for this point: but I pass them over, contenting myself with only two out of the new.  
That of our Saviour Christ, john 5.17. My Father worketh hitherto, and I work, is fit to my purpose. The words are an answer to the jews, who persecuted our Saviour and sought to slay him, for doing a cure on the Sabbath day, upon one that had been diseased 38. years. They held it to be unlawful to do any work upon the Sabbath day: Christ affirms it to be lawful. The ground of their opinion was; God the Father rested the seventh day from all his works. This Christ denieth not, but explicates the meaning of it. It's true; My Father rested the seventh day from all his works: yet true also it is, Pater meus usque modò operatur; My Father worketh hitherto.  
He rested the seventh day from all his works, and yet he worketh; how can this be so? It is thus according to Aquinas: He rested the seventh day â novis creaturis condendis, from making any new creatures; yet notwithstanding he ever worketh, creaturas in esse conseruando, preserving his creatures in their being. It may be thus enlarged: Requievit die septimo, God rested the seventh day from creating any new world, or from making any new kinds of creatures, but nor then rested he, nor at any time since hath he rested from providing for, and caring for, and ruling, and governing, and sustaining the world. Never resteth he, but causeth his creatures to breed and bring forth after their kinds, and restoreth things decaying, and preserveth things subsisting to his good pleasure▪ This is that saying of our Saviour's, Pater meus usque modò operatur, my Father worketh hitherto.  
My Father worketh hitherto! 
Hom. 37. in joan. 5.  Saint Chry sostome well discourseth thereupon. If, saith he, thou shouldest ask; How is it, that the Father yet worketh, sith he rested the seventh day from all his works? I tell thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He provideth for, and upholdeth all things, that he hath made. Behold the Sun rising, and the Moon running, and pools of water, and springs, and rivers, and rain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the course of nature in seeds, and in the bodies of man and beast; behold, and consider these, and all other things, whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this universe consisteth, and thou wilt not deny the perpetual operation of the Father, but wilt break forth into the praises of his universal providence.  
That branch of Saint Paul's Sermon to the Athenians, Act. 17.28. In him we live, and move, and have our being; is also fit to the point we have in hand. In him, that was to the Athenians the unknown God, but is indeed the only true and everliving God, we live, we move, we have our being. Saint Ambrose in his book De bono montis cap. 12. thus descants upon the words, In Deo moremur, quasi in viâ, sumus quasi in veritate, vinimus quasi in vitâ aeternâ: In him we move as in the way, we have our being as in the truth, we live as in the life eternal. S. Cyprian, or whosoever was the Author of that Treatise de Baptismo Christi, thus: In Patre sumus, in Filio vinimus, in Spiritu Sancto monemur & proficimus: We have our being in the Father, we live in the Son, we move in the Holy Ghost. S. Hilary in his Enarrat, upon Psal. 13. seemeth to assign all these to the holy Ghost: S. Cyril. lib. 2. in johan. cap. 74. ascribes them all to the Son. S. Augustine lib. 14. de Trinit. cap. 12. refers them to the whole Trinity. Of the whole Trinity, the Father, the Son, and the Holy Ghost, he will have it to be true, that in him we live, and move, and have our being: and he gives for a reason hereof, that, Rom. 11.36. because of him, and through him, and in him are all things. All things are of him, and through him, and in him, and therefore in him we live, and move, and have our being.  

Homil. 38. in Act. Apost.  See, saith S. Chrysostome, how all things are his; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, providence is his, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and preservation is his; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our being is from him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our activity is from him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from him it is that we perish not. In him we have whatsoever we have, in him we live, in him we move, in him we have our being. Who hears this, and stands not in admiration of the universal providence of God?  
From this universal or general providence of God, I descend to his special providence. The special providence of God, is that, by which he ruleth every part of the world, and all things in every part, even the things that seem most vile and abject; all their actions, all their events. Every part of Heaven he ruleth: Not so much as a little cloud ariseth, or moveth, or changeth, or vanisheth, but nutu Dei, by the pleasure and appointment of God.  
Every part of the earth he ruleth. There is not the man, that either is conceived, or is borne, or liveth, or is preserved, or moveth, or doth any thing, or dieth, nisi ex nutu & voluntate Dei, but by the will, pleasure, and appointment of God. There is not so much as animalculum, not any the lest living creature, nor beast, nor fly, nor worm, that is engendered, or fed, or sustained, nisià Deo, but by God. There is not so much as herbula, not any the lest flower or grass, that either springeth, or blossometh, or withereth, sine manu Dei, but by the hand of God. God's special providence is over all his works; but more peculiarly is it over his Church.  
His peculiar providence over his Church appeareth in the wonderful preservation thereof from its first beginning, but more evidently from the time that Noah's Ark floated upon the waters until these our days. But of all most famous, and to be admired, was that his preservation, his protection of the Church among the people of Israel; when they, 
a Gen. 15.13. Act. 7.6.  sojourning in a strange land, in the Land of Egypt, were for four hundred and thirty years held in slavery and bondage, and were very ill entreated. Than, then at the time appointed God sent 
b Act. 7.35.  Moses to be their ruler and deliverer, who led them from out of Egypt into the wilderness. In the wilderness, a place of desolation, could their necessities be supplied? They could be, and were supplied. When they needed guide, God went before them; He went before them 
c Exod. 13.21.  in a pillar of a cloud by day, and in a pillar of fire by night. So day and night was God their guide. When they wanted bread, flesh, or drink, mercy and miracle did concur for their supply. 
d Psal. 78.24.  Heaven gave them bread, the 
e Vers. 26.  wind quails, the 
f Vers. 15.  rock waters. Of apparel they felt no want: for 
g Deut. 29.5.  forty years together neither the  upon their backs, nor the shoes on their feet, were waxen old. For the direction of their consciences 
h Exo. 20.2. etc.  a Law was given them from mount Sinai; and for the resolution of their doubts, they had the oracles of God, from between the 
i Exod. 25.22.  Cherubins. They needed not to fear the force and fury of their enemies: for they found by experience that the 
k Ios. 10.13.  Sun and Moon, and 
l Exod. 9.23. Psal. 105.32.  fire from Heaven, and vapours from the clouds, and 
m Exod. 7.20.  water, and 
n Exod. 8.6. Psal. 105.30.  frogs, and 
o Psal. 105.31.  louse, and flies, and 
p Vers. 34.  locusts, and caterpillars took their parts. Yea, the Lord himself 
q Exod. 14.14.25. Deut. 1.30.  fought for them. Very special was the providence of God, for his Church in Israel.  
As special is his providence for his Church among us. Here should I set the mercies of our Land to run along with Israel's; we should win ground of them, we should outrun them. Be it that in God's actual and outward mercies they might outstrip us; yet in his spiritual and saving health, they come short of us. For, as one well saith, they had the shadow, we the substance; they the candlelight, we the noonday; they the breakfast of the Law, fit for the morning of the world, we the dinner of the Gospel, fit for the high-noon thereof. They had a glimpse of the Sun, we have him in the full strength: they saw per fenestram, we sine medio. They had the Paschall lamb, to expiate sins ceremonially; we have the Lamb of God to satisfy for us really. Unthankful we, thrice unthankful are we, if we acknowledge not the providence of God over his Church among us to be very special.  
Now followeth the particular or singular providence of God. It is that by which he provideth for every particular creature. That there was 
r jonah 1.4.  sent out a great wind into the sea to raise a tempest against a ship that was going to Tarshish; that there was a preparation of a great fish 
s Vers. 17.  to swallow up jonah, and of a Gourd 
t jonah 4 6.  to be a shadow over his head against the Sunbeams, and of a worm 
u Vers. 7.  to smite that Gourd, it was wholly from the particular providence of God. From the same providence it is, that the Sun riseth on the evil and the good, and that the rain falleth on the just and on the unjust, Mat. 5.45. From the same it is, that the Lilies of the field are so arrayed, as Solomon in all his glory was not so, Mat. 6.28. From the same it is, that the hairs of our head are all numbered, Mat. 10.30. What? Are the hairs of our head numbered? 
Serm. de Martyr.  Are they all numbered? Quid timebo, saith Saint Augustine, quid timebo damna membrorum, quando securitatem accipio capillorum? Surely I that have security for the hairs of my head, will not fear the loss of any member I have. Yet if it shall please God to smite me in any member I have, in arm, or in leg, 
Psal. 22.14.  or in all, so that I be, as if all my bones were out of joint; I shall ever acknowledge the hand of God, and his particular providence, without which not so much as a little sparrow falleth on the ground, as it is testified by our Saviour Christ, Mat. 10.30. So true is my propounded doctrine, Nihil accidere, nisi à Deo provisum: that nothing falleth out in this life, no calamity, no misery, nothing, good or evil, but by the providence of God.  
The objections, that are by the ignorant cast out against this holy and comfortable doctrine, I cannot now stand to refute: they may, if God will, be the groundwork of some other meditation. For the present, that I be not over-troublesome unto you, I will add but a word of use, and application.  
The first use may be, to stir us up to glorify God for all his mercies. For sith we know, that whatsoever befalleth us in this life, it is by the providence of God, what should come out of our mouths, and hearts, but that of holy job, Blessed, Blessed be the name of the Lord for it? In the time of our prosperity, when the face of the Lord shineth most cheerfully upon us, what should pierce the inward parts of a child of God, but these or the like motions? O Lord! Lord! that the hearts of these men my righteous friends or others, are turned unto me, it is of thee alone. Of thee alone it is, that I have their love, their favour, their benefits▪ thou alone art the fountain, they are but the instruments. Thy instruments they are, such as next after thee I will thankfully regard, but never before thee, nor without thee. Also what any other creature yields me of comfort, profit, or good any way, the power, the strength, and the means thereof is from thee alone, from thee my God, my strength, my hope, and my stay for ever.  
A second use may be to work patience in us, even through our whole life, and in our greatest afflictions. For sith we know, that whatsoever befalleth us in this life, be it to the flesh never so sour, it cometh to pass by the providence of God; why should any one that is the child of God murmur or repined, when he is fed with the bread of tears? O then! 
Psal. 80.5.  when we are pinched with adversity, let us not imagine, that God is our enemy; believe we rather, that, of his good and fatherly purpose, he chasteneth us for the remnant of sin, abiding in this corrupted nature of ours, thereby to stir us up to the exercise of true Christian patience. Upon this belief I am resolved never to look so much at any ill, that shall betide me, as at the blessed hand, that shall be the guide thereof.  
A third use, which for this time shall be my last use of the doctrine now delivered, is to drive us to our knees early and late, to beg and desire at this our good God's hand, the continuance of his ever sweet providence over us, and for us, that by his good guidance we may quietly sail over the sea of this wicked world; and when his blessed will shall be, we may arrive in the haven of eternal comfort, even his blessed, and glorious, and everlasting Kingdom; to which the Lord grant us a happy coming, for his dear beloved Son jesus Christ his sake, to whom with the Father in the unity of the holy Spirit be all praise and power.  
Amen.   

THE Sixth Lecture.  AMOS 3.5. Shall one take up a snare from the earth, and have taken nothing at all? 
YOu may at the first blush think it a needless labour for me to stand upon the exposition of this second branch of this fift verse, because it seemeth to be coincident with the former. It is true, that as well in this branch as in that, the similitude is taken from the manner of a fouler; yet I doubt not even from hence to gather some good and profitable fruit for our instruction in the way of piety and godly living.  
My custom hitherto requireth that first I clear the reading; and then proceed to some wholesome observation.  
If the Hebrew be rendered word for word, it will sound thus: Nunquid ascendet laqueus è terrâ, & capiendo non capiet? Shall a snare ascend from the earth, and in taking shall it not take? So are the words translated by Mercerus, and by Vatablus, and by Drusius. Shall a snare ascend from the earth] To ascend in the Hebrew tongue, signifieth to be taken away, to be removed. Laqueus ascendit, quum tollitur: a snare ascendeth from the earth, when it is taken thence. For this same ascendet, the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Shall a snare be loosed from the earth, shall it be broken upon the earth? Herewith agreeth the Chaldee Paraphrast. The Vulgar Latin hath Auferetur, Shall a snare be taken from the earth? Shall it be taken? By whom? By whom, but by a fowler? The fowler is expressed by Tremelius and junius, and by Caluin; the rest that express him not, must of necessity understand him.  
Shall a fowler remove his snare from the earth, Et capiendo non capiet? and in taking shall he not take? It is an Hebraisme: for which the Greeks' have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without taking somewhat; the old Latin hath antequam quid ceperit, before he have taken somewhat; Caluin and Brentius, priusquam capturam ceperit, before he hath taken a prey: Gualther, si omnino nihil cepe●it, If he hath taken nothing at all. Those hit the sense of our Prophet, though they leave his Hebraisme: and herein I reprehend them not. For I descent not from S. Hierome, Comment. in c. 1. ad Gal. who there saith, Non in verbis Scripturarum esse Euangelium, sed in sensu; non in superficie, sed in medulla, non in sermonum folijs, sed in radice rationis. His saying is, that the Gospel is not in the words of the Scriptures, but in the sense; not in the outside, but in the marrow; not in the leaves of the book, but in the root of reason. Well then have the Greeks', and the Vulgar Latin, and Caluin, and Brentius, and Gualther, left the word, to give the sense. So hath our countryman Taverner, whose reading is, Taketh a man his snare up from the ground, afore he catch somewhat? The meaning he well expresseth. So do our newest Translators; but the better, by how much the nearer they cleave unto the words: Shall one take up a snare from the earth, and have taken nothing at all?  
Shall be? To this interrogation, as to the former, the answer should be negative; Not, he shall not. Shall he not? How so? A fowler may be deceived; he may miss of his prey, and so may be driven to take up his snares, his begins, his nets, though he have taken nothing.  
Luther for the removing of this scruple here respecteth the intention of the fowler, not his labour, nor the event thereof. The fowler lays his snares, sets his begins, spreads his nets with an intent, with a mind to catch somewhat, though sometime it may fall out he catcheth nothing.  
Petrus Lusitanus here observeth it to be the custom of fowlers, non facilè laqueos amovere, not willing to remove their snares, till they catch somewhat. The like doth Mercerus, Hand sane id moris est, surely it's not the custom, that a fouler should take up his snares, if he have taken nothing. So doth Drusius: Non tollitur, A snare is not taken up, before somewhat be catched. Non tollitur, that is, non t●lli solet communiter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commonly and for the most part a snare useth not to be taken up, till somewhat be catched. And so saith Carthusian: A net spread to catch birds, is not taken up till some be catched; Hoc communiter it a est, so commonly it falls out.  
It is now easy to give answer to the interrogation. The interrogation is, Shall one, a man, a fowler, take up his snare from the ground, and have taken nothing at all? The answer is▪ Surely no. Commonly, and for the most part he doth it not: he useth not, it's not his custom to take up his snare from the ground, if he have taken nothing at all.  
The reading is cleared, the interrogation is answered; and now let us see whereto this similitude taken from this custom of the fowler is appliable. It may serve, as in my former Lecture I signified, for the illustration of the certainty, the stability and the efficacy of the judgements of God, which he threatneth to bring upon the wicked for their sins; thus. A fowler useth not to take up his snares, till he hath catched somewhat: no more is it Gods use, when he maketh show of his judgements, to withdraw his hand, till he hath put them in execution. God gives not forth his threats in vain, nor gathers he up his nets, nor takes he up his snares, till he hath taken what he would; till he hath effected what he threatened by his Prophets. The sum of all is; Verbum Dei non cadere fine efficacia. The word of God falleth not without its efficacy; what he speaketh, that he doth. Such is the application of this present similitude.  
Saint Hierome applies it, as he doth the former. He applies it to such as live in discord and variance. Their punishment it is, ut capiantur laqueo, to be taken in a snare; in a snare, that is placed not in the air but on the ground; from which whosoever is delivered, good cause hath he to rejoice; and to say as it is, Psal. 124.7. Our soul is escaped, as a bird out of the snare of the fowlers: the snare is broken, and we are delivered. This is contritus ille laqueus, that same broken snare, whereof the Apostle speaketh, Rom. 16.20. Deus conteret Satanam sub pedibus vestris velociter; God shall bruise, he shall break Satan under your feet shortly. And hitherto he bringeth that, Psa. 140.5. juxta semitam scandulum posuerunt mihi, they have spread a net for me, by the wayside. By the way side have they done it. For they are not able any other way to deceive the simple, then by propounding unto them the name of Christ,  dum putamus nos Christum invenire, pergamus ad Antichristum: the while we think we are in the way to find out Christ, we go on the high way to Antichrist. Thus hath Saint Hierome applied this similitude: and he is followed by Strabus Fuldensis, the Author of the ordinary Gloss.  
The doctrine which that good Father would from hence commend unto us is this; Discordiae poena, in laqueum incidere. It is the punishment of discord to fall into a snare. I thus explicate it. The man that life's in discord and variance shall fall into such calamities, out of which there is no escaping for him, as there is no escaping for a bird out of a snare.  
Must calamity be the guerdon, the recompense of the man that liveth in discord and variance? It must needs be so. The foulness, the leprosy of this sin will not suffer it to be otherwise. How foul and leprous this sin is, it may appear, first by the detestation wherein God holdeth it. Six things there are which the Lord hateth, yea the seventh his soul abhorreth. A proud look, a dissembling tongue, hands that shed innocent blood; an heart that deviseth wicked imaginations; feet that be swift in running to mischief; a false witness, that speaketh lies: These are the six which the Lord hateth: the seventh which his soul abhorreth is, He that soweth discord among brethren, Prou. 6.16. And no marvel is it, that he should with his soul abhor such a one. Non enim est dissentionis Deus, sed pacis, as the Apostle speaketh, 1 Cor. 14.33. For God, he is not a God of tumult, of unquietness, of confusion, of dissension, of discord, but a God of peace.  
Again, this sin appeareth to be very soul and leprous, in that it excludeth from the Kingdom of Heaven. That it doth so, Saint Paul proveth, Gal. 5.19. because it is a work of the flesh: among which he numbereth, hatred, variance, emulation, wrath, strife, and seditions: and concludeth, that they which do such things shall not inherit the Kingdom of God.  
A third way to find out the foulness and leprosy of this sin, is, to take a view of the appellations, which in holy Scripture are given to this kind of sinner. He is carnal, he is froward, he is proud, he is foolish.  
First, he is Carnal. Saint Paul avoucheth it, 1 Cor. 3.3. Ye are yet Carnal. For whereas there is among you envying, and strife, and divisions, are ye not carnal and walk as men? Are ye not carnal? Deny it not. For you are carnal, and ye walk as men. You are carnal, you follow the force and provocation of your flesh, your sensuality, your concupiscence, and ye walk as men: Ye walk not after God, not after the Spirit, 
1 Pet. 4.6. Rom. 8.4. Gal. 5.16. Colos. 1.10.  not in the Spirit, not worthy of the Lord, not worthy of the Gospel; as long as there is among you envying, and strife, and divisions.  
Secondly, the sinner in this kind is froward. So doth Solomon style him, P●ou. 16.28. A froward man soweth strife. This froward man, in the Hebrew, Vir peru●rsitatum, A man of frowardnesses; a man given altogether to frowardness, soweth strife between man and man, between neighbour and neighbour, and is a very batemaker. Will you a fuller description of him? you may have it, Prou. 6.12. There shall you found him to be a naughty person, a wicked man, one that walketh with a froward mouth, that winketh with his eyes, that speaketh with his feet, that teacheth with his fingers, that hath frowardness in his heart, that continually deviseth mischief, that soweth discord. Believe it: it is a sure mark of a naughty, a wicked, a froward man, to be the Author of contentions and strife.  
Thirdly, this kind of sinner is a proud man. For, as it is, Prou. 13.10. Only by pride cometh contention. Only by pride? The meaning is not, that pride is the only cause of contention, but one of the chiefest. So is that place by some expounded. But well may it without gloss or exposition pass for a truth, that only by pride cometh contention, if Saint Augustine in his book de Nat. & Grat. against the Pelagians be not deceived. Out of the 26. Chapter of that book, I thus frame his argument. Every contempt of God is pride; but every sin is a contempt of God; Therefore every sin is pride; according to that of Ecclesiasticus, chap. 10.15. Initium omnis peccati est superbia, The beginning of every sin is pride. Now if every sin, if the beginning of every sin be pride, then certain it is, that contention, variance, strife, debate, and the like, are all from pride.  
Fourthly, the sinner in this kind is a fool. For a fool he is taken, Prou. 18.6. Where it is said; Labia stulti miscent se rixis, A fool's lips are ever brawling. The words which a fool uttereth with his lips, have always strife annexed unto them, as an inseparable companion.  
Thus you see the account wherein the Spirit of God holdeth brawlers, make-bates, and sowers of discord, in that it styleth them carnal, and froward, and proud, and foolish. It was the third way, I propounded, to find out the foulness and leprosy of this sin.  
There is yet a fourth way: and that is by the effects thereof, as Busaus the jesuite in his Panary hath observed.  
One effect thereof is to increase our sins. Well then doth Ecclesiasticus exhort us to abstain from strife. His exhortation is, Chap. 28.8. Abstain from strife, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thou shalt diminish thy sins. If by abstaining from strife we diminish our sins, then surely by living in strife we increase our sins.  
A second effect of strife he maketh to be the subversion of the bearers: according to that charge which Paul giveth to Timothy, 2 Epist. 2.14. Charge them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers.  
A third effect is, that it disturbeth the quietness even of a wise man, saith Solomon, Prou. 29.9 A wise man, if he contend with a foolish man, there is no quietness for him.  
A fourth effect is, that it bringeth ruin, destruction, and desolation, not only to houses or families, but to Cities also, yea to Countries, yea to Kingdoms. This our Saviour Christ showeth by a proverbial saying, Mat. 12.25. The saying is, Every Kingdom divided against itself is brought to desolation: and every City, or house divided against itself, shall not stand.  
Such, Beloved, are the effects of this sin of disc●rd, and may well discover unto you the foulness and leprosy of it. For if it increase our sins, if it be the subversion of those that hear us, if it disturb our quietness, if it bring ruin, destruction, and desolation to all estates, then surely it is a foul and a leprous sin.  
And thus have I led you in four several paths to find out the foulness, and leprosy of this sin. The first was by God's detestation of it. His soul abhorreth it. The second was by the gates of Heaven fast shut against it; They that sinne this sin shall not inherit the Kingdom of God. The third was by the titles given to those sinners; they are carnal, and froward, and proud, and foolish. The fourth was by the effects which this sin produceth: it increaseth our faults, it subverteth our hearers, it disturbeth our quietness; it brings desolation upon all, upon family, upon nation, upon Kingdom.  
You now see the foulness; you see the leprosy of this sin; and will yield your assents to the truth of my propounded doctrine: which was, The man that liveth in discord and variance, shall fall into such calamities, out of which there is no escaping for him as there is no escaping for a bird out of a snare.  
Is it thus, Beloved? Must the man that life's in discord and variance fall into calamities, out of which there is no escaping for him? Must he? Our best way than will be, ever to bear about with us, that same Antidote or preservative which Saint Ambrose hath prescribed, Offic. lib. 1. cap. 21. Caveatur iracundia, aut si pracaveri non potest cohibeatur. Take heed of wrath, beware of discord, or if thou canst not before hand provide against it, keep it short, bridle it. But first, Caveatur, Beware, or take heed of it. This is the counsel which Paul giveth in his first book concerning the remedy of love; 
Principijs obsta, serò medicina paratur  
Cum malaper long as invaluere moras.  Withstand beginnings; thy medicines may come too late, if thy disease be grown strong. And this is the third remedy prescribed by Busaeus against this malady: Resist contentionum principijs, Resist the beginnings of discord. If thou be to talk with any man, keep under the first motions of thy mind, that they break not forth into indignation; and so thou give the occasion of discord.  
Discord is a Serpent. This serpent, like Goliath, must be smote dead in the 
a 1 Sam. 17.49.  forehead, he must be crushed in the head, jest if he get in the head, as he did into 
b 2 Cor. 11.3.  Eve, he bring in the whole body, and when sin is finished, he leave from his tail, the 
c 1 Cor. 15.55.  sting of death in our souls.  
Discord is a Cockatrice. This Cockatrice must be crushed in the 
d Esay 59.5.  Egg; If we suffer it to be hatched, and to grow a Basilisk, it will be our poison.  
Discord is a Fox. We must take this Fox, 
e Cant. 2.15.  this little Fox before he do any hurt. If we let him grow till he be great, then like 
f Luk. 13.32.  Herod the Fox, he will become bloodthirsty and ravenous, or like Samsons 
g judg. 15.4.  Foxes, he will set all on fire.  
Discord is as Leavens, whereof it is said, 
h 1 Cor. 5.6. Gal. 5.9.  Paullulò fermenti tota massa fermentatur, If we purge not out this little leaven, it will sour the whole lump.  
Discord is 
i Num. 3.18, 19  Aqua amaritudinis. We must give this water of bitterness no passage, 
k Eccles. 25.25.  not not a little, jest like that in 
l Cap. 47.3, 4, etc.  Ezechiel, it grow from the ankles to the knees, and from the knees to the loins, and prove a river that cannot be passed over without drowning.  
Discord is Parunlus Babylonis. We must betimes take this youngling of Babylon, and 
m Psal. 137.9.  dash him against the stones, jest after growth he should cry against us, down with them, down with them even unto the ground.  
Thus, and thus, are we to deal with this youngling of Babylon, with this water of bitterness, with this leaven, this little leaven, with this fox, this little fox, with this Cockatrice, with this serpent; we are to resist discord even in the beginning. And this was Saint Ambrose his Caveatur; Caveatur iracundia, beware of discord, take heed of it. But if we cannot before hand provide against it, then follows his Cohibeatur, Keep it short, bridle it.  
But how shall we keep it short? how shall we bridle it? The same good Father will for this point instruct us. Si pravenerit & praeoccupaverit mentem tuam iracundia, non relinquas locum tuum. If anger, if wrath shall prevent thee, and prepossess thy mind, leave not thou thy place. Thy place! What's that? Locus tuus patientia est, locus tuus sapientia est, locus tuus ratio est, locus tuus sedatio indignationis est. Thy place is patience, thy place is wisdom, thy place is reason, thy place is the asswaging, the quieting of thine anger. By patience, by wisdom, by reason, thou mayst assuage and quiet anger.  
But my neighbour is so sullen, so froward, so self-willed, that I cannot choose but be moved. In this case what shall I do? The Father's reply unto thee is, Reprime linguam tuam, Restrain, keep under, tame thy tongue. For so it is written, Psal. 34.13. Keep thy tongue from evil, and thy lips that they speak no guile.  
Restrain, keep under, tame my tongue, keep my tongue from evil. The advice I confess to be very good. But how shall I be able to follow it? S. james seemeth to imply an impossibility in this performance, Chap. 3.8. where he saith, The tongue can no man tame: it is an unruly evil, full of deadly poison. No man can tame it: How then shall I? It is an unruly evil; how shall I rule it. It is full of deadly poison; how shall I cleanse it?  
It were blasphemy to gainsay, what Saint james hath said. He hath said, the tongue is an unruly evil; and so it is. It is an evil, and an evil of a wild nature, it is an unruly evil. An unruly evil it is, Saint Bernard in his Treatise De triplici custodia, saith of it; facile volat, atque ideo facilè violate; It flieth quickly, and therefore it woundeth quickly. Speedy is the pace it goeth, and therefore speedy is the mischief it doth. When all other members of the body are dull with age, this though it be but little, this tongue alone is quick and nimble. An unruly evil it is; an unruly evil to ourselves, an unruly evil to our neighbours, an unruly evil to all the world.  
And it is full of deadly poison. Poison! What? is there poison in the tongue? Poison, that is contrary to the nature of a man, is it in the tongue of a man? Yes. But it may be this poison is no mortal poison, but such a poison, whose venom may without much ado be expelled. Nay, saith Saint james, it is mortal, it is a deadly poison. Say it be a deadly poison; peradventure there is but little of it, and so the danger is the less. Nay, saith Saint james, it is full of it; it is full of deadly poison.  
The tongue is an unruly evil, full of deadly poison; who can tame it? No man, saith the Apostle. No. Man hath no bridle, no cage of brass, no bars of iron to tame the tongue withal. And yet you see, the Psalmographer calleth upon us to tame this tongue of ours, to keep it from evil. Keep thy tongue from evil, and thy lips that they speak no guile.  
In this case what shall we do, Beloved? Whether shall we have recourse for help in this time of need? Whether but to the throne of grace, even to him that sitteth thereon? He made the tongue, and he alone can tame the tongue. He that gave man a tongue to speak, can give him a tongue to speak well. He that placed that unruly member in the mouth of man, can give man a mouth to rule it. He can give us songs of Zion for loves-sonnets, and heavenly Psalms for the Ballads of Hell. Wherhfore let us move our tongues to entreat of him help for our tongues. David hath scored out this way for us, Psal. 141.3. Set a watch, O Lord, before my mouth, keep the door of my lips. Da Domine quod jubes, & jube quod vis, It was Saint Augustine's petition, and be it ours. Give Lord what thou commandest, and then command us what thou wilt. Thou commandest that I keep my tongue from evil, and my lips that they speak no guile: Lord keep thou my tongue from evil, keep thou my lips, and my lips shall speak no guile.  
Yet Beloved, we must not be idle ourselves. The difficulty of keeping our tongues from evil, should spur us on to a greater diligence. I know you would keep your house from thiefs, your garments from moths, your treasure from rust: See that ye be as careful to keep your tongues from evil. Give not over your hearts unto security, and your tongues will be the better. As fare as the heart is good, so fare will the tongue be good. If the heart believe, 
Rom. 10.10.  the tongue will confess. If the heart be meek, the tongue will be gentle. But if the heart be angry, the tongue will be bitter. 
james 3.6.  A tongue set on fire of Hell, to tell tales; to speak evil, to backebite, to slander, to curse, to brawl, to revile, discovers a heart as foul, full of all maliciousness: according to that which our Saviour told the Pharisees, Matth. 12.34. Out of the abundance of the heart the mouth speaketh. It is a polluted heart that maketh a foul mouth.  
Wherhfore, dear Beloved, make clean within, and all will be clean: hate evil cogitations, and there will proceed from you no evil communication. Foster charity in your hearts; and your lips will be like the Spouses lips in the Canticles; they will be like a thread of scarlet, 
Chap. 4.3.  and your talk comely; the speech that proceeds from you will be gracious in itself, and such as may administer grace unto the hearers, 
Ephes. 4.29.  full of gravity, full of discretion, full of zeal, full of love. So shall all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice. And ye will be kind one to another, you will be tenderhearted one towards another, you will forgive one another, even as God for Christ's sake hath forgiven you. Happy are ye that are in such a case. You shall not need to fear any calamity that hangeth over the heads of such as live in discord and variance: concerning whom, my doctrine was: The man that life's in discord and variance shall fall into such calamities, out of which there is no escaping for him, as there is no escaping for a bird out of a snare.  
I have with some prolixity insisted upon this argument of discord and variance, the rather being persuaded of the truth of that which S. Augustin. Serm. 57 de verbis Domini hath delivered in these words, Non potest concordiam habere cum Christo, qui discors voluerit esse cum Christiano: It cannot be that he that is at variance with a Christian, should have any agreement with Christ.  
The motive that now drew me to entreat of this argument, was Saint Hieroms application of my Text to such as live in discord and variance, whereupon his collection was, Discordiae poenam esse, in laqueum incidere, that it is the punishment of discord, to fall into a snare. Thus far I have been his. I must now leave him, and look back to the other application of my Text, wherewith I acquainted you in the beginning of this exercise. My Text is:  
Shall one take up a snare from the earth, and have taken nothing at all. The application is:  
A fowler useth not to take up his snares from the earth, till he hath catched somewhat; Not more is it Gods use, when he maketh show of his judgements, to withdraw his hand, till he hath put them in execution. God gives not forth his threats in vain, nor gathers he up his nets, nor takes he up his snares, till he hath taken what he would, till he hath effected what he threatened by his Prophets. The sum of all is, Verbum Dei non cadere sine efficacia: The Word of God falleth not out without its efficacy. And it is the Doctrine, which I would now further commend unto your Christian and devout attentions.  The Word of God falls not out without its efficacy. 
I thus explicate it. The Word of God is a certain, a sure, a faithful word. All the prophecies, all the predictions of future things therein propounded, are wonderfully made good in their accomplishment and event. All promises therein made, all threats therein denounced are ever true in their performance.  
That the prophecies, the predictions of future things propounded in the Word of God are ever true, and have their due accomplishment, I shall make plain in few words.  
In the days of Noah the world was grown so foul with sin, that God would needs wash it with a flood. With this his purpose to wash the world with a flood, he acquainted Noah one hundred and twenty years before he sent the flood. When that time had its period, when those one hundred and twenty years were expired, then, even then, and not before, he brought in the flood, as it appeareth by the collation of Genesis 7.6, 11. with 1 Peter 3.20.  
In the fifteenth of Genesis, vers. 13. God saith unto Abram: Know of a surety, that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years: and afterward shall they come out with great substance. Here is a prediction unto Abram concerning his posterity; that they should go into a strange land, should live in thraldom, and should from thence be delivered at the end of four hundred years. According to this prediction it came to pass. But first I note here, that this time of four hundred years, must begin at the birth of Isaak; though from his 
a An. M. 2049.  birth to the deliverance of the children of Israel 
b An. M. 2454.  out of Egypt were four hundred and five years, which few years in so great a sum maketh no great difference. Again, I note here, that by this land, not theirs, is meant not Egypt only, but Canaan too. And thirdly I note, that where the Text rehearseth these three, they shall be strangers, they shall serve, they shall be afflicted; we must jointly, not severally, apply them all to the time limited of four hundred years, that this whole time of four hundred years, they were either strangers, or served, or were afflicted. And so Saint Augustine, quaest. 47. in Exod. understandeth this place. But you see the accomplishment of the prediction.  
Christ the Messiah, the Saviour of mankind was promised to our first parents, even upon the beginning of the world, Gen. 3.15. where God tells the Serpent, that the seed of the woman should bruise his head. He was promised unto Abram, Genesis 12.3. In thee shall all the Nations of the earth be blessed. This promise unto Abraham is seven times reiterated. The seventh repetition of it is, Gen. 22.18. In thy seed shall all the Nations of the earth be blessed. He was promised unto Isaac, Gen. 26.4. In thy seed shall all the Nations of the earth be blessed. The time of his coming is noted by jacob the Patriarch, Gen. 49.10. The Sceptre shall not departed from judah, nor a Lawgiver from between his feet until Shiloh come. It is noted likewise by the Angel Gabriel, Dan. 9.25. Who there wisheth Daniel to know and understand, that from the going forth of the commandment to restore and to build jerusalem, unto the Messiah, the Prince shall be seven weeks.  
All these promises, prophecies, and predictions touching Christ, the Messiah, the Saviour of mankind, we believe and know, they have had their due accomplishment.  
I could here remember you of prophecies or predictions, wherein certain persons were by name expressed long before they were borne. Such is that, 1 King. 13.2. O altar, alter, thus saith the Lord, Behold a child shall be borne unto the house of David, josiah by name, and upon thee shall he offer the Priests of the high places that burn incense upon thee; and men's bones shall be burnt upon thee. josiah, you see, is named: but it was 
c An. M. 2971.  three hundred and thirty three years before josiah was 
d An. M. 3304.  borne, and before the 
e An. M. 3330.  execution of this prediction three hundred fifty and nine years. The execution of it we have, 2 King. 22.15.  
Such is that, Esa. 44.28. There thus saith the Lord of Cyrus, He is my shepherd and shall perform all my pleasure, even saying to jerusalem, Thou shalt be built, and to the Temple, thy foundation shall be laid. The prediction is, that Cyrus should take order for the re-edifying of the City of jerusalem, and the Temple there. Cyrus is the man that must give leave for this great work to be set on foot. Cyrus, Cyrus is named, and yet at this time Cyrus was not borne. Nor was he borne within one hundred years after this time. Nay, saith josephus, Antiq. judaic. lib. 11. cap. 1. the prophecy of Esay was written two hundred and ten years before Cyrus his time. Yet was the truth of this Prophecy 
f An. M. 3426.  fulfilled in Cyrus, as it appeareth, 2 Chron. 36.22. and Ezra 1.1.  
Thus have I briefly, and in a few instances made it plain, that the prophecies, the predictions of things to come, propounded in the Word of God, are ever true, and have their due accomplishment: that all the promises made therein, all the threats denounced therein, are ever true in their performance. So, true is my doctrine.  The Word of God falleth not out without its efficacy. 
True; For God himself hath said it, Esay 55.10. As the rain cometh down, and snow from Heaven, and returneth not thither, but watereth the earth, and maketh it bring forth, and bud, that it may give seed to the sour, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me voided; but it shall accomplish that which I please, and it shall prospero in the thing whereto I sent it. By this similitude taken from the rain and snow, the Lord giveth us to understand that his Word hath ever an effective power. It is ever working one way or other. It either mollifieth or hardeneth: it either converteth or convinceth: it either cureth or killeth. None ever heard it, but they were either the better or the worse by it. We preach, saith Saint Paul, 1 Corinth. 1.23. We preach Christ crucified, unto the jews a stumbling block, and unto the Greeks' foolishness: and these are the worse by the preaching of the Word. But unto them which are called, both jews and Greeks', it is the power of God, and his wisdom; and these are the better by it.  
After that heavenly Sermon made by our Saviour, joh. 6. in the 66. verse, Some went back and walked no more with him; these were the worse by his preaching. Others stuck more close, saying vers. 68 Lord, to whom shall we go? Thou hast the words of eternal life: and we believe, and are sure, that thou art Christ, the Son of the living God: and these were the better by his preaching.  
At Paphos in the I'll of Cyprus, Barnabas and Saul upon the request of the Deputy preached the Word of God. By their preaching Sergius was converted, Elimas was the more obdurate; the Deputy was the better by it: the Sorcerer much the worse, Act. 13.7, 8.  
This word of God is called a sword, Heb. 4.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a double edged sword. It hath an edge, and an edge: alijs ad salutem, alijs ad perditionem. It hath an edge for some unto salvation; an edge for others unto perdition: an edge for receivers unto redemption, an edge for contemners unto rejection. This is it that our Saviour saith, joh. 12.48. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him at the last day. The word which he hath heard and contemned, the same shall be his judge.  
Shall it be his judge? Tell us then, Vbi nam iste talis judex sedebit? Where shall this judge, a judge of this nature, the Word of God, where shall it sit? Quali de solio suo voces aut sententias indicij sui dabit? From what bench, from what tribunal shall it give sentence? 
Lib. 10. Com. in joan. ad cap. 12.  Rupertus shall make the answer: Propè aderit, intùs sedebit, in conscientiâ cujus que iustas sententias terribiliter personabit. It will be near unto thee, it will have a seal within thee, even in thy conscience: and there it will terribly pronounce just judgement against thee, if thou be a contemner of the word of God.  
Believe it, dear Beloved believe it, The Word of God preached among us, shall either save us or judge us. It shall be either a copy of our pardon, or a bill of our indictment at the last day. For non cadit sine efficacia, as my doctrine goeth: The Word of God falleth not out without its efficacy: it effecteth whatsoever it promiseth, whatsoever it threatneth.  
This is it which Saint Austin hath, Enarrat. in Psal. 94. Sicut verum est quod promisit, sic certum est quod minatur: As it is true what God in his holy Word hath promised, so certain is it what therein he threatneth. And as thou shouldest be certainly assured of thy rest, of thy welfare, of thy felicity, of thine eternity, of thine immortality, if thou be obedient to this Word of God; so must thou be certainly assured of thy molestation, of thy vexation, of thy ruin, of thy burning in eternal fire, and of thy damnation with the devils, if thou be disobedient hereunto.  
Thus have you as well the illustration, as the confirmation of my second doctrine; which was, The Word of God falleth not out without its efficacy.  
The uses may be two. One for terror, the other for comfort. The terror is for the wicked, the comfort for the godly. I can but point at them.  
The first is terror to the wicked. The wicked when he shall consider, that the threatenings of God against sinners denounced in the Word of God, are ever true in their performance, and must therefore be performed upon him, how shall he stand affected? Shall not a fear seize upon him, 
jer. 49.24.  shall not anguish and sorrow environ him about? Shall not his heart be as the heart of a woman in her pangs? His agony will be no less, than was Belshazzars', Dan. 5.6. His countenance will be changed, his thoughts will be troubled, the joints of his loins will be loosed, his knees will smite one against the other. Such will be his agony, when the threatenings in God's Word are brought home unto him, and laid unto his conscience: as that, Psal. 11.6. Upon the wicked the Lord shall rain snares, fire, and brimstone, and a burning tempest; this shall be the portion of their cup. And that Rom. 2.9. Tribulation and anguish upon every soul of man that doth evil: And that Matth. 5.10. Every tree that bringeth not forth good fruit, is hewed down and cast into the fire: And that Matth. 25.30. Cast ye the unprofitable servant into utter darkness, where shall be weeping and gnashing of teeth. O, what terrors shall affright the wicked when he shall behold such an army of sorrows coming on against him with due vengeance from the Lord?  
Those terrors that are upon the wicked may be profitable unto us sundry ways.  
First, they may teach us rightly to poise the weight of our sins in the balance of the Sanctuary: and by the fearful issue and after-claps that they bring, to judge how heinous they are in the sight of God.  
Secondly, they may rouse us up to a due consideration of our natural misery.  
Thirdly, they may provoke within us an appetite, even to hunger and thirst after reconciliation by Christ.  
Fourthly, they may deter us from the practice of sin. And so passing from the terrors of the wicked, let us have an eye to the comforts of the godly.  
The godly man, he that is the child of God, when he considereth that the promises of God made in his holy Word are ever true in their performance, and therefore will be performed in his particular, how great cause hath he of exultation and rejoicing? Sweet is that promise' made by Christ, Matthew 11.28. Come unto me all ye that labour and are heavy laden, and I will give you rest. As sweet is that, john 6.35. He that believeth on me shall never thirst; and that, vers. 37. Him that cometh to me, I will in no wise cast out. Turn but to the second Chapter of the Epistle to the Romans, and there shall you find a promise of glory, honour, peace, and eternal life, to such as with patience continued in well doing.  
Rest from labour, the asswaging of spiritual thirst, an irrevocable admission into the fellowship of Christ, glory, honour, peace, and life eternal! Such is the issue of our obedience, the end of our well-doing. Of this issue, or end, to speak as it deserveth, what tongue of men or Angels is able? A very small quantity hereof here in life obtained, O, how passeth it all understanding! And who is he that can utter the sweetness of that peace of conscience, and spiritual rejoicing in God, which himself hath here in this life tasted? And if the beginning be so sweet, how sweet shall the fullness be? Of which fullness vouchsafe most gracious Father in thy good time to make us all partakers, for jesus Christ his sake.   

THE Seventh Lecture.  AMOS 3.6. 
Shall a trumpet be blown in the City, and the people not be afraid?  
OF the six similitudes here brought by Amos, this is the last. The first was from travellers upon the way, Vers. 3. The second and third were from Lions, Verse. 4. The fourth and fifth, from Fowlers, Verse. 5. This, the sixth and the last is from Warriors, Verse. 6. All do serve for the polishing and adorning of the proposition set down in the second Verse of this Chapter, the substance whereof is, God being good and gracious to a people, if he be repaid with unthankfulness, will assuredly visit that people, and punish them for all their iniquities. My method for the handling of this sixth similitude shall be no other, than what it was for the other five. I will first clear the reading, and then proceed to such observation, as may be for the amendment of out life's.  
For the reading first. Shall a trumpet be blown in a city, and the people not be afraid?  
This Trumpet with the Vulgar Latin is Tuba, but with Tremelius and junius, with Mercerus and with Drusius it is Buccina. Tuba is the Hebrews 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joseph. Antiq. judaic. l. 3. cap. 11.  Chatsotsrah; Buccina is their 
b Sophar, Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hier. Hos. 5.8.  Schophar, and so are these two, Chatsotsrah and Schophar translated by the author of the Vulgar Latin, Hos. 5.8. Clangite buccinâ in Gabaâ, Tubâ in Româ. Saint Hierome upon that place puts a difference between Buccina and Tuba. Buccina pastoralis est, & cornu recurno efficitur, Tuba autem de are efficitur, vel argento. According to this distinction Buccina is the Cornet, and Tuba the Trumpet. So is that place Englished in our newest translation: Blow ye the Cornet in Gibeah, and the Trumpet in Romah. And so my text should speak of a Cornet, not of a Trumpet. Shall a Cornet be blown in a City, and the people not be afraid? Shall a Cornet be blown? The Hebrew is Schophar.  
But this distinction of these two is not perpetually observed. The old interpreters of the Bible do sometime confounded them: and do tender 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Schophar by Tuba, the Trumpet, and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Chatsotsrah by Buccina, the Cornet. And therefore the reading here will be indifferent either way, whether you read Cornet, or Trumpet. But I take the Trumpet to be the fittest for us now to follow; because the Translators of our new Church Bible, following the ancient Interpreters, do prefer the Trumpet.  
That which followeth, admitteth a twofold reading: One is, Shall not the people be afraid? the other is, Shall not they run together? Each reading is commended unto you by our late Translators: the first in the text; the second in the margin. The difference ariseth from the Hebrew word 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Charadh, which signifieth either to be afraid, or, to run together. Shall a trumpet be blown in a city, and shall not the people either be 
f Panere, expanescere.  afraid, or 
g Properè accurrere.  run together.  
We shall the more easily understand what this interrogation intendeth; and what answer is to be made unto it, if we consider what the ancient use of Trumpets was.  
The ancient use of Trumpets is delivered by a writer of greatest antiquity from Gods own prescription. Moses in the tenth of Numbers is commanded to make two Trumpets of silver, which were to be for present use, and for use in time to come. For the present they were to serve 
h Numb. 10.2.  for the calling of the assembly, and for the iourncying of the camps.  
There is a double use of them commanded for the time to come; one in time of war, the other in time of peace. The use of Trumpets in time of war was, to assure them, that God would then remember them for good, and save them from their enemies, Vers. 9 The use of them in time of peace, was, for their times of joy, and appointed festivities. In the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the Trumpets over your  offerings, and over the sacrifices of your peace offerings, that they may be to you for a memorial before your God, Vers. 10.  
Of this double use of the Trumpet Saint Hierome maketh mention, in his Comment upon Hos. 5. Tubâ in bellis ac solonnitatibus concrepabant: they blew with the Trumpet in time of war, and in their solemnities. So doth Isidore in the eleventh book of his Etymologies, chap. 20. Tuba adhibebatur, non solum in praefijs, sed in omnibus festis diebus: The Trumpet was used not only in war, but also upon their feast-days. Whence is that, Psalm. 81.3. Blow up the Trumpet in the new moon, in the time appointed, on our solemn feast-day.  
And why was the Trumpet to be blown upon the solemn feast-day, but to call the people together to their holy assemblies? So saith Drusius; Ad sonum buccinae accurrebat populus, cùm ad sacra vocaretur: At the sound of the Trumpet, the people met together for the hearing of divine service. The Trumpet then called them together, as now the Bells call us.  
This use of the Trumpet was merely Ecclesiastical. There were also civil uses of it even in the time of peace; as when the people were to be called together, to hear some charge given them; or to give or take advisement concerning the affairs of the Commonwealth.  
These uses of the Trumpet, as well Civil as Ecclesiastical, Drusius hath touched in his sacred observations, lib. 14. cap. 18. There he saith, that at the found of the Trumpet, the people were wont speedily to come together, Vel ad audiendum aliquid, vel ad prandum, vel denique ad agendum sive consultandum, de republicâ: they came together, either to hear somewhat, or to pray, or to deliberate and consult about public matters.  
You see, what anciently were the uses of the Trumpet. Now it will not be any hard matter for us to give an answer to the Interrogation, which way soever it be made. If it be made according to the reading in the margin, [Shall a Trumpet be blown in a city, and the people not run together?] the answer must be negative, Not; a Trumpet shall not be blown in a city, but the people will run together. They will assemble themselves, they will come together at the sound of the Trumpet, either to hear what shall be delivered to them from the Magistrate; or to enter into consultation about the affairs of the city; or to prostrate themselves in devotion before the Lord in his holy Temple. If the Trumpet be blown, they will run together.  
This our marginal reading, Tremelius and junius have embraced as the chiefest, yet so that they reject not the other. Nay, so fare are they from rejecting the other, as that they join both together. They make the interrogation to be thus: Shall a Trumpet be blown in a city, and populus trepidè non accurrerint? shall not the people tremblingly run together? The interrogation thus framed, may have an answer affirmative: A Trumpet may be blown in a city, and the people shall not need tremblingly to run together. For why should here be any trembling where there is no cause of fear?  
There was a feast of Trumpets yearly to be observed in the seventh month, on the first day of the month, Levit. 23.24. It was a day 
i Numb. 29.1.  of blowing the Trumpets unto the people. The Trumpets were blown and the people ran together, but without fear, without trembling.  
There was a year of jubilee every fiftieth year to be hallowed. Every fiftieth year on the tenth day of the seventh month, the Trumpet of jubilee was to sound, Levit. 5.19. The Trumpet sounded; the people met, but without fear, without trembling.  
You will say these were set times of festivity, times of joy, and the blowing of Trumpets at these times was ordinary, and therefore the people now had no reason to be afraid at the sound of the Trumpets: but say, the sound of the Trumpets were extraordinary; would not the people then be afraid, and tremblingly run together? Not; not ever then.  
Extraordinary was the sound of the Trumpets, when David with great solemnity fetched the Ark from Kiriath jearim. He brought up the Ark from thence with songs and with Harps, and with Psalteries, and with Timbrels, and with Cymbals, and with Trumpets, 1 Chron. 13.8. The Trumpets were blown. Here was much joy expressed; here was no show of fear at all.  
Extraordinary was the sound of the Trumpets at the dedication of Solomon's Temple. Than besides the Levites who had their Cymbals and Psalteries and Harps, there were an hundred and twenty Priests sounding with Trumpets, 2 Chron. 5.12. The Trumpets were blown; much joy was thereby expressed, there was no show of fear at all.  
Extraordinary was the sound of the Trumpets at the restitution of religion by Hezekiah King of judah; and then were the Levites present with their Cymbals, their Psalteries, and their Harps, and the Priests with their Trumpets, 2 Chron. 29.26. The Trumpets were blown, joy was expressed, no fear appeared.  
Thus we see Trumpets have been blown, not only at ordinary times, but also at times extraordinary, and yet have the people had no cause of fear. What shall we then say to this interrogation, as it is made by Tremelius and junius? Shall a Trumpet be blown in a City, and shall not the people tremblingly with fear run together?  
The interrogation thus framed, for the substance of it, well agreeth with our new translation; Shall a Trumpet be blown in a City, and the people not be afraid? and therefore we may alike resolve for both.  
Our resolution may be thus: This Trumpet must be blown, not in time of peace when all is quiet; but in time of war, when all is in combustion: and it must be blown, not in the streets of the city, but from the watchtower: and it must be blown not at an ordinary time, but when men lest think of it, to give warning of the sudden approach of the enemy unto the city. To this understanding we are directed by jonathan, the Chaldee Paraphrast, who adds unto my text non suo tempore, to give the meaning of it: Shall a Trumpet be blown in a city, non suo tempore, out of its ordinary time, and shall not the people be afraid?  
So, our Prophet here speaketh de clangore buccina extraordinario, of an extraordinary blowing of the Trumpet; of its being blown alieno tempore, at a strange time. Such a blowing of the trumpet, at such a time, was ever a sure token, adventantis hostis, that the enemy was not fare of: Vnde pavor & metus, saith Drusius; whence fear and trembling were upon the people.  
Now to the interrogation, Shall a trumpet be blown in a city, and the people not be afraid; or, shall they not tremblingly run together? Our answer is negative; No. It cannot be, that in time of war a trumpet shall be blown in a city at an extraordinary, an unusual and a strange hour, but the people will be afraid, and will tremblingly run together.  
Hitherto hath the reading been cleared, and the interrogation answered: and now let us see whereto this sixth similitude taken from warriors is appliable. Saint Hierome applies it, as he doth the former. He applies it to such as live in discord and variance. He makes it to be their punishment; We in civitate Domini constituti, tubae sonitu terreantur: that being placed in the city of the Lord, they be terrified with the sound of the trumpet. By this city of the Lord, he meaneth the holy Catholic Church, and by this trumpet, the word of God sounding in the Church. For thus headdeth, Whatsoever is spoken in holy Scriptures, it is tuba comminans, a threatening trumpet, that with a mighty voice penetrateth the ears of believers. If we be righteous, this Trumpet of Christ calleth us unto blessedness; but if wicked, unto torments. With the sound of this trumpet shall they be terrified that live in discord, and variance. Of the foulness and leprosy of which sin, I spoke at large in my last Sermon out of this place. Now therefore I leave it, and proceed to some other application of this sixth similitude.  
Saint Cyril applies it to the Prophets of the Lord, and his Ministers, thus: If a trumpet be blown in a city, to give warning of the approach of the enemy, who is there so without all sense of grief, as not to conceive exceeding fear of future evils? But you, you the people of Israel, are so voided of all sense and feeling, that though my trumpets cease not continually to sound aloud in your ears, and to fore-warne you of evils, that shall come to pass, you receive no profit thereby. Though you understand by the sound of my trumpets, that your cities which are now inhabited, 
Ezech. 12.20.  shall be laid waste, and your Land shall be desolate; yet you take courage to yourselves against such terrors, 
Amos 6.3.  you put far away from you the evil day, you say within yourselves, 
Ezech. 12.27.  the vision which this man seethe, is for many days to come, and he prophefieth of the times that are far off. To this purpose Saint Cyril.  
With him agreed three great Rabbins, R. David, R. Abraham, R. Selomo. They make the Lord here to speak after this manner: If a trumpet be blown in a city at an unseasonable hour to give warning that the enemy is coming, the people will exceedingly tremble and be afraid. Why then, are not you afraid? why tremble ye not at the voices of my Prophets? My Prophets are my trumpeters: by them I give you warning of the evils that hung over your heads, and will ere long fall upon you. Why are you not afraid? why tremble you not?  
To this application of this sixth similitude, our new Expositors for the most part have subscribed. They understand by this City the Church of God, by the Trumpet the Word of God, by the people the hearers of the Word: and so, thus stands the application: When a trumpet giveth a sudden sign by the sound of it out of a watchtower, all the people hearken, and are troubled, and prepare themselves this way or that way, according as the trumpet giveth the token: So at the voice of God sounding by his Ministers, we aught to give ear and be attentive, and be moved at the noise of it, and as he giveth warning, prepare ourselves and look about us while it is time, left afterward it be too late.  
Now the lesson which we are to take from hence is this, The word of God uttered by his Ministers, deserveth more reverence, fear, and trembling, then doth a trumpet sounding an alarm from a watchtower.  
For the word of God is a trumpet too, and a trumpet of a fare shriller sound. The blowers of this trumpet are the Ministers of the Word, who in this regard are called sometimes Tuba Dei, and sometimes Speculatores. They are God's trumpet, and they are watchmen. They are Tuba Dei, God's trumpet: and hereby are they put in mind of their duty; even to denounce perpetual war against the wicked; and to excite men, even to fight against the Devil, and to bid defiance unto sin. And they are Speculatores, they are Watchmen, placed by God in his holy City, the Church, Volut in speculâ, as in a Watchtower, to watch for the safety of the people, and to blow the trumpet unto them, when any danger is at hand.  
Both appellations are met together in jerem. 6.17. Constitui super vos speculatores; audite vocem tubae: I have set over you watchmen: harken to the sound of the trumpet. Bishops, Pastors, Ministers; they are these watchmen: and we are to harken to the sound of their trumpets.  
Their trumpets? True. For Ministers have trumpets. Their trumpets are two. One is Territoria, the other is Consolatoria. One is a terrifying trumpet; the other trumpet is comforting.  
Of the former God speaketh by his Prophet Esay chap. 58.1. Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of jacob their sins. So doth he by Zephania, chap. 1.16. A day of the Trumpet and alarm against the fenced cities, and against the high towers: And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord. This trumpet you may call tubam legis, the trumpet of the Law: because by it the Minister denounceth the curses of the Law, the wrath of God, misery, and calamity to every unrepentant sinner.  
Of the other trumpet of the ministry, we may understand that, Esay. 27.13. The great Trumpet shall be blown, and they shall come, which were ready to perish in the Land of Assyria, and the outcasts in the Land of Egypt, and shall worship the Lord in the holy Mount at jerusalem. This trumpet you may call tubam Euangelij, the trumpet of the Gospel: because by it the Minister pronounceth the blessings of the Gospel; the love of God, a quiet conscience, and true felicity to every true believer.  
These two trumpets, terrifying and comforting, that of the Law, this of the Gospel, are still of use in the Church of Christ, the Minister sounding sometimes woe, sometimes weal, according as our sins shall give him cause.  
But why is it, that the ministry of the Word, and the preaching thereof, is compared to a trumpet? Hector Pintus in his Comment upon the eight and fiftieth of Esay giveth hereof two reasons. One is, because, as the material trumpet calleth and encourageth unto war; so this spiritual trumpet, the preaching of the Word, calleth and encourageth us to fight valiantly against the world, the flesh and the Devil. The other is, because as the material trumpet is blown at solemnities to betoken joy: so this spiritual trumpet, the preaching of the Word, should stir us up ad laborem in praesenti, & ad gaudium in futuro: to labour in this life, and to joy in that to come. For as he addeth, hic est locus vincendi, ibi triumphandi: hic brevis laboris, illic sempiterna quietis: hic poenae transeuntis, ibi gloriae permanentis. Here is the place for overcoming, there for the triumph: here of some little labour, there of eternal quiet: here of pain that passeth away, there of glory that endureth.  
The comparison standing thus between the preaching of the Word, and a trumpet, warranteth the truth of the doctrine propounded; which was, The word of God uttered by his Ministers deserveth more reverence, fear, and trembling, then doth a trumpet sounding an alarm from a watchtower.  
This representation of the word of God by a trumpet should ever sound, and as it were, go before us, in all our actions, in war, in peace, in all meetings and joyful feasts, that all our doings may be acceptable to the Lord our God.  
The doctrine now delivered, standing upon the comparison that is between the preaching of the Word and a trumpet, may in terms absolute be thus; The preaching of the word of God is to be hearkened unto with all reverence. It is the point I handled in my first Sermon upon this third Chapter of Amos. My Thesis then was, The word of God is diligently to be hearkened unto. What proofs and reasons out of Scripture I then produced for the confirmation of that truth, and what use was made thereof, I now stand not to repeat. Nor need I so to do. The holy Scripture being as the Ocean of waters which can never be exhausted, yields us great variety of matter, though we speak again and again to the same point. I proceed then with my Thesis, as it is given in terms absolute, The preaching of the word of God is to be hearkened unto with all reverence.  
I urge this duty,  
First, from the honour of him that speaketh.  
Secondly, from the danger of him that heareth negligently.  
Thirdly, from the profit of him that heareth with diligence.  
First, the preaching of the word of God is to be hearkened unto with all reverence for the honour's sake of him that speaketh. For the honour's sake of him that speaketh? Why? Who is he? Is he not some Prophet, some Apostle, some Priest, or Minister; one whom we know to be of mean descent, some 
a Amos 1.1.  Herdsman, some 
b Matth 4.18.  Fisherman, some 
c 1 Thess 2.9. Act. 18.3.  Tentmaker, some 
d Matth. 13.55.  Carpenter's son. Is not his mother called Mary? and his brethren james and joses, and Simon, and judas? And his sisters, are they not all with us? How then is it that you urge us to give ear with reverence to the preaching of the Word, for the honour's sake of him that speaketh?  
Our blessed Saviour Christ jesus, untieth this knot for me. He to comfort his Apostles against the time of persecution, thus saith unto them, Matth. 10.19, 30. Take no thought how or what ye shall speak, for it shall be given you in the same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father, that speaketh in you. In the thirteenth of Mark, Verse 11. thus. It is not ye that speak, but the holy Ghost. In the twelfth of Luke, verse 12. thus. The holy Ghost shall teach you in the same hour what ye aught to say. Now see; It is the Spirit of your Father; the Spirit of God; the holy Ghost that speaketh in his Ministers. Why then, ye are with reverence to give ear to them, when they preach unto you, for the honour's sake of him that speaketh.  
Qui vos audit, me audit, saith Christ unto his Disciples, Luke 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me. He that heareth you heareth me! It is an admirable and gracious dispensation from God, to speak unto man, not in his own person, and by the voice of his thunders and lightnings, 
Exod. 20.18.  or with the exceeding loud sound of a trumpet: but by Prophets, by Apostles, by Disciples, by Ministers; by men of our own nature, flesh of our flesh, and bones of our bones, by men of our own shape and language, 
james 5.17.  by men subject to the same passions, whereto we are subject. God is he that speaketh from above, that blesseth and curseth, that bindeth and looseth, that exhorteth and dissuadeth by the mouth of man. For this respect and relations sake between God and his Ministers, whom it hath pleased of his mercy in some sort to dignify with the representation of his own person here upon the earth, the world hath ever held them in very reverend estimation.  
Remember the Galatians. Though Saint Paul preached the Gospel unto them through infirmity of the flesh, 
Galat. 4.13.  without the honour, without the ostentation, without the pomp of this world, rather as one that studied to bring his person into contempt, than otherwise; yet were they so fare off from despising or rejecting him, that they rather received him as an Angel of God, yea, as Christ jesus. And he bore them record, that if it had been possible, they would have plucked out their own eyes, and have given them to him. If it had been possible, that is, if Nature and the Law of God had not forbidden it: or, if it had been possible, that is, if they might have done it sine suo dispendio, as Haymo and Remigius do interpret it, if they might have done it without their own utter undoing: or if it had been possible, that is, if it might have been ad Ecclesiae utilitatem, so speak Aquinas and Gorran, if it might have been for the good of the Church, they would have plucked out their own eyes, and have given them to Paul. Would they have plucked out their own eyes? Nihil habet quisquam charius oculis suis: There is nothing more dear unto a man than are his eyes. And yet if it had been possible, would the Galatians have plucked out their own eyes, and have given them to Paul.  
When the Children of Israel murmured against Moses and Aaron, Moses said unto them, Exod. 16.8. The Lord heareth your murmurings which ye murmur against him; and what are we? Your murmurings are not against us, but against the Lord. What are we, but Serui & Ministri, the Servants and Ministers of the Lord? Your murmurings are not against us, but against the Lord.  
This is that, which the Lord saith concerning his Prophet, Deut. 18.19. Whosoever will not hearken to the words which he shall speak in my name, Ego ultor existam, I will require it of him, I will be his avenger. Whereupon Didacus' Stella: Hominom non debos aspicere, sod Deum, 
Enarrat. in cap. 10. Lucae.  qui in eo loquitur; Look not upon man, se● not thy thoughts upon him, but upon God that speaketh in him. For the words which he speaketh, he speaketh in the name of God.  
But say the Preacher be a naughty, a wicked man; what shall I then do? Deum qui per ipsum loquitur, debes respicere. Thou must have regard to God, that speaketh by him. God divinâ & admirabili suâ virtute, God of his divine and marvelous power, is able to bring to pass excellent and divine works by evil instruments.  
God fed Elias by the ministry of Ravens. Ravens brought him bread and flesh in the morning; and bread and flesh in the evening, 1 King. 17.6. Did Ravens bring him food? Cur ita? Why so Lord? Couldst thou nor command Doves, and other clean birds to feed thy Prophet, but thou must provide for him by Ravens? Note here the mystery. God useth many times to give unto his people the spiritual food of their souls, sound and wholesome doctrine, by evil and wicked men, as he gave good bread and flesh to Elias by Ravens: tu vero comede, only eat thou, and receive thou from the hand of God what he sendeth: and be not curious to know, whether he that brings thee thy soul's meat, be a Raven or a dove, a wicked or a good man, so the food he bringeth thee be sound and come from God. By this time you see, you are to give ear with reverence to the preaching of the word of God for the honour's sake of him that speaketh.  
You are now in the second place to be urged to the performance of this duty, from the danger of him that heareth negligently. The danger is great. Saint Augustine discovers it by comparing the word of God for the estimation that is to be held of it, to the Body of Christ in the Eucharist. His words are in the six and twentieth of his fifty Homilies; Non minus reus erit, qui verbum Dei negligenter audierit, quàm qui Corpus Christi in terram cadere suâ negligentiâ permiserit: Whosoever shall hear the word of God negligently, shall be no less guilty, than he that by his own negligence shall suffer the Body of Christ to fall upon the ground. And therefore with what solicitude and care we take heed that no part of Christ's body which is given to us by the Minister, do fall unto the ground; with the like we should take heed, that no part of God's word that is offered unto us by the Preacher, do either by our wandering thoughts, or our irreverent talking fall from out our hearts and perish.  
But say, this solicitude and care be wanting in us; what then? Than the danger is, our very prayers will be an abomination to the Lord. So saith the holy Ghost, Prou. 28.9. He that turneth away his ear from hearing the Law, even his prayer shall be an abomination: where by turning away the ear from hearing, he meaneth not only the open contemning and despising of the word of God, but also every negligent, careless, and unprofitable hearing thereof. And so it is true: He that turneth away his ear from hearing the Law, his prayer shall be an abomination to the Lord, the Lord will loathe and abhor the prayer he maketh, and will not hear him.  
There is yet a further danger of our negligent hearing, and that is the loss of the word of God from among us. Negligent hearing deserves no less: for it is a rebellion against God, and God will tie the tongues of his servants, that they shall not preach his Word to such. So tied he the tongue of Ezechiel, chap. 3.26. O son of man, I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shall not be to this people a reprover, for they are a rebellious house. Whereupon Great Gregory; Propter malos auditores bonis sermo doctoribus tollitur: for ill hearers God sometimes stoppeth the mouths of good teachers. So stopped he the mouth of Saint Paul, that he should not teach in jerusalem, Act. 22.18. Make haste, and get thee quickly out of Jerusalem, for they will not receive thy testimony concerning me. The Apostles that would have preached in Asia, could not, for the Spirit would not suffer them, Act. 16.7.  
Christ forbids us dare sanctum canibus, Matth. 7.6. Give not that which is holy unto dogs, neither cast ye your pearls before swine. Who are those dogs, who these swine, but men living in incurable impiety without all hope of amendment, and wallowing in the mire of unbridled luxury? who if they vouchsafe to come to this Watchtower of the Lord to hear the sound of the Trumpet, they give ear but negligently, but unprofitably, but contemptuously? Such are they whom this inhibition concerneth, Give not that which is holy unto dogs, neither cast ye your pearls before swine. For what is this holy thing, that we must not give unto them, what these pearls, but veritatis mysteria, the mysteries of truth enclosed within the profundity of the Scriptures, as pearls within shell-fish? These holy mysteries be kept back from them, that will be negligent, unprofitable and contemptuous hearers. And thus you see, you are to give ear with reverence to the preaching of the word of God, for the dangers sake of him that heareth negligently.  
You will now in the third place be persuaded to the performance of this duty, for the profits sake of him that heareth diligently. Here is a threefold profit for him.  

1. His heart hereby shall be softened.  
2. It shall be sweetened.  
3. It shall be cleansed.   

Enarrat. 1. Dom. 5. post. Trin. pag. 237.  That the preaching of the Word softeneth the heart, Petrus de Palude would prove by the confession of the Spouse, Cant. 5.6. Anima mea liquefacta est, ut dilectus locutus est; As soon as my beloved spoke, as soon as I heard the voice of my Saviour, my soul even melted. But fit to our purpose is the example of Ahab, 1 King. 21. Elias comes unto him with the word of God in his mouth: In the place where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine, O King, vers. 19 and vers. 21. I will bring evil upon thee, and will take away thy posterity, all thy posterity. Ahab hereupon rends his , puts sackcloth upon his flesh and lies therein, fasteth, and goeth comfortless, vers. 27. See you not the heart of Ahab humbled, his hard heart softened by the word of God.  
In the second Chapter of the book of judges, a Messenger of the Lord comes up from Gilgal to Bochim, with words of reproof against the people of Israel, and saith, I made you to go up out of Egypt, and have brought you unto the Land, which I swore unto your Fathers, and I said, I will never break my covenant with you; and ye shall make no league with the inhabitants of this Land; you shall throw down their Altars: but ye have not obeyed my voice; why have ye done this? This was the word of God unto them: they heard it, and cried out, and wept. Their hearts were humbled: their hard hearts were softened. This is it that the Lord hath said, jerem. 23.29. Is not my sword like fire? and like a hammer that breaketh the rock in pieces? Yes Lord: thy Word is like fire, and like a hammer that breaketh the rock in pieces: It mollifieth and softeneth the hard stony and flinty heart.  
A second profit that the Word preached bringeth unto us, is, that it sweeteneth the heart. For the word of God is Manna, habens in se omne delectamentum saporis, it is as the Celestial Manna, that Angel's food, that bread from Heaven, 
Wisd. 16.20.  very pleasant and well gusted. David esteems it to be sweeter than Honey, and the dropping of the honeycomb, Psalm. 19.10. And Psal. 119.103. out of the admiration thereof, he saith, O how sweet are thy words unto my taste! yea sweeter are they than Honey to my mouth. Faum mellis verba composita, Prou. 16.24. Fair, pleasant, and well composed words are as an Honeycomb, sweet to the soul, and health to the bones. Qua verba composita, dulcia sunt, si tua non sunt? So Claudius Aquaviua in his Meditations upon the 119. Psalm: What fair, what pleasant, what well composed words are sweet, Lord, if thine be not? Thy words, Lord, de melle coeli mellea, & de lumine tuo luminosa animam non dulcorant modò, sed dulcedine inebriant. Thy words, Lord, sweet as is the Honey of Heaven, and full of light through thy light, do not only sweeten the soul, but do even inebriate it with sweetness.  
The third profit that the Word preached bringeth unto us, is, that it cleanseth the heart. It maketh clean the heart, according to that saying of Christ, john 15.3. Now ye are clean through the Word which I have spoken unto you. Clean are ye, Non propter baptismum, quo loti estis, Not for the Baptism wherewith you have been baptised, sed propter verbum quod locutus sum vobis, but for the Word which I have spoken unto you. You are clean, not for your Baptism, but for the Word. So Saint Augustine Tract. 80. in johannem, Detrahe verbum & quid est aqua nisi aqua? Accedit verbum ad elementum & sit sacramentum: Take away the Word, and what is the water but water? the Word cometh to the element, and it is made a Sacrament. You are clean then, not by your Baptism, but by the Word. And you are clean by the Word, Non quia dicitur, sed quia creditur. You are clean by the Word, not because the Word is preached unto you, but because you believe it when it is preached. The Pharisees and other hypocrites did hear the Word of Christ, yet were they not thereby made clean, because they did not believe the Word of Christ. And so doth Rupertus expound these words. You are clean. You are clean, because you believe that which I have said unto you, concerning my death and resurrection, how I must die for your sins, and rise again for your justification, and go away to provide a place for you. You have not only heard, but also have believed the Word which I have spoken unto you, and therefore are ye clean.  
The fruit then, and the profit, that ariseth unto us from our reverend hearing of the Word preached is by our faith. It is faith that purifieth our hearts, saith Peter, Act. 15.9. Faith it is, by which we apprehended the blood of the Lamb of God, and are thereby cleansed from all our sins.  
But I may not hold you overlong with the prosecution of this point. Let it please you to be remembered, that we have hitherto been moved to the performance of a holy duty, even to the reverend hearing of the word of God: and this, first for the honour's sake of him that speaketh; secondly, for the dangers sake of him that heareth negligently; thirdly, for the profits sake of him that heareth diligently: and that we understand this profit to be threefold, that it softeneth our hard hearts, that it sweeteneth them, that it cleanseth them. What now remaineth, but that we pray God to dismiss us with a blessing?  
We humbly beseech thee, most gracious God, so to open our hearts, and to unlock the ears of our understanding, that now and ever hearing thy Word profitably, we may observe, learn, and embrace such passages therein, as are necessary to the confirming of our weak faith, and the Amendment of our sinful lives. Grant this dear Father, for thy best beloved Son jesus Christ. AMEN.   

THE Eighth Lecture.  AMOS 3.6. 
Shall there be evil in a City, and the Lord hath not done it?  
THis short sentence you may call the Conclusion or the explication of the similitudes that went before. The similitudes were six; all taken from vulgar experience, and such as is incident to a Shepherds walk. The explication, as it is given by Theodoret and Remigius, stands thus: As it cannot be, that two should walk together, except they be agreed; or that a Lion should roar in the forest, when he hath no prey; or that a lion's whelp should cry out of his den, if he have gotten nothing; or that a bird should fall in a snare upon the earth, where no gin is for him; or that a fouler should take up his snare from the ground, before he have taken somewhat; or that the Trumpet should sound an alarm in the City, and the people not fear: so it cannot be, that there should be any evil in a City, except the Lord command it so to be. This dependence of these words upon the former is approved by Christophorus à Castro in his Paraphrase.  
Conrade Pelican and others, look not so fare back for the coherence of these words, but confine them within this sixth verse; thus: As a trumpet is not blown in a City, but that the people thereof should be afraid, and run together: so neither is there any evil sent by the Lord to any place, city, or country, but that the people thereof should repent and amend their lives.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reddition, suiting with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the proposition of the similitude here drawn from the sound of the trumpet, should be thus: Shall a Prophet in the name of the Lord foreshow any future evil, and shall not the people be afraid? But, because whatsoever evils a Prophet foretelleth, he foretelleth from the Lord; and the evils which he foretelleth, fall not out but by the Lord; therefore Amos here omitting the Antecedent, sets down the consequent: Shall there be evil in a city, and the Lord hath not done it?  
Shall there be evil, etc. Some years have passed away since I handled this Text in the chiefest assembly of this Diocese. My then endeavours were to arm myself, and that devout auditory with patience against the day of affliction. And because that day, is a day, which every child of God must look for, I was induced to publish what I then delivered, if it might be, for the comfort of such as then heard me not: and I did it, under the title of the haven of the afflicted.  
What need then is there, that I should at this time recommend the same Text unto you? What the wise son of Syrach in the eighteenth of his Ecclesiasticus, vers. 6. saith of such as search into the works of God, is true of us, whose office is, to search into the words of God, Cum consummauerit homo, tunc incipiet: When a man hath done what he can, he must begin again. For as Saint Hierome hath well observed in his Comment upon the 90. Psalm, Singula verba Scripturarum, singula Sacramenta sunt: every word in Scripture is a Sacrament, and containeth a mystery. Every word a Sacrament! The Rabbins stay not here: they say as much of every letter; Nullum est iota in Scripturâ; à quo non pendeant montes doctrinarum: there is for an iota, any the lest letter in the Scriptures, but thereon do depend mountains of doctrines. Saint Hierome in the second book of his Commentaries upon the Epistle to the Ephesians yet goes further; Singuli apices, singula puncta in divinis Scriptures, plena sunt sensibus: there is not a tittle, not a point in the divine Scriptures, burr its full of spiritual meaning; full of senses.  
Not a word, but it's a Sacrament! not a letter, but it yields mountains of doctrines! not a point, but its full of senses! Well then may the words which I have now read unto you, yield variety of matter, fit for our deepest meditations a second time: and because they follow in course in this Chapter, the exposition whereof I have for this place undertaken, I may not in silence pass them over, but must take a review of them, and recommend them to your Christian and devout attentions.  
Shall there be evil in a City, and the Lord hath not done it?  
Herein observe with me three circumstances; Quis, Quid, Vbi. Quis, the Agent; Quid, the Action; Vbi, the place of performance. The Agent, is the Lord; the Action, is a doing of evil; the place of performance is a City. Shall there be evil in a City, and the Lord hath not done it?  
You see the bounds of my present discourse. I will go over them with as much brevity and perspicuity as I may, God's holy grace assisting me, and your Christian and accustomed patience giving leave.  
The first point I am to handle is Quis: it is the Agent. His name in my Text is jehovah, and it is the most proper name of God.  
Is his name jehovah? How then is it that jacob the Patriarch, Gen. 32.29. ask after the name of God, receives answer in the Vulgar Latin, Cur quaris nomen meum, quod est mirabile? Wherefore is it, that thou dost ask after my name, seeing it is wonderful? And how comes it to pass, that the like answer is given unto Manoah, judges 13.18. Cur quaris nomen meum, quod est mirabile? Why askest thou thus after my name, seeing it is secret? And why doth Agur inquire with admiration, Prou. 30.4. Who hath ascended up into Heaven? or who hath come down from thence? Who hath gathered the wind in his fist? Who hath bound the waters in a garment? Who hath established all the ends of the earth? Quod nomen eius? What is his name? Canst thou tell? as if it were impossible to find out a fit name for God.  
Much disputing is there in the Schools about the name of God, which they reckon up by a threefold divinity. The first is 
a Salmeron Disp. 4. in 1. Ephes. Tom. 15. pag. 187. Et in 1. joan. 1. Disp. 5. Tom. 16. pag. 170.  Theologia affirmativa, an affirmative Divinity: the second is, Theologia mystica sive negativa, a mystical or negative divinity: the third is, Theologia Symbolica, a symbolical divinity.  
In the affirmative divinity, God is called by such names as do sound out his perfection, such as are, 
b Gen. 17.1.  Omnipotent, 
c Gen. 21.33.  Everlasting, Good, 
d Rom. 16.27.  Wise, 
e Apocal. 15.4.  Holy, 
f Deut. 32.4.  Just, and 
g Exod. 34.6.  True.  
In the mystical or negative divinity, no certain name is given him, to describe him, what he is, but to show what he is not. Such appellations are these, 
h 1 Tim. 1.17.  Immortal, Invisible, 
i Rom. 1.23.  Uncorruptible, 
k Bernard. Ser. 6. Super Cantic.  Incorporeal, 
l Aug. Tom. 10. de verbis Apost. Serm. 1.  Ineffable, Inestimable, Incomprehensible, Infinite, 
m Bernard. paru. Serm. 51.  Immense, Vndivided, Vnuariable, Unchangeable.  
In the symbolical divinity any name may be given him: he may be called 
n Salmeron. Disp. 5. in 1 joan. 1. To. 16. p. 170.  a Lion, a Lamb, a Worm, a Calf, Light, Heaven, a Star, any thing else, by 
o Trelcat. instit. lib. 1. pag. 20.  Analogy or similitude, Nulla 
p Salmeron. in Ephes. 1. Disp. 4. pag. 187. Apud. Aquin. 1.  fiquidem res est, quae in aliquo Deum non referat: for there is not any thing, but in somewhat it resembles God.  
To the first of these three belongeth this name of God in my Text; his name jehovah. jehovah is among the affirmative names of God; and is of them the most principal. So saith Damascene lib. 1. Orthodox. fides cap. 12. And well. For it comprehendeth totum, all in itself, Velut quoddam pelagus, as a Sea of substance, infinite and indeterminate.  
jehovah! It is the essential name of God, the name of his essence, for three reasons. First, because God is of himself, not of any other. Secondly, because other things are from God, not from any thing else, nor from themselves. Thirdly, because God gives Esse real, a real being to (and is ever true in) his promises, and his threats.  
All this is confirmed, Esay 43.10. Ye are my witnesses, faith jehovah, that ye may know and believe me, and understand that I am he: before me there was no God form, neither shall there be after me. I, even I am jehovah; and besides me there is no Saviour. Yea, before the day was, I am he; and there is none that can deliver out of my hand: I will work, and who shall let it? It is from hence plain, that the Lord, jehovah, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is of himself alone, and ever of himself and of no other, the beginning and fountain of all things else, that have any being.  
See then here his Essence, vers. 10. I am he, vers. 11. I, even I, am the Lord, vers. 12. Ye are my witnesses, that I am God, verse. 13. I am he. See here his Eternity, vers. 10. Before me there was no God form, neither shall there be any after me: and vers. 13. Before the day was, I am. See also his Omnipotency, vers. 11. Beside me there is no Saviour: verse. 13. There is none that can deliver out of my hand. Again in the same verse, I will work; and who shall let it?  
Great is the comfort that this name of God, his name jehovah, may administer unto us. Our God is jehovah; of himself, eternal, and omnipotent: and therefore will not fail to give unto us the good things which he hath promised in his holy Word.  
Much too blame then are the jews, who through their vain superstition, holding this name of God, this great name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ineffable, and not to be pronounced, do neither writ it, nor read it, nor speak it: but as often as they meet with it in holy Scripture, they either read for it Elohim, or Adonai, or do only name the four letters of which it consisteth, Iod, He, Van, He: whereas yet God hath therefore made known this his name to men, that men might read it, and pronounce it with a reverend and an holy fear.  
This our God the Lord, jehovah, who is of himself alone, and giveth a real being to all things else, who is ever true; true in himself, true in his works, and true in his words: this our God is a good God. Good in himself, and good out of himself. Good in himself of his own essence, and the highest degree of goodness.  
He is suâ essentiâ bonus, good of his own essence. For his goodness is not by participation of good from any other, but naturally of himself from everlasting: nor is his goodness accidental, but he is suâ ipfius bonitas, He is his own goodness.  
And he is Summè bonus; he is good in the highest degree of goodness. For he is that same Summum Bonum, that same chiefest good, that is of all men to be sought for.  
He is good also, Extrase, out of himself. For he is the Author of all good, as well in making so many good creatures, as in doing good to them being made. And this his goodness is either general or special.  
His general goodness extends itself to all his creatures: not only to such as have continued in that goodness, wherein they were created; but also to such as have fallen away from their primigenial goodness, even to evil Angels, and to wicked men. Of this goodness I understand that, Psal. 33.5. The earth is full of the goodness of the Lord.  
His special goodness I call that, by which he doth good to the holy Angels, confirmed in grace, and to his elect children among the sons of men. Such is that, whereof we read, Psal. 73.1. Truly God is good to Israel, even to such as are of a clean heart. He is good, that is, he is gracious, favourable, and full of compassion to Israel, to his elect and holy people, his holy Church, yet militant upon the earth, delivering her from evil, and bestowing good upon her.  
Now if honey of its own nature and essence sweet, hath no bitterness in it; if the Sun of its own nature and essence light, hath no darkness in it: then out of doubt it cannot be, that our God the Lord, jehovah, who is ever good; good in se, and good, extrase; good of his own nature and essence, and good towards all his creatures, should have any evil in him. Not, Lord, We confess before thee with thy holy servant David; 
Psal. 5.4.  Thou art not a God that hath pleasure in wickedness, neither shall evil devil with thee.  
Thus you see, Quis, who this Agent is. He is our God, the Lord, jehovah. He, who is his own being, and giveth a real being to all things else; He, who is absolutely good, good of his own essence, and good to all his creatures; He, in whom there is no stain of evil. This is He, the Agent. Now followeth his Action, which seemeth to be a doing of evil, and is my second circumstance. For my Text is, Shall there be evil in a City, and the Lord hath not done it?  

Mat. 7.18.  It is an observation in Nature, that a good tree cannot bring forth evil fruit. And there is an axiom in Philosophy, Omne agens agit sibi sim●● Every Agent produceth the like unto itself. God, the Agent here, being absolutely good; good in se, good extra se; good in himself, good to all his creatures, cannot but produce a like action, even very good. How then is it, that here he is said to do evil? For the untying of this knot, I will produce a few distinctions; from them I will gather some conclusions; and the doubt will be cleared.  
My first distinction is; Things may be termed evil two manner of ways: some are evil indeed, and of their own nature: in this rank we must place our sins: some are evil not indeed, and in their own nature, but in regard of our sense, apprehension and estimation; and in this rank we must place whatsoever affliction God layeth upon us in this life for our sins. This distinction is Saint Basils', in his Homily, wherein he proveth, that God is not the Author of evils.  
The next distinction is out of Saint Augustine, chap. 26. against Adimantus the Manichee: There are two sorts of evils; there is malum, quod facit homo, and there is malum, quod patitur. There is an evil, which the wicked man doth; and there is an evil, which he suffereth. That is sin; this, the punishment of sin: In that, the wicked are Agents; in this, they are Patients: that, is done by them; this, is done upon them. They offend God's justice, and God in his justice offends them.  
This is otherwise delivered by the same Father, De fide ad Petrum, cap. 21. Geminum esse constat naturae rationalis malum: unum, quo voluntariè ipsa deficit à summo Bono, creatore suo: Alterum quo iwita punietur ignis aeterni supplicio; illud passura iustè, quia hoc admisit iniuste. It is, saith he, manifest, that there is a twofold evil of the reasonable nature, that is; of man. One, whereby man voluntarily forsaketh the chiefest good, God, his Creator: the other, whereby he shall against his will be punished in the flames of everlasting fire. So shall he justly suffer, that unjustly offended.  
In his first Disputation against Fortunatus the Manichee, he speaketh yet more plainly. Sigh, saith he, there are two kinds of evil Peccatum, & poena peccati; Sin, and the punishment of sin; the one, namely sin, pertains not unto God: the other, the punishment of sin belongs unto him.  
Tertullian lib. 2. contra Marcionem, cap. 14. more than a hundred years before Saint Augustine's time, delivers this distinction with much perspicuity. There is malum delicti, and malum supplicij: or, there is malum culpae and malum poenae. There is an evil of sin, and an evil of punishment: and of each part he nominateth the Author; Malorum quidem peccati & culpae, Diabolum; malorum verò supplicij & poenae Deum creatorem: Of the evils of sin or default the Devil is the Author: but of the evils of pain and punishment, he acknowledgeth the hand of God, the Creator.  
This second distinction of evils, Rupertus well expresseth in other terms: There is malum, quod est iniquitas, and there is malum, quod est Afflictio propter iniquitatem: There is an evil of Iniquity, and an evil of Affliction. So he agreeth with the ancient Fathers.  
My third distinction is of the evils of punishment. Of these there are two sorts. Some are only the punishments of sin, either eternal in Hell, or temporal in this world: and some are so the punishments of sin, that they are also sins and causes of sins.  
My fourth distinction is, De malo culpae: it concerns the evil of sin. The evil of sin may be considered three manner of ways. First, as it is a sin repugnant to the Law of God; and so only is it malum culpae, the evil of sin. Secondly, as it is a punishment of some precedent sin, for God useth to punish sin with sin.  
So did he punish it in the Gentiles, when he gave them over to a reprobate mind, 
Rom. 1.28.  to uncleanness, to the lusts of their own hearts, to do such things as were not convenient, because when they knew God, they glorified him not as God, Rom. 1.12. Thirdly, as it is a cause of some subsequent sin: such as was excoecatio in Iudaeis, whereof we read, Esay 6.10. Excoeca cor populi huius, Make thou the heart of this people blind, or make it fat; make their cares heavy, and shut their eyes, jest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed. This same excoecation or blindness in the jews, was the punishment of a precedent sin, namely, of their infidelity towards Christ; and it was a sin, because every ignorance of God is a sin; and it was the cause of other sins: so Saint Augustine teacheth, lib. 5. cap. 3. contra julianum. And this distinction is found in Saint Greg. Moral. lib. 25. cap. 9  
My fifth distinction concerneth also the evil of sin. In sin there are two things to be observed: there is Ens, and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; there is Actio, and there is Actionis malitia: or, there is Actio, and there is Actionis irrectitudo, which is, declinatio à rectitudine voluntatis Dei in lege revelatae. In every sin there is an entity, being, or action; and there is of that entity, being, or action, a crookedness, obliquity, or naughtiness. Every entity, being, or action, as such is good from a good author, 
Act. 17.28.  God Almighty, in whom we live, move, and have our being. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the crookedness, obliquity, and naughtiness of our Actions, the swerving of them from the line of Gods revealed will, as such, is wicked, from a wicked Author, 
Gen. 6.5.  man's decayed nature: All the imaginations of the thoughts of man's heart, are only evil continually.  
Thus have you my distinctions. I promised to draw from them some conclusions.  
The first is: God is the Author of every evil of punishment. Every such evil God willeth. The will of God is the primary efficient cause thereof. It may thus be proved. Every good thing is of God. Now every evil of punishment, every punishment, is a good thing; for it is a work of justice, by which sins are punished, and so a just work; and therefore every punishment is of God, and God willeth it.  
The second conclusion: The evil of sin, as it is a punishment of some former sin, God willeth and inflicteth. This is that same received and much used axiom in Divinty; God punisheth sins with sins. In so doing he doth no more, than what becometh a just judge to do. Hereof Saint August●ne, Contra adversarium legis & Prophetarum lib. 1. cap. 24. thus speaketh: It is a fearful judgement, when God takes course,  crimina criminibus vindicantur, & supplicia peccantium non sunt tormenta, sed incrementa vitiorum. Fearful is the judgement, when God taketh course, that sins be revenged with sins, and the punishment of evil doers be no torment to them, but additions to their evil doings. O, this is a fearful judgement, which Saint Gregory, Moral. lib. 25. cap. 9 expresseth after this manner: Hoc quippe agitur, ut culpae culpis feriantur, quatenus suplicia fiant peccantium ipsa incrementa viti●rum: It is the most admirable judgement of God, and most dreadful of all other, when he taketh course that sin be stricken with sin, so as that the increase of sin is the punishment of the sinner: it being ordered by disposition above, but yet by reason of the confusion of iniquity beneath, both that the former sin is the cause of the latter, and the latter is the punishment of the former. This of all the judgements of God is the most admirable, the most dreadful.  
My third conclusion, The evil of sin as it is an Action God willeth; he worketh it, he doth it. For whatsoever God properly willeth, the same he worketh, he doth it, either immediately by himself; or Sua virtute, through his power, by others. Now if Quaecunque voluit, fecit, as it is Psal. 115.3. if God hath done whatsoever he hath willed, then surely, Quaecunque fecit, vult, whatsoever he doth, that he willeth. And the truth is, not in Philosophy only, also in the holy Scriptures, that God is the primary cause of all actions, whatsoever they are, as fare forth as they are actions. This is that which Saint Paul affirmeth, 1 Cor. 12.6. God worketh all in all. For though he speaketh concerning the gifts of the holy Ghost, yet is his proposition general, God worketh all in all: like to that, Rom. 11.36. God is he, of whom are all things, through whom are all things, and to whom are all things. All things? He meaneth not only all substances, but also all the actions of all things. For as all actions are governed by him, and do tend unto him; so also are they all of him, as of the first mover; according to that, Act. 17.28. In him we live, and move, and have our being.  
The fourth Conclusion: The evil of sin, as it is sin, God properly willeth not, neither indeed can he will it. For Sin, as it is sin, is that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof I spoke in my fifth distinction: it is the crookedness, the obliquity, the naughtiness of an action; it is the swerving of an action from the line of the will of God revealed in his holy Word: whereof to make God a doer, or author, is execrable and blasphemous impiety. Non Deus volens iniquitatem tu es, Psal. 5 4. is a description of God according to his proper nature; God is not a God that willeth iniquity. It is proper unto him Nolle inquitatem, Not to will iniquity. Habbakkuk avoucheth it, Chap. 1.13. O Lord my God mine holy one, thou art of purer eyes than to behold evil, and canst not look on iniquity; Mundi sunt oculi tui, thine eyes are pure, free from all spot and uncleanness; that thou canst not behold evil, to approve it; nor canst look on iniquity, to allow it. So true is my fourth Conclusion: The evil of sin, as it is sin, God properly willeth not, neither indeed can he will it.  
Now out of these conclusions, and the fore-alleaged distinctions, I frame the resolution to the doubt propounded. The doubt was, How is it that God absolutely good, good in Se., and good Extrase: good in himself, and good to all his creatures, is here in my Text said to do evil? The resolution is: The evil in my Text is not malum culpae, delicti aut iniquitatis; it is not the evil of default, the evil of sin, or the evil of iniquity: but it is malum poenae supplicij sine afflictionis: It is the evil of pain, the evil of punishment, the evil of affliction. Not of that, but of this, is my Text to be understood. Shall there be evil in a City, and the Lord hath not done it? Not there shall be no evil in a City; no evil of pain, punishment, or affliction, but the Lord hath done it.  
And thus you are to understand that Esay 45.7. I, the Lord, created evil. And that, jerem. 18.11. I, the Lord, frame evil against you. I created evil; I frame evil. By evil in both places, Tertullian against Martion, lib. 2. cap. 24. understandeth mala non peccatoria, sed ultoria; he understandeth, evil not of sin, but of revengement. So likewise are we to understand by the name of evil in all those places of holy Scripture in which God either 
a 1 King. 9.9. judg. 9.56. 1 Sam. 6.9. Dan. 9.13.  bringeth, or 
b 1 King. 14.10. 1 King. 21.21. 2 King. 21.12. 2 King. 22.16.  threatneth to bring evil upon any. By evil in all such places as here in my Text, we are to understand the evil of revengement; the evil of pain, punishment, or affliction.  
The evil of revengement! The evil of pain, punishment, or affliction! But why evil? Surely every revengement, every pain, every punishment, every affliction that befalleth us in this life, is good. It is good. First, because it is laid upon us by God, who is of himself, and absolutely good. Secondly, because it is just, and whatsoever is just must needs be good. Thirdly, because it hath a good end; the glory of God and the salvation of the elect. For these reasons it cannot be denied, but that every revengement, pain, punishment, and affliction is good. Why then is it in my Text, and elsewhere called evil?  
I answer according to my second distinction. Revengements, pains, punishments, and afflictions are called evils, not because they are evils indeed and of their own nature, but only in regard of our sense, estimation and apprehension. The very torments of Hell, eternal fire, and outer darkness are not indeed and of their nature evil: Mala sunt, his, qui incidunt in ea, saith Irenaeus adversus haereses, lib. 4. cap. 77. they are evil to such as fall into them; but Bona, ex justitia Dei, good they are, as they are from God's justice.  
What Irenaeus saith concerning Hell-torments, the same is true of the adversities, the crosses, the scourges, the afflictions that befall men in this life. Evils they are called, and God is said to do them. But how evils? Saint Hierome, lib. 4. Com. in jerem. will tell us how: they are called evils, non quòd per se mala sint, not because they are of themselves evil, sed quod patientibus mala esse videantur, but because they seem evil to us who suffer them.  
With these two, Irenaeus and Saint Jerome, do agreed 
c Contr. Adimantum Manich. cap. 27. & contr. Epist. Manich. c. 38. & lib. 1. contr. adverse. legis & Prophet. c. 23.  Saint Augustine, 
d Serm. 16. in Psal. 118.  Saint Ambrose, 
e Lib. 3. Moral. cap. 7.  Gregory the Great, 
f Lib. 1. in Gen. cap. 7.  Eucherius Bishop of Lions, 
g Cap. 4. de Divinis nominibus.  Dionysius the Areopagite, 
h Lib. 1. & 10. Recognit.  Clemens the Roman, 
i In Dialogo & lib. de Monarchia.  justin Martyr, 
k Homil. Quod Deus non sit autor malorum.  Great Basil, and 
l Lib. 4. in Esaiam cap. 45.  Cyril of Alexandria, even all the ancient and Orthodoxal Fathers. All these with one consent do teach, that the adversities, the crosses, the scourges, the afflictions, which befall men in this life, though in the Scripture they are called Mala, Evils; yet indeed they are not Mala, they are not evils suâ naturâ, simply & of their own nature, but only are mala nobis, evil in respect of us, evil in regard of our sense, estimation, and apprehension. And such is the evil in my Text: improperly evil, but indeed good: good in its own nature, but evil, only, as we call evil, whatsoever liketh us not, or is not for our ease.  
I have long stood upon the second circumstance, the Quid, the Action, which was a doing of evil. I must be the shorter in the third, the Vbi, the place where this Action is performed. In my Text its called a City.  
Shall there be evil in a City;  
In a City! In civitatibus, in Cities; So Nicolaus de Lyrâ expoundeth it. In civitaete aliquâ, in any City; So Mercerus. In habitatoribus civitatis; among the inhabitants of a City; So Petrus à Figueiro. In populi communitate, among the people of the world; So Albertus Magnus. I have expounded it, In civitate huius mundi, in the City of this world.  
This universe and admirable frame of nature, wherein jehovah, the Lord our God, the 
m 1 Tim. 6.15.  King of Kings 
n Psal. 97.1. & Psal. 99  reigneth, consisteth of two Cities, the one is 
o Augustin. Retract. lib. 2. c. 43.  Civitas Dei, the City of God, the other is 
p Idem de Temp. Serm. 106.  Civitas hujus mundi, the City of this world. The one is 
q Idem de Civitate Dei, lib. 14. cap. 28.  celestial, the other is terrene. The one is of 
r Idem de Catech. Rud. lib. 1. cap 19  Saints, the other is of the wicked. The one is 
s Idem in Psal. 61.  jerusalem, the other is Babylon.  
In the first, that most glorious City, the City of God, and his Saints, the celestial jerusalem, all tears are wiped away from the eyes of the inhabitants; there they neither weep nor lament; there is neither death, nor sorrow, nor crying, nor pain; there is no evil there, not not the evil of affliction: So saith the Spirit, Revel 21.4. And therefore that City, cannot be the City in my Text.  
In the other City, the City of this world, the terrene City, the City of the wicked, Babylon, great Babylon, the City of confusion, there is no sure repose for the godly there. There may they become a reproach to their 
t Psal. 44.13. & Psal. 79.4.  neighbours: there may they be a scorn and derision to them that are round about them: They may be a byword 
u Psal. 44.14.  among the Heathen, a shaking of the head among the people. There they may 
x Hebr. 11.37.  be tempted, they may be stoned, they may be slain with the sword, they may be sawn asunder: There may they daily 
y Psal. 88.9.  mourn by reason of affliction: For even the godly, who are 
z August. de Civit. Dei. lib. 15. cap. 1.  by grace Cives sursum, Citizens above, Citizens of the supernal and celestial City of God; they are also by grace peregrini deorsum, pilgrims or strangers here below in this terrene City, the City of this world. Here they must be cut, 
1 Pet. 2.5.  hewed, and squared with sundry tribulations, sicknesses and diseases before they can be made fit, and as lively stones for the Heavenly jerusalem. And this is the City in my Text, my third circumstance, the Vbi, the circumstance of the place, where the Agent, jehovah, performeth his Action, a doing of evil: Shall there be evil in a City, and the Lord hath not done it?  
Thus is my Text for the understanding thereof made easy; as thus: Shall there be evil] any evil of revengement, pain, punishment, or affliction, In a City] in the terrene City, in the City of this world; Shall there be any such evil, any where, and the Lord hath not done it? or as the Marginal reading is, Shall not the Lord do somewhat? The point of observation is: There is no affliction any where in the world, but it's from the Lord, and either he doth it, or doth somewhat in it.  
By affliction in this my Thesis, I understand the suffering of any thing, the sense or cogitation whereof our nature shuneth. Whatsoever is any way grievous or offensive to our humane nature I call affliction. The temptations of the flesh, the world, and the Devil; the diseases of the body; a froward husband or wife; rebellious children; unthankful friends; loss of goods; reproaches, slanders, war, pestilence, famine, imprisonment, death; every cross and passion, bodily and ghostly, proper to ourselves, or pertaining to our kindred, private or public, secret or manifest, either by our own deserts gotten, or otherwise imposed upon us, I call afflictions. To be short, the miseries, the calamities, the vexations, the molestations of this life, from the lest to the greatest, from the pain of the little finger to the very pangs of death, I call afflictions. Of every such affliction, whatsoever it betideth any one in this life, God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is the primary efficient cause thereof, he doth it, or doth somewhat in it.  
Upon the proof of this point I have now no time to spend: nor needs it any proof, it is so firmly grounded upon my Text. Nor will I recount unto you the many uses it affordeth. Let one suffice for the shutting up of this exercise.  
Is it true, Beloved. Is there no affliction that betideth any one any where in this world, but it's from the Lord? Here than we have wherewith to comfort ourselves in the day of affliction. Whatsoever affliction shall befall us, it's from the Lord. The Lord whose name is jehovah, who is himself and of none other, whose being is from all eternity, who only is omnipotent, who is good in himself, and good to all his creatures, he will not suffer us to be tempted above our abilities, but will with the temptation also make away to escape that we may be able to bear it, Saint Paul is our warrant for it, 1 Cor. 10.13. And 2 Cor. 4 8. he showeth it by his own experience. We are troubled on every side, yet are we distressed: We are perplexed, yet are we not in despair: We are persecuted, yet are we not forsaken: we are cast down, yet are we not destroyed. In such a case was Saint Paul. What if we be in the like? If we be troubled, perplexed, persecuted, and cast down, what shall we do? We will support ourselves with the confidence of David, Psal. 23.4. Though we walk through the valley of the shadow of death, yet will we fear no evil; for thou, Lord, art with us. Thou Lord, art with us! Quis contra nos? Who shall be against us? We will not fear, what man can do unto us. I draw to a conclusion.  
Sigh there is no affliction, that betideth any one any where in this world, but it's from the Lord; and as the Author to the Hebrews speaketh, chap. 12.8. He is a bastard and not a son, that is not partaker of afflictions; let us, as Saint james adviseth, chap. 1.2. accounted it exceeding joy, when we are afflicted.  
The patriarchs, the Prophets, the Evangelists, the Apostles, the holy Martyrs, have found the way to Heaven, narrow, rugged, and bloody, and shall we think that God will strew Carpets for our nice feet to walk thither?  
He that is the door and the way, our blessed Lord and Saviour jesus Chrinst, hath by his own example taught us, that we must through many afflictions enter into the Kingdom of Heaven. There is but one passage thither, and it is a straight one. If with much pressure we can get thorough, and leave but our superfluous rags as torn from us in the throng, it will be our happiness.  
Wherhfore whensoever any adversity, cross, calamity, misery, or affliction shall befall us, let us with due regard to the hand of the Lord, that smiteth us, receive it with thanks, keep it with patience, d●gest it in hope, apply it with wisdom, bury it in meditation, and the end thereof will be peace and glory: the peace of our consciences in this life, and eternal glory in the highest Heavens. Whereof God make us all. partakers.   

THE Ninth Lecture.  AMOS 3.7. 
Surely the Lord God will do nothing, but he revealeth his secret unto his servants, the Prophets.  
GOds dealing with his own people, the people of Israel, was not as it was with other Nations. Others he punished, and gave them no forewarning. The Idumaeans, the Ammonites, the Egyptians, the rest of the Heathen, drank deeply of the viols of his wrath, though thereof they received no admonition by any Prophet of his. It was otherwise with the Israelites. If the rod of affliction were to light heavy upon them, they were ever foretold thereof. God ever prevented them with his Word. He sent unto them his servants, 
jerem. 35.14, 15.  the Prophets: he rose early and sent them, with the soon, to let them understand of the evils which hung over their heads, that returning every man from their evil ways, and amending their doings, they might be received to grace and mercy. This difference between God's care and providence, towards his own people and other nations, is thus expressed, Psal. 147.19, 20. God He showeth his word unto jacob, his statutes and ordinances unto Israel; He hath not dealt so with any Nation, neither have the Heathen knowledge of his Laws. Yet was he known to the Heathen. He was known to them partly by his works, by his creatures, in which the power and Deity of God shined: and partly by the light of Nature, and power of understanding which God hath given them. Both ways their Idolatry, their Atheism, their disobedience were made before God unexcusable.  
But to his own people, the people of Israel, was he known after another manner. To them pertained the adoption, and the glory, and the covenants, and the giving of the Law, 
Rom. 9.4.  and the service of God, and the promises. To them were committed the oracles of God. To them at sundry times, 
Rom. 3.2. Hebr. 1.1.  and in diverse manners God spoke by his Prophets. He gave them time and space to repent them of their sins, and was ready to forgive them, had they on their parts been curable. Uncurable though they were, yet did God seldom or never, sand among them any of his four sore judgements, either the sword, or the famine, 
Ezech. 14.21.  or the noisome beast, or the pestilence, or any other, but he first made it known unto his holy Prophets, and by them forewarned the people. This our Prophet, Amos, here avoucheth.  Surely the Lord God will do nothing, but he revealeth his secret unto his servants, the Prophets. 
The words according unto some, are an Exegesis, and exposition, or a declaration of what was said before. Before it was said, There shall be no evil in a city, but the Lord doth it; no evil of pain, punishment or affliction, but the Lord doth it. The Lord doth it, as well for that he sendeth just punishments upon men that are obstinate in their evil courses; as also for that he revealeth those evils to his Prophets, that by them they may be published.  
Or, the words are an Aitiologia, and do contain a reason of what was said before. Shall there be evil in a City, and the Lord hath not done it? Surely no; there shall be none. All evil of punishment is of the Lord. Yet will not the Lord oppress his people unawares; but long before with holy premonitions he provideth for them by his Prophets; and either by promises he keepeth them in good courses, or by threats he recalleth them from bad.  
Be it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an exposition or a reason of what was said before, it is all one for the matter. But if we respect the form of the sentence, as it standeth in our now- English translation: Surely the Lord God will do nothing, but he revealeth his secret to his servants the Prophets, it may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Assoveration. For such it is: and is of a revelation: concerning which three things are to be observed, 

1. Who is the Revealer.  
2. What is Revealed.  
3. To whom.    
The Revealer is the Lord God, His secret is the thing revealed. They to whom the revelation is made are his servants, the Prophets. Of those in their order.  
The Revealer is first, and is here set forth by two names of his: Adonai jehovih, Lord God. The first place of Scripture, wherein these two names are joined together, is Gen. 15.2. in the complaint made by Abraham for want of an heir: Lord God, what wilt thou give me, if I go childless? Lord God.  
Lord in Hebrew is Adonai, which signifieth My Lords; or my stays, or pillars: implying in it a mystery of the holy Trinity. 
Matth. 11.25.  It is one of the proper names of God, the Lord of Heaven and earth, who as a base sustaineth his faithful children in all their infirmities. It is written here with kametz or long A in the end, and so is proper to God, having the vowels of jehovah: when it is written with Patach or short A, it is applied to creatures. In the form singular Adonis, Lord or sustainer, is also ascribed unto God, the Lord of all the earth, Psal. 97 5. The hills melted like wax at the presence of the Lord: at the presence of the Lord of the whole earth. The Lord of the whole earth, he is Adonis, Adonim in the form plural is likewise ascribed unto God; Malac. 1.6. If I be Adonim, If I be a Lord where is my fear?  
The other name of God in this place is jehovih. jehovih? It is usually so written when it is joined with Adonai: and it hath the consonant letters of jehovah, and the vowels of Elohim. And where one Prophet writeth Adonai jehovih, as in the prayer of David, set down, 2 Sam. 7.18. another writing of the same prayer, saith jehovah Elohim, 1 Chron. 17.16. Say jehovih or jehovah, the signification is the same. But jehovih, as Tremelius and junius have noted upon the 15, of Genesis, is the more pathetical, the fit to move affection: and is therefore used in passionate speeches, and prayers that are very earnest, by 
a Gen. 15.2, 8.  Abraham, by 
b Deut. 3.24.9.26.  Moses, by 
c Cap. 4.14. etc.  Ezechiel, and others, as if they were sighing and sobbing. So writeth Amandus Polanus in his Commentary upon Ezechiel, chap. 4.14. But Alsted in his Theological Lexicon is of another mind: and thinks there is no more passion showed in saying jehovih, than in saying jehovah. Yet may it be otherwise.  
Adonai jehovih, the Lord God. The first of these two names betokeneth his Majesty, his sustentation of all things, and his dominion over all: the second, his Essence, his existing or being.  
The first, Adonai. Grammarians derive from Eden, which is as much as Basis or Stylobates, the base or footstool of a pillar, the foundation thereof: giving us thereby to understand, that the Lord our God is the sustainer, the maintainer, the upholder of all things; that he is most properly, primarily, and of himself Lord; that he is the only true prime and supreme Lord of all things, yea, the Lord of Lords; that he alone hath absolute, full, free, and eternal right over all things that are contained within the circuit of Heaven and Earth.  
The second jehovah, they derive, as they do jehovah, from Havah, which signifieth, He was. The force of this name is opened in the Revelation of Saint john, chap. 1.4. in that his salutation to the seven Churches of Asia: Grace be unto you and peace from Him, which is, and which was, and which is to come: that is, from God the Father, jehovah; from him that is eternal, immortal, and unchangeable; from him who hath his being of himself, and giveth being to all creatures.  
In the same chap. vers. 8. I am Alpha and Omega, the beginning and the end, saith the Lord, which is, and which was, and which is to come, the Almighty. The words are the conclusion or shutting up of the  salutation, and are a confirmation of that grace and peace that was to come unto the seven Churches from jehovah God alone: from him who is the first and the last, our Redeemer, the Lord of Hosts, besides whom there is no God. Who was; who was before all, and gave to every creature the being. Who is to come; who is to come, continueth for ever, and supporteth all: even the Almighty, who exerciseth his power and providence over all. This same who is, who was, and who is to come, as before in the distinguishing of the Persons of the Trinity it was used to express God the Father; so here it is used to declare the union of substance in the whole three Persons, Father, Son, and Holy Ghost.  
It is likewise used, Reu. 11.17. where those four and twenty Elders which sat before God on their seats, fell upon their faces and worshipped God, saying, We give thee thanks O Lord Almighty, which art, and which waste, and which art to come.  
So is it by the Angel of the waters, Reuel. 16.5. where he saith, Thou art righteous, O Lord, which art, and which waste, and which shalt be.  
Thus in the Holy Revelation of Saint john is the force of the name jehovah, opened four several times, and implieth thus much: 1. That God hath his being or existence of himself before the world was. 
Esay 44.6.  2. That He gives being unto all things. For as much as in him all things are and do consist. 
Act. 17.25. Exod. 6.3. Esay 45.2. Ezech. 5.17.  3. That He giveth being to his Word, effecting whatsoever He speaketh.  
We met with this name of God, jehovah, in the first Chapter of this Book nine times, in the second seven times; and twice before in this: Now by the change of a vowel it is jehovih. This change of a vowel changeth not the name: jehovah, or jehovih! the name is the same: the most proper name of God; of God, whose true Latitude is his Immensity, whose true Longitude is his Eternity; whose true Altitude is the Sublimity of his Nature; whose true Profundity being sine fundo, without bottom, is his incomprehensibility. Bernard in his fifth book de Consideratione, cap. 13. hath a discourse to this very purpose, but with some variety. The question there propounded is, Quid est Deus? What is God? The answer is, Longitudo, Latitudo, Sublimitas, & Profundum: God, he is Length, Breadth, Height and Depth. He is Length for his Eternity; Breadth for his Charity; Height for his Majesty, Depth for his Wisdom. Length He is for his Eternity. 
Dan. 7.9. Esay 57.15. Psal. 90.2.  He is the Ancient of days, and inhabiteth Eternity. Before the Mountains were brought forth, or ever the earth and the world were form, even from everlasting to everlasting. He is God.  
Breadth he is for his Charity, for his Love. 
Wisd. 11.24.  He loveth all the things that are, and abhorreth nothing which he hath made. Neither would he have made any thing if he had hated it. He maketh his Sun to rise on the evil and the good, 
Matth. 5.45.  and sendeth rain on the just, and on the unjust. The Gulf, or rather the Sea of this Love of God is exceeding broad.  
Height He is for his Majesty. His Majesty! 
Prou. 25.28.  it is inestimable. He that searcheth into it, shall surely be oppressed with the glory thereof. From the glory of this Majesty in the day of the Lord of Hosts, when he ariseth to shake terribly the earth, 
Esay 2.19, 20.  will the proud man, the lofty man, every wicked man, seek to hide himself in the clefts of the rocks, 
Psal. 72.19.  and in the caves of the earth, but all in vain: for all the earth shall be filled with his Majesty. In regard of this his Majesty, He is 
* Gen. 14.18. job 31.28. Psal. 7.18. & 9.2. etc. Psal. 147.5.  often in holy Scripture styled Altissimus, the most high. So for his Majesty he is Height.  
Depth he is for his wisdom. His wisdom! it is infinite; there is no end thereof; It is invariable, incomprehensible, ineffable. Finding no fit words, to express it with, I betake myself to the Apostles exclamation, Rom. 11.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O the depth of the riches both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out.  
Thus fare of my first general the Revealer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai jehovih, the Lord God. The Lord God will do nothing, but he revealeth his secret to his servants the Prophets.  
He will do nothing] The original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo jahaseh dabar, he will not do a word.  
A word in the Hebrew tongue signifieth sometimes any thing or matter, that is either said or done.  
In the 18. of Exodus, vers. 16. Moses in his reply to jethro his Father in law, saith, when they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabar, a word, they come unto me, and I judge between them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabar a word, with the Greeks' it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a controversy; with the old Latin Interpreter it is Disceptatio, a contention; with Tremelius it is Negotium, a business; with our late English Translators, it is a matter. So Moses saith in effect thus much: If there h●ppen any business or matter of controversy or contention between a man and his neighbour, they come unto me, and I judge between them.  
In the 24. of Exodus, vers. 14. Moses with his Minister josuah going up to the Mount of God, saith unto the Elders, Tarry ye here for us, until we come again unto you: and behold Aaron and Hur are with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mi bahal debarim, who so is a master of words, let him come unto them. And here words with the Greeks' are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a judgement, or controversy; with the old interpreter, quaestio, a question; in our now English, they are matters; if any man have any matters to do: The meaning is, who so hath any question or controversy, let him come unto Aaron and Hur for a resolution.  
In the 39 of Esay, vers. 2. it is recorded of Hezechiah King of judah, that when Merodach Baladan, the son of Baladan King of Babylon, had sent messengers to visit him and to congratulate his recovery; He was glad of them, and shown them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures. It is added in the end of the verse, Lo hajah dabar, there was not a word in his house, nor in all his dominions, that Hezechiah shown them not. Not a word! A word for a thing according to the custom of the Hebrew. It is Saint Hieroms note upon the place. It is well rendered in our new Bibles; There was nothing in his house, nor in all his dominions, that Hezechiah shown them not.  
This Hebrew custom of putting verbum pro re, a word for a thing, frequent in the old, hath place likewise in the New Testament.  
In the first of Luke, vers. 37. The Angel Gabriel tells the Virgin Mary that with God no word shall be impossible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no word. His meaning is, with God no thing shall be impossible.  
In the same Chapter vers. 65. The Evangelist having set down what had passed concerning Elizabeth and her husband Zacharias, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all these words were noised abroad throughout all the hill country of judaea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all these words, that is, all these things were diuulged and made known.  
In the second of Luke vers. 15. When the Angels who related to the shepherds Christ's Nativity, were gone away from them into Heaven, the shepherds said one to another, Let us now go even unto Bethlehem and see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this word, that is, come to pass, which the Lord hath made known unto us. This word? that is, this thing, this whole business, whereof we have heard by the Angels. It is the Hebraisme which I have hitherto observed; whereby, that I may speak as Logicians do, the Abstract is put for the Concrete, taken either actively or passively: as Verbum pro re dictâ, a word for a thing that is spoken of. Or to speak as a Rhetorician would, it is Metonymia adiuncti; the Adjunct is put for the Subject. Still it is Verbum pro re, a word for the thing or matter, whereof the speech is.  
So it is in this text of mine; Surely the Lord God, non faciet verbum, he will not do a word; that is, he will do no thing; no such thing as the verse before speaketh of; no evil of pain, punishment, or affliction, He will do no such thing, but he revealeth his secret to his servants the Prophets.  
He revealeth his secret. I am come to my second general, concerning the thing revealed: it is the secret of the Lord.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sodho, his secret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Septuagint, translated Eruditionem suam, his instruction or chastisement. Saint Hierome expounds it Correptionem suam: the interlineary Gloss, Correctionem suam, his reproof or correction. Theodotio not ill Interpreter of old turned it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his counsel: and Drusius seethe no cause, why it may not well be so turned; for as much as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sodh signifieth as well consilium as secretum, as well counsel, as secret. But the current of Translators is for his secret.  
His secret] By this secret of his, Albertus Magnus understandeth praeordinationis divinae absconditam voluntatem, the hidden will of God's preordination. Arias Montanus expounds it to be, futurarum rerum cognitionem, the knowledge of things to come; so doth Mathurinus Quadratus. Such a knowledge they mean, whereof no Mathematician, no ginger, no Magician, no Chaldaean, no Wizard is made partaker. Only the holy Prophets, the servants of our Lord God, have the privilege and prerogative thereof.  
We may not deny that God's counsels and decrees, things hid from the understanding of all men, and known only unto God, 
jerem. 25.9.  are the secrets of God. But this secret of his whereof my text speaketh, is the decree and purpose of God to bring evil upon a Land and the inhabitants thereof: to take from them the voice of mirth, and the voice of gladness, the voice of the Bridegroom, and the voice of the Bride, the sound of the millstones, and the light of the candle; to make them an astonishment, and a hissing, and perpetual desolations. The decree and purpose of God to punish a people for sin is his secret; and this he evermore revealeth. Yet not this alone. For of the secrets which God revealeth there are three kinds.  
One is of things supernatural, such as are the mysteries of Religion, the incarnation of the Son of God, the resurrection of the dead, and the life to come. These are secrets, to the knowledge of which a man cannot attain, unless it be revealed unto him from God.  
The second is of those things, which are called arcana cordium, the secrets of the heart, such as are the proper actions of the will and understanding: Secrets they are; and save to the spirit of man, which is in man, are known to none, but God, 
1 Cor. 2.11. Act. 1.24.  who is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and knoweth every corner and crevice of the heart.  
The third is of those things, which the Schools do call futura contingentia, such things as are not, nor ever have been, but may hereafter be. And these are secrets, secrets indeed, only manifest unto him, by whom all things, past, present, and to come, are acted and governed.  
Of these three kinds of secrets, the last is that whereof my text speaketh, the secret of things to come.  
Surely the Lord God will do nothing, but he revealeth his secret to his servants the Prophets. He revealeth his secret] he openeth it, he telleth it before hand, he makes it known before it come to pass. The lesson to be taken from hence is, God is the only revealer of secrets.  
He only revealeth things to come. This truth is avouched by the Prophet Daniel, in his second Chapter the 22. verse: his assertion is: God is He, that revealeth the deep and secret things. At the 28. verse he telleth King Nabuchadnezzar; Though the wisemen, the Astrologians, the Magicians, the Soothsayerss, cannot show unto the King the secret which he demandeth, yet there is a God in Heaven that revealeth secrets, and maketh known to the King what shall be in the latter days. He saith it again, vers. 29. He that revealeth secrets maketh known unto thee, O King, what shall come to pass. Once more, vers. 45. The great God hath make known to the King, what shall come to pass hereafter. The King acknowledgeth as much; and thereupon saith, vers. 47. Of a truth, Daniel, your God is a God of gods, and a Lord of Kings, and a revealer of secrets. It is true: God is the only revealer of secrets.  
Is it true? What shall we then say to sundry predictions in Gentilism? What to those dreams which the Heathen often had? What to their Oracles? 
Hier. Comment. in Esai. 41.  What to Apollo Delphicus and Loxias, and Delius, and Clarius? What to other their Idols, which made fair show, as if they had the knowledge of things to come, and could reveal secrets?  
Our answer is; they were mere shows; no substance of truth was in them. Saint Hierome in his twelfth book of his Comments upon Esay at the 41. Chapter thus reasoneth against them: If they could foretell things to come, why foretold they nothing of Christ? Why nothing of the twelve Apostles? Why nothing of the ruin, and abolition of their own Temples? If th●y could not foretell their own destruction, how could they foretell either good or evil, that should betide others?  
But you will say; many things were foretell by the oracles of old. Know then, that from those oracles the Devil, the Father of lies, that he might not be reproved of falsehood, did evermore give his answers doubtfully, th●t you might expound them both ways, either for good or evil. Such was his answer given to Pyrrhus K●ng of the Epirotes, when he took part with the Tarentines against the Romans.  

Cic. 2. de Diuin. ex Enyo.  A●o te, Aeacida, Romanos vincere posse: I tell thee Pyrrhus, thou that art of the lineage of Aeacus, I tell thee, te Romanos vincere posse: the words are ambiguous, and may be rendered, either for Pyrrhus; thou shalt overcome the Romans: or against him, the Romans shall overcome thee. The like answer was given unto Croesus, when he consulted the Oracle at D●lphos, about his expedition into Persia, 
Herodotus.  Croesus perdet, H●lim transgressus, maxima regna. Croesus, when he is past the river Halis, perdet maxima regna; the words are ambiguous, and may be rendered, either for Croesus, He shall destroy great kingdoms of his enemies; or against him, He shall loose great kingdoms of his own. With such ambiguities the Devil in those oracles of old, evermore deluded such as sought unto him.  
But you will say, those Oracles did sometimes take place; and as they foretell, so things came to pass.  
Be it so. Yet very few of them did hit; which might be by chance, and hap-hazzard, as we say, a few only of a great number falling out; or the Devil by the subtlety of his nature, and quickness of his understanding, might by some antecedent signs foresee the effects and events which should follow: or he might foretell such things, as by God's permission, he should effect himself.  
Now to the dreams, which it is said the Heathen often had, whereby they knew things to come, we say; many of them were devised either by them, who affirmed they had such dreams; or by the writers to win the more credit thereby. Yet deny we not, but they had their dreams. Their dreams! Of what sort? There are three sorts of dreams. Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divine dreams; some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural; some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Diabolical.  
The Heathen were not much troubled with the first sort, with divine dreams: 
Gen. 41. Dan. 2.  yet we read that Pharaoh and Nabuchodonosor had such. Et Pharaoh & Nabuchodonosor in iudicium sui somnijs futura cognoscunt, & tamen Deum non intelligunt revelantem, saith S. Hierome upon the first of jonas: Both Pharaoh and Nabuchodonosor to their own condemnation do by their dreams know things to come, and yet they understand not God the revealer.  
Dreams of the second sort are Natural; and such, no doubt, the Heathen in their sleep had, as we in ours have. But in these there is no divination; no foreknowing of things to come.  
The third sort is of dreams diabolical, 

Hieron. Comment. in Esai.  
Distinct. 7 part. 2 art. 1. q. 3. lib. 2.   such as the Gentiles sought for in the Temple of Aesculapius. Bonaventure calls them, Somnia, quae fiunt ex illusione Diabolicâ; Dreams which happen to men in time of sleep by the illusion of the Devil. Dreams of this sort, as they were ever uncertain, so were they as uncertainly interpreted. Such was the Dream that Darius had before he encountered with Alexander: 
Curtius' lib. 3.  some expounded it to signify the victory that he should have against him: some gave a contrary sense, Curtius lib. 3. Tully gives another instance. One going to the Olympic games had a dream, that he was turned into an Eagle. One Visard interpreted it, that he should overcome, because the Eagle is supreme to all other fowls: another turned it the contrary way, that he should have the worse, because the Eagle driving other birds before her, cometh last of all.  
Such dreams, as these, are well censured by Siracides in the 34. of his Ecclesiasticus, vers. 5. Divinations, and sooth-saying, and dreams are vain. Dreams are vain. If they be not sent from the most High in thy visitation, set not thy heart upon them. For dreams have deceived many: and they have failed, that put their trust in them. For who so regardeth dreams, is like him that catcheth at a shadow, and followeth after the wind.  
Thus finding no sound ability either in the dreams of the Heathen, or in their Oracles, to reveal secrets, or foretell things to come: we must ever acknowledge it for a truth irrefragable, and not to be gainsaid, that God is the only revealer of secrets: that he only foretelleth things to come.  
And let this suffice to have been spoken of my second general, the thing revealed, the secret of God. The third followeth, and is of them, to whom the Revelation is made: they are his servants the Prophets. Surely the Lord God will do nothing, but he revealeth his secret to his servants the Prophets.  
The Prophets, that were the servants of the Lord God, were of three sorts: Some were extraordinarily raised up by God, for the government of the Church in the infancy thereof. Their office was in the common necessities of the Church to consult God, as occasion should be given; and to give answers concerning things to come. These from the inward counsel of God uttering oracles, were wont to be called 
a 1 Sam. 9.9. Amos 7.12.  Seers.  
Others extraordinarily also raised up by God, were ordained for the instruction of the Church. Their office was to interpret and apply the Law, and to foreshow the sufferings and glory of Christ. These continued from 
b Act. 3.24. & 10.43. 1 Pet. 1.10.11.  Samuel unto Malachi. Malachi was the last of them.  
The third sort is of the 
c Ephes. 4.11. 1 Cor. 12.28.  Prophets of the New Testament; such as were endued with a singular dexterity and readiness, and wisdom to interpret the Scriptures of the Prophets, and to apply them. In this third rank every 
d Luke 4.24. 1 Cor. 14.32.  true Minister of the Gospel hath a place.  
Of all these Prophets Christ is the head, he is the chief of all. To him 
e Deut. 18.15. Act. 3.22. & 7.37.  Moses, yea and all the Prophets; all the 
f Act. 3.24.  Prophets from Samuel, and all those that follow after, as many as have spoken, give witness.  
But the Prophets of which my text speaketh are of the two first sorts of Prophets, those whom God extraordinarily raised up, as well for the governing, as for the instruction of the Church. Both are here styled the servants of the Lord God.  
His servants] Not only because they served God in the common profession of godliness, but also because they served him in their particular functions and callings. To be the servants of the Lord God, it is certainly a notable dignity and prerogative. How do men delight to shrowded themselves under the liveries of great men? and how much do they take themselves to be honoured thereby? How much more aught we to labour to approve ourselves in the presence of the Lord our God, and to show ourselves every man in his several vocation and course of life to be his faithful servants.  
And thus have you the particular exposition of this my next; Surely the Lord God will do no thing, but he revealeth his secret to his servants the Prophets.  
I may not leave untouched the main observation which this text affordeth. It is this.  God never bringeth any grievous judgement upon any people or nation, nor upon any private person, but he doth always first forewarn the same and foretelleth it. 
God always teacheth before he punisheth: he warneth before he striketh. When he was resolved to wash the World with a Deluge of waters for the sin thereof, he foretell it unto Noah, Gen. 6.13. Though the cry of Sodom and Gomorrah were great, and their sin very grievous, yet would not God destroy them, till he had made known his purpose unto Abraham, Gen. 18.17. and to Lot, Gen. 19.13. The seven years of famine, that should consume the Land of Egypt, seven years before he foretell to joseph, Gen. 41.25. So he revealed the intended subversion of Niniveh to jonah; 
jonah 3.1.  the famine that should be in the days of Claudius Caesar unto Agabus: 
Act. 11.28.  the captivity of the ten Tribes to this our Prophet Amos. Amos in the full assurance of this truth, saith with boldness: Surely the Lord God will do nothing, but he revealeth his secret to his servants the Prophets.  
Will he do nothing, but he revealeth it? We may not so take it, that God revealeth to his Prophets, all things which he hath a purpose to do, all things simply, all his secrets: But with a certain limitation, that he revealeth omnia utilia nobis, as Hugo de S. Charo out of the Gloss hath observed; that he revealeth all things profitable for us: or, that he revealeth, Omnia, quae bonum communitatis concernunt, as Carthusian speaketh, that he revealeth all things, which concern the common good. All things which either concern the common good, or are profitable unto us, such as are the judgements of God to be laid upon a multitude or a private person, God revealeth. This is the substance of the doctrine even now delivered.  God never bringeth any grievous judgement upon any people or Nation, or upon any private person, but he doth always first forewarn the same, and foretelleth it. 
The reasons hereof are two. One is in regard of the godly: the other in regard of the wicked.  
The first is in regard of the godly. God is unwilling at any time to take them at unawares. He loveth them, and would not have any of them to perish, but would have them all come to repentance, as Saint Peter witnesseth, 2 Epist. 3.9. God would have them all come to repentance, that so they might prevent his judgements. And therefore he never striketh, but first he warneth.  
The other reason is in regard of the wicked: namely that the wicked might be without excuse, their mouths might be stopped, and the justice of God cleared, they having nothing to answer for themselves, or to accuse God of any unjust dealing. If I had not come, saith our Saviour Christ jesus, joh. 15.22. If I had not come, and spoken to them, they had not had sin; but now they have no cloak, nor excuse, for their sin. Wherhfore let these men, wicked men, learn, as often as the rod of God lieth heavy upon them, to accuse themselves; because when God gave them warning, they would not be warned: when God would have healed them, they would not be healed.  
You have the reasons; The uses follow. I can but point at them: the time will not suffer any enlargement. Is it so, beloved? Doth God never bring any grievous judgement upon any people or Nation, or any private person, but he always first forewarneth the same and foretelleth it? Here then acknowledge we Gods great mercy, and his wonderful patience. Thus God needeth not to deal with us. For upon our own peril we are bound to take heed of his judgements before they come. Yet so good is our God, so loving, so merciful, so patiented, that he is desirous we should prevent his judgements before they fall, by sending our prayers unto him as Ambassadors, to treat of conditions of Peace with him. A subtle enemy would steal upon us at unawares, and take us at the advantage: but God, our good God ever forewarneth before he striketh. He doth so, saith Carthusian,  emendemur & ab imminentibus eripiamur tormentis: he ever forewarneth us, that our lives may be amended, and we delivered from the torments that hung over us ready to fall upon us.  
Again, doth God never bring any grievous judgement upon any people or Nation, or any private person, but he always first forewarneth the same, and foretelleth it? Let us then, whensoever we see any overtaken with any grievous judgement, confess with Saint Augustine de verâ & falsâ poenitentiâ, cap. 7. Qui verus est in promittendo, verus etiam est in minando: that God is true, as in his promises, so also in his threatenings. If his desire were not, that we should prevent his judgements, doubtless he would never give us warning of them. If he had a will and purpose to destroy us, he would never tell beforehand, how we should avoid his judgements. Let no man say, that the silence of God, and the holding of his peace, is a cause of his security. Not, it cannot be so. God never cometh with any judgement, but he always sendeth a warning piece before. He sendeth unto us his servants the Prophets. Prophets we have among us; and Apostles we have among us: and God giveth us his Ministers, Pastors, and Preachers, as it were to put life again into the dead Prophets and Apostles, even to open and declare unto us those things which they delivered. Wherhfore, when we shall be admonished by his Ministers, that such and such judgements shall come; when they shall threaten plagues according to the general directions, which they have in the word of God, let us not withstand the Spirit speaking in them. It is the wonderful goodness of God, that he vouchsafeth to sand them unto us, and to tell us before of his judgements.   

THE Tenth Lecture.  AMOS 3.8. 
The Lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy?  
IT was a thing too common with the Israelites, if their Prophets or Preachers did at any time speak sharply against their evil courses, evermore to find fault and quarrel them. What mean these men? Why do they so fare urge us? Why do they not suffer us to be quiet? Will they ever provoke the wrath of God against us? Sic enim solent homines: surely so worldlings use to do. If Prophets, if Preachers be austere in their reprehensions, they will command them to hold their peace, as you have heard by occasion of the twelfth verse of the precedent Chapter. If Amos foretell jeroboam, King of Israel, 
Amos 7.9.  that the high places of Isaac shall be desolate, that the Sanctuaries of Israel shall be laid waste; that jeroboams' house shall perish with the sword; there will be an Amaziah to forbidden him to prophesy any more in Bethel, Amos 7.12.  
If Hanani, the Seer, reprove King Asa for not relying on the Lord his God, Asa will be in a rage with him, and will put him in a prison house, 2 Chron. 16.10.  
If Micaiah foreshow unto King Ahab the evil that shall befall him, the King will hate him for it, 1 King. 22.8. Zedechiah will smite him on the cheek, vers. 24. Amon the Governor will put him in prison, and will feed him with bread of affliction and with water of affliction, vers. 27. If jeremiah foreshow unto the jews their desolation for their sins, some will device devices against him, and will smite him with the tongue, jeremy 18.18. Some will smite him with the fist, and put him in the stocks, chap. 20.2. Some will apprehended him, threaten him with death, and arraign him, chap. 26.8. Some will shut him up in prison, chap. 32.2. Some will let him down with cords into a miry and dirty dungeon, chap. 38.6.  
It is the lot of the Prophets of the Lord, the portion of his Preachers, 
Esay 30.10. Levit. 19.17.  if they speak not placentia, pleasing and smooth words unto the people, but do rebuke them and not suffer them to sin, it is their lot and portion never to have want of enemies that shall make war against them. This ill custom in the people, Amos here finds fault with, and condemneth for unjust, saying, The Lion hath roared, etc. as if he had said, You take me for your enemy, because I foreshow unto you the judgements of God which shall light upon you, and therefore you contend, you chide, you quarrel with me: but all in vain; for I may not hold my peace. If I should, the voice of God will of itself be terrible enough unto you. The evil whereof I tell you, proceedeth not so much from my mouth, as from the Mandate of God. Will I, nill I, I am constrained to obey my God. God he hath chosen me to be his Prophet, and hath put into my mouth what I speak unto you. The Lion hath roared, and I cannot but fear: The Lord God hath spoken, and I must prophesy.  
Thus have you the scope and drift of our Prophet in the words I have now read unto you. Wherein for my easier proceeding, may it please you to observe with me first a Similitude; secondly, the application thereof. The Similitude is from a Lion, the Application is to God. The Similitude in these words, The Lion hath roared, who will not fear? The Application in these, The Lord God hath spoken, who can but prophesy? First, of the Similitude.  
The Lion hath roared, who will not fear? Of all four footed beasts the Lion doth bear away the chief price. He is, saith Cyril, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the strongest of wild beasts. This wild beast, the Lion, the King of beasts, excelling all others in courage and strength, full of fierceness and violence, given to destroy and devour, is in holy Writ called by sundry names according to his effects and properties. Sometime he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labi, that is, hearty or courageous, joel 1.6. Sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kephir, that is, lurking or couchant, abiding in covert places, Ezech. 19.3. Sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schachal, that is, ramping and fierce of nature, job 10.16. Sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lajisch, that is, subduing his prey, Esay 30.6. Here he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arieh, that is, a plucker, a renter, a tearer: and so was he called in the fourth verse of this Chapter. So many names have the Hebrews to call the Lion by, according to his several properties.  
The Lion's voice is his roaring. The Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schagg, hath roared. The word, as Dones son of Labratus hath noted, is proper to the Lion, whose roaring is very shrill, dreadful, and full of ire. No marvel then is it, if at his roaring all the beasts of the forest do tremble. That they do so it's acknowledged by Saint Basil, in his ninth Homily upon the Hexameron, where he saith, that Nature hath bestowed upon the Lion such organs or instruments for his voice, that oftentimes beasts fare swifter than the Lion, are taken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only by the roaring of the Lion. The like hath Saint Ambrose in his Hexaëmeron, lib. 6. cap. 3. Naturally there is in the Lion's voice such a terror, that many beasts which might by their swiftness escape the Lion's assault, do faint and fall down before the Lion, astonished and stricken as it were with the hideousness of his roaring. The like hath Saint Cyril; the like R. David; Lyra, and Carthusian the like; as I shown in my fourth Lecture upon this Chapter.  
The Lion hath roared] He roareth before he hath his prey, when he hath it in pursuit, and after he hath gotten it.  
Before he hath his prey he roareth. Psal. 104.21. The Lions, the young and lusty Lions, roar after their prey, and seek their meat from God. 1 Pet. 5.8. there is a Lion that roareth, seeking whom he may devour.  
When he hath his prey in pursuit, he roareth. So roareth the ravening Lion, 
Rugientibus praeparatis ad escam.  Psal. 22.14. and so roar those Lion's ready to devour, Ecclus. 51 4.  
Af●er he hath gotten his prey he roareth. Esay 31.4. The young Lion roareth on his prey. And above in this Chapter, vers. 4. Will a Lion roar in the forest when he hath no prey?  
So, the Lion roareth before he hath his prey, when he hath it in pursuit, and after he hath gotten it. But of all, his roaring is most terrible, when he is hungry and in the pursuit of his prey: albeit when he is devouring his prey he roareth very terribly, as Bolducus in his Comment upon job, cap. 4. hath out of Aristotle, Pliny, and Aelian observed; making the Lion so roaring to be the express image of ravenous rich men and mighty oppressors.  

Pierius Hieroglyph. lib. 1.  From this fearful roaring of the Lion, one of the four Evangelists, Saint Mark is hieroglyphically figured by the image of a Lion, because as a Lion in the wilderness sends forth a terrible voice, so S ●●t Mark in the beginning of his Gospel, mightily thundereth out vocem clamantis in deserto, the voice of one crying in the wilderness. It is the observation of Saint Ambrose upon Luke, of Remigius upon Mark, and of Eucherius.  
The Lion hath roared, who will not fear?] Frequent and familiar are the comparisons drawn from the Lion in holy Scripture. The Lion for his good properties is a symbol of good men, yea of Christ himself; but for his bad, of bad men, yea of the Devil. Habet Leo virtutem, habet & saevitiam, saith Gregory, Moral. 5. cap. 17. The Lion hath courage, and he hath cruelty. For his courage he betokeneth Christ; for his cruelty the Devil. So Augustine Serm. 46. de diversis: Christus Leo propter fortitudinem, Diabolus propter feritatem: Christ and the Devil may both be called Lions, Christ for his fortitude, the Devil for his fierceness.  
Christ may be called a Lion, not only for his invincible courage and fortitude, but also for his great might and power in defending his flock from bodily and spiritual enemies: so is he the Lion of the Tribe of juda, Revel. 5.5. that same victorious Lion, our true Shilo and Messiah, who is Non minus helluo animarum ad illas saluandas, quàm Diabolus ad perdendas, as Salmeron speaketh in his eighth Disput. upon the first Epistle of Peter: Christ the Lion of the Tribe of juda, doth no less greedily hunt after souls to save them, than the Devil doth to destroy them. Christ's a Lion.  
So are Kings and mighty Princes that rule over others called Lions. judah is a Lion's whelp,— He stooped down, he couched as a Lion, and as an old Lion; who shall rouse him up? Gen. 49.9. where David, Solomon, and other Kings, that were lineally descended from the Tribe of judah, are compared to the roaring Lion, because through the fame of their Empire, they were a terror to many of their neighbour Nations. Kings and Princes are Lions.  
Every godly person is a Lion. So saith the Holy Ghost, Prou. 28.1. The righteous are bold as a Lion. They are bold in all their afflictions, how great soever they be, and their boldness is, not from any trust in themselves, but by the faith they have in God: and they are bold as a Lion, fearing nothing. For as a Lion feareth no other beasts, so the righteous fear not whatsoever crosses may befall them. They know that all things work together for good to them that love God: 
Rom. 8.28.  they know that without the will of God, no ill can betide them: they know if they loose this life, they shall find a better: and for this cause in their greatest extremities are they quiet in mind, ever giving a fiat to the will of God; Gods will be done. The righteous man for his boldness is a Lion.  
The wicked man, every tyrant and violent oppressor is a Lion. A Lion for cruelty. David avoucheth it, Psal. 10.9, 10. He lieth in wait secretly as a Lion in his den, he lieth in wait to catch the poor, he doth catch the poor when he draweth him into his net. He coucheth and humbleth himself that the poor may fall by his authority. So the wicked man for his cruelty is a Lion.  
So Nero, tyrannising and oppressing Nero; Nero, that was the bloody persecutor of the Christians in the infancy of the Church, is called a Lion, 1 Tim. 4.17. I was delivered, saith Paul, from the mouth of the Lion. It's no doubt, saith justinian, but that Paul pointeth at the cruelty and immanity of Nero. The like Metaphor I meet with, Prou. 28.15. As a roaring Lion, so is a wicked ruler over the poor people. It's plain, Every tyrant and violent oppressor is a Lion.  
And the Devil himself is a Lion. You know Saint Peter styles him so, 1 Epist. chap. 5.8. Your adversary the Devil as a roaring Lion, walketh about seeking whom he may devour. For as the Lion delighteth in blood, gapeth over his prey, and roareth hideously: so doth the Devil; than whom, saith Fenardentius, Nihil truculentius, nihil tetrius, nihil terribilius, nihil infestius hominibus; There is nothing more fierce, more cruel, more spiteful, more malicious against men, than the Devil is. He thirsteth after the blood of men, to spill it; he gapeth over the souls of men, to devour them, he is a roaring Lion.  
Thus have you heard, that the Lion, for some properties of his is a symbol of good men, yea, and of Christ himself; and for some a symbol of bad men, yea and of the Devil himself.  
Now the Lion in my Text is God; and that he is so, it is the joint agreement of Expositors.  
Upon those words of Daniel 6.22. My God hath sent his Angel, and hath shut the Lion's mouths, in Midras tehilim in the Hebrew exposition of the Psalms, at the 64. Psalm, there is a remarkable sentence for our present purpose, Venit Leo, & liberavit Leonem de ore Leonis: A Lion came and delivered a Lion from the mouth of a Lion. Venit Leo, a Lion came; this Lion is God, holy and blessed, as it is said in the third of Amos, Leo rugijt, the Lion hath roared, who will not fear? the Lord God hath spoken, who will not prophesy? A Lion came, Et liberavit leonem, and he delivered a Lion, this other Lion is Daniel, who came from judah, as it is said, Gen. 49. Catulus Leonis judah, judah is a Lion's whelp. A Lion came and delivered a Lion, de ore Leonis, from the mouth of a Lion: this third Lion is Nabuchodonosor, as it's said, jerem. 4. Ascendit Leo de cubili suo; the Lion is come up from his thicket. By this exposition of the Hebrews the Lion in my Text is God.  
So is he in the understanding of Saint Hierome; so Lyranus takes him to be; so doth Hugo de S. Charo; so doth Dionysius Carthusianus; so many 
a Rab. David Cyril.  others; most of the 
b Pet. à Figueir. Caluinus. Gualterus. Oecolampadius. Brentius. Osiander. Pappus, etc.  modern. The Glossator saith, that because Amos, whilst he lived a shepherd's life stood in fear of the Lion, therefore he here compareth the fear of the Lord to the roaring of the Lion.  
I am not ignorant, that some by this roaring in my Text do understand the Devil, and by the Lord God here speaking Christ our Saviour; that, as the Devil is heard of the reprobate to their condemnation, so Christ is heard of the Elect to their salvation. But this opinion being singular, I pass it by, and following the current of Interpreters, do take this roaring Lion here to betoken God, to this sense: If at the roaring of the Lion all the beasts of the forest do tremble; how much more shall men tremble if God roar against them by his Prophets? The stoutest courage of man, Mascula virtus, the manliest prowess upon the earth, when it hath girded up her loins with strength, and decked itself with greatest glory, what can it avail where the fortitude of God is set against it? Pitchers that are fashioned of clay, how is it possible they should not break and fall asunder, if ever they come to encounter the brass of God's unspeakable Majesty? The Lion hath roared, who will not fear? The Lord God hath spoken, and commanded us to cry aloud, and spare not, to lift up our voices like trumpets, and to show his people their transgressions, who dares be silent?  
And thus f●om the similitude, the Lion roaring, I am come to the application thereof, God speaking: The Lord God hath spoken, who can but prophesy? Wherein I note, 

1 Who speaketh.  
2 How he speaketh.  
3 What is the sequel of his speech.    
He that speaketh is the Lord God.  
He speaketh after diverse manners.  
And if he speak, man must prophesy.  
The Lord God hath spoken, who can but prophesy?  
The Lord God He is Adonai jehovih. They are the very names wherewith God was named in the precedent verse; and were there discoursed upon at large. I will not now trouble you with any tedious repetition of what was then delivered. Only be pleased to remember, that the first of these two names, Adonai, betokeneth the Majesty of God, his sustentation of all things, and his dominion over all: the second, jehovih, his essence, his existing or being. The first, Adonai, is with Caluin, Oecolampadius, and Brentius, Dominator, ruler or Governor; with the rest, its Dominus, Lord. The second jehovih, is retained by junius; it's jehovah with Caluin, Mercer, and Vatablus; with the rest, its Deus, God.  
The first, Adonai, Ruler, Governor, or Lord, putteth us in mind that God alone is absolutely Lord, Ruler, and Governor of all things; yea, and our Lord. Our Lord, not only by the common right of creation; for thereby he is the Lord of all created things in Heaven and Earth, yea and of the very Devils. Nor is he our Lord only by the right of his universal providence, or government; for thereby he ruleth over sin and death, and sets them bounds. But our Lord he is by the right of redemption; 
Tit. 2.14.  for thereby he hath made us, through Christ, a peculiar people unto himself, zealous of good works. Such is the use of this first name, Adonai.  
The second, jehovih, or jehovah, which we now translate God, may be our remembrancer, that of himself, and by himself 
a Reuel. 1.4. & 16.5.  he ever was, is, and shall be; that of him all creatures have their 
b Act. 17.28. Rom. 11.36.  being; and that he giveth a real being to all his promises and threats. This same jehovah, Adonai, jehovih, God Almighty, is he that speaketh.  
But how speaketh He? How to men; himself being incorporeal, without the instruments of speech?  
First, God speaketh unto men, either by himself immediately, or by some messenger. This messenger is either an Angel, or a man. If a man, then is he either a Prophet, or a Priest; the Priest, 
Exod. 28.30.  that hath in the breastplate of iudgemement the Vrim and the Thummim.  
Again, God speaketh unto men by a voice, either sensible or spiritual; if with a sensible voice, than he striketh the outward ears; if with a spiritual, than the inward: as well the left ear, which is the Fantasy, as the right, which is the Understanding.  
Thirdly, God speaketh unto men, either sleeping or waking. So Serarius Quaest. 1. in cap. 1. joshuae.  
What the ancient Fathers have thought of this point touching God his speaking unto man, I have long since delivered out of this place in my third Lecture upon the first Chapter of this Prophecy. What was Saint Basils' opinion, what Saint Augustine's, what Saint Gregory's, you then heard.  
Later Writers have reduced all the speakings of God to two heads; Deeds and Words.  
Christophorus à Castro upon the first of Zachary, Et factis loquitur Deus & verbis, God speaketh both by Deeds and by words. Franciscus Ribera upon the same Chapter, Deus ita rebus, ut verbis loquitur; God speaketh as well by things as by words.  
A learned and a very orthodox Divine, David Pareus, in his Commentary upon Genesis at the third Chapter, well liking of Saint Gregory's opinion, thus resolveth upon the point: God speaketh either by himself, or by some Angelical creature.  
By himself God speaketh, when by the sole force of internal inspiration the heart is opened: or God speaketh by himself, when the heart is taught concerning the word of God, without words or syllables. This speech of God is sine strepitu sermo, a speech without any noise. It pierceth our ears, and yet hath no sound. Such was the speech of God unto the Apostles, at what time they were filled with the Holy Ghost, Act. 2.2. Suddenly there came a sound from Heaven, as of a rushing mighty wind, and it filled all the house, where they were sitting: and there appeared unto them cloven tongues, like as of fire, and it sat upon each of them. Per ignem quidem Dominus apparuit, sed per semet ipsum locutionem interius fecit: By the fire indeed God appeared but by himself he spoke in secret, within, to the heart of the Apostles Neither was that fire God, nor was that sound God, but God by those outward things, the fire and the sound, Expressit hoc, quod interiùs gessit, he shown what he did within, and that he spoke to the heart. Those outward things, the fire and the sound, were only for signification, to show that the Apostles hearts were taught by an invisible fire, and a voice without a sound. Foris fuit ignis, qui apparuit, sed intùs, qui scientiam dedit: the fire, that appeared, was without; but the fire that gave them knowledge, was within. So may you judge of the sound: the sound that was heard was without; but the sound that smote their hearts, was within. So God's speech, is a speech to the heart without words, without a sound.  
Such was that speech to Philip, Act. 8.29. Go near, and join thyself to yonder Chariot. It was the Spirit said so to Philip. Bede expounds it of inward speech. In cord spiritus Philippo loquebatur, The Spirit said to Philip in his heart. The Spirit of God may then be said to speak unto us, when by a secret or hidden power, it intimateth unto our hearts, what we are to do. The Spirit said unto Philip, that is, Philip was by the Spirit of God inwardly moved to draw near, and join himself to the Chariot, wherein that Aethiopian Eunuch sat reading the Prophecy of Esay.  
A like speech was that to Peter, Act. 10.19. Behold three men seek thee. It was the Spirit said so to Peter. And here Bede, In ment haec ab spiritu, non in aure carnis audivit: Peter heard these words from the Spirit, in ment, in his understanding, non in aure carnis, not by his fleshly ear. The Spirit said unto Peter, that is, Peter was by the Spirit of God inwardly moved to departed from joppa, and go to Caesarea to preach to the Gentiles, to Cornelius and his company.  
From this inward speaking of God by his holy Spirit in the hearts of men without either words or sound, we may note thus much for our present comfort, that whensoever we are inwardly moved, and do feel our hearts touched with an earnest desire, either to offer up our private requests to God, or to come to the place of public prayer, or to hear the preaching of the word, or to receive the blessed Sacrament of the Eucharist, or to do any good work, we may be assured, that God by his holy Spirit, God by himself speaketh unto us.  
Thus you see, how God speaketh unto us by himself. He speaketh unto us also by his creatures. By his creatures Angelical, and others. And he doth it after diverse manners.  
1 Verbis, by words. By words only; as when nothing is seen, but a voice only is heard: as joh. 12.28. When Christ prayed, Father glorify thy name, immediately there came a voice from Heaven, saying, I have both glorified it, and will glorify it again. Here was Vox Patris, the voice of God the Father, yet ministerio Angelorum formata, it was form by the ministry of Angels.  
2 God speaketh Rebus, by things; By things only, as when no vo●ce is heard, but some thing only is objected to the senses. An example of this kind of Gods speaking is that vision of Ezechiel, chap. 1.4. He saw a whirlwind come out of the North, with a great cloud, and a fire infolding itself; and in the midst of the fire the colour of Amber. All this he saw; but here is no mention of any voice at all. And yet the Prophet saith, Omninò fuit verbum jehovae ad Ezechielem; the Word of the Lord came expressly unto Ezechiel. The word of the Lord came, and I looked, and behold a whirlwind. Here was res sine verbo, a thing but no voice.  
3 God speaketh Verbis simul & rebus, both by words and things: as when there is both a voice heard, and also some thing objected to the senses. So He spoke to Adam presently after his fall▪ when he heard the voice of God walking in the Garden, and saying, Adam where art thou? Gen. 3.8.  
4 God speaketh, Imaginibus cordis oculis extensis, by some images, shapes, or semblances exhibited to our inward eyes, the eyes of our hearts. So jacob in his dream saw a ladder set upon the earth, the top whereof reached to Heaven, and the Angels of God ascended and descended on it, Gen. 28.12. So Peter in a trance saw Heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth, wherein were all manner of four footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air, Act. 10.10. So Paul in a vision in the night saw a man of Macedonia standing by him, and praying his help: Come over into Macedonia, and help us, Act. 16.9.  
5 God speaketh imaginibus & ante corporeos oculos ad tempus ex aëre assumptis; he speaketh by some images, shapes, or semblances, for a time assumed from the air, and exhibited to our bodily eyes. So he spoke to Abraham in the plains of Mamre, Gen. 18.2. Three men, saith the Text, stood by Abraham; yet were they not three men that stood by him, but three Angels in the shape of men, with true bodies for the time; palpable and tractable bodies for the time. One of the three more eminent than the rest, to whom Abraham did reverence above the rest, with whom he talked, calling him Lord, vers. 3. who is also called jehovah, vers. 17. was Christ the second person in the Trinity. And so God spoke unto Lot, by Angels in the likeness of men, Gen. 19 Two Angels they were, vers. 1. Men they are called, vers. 10. Angels, and yet men. Angels in nature, and men in their habit. By them God spoke to Lot of the destruction of Sodom.  
6 God speaketh Coelestibus substantijs, by celestial substances. By Celestial substances I mean not only the Heavens with the works therein, but also the two superior elements, the fire and the air. So at the Baptism of Christ, De nube vox sonuit, a voice was heard out of a cloud, as it was also at his transfiguration upon the mount, This is my beloved son in whom I am well pleased.  
7 God speaketh terrenis substantijs, by terrestrial substances. So to reprove the dulness of Balaam, In ore Asinae humana verba formavit, he enabled Balaams' own Ass to speak, Num. 22.28. Saint Peter, 2 Ep. 2.16. thus delivers it; The dumb beast speaking with man's voice forbade the madness of the Prophet.  
Once more, God speaketh simul & terrenis, & coelestibus substantijs, both by terrestrial and celestial substances: as when he spoke to Moses in a flame of fire out of the midst of a bush, Exod. 3.2.4. The fire I call the celestial, the bush the terrestrial substance.  
Last of all, God speaketh by his Angels, when Secretâ eorum praesentiâ, by a secret presence of theirs he infuseth the power of his influence to the hearts of men: and thus may you understand that, Zach. 1.9. Angelus qui loquebatur in me, the Angel of the Lord that spoke in me said unto me. The Angel that spoke in me, to my heart.  
And thus you see, how God of old at sundry times and in diverse manners did speak to man. He spoke either by himself, or by his Creatures. By his Creatures many ways: sometimes by words, sometimes by things, sometimes by both words and things; sometimes by shapes exhibited to the eyes of the heart, sometimes by apparitions to the eyes of the body; sometime by celestial substances, sometimes by terrestrial, sometimes by both celestial and terrestrial: and last of all, by some secret presence of an Angel within man to the heart of man.  
Thus from time to time hath God been used to speak. Now followeth the sequel of his speech, Quis non prophetabit? Who can but prophesy? If the Lord God hath spoken, frendens quasi Leunculus, grinding his teeth as a lusty young Lion, against his people even ready to be devoured, Quis non prophetabit? What Prophet is there that dares contain himself from prophesying? that dares keep silence from denouncing the revengeful threats of God? The Lord God hath spoken, Quis non prophetabit? Who will not prophesy?  
Who will not? Anselmus Laudunensis, the Author of the Interlineary Gloss, saith, Pauci viri sunt, few such men there are: Hugo Cardinalis; Nullus, vel rarus est; There is not a man, or scarce a man that dares hold his peace, if God bid him prophesy.  
Moses may go about to excuse himself, that he be not sent to Pharaoh; 
Exod. 4.10.  O my Lord, I am not eloquent, but am slow of speech, and of a slow tongue; I pray thee sand some other; but his excuses will not be received.  

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

Ier●m. 1.6, 7.  jeremy may cry out, Ah, Lord God, behold I cannot speak, for I am a child. Yet must he follow his calling. Say not, saith the Lord, I am a child; for thou shalt go to all that I shall sand thee, and whatsoever I command thee, thou shalt speak.  

Ezech. 3.7.  Ezechiel is sent unto a people stiff of forehead, and hard of heart, a people that would not harken unto him, by whom he might well fear to loose his life: yet might he not withdraw himself. Behold, saith the Lord, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an Adamant harder than flint have I made thy forehead. Fear them not, neither be dismayed at their looks, though they be a rebellious house.  

Amos 7.14.  Amos, this our Amos, now our Prophet Amos, once no Prophet, nor a Prophet's son, but an herdsman, and a gatherer of Sycomore fruit, taken by the Lord, as he was following the flock, receives his commission from the Lord; Go, Prophesy unto my people Israel. So he goeth, and prophesieth.  The Lord God hath spoken, who can but prophesy? 
Who can but prophesy? The observation is, The office of prophesying when God enjoineth it, is not to be declined.  
The proposition holds true, as well of the Prophets of the New Testament, as of the Old. The Prophets of the New Testament are the Ministers thereof: who though they have not the gift of prediction, to foretell things to come, yet are they called Prophets, Mat. 10.41. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward.  
Prophets they are called.  
First, because their function, sacred and Ecclesiastical, is in place and stead of the Prophetical office of the Old Testament.  
Secondly, because their office is to expound and interpret the writings of the Prophets.  
Thirdly, because they are to preach what is written in the Scriptures of the Prophets, of the day of judgement, of the rewards of good men, and of the torments prepared for the wicked in the life to come. Of such Prophets speaketh Gregory 2. part. Pastoralis Curae cap. 4. Prophetae in sacro eloquio nonnunquam Doctores vocantur, qui dum fugitiva esse praesentia indicant, quae futura sunt manifestant. Doctors or teachers are oftentimes in holy language called Prophets, because while they declare things present to be fugitive and transitory, they do manifest the things that are to come. Thus are Doctors or Teachers, the Ministers of the New Testament, Prophets in their kind; and the observation even now made concerning the office of prophesying reacheth them.  The office of the Ministry of the Word, when God sendeth, is not to be declined. 
It's not to be declined. He that hath once begun to run in this race, must run on with perseverance, even unto the end. He that hath put his hand to this Plough, may not look back, jest he prove unfit for the Kingdom of God. 
Luk. 9.62.  In this race and course of life we are to contend and strive with the whole earth. Though we be despised, despighted, hated, cursed of every man, because we preach what the Lord hath bidden us, and proclaim his vengeance against sinners, yet will we not be discouraged. Our hand against every man, and every man's hand against us: Our tongue against every vice, and every tongue walketh & rangeth at liberty through our actions. The Disciple is not above his Master, 
Math. 10.24.  nor the Servant above his Lord. If our Master and Lord, Christ jesus, have suffered such things, we his Disciples and servants must possess our souls in patience. If we be thought too clamorous against the disorders of common life, if too busy, if too severe in striking at offences; forgive us this fault. A necessity is laid upon us: The Lord God hath spoken, and we cannot but prophesy.  
Is a necessity laid upon us? That's not all. For a Woe is due unto us if we preach not. Vae mihi, saith Paul, 1 Cor. 9.16. Woe is me if I preach not the Gospel. If I preach not the Gospel! What then shall become of the Law? We must preach both, as the Gospel so the Law. As we are to publish the tidings of joy to those that rejoice in our message, so are we to denounce the terrors of judgement to those that contemn it. As we are to preach liberty to captives, so are we to threaten captivity to libertines. As we are to pipe to those that will dance after us, so are we to sound a trumpet of war to those that will resist us. As we are to build an Ark for those that will be saved, so are we to pour out a flood of maledictions against those that will be damned. Finally, as we are to open the doors to those that knock and are penitent, so are we to stand in the doors with a flaming sword in our mouths, against those that are obstinate.  
Thus you see a necessity is laid upon us to preach unto you; to preach not the Gospel only, but the Law too. Yet is not this necessity, necessitas coactionis, a necessity of coaction, constraint or compulsion, but necessitas obligationis & mandati divini, a necessity of obligation and divine Commandment. It is our vocation and conscience that imposeth this necessity upon us. If then we preach unto you, we have not whereof to glory or boast ourselves. For we do no more than we are of duty to do. Now if we of duty preach unto you, then are you of duty likewise to hear us: and a necessity of hearing is laid upon you: I say not, a necessity of coaction, constraint or compulsion, but a necessity of obligation and divine Commandment. A necessity is laid upon you to hear the word of God, God commandeth you to hear it. And Vae vobis, Woe unto you if you refuse to hear it. Yet when you hear, take heed how you hear.  
Quid juvat auditus verbi, si non datur usus? What advantage is it to you to hear the Word of God, if you make no good use thereof? Ideo audis, ut agas. Therefore you hear, that you may put in practice what you hear. Sweetly Saint Augustine upon Psal. 104. Valdè malè digerit is, qui bene audit, & non bene operatur: Surely he very ill digesteth, that heareth well, and works not well.  
Now gracious Father, we most humbly beseech thee to open our hearts, and to unlock the ears of our understanding, that whether we preach, or hear thy Word, we may preach it and hear it profitably, that we may observe, learn, and embrace such things as are necessary to the confirming of our weak faith, and the amendment of our sinful lives. Amen.   

THE Eleventh Lecture.  AMOS 3.9, 10, 11. 
Publish in the palaces of Ashdod, and in the palaces of the Land of Egypt, and say: Assemble yourselves upon the mountains of Samaria: and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.  
For they know not to do right, saith the Lord; who store violence and robbery in their palaces.  
Therefore thus saith the Lord God; An adversary there shall be even round about the Land: and he shall bring down thy strength from thee, and thy palaces shall be spoiled.  
THe equity of God's judgements is such, that if strangers see them, they cannot but approve them. It appeareth to be so, by this passage of Amos his second Sermon to or against the people of Israel. This passage is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or an Exornation, pertaining to the proposition, which was in the second verse of this Chapter. It amplifieth the iniquity of the Israelites from the testification of foreign Nations, thus: You, you of Israel, your sins are so notorious, so gross, so palpable, that the Philistines and Egyptians may behold them; sith you of yourselves are not touched with a conscience of your evil deeds; them, the Philistines and Egyptians I call as witnesses and judges of your impurity and uncleanness. This is the scope of the words now read unto you.  
The parts are two: 

An Accusation, vers. 9 and 10.  
A Commination, vers. 11.    
The Accusation is delivered by an Apostrophe, by a turning of the speech from the Israelites to others, vers. 9 Others are called upon to make a proclamation, in these words, Proclaim in the Palaces of Ashdod, and in the Palaces of the Land of Egypt, and say: the tenor of their proclamation is in these, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.  
The sins pointed at in this proclamation are two, Cruelty and Covetousness. Cruelty in their great tumults; Covetousness in their oppressions. Both are amplified vers. 10. from two places, à genere, & à specie. First from the general, They know not to do right. Secondly from the special, They treasure up violence and robbery in their Palaces. Their violence argueth their cruelty, their robbery is a demonstration of their Covetousness. The truth hereof is not to be questioned. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neum jehovah, the Lord hath said it. For they know not to do right, saith the Lord, who store up violence and robbery in their Palaces.  
We have a large field for discourse to travel in: we will begin at the gate or first entrance into it, which is, the injunction for the proclamation: Proclaim in the Palaces of Ashdod, and in the Palaces of the Land of Egypt, and say.  
At the entrance into this field the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haschmignu, and is as much, as, make to hear. The old Interpreter puts for it, Auditum facite, make a hearing; so doth Saint Hierome: these keep near unto the word. The Septuagint with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are not fare from the meaning, nor is Oecolampadius with his annunciate, for which our countryman Taverner hath Preach: Preach in the Palaces at Ashdod.  

Caluin. junius.  Brentius with his Clamate; Gualther with his Diwlgate; Vatablus, Mercer, Drusius, and others, with their Promulgate, are all for the Proclamation: Cry, Diuulge, Publish, or Proclaim.  
Proclaim. Where? In Ashdod, and in the Land of Egypt. First in Ashdod.  
Palaestina, the Country of the Philistines, was divided into five Provinces, Dutchies, or Lordship's, mentioned Iosh. 13.3. the Provinces of Azzah, of Ashdod, of Askelon, of Gath, of Ekron. These five, the chief and most famous Cities of Palaestina are recorded also, 1 Sam. 6.17. where the Philistines are said to have returned for a trespass offering unto the Lord, five golden Emrods; one for Ashdod, one for Azzah, one for Askelon, one for Gath, and one for Ekron.  
Ashdod! In the first division of the holy Land, it was in the lot of the Tribe of judah, and is so described, Iosh. 15.47. Afterward it fell to the lot of the Tribe of the Children of Dan, who had their inheritance, as the Children of Simeon had, within the inheritance of the Children of judah; 
I sh. 19.1.  & is accordingly described by Adrichom and Schrot in their tables of the Holy Land.  
The more familiar name of it is Azotus. In it were left Giants, those that were called Enakim. It is to this day a famous City of Palaestina. 
Apud Hieron. Tom. 3.  So saith Eusebius lib. de locis Hebraicis. Another learned Author writing of the Hebrew places in the Acts of the Apostles, saith, Azotus, is a famous town of Palaestina, called in Hebrew Ashdod, and is one of the five cities of the Allophyli of the Philistines.  
For the Etymology of the word, Saint Hierome saith, it signifieth as much as ignis uberis, or ignis patrui, the fire of an under, or of an uncle. The words are in his Commentary upon Amos, chap. 1. where he refuseth those that say, it is ignis generationis, the fire of generation. And well: for they mistake Resch for Daleth; taking it for Aschdor, when it is Aschdod. The Author of the book De nominibus Hebraicis upon joshua, saith, Asdod is dissolutio, vel effusio, sine incendium, a dissolution, or an effusion, or a burning. A little after, ignis patrui mei, vel incendia, my uncle's fire or burnings. Ignis patrui, so I read with Drusius obseru. 6.8. not Gens patrui, as it is in the old books by the like mistake of Resch for Daleth. Buntingus in his itinerary upon the old Testament, saith it is, Ignis dilectus, a beloved fire. There is no agreement between these Etymologiz●rs.  
The more familiar and Greek name of this City, Azotus, is by Stephanus in his book of Cities derived from Aza, a woman, that was the Foundress of this City. But I rather think that Azotus is so called from the Hebrew Asdod, by the change of some letters; Azotus for Asdotus, as Ezras for Esdras, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Doric Dialect.  
This same City Asdod, or Azotus, was made famous by the Ark of the Lord brought thither, when it was taken by the Philistines; and by the house of the Idol Dagon there, 1 Sam. 5.2. This is that Azotus, where Philip the Deacon was found after he had baptised the Aethiopian Eunuch, Act. 8.40. And this that Asdod, whereof you heard in my thirteenth Sermon upon the first Chapter of this book, upon the eight verse, these words, I will cut off the inhabitant from Asdod.  
Yet I take it not, that Ashdod is here put so precisely for the City, but that it may by a Synecdoche comprehend the whole region or Country of the Philistines. Commonly it is so understood by Ancients, Saint Hierome, Remigius, Albertus, Rupertus, Hugo, Lyra, Isidorus, and by modern Writers, Montanus, Christophorus à Castro, Petrus Lusitanus, and others.  
But I must from Ashdod, and go on to the Land of Egypt: for there is this proclamation likewise to be made. Proclaim in Ashdod, and in the Land of Egypt.  
To this Land of Egypt we came twice before in our view of this Prophecy; 
Cap. 2.10. & 3.1.  and therefore need not at this time stand long upon it. Yet may we not leave it altogether unsaluted. It is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eretz Mitzrajim, the Land of Mitzrajim.  
Saint Hierome Comment. in Esai. cap. 18. saith, that with the Hebrews an Egyptian man and an Egyptian woman, and the Country of Egypt have all one name Mesraim: 
Obser. lib. 5. c 25.  for so Drusius readeth out of a Manuscript of Saint Hieromes Works, Apud Ebraeos & Aegyptius, & Aegyptus, & Aegyptia, uno vocabulo nuncupantur, M●sraim. But this cannot be so. For the Egyptian man, he is Mesri, the woman Mesrith, the Country only Mesraim. And if by the name of Mesraim, the Egyptians be sometime signified, it is by a figure of speech, as when judah is put for the jews, or Ephraim for the Ephraimites.  
josephus in his first book of the Antiquities of the jews, cap. 7. saith, that Egypt was called Mesre, and the Egyptians Mesraei: he alludeth to the Hebrew name Mitzrajim. And Egypt was so called from Mitzrajim one of the sons of Cham, his second son, as we find him, Gen. 10.6. He first inhabited that part of Africa, which was afterward called Egypt, from Aegyptus, son of Belus, King of that Land. Now because this same Mitzrajim was one of the sons of Cham, the Land of Mitzrajim, 
Psal. 105.27. & 106.22.  or of Egypt, is in the Psalms of David entitled the Land of Cham; as Psalm. 105.23. jaacob was a stranger in the Land of Cham; and in other places. And for the same reason is Cham put for Egypt, Psal. 78.51. He smote all the first borne in Egypt, even the beginning of their strength, in the tabernacles of Cham. The latter part of that verse being an exposition of the former, makes it manifest, that Cham is there put for Mitzrajim, or Egypt.  
Enough for this time of Egypt. The Palaces of both Ashdod and Egypt are here specified: not barely the houses, as the Vulgar Latin here readeth, but the Palaces: to show, that this proclamation was to be made not in obscure houses, or poor Cottages, but in their Prince's Courts. And quoth in aulis principum diwlgatur, latere non potest; what is published in Prince's Courts, it will abroad. There is the greatest confluence of honourable persons and men of note; who have evermore some about them, that will not spare to tell abroad what is either said or done by the Princes themselves in their most secret closerts. Their very vices cannot be hid. So Honorius the Emperor in the Panegyricke tells his son Theodosius, 
Claudian. de 4. Cons. Honorij, vers. 271.  
— cunctis tua gentibus esse  
Facta palam: nec posse dari regalibus usquàm  
Secretum vitijs.  Whatsoever thou dost, it is known abroad; nor can any place be of sufficient secrecy to conceal the vices of Kings.  
Now if King's secrets done in Court, if their secret vices be made known; much more shall it be known, that is proclaimed in Court. And therefore is the Proclamation here enjoined to be made in the Palaces of Palaestina and Egypt, in their Prince's Courts, that the same thereof flying abroad into all the coasts of those dominions, the rest of the people might understand thereof, and bear witness to the judgements of God, which he executeth upon his people for their sins, that they are very just.  
By this injunction for the Proclamation now expounded, you see, that Heathens, the Philistines and Egyptians, aliens from the Commonwealth of Israel, and utter enemies to that State, are invited to be spectators of the evils which God in judgement was to bring upon that his people, the Israelitish Nation. And this was to make the evils, which the Israelites were to suffer, the more grievous unto them. Hence ariseth this observation: The calamities, or miseries which the Lord in justice layeth upon us for our evil deeds, will be the more grievous unto us, if our enemies be made privy unto them.  
This is it the Lord saith to jerusalem, Ezech. 5.8. Behold, I, even I, will execute judgement, in the midst of thee, in the sight of the nations thine enemies. In the sight of thine enemies will I do it.  
It could not be but an exceeding great grief to the Virgin daughter of Zion; that the Lord had caused her enemy to rejoice over her, and had set up the horn of her adversaries, Lament. 2.17.  
The reproach and ignominy that cometh from an enemy in time of misery is to some fare more grievous than death itself, who rather choose to die, though it be by their own hands, or the hands of a friend, than they will endure dishonour from an enemy. Examples of such a resolution there are many in profane Histories, as in Plutarch of 
a Tom. 3. vit. in Catone.  Cato Minor, 
b In Antonio.  Antonius and Cleopatra; in 
c Annal. lib. 16.  Tacitus of Thraseas: These of the Heathen killed themselves through impatiency, as not being able to endure the reproach and shame, which they feared, the one from Caesar, two of them from Augustus, the fourth from Nero.  
Nor is the Sacred story voided of examples of this kind.  
Abimelech son of 
d jerubesheth. 2 Sam. 11.21.  jerubbaal, he, whom the Sichemites 
e judg. 9.6.  made their King, when at an assault of his given to the tower of Theber he had his scull broken by a piece of a Millstone which a certain woman had cast upon his head, he called hastily unto a young man his armour-bearer, and said unto him, Draw my sword, and slay me, that men say not of me, A woman slew him. And his youngman thrust him thorough, and he died, judg. 9.54. Such was the end of that ambitious and cruel tyrant. He is slain of a woman, and when he sees he is to die, he is desirous to blot out that infamy: he will not have it said of him, that a woman slew him. That a woman, of the enemy's side, slew him, he will not by any means have it said of him: Kill him rather than it should be said, A woman slew him.  
Such was the impatience of Saul, Saul, he that was the first King of the Israelites, when the Philistines had gotten the day against him, had slain three of his sons, 
1 Sam. 31.2. 1 Chron. 10.2.  jonathan, Abinadab, and Malchishua, and himself was wounded by their archers, he thus spoke unto his Armour-bearer, Draw thy sword and thrust me thorough therewith, jest these uncircumcised come, and thrust me thorough and mock me. Which vile act his Armour-bearer refusing, Saul became his own executioner, took his own sword and slew himself, 1 Sam. 31.4. He takes his own sword and slays himself. And why so? Jest, saith he, these uncircumcised Philistines come and thrust me thorough, and mock me. See, he will die, that he may not die: he will be thrust thorough, that he may not be thrust thorough; he will kill himself, that the Philistines may not kill him. He will not endure to come within the power of his enemies.  
I commend not Saul for his valour in killing himself, nor Abimelech for his in causing his Armour-bearer to thrust him thorough. It was not valour in them, but cowardice, or impatiency. For if they could with patience have borne and endured their troubles, they would not have hastened their own death.  
Selfe-killing is a sin so grievous, that scarce there is any more heinous before the Lord. Many reasons may be alleged to show the unlawfulness of this fact; and I hold it not amiss to bring a few, especially in the inequity of these times, wherein wretchedness hath so fearfully prevailed in some persons, and almost daily doth prevail, that they dare plunge themselves into this pit of terrible destruction.  
My first reason shall be; because it is forbidden in that Commandment, Thou shalt not kill. 
Exod. 20.13.  In that Commandment is forbidden the kill of any man without lawful authority. But no man hath authority over himself, because no man is superior to himself: and therefore no man may kill himself: Out of S. Augustine lib. 1. de Civit. Dei, cap. 20. I thus frame the reason: Thou shalt not kill, that is the Law. The Law is not, 
Exod. 20.13.  thou shalt not kill thy neighbour, limiting it as it were to some, but indefinitely; Thou shalt not kill, extending it largely to all: and therefore a man may not kill himself.  
My second reason I take from that other Law, Thou shalt love thy neighbour as thyself. It is given in the Old: 
Levit. 19.18. Matth. 5.43. & 22.39. Rom. 13.9. Galat. 5.14. james 2.8.  and is often repeated in the New Testament; Thou shalt love thy neighbour as thyself. Where the love of ourselves, is made measure for the love of our neighbours. Thou oughtest to love thy neighbour, but as thou lovest thyself. The example of thy charity is drawn from thyself at home. Thy soul, thy preservation, the good wished to thyself, should be the true direction of thy deeds unto thy neighbour. But it is unlawful for thee to lay bloody or murdering hands upon thy neighbour; and therefore thou mayest not make away thyself. It is more unnatural for thee to shed thine own blood, than thy neighbours. Thy neighbours thou mayest not shed, much less mayest thou shed thine own.  
Thirdly, for a man to kill himself, it is an injury to the Commonwealth wherein he liveth; for thereby he maimeth the Commonwealth, and cutteth off one of her members. The King thereby shall want a man, when he hath use of him. This is an injury to the State, & therefore a man may not kill himself.  
Fourthly, our life is given us of God. God hath placed us in this world, as in a watch or standing, from whence we may not stir a foot, till God call us and command us to remove.  
josephus' a noble Captain in the war of the jews, after the loss of the City jotapata, which Vespasian the Roman General took, being assembled with diverse of his soldiers in a cave, where for a while they lay hid from the fury of the Enemy, when they would take no way, but that they would kill one the other, rather than they would be taken by their enemies the Romans, useth unto them a very pathetical speech, as Egesippus lib. 3. the excidio-Hierosolymitano hath recorded it; Thesaurum nobis optimum Deus dedit, The Almighty God hath given unto us our life, as a most precious treasury: he hath shut it and sealed it up in this earthen vessel, and given it us to be kept, till himself do ask for it again. And were it not a fault now, as on the one side to deny it, when he shall require it again: so on the other side to spill, and cast this treasure forth, which was thus committed to us, before he do demand it? If we should kill ourselves, Quis nos admittet ad illa sanctarum animarum consortia? Who is he, that shall admit us into the company of good souls? Shall it not be said to us, as once it was said to Adam, where art thou? so, where are ye? Where are ye, who contrary to my commandment are come, from whence yet you should not, because yet I have not loosed you from the bonds of your bodies.  
Where are ye? Where? The same josephus in the same speech of his, as himself hath delivered it, lib. 3. de bello judaico cap. 14. will tell you, where it is most likely they are; Quorum manus in seipsos insanierunt, eorum animas tenebrosior Orcus suscipit; the souls of them who have killed themselves are descended into Hell. And so much Saint Hierom seems to affirm in an Epistle of his to Paula concerning the death of her daughter Blafilla, where he makes God thus to speak, Nullam animam recipio, quae me nolente separatur à corpore, I will receive no soul, which against my will goeth out of the body to which I have committed it.  
Beloved, without God's exceeding mercy, whereof no man can presume, nay great and mighty prejudice is to the contrary, it will be very ill with them, who do adventure to slay themselves.  
Let then those of the Heathen, whom even now I mentioned, Cato Vticensis, Antony, Cleopatra and Thraseas; let Abimelech and Saul, let others be famous for killing themselves; let it be said of them, that it was not blood, but honour that gushed out of their sides, yet are they not warrants for us Christians to do the like. We have a better Master Christ jesus, the Righteous: He hath taught us a better lesson; namely, that adversity and bitter affliction must be borne with patience: that in our miseries and calamities, we are to expect what end God will make, and not to hasten the issue in ourselves. Mayor animus meritò dicendus est, qui vitam arumnosam magis potest far, quàm fugere, August. de Civit. Dei lib. 1. cap. 22. He is worthily said to have true fortitude, that can with patience bear the sorrows which are assigned and allotted out for his portion; whereas he that fearfully flieth from them, is no better than a coward. Quis enim ignorat foemineae timiditatis esse, 
Coquaeus Comment. in August. de ciu. Dei lib. 1. cap. 24.  & muliebris formidinis, ne moriare, mori velle? josephus in that his Oration now cited out of 
* De Excid. Hieros'. l. 3. c. 18.  Hegesippus: Who knows it not to be effeminate timorousness and woman-like faintheartedness, to be willing to die, that thou die not, to kill thyself, that another kill thee not.  
So is it, beloved. This same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this same selfe-killing, at the best, is no better than the badge of an abject and a base mind. None of the Saints in their greatest miseries, nor joseph, nor job, nor David, nor Daniel, nor other, thought of any such way to rid themselves out of trouble. No. Though they felt the sharpness of poverty, the sting of infamy, the pains of diseases, and the horror of death, yet their courage quailed not, but they spurned aside all manner of despair. And for the sweetness they found in the favour and grace of God, they were well content not only to be deprived of all worldly delights, and earthly pleasures, but also to embrace the rod of their heavenly Father, and patiently to endure the weight of the cross laid on them.  
These, beloved, these are fit patterns for our imitation. Wherhfore, let us not be dismayed with any cross or affliction. Let not the extremity of the pain, nor the sharpness of the misery, nor the continuance of the sickness, daunt our courage, not, though these calamities befall us in the sight of our enemies. Nay, though we be given up into the hands of our enemies, who will triumph and rejoice at our downfall, yet will we not offer violent hands unto ourselves; we will not cut asunder that which God hath joined, we will not seek for ease by shortening of our lives. Whatsoever ill shall betide me, I will say with jeremy, Chap. 10.19. Truly this is my grief, and I will bear it.  
And my grief will be the more, if in time of misery, mine enemy insult and triumph over me. This is a case, that hath much troubled Gods holy ones, as in part you have already heard. It much troubled holy David. And therefore he prayeth against it, Psal. 13.4. Consider, and hear me, O Lord my God: and why? Jest mine enemy say, I have prevailed against him; and those that trouble me rejoice, when I am moved. The like ejaculation he hath, Psal. 38.16. and his reason there is the same; Jest mine enemies should rejoice over me; who, when my foot slippeth, do magnify themselves against me.  
The same David, upon the news of the death of King Saul and jonathan his son, willing to prevent the opprobrious and disgraceful insultations and upbraid of the enemy, gives a charge for secrecy, as much as might be, 2 Sam. 1.20. Tell it not in Gath, publish it not in the streets of Askelon, jest the daughters of the Philistines rejoice, jest the daughters of the uncircumcised triumph.  
The little flock of the righteous, the holy Church herself, is sensible of the insolency of an enemy, Micah. 7.8. O thou enemy of mine, rejoice not at my fall; for I shall get up again.  
Upon these particulars, and the like, dependeth the truth of the observation propounded: The calamities or miseries which the Lord in justice layeth upon us for our evil deeds, will be the more grievous unto us, if our enemies be made privy unto them.  
Will they be the more grievous unto us, if our enemies be made privy unto them? What is the reason? The reason is; because it is a property of wicked men, enemies to piety, wonderfully to insult over the godly that are afflicted, and the more these are afflicted, the more insolent are they. Great was the insolency of those enemies of David, of whom he complaineth Psal. 35.15. In mine adversity they rejoiced, and gathered themselves together; yea, the very abjects, [the offscouring of the people] gathered themselves together against me; made mows at me, and ceased not.  
As great was that of Nabal, in his answer to David's messengers, 1 Sam. 25.10. Who is David? and who is the son of jesse? There be many servants now adays that break away every man from his Master. Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, when I know not whence they be? Churlish Nabal; he is not content only not to give any thing to David, but also raileth at him, and revileth him.  
And was not the insolency of Shemei of as high a strain? Shemei, a man of the family of the house of Saul, comes forth from Bahurim, and curseth still as he comes, meets David, casts stones at him, and revileth him; Come out, come out thou man of blood, and thou man of Belial, 2 Sam. 16.7. See, see; it is the property of the wicked exceedingly to insult over the Godly, when they are in misery: and for this cause will our miseries be the more grievous unto us, if the wicked take notice of them.  
Now the uses which we are to make of this observation, are these.  
First, it showeth, how vile our nature is, that hath no more remorse in it towards them that are in misery.  
Secondly, it teacheth us when we are in misery to look for no better from profane persons, than insultation and rejoicing, and therefore in that case to arm ourselves with patience.  
Thirdly, we may learn from hence how to behave ourselves towards our enemies, when they are fallen under the cross, we may not triumph over them. We must do unto them, as we would be done unto: this is the Law and the Prophets. But when we are in misery, we would not have our enemies insult over us: and therefore neither must we insult over them, when they are in misery.  
This is that the Lord so severely commandeth in the Prophecy of Obadiah, vers. 11, 12. Look not, rejoice not, speak not proudly in the day of thy brother, in the day of his peregrination, in the day of his perdition, in the day of his anguish, in the day of his ruin, in the day of his calamity, in the day of his tribulation. And this is that, whereto Solomon exhorteth, Prou. 24.17. Rejoice not, when thine enemy falleth; and let not thine heart be glad when he stumbleth. So Ecclesiasticus admonisheth, Chap. 7.11. Laugh no man to scorn in the bitterness of his soul. Holy job, Chap. 31.29. in the Catalogue of his comforts, reckoneth up this for one; that he never rejoiced at the hurt of his enemy, nor was ever glad that any harm happened unto him, nor ever suffered his mouth to do such a sin as to wish him evil.  
And now (beloved) if neither the precept of the Lord, nor the exhortation of Solomon, nor the admonition of the wise son of Syrach, nor the example of holy job, can move us to the performance of this Christian duty, namely, not to rejoice at any that are in adversity: What shall I say? Will the fear of punishment any whit amend us? Than remember we what the Wiseman saith, Prou. 17.5. He that rejoiceth at the harm of another, shall not himself escape unpunished.  
And thus much be spoken by occasion of the injunction for the proclamation, these words, Proclaim in the palaces of Ashdod, and in the palaces of the Land of Egypt, and say. Now followeth the tenor of the Proclamation, in these: Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.  
Wherein three things are principally to be observed: 
One is, the calling of an assembly.  
Secondly, the place for the assembly.  
Thirdly, the end of their meeting.   
The calling of the Assembly is first. You that are the Prophets of the Lord, dicite, say plainly and with a loud voice; say to the Princes of Palaestina and of Egypt, Congregamini, Be ye gathered together; assemble yourselves, Come and meet together upon the mountains of Samaria.  
The mountains of Samaria, are the place for this assembly. Samaria, for the most common use of the name, is the City registered, 1 King. 16.24. to be built by King Omrie, upon a mountain purchased by him of one Semer, called in the allegory, Ezech. 23.4. Aholah, sister to Aholibah, named to be the head of Ephraim, Esai. 7.9. It was a royal city of Israel, the Metropolis, the mother city of that kingdom. From it the coast adjoining, situate betwixt Galilee and judaea, was named Samaria, and is accordingly described by Cosmographers, Ptolomee, Ortelius, Maginus and others: and from hence the kingdom of Israel came to be called the kingdom of Samaria, as 2 King. 17.24. Where the King of Assyria is said to have brought nations out of Babylon, and other places of his dominions, and to have seated them in the cities of Samaria, that is, in the cities of the kingdom of Israel.  
Thus may Samaria be either the whole Province, or the chief City thereof. And so may the mountains of Samaria be either the whole Province, because the whole was mountainous, as josephus affirmeth, Lib. 3. de bello judaico, cap. 2. or they may betoken the chief City thereof, because it was seated on a mountain. And then our Prophet saith, the mountains of Samaria, as we say in Latin, flumen Euphratis, Vrbs Romae, and herba Lapathi. As we say, the River of Euphrates for Euphrates, the City of Rome, for Rome, the herb of Patience, for Patience: so may our Prophet here say, the Mountains of Samaria, for Samaria. That by these Mountains of Samaria the whole Province is to be understood, it is the opinion of Saint Hierome, Remigius, Rupertus, with some other, with whom agreeth Petrus Lusitanus. Yet to Castrus it seemeth more probable, that the very City be here meant, as in the midst whereof many detestable villainies and enormities were acted. But both expositions may well take place. For if the chief city of the Country were so flagitious, the rest of the Country could not be blameless.  
Thus have we the place for this assembly. But what is the end of their meetings? It is to behold the great tumults in the midst of Samaria, and the oppressed in the midst thereof. Et videte, And behold.  
You, the Princes of Palastina and Egypt having gathered yourselves together upon the mountains of Samaria, Videte, Look about you. It will be a pleasant spectacle for you to see the great disorder of a people, whom you have a long time hated. Videte, look about you therefore, Behold, see, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mehumoth rabboth, What's that? Insanias multas, saith the old Interpreter; so Saint Hierome; See their many madnesses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Septuagint, many miraculous and strange demeanours: Oecolampadius saith, Stupenda multa, many prodigious deportmentss. Drusius, Strages multas, many slaughters: Caluin, Concussiones multas, many concussions, violent and public extortions. Vatabl●● and Mercer, Contritiones multas, many Contritions, bruisings, or cursings of the afflicted. junius and Piscator, Vexationes plurimas, very many vexations: Gualther, Tumultus multos, many tumults: Brentius, Tumultus magnos, great tumults; Great tumults! It's our translation. See; See then, many madnesses, strange and prodigious behaviours, slaughters, concussions, contritions, very many vexations, many and great tumults. All these see.  
In medio ejus, in the midst of Samaria. Yet is not this all, you are there to see. For see also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnaschukim, the oppressed in the midst thereof. For the oppressed Caluin hath Oppressiones, the oppressions; it is the marginal reading in our now-Bible. Brentius hath Calumnias; so hath Oecolampadius; Saint Hierome, and the Vulgar Latin, Calumniam patientes. Their meaning is, that in Samaria, in the midst thereof, in penetralibus eius, in the inmost parts thereof, there were many that were calumniated, were accused falsely, were appeached wrongfully, were charged maliciously, were reproached unjustly, were reviled injuriously. Such doing was there in Samaria, not only in the country abroad, but also within the walls thereof. Every where did cruelty advance itself, and so did Covetousness.  
And thus have I expounded the Proclamation; the words thereof; in which the Philistines and Egyptians, Gentes extra Oeconomiam Dei, profane Nations, are cited to be witnesses, yea and judges too, of the impurity and uncleanness, that was in the Lords own people, the people of Israel. My observation is, God sometimes convinceth his own people of impiety, by comparing them with foreign Nations.  
Such a comparison is that, jerem. 2.10. Pass over the Isles of Chittim, and see, and sand unto Kedar, and consider diligently, and see if there be any such thing. Hath any Nation changed their Gods, which are yet no Gods? But my people have changed their glory, for that which doth not profit. It is a vehement expostulation, and in the paraphrase may be thus: You, my people of the jewish Nation, pass ye over unto Chittim, to the Macedonians and Cyprians, see of what Religion and constancy they are: and sand ye unto Kedar, to the Hagarens, observe them, mark them diligently. Can you find, think you, any Nations so like yourselves? so inconstant, so mutable? Is there any Nation in the whole world, that so rashly changeth her Gods? Gods! Gods of the Nations! They are no Gods, but Idols, the froth and scum of man's brain. And yet are the Nations constant in the worship of these their false Gods, their no Gods. But you, you of the jewish Nation, mine own people; you have changed your Glory. Me, the true, faithful, and everliving God, in whom alone you should have gloried, Me have you changed for a thing of naught. Be astonished, O ye Heavens, at this: be ye horribly afraid, be ye very desolate, saith the Lord.  
A like comparison is that brought by our Saviour in the Gospel, Matth. 12.41. Where from the example of the Ninivites, he inferreth the condemnation of the jews. The men of Niniveh shall rise up in judgement with this generation, 
Luk. 11.33.  and shall condemn it: because they repent at the preaching of jonas; and behold, a greater than jonas is here. The Ninivites were Gentiles and Barbarians; the jews were Gods own people: the Preacher to the Ninivites was jonas, a mere man and a stranger, but Christ God and man, of the line and race of David, was the Preacher to the jews: jonas his preaching continued but for three days, and the Ninivites repent; Christ preached for three years together, and the jews blasphemed. Therefore shall the men of Niniveh rise up in judgement with the jews, and shall condemn them.  
Saint Paul likewise presseth the example of the Gentiles, the more to accuse the Corinthians of a grievous sin among them, 1 Cor. 5.1. It is reported commonly, that there is fornication among you, and such fornication, as is not so much as named among the Gentiles. The Gentiles, who know not God, nor have heard of the faith of Christ, will not commit so foul a sin: and will you, Christians, you who hope for salvation by faith in Christ, will you defile yourselves with such abomination? For the love of God, for the love of your own souls, fly from fornication.  
And thus have you the confirmation of my second observation, which was: God sometimes convinceth his own people of impiety, by comparing them with foreign Nations.  
The use of this observation may be, to teach us, who profess the faith of Christ, that the glorious name of Christianity is but vain and idle, if a man's life through his corrupt and dissolute behaviour, be not answerable.  
Saint Augustine in his time propounded this question to an Auditory of his, in his second Sermon upon the thirtieth Psalm: Quam multos putatis, fratres mei, velle esse Christianos, sed offendi malos moribus Christianorum? My brethren, how many, think ye, there are, that would willingly become Christians, but that they take exception at the evil lives of the Christians?  
Long after him great Gregory, Moral. lib. 25. cap. 10. complained: Nonnulli fidem medullitèr tenent, sed vivere fideliter nullatenùs curant; Many there are that make profession of the faith of a Christian, but they take no care at any hand to live the life of a Christian.  
The life of a Christian, if you take it in its full perfection, is not such a kind of life, as the Christians use to live at this day in the world; but such a life, as our Saviour Christ lived, such as his Disciples lived, such as the holy Martyrs under the Primitive Church did live: a life that is a continual cross and death of the whole man; whereby man thus mortified and annihilated, is fit to be transformed into the similitude and likeness of God.  
But where is the Christian, that now adays liveth such a life? Hath not dissimulation and hypocrisy in a manner covered the face of the Earth? Christi nomen anditis, you hear the name of Christ, but where shall you see the man that liveth the life of Christ? Crepamus Euangelium, we cry, the Gospel, the Gospel; but where is he that yields obedience to the Gospel? Doctrinam fidei ebuccinamus, we trumpet out the Doctrine of faith, but the discipline of a Christian life we exterminate, we banish. Multa passim fides absque operibus, every where there is much speech of the efficacy of faith without works; but where is the man that showeth me his faith by his works?  
Beloved, what shall I say more? If we have a delight to be called the people of God, if we take any joy in the name of a Christian, let it be our care to live as it becometh the people of God, as it becometh Christians. If we shall so lead our lives, that our lives shall be to the unbelieving Atheist, and blind Papist, a horror and a scandal, shall they not both, Atheist and Papist, rise up in judgement with us and condemn us? If under the cloak of Christian liberty, we live petulantly, lasciviously, dissolutely, in gluttony, in drunkenness, in chambering, in wantonness, in whoredom, in luxuriousness, in strife, in maliciousness, in cruelty, in covetousness, and in other like enormities, shall they not both, Atheist and Papist, rise up in judgement with us, and condemn us?  
Wherhfore (dear beloved) these enormities and the like, 
Ephes. 5.3. Coloss. 3.12.  let them not once be named amongst us, as it becometh Saints. But put we on, as the elect of God, holy and beloved, the bowels of mercies, 
Coloss. 3.12.  kindness, sanctimony and holiness of life, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, (if any man hath a quarrel against any) even as God for Christ's sake hath forgiven us. O! Let us thus do, and our souls shall live. And that all of us may do thus, God Almighty grant us of his grace for his well-beloved Son JESUS CHRIST his sake.   

THE Twelfth Lecture.  AMOS 3.10. 
For they know not to do right, saith the Lord; who store up violence and robbery in their Palaces.  
MEn are as fishes of the Sea, that have no ruler over them: it is the complaint of the Prophet Habakkuk, Chap. 1.14. Fishes of the Sea! It is their property to devour one another: the stronger and the greater devour the weaker and the less; so saith the Emperor justine the second, in Cedrenus his Annals. Saint Ambrose in his Hexameron, lib. 5. cap. 5. showeth this to be true in two kinds of fishes; in the Scarus, which some call the Guilt-head or Golden-eye, which cheweth like a beast; and in the Silurus, the Sheath-fish, or Whale of the river. Among these, Minor esca majoris est, the lesser is food for the greater, and the greater is set upon by a stronger than he, and becometh his food. So fares it with men. Great men set upon their inferiors, and mightier than they upon them. Such men, men for quality like fishes, devourers one of another, cruel and covetous men, bore the sway in Samaria. It is plain by this passage of Amos his second Sermon to the Kingdom of the ten Tribes, the people of Israel. Of this passage there are two parts: 

An Accusation, vers. 9, 10.  
A Commination, vers. 11.    
In the ninth verse, a part of the accusation, two things have been observed: 

An injunction for a proclamation: Publish in the palaces, etc.  
The proclamation itself. Assemble yourselves, etc.    
In the proclamation two sins were controlled: 

Cruelty and Covetousness.    
Their Cruelty appeared in their great tumults; their Covetousness in their oppressions. I gave a touch at both in my last Sermon. I now go on with the tenth verse, wherein these two enormities, Cruelty and Covetousness, are amplified by two Topickes; à genere, and à specie. From the Genus thus, They know not to do right: and thus from the Species, They store up violence and robbery in their palaces. That so it is God is witness, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neum jehovah, the Lord hath said it.  
I begin with the amplification from the Genus; They know not to do right. Saint Hierome readeth according to the Hebrew, Nescierunt, they have not known. So do they who have either non noverunt, as Caluin, Gualther, and Brentius; or non norunt, as Vatablus, Mercer, and Piscator: They have not known. Tremelius and junius have, ut ignorent, how they are ignorant; Drusius hath, Nam nesciunt, for they know not. There is our translation. They have not known, or they are ignorant, and know not, Facere rectum, to do right. So all save jonathan, who in his Paraphrase hath Facere legem, to do the Law. The meaning is good; for whosoever knoweth not to do according to the Law of God, he knoweth not to do right.  
They know not to do right] Omninò rectum facere nesciunt, saith Saint Hierome; they have no knowledge at all to do what right is; no knowledge to do any good at all. So then, they of Samaria, the people of Israel, are accused of Ignorance. Ignorance of the Law of God, and of doing thereafter, is here laid unto their charge. It yields unto us this observation: Ignorance of God and his revealed will, is a sin that is damnable and to be avoided.  
It is so. I prove it: 

1. Because it is against the Commandment.  
2. Because God expressly reproveth it.    
My third proof shall be from the foulness of this ignorance.  
First, it is against the Commandment, against the first Commandment, which is, Thou shalt have none other Gods but me, Exod. 20.3. The Commandment is negative. And the rule is, In the negative the affirmative must be understood, and in the affirmative the negative. Thou shalt have none other Gods but me, that's the negative; the affirmative to be understood is, Thou shalt have me alone for thy God: where our knowledge of God is commanded. We are to acknowledge him, that is, we are to know and confess him to be such a God, as he hath revealed himself to be in his word, and in his Creatures. Now as in this affirmative part the knowledge of God is commanded, so in the negative is the ignorance of God forbidden. This ignorance of God, is not only not to know, but also to doubt of such things as God hath revealed in his word. And such is the ignorance of God that is forbidden in that first Commandment.  
It is likewise forbidden, if Polanus deceive not, in the 32. Psalm, vers. 9 Be ye not as the horse, or as the mule, which have no understanding.  
It's forbidden in the Epistle to the Ephes. cap. 4.17, 18. Walk not from henceforth as other Gentiles walk in the vanity of their mind, having their understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart. Walk not on in ignorance; For as the knowledge of God is the true life of the soul; so on the other side, the ignorance of God is the death of the soul.  
Hence is that of Saint Paul, 1 Thes. 4.13. I would not have you ignorant, brethren, concerning them which are asleep, that you sorrow not, even as others which have no hope. It seemeth the Thessalonians were in great heaviness, and mourned out of measure when they beheld the persecution of the Church among them. In this their heaviness and mourning they grew towards mistrust, and to be like the Heathen, which had no hope. This abuse of theirs grew of ignorance, for that they knew not the happy estate of such as die in the Lord. Saint Paul to reform this their error, saith, Brethrens, I would not have you ignorant concerning them which are asleep. Be ye not ignorant what is become of them; what God hath done for them. God hath tried them as gold, and made them worthy for himself. It's ignorance that makes you heavy, because you know not what is become of the dead. Be ye not ignorant concerning them, and your heaviness will be turned into joy. And let this suffice to have been spoken to show, that in respect of the Commandment, Ignorance of God, and his holy Will, is damnable, and to be avoided.  
So is it in regard that God hath expressly reproved it. There is a sharp reproof of it, Esay 1.3. The Ox knoweth his owne●, and the Ass his master's Crib, but Israel hath not known, my people hath not understood. Quid stolidius 'bove, quid stupidius asino? What is more foolish than the Ox, what more stupid than the Ass? Yet those bruit beasts do know them, by whom they are fed and nourished; but Israel, the Lords own people, know not the Lord their God. Not much unlike is that, jerem. 8.7. The Stork in the air knoweth her appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their coming, but my people knoweth not the judgement of the Lord. My people, Israel, is more ignorant of my judgements, than those birds are of their appointed seasons. Both these reproofs are comparative. In the first, is Israel compared unto beasts; in the second, to birds. Beasts and birds have more knowledge than Israel.  
But the reproof is absolute, jerem. 4.22. My people is foolish, they have not known me: they are foolish children, and have no understanding: they are wise to do evil, but to do well they have no knowledge. As absolute is that, jerem. 9.3. They proceed from evil to worse, and have not known me, saith the Lord. They have no understanding, they have no knowledge, they have not known me, saith the Lord. These, and the like reproofs of the ignorance of God, from Gods own mouth, may serve for my second proof, that the ignorance of God is damnable, and to be avoided.  
My third proof I take from the foulness of this ignorance. The foulness thereof I discover in one position. The position is; The ignorance of God, and of the things revealed in his holy Word, is a punishment of sin, a cause of sin, and sin in itself. The position hath three branches. I shall endeavour to speak of each in their order.  
The first branch is: Our ignorance of God and of things revealed in his holy Word, is a punishment of sin. It is a punishment of that sin, which by the default of our first Father, Adam, was from him derived down to us; and that is original sin; by reason whereof we are all borne blind: blind in our understanding, blind in our will, and blind in our affections. There is no faculty of our soul which is not disabled by this sin.  
The chiefest faculties of our soul are three, Mens, Voluntas, Affectiones; the Understanding, the Will, and the Affections. Mens, Our understanding is by this sin disabled: For it labours with a defect, or want of light or knowledge, and with a want of sanctity or holiness; that quality, by which light or knowledge in the understanding should be seasoned, as indeed it was at man's first creation.  
That in the often repetition of the names of light and knowledge I seem not tedious, may it please you to take what I shall speak of the one, as spoken of the other also. For between light & knowledge in the understanding, I put no essential difference.  
Now I note in the understanding a twofold light; the one natural, the other Spiritual.  
The Natural is defective and wanting, not universally, but in pa●t only. For notwithstanding our first father's fall, there do yet remain in the unregenerate man, certain general notions of good and evil things commanded or forbidden in the Law of God. And these notions are such, that they make man unexcusable, sith they are both maimed and corrupted. The defect or want of this Natural light is proved, Rom. 1.21. When they knew God, they glorified him not as God. They knew God, there is the light of their understanding: they glorified him not as God; there is the defect and want of that light, the maim, the corruption of it.  
The spiritual light of the understanding, that is likewise defective and wanting, not as the natural light in part only, but universally. This is proved, 1 Cor. 2.14. The natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The natural man, man of himself in his pure naturals, ruled only by nature, reason, and sense, without grace, without the Spirit of God, man unregenerate, is altogether destitute of the spiritual light of the understanding.  
Besides this want of light in the understanding, whether natural or spiritual, there is also carentia sanctitatis, a want of holiness, wherewith the forenamed light aught now to be, as once it was, seasoned. The want of this holiness is manifested, Rom. 8.7. where you shall found, that whatsoever light or knowledge is in man, it is all unclean, impure, and profane; the Apostles words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wisdom of the flesh is enmity against God: for it is not subject to the Law of God, neither indeed can be. Not subject to the Law of God, nor can be subject to it! What! Can man exempt himself from subjection unto God? Not: be he never so rebellious, he must abide under God's dominion. But the meaning of the Apostle is, to note such a rebellion of man's corrupt nature, as is not subject according unto order, as gives not orderly subjection unto God. Thus there is in man a want of that holiness wherewith the light of his understanding should be seasoned.  
What I have now delivered de ment, concerning the mind or understanding, which is a speculative faculty of the soul, the same may be spoken De voluntate & affectionibus, of the will and affections, which are practical faculties of the same. And therefore as in the understanding there is a defect of light and sanctity, so is there in the will and affections, even the absence of created holiness. Nor is there in these faculties of the soul only an absence of light, knowledge, and sanctity; but also the presence of their contrary qualities, as darkness, ignorance, and sinfulness.  
If the light be put out, darkness comes in place; if knowledge be departed, ignorance succeeds; if holiness be lost, sinfulness will domineer. Proofs hereof there are many in holy Scripture. But in this sunshine I need not light a candle. I have said enough to show, that ignorance of God and his will is in all the powers and faculties of the soul of man, a punishment of sin, of original sin. But this punishment of sin is general, its common to all men, for as much as all men have sinned in Adam.  
I add further, that Ignorance is also a punishment of actual sin. Sometimes it's so. Than it is so, when a man for some particular offence is more and more blinded, and deprived of the knowledge of God and his truth. So God punished the Gentiles with ignorance, Rom. 1.24. Because when they knew God, they glorified him not as God, therefore God gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies between themselves. So they became vain in their imaginations; and professing themselves wise, they became fools. And so God punished the wicked among the Thessalonians, 2 Thes. 2.10. Because they received not the truth, that they might be saved, therefore God did sand them strong delusions, that they should believe lies. Thus is ignorance the punishment also of actual sin. And now is the first branch of my position clear:  
Ignorance is a punishment of sin; evermore of Original, and sometimes of Actual sin.  
The next branch is: Our ignorance of God and his truth is a cause of sin. 
Aquin. 1. 2. q. 76. art. 1.   
Ignorance is a cause of sin. For whosoever knoweth not God, he cannot worship God, he cannot but serve strange Gods. We see that in the Galatians, chap. 4.8. who therefore did service to them who by nature were not Gods, because they knew not the true God, Rom. 3.11. The like collection is made from some words in the fourteenth Psalm, that therefore men seek not God because they know him not. There is none that understandeth, there is none that seeketh God. In both places Saint Paul makes Ignorance to be the mother of superstition and idolatry. Men know not God; therefore they seek not God, 
Aquin. 1. 2. qu. 84. art. 1. 2.  but serve strange Gods. Thus is ignorance a cause of sin, I say, a cause of sin, as one sin may be a cause of another. And one sin may be a cause of another diverse ways.  
1 One sin is the cause of another, in as much as for a sin committed, the grace and presence of the Holy Spirit leaveth and forsaketh us. It being departed, we cannot but run into foul and filthy sins. If our stay by which alone we are supported in the way of godliness be taken from us, how shall we stand?  
2 One sin is the cause of another, in as much as God punisheth sin with sin; as when God gave up the Gentiles to their own hearts lusts, to uncleanness, to defile their own bodies between themselves, Rom. 1.24. as even now you heard.  
3 One sin is the cause of another, in as much as by committing of any sin, we are drawn on again to do the like, and to ingeminate and double action upon action, until at length we make the sin habitual unto us.  
4 One sin is the cause of another, in as much as it cannot be, that a sin should be committed without attendants. In which sense the Apostle, 1 Tim. 6.10. saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he saith that Covetousness, or the love of money, is the root of all evil. They that will be rich, saith he, fall into tentation and snares, and into many foolish and noisome lusts, which draw men into perdition and destruction; for the love of money is the root of all evil, which while some lusted after, they erred from the faith, and pierced themselves thorough with many sorrows.  
5 One sin is the cause of another, in as much as for one, the other is committed. Pilat for ambition condemned Christ, judas for money betrayed his Master, and Balaam for a like reward cursed God's people. So many ways may one sin be said to be the cause of another.  
Now our ignorance of God is a cause of sin the fourth way, namely as it is not without attendants. You heard even now that Paul makes it to be the mother of superstition and idolatry. I may say it is the mother of all heresies and errors. To this purpose Saint Hierome in a proem of his to the Virgin Eustochium before his Commentaries upon Esay saith, that the ignorance of th● Scriptures, is the ignorance of Christ. If, 
1 Cor. 1.24.  saith he, according to the Apostle Paul, Christ be the power of God, and the wisdom of God, and he that knoweth not the Scriptures, knoweth not the power of God, nor his wisdom, Ignoratio Scripturarum ignoratio Christi est; the ignorance of the Scriptures, is the ignorance of Christ. It is so worthy a saying, that it is put into the body of the Canon Law, Dist. 38. C. Si iuxta. Thus much for the second branch of my position, wherein I affirmed, that Ignorance is a cause of sin.  
The third branch is: Our ignorance of God, and his truth, is in itself sin. Here the Schoolmen do distinguish. 
Aquin. 1.2. qu. 76. Art. 2. Lombard. Sent. lib. 2. dist. 22. c. est autem.  There is one kind of ignorance in such men as may know and will not: another in such as may know and care not; a third in such as would know, but cannot. The first is an ignorance by wilfulness, the second by negligence, the third by necessity. The first and second they hold for sins: the third they excuse, yea they deny it to be a sin.  
To their judgement concerning the two former kinds, we give our assent. It is a malicious sin, a sin of commission, a very heinous sin, when men may know and will not. It is a negligent sin, a sin of omission, yet a grievous sin, when men may know and care not. But their opinion touching the third kind we allow not. What if a man would know, and cannot, is he therefore simply and absolutely excused? Not; he is not. It's a truth, and all the powers of Hell shall not be able to prevail against it: whosoever knoweth not what he aught to know by the Law of God, he is holden in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he transgresseth the Law of God. And every transgression of the Law of God is sin. This truth is sealed by the holy Spirit in the mouth of Saint john, 1 Epist. chap. 3.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every transgression of the Law is sin.  
The Text of Scripture which they allege for their opinion is, joh. 15.22. There saith Christ, If I had not come and spoken unto them, they should not have had sin, but now have they no cloak for their sin.  
My answer is: These words make nothing for them. For Christ by saying so, doth not absolutely excuse the jews from sin upon the condition that they had not been able to have heard Christ. The excuse which Christ fitteth to them serves only to excuse them from the greatness and grievousness of sin, as if he had thus said, If I had not come and spoken unto them, they should not have had sin; sin, that is, so grievous sin as now they have, since they have heard me, and yet do continued in their obstinacy, refusing to give assent to the truth, which I have told them from my Father. They should not have had sin; Sin in comparison they should not have had. Their sin of ignorance should have been none in respect of their sin which now they have.  
The place may receive light from Christ's own mouth, Luk. 12.47. Our Saviour there affirmeth, that the servant which knoweth his masters will and doth it not, shall be beaten with many stripes; with more stripes than he shall that knoweth not his masters will, and therefore doth it not. Where we are put in mind of two sorts of sinners: Some there are that know the will of their Lord; and some that know it not. Both are sinners, and are to be beaten for their sins; they with more stripes; these with lesser. And these to whom lesser stripes are assigned, are of three sorts. For either they know not their Lords will, because they will not know it: or they know it not, because they care not to know it; or they know it not, because they cannot know it.  
They which know not their Lords will because they will not know it, their ignorance is, as the Schoolmen call it, 
Biel. Sent. 2. Dist. 22. qu. 2.  Ignorantia affectata, an affected ignorance. These shut their ears when God calleth, and being housed in their security, will not step to the door to see if the Sun shine. This ignorance resideth rather in their will and affections, than in their understanding part. These are wilfully ignorant, saith Peter, 2 Ep. 3.5. They know but will not know, and they run with broad eyes unto destruction.  
They which know not their Lords will because they care not to know it, their ignorance is Ignorantia crassa vel supina; a gross, idle, reckless, and negligent ignorance. And they that are thus ignorant, do also trace the high way to the pit of destruction: and there shall they be sure to be beaten with many stripes.  
They which know not their Lords will, because they cannot know it, their ignorance is called Ignorantia invincibilis, an invincible ignorance, and it's called invincible, saith Biel, 
Sent. 2. Dist. 22.  not because it is simply so, but because it remaineth, after a man hath done all he can to remove it: and this ignorance, saith he, doth simply excuse a man from sin, Non solùm in tanto, 
Conclus. 1.  sed in toto, it excuseth wholly from sin. So he and the rest of the school.  
But by their leaves it is their error; and stands convicted by that saying of our Saviour already produced, The servant that doth not his Master's will, by reason he knows it not, shall be beaten with stripes, though lesser.  
But say an ignorance is invincible, an ignorance of necessity, an ignorance that a man would, but cannot remove: shall not such an ignorance excuse? Not, it shall not, For all men are bound by the Commandment to know God. That some men know him not, nor can know him, it is not God's fault, but the fault of their own parents, and consequently their own fault. Adam had the perfect knowledge of God imprinted in his nature: but through his own default he lost the same for himself and his posterity. A man may not for this complain against God's justice, since that our fi●st sin hath deserved a greater punishment. I say then, that this invincible ignorance cannot excuse à toto; it may à tanto. It may be some excuse for the degree and measure of the sin, but not for the sin itself. And this may serve for the illustration of the third part of my position, wherein I affirmed, that our ignorance of God and his truth is of itself sin. Now the whole together stands good: Our ignorance of God, and of the things revealed in his holy word, whether it be an affected and a wilful ignorance, or a negligent and careless ignorance, or an invincible and a necessary ignorance, is an effect and punishment of sin, it is a cause of sin, and is in itself sin. It was bred by transgression, it doth breed transgression, and is no less than transgression of its own nature. So foul a thing is ignorance. And therefore in this respect also its true, that Ignorance of God and his revealed will is a sin that is damnable and to be avoided.  
My observation thus established; Let us now see what profit may from hence redound unto us.  
First, this may serve to warn all Ministers of the Word, that they be careful to root out ignorance out of the minds of the people, and to plant the knowledge of God among them. The Minister that neglects his duty, and either through insufficiency or idleness, suffereth the people to go on in the ways of darkness to their perdition, he becometh accessary, yea a principal cause of their destruction.  
Secondly, this may teach us all to detest this ignorance of God and his reveuled will, and to seek by all means to know God. They that content themselves to live in their ignorance, and voluntarily submit themselves to be led by blind guides, such as cannot inform them in the ways of the Lord, their estate is lamentable. Beloved, it is every man's duty to have care of his own soul, though others should neglect it. You shall do well to accounted this one thing necessary, to be instructed in the knowledge of God's truth, and prefer it before your worldly affairs. Should you want this precious pearl of God's Word, you would rather cell all you have to purchase it, than content yourselves to be without it. Now you have it brought home unto you, will you not make the best of it?  
Thirdly, it may serve to reprove a Popesh practice, by which they endeavour by all means possible to keep the people in blindness and ignorance, by taking away from them the light of God's Word both read and preached; that so keeping them blindfolded, they may do with them at their pleasure, and like carrion Crows having picked out their eyes, may make a prey of them.  
What else mean they, when they teach, that Ignorance is the mother of devotion? 
Pag. 18.  I know that N. D. in his Wardword denieth this to be taught by any Catholic. He saith it is forged by some Minister of ours, and laid upon them. But he seemeth to have been past shame in denying that, which is so openly known. A Deane of Paul's, Doctor Cole by name, one chosen not only to maintain the assertions of the Papists against the Protestants in a disputation at Westminster, but appointed by the Bishops and other his Colleagues, to be the mouth for them all; whose speech in the end, they all being asked, did avow to be the mind and saying of them all: even he in that honourable assembly of the Council and Nobles, and frequent concourse of the Commons, did with great vehemency maintain this position in these words: I say, Ignorance is the mother of devotion. See, this Popish Doctor, appointed by the consent of Popish Bishops and other his Colleagues to be their mouth, and avouched, to have spoken nothing, but what was the mind and saying of them all, saith peremptorily, that Ignorance is the mother of devotion; yet the Author of the Wardword shamelessly denieth, that the Papists have any such assertion.  
All the harm I wish them, is, that they had no such. But it appeareth by the whole practice and policy of that side, that they are fully persuaded, that without deep Ignorance of the people, it is not possible for their Church to stand. Therefore as B. jewel in his Reply to Master Harding, Art. 37. hath well observed, they chase the simple from the Scriptures; they drown them in ignorance, and suffer them utterly to know nothing; neither the profession they made in Baptism; nor the meaning of the holy Mysteries; nor the price of Christ's blood; nor wherein, nor by whom they may be saved: nor what they desire of God, either when they pray together in the Church, or when they privately pray alone. Verily it is with them, as it was with the Scribes and Pharises, those Hypocrites, unto whom a woe is denounced by our Saviour, Matth. 23.13. They shut up the Kingdom of Heaven before men. For they neither go in themselves, neither do they suffer them that w●uld, to enter. For all the fair shows they make, for all they curiously paint over this rotten post with the colours of their devotion; yet the truth is, by depriving the people of knowledge, they deprive them also of salvation, and make them subject to utter destruction: and so by consequent they make themselves guilty of the sin and ruin of the people of both which they have been the principal causes.  
I have purposely been liberal in setting before you the amplification from the Genus: nor need I beg pardon for prolixity. It was necessary for this Text; no less for these times. Now followeth the amplification from the Species; who store up violence and robbery in their palaces.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haotzerim in the original is from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aizar, which signifieth to treasure up, to hoard up, to store up, to lay up as in a store house. And accordingly run the translations: the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who treasure up. So the old Latin, Thesaurizantes; Drusius, qui thesavirzant; Tremelius, Piscator, and Buxtorfius, qui thesauros faciunt: all these are for the gathering or making of treasures. Vatablus and Mercer have, qui recondunt, who lay up: Targum hath Implentes cellaria sua, filling their Cellars or storehouses. Our English translation is for storing up. But what is it that is thus treasured, laid or stored up?  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamas vaschod. Chamas with the Greeks' is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unrighteousness; with the old Interpreter, Iniquitas, its Iniquity; with Caluin, Oecolampadius, and Gualther Rapina, its Ravine; with Brentius Iniuria, its Injury; with Tremelius, Drusius, and Piscator, Violentia, its Violence; and so it is with us. So, see stored up in the first place, Unrighteousness, Iniquity, Ravine, Injury, and Violence. Next is,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schod: and that is likewise diversely translated: with the Greeks' it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Misery; with the old Latin it is Rapina, Ravine; with Caluin and Galter, Praeda, a prey, booty, or spoil; with Brentius, Devastatio; with Tremelius and Piscator, Vastatio; with Drusius and Oecolampadius, Vastitas, a wasting, a spoiling, a ransacking; with Vatablus and Mercer, Direptio, a polling, pilling, or robbing; with us it is Robbery. So, see stored up in the second place, Misery, Ravine, Preys, Booties, Spoils, Wasting, Ransacking, Polling, Pilling, Robbery.  
But where is all this to be seen? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their places, so the Septuagint: in aedibus suis, in their houses, so the Vulgar: in palatijs suis, in their palaces, so all the rest; and this last best agreeth with the Hebrew. Thus have you the exposition of these words from their diverse readings.  
The manner of speech which our Prophet here useth would be observed: They store up violence and robbery in their palaces.] But how can violence and robbery be stored up? In their effects they may. By violence and robbery understand the effects of violence and robbery; goods, riches, and treasures gotten by violence and robbery; and these were too familiarly stored up.  
They store or treasure up violence and robbery, that is, they gather together treasures of violence and robbery. And we say, treasures of violence and robbery, as Solomon saith, treasures of iniquity, Prou. 10.2. The treasures of iniquity profit not. By treasures of iniquity, 
Caietan. jansen. Rodolphus. Salazar.  he meaneth such treasures as wicked men do get by wicked means, contra jus fasque, against right and reason. The like phrase our Saviour useth, Luk. 16.9. Make to yourselves De mammona iniquitatis, of the Mammon of unrighteousness, or of the riches of unrighteousness. By the mammon or riches of unrighteousness, he meaneth such riches as unrighteous men do get by unrighteous or unlawful means. 
Stella.   
So here may we call the treasures of violence and robbery, such treasures as violent and cruel men, such as covetous men and robbers do gather together by pilling, by polling, by robbing, by wasting, by spoiling, by ransacking the poor, fatherless, widows, and other distressed persons. And these riches thus gathered together they lay up in palatijs suis.  
In their palaces] By mentioning their palaces our Prophet here taxeth and twiteth the great ones of Israel, as if they had built stately and sumptuous houses, Ex pauperum sanguine, saith Mercer, of the blood of the poor; yea saith Quadratus, Ex pauperum visceribus, of the very bowels of the poor; Ex bonis rapto partis, by goods gotten from the poor by catching and by pillage. And he further intimateth that all this covetous and cruel dealing against the poor was from their great ones, Kings, Princes, Nobles, and Magistrates, whose duty it was, not only not to have committed such enormities, but also to have defended the poor from all such violence and wrong: as Petrus Lusitanus hath well observed.  
Here then are the rulers of Samaria accused of violence and robbery, just as the rulers of jerusalem are, Esay 1.23. Thy Princes are rebellious and companious of thiefs: Every one loveth gifts and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them. Whence my observation is: Magistrates, rulers, men in authority, such as grow to wealth by oppression, bribery, and unjust dealing, may from hence be noted to be men of violence and robbery.  
What? can Magistrates be robbers? Yes, they can be and are so, if they deal unjustly. Sweetly Saint Augustine, De Civitate Dei, lib. 4. cap. 4. Remotâ iustitiâ, quid sunt regna, nisi magna latrocinia? Away with justice, and what are Kingdoms but mighty robbings?  
Elegantly and truly did the pirate reply to Alexander the great. Alexander asked him, Quid ei videretur, ut mare haberet infestum? What he meant to be so troublesome at Sea to rob all that passed by? The Pirate freely and stoutly replied; Quid tibi ut orbem terrarum? Nay, what mean you Alexander, to be so troublesome to rob all the world? What I do, I do it but with one ship, Et latro vocor, and must be called a thief: you do the like with a fleet, with a number of ships, and you must be called Emperor. The only difference between us is: I rob out of necessity to supply my wants; you out of your unmeasurable covetousness.  
Of Magistrates in Courts of justice, if they be corrupt, Saint Cyprian Ep. 2. ad Donatum gives this censure: Qui sedet crimina vindicaturus, admittit, & ut reus innocens pereat, fit nocens judex. It is significantly Englished by Democritus junior: See a Lamb executed and a Wolf pronounce sentence; Latro arraigned, and Fur sit on the bench; the judge severely punish others, and do worse himself. Such judges may justly be noted for men of violence and robbery. But my speech is not to such, for they hear me not.  
It is to you, beloved. Shall I say, that among you there are men of violence and robbery? I avow it not; yet flatter not yourselves. He that filcheth or pilfereth, the lest pin, point or stick of wood from his neighbour, 
Mark. 10.19.  he that moveth ancient bounds, the ancient bounds which his fathers have made, 
Prou. 22.18.  with a purpose to encroach upon his neighbour's land; he that stealeth another man's wife, child or servant; he that committeth sacrilege in detaining the rights of the Church; 
1 Tim. 1.10. Ios. 7.19.  he that transgresseth thus, or thus, he may go for a man of violence and robbery.  
Dear beloved, if any of you hath been overtaken with these or the like transgressions, look into your own hearts; examine yourselves in what measure you have or do transgress. For we must not fear to tell you, you do offend. And if your conscience tell you, your offence is great, run not headlong into Hell without returning. Vita non est nisi in Conuersione, 
De Conuers. cap. 1.  saith Saint Bernard; There is no hope of life, but by turning to the Lord. And your turning to the Lord must be by true and unfeigned repentance. So turn unto him; and if thou be a Publican, thou mayst become an Evangelist; if a blasphemer, an Apostle, if a thief and robber, a possessor of Paradise.  
And so much be spoken of my second part, the special amplification of cruelty and covetousness, the sins of Samaria, taken from their violence and robberies, treasured up in their palaces.  
My third part is the ratification of the whole accusation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neum jehovah, the Lord hath said it. They know not to do right, saith the Lord, who store up violence and robbery in their palaces. Saith the Lord.  
See, the Lord is not idle in the Heavens, as some imagine, but takes notice of what is done here below. He beholdeth the great tumults that are in Samaria, and the oppressions there, their violence and robberies he beholdeth. My observation here shall be that, job 34.21. The eyes of the Lord are upon the ways of man, and he seethe all his doings.  
He seethe all. He seethe our sins in the book of Eternity, before our own hearts conceived them. He seethe our sins in our hearts, as soon as our inventions have given them form. He seethe our sins in action on the Theatre of this earth, quite through the scene of our lives: and he seethe them to our pain, when his wrathful eye takes notice of them, and his hand is lift up to punish them. He seethe them all. There is nothing so secret, nothing so abstracted from the senses of men,  creatoris aut lateat cognitionem, aut effugiat potestatem, that it may either lurk from the eye, or escape the hand of God; August. de Civit. Dei, lib. 22. cap. 20. As plain is that, job 34.22. There is no darkness nor shadow of death, where the workers of iniquity may hide themselves.  
The Powder-traitors in the mine and Cellar, were not unseen to the revenging eye of God. The villains of the cloisters were all naked unto him. As dark as their Vaults were, his allseeing eye descried their filthiness, and laid waste their habitations. The obscurity of their Cells and Dorters, the thickness of their walls, the closeness of their Windows, with the cloak of a strict profession, covering all, could not hide their sins from the eye of Heaven.  
Nor can our sins be hid, though done with greatest secrecy. Sin as closely as thou canst, there will be witnesses of thy sin; Videt te angelus malus, videt te angelus bonus, videt & bonis & malis major angelis Deus; Bernard. de convers. ad Clericos cap. 16. The bad angel sees thee, and the good sees thee, and he that is better than the Angels, fare above all principalities and powers, God Almighty, he sees thee.  
Wherhfore dear beloved, let our conversation with men be, as in the sight of God. And sith in this mortality we cannot but sin, let us endeavour to see our sins, to know them, to confess them, to bewail them, and cry we to God to give us grace to lay hold upon jesus Christ his Son, that believing we may be saved by his righteousness. Good God pardon our sins, give us faith, change our lives to the better, for thy blessed name and mercy's sake; even for jesus Christ his sake. Amen.   

THE Thirteenth Lecture.  AMOS 3.11. 
Therefore thus saith the Lord God, An adversary there shall be even round about the Land: and he shall bring down thy strength from thee, and thy palaces shall be spoiled.  
THis third part of this third Chapter, but second Sermon of Amos to the kingdom of the ten Tribes, I styled an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Exornation, pertaining to the proposition delivered in the second verse. It amplifieth the iniquity of the Israelites from the testification of foreign nations: as thus; You, you of Israel, your sins are so notorious, so gross, so palpable, that very strangers, Philistines, and Egyptians, may take notice of them. Sigh you of yourselves are not touched with a conscience of your evil deeds, them, the Philistines and Egyptians, I call as witnesses and judges of your impurity and uncleanness. It is the scope of this passage.  
The passage consisteth of two parts, 

An Accusation, vers. 9, 10.  
A Commination, vers. 11.    
In the ninth verse, a part of the Accusation, two things have been observed:  
An Injunction for a Proclamation, Publish in the palaces at Ashdod, and in the palaces in the Land of Egypt, and say.  
The Proclamation itself; Assemble yourselves upon the Mountains of Samaria: and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.  
In the Proclamation, two sins were controlled: Cruelty, and Covetousness. Their Cruelty in their great tumults; their Covetousness in their oppressions.  
In the tenth verse, the other part of the Accusation, those two enormities, Cruelty and Covetousness, are amplified from two Topickes; à genere, & à specie; from the Genus, thus: They know not to do right. From the Species, thus: They store up violence and robbery in their palaces. That so it is, God is produced for witness, for Neum jehovah, The Lord hath said it.  
These particulars yielded materials for my two former Sermons. Now from the Accusation I proceed to the Commination, vers. 11.  Therefore thus saith the Lord God, An adversary there shall be even round about the Land: and he shall bring down thy strength from thee, and thy palaces shall be spoiled. 
The words are a denunciation of punishment: concerning which we may observe, 

The Cause.  
The Author.  
The Punishment itself.    
The Cause is implied in the particle, Therefore.  
The Author is the Lord God.  
The Punishment, is a conquest by war, and is described, 

1 By the Siege.  
2 By the Victory.  
3 By the Spoil.    
An adversary there shall be even round about the Land: there is the Siege, the whole Land beset round about.  
And he shall bring down thy strength from thee: there is the Victory, the overthrow of their strong men.  
And thy palaces shall be spoiled. The Spoil is at the lust of the conqueror. An adversary there shall be even round about the Land, and he shall bring down thy strength from thee, and thy palaces shall be spoiled.  
I have showed you the limits and bounds of my future discourse. I will handle them as they lie in order, beginning with the cause of the punishment, implied in this particle, Therefore.  
Therefore] It is a particle befitting a Commination. It hath relation to the former verses, and pointeth to the sins there touched: to the great tumults in the midst of Samaria, and the oppressions there, vers. 9 to the ignorance of God, and his will; to their violence and robbery stored up in their palaces, vers. 10. The relation that this particle hath to those sins, showeth that those sins are the cause of the punishment here denounced: as if our Prophet had thus spoken: Because you, that are the Princes and Potentates of Samaria, do oppress the poor and needy, Therefore will I bring against you mightier than yourselves, that shall oppress and spoil you.  
Therefore! The observation is, Sin is the cause of all the evil that befalleth man in this life.  
In this my Thesis, by evil I understand malum poenae, the evil of punishment, or the evil of affliction. Affliction or punishment, whereof sin is the cause, is two fold, internal or external; either inward or outward. The inward pertaineth to the mind, the outward to the body. For the punishment of sin is to be measured and defined, not only by the torments of the body, or by the mortality of this life, but also by the most grievous affliction of the soul: as by the crookedness, obliquity, and blemish of the soul, by an evil conscience, by the wrath of God which is importable; by the guilt of sin, whereby we are obliged to punishment; by vicious habits whereby we are inclined to a multitude of sins. Foecundum est peccatum; non ibi definite, ubi incipit. Sin is fruitful; if it once begin, it leaves not there; the worst thing of it is behind, even the extreme anguish and horror of the soul.  
Again, affliction or punishment, whereof sin is the cause, is either public or private.  
Public afflictions, I call such whereof many men at once have a sense and feeling: Such are the floods of great waters; the ruin of Cities by earthquakes; the waste done in them by fire, war, evil beasts, pestilence, famine, tyranny, persecution, the death of good Princes, heresy, schism, every common misery. All these are public.  
Private afflictions are such, as private men in their own particular do suffer; as sickness, grief, infamy, poverty, imprisonment, death.  
Of all these afflictions or punishments, whether public, or private, or outward, or inward, sin is the cause.  
Sin! It is causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is efficiens impellen●; it is the impulsive cause of all afflictions or punishments: it fetcheth down vengeance from the Majesty of Heaven. It brought that same universal deluge upon the whole world, Gen. 7.17. It brought down fire and brimstone upon Sodom and Gomorrah, Gen. 19.24. It caused the Land of Canaan to spew out her inhabitants, Levit. 18.25. It will make any Land sit mourning like a desolate widow, or a distressed mother, rob of her children, and spoiled of all her comforts. It is avouched by the Psalmist, Psal. 107.34. A fruitful Land God turneth into barrenness, for the wickedness of them that devil therein. It is that, whereof the Prophet jeremy complaineth, Chap. 12.4. How long shall the Land mourn, and the herbs of every field whither, for the wickedness of them that devil therein? Turn to the Prophecy of Micah, Chap. 1.4. Behold there, the mountains melting as wax before the fire, and as the waters that are poured down a steep place, for no other cause, but for the transgression of jacob, and for the sins of the house of Israel.  
Thus fare for the confirmation of my doctrine: Sin is the cause of all the evil that befalleth man in this life.  
Saint Augustine Serm. 139. de tempore, thus delivers it: Malorum omnium nostrorum causa peccatum est: Sin is the cause of all our evils. Non enim sine causâ homines mala ista patiuntur; It is not to be imagined that men suffer affliction without cause. God is just; he is omnipotent. Nullo modo ista pateremur, si non mereremur. Surely, no evil could befall us, if we deserved it not. There is not a man that sinneth not; and the lest sin that he committeth, deserveth all the misery that can be laid upon him.  
This truth may teach us, First, in time of affliction to acknowledge our sins to be the cause thereof, and to profit thereby unto amendment.  
Secondly, it may teach us to justify God, whensoever he shall afflict us, and to bear his visitation with patience. Wherhfore doth a living man complain, a man for the punishment of his sins? Lament. 3.39. A man for the punishment of his sins, wherefore doth he complain? Let us search and try our ways, and turn again unto the Lord; we have transgressed, and rebelled against him, and therefore he afflicteth us. My resolution shall be in the words of Micah the Prophet, Chap. 7.9. I will bear the indignation of the Lord, because I have sinned against him.  
And let this suffice to have been spoken of my first general, the cause of the punishment here denounced, implied in this particle, Therefore. I proceed to my next general, the Author of this punishment, the Lord God. Therefore, thus saith the Lord God.  
Thus saith the Lord] It is a note wherewith the Prophets for the most part do begin their preachings, and prophesyings, to show that they deliver nothing, but what is of divine credit and authority.  
Thus saith the Lord] Dicit Dominus, saith the Lord. Dicere, with the Prophets, signifieth consilium certum, certámque sententiam, as Arias Montanus upon this text observeth. To say, signifieth a certain, a determined sentence or judgement: it implieth, not so much any verbal speech, as the strength and efficacy of reason and cogitation. Saith the Lord, that is, the Lord hath in his secret and infallible counsel decreed and determined to effect what is by the Prophet here denounced.  
Thus saith Adonai jehovih, the Lord God. With these two names of God, Adonai jehovih, we have met twice already in this Chapter, verse 7. and 8. Sigh they are here again, they are again by us to be saluted: but briefly.  
Adonai, the Lord. The name is found in holy Scripture 134. times. It is the observation of the Massorets. 
R. Mosche been Maimon.  Rambam maketh this name to be equivalent to the name jehovah: so doth the Talmud. Yet is there a difference between them. 
Lib. K●ddusch in cap. Esre jochasin, etc.  Adonai is the name of God of his sustentation and dominion; but jehovih is his name of existing or being. By Adonai we know that God alone is absolutely Lord, Ruler and Governor of all things; yea and our Lord. By jehovih, that of himself and by himself, He ever was, is, and shall be: 
Reuel. 1.4.16.5. Act. 17.28. Rom. 11.36.  that of him all creatures have their being; and that he giveth a real being to all his promises and threats.  
Adonai jehovih, the Lord God, he that is iudex iustissimus, the most just judge, and suffereth not a sin to pass without due punishment, He is here presented unto you for the Author of the punishment here denounced. The observation is, Of all the evil that befalleth man in this life, God is the Author.  
And here by evil I understand as in my former observation, the evil of punishment, or the evil of affliction, private or public, internal, or external: God is the Author of all.  
It is proved above in this Chap. vers. 6. Shall there be evil in a city, and the Lord hath not done it? Not, there shall be none; no evil of pain, punishment or affliction, but the Lord doth it. This is it, the Lord assumeth to himself, Esai. 45.7. I the Lord; I form the light, and created darkness: I make peace, and created evil; I the Lord do all these things. It is thus in the Paraphrase: I am the Lord; and there is none else. I sand into the world light and darkness, prosperity and adversity: I give peace, and with it tranquillity and abundance, and I give that which is contrary to peace, evil, war, and misery, and perturbation, and poverty: I, the Lord do all these things.  
It is no more than what he takes unto himself, jer. 18.11. For there also, thus saith the Lord, Behold, I frame evil against you, and device a device against you: where by evil understand with Tertullian lib. 2. adversus Marcionem cap. 24. Mala non peccatoria, sed ultoria, Evil not of sin, but of revengement. In which sense we are to take evil in all those places of holy writ, wherein God either bringeth or threatneth to bring evil upon any. By evil in all such places, as in this my Thesis, we are to understand the evil of revengement, the evil of punishment, or the evil of affliction. Of every such evil God is the Author.  
God is the Author of punishment. I say of punishment, non quòd poena sit ens quoddam, not as if the evil of punishment had a being, as other things have which God made. For God is improperly said to be the efficient of punishment; sith punishment of its own nature, 
Aquin. 1. qu. 48. Art. 1. C.  is nothing else than privatio boni, the privation, or absence, of that we call good; or the withholding of God's blessings from us. The Father of the Schools thus delivers it: 
Idem 1. qu. 49. Art. 2. C.  Cum summum bonum perfectissimum sit, mali causa esse non potest, nisi per accidens. God being the chiefest good and most perfect, cannot be the author of evil but by accident.  
The author of evil by accident! How is that? Why thus? When God withdraweth from the earth his heavenly benedictions, forbidding the clouds to give their rain, or the Sun his influence, and taking from us our health, our peace, or any other temporal blessing, he is the author of evil. And this may serve for the proof and explanation of my second Doctrine, which was, Of all the evil that befalleth man in this life, God is the Author.  
The reason hereof is, because nothing is done in the world, but God is the principal doer of it: and therefore no evil can befall us, but God is the author of it.  
Is it thus? Hence then in the first place, are they to be reproved, who think, that the Lord doth only suffer many things to be done. He is not only a sufferer, but an orderer, guider, and governor of all things and actions.  
Secondly, from hence may be confuted, the vain opinion of Fortune, whereunto many Philosophers and carnal ignorant people use to ascribe those things whereof they see not an apparent cause. What more casual in this world than Lottery? Yet, therein nothing falleth out by fortune, but all is wholly and altogether directed by the infinite and eternal providence of Almighty God: Solomon expressly affirmeth it, Prou. 16.33. The lot is cast into the Lap, but the whole disposing thereof is of the Lord.  
Thirdly, from hence we learn that all our afflictions are from God; and are therefore by us to be borne with patience. God verily loveth those that are his, and yet notwithstanding he suffereth them to be afflicted, because it is expedient for them so to be: yet in their afflictions he yields them comfort. Saint Paul blesseth God for it, 2 Cor. 1.3. Blessed be God, even the Father of our Lord jesus Christ, the Father of mercies, and the God of all comfort, who comforteth us in all our tribulation. Who comforteth us in all our tribulation; he saith not, who suffereth us not to be afflicted, but who comforteth us, while we are afflicted. It is the observation of S. Chrysostome and Theophylact. God though he suffer us to be afflicted, yet he comforteth us when we are afflicted. Our afflictions, they are Emendatoriae potiùs, quàm interfectoriae, as Saint Augustine speaketh, lib. 3. de lib. Arbit. cap. 25. They tend rather to amend us, than to destroy us. And sweetly Saint Cyprian. Ep. 8. Deus quem corripit, diligit: quando corripit, ad hoc corripit, ut emendet, ad hoc emendat ut seruet: Whom God correcteth, him he loveth: when he correcteth him, he doth it to amend him, and he amendeth him that he may save him.  
And thus much be spoken of my second general, the Author of this punishment, The Lord God. My third followeth, the punishment here denounced; which is a conquest by war; and is described by the Siege, by the victory, and by the spoil. Of the Siege first, for it is the first in order. The words are,  
An adversary there shall be even round about the Land] The old Interpreter translates it, Tribulabitur & circuietur terra; the Land shall be troubled and compassed about. Brentius, Obsidebitur & circumdabitur terra, the Land shall be besieged and beset round about.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsar in the original is rendered Arctator by Montanus; Tribulator, by Occolampadius; Aduersarius, by Caluin and Drusius; Host, by Tremelius, Piscator, and Gualther; It is Tribulatio with Vatablus and Mercer; but Angustiae with jonathan. Well; be it either Arctator, or Tribulator, or an Adversary, or an Enemy; or be it Tribulation, or be it Anguish; it is not in a little part or corner of the Land, but in circuitis terrae, it is in the circuit of the Land, it environeth the whole Land. The Septuagint have a reading by themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Tyre shall be made desolate; round about shall thy Land be wasted. Saint Cyril will have them thus to be understood: From Tyre and the Land thereabout the whole country shall by the incursions of robbers be brought to desolation. Tyrus is in Hebrew Tzor; so is it in the first Chapter of this prophecy, vers. 9 It seems the S●ptuagint did in this place read Tzor, as also Aquila once did read. 
Hieron.  But now the common reading of this place is Tzar: and Tzar is an enemy or adversary, and hath other significations, whereof even now you heard. Thus our English translation is cleared, it is good.  
An adversary there shall be even round about the Land] This adversary is the Assyrian, the King of Assyria, Salmanassar; He with his armies is to come against the City and Kingdom of Samaria: he shall so beset and beleaguer the whole country round about, that there shall be no escaping for any of the inhabitants. According to this prediction it came to pass some sixty five years after, 
Esay 7.8. 2 King. 18.10.  in the ninth year of the reign of Hoshea son of Elah King of Israel, as it is, 2 King. 17.6.  
An adversary there shall be even round about the Land] Now from this circumstance of the Siege of Samaria so long before threatened, ariseth this observation, Gods threatening to punish long before he punisheth, are invitations to repentance.  
Origen lib. 4. contra Celsum, saith, God punisheth no man, but whom he doth first warn, terrify, and advertise of the peril. And surely, herein appeareth God's mercy, that he threatneth before he punisheth, that by his threatening men might learn to amend. He threatneth, saith S. Chrysostome, Hom. 12. in Genes.  nobis correctis, min as ad opus minimè perducat, that we being amended, his menacing need not take effect.  
If this were not the end of God's threatenings, why doth Zephaniah Chap. 2.1, 2. thus exhort the jews? Gather yourselves together, yea gather together, O Nation not desired. Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you; before the day of the Lords anger come upon you. Seek ye the Lord, seek righteousness, seek meekness: it may be, ye shall be hid in the day of the Lords anger. He calleth upon the jewish Nation to return from their evil ways by true repentance. Where behold (saith Saint Hierome) the clemency of God, Quia non vult inferre supplicia, sed tantum terrere passuros, ipse ad poenitentiam provocat, ne faciat quod minatus est. Because God's will is, rather to terrify them, than to lay punishments upon them, he incites them to repentance, that he be not driven to do, as he hath threatened.  
This is that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is the goodness, the forbearance, the long suffering of God, whereof Saint Paul speaketh, Rom. 2.4. Despisest thou, O man, the riches of his goodness and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance? It leadeth to repentance. It is vouchsafed unto us to the amendment of life. And thus is my observation established, God's threatenings to punish, long before he punisheth, are invitations to repentance.  
One reason hereof is; because if after threatening repentance follow, it procureth the forgiveness of sin, and taketh away the cause of the punishment. Sin is the cause of God's judgements; this we heard even now. If the cause be removed, the effect will cease. For so saith the Lord, Ez●ch. 33.14, 15. When I say unto the wicked, Thou shalt surely die, if he turn from his sin and do that which is lawful and right, he shall surely live, he shall not die.  
A second reason I take from the end of God's threatenings. The end whereat he aimeth, when he threatneth, is not the destruction of them that are threatened, but their amendment. For thus saith the Lord, Ezech. 18.23. Have I any pleasure at all that the wicked should die, and not that he should return from his ways and live? This by way of interrogation. But it is by way of assertion, Ezech. 33.11. and is backed with an oath; As I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. As I live, it is so. Here may we say, as Augustine somewhere said of Christ: Felice's nos, propter quos ipse Deus iurat; Happy are we for whom God himself sweareth. But infoelices, si ne iuranti quidem credimus; Wretched are we, if we believe him not upon his oath.  
I shall but point at the uses of this doctrine, because I have handled them at large in my fourth Sermon upon this Chapter.  
The first is to teach us, that in the greatest and most fearful threatenings of God's judgements, there is comfort remaining, hope of grace and mercy to be found, health in sickness, and life in death.  
The second is a warrant for us of the Ministry to propound unto you the threatenings of God with condition of repentance: and thus we offer unto you grace and mercy, to as many of you, as shall be of humble and contrite hearts.  
The third is a warning unto you, to all that have this grace and favour with God to be hearers of his holy word. It is your parts whensoever you shall hear of the threatenings of God's judgements against sinners, to stir up yourselves unto repentance, thereby to prevent the wrath of God and to stay his judgements.  
The fourth is to assure us, that if God threaten and no repentance follow, then certainly the threatenings pronounced will come to pass. God threatneth not in vain, nor doth he terrify us without cause. If we prevent not his threatenings by true repentance, his threatenings will prevent us by just execution.  
And so much be spoken of the first doctrine arising from this circumstance of the siege of Samaria, foretold so long before it took effect. A second doctrine arising from the same, is, Hosts divinitùs à Deo excitari, ad regum & populorum peccata punienda:  
Enemies are by God himself raised up to invade a land for the punishment of the sins of Prince and people. Unless God sand them, they cannot come near our Cities, they cannot besiege us. God doth raise them up.  
He raiseth up the Medes against the Babylonians, Esay 13.17. I stir up the Medes, who shall not regard silver, nor shall they delight in gold. Their bows shall dash the young men to pieces; they shall have no pity on the fruit of the womb; their eye shall not spare children; Babylon the glory of Kingdoms, the beauty of the Chaldees excellency, shall be as when God overthrew Sodom and Gomorrah.  
He raiseth up the Chaldeans against the kingdom of judah, Habac. 1.6. I raise up the Chaldeans, that bitter and hasty Nation, which shall march thorough the breadth of the land, to possess the dwelling places that are not theirs.  
He raiseth up the Romans against jerusalem, Luke 19.43. The days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side; and shall lay thee even with the ground, and thy children within thee; they shall not leave in thee one stone upon another.  
God is he that raiseth up enemies against a Land to invade it. Did not God sand them, they could do nothing against us.  
The reason is, because they have no power against us, except it be given them by God. So Christ told Pilate, joh. 19.11. Thou couldst have no power at all against me, except it were given thee from above.  
The uses follow. One is to teach us not to fear man, but God, that gives power unto man.  
A second is to admonish us, that we be not like the dog that snatcheth at the stone that is cast at him without regard unto the thrower. If God sand an enemy to invade us, our ey● must be upon God that sendeth him.  
A third is to advice us, to labour to be at one with God. It will be our best bulwark against an invader.  
And so I come to gather a third doctrine from this circumstance of the siege, An adversary there shall be even round about the land.  
In circuitu terrae: He shall so beset the land round about, that there shall be no evasion for any of the inhabitants. My observation shall be that of Brandmyller in his Typical Analysis, 
In Regni amplitudine non esse gloriandum:  
Men aught not to glory in the greatness of the Kingdom wherein they live.   
The extent or greatness of the Kingdom whereof thou art, what can it avail thee? He that once for sin covered the whole earth with an army of waters, can now for sin environ the greatest kingdom of the earth with an army of warriors. And flagellum inundans cum transierit, eritis ei in conculcationem, Esay 28.18. When the overflowing scourge shall pass thorough, than ye shall be trodden down by it. Eritis ei in conculcationem, that is, saith Saint Hierome, you shall suffer all those torments, which you thought you should never have suffered. The threatenings which you thought should never come to pass, shall come to pass upon you. An adversary there shall be even round about the Land.  
Shall be! But yet there is none. O let us therefore with a sweet feeling acknowledge the infinite love and compassion of God towards this Kingdom, in so long preserving it from all hostile invasion. There was indeed an invasion in the year 88 intended against this Kingdom by a supposed invincible Armad●. It gloried in strength, munition, ships, preparations and confederates. It was the Lord's mercy towards us to cross, to curse that proud attempt. The winds and seas by his appointment fought against them, and we were delivered. For that deliverance, we then sang songs of thanksgiving: then were our mouths filled with laughter, and our tongues with joy.  
Now sith it hath pleased God to continued unto us hitherto our peace and plenty; and we sit every one under his Vine, and under his Figtree, whilst our neighbour-nations are shaken and tossed with the tempest of wars, and all things round about us are in an uproar; Let us bless Gods holy name for it: and pray we for the continuance of this our happiness: that there be no taste of the sharpness and misery of war among us, that there be no assaulting of our Cities, that there be no sorrow of heart, nor weeping of eyes, nor wring of hands, nor shrieking of voices among us. Will you take direction for your prayer from the royal Prophet? Pray then as he hath directed, Psalm. 144.12. Pray, that our sons may be as plants grown up in their youth, that our daughters may be as corner stones polished after the similitude of a palace, that our garners may be full, affording all manner of store: that our sheep may bring forth thousands and ten thousands in our streets: that our Oxen may be strong to labour; that there be no breaking in, nor going out; that there be no complaining in our streets. O happy is that people that is in such a case: yea, happy is that people whose God is the Lord.  
I have done with the Siege, and am come to the Victory.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehoridh mimmek gnuzzek, word for word, and he shall 'cause thy strength to come down. Dejiciet à te robur tuum, He shall cast down thy strength from thee, so Tremelius, Piscator, Drusius, and Gualther; Tollet, he shall take it away from thee, so Caluin; Detrahet, he shall pull it down, so Vatablus; Deducet, he shall bring it down, so Oecolampadius. The Vulgar Latin turns it passively, Detrahetur ex te fortitudo tua, thy strength shall be brought down from thee. So doth Brentius with his Dejicietur, thy strength shall be thrown down.  
By this same strength, be it robur, or fortitudo, junius understandeth that, whereby they heaped up the treasures of violence and robbery. Drusius understandeth their strong Castles and fortified Cities. Some understand Richeses. And so qui opibus valent, p●tentes vocantur, they that excel in riches, are called mighty men.  
Albertus Magnus will have this strength to be, whatsoever it was wherein they put their trust, as in some fortification: whether it were the substance of their riches, or the munitions of their Citie●, or the multitude of their soldiers, or the armies of their adherents. Whatsoever it be, down it must. When God meaneth to give victory to an invader, no strength shall be able to withstand him. My observation here shall be that of Albertus,  Vltioni divinae nulla obsistere potest fortitudo: 
Not strength shall be able to withstand divine revengement. For there is no strength against the Lord.  
No strength! None at all. So saith Esay, Chap. 2.12. The day of the Lord of Hosts shall be upon every one that is proud and lofty, upon every one that is lifted up; upon all the Cedars of Lebanon, upon all the Oaks of Bashan; upon all high Mountains and Hills; upon every high Tower, and upon every fenced wall; upon all the ships of Tarshish, and upon all Pictures of desire: the loftiness of man shall be bowed down, and the haughtiness of man shall be made low. The Lord alone shall be exalted in that day. In that day when the Lord shall sand a power against a Land, for the iniquity thereof, all strength shall fail before him.  
This is that we read, Esai. 26.5. In the Lord jehovah is everlasting strength; For he bringeth down them that devil on high; the lofty City he layeth it low; he layeth low even to the ground; he bringeth it even to the dust. There is no strength against him.  
Erit fortitudo vestra, ut favilla stupae, your strength shall be as the emberss of tow, & opus vestrum, and the work of your strength shall be as a spark; they shall both burn together, and none shall quench them, Esai. 1.23. There is no prevailing by strength against the Lord: it is the acknowledgement of Hannah in her song of thanksgiving, 1 Sam. 2.9. Our Prophet Amos, Chap. 2.14. hath thus delivered it; The strong shall not strengthen his force. And thus is my observation confirmed; No strength shall be able to withstand divine revengement.  
One reason is, because God overthroweth the greatest strength that man can erect, even at his pleasure.  
A second is, because there is no strength, but it is of God and from God. Vastatum superrobustum roborat, Amos 5.9. God above is he that strengtheneth the spoiled against the strong, and maketh the spoiled to come with might against the fortress.  
I will but name the uses. One is, to teach us, never to put any affiance in our own strength, but so to use all good means for our defence, that still we rely upon the Lord for success.  
A second is, to stop us from glorying in our strength. There is a caveat against it, jerem. 9.23. Let not the strong man glory in his strength. If he will needs glory, let him glory in the Lord. Let his glorying be in imitation of the royal Prophet, Psa. 18.2. The Lord is my rock, and my fortress, and my deliverer: my God, my strength in whom I will trust, my buckler and the horn of my salvation, and my high tower. The Lord is my strength.  
A third is to admonish us of a duty of ours, which is, in trouble sometimes, yea always, to approach unto the throne of grace by humble prayer, to beg of God his protection against all the assaults of our enemies, that they never prevail against us to take away our strength.  
I am come to my last circumstance, the circumstance of the spoil, in these words,  
Et diripientur palatia tua, And thy palaces shall be spoiled. The Vulgar Latin saith, Diripientur aedes tuae, thy houses shall be spoiled. Petrus Lusitanus preferreth Palaces, as best agreeing with the Hebrew. He is in the right. palaces are named, because Conquerors when they have won a City by assault, do enter into the fairest, stateliest, and most princely houses, presuming to find in them the greatest booties.  
These Palaces are by some taken Metonymically to signify either the goods heaped up in them, 
Albertus Magnus.  or the poss●ssions belonging to them.  
We shall not do amiss if we follow the letter, and take these Palaces, as they are, for the Palaces of Samaria, wherein the Princes, Magistrates, and Rulers of Samaria, did store up the treasures of violence and robbery, as we saw upon the former verse. So the meaning may be thus: Palatia tua, Thy Palaces, O Samaria, which were as the receptacles, caves, or dens, in which thou didst treasure up thy goods gotten from the poor by violence and wrong, diripientur, they shall be spoiled: thou hast spoiled others, therefore shalt thou thyself be spoiled. Sic erit poena sceleri consentiens; so shall the punishment be agreeable to the offence. Observe here, Punishments are most usually in the like; proper and proportionable to the offences.  
This is that which is vulgarly said, In quo quis peccat, in eo punitur; as a man offendeth, in the same manner will God punish him.  
They who sought the life of Daniel, sinned in causing him to be cast into the Lion's den. How were they for so sinning punished? God might have revenged himself upon them by his own immediate hand, but would not. They were punished the same way: they were cast into the Lion's den, and so perished, Dan. 6.24.  
It was David's sin to commit adultery with Vriahs' wife, and to slay her husband with the sword of the Ammonites. How was he for so sinning punished? He was paid home and punished in his own kind. To reward and serve him, as he had served others, God as a just judge raiseth up evil against him out of his own house. 
2 Sam. 12.10.  His own sons break out into the same sins; they rise up against him, and one against another. A tent is spread for Absolom upon the house top, and he lieth with his father's Concubines in the sight of all Israel, 2 Sam. 16.22. Amnon deflowreth his sister Tamar, 2 Sam. 13.14. to revenge this, Absolom causeth his brother Amnon to be slain, vers. 28.  
Blood requireth blood. Hereof are we assured, Gen. 9 6. Who so sheddeth man's blood, by man shall his blaud be shed. So saith our Saviour in the Gospel, Matth. 26.51. All they that take the sword, shall perish with the sword. The like is that in the Revelation, Chap. 13.10. He that killeth with the sword, must be killed with the sword. Blood requireth blood. And though peradventure a murderer do escape the hand of the Magistrate, yet will the vengeance of God find him out. We see this in joab: he shed innocent blood, the blood of Abner, and Amasa, two Captains of the Hosts of Israel. He escaped a long time, as if his murders had been forgotten, but at length vengeance came home unto him, and suffered not his hoar head to go down to the grave in peace; for his blood was shed, 1 King. 2.34.  
Memorable is the example of Adoni-Bezek, who being taken by judah and Simeon, had his thumbs and great toes cut off. Herein he confessed that the justice of God had found him out, and requited him in his kind, according to his own cruelty. For saith he, Threescore and ten Kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me, judg. 1.7. Thus was cruelty repaid with cruelty in the same kind.  
A like example is that of Agag, King of the Amalekites. He having made many a woman childless, is repaid in the like; and is himself hewed in pieces by Samuel, with this Item; As thy sword hath made women childless, so shall thy mother be childless among women, 1 Sam. 15.33.  
If Haman set up a gallows to hung up Mordecai, Haman may be the first that shall be hanged thereon, Esther 7.10.  
It is the law of equality and equity, that men suffer the same things of others, which they have offered unto others. Our Saviour Christ in his Sermon upon the Mount thus delivers it; With what measure ye meet, 
Luke 6.38.  it shall be measured to you again, Matth. 7.2. Whereupon one saith after this manner; He that rashly and unjustly censureth others, feeleth at one time or other the smart of it in the like kind. For God doth justly raise up others to censure him, that thereby he may be recompensed. According to this law of equity it is said, Reu. 3.10. He that leadeth into captivity, shall be led into captivity: And Esay 33.1. They that deal treacherously with others, shall have others to deal treacherously with them; and they that spoil others, shall themselves be spoiled. This last is the very measure, that is in this my text threatened to the ten Tribes. They spoilt the poor, treasuring up in their palaces the goods taken from them by violence and robbery, and therefore shall their palaces be spoiled. Thus fare is the confirmation of my doctrine, which was, Punishments are most usually in the like: proper and proportionable to the offences.  
Are punishments proportionable to the offences? One reason hereof may be, because the justice of God is hereby cleared, and the mouth of iniquity stopped. When God retaileth us according to the sin that we have committed, what can we allege or answer for ourselves? Surely, we cannot have any excuse, pretence or allegation for ourselves, but must confess with our own mouth, and against ourselves, that God is righteous, and that ourselves are wicked.  
A second reason may be taken from the equity of this kind of proceeding. It is meet that malefactors have their deserts; nor can they complain of injustice, so long as they receive their own. God will give to every man according to his works: he will give them wages according to their deservings. Upon this equity is grounded the Law of retaliation, by which God requireth of the hands of Magistrates, that they recompense life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, Exod. 21.23. The Law is repeated, Levit. 24.19, 20. If a man 'cause a blemish in his neighbour: as he hath done, so shall it be done unto him. Breach for breach, eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be done to him again. Now if God hath made a law for Magistrates to recompense the sinner according to the manner of his sin, we may not doubt but that God himself will measure his punishments according to the rule of justice and equity. Upon the ground of these reasons, my doctrine standeth, Punishments are most usually in the like; proper and proportionable to the offences.  
Now one use of this doctrine is to teach us, to set a watch over ourselves, to keep out the practice of sin, that carrieth such a tail and train after it. The sinner shall ever find a punishment answerable to his sin. This is a notable bridle to induce us to abstain from all kind of sin: to abstain from whoredom and drunkenness, the sins that rage among carnal men. Because Magistrates are slack and careless in punishing of these sins, God bringeth upon such as continued in them very loathsome and noisome diseases; meet punishments for such filthy sins. And if we be wise to commit new sins, God only wise, will catch us in our wisdom; he will be wise enough to find out punishments that shall be proportioned to our transgressions. Pro mensurâ peccati erit & plagarum modus; 
Deut. 25.3. Vulg.  as our sin is, so shall be our punishment.  
Again, from hence we learn to be patiented under the punishments that do befall us. Sigh God doth punish us in that wherein we have offended, when we feel that God hath found us out, and that neither ourselves, nor our sins can any longer be hidden from his eyes, let us humble ourselves under his mighty hand, and hold our peace, because he hath done it. 
Psal. 39.9.   
Thirdly, this may serve to check all cruel and merciless oppressors, such as grind the faces of the poor, 
Esay 3.15.  and spoil the needy by their covetous and corrupt dealing, pulling from them, that which is their own, without conscience of sin, or feeling of judgement to come. God suffereth such to have their times while he holdeth his peace, and letteth them alone, to fill up the measure of their sins. Yet hath God his seasons too, and hath determined what to do, and how to deal with such offenders: the spoiler shall be spoiled, the robber shall be rob, the oppressor shall be oppressed: and they that deal violently with others, shall have others to deal violently with them. Wherhfore, whatsoever you would that men should do unto you, even so do unto them, for this is the Law of equity.   

THE Fourteenth Lecture.  AMOS 3.12. 
Thus saith the Lord, As the shepherd taketh out of the mouth of the Lion two legs or a piece of an ear; so shall the children of Israel be taken out that devil in Samaria, in the corner of a bed, and in Damascus in a couch.  
THis verse belongeth to the Commination that went before. The Commination was a denunciation or a menacing of the judgement of God against the Kingdom of the ten Tribes, the people of Israel. The judgement was a conquest by war, and that was described by three circumstances, the siege▪ the victory, and the spoil: all which were handled in my last Sermon. Now is the conquest amplified, from the sad and fearful event thereof, which our Prophet here delivereth by a Similitude taken from the experience of a Shepherd. Such shall be the conquest of the Assyrians against the Israelites, that the Israelites shall be no more able to resist the Assyrians, than a silly Sheep is able to resist a Lion.  
The Israelites trusted in the multitude of their people, in the valour of their soldiers, in their fenced Cities, among which the chief were Samaria and Damascus; for they had enlarged their territories even unto Damascus. Therefore it seemed to them impossible, that any foreign power should prevail against them. To beaten down this vain confidence of theirs, Amos here bringeth this rural and pastoral Similitude, assuring them, that those things, whereupon they rely for safety, shall be so fare from doing them any good, that few, very few of them shall escape the hand of the enemy.  
For our more easy proceeding at this time, let it please you to observe with me two things: 

1 An introduction to a similitude, Thus saith the Lord.  
2 The similitude itself; As the Shepherd taketh out, etc.    
The Introduction gives credit and authority to the Similitude.  
The Similitude hath two parts, the two usual parts of a Simile.  

1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Proposition.  
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Reddition.   
The Proposition: A Shepherd taketh out of the mouth of a Lion two legs or a piece of an ear.  
The Reddition: So shall the children of Israel be taken out of the hands of Salmanassar.  
The things compared are; 

First, a Lion, and Salmanassar King of Assyria.  
Secondly, a Sheep, and the Children of Is●ael.  
Thirdly, some fragments of a devoured sheep●; two legs, or a piece of an ear, and the small number of the Israelites that should escape.    
These Israelites are here described ab ipsorum securitate, from their security or lack of care. They live nicely and delicately in all pleasure and delight, full of confidence, that no evil shall at any time touch them. They devil in Samaria in the corner of a bed, and in Damascus in a couch.  
Samaria and Damascus, Cities of strength and fortification, were unto the Israelites as their beds of repose and rest: They thought themselves safe, and out of danger, by the aid and secure of Cities so well fenced▪ but were deceived. For thus saith the Lord, As the Shepherd taketh out of the mouth of the Lion two legs or a piece of an ear: so shall the children of Israel be taken out, that devil in Samaria in the corner of a bed, and in Damascus in a couch.  
Such is the division of this Text. I now descend to a special handling of the parts. The first is, the Introduction to the Similitude.  
Thus saith the Lord.  
This Introduction I heretofore copiously handled. I met with it in the first Chapter of this book five times, 
Vers. 3, 6, 9, 11, 13. Vers. 1, 4, 6.  in the second, thrice; and once before in this: and therefore the less need is there, that now I insist upon it. Yet may I not leave it unsaluted, sith our Prophet here repeateth it. And he repeateth it to justify his calling: to show, that albeit he formerly lived the life of a Shepherd, yet now he hath his calling to be a Prophet from the Lord, jehovah. Whence my observation is: It is not lawful for any man to take upon him ministerial function in the Church without assurance of calling from God.  
This truth is by the Apostle, Hebr. 5.4. thus delivered: Not man taketh this honour to himself, but he that is called of God, as Aaron was. Now that Aaron and his sons were consecrated to the Priest's office by the authority and appointment of God, it is plain by the eighth Chapter of Leviticus, wherein are set down the sacrifices and ceremonies used at the Consecration, together with the place and time thereof. Thereby it appeareth, that the office of holy Priesthood was not of man, nor from man; but God Almighty did first institute and ordain it by his own express commandment. Than being ordained, he confirmed the honour and reputation of it, by that great miracle of the budding of Aaron's rod, Num. 17.8. The rod of Aaron for the house of Levi, brought forth buds, and bloomed blossoms, and yielded Almonds. Thus was the institution of holy Priesthood from God alone.  
This honour the holy men of God, of old time▪ took not to themselves. Nor Esay, nor jeremy, nor Ez●chiel, nor any of the residue, took this honour to themselves, but were all called of God, and in the name of God they declared unto the people his visions and his words: which is intimated by those passages, very obvious in the writings of the Prophets; as 
a Esa▪ 1.1.  the vision of Esaiah, 
b Cap. 1.1.  the vision of Obadiah, the burden of Nineveh in the book of the vision of 
c Cap. 1.1.  Nahum; the burden which Habakkuk the Prophet did see; the burden of the word of the Lord to Israel by Malachy: the word of the Lord which came to Hosea, to joel, to jonah, to Micah, to Zephaniah, to Haggai, to Zachariah. 
d Esay 1.2.  The Lord hath spoken; 
e jerem. 10.1.  Hear ye the word of the Lord: Thus saith the Lord; Saith the Lord. By these and the like passages they show their calling to have been from God; Not one of them took this honour to himself.  
Nor did Christ himself take this honour to himself, but with warrant of his Father's calling. For so I read, H●b. 5.5. Christ glorified not himself to be made an High Priest; but he that said unto him, Thou art my Son, to day have I begotten thee, He, even God the Father, gave him this honour. And hereunto doth Christ himself bear witness, in all those places of the holy Evangelists, wherein he acknowledgeth himself to be 
* Matth. 10.40. Mark. 9.37. Luk. 4.18, 43. joh. 3.17, 34, etc.  sent of God.  
The holy Apostles of Christ, whence had they their calling? were they not all openly ordained by Christ himself? Never did any of them execute that office, but with protestation, that they had their calling from God, and therefore their writings begin: 
Rom. 1.1.  Paul a servant of jesus Christ called to be an Apostle, not of m●n, neither by man, but by jesus Christ, and God the Father. james a servant of God, 
Gal. 1.1.  and of the Lord jesus Christ: Peter an Apostle of jesus Christ: 
Cap. 1.1.  jude the servant of jesus Christ: the revelation of jesus Christ, which God gave unto him to show unto his servant john. Thus had Christ's Apostles the assurance of their calling from God.  
So had the blessed Evangelists. So, all those, whom Christ gave unto his Church for the instruction thereof, Ephes. 4.11. He gave some Apostles; and some Prophets; and some Evangelists, and some Pastors and Teachers. It is true, that Christ himself is the chief builder; for so he saith, Matth. 16.18. Super hanc petram aedificabo Ecclesiam meam; upon this rock will I build my Church, and he builds it through his holy Spirit; yet he doth use Prophets, and Apostles, and Evangelists, and Pastors, and Teachers, as underworkmen for this building, even unto the end of the world And all these have the assurance of their calling from God. Who so hath it not, he is not to be vouchsafed the name of Prophet, or Apostle, or Evangelist, or Pastor, or Teacher: for he is an Intruder.  
And great is the danger of Intrusion. Every Intruder was to be put to death. The Law for it is, Num. 1.51. Every stranger that cometh nigh unto the Tabernacle, shall be put to death: The stranger, any one that is not of the tribe and family of Levi, that breaketh into the Levites function, and meddleth with holy things beyond his calling, he is to be put to death.  
An example hereof we have in the Bethshemites, 1 Sam. 6.19. who, because they had looked into the Ark of the Lord, contrary to the Law, were smitten with a great slaughter to the number of fifty thousand and threescore and ten men.  
The like we have in Vzzah son of Abinadab, 2 Sam. 6.6. who because he touched the Ark of God contrary to the Law, was punished with sudden death, and stricken with the immediate hand of God that fell upon him, to the terror of others, and to work reverence in the hearts of all men toward the sacred things of his service.  
Add hereto the example of Vzziah, King of judah, 2 Chron. 26.16. He for invading the Priest's office, for burning Incense upon the Altar of Incense in the Temple of the Lord, 
Carthus. in Num. 1.  was stricken with a leprosy.  
And Gedeon that valiant man, who judged Israel for forty years, intermeddled too fare with the Priest's office, when he made the golden Ephod, judg. 8.27. All Israel went a whoring after it, and it became a snare to Gedeon himself, and to his house.  
Now from the danger of intrusion, thus laid open, we may infer the unlawfulness of meddling with ministerial function in the Church, without assurance of calling from God.  
The same may be inferred upon the blame which God layeth upon false Prophets, jerem. 14.14. I sent them not, neither have I commanded them, neither spoke I unto them, yet they prophesy. And Chap. 23.21. 
jerem. 29.9.  I have not sent these Prophets▪ yet they run: I have not spoken to them, yet they prophesied. They have prophesied? What; but lies, though in my n●me? they have prophesied false visions, and divinations, things of naught, and the deceit of their own heart. Thus have they done, but I sent them not, nor commanded them, nor spoke unto them. This blame thus laid by the Lord upon wicked and false Teachers for running before they are sent, and preaching before they are called, enforceth the acknowledgement of the point hitherto delivered, that It is not lawful for any man to take upon him ministerial function in the Church without assurance of calling from God.  
This calling, the assurance whereof we are to have, is either immediate and extraordinary, or mediate and ordinary. The first is, where God calleth immediately without the ministry of man; so were the Prophets and Apostles called. The other is wherein God useth the ministry of man▪ as at this day, in the designment of every Minister unto his function. Both these callings, as well the mediate as the immediate, the ordinary as the extraordinary, are of God: that of God alone; this of God by man: and of this especially is the doctrine hitherto proved to be understood: we cannot expect a blessing upon our labours, except God hath called us: so necessary is God's calling to the ministry of the Church.  
The point hitherto handled serveth for the confutation of the Anabaptist, and other fanatical spirits, who run without calling, and preach though they be not sent: contrary to that of Saint Paul, Rom. 10.5. How shall they preach, except they be sent? And yet will these men, if they meet with a Minister that is lawfully and orderly called, demand of him, Quis te elegit? Sir, Who hath chosen you? though themselves have no calling at all; not, not from their blind Church: as Gastius hath observed in his first book of the errors of the Catabaptists. Yea, their assertion is; that, if a man understand the doctrine of the Gospel, be he either Cobbler, or Butcher, or Carpenter, or what else, he is bound to teach and preach. This is observed of them by Chemnitius in his Treatise of the Church, Chap. 4.  
With these Anabaptists I may join the Photinians, who deny the necessity of vocation in the Ministers of the Church. Socinus in his Treatise of the Church, Theophilus Nicolaides, in his defence of that Treatise, 
a Institut. cap. 42  Osterodius, 
b In Notis ad lib. S●ig●cciip 3.  Radeccius, 
c In Refut. Thes. D. Frantz. p. 2. Disp. 4.  Shemalizius', and the 
d Tit. de Eccles. cap. 2.  Catechist of Racow: all these are against a necessity of calling in the Ministry, and do here stand convicted of that their error.  
So do all those lay people, men or women, who in the case of supposed necessity do adventure to administer the Sacrament of Baptism, which together with the preaching of the word, the Lord hath invested in the persons of Ministers duly called, Mat. 28.19. Go ye and teach all Nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost. Go ye, teach and baptise. Go ye. It is our Saviour's precept to his Apostles, and in them to their successors, Ministers duly called. None of the Laity, nor man, nor woman, hath part in this function. And how can it be imagined, that women, whom Saint Paul hath excluded from preaching, 1 Cor. 14.34. should be permitted to administer any Sacrament? They may not so much as Baptise.  
It's objected: women may teach their families; therefore they may also baptise.  
Our answer is, that the Consequent holds not. Women may teach, as they are private Christians, but not as Ministers: Baptise they cannot, but as Ministers; this being every way, in every respect and manner proper to a Minister.  
It is further objected from the example of Zipp●rah, Exod. 4.25. Zipporah, Moses wife, circumcised her son. In the place of Circumcision, Baptism hath succeeded; why then may not women now adays Baptise?  
I answer: Circumcision was not of old so appropriated to the Levites, as Baptism is now to the Ministers of the Gospel. And therefore it's no good Consequence; Some that were not Levites did Circumcise; therefore some that are not Ministers may Baptism.  
Again, what if Zipporah sinned in Circumcising her child? Must she be a pattern to other women to Baptise? Caluin is not afraid to prove she sinned, and his proof is sound, in the fourth of his Institutions, chap. 15. §. 22. 
Lib. 1. de Sacr. Baptismi. c. 7. §. 11.  though Bellarmine labour to refute him. It was doubtless an unexcusable temerity in her to circumcise her child in the presence of her Husband, Moses, not a private man, but a prime Prophet of the Lord, than whom there arose not a greater in Israel, which was no more lawful for her to do, than it is at this day for a woman to Baptism in the presence of a Bishop. And how can she be excused from sin in that her act, sith she murmured against the ordinance of the Lord, and reviled her husband? weigh but the bitterness of her speech: Surely, a bloody husband art thou to me, because of the Circumcision.  
Thirdly, say she sinned not in circumcising her child (which yet I may not grant) than I say, the fact might be extraordinary, and therefore not to be imitated without like dispensation.  
Fourthly, some think she was only the hand of her husband in his weakness; and so the fact shall be not hers, but her husbands.  
For these reasons, the example of Zipporah doth not advantage the 
a Bellarm. ubi supra. Salmeron in Mat. 28.  Papist, or 
b Eckhard fascic. contr. c. 19 qu. 4. Gerbard Loc. Theol. 23. ●. 24, etc.  Lutheran, in their error about Gynaecobaptismus, or women's Baptism.  
But may they not Baptism in case of extreme necessity?  
Not, not then.  
Why then, the child may die unbaptized, and so be in certain danger of damnation.  
We make a great difference between want of baptism and the contempt thereof. The contempt ever damneth; so doth not the want. By want I mean, when God so preventeth by death, that Baptism cannot be had according to the manner allowed in the holy Word of God. In this case the child that dieth unbaptized is not in any danger of damnation. For as Comestor in his Evangelicall History, cap. 197. saith, Sine Baptismo saluatur homo cum eum excludit articulus necessitatis, non contemptus religionis: A man may be saved, though he be unbaptized, if Baptism be excluded through the instant of necessity, and not by contempt of religion. So before him taught Saint Bernard, Baptismatis fructu privatur, qui baptizari contempsit, non qui non potuit: It is in his Epistle to Hugo de S. Victore, Ep. 77. He is deprived of the benefit of Baptism, that despiseth Baptism, not he that cannot have it. This truth he supporteth by two chief pillars of the Christian Church, Saint Ambrose, and Saint Augustine.  
Saint Ambrose in his funeral Oration of the death of the Emperor Valentinian, doubteth not to say, that Valentinian was Baptised, because he desired Baptism, not because he had it. Certè quia poposcit accepit, doubtless because he desired it, he had it. God accounts us to have, that we unfeignedly wish.  
Saint Augustine, lib. 4. de Baptismo contra Donatistas', cap. 22. saith that faith is available to salvation without the visible Sacrament of Baptism, but then, Cùm ministerium Baptismatis non contemptus religionis, sed articulus necessitatis excludit; When the ministry of Baptism is excluded not of contempt, but of necessity:  
I could here show unto you from the testimonies of our learned adversaries, that the absolute necessity of Baptism is not justifiable by the practice of primitive antiquity: but I stand not in this Mount of God to read a Controversy. I shut up this Discourse with the words of Saint Bernard in the Epistle above alleged; Nequaquam omnino possum desperare salutem, si aquam non contemptus, sed sola prohibeat impossibilitas: I cannot altogether despair of the salvation of such as departed this life without Baptism, if it be not done of contempt, but when as Baptism cannot possibly be had.  
Now of the souls of Infants, who live not to desire Baptism, what shall I say? May not the desire of others be theirs as well as the faith of others believing, and the mouth of others confessing is theirs? Here it is safe to suspend, and dangerous to pass judgement. Secret things belong to God. He that made all souls knoweth what to do with them, neither will he make us of his counsel. Our resolution must be to honour good means and use them; to honour Baptism and use it if we may; and in the necessary want thereof to depend upon God, who can work, beyond, without, and against means.  
You see how fare I have been carried with the objection drawn from women baptising in case of necessity, whereby they are intruders into that function which is appropriate to the Ministers of the Word. If they will needs be meddling with a calling, I will show them a calling of their own, wherewith they may busy themselves.  
As the Minister holds his calling from God, so doth every other member of the Church. There is not a member of the Church, man or woman, but holds a particular standing and function from God, and is ranked in order by God's special providence and calling. And it is to great purpose, that you all know this in your own particulars. For  
First, it enforceth diligence. If God hath set thee in thy calling, than it stands thee upon to discharge the duties of thy calling with all sedulity and alacrity.  
Secondly, it may admonish thee not to pass the bounds of thy calling. Seeing thou art in thy place by the Will of God, thou must take heed that thou go not beyond thy limits, either by using unlawful courses, or by intruding into other men's functions.  
Thirdly, it may teach thee that thy particular calling is to serve the general. Every Christian hath two callings; a particular, and a general. The particular, which is also personal, is the external designment of a man, to some outward service in the Church or common wealth, to the discharge of special duties in regard of the distinction between man and man. The general calling is the calling of Christianity; it is the singling out of a man by special sanctification to glorify God, and to seek out his own salvation in the things of the Kingdom of Christ: this is common to every member of the Church, to all believers. Both these callings, general and particular must be joined together in our life, as the body and soul in man. Where they are not joined together, there may be a show of Christianity, but the substance will be absent. 
Mat. 6.23.  Christ's Commandment, that men seek first the Kingdom of God and his righteousness, is a demonstration, that men aught not so to follow their outward business and employments, as to omit the means of knowledge and grace. The particular calling must serve the general.  
Fourthly, from this consideration, that we hold our particular callings from God, we are to learn contentment in the willing undergoing of the daily molestations, troubles, and crosses, that do befall us in our several courses and kinds of life. It is a lesson, in the practice whereof Saint Paul had well profited. I have learned, saith he, in whatsoever state I am, therewith to be content, Philip. 4.11. He knew how to be abased; and he knew how to abound. Every where and in all things he was instructed both to be be full and to be hungry, both to abound and to suffer need. Let us set him for the pattern of our imitation, and we will be content with what we have, be it much or little. If we have little, our account shall be the less; if more, we are bound to do the more good.  
I have done with the Introduction to the similitude: It is time that I proceed with the similitude itself.  As the shepherd taketh out of the mouth of the Lion two legs or a piece of an ear, so shall the children of Israel be taken out that devil in Samaria, in the corner of a bed, and in Damascus in a couch. 
Hereof I find diverse expositions. Some will have this similitude to signify, that few of the Israelites shall be delivered from the spoil of Samaria, and those such as shall be sick, weak, and feeble, and therefore shall be despised and left behind as unprofitable, and of no use to be carried into captivity. And this is the exposition of Theodoret, Vatablus, Isidore, Rupertus, and Montanus. Christophorus à Castro thus gives it in his paraphrase: As when a Lion hath eaten his fill, and hath satiate his hunger, the shepherd findeth two legs, or a leg, or a piece of an ear, to show that the sheep hath been worried: so of the whole body of Samaria, one or other, a few, a very few shall be delivered from the slaughter of the enemy, and they unprofitable, as being wretched and sick, lying by couples in the side of a couch, as well in Samaria as in Damascus.  
Others will have this similitude to be understood by a Sarcasme or Irrision, as if our Prophet here scoffed at the Israelites for their vain confidence which they put in Samaria, and Damascus, thus: As a shepherd useth to save from the mouth of a Lion that hath devoured a sheep, one or two legs, or the tip of an ear: so surely shall the children of Israel save themselves from the mouth of the Assyrians, trusting in the strength of Samaria, and in the help of Damascus or of the King of Syria, in whom they think, as a wearied man is refreshed in his bed, so themselves to be safe from their enemies: whereas indeed it shall be nothing so. And this is the exposition of Saint Hierome, Remigius, Albertus, Rupertus, Hugo and Dionysius.  
The third exposition is Lyraes'; He will have this similitude to signify, that very few of the Israelites shall be delivered, and they such, as shall escape by flight either to King Ez●kiah, to the Kingdom of judah, to save themselves there in plagû lectuli, in the side or corner of a bed, that is, in jerusalem, where the Temple was Dei lectulus, God's bed, as it's called, Cant. 1.16. Lectulus noster floridus, our bed is decked with flowers; or to the Kingdom of Syria, to save themselves there in Damasci grabuto, in a couch at Damascus.  
Of these expositions I prefer the second, which I touched in my division of the Text. Now let us a little look upon the words. The Proposition is,  
A shepherd taketh out of the mouth of the Lion two legs or a piece of an ear] This he doth according to the Law, Exod. 22.13. If a sheep be torn in pieces by wild beasts, the shepherd is to bring it, or the remnants of it, a leg, or an ear, or the like, to the owner for a witness that it is torn, and he shall not need to make restitution thereof unto the owner, so he did his best to rescue it. For a shepherd is of duty to rescue his flock. David did it valiantly. As he kept his father's sheep, there came a Lion, and took a Lamb out of the flock; and he went out after him, and smote him, and delivered it out of his mouth: and when the Lion arose against him, he caught him by his beard, and smote him, and slew him, 1 Sam. 17.34. My shepherd here is not so happy to save his sheep: but his sheep being devoured, he findeth some part of it, two legs, or a piece of an ear, whereby he may excuse himself to his Master for his lost sheep. These parcels, leg or ear, he taketh Ex ore Leonis.  
Out of the mouth of the Lion] Non ex ore Lupi, sed ex ore Leonis. He saith not, out of the mouth of the wolf, but out of the mouth of the Lion. For a thing is recovered with more difficulty and with greater danger from a Lion than from a Wolf. johannes Leo in his description of Africa: Credat qui volet, quicquid Leo prehenderit, etiamsi Camelus foret, rostro aufert; Believe it he that will, whatsoever a Lion catcheth, though it be a Camel, he beareth it away in his mouth. Hence it's proverbially said, Ex ore Leonis, out of the Lion's mouth, for, out of extreme danger: and it's used when a man hath deliverance beyond hope. Saint Paul useth it, 2 Tim. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was delivered out of the mouth of the Lion: the Lion, not the Devil, as Ambrose saith, nor Festus the Precedent of judaea, as Primasius affirmeth; but Nero, proud and cruel Nero, persecuting Nero, as it's expounded by Chrysostome, Theodoret, Theophylact, Oecumenius, Aquinas, and 
* Hist. Eccles. l. 2. cap. 22.  Eusebius.  
The royal Prophet hath it, Psal. 22.21. Serua me ex ore Leonis. The words are a part of Christ's Prayer, Save me from the mouth of the Lion. Some will have that Lion to be the Devil; some Pilate, some Caiaphas, some Herod. Lorinus will have him to betoken Principe● & potentes, all the chief Priests, Scribes, the Elders of the people, all that were the crucifiers of Christ.  
Here it is in proper terms, without a metaphor, The shepherd taketh out of the mouth of the Lion two legs, or a piece of an ear. Yet will Albertus have this Lion to be, either the King of Babylon, or the Devil. He addeth by way of explication, Os tyranni violentia est, os Diaboli peccatum: the mouth of a Tyrant is violence, the mouth of the Devil is sin.  
This Lion Carthusian in his moral explanation expoundeth by the Devil, so doth Salmeron in his Tropology. And I deny not but that the Lion doth many times in a moral and tropological sense signify the Devil. But if we will follow the letter of my Text, this Lion doth well resemble the King of Babylon, or the King of Assyria, Salmanassar.  
It is not unusual for a Lion to resemble a King. This resemblance is, Prou. 19.12. The King's wrath is as the roaring of a Lion. The roaring of a Lion is fearful and terrible to the beasts of the forest, so is the wrath of a King to his subjects. The like is that, chap. 20.2. The fear of a King is as the roaring of a Lion. The fear of a King; the terror which the anger or wrath of a King striketh into his subjects, is as the roaring of a Lion, very terrible. The Lion hath a Bear for his associate, Prou. 28.15. As a roaring Lion and a ranging Bear; so is an  Prince over the poor people. An  Prince is unto the people over whom he ruleth, as a roaring Lion or a ranging Bear to a Lamb or Kid. Thus doth a Lion resemble a King, either in good or .  
Not amiss then is it, that Salmanassar, King of Assyria, 
2 King. 17.3. 2 Esdr. 13.40.  that great and mighty King, who was to carry away into captivity the ten Tribes of Israel, is here compared unto a Lion: according to the sense above given. Such shall be the conquest of the Assyrians, under the conduct of Salmanassar against the Israelites, that the Israelites shall be no more able to resist the Assyrians, than a silly sheep is able to resist a Lion.  
Now to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Reddition, the other part of this Similitude.  So shall the children of Israel be taken out, that devil in Samaria in the corner of a bed, and in Damascus in a couch. 
Of both these Cities, Samaria and Damascus, I have heretofore entreated out of this place: Of Damascus upon the first Chapter of this, vers. 3. and 5. Of Samaria upon the ninth verse of this Chapter.  

1 King. 16.24.  Samaria was the City royal of the ten Tribes. King Omri bought the hill of Samaria of Shemer for two talents of silver, and built a City thereon, and called it after the name of Shemer, the owner of the hill, Samaria. It remained the chief seat of the Kingdom, as long as the Kingdom endured.  
Damascus was the Metropolitical, the chiefest City of Syria. 
Chap. 7.8.  Esay calls it the head of Syria. julian in his Epistle to Sarapion styles it the City of jupiter, and eye of the whole East, Holy and Great Damascus. Tzetzes upon Lycophron, the Trophy of jupiter, because jupiter there conquered the Titans.  
These two Cities, Samaria and Damascus, Cities of strength and fortification, were unto the Israelites as their beds of repose and rest: 
Nehem. 9.25.  here they thought themselves safe, did eat, were filled and became fat, living nicely and deliciously in full ease and pleasure. So much is meant by this their dwelling in Samaria in the corner of a bed, and in Damascus in a couch.  
In the corner of a bed, in a couch.] Sermo est de lecto discubitorio sive tricliniari, saith Villalpandus in Ezech. 23. The speech is of a triclinary or parlor-bed, of such a bed, whereon of old time men used to take and eat their meat. It was the use of old to have a dining room, Chamber, or Parlour, wherein stood three beds whereon they sat at meat, compassing the table on three sides; the fourth side was left free and clear for waiters. To this ancient custom our Prophet here alludeth: as also he doth, Chap. 6.4. They lie upon beds of ivory, and stretch themselves upon their couches, and eat the Lambs out of the flock, and Calves out of the midst of the stall, and Chap. 2.8. They lay themselves down upon clotheses laid to pledge by every Altar. When I handled those words, I spoke at large of this custom. Amos now again alluding to it, giveth us to understand, that the Israelites desiring to lie in angulo lecti, that is, in capite lecti, at the bed's head, in the chiefest place, feasted it sumptuously and deliciously as well in Samaria, as in Damascus: Little thought they of going into Captivity.  
Now take the similitude to the full. As when a Lion hath eaten his fill, and hath satiate his hunger, the shepherd findeth two legs, or the tip of an ear, to show unto the owner, that his sheep was worried: so the children of Israel, here a man, and there a man, few of them, very few, shall be taken out of the mouth of the Lion, King Salmanassar, though they trust in the strength of Samaria, and in the succour of Damascus, thinking thereby to be safe, as in a bed of rest or feasting.  
We have gone the greater part of our journey; let your attentions bear me company, for the little that is behind. Our Prophet here deriding or scoffing at the Israelites, for their confidence in the multitude of their people, in the valour of their soldiers, in their fenced Cities, in the strength of Samaria, in the succour of Damascus, teacheth us, that All confidence in creatures, strength of man, or munition of Cities, is vain and sinful.  
All such confidence is with all diligence to be shunned▪ Divine prohibition is against it, Psal. 118.8. Put no confidence in man, not not in Princes: and Psal. 146.3. Put not your trust in Princes, nor in any son of man. The prohibition is divine: Put no confidence in man; and therefore all such confidence is to be shunned.  
Now the reasons why no confidence is to be put in man, are diverse.  
One is, because it is manifest idolatry so to do. To withdraw and remove the affections of the heart from the Lord, and set them upon other things, cannot be less than Idolatry.  
A second reason depending hereupon, I take from the description of confidence. It is described to be indubitata spes futuri auxilij; It is the undoubted hope of future succour, which is due to God alone. And therefore to put our confidence in man, is to deny God his due.  
A third reason is taken from the condition of man, in whom some put their trust. The condition of man! What is that? David breaks forth into admiration of it; Lord, what is man, that thou takest knowledge of him? or the son of man, that thou makest accounted of him? And then shapes unto himself an answer; Homo vanitati similis factus est; Man is like to vanity, Psal. 144.4. Like to vanity! Well were it for him were he only like unto it; Veruntamen universa vanitas, omnis homo vivens; Verily every man at his best state is altogether vanity, Psal. 39.5. Every man at his best state altogether vanity! Surely, men of low degree are vanity; and men of high degree are a Lie. Lay them in the balance, they are altogether lighter than vanity, Psal. 62.9.  
What! Man, who hath an admirable feature, and aboundeth with created excellencies, is he made like unto vanity? Nay, is he altogether vanity? Nay, is he lighter than vanity? What then can his life be? Paul says, it's but a tabernacle, 2 Cor. 5 4. and if a tabernacle stand a year, it's much. Peter calls it grass. Epist. 1. Chap. 1.24. and grass grows but a Summer. David calls it a flower, Psal. 103.15. and a flower hath but his month. Esay describes it by a day, Chap. 21.12. and a day hath but a morning and an evening. job compares it to a shadow, Chap. 14.2. and a shadow hath neither year, nor summer, nor month, nor day, but an hour. Moses likens it to a thought, Psal. 90 9 and of thoughts there may be an hundred in an hour. So short a life what else doth it argue, but that man is vanity?  
And what so little a creature is there, that yields not an argument to prove man's vanity? A little 
a Plin. Hist. Nat. lib. 7. c. 7.  hair in milk strangles Fabius; the stone of a Raison Anacreon; a fly Pope Adrian the fourth. The Myuntines were chased from their habitations by 
b Pausan. in Ac●a●●. lib. 7.  Gnats; the Atariotes by frogs, some Italians by mice, some Medians by 
c Diod. Siculus lib 4 cap. 3.  sparrows, the Egyptians oftentimes by grasshoppers. And if 
d Exod. 5.2.  Pharaoh ask, who is the Lord? Frogs, and Lice, and Flies, and other the basest vermin shall be his Challengers, and Conquerors, and jailors; and ask, who is Pharaoh? so vain a thing is man.  
The fourth reason against confidence in man, I take from the dangerous effects thereof. First, it bringeth upon us the curse of God: for thus saith the Lord, jerem. 17.5. Cursed be the man that trusteth in man, and maketh flesh his arm. And he whom God curseth, shall be accursed. Secondly, it makes us liable to God's just vengeance. So were the people of judah, for the confidence they had in Rezin and Remaliahs' son, Esay 8.6. So they, who strengthened themselves in the strength of Pharaoh, and trusted in the shadow of Egypt. The strength of Pharaoh was their shame, and the shadow of Egypt their confusion, Esay 30.3. And so (to omit many other) the Israelites in my Text, for relying upon the multitude of their people, the valour of their soldiers, their fenced Cities, the strength of Samaria, and the succour of Damascus.  
Thus have you the reasons of my Doctrine: why there is not any confidence to be put in creatures, either in the strength of man, or the munition of Cities.  
The use is to admonish us, that we depend not upon the vain and transitory things of this life, but upon God alone, who only is unchangeable and unmoveable: that we resign ourselves wholly into his hands, and confess before him, in the words of the Psalm 91.9. Tu es Domine spes mea: Thou art, O Lord, my hope. 
Serm. 9 in Psal. Qui habitat.  Sweet is the meditation of Saint Bernard upon the place: Let others pretend merit, let them brag that they have borne the burden and heat of the day, let them tell of their fasting twice a week, let them glory that they are not as other men; Mihi autem adhaerere Deo, 
Psal. 73.28.  bonum est, povere in Domino Deo spem meam; but its good for me to cleave fast unto God, to put my hope in the Lord God.  
Sperent in aliis alii, Let others trust in other things; one in his learning, another in his nobility, a third in his worth, a fourth in any other vanity, Mihi autem adhaerere Deo, bonum est, but its good for me to cleave fast unto God, to put my trust in the Lord God.  
Dear beloved; if we shall sacrifice to our own nets, 
Habak. 1.15, 16.  burn incense to our own yarn, put our trust in outward means, either riches, or policy, or Princes, or men, or mountains, forsaking God, God will blow upon these means and turn them to our overthrow. Wherhfore though we have all helps in our own hands to defend ourselves, and offend our enemies, as that, we are fenced by Sea, fortified by ships, blessed by Princes, backed with friends, stored with munitions, aided with confederates, and armed with multitudes of men, yet may we not put our trust herein; for nobis etiam adhaerere Deo, bonum est; it's also good for us to cleave fast unto God, to put our trust in the Lord God, who alone gives the blessing to make all good means effectual.  
There is not much remaining. The small number of the Israelites that were to be delivered from the fury of the Assyrian, resembled by the two legs, or the tip of the ear taken by the shepherd out of the Lion's mouth, yields us this observation: that In public calamities God evermore reserveth a remnant to himself.  
When God punished the old world, the world of the , 
2 Pet. 2.5.  bringing the flood upon them, he saved Noah the eighth person, the preacher of righteousness. When God condemned the Cities of Sodom and Gomorrah with an overthrow, turning them into ashes, making them an ensample unto those that after should live wickedly, he delivered just Lot from among them.  
There is a remnant left, Esay 1.9. Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. You see a remnant reserved, though it be very small. Yea sometimes there is a reservation of so small a remnant, as is hardly 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, vers. 18. of seven thousand in Israel, which never bowed their knees to Baal. I find, joel 2.32. deliverance in mount Zion, deliverance in jerusalem, and deliverance in the remnant, when the Lord shall call. There is then a remnant to be called, even in greatest extremity.  
Wherhfore you, the Elect and chosen children of God the Father, be ye full of comfort: take unto you, beauty for ashes, 
Esay 61.3.  the oil of joy for mourning, the garment of gladness for the spirit of heaviness, rejoice ye, be glad together and be ye comforted. 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 be able to effect it. For God, even your God, will reserve unto himself a remnant.  
And what is this remnant, but pusillus grex? It's a little flock, the chaste Spouse of Christ, the holy Catholic Church. Extra eam nulla est salus: Out of it there is no Salvation, for he that hath not the Church for his Mother, shall never have God for his Father. So much for the explanation of this twelfth verse. And God's blessing be upon it.   

THE Fifteenth Lecture.  AMOS 3.13, 14, 15. 
Hear ye and testify in the house of jacob, saith the Lord God, the God of hosts.  
That in the day, that I shall visit the transgressions of Israel upon him, I will also visit the Altars of Bethel, and the horns of the Altar shall be cut off, and fall to the ground.  
And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the Lord.  
THe words of the Lord are just, by whom soever they are uttered: and the authority of the holy Spirit is wonderful, by whomsoever he speaketh. Non minùs de ore pastoris, quam de ore Imperatoris pertonat: he thundereth, or he speaketh with as much Majesty from the mouth of a shepherd, as from the mouth of an Emperor. Amos our Prophet, is this shepherd from whom the holy Spirit here thundereth. Before he came with a proclamation to the palaces of Ashdod, and to the palaces of the Land of Egypt. Now he comes with a Contestation to the house of jacob. Hereafter you may hear his message to the King of Bashan, that are in the mountains of Samaria, Chap. 4.1. If Amos had from a shepherd been advanced to the Majesty of a King, as David was, what could we wish should have been added to the greater majesty of his elocution? The contestation is the thing whereupon I shall at this time principally insist.  
The words are a Prosopopaeia: the Almighty is brought in, calling upon his Priests and Prophets to give ear unto him, and to bear witness of the calamities which he was purposed to lay upon the house of jacob: that when he should punish them for their evil deeds, he would visit their Temple, and proudest buildings with desolation.  
The parts are two: 

One is a mandate for a Contestation, or Testification.  
The other is the matter to be testified. That vers. 13. This vers. 14, 15.    
For the first, these particulars may be observed: 

1. Who it is that gives the mandate? It is he that best may do it, Even the Lord. The Lord God, the God of Hosts.  
2. To whom he gives it: Sacerdotibus, & Prophetis, to his Priests and Prophets: for to them is this by an Apostrophe directed.  
3. How he gives it; thus, Audite & contestamini, Hear and testify.  
4. The place where this testification is to be made, In domo jacob, In the house of jacob.    
Hear ye, and testify in the house of jacob, saith the Lord God, the God of Hosts, Vers. 13.  
In the other part, which is of the matter to be testified, we may observe,  
1. That God is fully resolved to punish Israel for sin: A day there is wherein the Lord will visit the transgression of Israel upon him, Vers. 14.  
2. That this punishment, so resolved upon by the Lord, shall reach unto their holiest places, to their houses of Religion, to their Altars in Bethel: the horns of the Altar shall be cut off, and fall to the ground, vers. 14.  
3. That this punishment shall extend to the palaces, the chiefest places of their habitation, even to their demolition and ruin. The winter-house shall be smitten, so shall the summer-house: the houses of ivory shall perish, and the great houses shall have an end, vers. 15.  
4. The seal and assurance of all, and that we have in the end of thi● Chapter, in two words, saith the Lord.  
In the day that I shall visit the transgressions of Israel upon him, I will also visit the Altars of Bethel, and the horns of the Altar shall be cut off, and fall to the ground.  
And I will smite the winter-house with the summer-house, and the houses of ivory shall perish, and the great houses shall have an end, Saith the Lord.  
Thus have you the division of this text: the branches are many; all observable, and worthy your attention. Order requireth that I begin with the first part, which was the mandate for the testification: the first branch whereof was of the giver thereof: and that was He, that might best do it, even the Lord, called here Dominus jehovih, Deus exercituum; The Lord God, the God of Hosts.  
These names of God have no small weight. They serve to seal the truth of this Prophecy. Amos might have said in brief, Saith the Lord, or the Lord God, as he had said often before: but not content therewith, he now addeth a third title or appellation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohei hatz-baoth, the God of Sabaoth. He is called also jehova tzebaoth, 1 Sam. 4.4. the Lord of Sabaoth. In your Te Deum, that excellent Canticle of Ambrose and Augustine, he is styled the Lord God of Sabaoth, Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth, Holy, Holy, Holy, Lord God of Sabaoth.  
This name of Sabaoth is retained by Saint Paul, Rom. 9 29. and he hath it from Esay 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and made like unto Gomorrah. Saint james hath it in his Epistle, Chap. 5.4. Behold, the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, crieth: and their cry is entered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the ears of the Lord of Sabaoth.  
There are of the Ancient, who have taken this name, Sabaoth, for one of the names of God. Saint Hierome Epist. 136. writing to Marcelia of the ten Hebrew names of God, saith, the fourth is Sabaoth. Quartum nomen Dei est Sabaoth, quod Septuaginta virtutum, Aquila exercituum transtulerunt: The fourth name of God in Hebrew is Sabaoth, which is by the LXX. translated Virtutum, by Aquila, Exercituum. Both words Virtutes and Exercitu●, signify the same thing, military forces, an host or band of armed soldiers.  
Isiodore Bishop of Hispalis, Orig. lib. 7. cap. 1. agreeth with Saint Hierome; Quartum nomen Dei, dicitur Sabaoth, 
Psal. 24.10.  quod vertitur in Latinum, exercituum sive virtutum; de quo in Psalmo ab Angelis dicitur, Quis est iste Rex gloriae? Dominus virtutum? The fourth name of God is Sabaoth: turn it into Latin, it will be Exercitus, or Virtutes, hosts or bands of armed soldiers: whereof the Angels in the Psalm do speak; Who is this King of glory? Dominus virtutum, the Lord of Hosts, he is this King of glory.  
The Author of the Looking-glass in the ninth Tome of Saint Augustine's works, the tenth Chapter of that book speaketh thus unto the Lord: Tu mitis & benign, fortis & zelotes, & Sabaoth invictissime: O thou meek and gracious, strong and jealous, and most invincible Sabaoth.  
Origen. Hom. 4. in Esaiam, upon those words of the Song of the Seraphins, Holy, Holy, Holy Lord God of Sabaoth, saith, Sabaoth is by Aquila's interpretation Dominus militiarum, the Lord of Hosts. But in this place he seemeth to be maimed and unperfect. Drusius in his 23. Epist. corrects him by adding Adonai unto Sabaoth; thus: Adonai Sabaoth is by Aquila's interpretation. Dominus exercituum, the Lord of Hosts. So the meaning is good, and is confirmed by Epiphanius lib. 1. haeres. 26. Aquila every where in the old Testament, for Adonai Sabaoth, hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that is, Domi●●● exercituum, the Lord of Hosts.  
As for Saint Hierome and Isidore, and the Author of the Looking-glass; Drusius is of opinion they were deceived, in taking Sabaoth for a name of God. Believe me, saith he, Sabaoth is never said of God, but it is either Deus Sabaoth, or Dominus Sabaoth, either the God of Sabaoth, or the Lord of Sabaoth. And he is in the right. For indeed Sabaoth is no name of God; nor is it ever found alone, if it be spoken of God.  
Elegantly to this purpose saith Epiphanius lib. 1. Haeres. 40. against the Archontici: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name of Sabaoth hath the interpretation of Hosts: and therefore the Lord of Sabaoth is the Lord of Hosts. It is well known to every one that is conversant in holy Scripture, that the Scripture, where it useth the name of Sabaoth, speaketh not after this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sabaoth hath said unto me, or Sabaoth hath spoken; but thus, Dicit Dominus Sabaoth, saith the Lord of Sabaoth; and that is, if you will interpret, the Lord of Hosts.  
Saint Ambrose his interpretation of this name Sabaoth, I may not well pass by. It is Lib. 4. de fide ad Gratianum, cap. 1. There upon those words of the 24. Psalm, Dominus Sabaoth, ipse est Rex gloriae, the Lord of the Sabaoth, he is the King of glory, he ●aith, Sabaoth interprete alioubi Dominum virtutam, alicubi Regem, alicubi O●●ipotentem interpretati sunt. Interpreters have rendered the name of Sabaoth, sometime by the Lord of Hosts, sometime by the name of King, sometime by the name of Almighty. But the place is manifestly vicious. For Sabaoth not where signifieth a King: nor have Interpreters any where so rendered it. To correct that error, Drusius for Regem readeth exercituum; and he proves his correction out of Eucherius, whose words are Sabaoth, exercituum, sive virtutum, aut ut aliqui volunt, omnipotent. Sabaoth is for signification as you would say, of armies, or of hosts, or omnipotent.  
Sabaoth is rendered Omnipotent, or Almighty, by the Septuagint, as in other places, so in this text of mine, wherein for Elohe hatzebaoth, the God of Sabaoth, they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God Almighty. Whence is that rule of Saint Hierome to Damasus, Epist. 142. We are to know, that where 〈…〉 Seventie Interpreters have expressed Dominum virtutum, and Dominum omnipotentem, the Lord of Hosts, and the Lord Almighty, there in the Hebrew it is Dominus Sabaoth, which is by Aquila's interpretation, Dominus militiarum, the Lord of Hosts. The Lord of Hosts, by Aquila's interpretation, is God the Almighty by the interpretation of the Septuagint.  
Well. Elohe hatzebaoth, the God of Sabaoth; Be he with the Greeks', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or be he with the Latins, Dominus, or Deus virtutum, or Militiarum, or Exercituum; all will be well expressed in our language with one title, The Lord, or God of Hosts.  
But what are these Hosts whereof God is the Lord? There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an host of Heaven, Act. 7.42. And what that is, Saint Hierome expoundeth to the noble Lady Algasia, Epist. 151. quaest. 10. The Host of Heaven, is not only the Sun and Moon, and glistering Stars, but also the whole multitude of Angels, and their armies: called in Hebrew Sabaoth, which is in Latin Virtutum or Exercituum. Hispalensis for this host of Heaven, doth reckon up in the place above alleged, Angels, Archangels, Principalities and Powers, and all the Orders of the armies celestial, of whom God is the Lord. For they are all under him, and subject to his sovereignty.  
It is true what those Ancients have said of the Host of Heaven. True it is that the Angels are of this army. Micaiah tel● King Ahab so, 1 King. 22.19. I saw the Lord sitting on his Throne, and all the Host of Heaven standing by him, on his right hand, and on his left. There the Host of Heaven are the Angels, who attend the Lord, to put in execution whatsoever he shall command. At the birth of jesus Christ our Saviour the Angel that appeared unto the shepherds, had with him a multitude of the Heavenly Host, Luke 2.13. and that multitude was of Angels: and they were (by likelihood) created in the first day with the Heavens, because those sons of God did ●● ou● for joy, when God laid and fastened the foundations of the earth, job 38.7. These the sons of God, the Angels, 
Bartas 1 day, 1. Week.  sweetly described by the Nightingale of France to be, 
The sacred Tutors of the Saints; the Guard  
Of Gods elect, the Pursuivants prepared  
To execute the counsels of the Highest:  
The Heavenly courtiers, to their King the nighest,  
Gods glorious Heralds, Heaven's swift Harbingers,  
Twixt Heaven and earth the true Interpreters;  these, the Sons of God, the Angels, are of the glorious Host of Heaven.  
So are the Stars, the Sun, the Moon, the goodly furniture of the visible Heavens; they are all of the Heavenly host. So shall you find them called, Deut. 4.19. The Sun, the Moon, and the Stars, even all the Host of Heaven. Of this host of Heaven it is prophesied, Esai. 34.4. All the Host of Heaven shall be dissolved, and the Heavens shall be rolled together as a scroll, and all their host shall fall down, as the leaf falleth off from the Vine, and as a falling fig from the figtree. As for the Stars, they in their courses fought against Sisera, judg. 5.20. The Sun and the Moon stood still; the Sun upon Gibeon the Moon in the valley of Ajalon, till the people of Israel had avenged themselves upon their enemies, the Amorites, jos 10.12. The Sun, the Moon, the S●arres, all the twinkling spangles of the firmament, you see, are of God's host.  
Nor is God's host only of Celestial creatures, but also of all other creatures in the world. In the second Chapter of Genesis v. 1. where it is said, the heavens and the earth were finished, and all the host of them, by all the host of them, we are to understand all creatures in the Earth and Heavens, which stand as an army servants to the Lord, 
Psal. 119.91. Esay 45.12.  and are by him comm●nded. That all things are Gods servants is avowed, Psal. 119.91. The Heaven and Earth continued to this day according to the ordinances of the Lord, for they are all his servants. Heaven and earth and all things therein contained Continued] safe, sound, and sure, even to this day] wherein we live, and so shall do to the world's end, by the ordinance and appointment of God, for all are his servants; all creatures yield obedience to him, as servants to their masters. They are all by him commanded. For thus saith the Lord, Esai. 45.12. I have made the earth, and created man upon it: I, even my hands have stretched out the Heavens, and all their host have I commanded. The innumerable Hosts of creatures both in Heaven and Earth are all by God commanded.  
Now from this which hath hitherto been delivered, the reason is plain, why this title of God El●●● harzebaoth, the God of Sabaoth, or the God of Hosts, is by our Prophet added to the two former appellations, Adonai jehovih, the Lord God. It is, the more lively to set forth his rule, dominion, and sovereignty over all. It showeth that as an army or an Host of soldiers obeyeth their Emperor or commander; so all things, all creatures, celestial, terrestrial, and infernal, are of God's host, and do yield unto him, as to their Emperor and commander, all obedience. They all stand ready in martial order and battell-ray, pressed to do whatsoever God willeth: and therefore is the Lord God, the G●d of Sabaoth, or the God of Hosts.  
From this consideration, that our Lord God is the God of Hosts, we are taught the fear of so great a Majesty. For who is he, that will not fear him, by whom he shall find himself to be beset and compassed about with very many and potent armies; above, beneath, before, behind, on the one hand, and on the other, that there can be no evasion, no escaping from him? Our God, is the God of Hosts. Man, sinful man, how shall he consist, if God once arm his hosts against him? The fear of God will be his surest refuge. Fear him, and all his Hosts shall be on your side, and fight for you. Fear him, and both floods and rocks shall fear you: all winds shall blow you happiness: ship wracks shall avoid the place where your foot treadeth; & as to the apples of Gods own eyes, so shall all his creatures yield to you reverence: they shall not dare to approach the channel where your way lieth. Hills shall fall down, & mountains shall be cast into the sea: but who so feareth the Lord he shall never miscarry. This fear of the Lord will both land your ships in an happy haven, and after your travels upon the earth, will harbour your souls in his everlasting Kingdom.  
And thus much be spoken of the first thing observed in this Mandate, even the Giver thereof, the Lord God, the God of Hosts. I proceed to the rest.  
The next is, who they are to whom this Mandate is given, and they are Sacerdotes & Prophetae▪ Priests and Prophets. For to them is this passage by an Apostrophe directed. To them. It appeareth by the manner of giving the Mandate; it is given in two verbs Imperative, Audite & Contestamini, Hear ye, and testify: and it further appeareth by the specification of the parties, concerning whom the Mandate is: they are of the house of jacob. The house of jacob, is the Kingdom of the ten Tribes, or the Kingdom of Israel. Understand then by the house of jacob, the people of Israel; to whom Priests and Prophets were ordinary messengers from the Lord. And thus have I couched together three particulars of the Mandate.  

1. To whom it is given: to Priests and Prophets.  
2. The manner how it is given, Audite & contestamini, Hear and testify.  
3. The place, which, or the parties, whom it concerneth, the house of jacob. Hear and testify in the house of jacob.   
Saint Hierome and Lyra do take this Mandate to be of a larger extent, than to Priests and Prophets. They will have it to be given unto all: to all people: as if all people were here commanded to hear what the God of Hosts saith, concerning the subversion of the Kingdom of the ten Tribes, and thereof to bear witness to the house of jacob, that they hearing, might be converted from their evil ways.  

Eman. Sa. Christ. à Castro.  But Remigius, Albertus, Hugo, Dionysius, Vatablus, Montanus, and others, do affirm more truly, that Priests and Prophets are here called upon, to hear from the mouth of the God of Hosts, the destruction that is eminent and ready to fall upon the house of jacob, and thereof to bear witness unto them, ut credunt & resipiscant, that they may believe and repent them of their sins, and so be delivered. Valdè enim proficuus est concionator, qui dicit, quae audiit ex ore Domini: for surely he his a very profitable Preacher, who speaketh only that which he hath heard from the mouth of the Lord. Wherhfore to Priests and Prophets be it said; Audite & contestamini; Hear and testify. First hear, and then testify. Whence the observation is, The Minister of the Gospel is to hear what God speaks before he presume to deliver his message to the people.  
He is first to hear, and then to testify what he heareth. Nemini licet prophetare, nisi quae priùs à Domino audierit, saith one: 
Mercer.  It is not lawful for a man to prophesy, I say, it is not lawful for a man to preach, but such things as he hath heard of the Lord.  
But doth the Lord now adays speak that he may be heard of his Ministers? Yes. And I untie the knot by a distinction.  
There is a twofold hearing of God when he speaketh, or a twofold hearing of the word of God, Auditus externus and internus, an outward, and an inward hearing. These two are sometimes severed, and sometimes they are joined together. For some there are that do hear only outwardly, but within they are deaf. Of those it may be said, as it is of the Idols of the Heathen, Psal. 115.6. They have ears but they hear not. They hear but understand not what they hear, These are they that receive the seed by the ways side, Matth. 13.19.  
Others there are that hear not with the outward ear: all their hearing is within; it is in the hear●; there they hear God speaking to them by the inspiration of the holy Spirit. Such was the hearing of the Prophets of old.  
Besides these, some there are that hear both outwardly and inwardly, with the ear and with the heart. Such a hearing i● peculiar to the faithful: of whom I understand that, Rom. 10.17. Faith cometh by hearing, and hearing by the word of God. Faith cometh by hearing; that is, faith is bred in the hearts of the elect by the external hearing of the Word, the holy Spirit working in them. The Preachers sound unto their ears the doctrine of the Word. The ears convey it to the mind: but that is blind to conceive divine matters. Wherhfore comes God's holy Sp●●it, who through the doctrine received in at the care, illuminateth the understanding, openeth the heart, and inclineth the will, to conceive what the Preacher hath delivered, to give assent unto it, and to delight therein. Thus comes faith by hearing, and hearing by the word of God. Whence we may gather this definition of Faith: Faith 〈◊〉 persuasion of the mercies of God merited by our Lord jesus Christ: and we attain unto it, by the Spirit of God, giving us this true persuasion through the doctrine of the Gospel.  
Now the hearing, whereby the Minister of the Gospel heareth the word of God, or God speaking to him, is a mixed kind of hearing: it is partly inward, by the secret operation of the blessed Spirit; and partly outward, by the revealed word of God, expressed in the Sacred Scriptures.  

Exod. 33.11. Numb. 12.8.  For God in the Scripture speaketh unto us, as it were face to face, or mouth to mouth, as plainly as he spoke out of the cloud, Matth. 17.5. when that voice was uttered; This is my beloved Son, in whom I am well pleased; hear ye him. And surely, if God were now to give his voice from Heaven, he would speak no otherwise than he speaketh in the Scriptures. And therefore are we commanded, joh. 5.39. to search the Scriptures. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, search the Scriptures, he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read the Scriptures, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, search them. The truth and sense of the Scripture is profound and deep; it is as gold, that lieth, not upon the face and outside of the Earth, but in the veins thereof: it is as the marrow, the pith, the hearth of a tree, that is not in the bark, but is covered with the bark. Of must the bark, if we will have the pith: and we must dig deep in the ground, if we will have any gold: so must our search be with diligence, beyond the bark and outside of the letter, if we will partake of the treasure that is hidden under it, and hear God speaking unto us.  
Christ confuting the Sadduces for the point of the Resurrection, 
Matth. 22, 29.  saith unto them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: You err, not knowing the Scriptures; implying, that, if they had been diligent in the search of them, God would therein have spoken to them, and directed them in that truth.  
Saint Peter Ep. 2. Chap. 1.19. commending the faithful of his time, for their diligence in the Scriptures, saith unto them, we have a most sure word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prophetical word, whereunto you do well that you take heed, as unto a light, that shineth in a dark place; intimating, that, that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that same prophetical word, or word of prophecy, or word uttered by the Prophets, is nothing else but the word of God, conveyed unto us by ministry of his Prophets.  
That so it is, we are assured by the Protestation that God himself maketh, Hos. 12.10. I, that am the Lord thy God, I have spoken by the Prophets, and I have multiplied visions, and used similitudes, by hand or by the ministry of the Prophets. The like phrase is used by Haggai, Chap. 1.1. to show that his prophecy was the very word of God: In the second year of the reign of King Darius came the Word of the Lord by the hand, or by the ministry of Haggai the Prophet unto Zerubbabel. Haggai was but a conduit to convey the Word; the W●rd was the Lords. This is that we read, Hebr. 1.1. that God ●● sundry times and in diverse manners spoke in time passed unto the Fathers by the Prophets.  
Hence appeareth the harmony, consent, and agreement of all the Prophets even from the first unto the last. Adam, Seth, Enoch, No, Abraham, Moses, David, Esay, and the rest, not one of them spoke one word of a natural man in all their ministry; but only the words of him that sent them: they spoke not of themselves; it was God that spoke in them. Whensoever was the time, whosoever was the man, wheresoever was the place, whatsoever was the people; the words were Gods. God spoke by the mouth of his holy Prophets.  
And for this cause when we preach unto you, we say not, you are to believe us in what we say, quia nos dicimus, because we say it, but quia dicit Dominus, because the Lord saith it. And if it be demanded, whence it may be known that our sayings are the Lords sayings, we answer it is known ex Scriptures, by this or that place of Scripture. To the Scriptures we are tied, as the Levites were to the Law, Deut. 17.11. From the Law they might not decline either to the right hand or to the last; nor may we from the Scriptures. They were to teach according to the Law; and we according to the Scriptures. The voice of the Law was their rule, the voice of the Scriptures must be ours.  
The voice of the Scriptures must be our rule. But saith the Romanizing Papist, the Scripture hath no voice at all, but is res muta, 
Sleid. Com. l. 23.  a dumb thing. The Bishop of Poitiers, in the infamous conventicle of Trent, was of this mind, Scripturam esse reminavimem atque mutam, that the Scripture is a dead and a dumb thing, 
C●ntron. 3. de Eccles.  as are all other Politic Laws. Albertus' Pighius before that time had discovered his opinion of the point: Esse Scripturas mutos iudices, that the Scriptures are dumb judges: and therefore unfit to have matters of controversy put over to their judgement. Petrus à Soto saith as much in effect, 
Scholar de Euchar. & Defens. 3.  calling the Scripture, Literam mutam, non respondentem, a dumb letter that gives no answer. This is but one of the many blasphemies which Papists have uttered to the disgrace of holy Scripture: against whom to the honour thereof, we maintain this assertion,  
Scripturam non esse mutam, ac vocis expertem; the Scripture is not dumb and speechless, but hath a voice, a clear voice, easy to be heard, except we be deaf.  
For the confirmation of this our assertion, I produce that of Saint Paul, Rom. 3.19. Whatsoever things the Scripture saith, it faith to them that are under the Law: the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it speaketh to them that are under the Law. It speaketh, therefore it is not dumb.  
Moses ascribeth to the Law a mouth, Deut. 17.11. and Paguines translation there, is ex ore Legis: the Priests were to teach according to the mouth of the Law. And why, I pray you, hath the Law a mouth, if it cannot speak?  
If exhortations of holy writ do speak, why may not precepts; prohibitions, expostulations, and other passages speak as well? There is an exhortation that speaketh unto you as children, Hebr. 12.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it speaketh, and thus it speaketh: My son, despise not thou the chastning of the Lord, nor faint when thou art rebuked of him.  
The Scripture every where speaketh: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a phrase often iterated in the New Testament, is a sure evidence that the Scripture is not dumb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 4.3. What saith the Scripture? Abraham believed God; and it was counted unto him for righteousness. That Scripture is Gen. 15.6. and therefore the Scripture in Genesis speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 9.17. The Scripture saith unto Pharaoh. What? Even for this same purpose have I raised thee up, that I might show my power in thee: that Scripture is Exod. 9.16. and therefore the Scripture in Exodus speaketh.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 10.11. The Scripture saith; whosoever believeth in him, in jesus Christ, shall not be ashamed: that Scripture is Esay 28.16. and therefore the Scripture in Esay speaketh.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Scripture, from this phrase so often reiterated in the New Covenant, I may conclude for the whole Scripture, that it hath a voice and speaketh: and therefore that it is neither dead nor dumb, as the above alleged Popish Authors have imagined.  
It hath a voice and speaketh. This voice is the voice of God. For God in the Scriptures speaketh with us familiarly, as a friend speaketh with a friend. Quasi amicus familiaris, fine fuco ad cor loquitur indoctorum atque doctorum, Augustine to V●l●sian Epist. 3. God in Scriptures daily speaketh to us; and he speaketh plainly to the heart, as well of the unlearned, as of the learned, to the heart of every one of us. Now as God in the Scriptures speaketh to us, so we cannot but acknowledge that he speaketh, unless we be without his holy Spirit. Sic enim loquitur nobiscum, ut nos eius sermonem intelligam●●, Ambrose to Irenaeus Epist. 5. So God speaketh with us, that we may understand his speech. And this that, which above I undertook to prove, that God now adays speaketh, that he may be heard of his Ministers. And sith he so speaketh, my doctrine will thereupon follow: The Minister of the Gospel is to hear what God speaketh, before he presume to deliver his message to the people.  
He is to hear what God speaekth, before he make his contestation to the house of jacob. It is the order prescribed in my text: Hear first, then testify, Hear and testify in the house of jacob.  
The use of the point now delivered is twofold: one concerneth the Preachers of the Gospel; the other the Hearers.  
The Preachers are to hea●e what God speaketh, and then to testify and bear witness thereof to the house of jacob, to the people of God. They must remember they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 5.20. Ambassadors of God in Christ's stead: and that to them is committed the ministry of reconciliation: and therefore they may not broach or publish any vain imaginations of their own, but those things only which God giveth them in charge. They must hear what God saith, and that alone must be their message.  
Again, they must remember they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joh. 5.27. and Act. 1.8. they are witnesses for Christ. They are to bear witness to the truth of Christ's person; to his threefold office, his Priestly, Princely, and Prophetical office, and to the benefits that do flow from thence for the edification of the Church. All this they are to hear from the mouth of God speaking in his holy Word, and thereof to make their contestation in the house of jacob, to bear witness thereof to God's people, not by their preaching only, but if need be, by their dying too.  
The other use is for hearers. For if the Preacher be first to hear what God speaketh, and then to testify the truth thereof to the house of jacob, the people of God; then are the people of God, all the house of jacob, to give attentive ear to the Preachers message.  
Hearers in hearing are to know that they are to deal with God, and are to receive the Word delivered by the Minister, not as the Minister's word, but as the Word of God. Such Hearers were those Thessalonians commended by S. Paul. Epist. 1. Chap. 2.13. For this cause, saith he, thank we God without ceasing, because when ye received the word of God, which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. The example is well worthy our imitation.  
Beloved, if an earthly Prince speak or sand a message to us, we give all show of reverence, and hear him with diligence. This Word whereof we now entreat, is not of flesh and blood; it proceedeth not from Kings or Emperors, or Parliament, or from Counsels of men, but from God the Father, and from our Lord jesus Christ. When this Word is read, Princes and Emperors stand up, and lay down their sword, and uncover their head, and bow their body in token of reverence, because they know it to be the word of God, which God himself hath uttered, that it should be as the 
a Deut. 32.2.  dew of Heaven to moisten our dry souls, as a 
b joh. 4.14.  Well of water springing up to everlasting life, as a 
c 2 Cor. 2.16.  savour of life unto life, and the very 
d Rom. 1.16.  power of God unto salvation to every one that believeth. Without this Word we are undone, we perish: we receive no comfort, we see not the light; we grow not in faith, we abide not in the Church of God.  
Wherhfore, suffer ye a word of exhortation. It shall be in S. Peter's words, 1 Epist. 2.2. As new borne babes desire ye the sincere milk of the Word, that ye may grow thereby. Be ye so affected to the word of God, as new borne infants are to their mother's milk. You know well how that is: A little infant even by the instinct of nature, almost as soon as it is borne, seeketh that nourishment; it is not long well without it; when nothing else will, that will still it. So, even so be ye affected; long ye after the word of God, as your spiritual nourishment, rejoice in it, place your happiness in the use of it; let it be your chiefest comfort.  
This indeed hath been evermore the right disposition of Gods holy ones. O, how great was the felicity that David felt in this word of God? In one Psalm, Psal. 119. He preferreth it before profit, before pleasure, before glory.  
Before profit, V 127. I love thy Commandments above gold, yea, above fine gold. Before pleasure, vers. 103. How sweet are thy words unto my taste? yea sweeter than honey unto my mouth. Before glory, vers. 57 Thou art my portion, O Lord, I have determined to keep thy words, and vers. 111. Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart. Now because in a spoil all those things do meet together, Profit in the treasure, Pleasure in the overthrow, and Glory in the conquest or triumph, he addeth vers● 162. I rejoice at thy Word, as one that findeth great spoil. Thus was holy David determined and resolved to content himself with the word of God in stead of all profit, pleasure and glory. For his profit, wa● his support in trouble and adversity; his pleasure, was the peace of a good conscience; his glory, was to be in the favour of God. All which is wrought by the precious and unvaluable word of God.  
This word of God was unto jeremy, Chap. 15.16. the joy and rejoicing of his heart. And Ezechiels' roll, the symbol of this word, was in his mouth as honey for sweetness, Chap. 3.3. And john's little book, which he received from the Angel, the badge of this word, was in his mouth sweet as honey, Ren. 10.10.  
When Philip was gone down to the City of Samaria, and had preached Christ unto them, the text saith, there was great joy in that city, Act. 8.8. When the same Philip had taught the mystery of Christ to the Eunuch, the Eunuch went on his way rejoicing, in the same Chapter, vers. 39 The Angel relating to the shepherds the Nativity of Christ, said unto them, Fear not, for behold I bring unto you good tidings of great joy, that shall be to all people, Luk. 2.10.  
Good tidings of great joy! Happy shepherds to hear so good tidings from an Angel! Prince's would have been glad to have heard it: but they heard it not. Yet to Princes as well as to others this good tidings of great joy belongeth. Good tidings of great joy! Great joy it is, first in respect of the matter thereof, which is very great; even our reconciliation with God. Secondly, it is great joy for the diuturnity and stability thereof; it abideth and continueth constant for ever. Thirdly, it is great joy for the universality of it: it reacheth unto all; generibus singulorum, to all kinds of people, though not singulis generum, to all particulars of all kinds, but only to such as shall receive it by a true faith. Last of all, it is great joy, quia spirituale, because it is spiritual, and belongeth to the salvation of the whole man, body and soul. And the good tidings of this great joy is derived unto us in these our days through the ministry of the word of God.  
Wherhfore, dearly beloved, let me again put you in mind of your Christian duty concerning this word of God, that as new borne infants ye desire the sincere milk thereof to grow thereby. Long ye after it; it is your spiritual nourishment▪ rejoice in it; place your happiness in the use of it: Let it be your chiefest comfort.  
Whensoever you shall hear this word of God read, or preached, remember whose Word it is you hear: and think ye thus every man with himself: Surely this is the word of my gracious God. My God openeth his mouth from Heaven above and speaketh to me, that he might save me. He speaketh to me to keep me from error; to comfort me in the troubles and adversities of this life, and to guide me to the life eternal.  
If you stand thus affected to the word of God; if you desire the sincere milk thereof for your spiritual food, as the little infant doth the mother's milk for its bodily food: if you find yourselves truly to love it, carefully to desire to understand it, and to take comfort in the exercises of it; thank God for it; it is a good sign; and pray God to increase it.  
But if this word of God be a burden to thee; if like a potion it go down against thy stomach, if thou carest not how little thou be acquainted with it, if thou esteemest not the exercises of it; take heed, bewail thine estate; it is a fearful token; pray God, if thou love thine own soul, to remove such thy dulness from thee.  
And let this suffice to have been delivered upon my second observation: which was, The Minister of the Gospel is to hear what God speaketh, before he presume to deliver his message to the people.  
It was grounded upon those words of the Mandate, Audite & contestamini. Hear and testify. First hear what God speaketh, and then make your contestation, testify and bear witness of that you have heard. Cry aloud, spare not, 
Esay 58.1.  lift up your voices like trumpets: show unto the house of jacob the calamities which I have resolved to bring upon them: Hear ye, and testify in the house of jacob. Hereupon I ground my third observation: it is this: God evermore useth to denounce grievous calamities, before the● come to pass.  
He foreshoweth them beforehand. The universal del●ge was a v●ry grievous calamity. God foreshowed it unto Noah, the Preacher of righteousness, long before he brought in the Flood, Gen. 6.13.  
The cry of Sodom and Gomorrah was great, their sin was very grievous, and therefore was God resolved to destroy them: yet would he not do it, till he had told Abraham and Lot thereof: the one, Gen. 18.17. the other, Gen. 19.13.  
The seven years of famine which were to consume the land of Egypt, God foretold to joseph, seven years before they came, Gen. 41.25.  
A man of God is sent to Eli, to foretell him of the evil that should befall his house, 1 Sam. 2.27. The Prophet jeremy is sent to the jews to foretell them of the seventy years of their captivity in Babylon, jer. 25.12. And here in my text, Priests and Prophets are called upon, to foretell to the house of jacob the miseries that were ready to fall upon them. Thus stands the doctrine firm; God evermore useth to advertise us of miseries, before they do befall us.  
Our Prophet expressly and confidently avoucheth it, vers. 7. of this Chapter. Surely the Lord God will do nothing, but he revealeth his secret to his servants, the Prophets.  
In my exposition of those words, I gave of the point in hand a larger prosecution, than the remainder of this hour will afford. As now, so than I proved from the evidence of the word, that God never bringeth any grievous calamity upon any people or nation, or private person, but he doth evermore first forewarn the same and foretelleth it.  
And hereof I gave two reasons: one in respect of the godly; the other, in respect of the wicked.  
For the Godly. God is unwilling at any time to take them at unawares. He loveth them: he would not have any of them perish, but would they should all repent, and so prevent his judgements. He is pro●e to do good, but slow to punish; and therefore praedicit flagella, ut peccantes resipiscant; He foreshoweth his judgements, to draw us to the amendment of our lives.  
Now for the wicked. He forewarneth them also of his future judgements, 
Rangol. 1 King. ●. 27.  ne dicere qu●ant, se illa eventura non audivisse, that they may not be able to say for themselves, they had no forewarning. So are they left without excuse; their mouths are stopped, and God's justice is cleared.  
Wherhfore, beloved, let us acknowledge the great mercy, and wonderful patience of our good and gracious God, in that he vouchsafeth so to deal with us, to retire us from sin. He needs not, nor is he bound to deal so kindly with us. For it is our part upon our own peril to take heed of his judgements that they overtake us not. Yet so good is the Lord, so loving, so merciful, so patiented, so desirous is he, we should escape the misery, which we have deserved, that he sends unto us his letters of love, the holy Scriptures, by his Ministers, to fore-warne us of the evil day.  
A sly and subtle adversary, would steal upon us when we should least think of him, and take us at any advantage: but our loving God seeks not for advantages against us. He rather provideth us means for our safety. The means are the letters of his love, as even now I called them, the sacred Scriptures. Them he conveyeth to us by his servants, his Ministers, by whom he invites us to good, and deters us from evil: propoundeth rewards for well doing, and punishments for ill; threatneth unto us the torments of Hell, if we continued in sin, and so bridleth our wantonness; promiseth the joys of Heaven if we turn unto him by repentance, and so spurs on our slothfulness. So gracious a God forewarneth ever before he striketh.  
And now most gracious and loving Father, we most humbly beseech thee, not only to fore-warne us, before thou strike; but also to give us grace to take heed by thy warnings that thou strike us not. So will we arise, run, and open unto thee: arise by faith from the sepulchre of sin; run with hope, to the gates of thy mercies; and open with love our broken and contrite hearts, that thou mayest come in and devil with us. Even so be it most merciful Father, for thy sweet Son our Lord and Saviour jesus Christ his sake. Amen.   

THE Sixteenth Lecture.  AMOS 3.14, 15. 
That in the day, that I shall visit the transgressions of Israel upon him, I will also visit the Altars of Bethel, and the horns of the Altar shall be cut off and fall to the ground.  
And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the Lord.  
THis passage of holy Writ is a Prosopopaeia. The Almighty is here brought in, calling upon his Priests and Prophets to give ear unto him, and to bear witness of the calamities which he was resolved to lay upon the house of jacob. His resolution was, when he should punish the Israelites for their evil deeds, then to visit their Temple and stateliest buildings with ruin and desolation.  
The words I heretofore divided into two general parts: 

One was, A mandate for a Testification.  
The other, The matter to be testified.    
That was vers. 13. this vers. 14. and 15.  
For the first these particulars have been observed: 

1 Who it is that gives the Mandate. Even the Lord; the Lord God, the God of hosts.  
2 To whom he gives it: Sacerdotibus & Prophetis; to his Priests and Prophets. For to them is this passage by an Apostrophe directed.  
3 How he gives it: Audite, & contestamini, Hear and testify.  
4 The place where this testification was to be made, in domo jacob, in the house of jacob. Hear and testify in the house of jacob, saith the Lord God, the God of Hosts, verse. 13.    
In the other part, which concerneth the matter to be testified, we may observe: 

1 A resolution of God, to punish Israel for sin: There shall be a day, wherein the Lord will visit the transgression of Israel upon him, vers. 14.  
2 That this punishment so resolved upon by the Lord, shall reach unto their holiest places, to their houses of religion; to their Altars in Bethel: the horns of the Altar shall be cut off and fall to the ground, vers. 14.  
3 That this punishment shall extend to the chiefest places of their habitation; even to the demolition and ruin of their dwelling houses: The winter house shall be smitten, so shall the summer house: the houses of ivory shall perish, and the great houses shall have an end, vers. 15.  
4 The seal and assurance of all, in the two last words of this Chapter, Neum jehovah, saith the Lord.   
In the day that I shall visit the transgressions of Israel upon him, I will also visit the Altars of Bethel, and the horns of the Altar shall be cut off and fall to the ground.  
And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the Lord.   
Such are the parts of this Scripture. Of the first general, which was the Mandate for the testification, and of the particulars therein, I discoursed in my last Sermon out of this place. Now I am to descend to the second general, which is of the matter to be testified. The first branch therein is, of God's resolution to punish Israel for sin: and that is in the beginning of the fourteenth verse.  In the day that I shall visit the transgressions of Israel upon him.] 
By the words its plain, that a day should come, wherein God would punish Israel for his transgressions. 
R. David. R. Abraham.  That day some ancient Rabbins refer to the earthquake, that was in the days of Vzziah King of judah, whereof we find mention made in the first Chapter of this Prophecy, verse 1. and Zach. 14.5.  
Some refer it to the time of King josiahs' reign, when he broke down the Altar that was at Bethel, and the high place there, 2 King. 23.15.  
Others hereby do understand that day, wherein Samaria was captivated by the Assyrian King, Salmanassar, 2 King. 17.6.  
Whensoever that day fell out, it was the day of the Lords visitation, the day wherein the Lord visited Israel for his iniquities.  
This word to visit, signifieth a remembrance, providence, care and performance of a thing spoken, be it good or evil: and it belongeth unto God to visit both ways, either for good or for evil, either in mercy or in judgement.  
It was for good that the Lord visited Sarah, Gen. 21.1. The Lord visited Sarah, 
Gen. 17.19. & 18.10.  as he had said; and the Lord did unto Sarah, as he had spoken. For Sarah conceived, and bore Abraham a son in his old age, at the set time, of which God had spoken to him. This was a visitation for good; a visitation in mercy.  
Such is that whereof dying joseph tells his brethren, Gen. 50.24. I die: and God visiting will visit you, and will make you go up out of this land, unto the land which he swore to Abraham, to Isaak, and to jacob. God visiting will visit you. He meaneth a visitation in mercy; God will surely vis●● you in mercy. And so he did when they had been bondslaves in Egypt four hundred and thirty years. 
Exod. 12.41.  For at the end of those years, even the self same day that those years were ended, it came to pass, that all the Hosts of the Lord, the Tribes of Israel, went out from the land of Egypt. Out they went with an high hand in the sight of all the Egyptians. And so God visiting visited his people Israel, 
Numb. 33.3.  according to his promise made by Moses, Exod. 3.16. This was a visitation for good; a gracious and merciful visitation.  
But gracious and merciful above all was the visitation of our Lord jesus Christ, when with a true and everlasting redemption he redeemed all true Israelites from sin, and death, and Satan. It is the visitation for which Zachary in his Canticle blesseth God, Luk. 1.68. Blessed be the Lord God of Israel. And why blessed? for he hath visited, and redeemed his people. He hath visited his people; visited in the better part; visited in mercy; in exceeding great mercy.  
Beloved, sith Christ hath visited us in our persons, 
Math. 25.40. Luk. 16.1.  it is our parts to visit him in his members. We are all his Stewards; and the good things he hath lent us are not our own, but his: if the goods of the Church, we may not appropriate them: if of the Commonwealth, we may not enclose them. You know it is a vulgar saying: He is the best subject, that is highest in the subsidy book. Let it pass for true. But I am sure he is the best Christian that is most forward in Subsidiis, in helping of his brethren with such good things as God hath bestowed upon him.  
Besides this visitation for good, and in mercy; there is also a visitation for evil and in judgement. Thus to visit, is to visit in anger or displeasure. And so by a Synecdoche of the Genus for Species, to visit is to punish. Thus is God said to visit, when with some sudden and unlooked scourge or calamity, he taketh vengeance upon men for their sins, which for a long time he seemed to take no notice of.  
So God visited the iniquity of the fathers upon the children, Exod. 20.5. He visiteth, not only by taking notice of, and apprehending children in their father's faults, but also by punishing them for the same; in as much as they are given over to commit the transgressions of their fathers.  
David in his devotions calleth upon the Lord to visit the Heathen, Psal. 59.5. O Lord God of Hosts, the God of Israel, awake thou to visit the Heathen. Where, to visit, is to visit for evil, to visit in judgement, in anger and displeasure, it is to correct, it is to punish.  
To such as departed from the Law of the Lord, and from that rule of righteousness which it prescribeth them to walk in, the Lord himself threatneth, that he will visit their transgression with the rod, and their iniquity with stripes, Psal. 89 32. And there to visit is taken in the worse part, for, to visit in judgement, in anger or displeasure, for as much as it bringeth a rod and stripes with it. It is to correct, it is to punish.  
There is, Esay 10.12. a commination against the King of Assyria, that same rod of hypocrites, that his pride should be broken. It is thus delivered: I will visit upon the fruit of the proud heart of the King of Ashur, and the glory of his high looks. And there also to visit is in the worse part, for, to visit in judgement, in ire, anger, or displeasure: It is to correct, it is to punish.  
As in the now alleged places to visit signifieth in the worse part, to visit in judgement, in ire, anger, or displeasure, and by a consequent, to correct or punish; so doth it in my Text. And therefore for Visitabo, junius hath animaduertam. This same visiting is with him a punishing.  
In the day that I shall visit] or punish. What? Pravaricationes Israel, saith the Vulgar Latin. The prevarications of Israel. The prevarications of Israel are his swervings from truth, reason, and honesty. junius translates them, Defectiones, the revoltings or slippings of Israel. Our English hath the transgressions of Israel, by which name sins are called, because they exceed the bounds and marks which God by his Law hath appointed unto us, 
Drusius. Caluin. Gualther. prentisses.  for the moderating of our desires and affections. Some here have Scelera Israel, the wickedness, lewdness, or naughtiness of Israel.  
These general appellations do direct us to particular sins, to covetousness, to pride, to cruelty, to unjust exactions, to robbing and spoiling of the poor; these were the sins that reigned and raged in Israel; in the Kingdom of the Ten tribes, or the Kingdom of Israel, called in the precedent verse, The house of jacob: and these were the sins, for which the Lord was resolved to punish Israel; as it is also signified in the second verse of this Chapter. There is a Visitabo as well as here: Visitabo super vos omnes iniquitates vestras. I will visit upon you, or I will punish you, for all your iniquities: Visitabo, I will do it; I will visit, I will punish. I, the Lord God, the God of Hosts, will visit the transgressions of Israel upon him. Whence ariseth this observation: Whatsoever visitation or punishment befalleth any of us in this life, it is laid upon us by the hand of God, by his good will and pleasure.  
The Visitabo in my Text doth warrant this truth. A day there shall be, wherein Visitabo, I shall visit the transgressions of Israel upon him. I shall do it.  
When the world was grown so foul with sin, that it deserved to be washed with a flood, God himself undertook the visitation, Gen. 6.7. I will destroy man, whom I have created from the face of the earth. And vers. 17. Behold I, even I, do bring a flood of waters upon the earth to destroy all flesh.  
Concerning the sin of the people, that great and grievous sin, when they made them Gods of gold, the Lord saith unto Moses, Exod. 32.34. In the day when I visit, then will I visit their sin upon them: When I see good to punish them, I myself will punish them.  
For the disobedient and despisers of the will of the Lord, the Lord hath a Visitabo too. Levit. 26.16. Visitabo vos velociter; I will visit you quickly with terrors, with consumptions, with burning agues, that shall consume the eyes, and cause sorrow of heart, with the sword, with famine, and with pestilence. Visitabo vo● velociter, I will quickly visit you. I will do it▪  
Monstrous and grievous were the sins of Sodom and Gomorrah, that were to be revenged by so fearful a judgement, as is a rain of brimstone and fire. But how fell that rain upon them? The Text is, Gen. 19.24. The Lord reigned upon Sodom and upon Gomorrah, brimstone and fire from the Lord out of Heaven. The Lord reigned, saith the Text. Than not man, not devil, not necromancy, not any thing in nature was the cause that this befell those Cities; but the very power and wrath of God, of a displeased God, at so great abomination as was there committed, sent down that rain upon them. The Lord was he that gave that rain.  
Prodigious were the plagues wherewith the land of Egypt was visited. I look into the Sacred story, and there I see above them, 
a Exod. 9.23.  thunder, hail, lightning, tempests: one while 
b Exod. 10.22.  no light at all, another while such fearful flashes as had more terror than the darkness. I see under them, 
c 7.20.  the waters changed into blood; the earth swarming with 
d 8.6.  frogs and 
e 10.13.  grasshoppers. I see about them 
f 8.24.  swarms of flies, by which the land was corrupted. I see their 
g 9.23.10.15.  fruits destroyed, their 
h 9.6.  cattles dying, their 
i 12.30.  children dead. Turning mine eyes unto themselves, I see them very loathsome with 
k 8.17.  louse; and deformed with 
l 8.10.  scabs, boiles, and botches. Grievous indeed were these visitations, but who was he that wrought them? It was the Lord. For so the Text runneth, Exod. 7.5. The Egyptians shall know that I am the Lord, when I stretch forth mine hand upon Egypt.  
Who was it but the Lord that smote Nabal, that he died? 1 Sam. 25.38. Ask of Esay, who it is that formeth the light, and createth darkness; that maketh peace, and createth evil? he will tell you it is the Lord that doth all these things, Chap. 45.7. It is the Lord doth all. ●●ght and peace are the symbols of prosperity; darkness and evil, of adversity; so the meaning of the place will be, that the Lord is a doer, not only in the prosperity, but also in the adversity, wherewith this life is seasoned.  
Thus have you the confirmation of my observation, which was, that Whatsoever visitation or punishment befalleth any of us in this life, it is laid upon us by the hand of God, by his good will and pleasure.  
One reason hereof is; because nothing is done in this world, but the Lord is the principal doer of it. Nothing is done without him: not, not in the carriage of a lottery, which in man's judgement seemeth of all things to be the most casual; yet therein doth God's hand appear. Solomon avoucheth it, Prou. 16.33. The lot is cast into the lap, but the whole disposition thereof is of the Lord. Let Lots be cast into the lap, some hat, or cap, or pot, or box, some secret and close place, from whence the drawing of them forth may seem to be merely accidental: yet it is nothing so. For God by his infinite and eternal providence doth both generally and particularly, wholly and altogether direct and order them. Now if God's hand be found in the disposing of Lots; shall it not be found in the ordering of the visitations and punishments that are incident to us in this life for our evil deeds?  
Another reason hereof may be, because all power is of God and from him alone. There is no creature in the world, devil, man, or other, that hath power any way to hurt or molest us, but from the Lord. All power is his. He alone makes the earth to open her mouth, and 
a Exod. 15.12. Numb. 16.32.  swallow up his adversaries. He alone 
b job 9.5.  removeth mountains and overturneth them. He it is, that saith to the North, 
c Esa. 43.6.  Give up; and to the South, Keep not back; and to the Deep, 
d 44.27.  Be dry. He divideth the 
e 51.15.  roaring Sea, measureth the 
f job 28.25.  winds and waters; 
g Dan. 4.25.  ruleth in the kingdoms of men. Whatsoever he is pleased to do, 
h Psal. 135.6.  that doth He in Heaven and in Earth: in the Seas, and all deep places. There is no power, but from him. And therefore for this reason also it is true, that Whatsoever visitation or punishment befalleth us in this life, it is laid upon us by the hand of God, by his good will and pleasure.  
From the reasons of this observation, proceed we to see what profit we may reap from hence, for the bettering and amendment of our sinful lives.  
First, f●om hence we learn in all our troubles and calamities to look up to God, as the chief and principal Author of them, from whom they come; and upon ourselves and our sins, the sole procurers of them, and for whose sake they are sent. Eliphar among his advertisements given unto job, hath this for one, Misery cometh not forth of the dust, neither doth trouble spring out of the ground, job 5.6. Warning job thereby to have an eye to God, as the Author of his affliction.  
It's very true, affliction comes not upon us at all adventures: it proceedeth not from the Earth, or the Air, or the Heaven: it is the hand of God that is heavy upon us for our sins. Great is our folly, that we gaze about here and there, wand'ring up and down in our own imaginations, and searching all the corners of our wits to find out the causes of our calamities without us, whereas indeed the true and right cause of them is within us. We are evermore accusing either heat or cold, or drought or moisture, or the air, or the ground, one thing or other to be the cause of our miseries, but we will not be brought to acknowledge their true and proper cause, even the sin that reigneth in us. I deny not, but the Lord hath secret causes, whereof we know not, either the manifestation of his own works, or the trial of our faith; yet the revealed and original cause of all our miseries, hath his beginning and springhead from within us; from our iniquities.  
The Prophet jeremy, Lament. 3.39. makes this enquiry: Wherhfore should a living man complain, a man for the punishment of his sin, wherefore should he complain? Whereunto he fits this answer, man suffereth for his sins: implying thus much, that it is mere folly for a man to vex his soul, in misjudging of his estate, and seeking by-paths to wind himself out of miseries; sith miseries befall no man, but for his sins. Whereupon sweetly Pelican, Non murmuret afflictus contra Dominum, Let not the man that is in affliction murmur against the Lord, for the Lord doth all things well. Sed si quid patitur imputet peccatis suis, quae Deus impunita non sinit: But if he suffer any thing, let h●●h lay the blame thereof upon his sins, which God leaveth not unpunished.  
Our blessed Lord and Saviour jesus Christ, having cured the man that had been diseased eight and thirty years, and finding him in the Temple, advised him to consider the cause of his so long and lamentable a visitation; saying unto him, Behold, thou art made whole, sinne no more, jest a worse thing come unto thee, joh. 5.14. intimating, that his disease of so long continuance was laid upon him for his sins. Out of doubt this diseased man thought himself happy, when he was restored to health: yet jest he should rest therein, our Saviour telleth him, he must change his heart, and sin no more, jest a worse thing should befall him. Sciebat Dominus ei quem salvum fecerat, meritis peccatorum illum etiam carnis accidisse languorem: Augustine de fide & operibus, cap. 20. The Lord knew, that that same infirmity of body upon the man, whom he had healed, befell him for his sin's sake.  
I need not press other instances of holy Writ for the further illustration of the point in hand, sith my Text is plain for it. By my Text its plain, that the visitation which the Lord was resolved to lay upon the house of jacob, was for the prevarications thereof; it was for their revoltings, and transgressions, and wickedness: it was for the sins of Israel. The sins of Israel were the cause of God's visitation upon them.  
Wherhfore, Beloved, let every visitation of God upon us, be unto us a Sermon of repentance, to put us in remembrance of our sins, and to admonish us, not to sow any more upon the furrows of unrighteousness, jest we reap a more plentiful harvest of affliction, and whensoever any visitation shall be upon us, let us desire God to sanctify the cross unto us, that it may consume sin in us, and provoke us to a more holy conversation. Thus have you your first use.  
Now in the second place, the consideration of this truth, that whatsoever visitation or punishment befalleth any of us in this life, 〈◊〉 is laid upon us by the hand of God, may teach us to have patience in our troubles, not to repined or grudge when we are under the rod of affliction. Sigh it is the hand of God that doth visit us, we are to take it patiently, as a dutiful child beareth the chastisements of his loving father.  
This was the practice of holy David, Psal. 39.9. where he saith, Obmutui & non aperui os meum, quoniam tu fecisti; Lord I was dumb and opened not my mouth, because thou didst it: Quoniam tu fecisti, because thou didst it: this was the fountain, whence he drew his patience. To the revile of the wicked, to their reproaches, to their malicious detractions, to their scoffings, to their injurious speeches, Obmutuit, he answered not a word, but was as the man that is dumb, as he that hath no tongue, as he whose mouth is shut: he excused not himself, he returned no evil language, but he held his peace and bore it patiently. The fountain of this his patience was, Quoniam tu fecisti, because thou didst it. Lord, thou didst it: But thou art a Father, I am thy son: therefore what thou didst, thou didst it for my good; and therefore I hold my peace.  
Out of this fountain job drew his patience. When he had lost his children, and was deprived of all his goods, he murmured not, nor charged he God foolishly. All he said was, Dominus abstulit, the Lord hath taken away, and he hath done so by good right, Quia etiam dedit, for first he gave it, job 1.21. The ground of this his patience was, Domine tu fecisti; Lord, thou hast done it. Thou Lord hast taken from me my children, and all my substance; and therefore I hold my peace.  
Out of this very Fountain Christ himself drew his patience; when commanding Peter to put up his sword into the sheath, he asked him this question, Calicem, quem dedit mihi Pater, 
job. 18.11.  non bibam illum? The cup which my Father hath given me, shall I not drink it? Domine tu fecisti; my Father hath tempered this cup for me, and I will drink it. This cup is the cup of the Passion of Christ, the cup of his sufferings, which God gave unto him,  Pater, non ut ludex, saith Rupertus. God gave this cup unto him, as a Father● not as a judge: and he gave it to him, Amore, non ira; voluntate, non necessitate; gratiâ, non vindictâ. It was of love, not of wrath; it was voluntary, not of necessity; it was of grace, not for vengeance, that this cup was given him. But how did he drink it? Here may we with Cornelius Mussus, Bishop of Bitonto, in his Passion Sermon cry out; O infinitam dulcis jesu nostri patientiam! O the infinite patience of our swe●● jesus! Dedit illis carnem suam, ut tractarent eam pro suâ libidine; he committed unto the jews his flesh, to do with it at their pleasure. They insulted over him, and he resisted not; they threatened him, and he answered not: they loaded him with injuries, and he sustained them; they bond him fast, and he withstood them not; they smote him, and he endured it; they flouted him, and he held his peace; they railed against him, and he defended not himself; they cursed him, and he prayed for them. O the infinite patience of our sweet jesus, which he drew from this fountain, Domine tu fecisti; Lord, thou hast provided this cup for me, and I refuse it not!  
Domine tu fecisti; Lord thou hast done it: It is the bottomless fountain of patience, never to be exhausted or drawn dry. If thy wife, thy children, thy kinsfolks, thy friends or others be taken from thee by the stroke of death; if thou loose thy goods by water, by fire, by war, or otherwise, thou mayst refresh thy languishing soul with the water of this fountain; Domine tu fecisti; Lord thou hast done it.  
If thyself be visited with sickness, and so, that there is no soundness in thy flesh, nor rest in thy bones; 
Psal. 38.3.  yet if thou draw from this fountain, the sorrow and bitterness of thy visitation will be assuaged. It must needs be a great comfort to every child of God to meditate hereupon, that our sickness, yea that every pang and fit of our sickness is from God; that the manner of it, the measure of it, the time of it, and the matter of it is of God. And it may give us good assurance that God will be merciful and gracious unto us, seeing he that striketh us is our loving Father, and in the stroke cannot ●orget his former compassions, but will make all things fall out to further our salvation. God is faithful; he layeth not upon us more strokes than we are able to bear, 
1 Cor. 10.13.  but maketh a way for our escape. 
Psal. 41.3.  He strengtheneth us upon the bed of languishing, and maketh all our bed in our sickness. He putteth our tears into his bottle. 
Psal. 56.8. Cant. 2.6.  Are they not all in his book? His left hand is under our head, and his right hand embraceth us. Beloved Christians, we should comfort one another in these things.  
Thirdly, is it true, Beloved? Are all our visitations and punishments in this life laid upon us by the hand of God? Here then may we take direction, whither to make our recourse in the day of visitation. And whither may that be, but to the same hand of God that visiteth? God smiteth, and no man healeth; God maketh the wound, and no man restoreth. No man healeth! no man restoreth! Therefore put not thy trust in man; for there is no help in him: but put thy trust in God; for as he killeth, so he maketh alive again; as he bringeth down to the grave, so he raiseth up again. So sings Hannah, 1 Sam. 2.6. The Lord killeth and maketh alive; he bringeth down to the grave, and bringeth up.  
What then shall become of the Physician? May I not seek to him in time of sickness? Seek not first to him, as Asa did, 2 Chron. 16.12. jest thou be condemned, as Asa was, for seeking not to the Lord, but to the Physician. But seek thou first unto the Lord. First, be thou reconciled to him, who is the chief Physician of soul and body, and then take thy course. For my part I have no hope, that the Physician's help shall profit me, and prospero with me, until I be at peace with God, and have renewed my repentance from dead works for my daily sins.  
And let this suffice to have been spoken of the first branch of my second general part, which was, the resolution of God to punish Israel for sin. Now followeth the second branch: and that is, that the punishment so resolved upon by the Lord, shall reach to their holiest places, to their houses of religion; in these words: I will also visit the Altars of Bethel, and the ho●●es of the Altar shall be cut off and fall to the ground.  
Visitabo super Altaria Bethel] Here is a Visitabo like the former; a visiting in the worse part, a visiting for evil, and in judgement. Visitabo, I will visit upon the Altars of Bethel, that is with Petrus Lusitanus, Destruam illa, ut meum sentiant furorem: I will destroy those Altars: they shall feel my fury. The like phrase is that, Exod. 12.12. In cunctis Dijs Aegypti faciam judicia: Against all the Gods of Egypt will I do judgement; and that, Num. 33.4. Dominus in Diis eorum exercuerat ultionem; Upon the Gods of the Aegytians, the Lord hath executed vengeance. In both places the Gods of Egypt, are the Idols of Egypt; and the Lords doing of judgements, or executing of vengeance upon them, is all one with the Visitabo here. I will visit the Altars of Bethel, that is, I will do judgements, or I will execute vengeance upon the Altars of Bethel.  
Bethel] Some jews, as R. Kimhi, and R. Esaias are of opinion, that there were two Towns of this name; the one belonging to the Tribe of Benjamin, as appeareth Iosh. 18.22. the other in the Tribe of Ephraim, as it is manifested, judges 1.22. This opinion of two Bethels, 
Cap. 16.2. & 18.3.  Andrew Masius in his Comment upon joshuah rejecteth as needless.  
Bethel here is that, which in former time was called Luz, which name it had from the abundance of Nuts or Almonds which grew there, 
Hieron. qu. Heb. in Gen. Tom. 3.  for Luz in Hebrew signifieth a Nut or an Almond. near to this City jacob slept, when he saw the vision of Angels ascending and descending upon the ladder, from whence he called the name of that place Bethel, Gen. 28.19. and Bethel is by interpretation the house of God.  
This Bethel is not jerusalem, nor is it the mountain of Moria, as some Hebrews, and Lyranus, and Caietan do affirm: but as Abulensis, Adrichomius, and others, it is a City distant from jerusalem some eighteen miles, situate in the Lot of the Tribe of Ephraim, near unto Sichem. Here in this City, King jeroboam, he that was the son of Nebat, set up a calf of gold to be worshipped by the revolted Tribes, 
1 King. 12.26.  that they ●eed not be at the pains to go up to jerusalem to worship. Thus the place, whereof faithful jacob said, Surely this is no other, but Bethel, the house of God, 
Gen. 28.17.  is by faithless jeroboam turned into Beth-aven, the house of an idol, and is named Beth-aven by the Prophet Hoseah, chap. 4.15. and in other places. 
Hos. 5.8. & 10.5.  Such is the Bethel, the visitation of whose Altars the Lord here undertaketh: Visitabo super Altaria Bethel, I will visit the Altars of Bethel.  
The Altars!] What Altars? The words immediately following make mention but of one Altar, and that whose horns should be cut off: and the sacred story, 1 King. 12.32. speaketh but of one Altar in Bethel. How then is it that the Altars of Bethel are here to be visited?  
It may be, here is Euallage numeri, one number for another, which is in use sometimes with the Latin; as when they say, Flumina Nili, or Montes Zion, the rivers of Nilus, for the river Nilus, or the mountains of Zion, for Mount Zion: Or rather in progress of time, other Altars were erected for other Idols, when the Calf of gold was worshipped but upon one. And this is the conjecture of Drusius, because he findeth, Hos. 8.11. that Ephraim had made many Altars to sin: and Hos. 10.1. that Israel had increased Altars according to the multitude of his fruit. And it is not unlikely, but that in course of time, they had multiplied and increased their Altars: to which this visitabo casts an eye; I will visit the Altars of Bethel. It followeth: And the horns of the Altar shall be cut off]  
Cornua altaris maximi & principalis: so Lusitanus, the horns of the Altar; of the greatest and most principal Altar. For of the rest it was said but now, Visitabo super altaria Bethel, I will visit the Altars of Bethel.  
The horns of the Altar shall be cut off] The Altar of  offering, Exod. 27.2. had four horns upon the four corners thereof. These horns were Elevationes quaedam, as Abulensis speaketh in his fourth quest. upon Exod. 29. they were pieces of wood ascending above the Altar, made like unto horns, of the very wood of the Altar over-laid with brass, and were with the Priest's finger anointed with th● blood of the sacrifice, to betoken Quatuor Euangeliis velatam Christi passionem, 
Levit. 47, 9  as Cyrillus or rather Hesychius upon Leviticus hath observed; the four horns of the Altar besprinkled with blood, betokened the passion of Christ covered in the four Evangelists.  
Salomons Altar, Ezech. 43.15. had likewise four horns. These Villalpandus taketh to be quatuor taurorum cornua, four bulls horns, which rose upward from the four corners of the Altar to the height of a cubit, as if they grew from the head of a bull. These horns were not only for ornament, but they also served to keep up the sacrifice from falling off.  
Such were the horns of this Altar of Bethel, made in emulation of Salomons Altar, as 
* In Psal. 78.27.474. ●. Salomonici altaris aemulabatur formam.  Lorinus affirmeth: and upon these is the sentence of the Lord here gone forth, Amputabuntur, they shall be cut off and fall to the ground, utter desolation shall betide them. Thorns and thistles shall grow upon them, as the Prophet Hosea speaketh, Chap. 10.8. A dissipation there shall be, both of Idol and Idolater.  
And now, O ye miserable and wretched Israelites, Dii, qui neque se, neque altaria sua tueri possunt, 
Ribera.  quomodo vos tuebuntur? The gods which can neither defend themselves, nor their Altars, how shall they defend you? The Lord will take your Idols from you, will overthrew your Altars, the very places of your delight: yea the horns of your Altars, speciosissima instrumenta voluptatum, the fairest and goodliest spectacles, wherein you take pleasure, shall be cut off, and fall to the ground. According to this prediction it fell out, either through the Earthquake in the days of Vzziah King of judah, 
Zach. 14.5. 2 King. 17.6.23.15.  or when Salmanasser King of Assyria carried Israel into captivity, or under the reformation of josiah, as already it hath been touched.  
Now from this commination of judgement against Bethel and the Altars there, namely, that the Lord will visit the Altars of Bethel, and that the horns of the Altar shall be cut off and fall to the ground, ariseth this doctrine: Places of Idols, together with the Idolaters, shall be punished with desolation and confusion: the places with desolation, the Idolaters with confusion.  
Places of Idols shall be punished with desolation. Gilgal, once famous Gilgal, ennobled by many accidents, which happened there, became afterwards through the Idolatry there committed, so infamous, and of such bad note, that the people of judah are forbidden to resort unto it, Hos. 4.15. But where is she now? Lieth she not under the ruins of desolation? And Bethel once famous too, for that she was the house of God, by the like abuse became Beth-aven, the house of an Idol. But where is she now? Doubtless she is measured with the line of desolation, according to this prophecy.  
As the places of Idols are punished with desolation: so are the Idolaters with confusion.  
Idolaters, whilst they flourish with prosperity, they flatter themselves in their sins, and become hereby more obstinate in their superstitions, imagining that they are privileged from God's judgements, and have the fruition of all his blessings for their false worship sake: and if the hand of God hap to lie heavy upon them, then do they double their devotions to their Idols, that by their help they may be delivered. But when they find their hope frustrate, and themselves forsaken of their Idols when most they need their help, then overwhelmed with confusion, they bewail their former folly, that they spent upon them so much unrewarded cost and bootless labour.  
Of this confusion or shame, the portion of Idolaters, I thus read, Psal. 97.7. Confundantur omnes, qui adorant sculptilia: Confounded be all they that serve graved images, that boast themselves of Idols. And Esay 42.17. They shall be turned back, they shall be greatly ashamed, that trust in graved images, 
Esay 1.29.44.9.45.16. jerem. 51.47. Hos. 4.19, etc.  and say to the molten images, Ye are our gods. Other places I might produce to warrant this confusion and shame of the Idolater, but the time forbids me. Yet an example hereof you have in Baal's Priests, 1 King. 18.29. who were confounded with shame, when they were in the sight of the people abandoned of his help, when they most needed, and implored it.  
Thus is my doctrine confirmed. Will you now see how useful it is? Here then see condemned all such, as do religiously worship for God, that which is not God: such are Infidels, who worship devils, men, and other creatures, erecting to their honour graved and carved images, pictures, and statues. From this Idolatry we may not exempt the now-Church of Rome, for that she yields religious worship to creatures, Angels, and men: and to men not such only, as have been held for Saints in respect of their faith and holy life: but also such as have been noted for their wicked conversation, as their Saint George, Saint Francis, Saint Dominick, Ignatius Loiola, and the like: yea such as never had any being in the world, as their Saint Hippolytus, Saint Christopher, Saint Catharine, fictitious and counterfeited Saints: to such they have set up pictures, images, and statues, and those forsooth must be worshipped, and that with religious worship.  
And do they not, think you, deserve it, sith they are so wondrously decked and adorned? Garlands and Coronets are set on their heads, precious pearls hung about their necks, their fingers shine with rings beset with precious stones; their bodies are clothed with garments stiff with gold. And are not these worthy to be adored? If you should see the images of their men Saints, you would believe they were some Princes of Persia, by their proud apparel: and the idols of their women-saints you would take to be some nice and well trimmed harlots, tempting their Paramours to wantonness.  
The Churches and Chapels that are thus bedecked and trimmed, are they not as this Bethel with her golden calf? Yes. And if there be no reformation, a time will come, when the lot of Bethel shall be theirs, even to those Idoll-houses, desolation, and confusion to the Idolaters.  
Secondly, shall idolatrous places and persons be punished, they with desolation, these with confusion? Let the consideration hereof inflame our hearts to be more zealously thankful to the Lord, for that having freed us from Heathenish and antichristian darkness, from idolatry, and the service of graved images, he hath given us the clear light of his gracious Gospel, through the illumination whereof we may be brought to the right knowledge of the true worship of him, the only living God. For so, by his sole goodness are we delivered from all fear of the punishment allotted to Bethel, and the worshippers of the Idol there.  
Thirdly, from this consideration we are to be admonished, that abhorring and renouncing idols, and all manner of idolatrous superstition, which will leave us without help and hope in our greatest extremities, we do cleave fast unto the true jehovah, performing unto him such faithful and sincere service as he requireth in his Word, without the mixture of humane inventions: so shall we in the day of visitation be preserved from all evil.  
But say, that the Lord for his glory and our trial will bring us to the touchstone of adversity, and suffer us to taste of some calamity and misery, yet will he give us such a comfortable feeling of his favour, and will so arm us with power and patience to bear our troubles, that we shall not need to fear confusion.  
There is no fear of confusion or shame where true religion is. Not: there is none. True religion cleansed from all dregss of Idolatry, maketh not ashamed. So saith the kingly Prophet, Psal. 34.5. They shall look unto him, and run unto him, and their faces shall not not be ashamed. They, the truly religious, the humble and faithful, shall look unto the Lord, shall diligently and carefully attend for aid and secure from him: they shall run unto him with haste in their troubles, in assurance of finding ease; and their faces shall not be ashamed. They shall not hung down their heads and countenances for shame, as they were wont to do, but shall lift up their heads, shall look on high, and shall go with confidence to the God of their salvation.  
That promise of the Lord, joel 2.26. My people shall never be ashamed, repeated in the verse following, My people shall never be ashamed, is a promise to the religious; for the religious only are his people. My people, saith he, shall never ●e ashamed. O what a marvelous benefit a man hath by religion, which he cannot have by any other thing in the world? There is nothing in all our life, whereof we have not need to repent, except it be our religion, the fear of God. Our words, our works, our get, our spend, our wanderings up and down, our negligence in our vocations, our sleeping, our eating, our drinking out of measure; of all these we have need to repent. Our thoughts, our toys, our trifles, our wantonness, our lust, our hatred, our wrath, our malice, our many other enormities; of all these we may well be ashamed: but of true religion and the fear of the Lord, we neither need to repent, nor to be ashamed. If thou forsakest the world, and hatest Idols, and believest in the Lord, and mournest for thy sins, and studiest the Scriptures, and hearest the Preachers, and obeyest the Gospel, and prayest, and watchest, and fastest, and endurest many troubles, and art ready to die if need be; and all for love of the Lord jesus: thou needest not to repent, or to be ashamed hereof. For happy art thou. Thou hast fought a good fight. Go on with courage; finish thy course, keep the faith. Henceforth there is laid up for thee a Crown of righteousness, which the Lord, the righteous judge, shall give thee in that great day of his visitation: and not unto thee only, but to them also that love his appearing: even to us all, holy Father, let that Crown be given for thy sweet Son jesus Christ his sake. Amen.   

THE Seventeenth Lecture  AMOS 3.15. 
And I will smite the winter house with the summer house, and the houses of ivory shall perish, and the great houses shall have an end, saith the Lord.  
WHen God punisheth the sins of a Nation, he useth such severity, that he spareth not the very places, wherein the sins were acted. Hereof this Scripture yields a demonstration. It presents unto us a resolution of God to punish the sins of Israel. The places where they sinned, were either religious or profane. Religious were the places of their public assembly for the worship of their Gods. Profane places were all other of ordinary and common use, as their edifices and houses of habitation of all sorts. Both places, religious and profane, had their parts in the punishment here resolved upon.  
The resolution for the punishment is in the beginning of the fourteenth verse; there it is intimated, that a day should come, wherein the Lord would visit the transgressions of Israel upon him.  
In this visitation or punishment their religious places or houses of religion, were to have a portion. It is plain by the latter part of the fourteenth verse, I will visit the altars of Beth-el: and the horns of the Altar shall be cut off, and fall to the ground.  
Nor were their religious places only to partake of this visitation; but other places also, profane and civil, their places of ordinary and common use, their edifices and dwelling houses. Their doom is forespoken in the beginning of the 15. verse; The winter house shall be smitten; so shall the summer house; the houses of ivory shall perish, and the great houses shall have an end.  
For the seal and assurance of all, the conclusion of this Chapter is Neum jehovah, saith the Lord.  
Of God's resolution to punish the sins of Israel, together with the visitation of their religious places, I entreated in my last Sermon. Now am I to proceed with the punishment intended to their profane and civil places, to their places of ordinary and common use, to their edifices and dwelling houses, thus delivered in this fifteenth verse, And I will smite the winter house with the summer house, and the houses of ivory shall perish, and the great houses shall have an end.  
For the easier handling of these words, I am to speak of an action, and of the object thereof: of a smiting, and of the things to be smitten: The smiting is the Lords, the things to be smitten belong to the Israelites. Of both in their order. First for the Action, for the smiting, which is Gods.  
Percutiam, I will smite. The actions of God are of two sorts, Immanent, or Transient. Immanent are those, that remain within himself, as to understand, to will, to love. For always and from all eternity God in himself understandeth, willeth, and 〈◊〉. The Transient actions of God are such as he in time produceth without himself. So he created the world, he ruleth it, and worketh all in all: he justifieth, he regenerateth, he punisheth. And of this rank is his action of smiting.  
Percu●iam, I will smite. God in holy Scripture is said to smite, either immediately, of himself, without means; or mediately, when he useth means; as Angels, good or bad; or men, godly or wicked, or other creatures.  
God immediately, of himself and without means, smote all the firstborn in the Land of Egypt, from the firstborn of Pharaoh that sat on his throne, unto the firstborn of the captive that was in the dungeon, Exod. 12.29. God of himself smote them all. And though he ofttimes uses means, the ministry of Angels, men, or other creatures for the smiting of transgressors, yet is God justly said to smite them. For the axiom of the Schools is, Actio non attribuitur instrumento propriè, sed principali agenti: 
Tho. 1.2. qu. 16.1. c. fi.  the action is not properly attributed to the instrument, but to the principal agent. The building of a house is not to be ascribed to the axe, but to the Carpenter that useth the axe. Angels, men, and other creatures are unto God, but as the axe is to the Carpenter, but as his instruments. When soever therefore through their ministry any evil shall betide us, we are to acknowledge God to be the principal doer thereof. He it is that smiteth us.  

2 King. 19.35.  It is true, that an Angel in one night smote in the camp of the Assyrians an hundred fourscore and five thousand, Esay 37.36. The Angel smote them, that is the letter; But it was Angelus Domini; it was the Angel of the Lord. The Lord sent that Angel to cut off all the mighty men of valour, 
2 Chron. 32.21.  and the Leaders and Captains in the camp of King Sennacherib. The Lord sent him. The Lord then was agens principalis, he was the principal doer in that slaughter, the Angel was but his messenger, to put in execution the work of the Lord. So the Lord was he that smote the Assyrians.  
Israel under the conduct of Moses smote two mighty Kings, Sibon of the Amorites, and Og of Bashan, Numb. 21.35. there Israel smote them; yet, Psal. 136.17. the Lord is said to have smitten them. Percussit Reges magnos, He smote great Kings, and slew famous Kings, Sihon King of the Amorites, and Og the King of Bashan. The Lord smote them. The Lord then was Agens principalis: he was the principal doer in this great overthrow; Israel did but execute what the Lord would have done. So the Lord was he, that smote those Kings.  
If a 
a 1 King. 20.36.  Lion smite us upon the way: if either 
b Esay 49.10.  hunger, or thirst, if the heat or the Sun smite us: if our Vines 
c Psal. 78 47, 48.  be smitten with hail, our Sycomore trees with frost, our flocks with hot thunderbolts, our 
d Deut. 28.22.  corne-fields with blasting and with mildew: if ourselves be smitten with consumptions, with fevers, with inflammations, with extreme burnings, with the 
e Vers. 27.  botch of Egypt, with the emrod's, with the scab, and with the itch, whereof we cannot be healed: if we be smitten with 
f Vers. 28.  madness, with blindness, with a stonishment of heart: if we be any way smitten, whatsoever the means may be, it is the Lord that smiteth us.  
Percutiet te Dominus, the Lord shall smite thee. 
Vers. 22, 27, 28, 35.  It is in one Chapter, in the 28. of Deuteronomie four times repeated, to show unto us that if we be smitten with any the now mentioned miseries, or any other, it is the Lord that smiteth us.  
The Percutiam in my text serves for the corroboration of this truth. Percutiam, I will smite the winter house with the summer house. If then but a house be smitten, be it a winter house, or a summer house, the Lord is he that hath smitten it.  
So from this percutiam, I will smite, I, I, the Lord will smite, ariseth this doctrine: In the miseries or calamities, that do befall us in this life, we must not look to the instruments, but to the Lord, that smiteth by them.  
Thus have the godly ever done. Holy job in his time did it. The loss of all his substance and children by the Sabeans, 
job 1.15.  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. Those he knew to be but instruments; the Lord was agens principalis; he was the chief doer. This he acknowledgeth, and blesseth God for it: Dominus abstulit, The Lord that gave me all, hath taken all away, blessed be the name of the Lord, job 1.21.  
Such was the practice of King David. Shimei, 
2 Sam. 16.5.  a man of the family of the house of Saul, comes forth from Bahurim, 
Vers. 6.  curseth still as he comes, meets the King, casts stones at him, raileth upon him, calleth him to his face a man of blood, 
Vers. 7.  and a man of Belial, a murderer and a wicked man. At so high a strain of insolency, 
Vers. 9  how bears the King himself? Doth he suffer the railers' head to be cut off? or, makes he any show of impatiency? Not, His eye is to him, that is agens principalis, or Primus ●●●tor, even to the Lord, the Principal agent and first mover in all this business. Shimei, he knows, is but the instrument to work the will of the Lord. And therefore he saith to Abishai, 2 Sam. 16.10. Let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherhfore hast thou done so? Suffer him to curse, for the Lord hath bidden him.  
Not unlike was the carriage of the blessed Apostles, Peter, john, and the rest, Act. 4.27. Though Herod, Pontius Pilate, the Gentiles, and the people of Israel, had crucified and put to death the Lord of life, our Lord and Saviour jesus Christ; yet did not the Apostles therefore grow into a rage, or bitter speeches against them. In that great execution of the Lord jesus, there was upon the hand of God. They knew, that Herod, Pontius Pilate, the Gentiles, and the jews were but instruments. So their acknowledgement before the Lord, vers. 28. Of a truth both Herod and Pontius Pilate, & the Gentiles, & the People of Israel were gathered together against thine holy Child jesus, for to do whatsoever thy hand and thy counsel determined before to be done.  
Thus according to the examples of holy job, King David, and the blessed Apostles, we are in the miseries and calamities that do befall us in this life, to look not so much to the instruments, as to the Lord that smiteth by them.  
And why so? The reason is, because all instruments are second causes; Angels, men, or other creatures have no power at all against us, but what is given them of God. So jesus told Pilate, who had proudly said unto him, Knowest thou not, that I have power to crucify thee, and have power to release thee? Not, saith jesus, thou couldst have no power at all against me, except it were given thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from above, Io. 19.11. I will but touch the uses.  
One is, for the reproof of such, who are of opinion, that God doth only suffer many things to be done. If he be agens principalis, the principal Agent in all actions, and all other agents are but his instruments, then is he not only a sufferer, but also an orderer, guider, and governor of all actions.  
The second is for the confutation of such as in their vain thoughts imagine, that the miseries and calamities which befall men in this life, are but their misfortunes. If God be agens principalis, if he be the principal agent in all that is done upon the earth, then wretched man blear not thine own eyes to ascribe that to haphazzard wherein the strokes of God's hand appear.  
The third is for the admonishing of us all, that in our miseries, or calamities, we behave ourselves with patience toward the instruments, wherewith God smiteth us. It will very ill beseem a man to be like unto the dog, that snatcheth at the stone thrown at him, without regard unto the thrower.  
The fourth is for consolation. It will be a comfort to us in misery and distress, to remember that God is agens principalis, that he hath a chief hand in all our troubles, and that others, of what rank soever, are but his instruments; and therefore they can no further prevail against us, than the hand and counsel of God gives them leave. This our comfort may rest upon that of S. Paul, 1 Cor. 10.13. God is faithful: he will not suffer us to be tempted above that we are able to bear, but will even give an issue with the temptation, that we may be able to bear it. Qui enick dat t●ntanti Diabolo licentiam, ipse dat tentatis misericordiam; Pet. Lomb. upon the place: For God who gives the devil leave to smite, gives also his mercy to them, that are smitten.  
And thus from the Action, the smiting, which is the Lords, we are come to the object of the Action, to the thing to be smitten, which do belong to the Israelites. The things to be smitten were their houses: which are here described from their use, and precious matter whereof they were; and state. For use they had their winter houses and summer houses. For precious matter, they had their houses of ivory. For state they had their great houses. We will first take a view of their houses for use, their winter houses, and their summer houses. Of them it is here said, in the first branch of this fifteenth verse; Percutiam d●mum hyemalem cum domo aestiva: I will smite the winter house with the summer house.  
Princes and great Lords of the East of old time had their change of houses: a house for winter, and a house for summer. The winter house was turned toward the South, and open to the heat of the Sun for warmth. 
Hieron. Rupert. Cyrill.  The summer house was turned toward the North from the Sun, and lay open to the cool air. So, for the variety of seasons they would be provided either for cold or heat.  
jehoiakim, King of judah, had his winter house. For so we read, jer. 36.22. The King sat in the winter house in the ninth month, and there was a fire on the hearth before him. And it is likely he had his summer house. Else why is this called his winter house? His summer house may be that, jer. 22.14. where the King saith, Aedificabo mihi domum latam, coenacula spatiosa: I will build me a wide house, & large chambers. Those chambers R. 
junius. Piscator.  David calls coenacula ventosa, windy chambers, others, perflabilia, chambers with thorough air; chambers with windows made of purpose to let in the air. Look the place and you will find them sieled with Cedar, and painted with Vermilion. And this might well be his summer house. But if you will have a summer house in precise terms, turn ye to the book of judges, Chap. 3.20. There shall you find Eglou King of Moah sitting alone in a summer Parlour. Our English Bible in the margin calleth it a Parlour of cooling: just as junius doth, coenaculum refrigerationis, a chamber or parlour of refrigeration. The old Latin calls it aestinum coenaculum, a summer chamber or parlour: the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a summer garret in the highest part of the house.  
Our Prophet here speaketh of both houses together, the winter house and the summer house, and threatneth the demolition or ruin of them both. Tossarius thus delivers it in his Paraphrase, Demolibor domum hyemalem simul & aestinam, in quibus rex cumsuis lascivire consuevit: I will demolish both winter-house and summer house in which the King was wont with his minions to play the wanton: I will overthrew them both.  
It is not to be doubted, but that Amos by these winter and summer houses noteth the places of Princes and great ones of the State of Israel. As for the poorer sort, it is enough for them, if they have but a cottage for their shelter as well in the winter as in the summer season. They have no change of houses, nor change they parts of their houses to devil more warmly in the winter, and more coolly in the summer. Non est ca commoditas pauperibus. Not, the poor are not so accommodated. One habitacle or mansion house sufficeth them for all their life time. And therefore is this passage directed to the rich, to the Princes and chief states of the kingdom of the ten Tribes, to check them for their cost & pomp in building, & to assure them, that their spacious and magnificent houses shall not stand them in any stead, when the vengeance of God shall show itself against them.  
That the rich are here intended, it is yet more plain by the second branch of this fifteenth verse, which now followeth.  
E ᵗ peribunt domus eburneae, and the houses of ivory shall perish] Thus are their houses described ex materiâ pretiosâ, from the precious matter, whereof they were. They were domus eburneae; houses were they of ivory.  
The Hebrew calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batte hasschen, the houses of a tooth, meaning the tooth of the Elephant: and therefore these houses with the Greeks are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, houses of the Elephant, that is, of the tooth of the Elephant, which is ivory.  
Theophrastus affirmeth that there is a mineral ivory found within the ground as well black as white. 
Plin. Hist. Nat. lib. 36. cap. 18.  But this is not of that. This is of the tooth, and white.  
The teeth of Elephants were of a very high price, 
Plin. lib. 8. c. 10.  for that they yielded the matter of greatest request, and most commendable for the making of the statues and images of the Heathen gods. In their Temples were to be seen Elephants teeth of the greatest size; and yet in the marches of Africa where it confineth with Aethiopia, the very principals and corner posts of their houses were made of ivory, yea therewith they made mounds and pales both to enclose their grounds, and also to keep in their beasts within their parks, if it be true which Polybius reporteth from the authority of King Gulussa.  
If Gulussa his testimony be true, it seems they had in those days no wan● of ivory.  
In the Sacred volume of God's word, I read of benches of ivory, Ezech. 27.6. of beds of ivory, Amos 6.4. of a Tower of ivory, Cant. 7.4. of a house of ivory which King Ahab made, 1 King. 22.39. of Palaces of ivory, Psal. 45.8. Why then may not the houses of ivory in my text stand according to the history? Saint Hierome thinks they may.  
But the stream of Expositors runneth another way. They will have these domus eburneas to be but eburatas: Those houses of ivory they will have to be only houses covered with ivory. With jonathan in his paraphrase, they are not aedes eburneae, houses of ivory, but aedes ebore tectae & caelatae, houses covered and engraved with ivory. Nor doth Mercerus think, that these houses of ivory were so called, as if they were all of ivory, but because they were ebore tessellatae, decked with ivory checkerwise. Homer when he extolleth and setteth out in the highest degree the most stately palaces of Kings and Princes, 
Plin. lib. 36 c. 6.  for the matter, wherewith they were wont to be adorned, he nameth brass, gold, amber, silver, & ivory. ivory than was rather for ornament, than for a main building. And therefore well may these domus eburneae be but Eburatae, these houses of ivory may be but houses chequered, decked, inlaid, or trimmed with ivory. And though they were but such, yet such they were, that the poor could not compass; so that from hence also it is evident, that this passage is directed to the rich, to the Princes and chief States of the kingdom of the ten Tribes, to check them for their sumptuous and proud buildings, and to assure them that their houses of ivory shall not stead them, when the vengeance of God will show itself against them: For Peribunt domus eburneae, their houses of ivory shall perish.  
There is yet a third branch of this 15. verse, which makes it probable that this passage is directed to the rich, to the Princes and chief States of the kingdom of the ten Tribes; and that is, Et deficient domus magnae; and the great houses shall have an end. And how should the poor come by great houses? With junius and Piscator, they are domus amplae, large, wide, lofty houses, and of great compass: and are such houses for the poor? With the Hebrew Schools they are not only amplae, but also splendidae & magnificae, they are gorgeous and magnificent. They are houses, not only of commodity and use, such as the houses of the Vulgar and common sort use to b●, but such as have in them superfluity, splendour, and pomp. And experience teacheth that rich and great men use to exceed, not only in their diet and apparel, but also in their palaces and dwelling houses. Thus are the houses of the Israelites described from the state; they are Domus magnae, great houses they are.  
Great! yea, and many. For so the Vulgar Latin here readeth, Dissipabuntur aedes multae, many houses shall be brought to naught. Many houses! The reading is embraced by Luther, Oecolampadius, Brentius, Pelican, Vatablus, Mercer, and Drusius. Nor will I reject it, sith the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbim, signifieth both great and many. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great houses or many houses shall be brought to naught, shall 
a Oeco'amp.  cease, shall 
b Drusius. Vatablus. Mercer. junius. Piscator.  have an end.  
But is all this to be so for certain? Yes. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neum jehovah, the Lord hath said it.  I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses, or many houses, shall have an end, Saith the Lord. 
Saith the Lord] It is the seal and assurance of all, and makes for the authority of this passage. Authority it had enough from the 13. verse, Saith the Lord God, the God of Hosts. It is here redoubled, Saith the Lord.  
Hath the Lord said it? Than surely be will do it. Hath the Lord spoken it? Than out of doubt he will accomplish it. 
Numb. 23.19.  For he 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 tittle of his words shall pass unfulfilled. 
Matth. 5.18.  He hath said it, and he will not fail to make it good: I will smite the winter house with the summer house, and the houses of ivory shall perish, and the great houses shall have an end.  
Thus much be spoken for the exposition of the words. Now let us see what point of observation may from hence arise for our further profit.  
In that our Prophet here ●●emeth to reprove and tax the rich-men, Princes, and others in the Kingdom of the Ten Tribes for their variety, cost, and state in their buildings, by threatening destruction to their winter houses and summer houses, to their houses of ivory, and to their great houses, this question is propounded: Whether it be lawful for Kings, Princes, and other men of state to build such houses?  
Petrus Lusitanus thus resolves it. If Kings, Princes, and other men of state be otherwise godly and faithful, and studious of God's worship, and mindful of the poor, they may without sin build such sumptuous and magnificent houses and palaces, according to their own revenues and estate.  
Such houses King Solomon built, and is not reproved. He was building of his own house thirteen years. He built also the house of the forest of Lebanon: 
1 King. 7.1.  and he made a house for Pharaohs daughter. All these houses were of precious stones according to the measures of hewed stones, sawed with Saws within and without, even from the foundation unto the coping, 1 King. 7.9. These doubtless were costly and magnificent houses, yet is Solomon commended for building them.  
And yet nevertheless is all such building blame-worthy, and to be reproved, if it exceed the measure of the ability and dignity of the builder. For then there is a necessity of oppressing the poor. Against such builders there is a woe gone forth, jer. 22.13. Woe unto him that buildeth by unrighteousness, and his chambers by wrong.  
Again, though a builder exceed not the measure of his ability and dignity, yet may his building be reprovable through the vanity of his intention; if his intendment be not God's honour, but his own praise; for haughtiness and pride of mind makes the best action faulty.  
So much for the question: proceed we to the observation.  
From the demolition and overthrow here threatened, and after in due time brought to pass upon the winter house, with the summer house, upon the houses of ivory, and upon the great houses in the Kingdom of the Ten Tribes, w● may make this observation: that All the aid and secure a man hath from his buildings whatsoever, is vain, if once the wrath of God break forth against him.  
If once the wrath of God break forth against us, alas, what shall fair, rich, and great buildings avail us? If these might have yielded any succour in the day of the Lords visitation, the Israelites might have found it. But they together with their buildings, though full of state and pomp, are perished and come to naught. And is it not in like sort fallen out wi●h other most flourishing common wealths, and most mighty Kingdoms? The daily change of things doth abundantly evict, that there is nothing in this world perpetual.  
Here then may Filii huius seculi, this world's darlings, some rich men, be reproved for a vanity of theirs. They see that death comes alike to all; to the rich, as to the poor; and yet they dream of nothing else, than of a perpetuity of life here. For so they order all their ways, as if they were to live here for ever. They build them houses, great and goodly houses, and spare no cost to adorn and deck them gorgeously, supposing hereby to continued a perpetuity of their name.  
This vanity of theirs the Psalmist of old hath very well discovered, Psal. 49.10, 11. They see that wise men also die and perish together, as well as the ignorant and foolish, and leave their riches for other. And yet they think, that their houses shall continued for ever: and that their dwelling places shall endure from generation to generation: and call their lands after their own names.  
By which their vanity they seem to acknowledge no other life but this; Whatsoever we preach unto them of that better life, that heavenly and eternal life, they believe it not; but rather they deride it as fabulous. But if at any time they are convinced in conscience, that there remaineth after this a better life, yet they desire it not. Their only desire and wish is, to devil here for ever. Their inward thought is, that their houses shall continued for ever, and their dwelling places to all generations: and for this purpose, they call their lands after their own names▪ They will no other Paradise but this.  
As vain were they that built the Tower of Babel, Gen. 11.4. Go to, say they, Let us build us a City, and a Tower, whose top may reach unto Heaven, and let us make us a name, jest we be scattered abroad upon the face of the whole earth. Let us build us a City and a Tower! One reason is a desire of dominion. Hugo saith, 
Gen. 10.10.  Factum esse cupiditate regnandi: that Nimrod set forward the work, that it might be the beginning and chief of his Kingdom. Another reason is, Ne dividamur, jest we be scattered. They built them a City and a Tower to maintain society that they might devil together, and not be scattered upon the face of the whole earth. 
Antiq. jud. lib. 1. cap. 5.  josephus thinks they did it of purpose, to oppose themselves against the ordinance and commandment of God, who would have them dispersed into diverse parts, that the world might be replenished. A third reason is,  celebremus nomen nostrum, to get us a name. They built them a City and a Tower to grow famous thereby. 
De confus. ling. 468.  Philo saith, they did writ their names in this Tower, to revive their memory with posterity.  
In this their proud enterprise they sinned grievously. They sinned through their impiety towards God. Erigebant turrim contra Dominum, saith S. Augustine; De Civit. Dei l. 16. c. 4. they erected a Tower in despite of God. The Prophet Esay, according to this pattern bringeth in the King of Babel thus vaunting himself, I will ascend above the height of the clouds, I will be like the most high, Chap. 14.14.  
Secondly, they sinned through vanity. For what more vain than to neglect Heaven, where only immortality is to be found, and to seek to be famous on earth, where there is nothing that is not vain, and transitory? See, saith Chrysostome, the root of evil, they seek to be famous, aedificiis, non elcemosynis, by buildings, not by alms.  
Thirdly, they sinned through disobedience. For knowing, that it was God's ordinance, that the earth by them should be replenished, they did wilfully oppose themselves against it. They would live together, and would not be dispersed, as even now I told you out of josephus.  
Fourthly, they sinned through impudence Philo cries out upon it; O insignem impudentiam! O notorious impudence! whereas they should rather have covered their sins, they proclaim their pride, their tyranny, their voluptuousness, to all posterity.  
Absalon was a vain builder too. Too much given to ambitious ostentation, he built him a pillar to be a monument of his fame unto posterity. And why did he so? because for sooth he had no son to keep his name in remembrance, 2 Sam. 18.18. Carthusian gives the reason, because he was cupidissimus laudis humanae, most desirous of the praise of men. But how fared he with this his pride? The vengeance of God did soon attach him. For besides that, he was smitten through with darts, as he hung by the hair of the head, so was he also stoned by God's just judgement, by whose Law, they which were disobedient to their parents, were stoned to death: and now in stead of that pillar, he lieth shrouded under a heap of stones.  
I have yet one builder more to acquaint you with, and he is as vain as those that are gone before. It is the rich man in the Gospel, Luk. 12.16. When his ground had brought forth plentifully, he said within himself: What shall I do, because I have no room where to bestow my fruits? This will I do: I will pull down my Barns, and build greater, and there will I bestow all my fruits and my goods. And will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.  
Out of doubt this man thought himself passing wise, in his resolution to build new barns. But let us a little examine his care. I have, saith he, no room where to bestow my fruit●● Mentitur, saith Stella. He lies; Had he not the houses of the poor and their bodies, where he might bestow his fruits? These were the Barns provided for him by the Lord, where if he would lay up his fruits, neither moth nor rust could hurt them. Thou canst not any way better preserve thy fruits th●● if thou distribute them among the poor. Herewith agr●●●h that of Solomon, Prou. 3.9. Give unto the poor of the first fruits of thine increase: so shall thy barns be filled with plenty.  
But the rich man cares not what Solomon says. He holds on his resolution: Destruam horrea mea & majora faciam; I will pull down my barns, and build greater. He speaks, saith Stella, as if he were mad, and as one fit to be purged with Hellebor. I will pull down my barns and make greater! He should rather have said, Aperiam horrea mea, & dabo indigentibus: I will open my barns, and give to them that want: or, as Saint Ambrose elegantly enlargeth it; Aperiam horrea mea; ingrediantur, qui famem tolerare non queunt; veniant inopes, intrent pauperes, repleant sinus suos, etc. I will open my barns; if any cannot endure famine, let them come in; let the needy come, let the poor enter, let them fill their bosoms: down with the walls which exclude the hungry. Why shall I hide that wherewith God abundantly enableth me to relieve others? Why shall I with lock and bolt shut up the Corn, which God maketh to grow and abound in the common fields without a keeper?  
Thus should the rich man have said. But his note is of another strain: I will pull down my barns, and build greater; and over-ioyed with the abundance of his increase, he thus flattereth his soul: Soul, thou hast much goods laid up for many years.  
For many years! O coecit as avari! It is Saint Augustine's exclamation, Homil. 48. O the blindness of a covetous man! V●a nox ei supererat, & de multorum annorum vit â satagebat: he had but one night to live, and yet he was as careful, as if he were to live many years. And in this vein he cheers up his soul: Soul, take thine ease, eat, drink, and be merry. It is the voice of some Sardanapalus, or, of some Hog of Epi●urus his herd.  
Soul, take thine ease, eat, drink, and be merry! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! O the folly of this covetous wretch, saith Basil; If thou hadst had a Swine's soul, what else couldst thou have said unto it? Of mercy, of alms, of charity, of virtue, here is not a word; All here is for jollity: Take thine ease, eat, drink, and be merry.  
But what is the issue, what the end hereof? It is no more but this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou fool, this night shall thy ●oule be required of thee, than whose shall those things be which thou hast provided?  
Thou fool! It is all the commendation he hath for his overmuch care and solicitude. And a fool he is called for diverse reason's.  
First, he is a fool, because in his own eyes he seemeth to be wise. He will seem to be liberal and magnificent, 
Prou. 28.11.  whereas indeed he is greedy of money and a niggard. Solomon hath a fit censure of him, Prou. 26.12. Seest thou a man wise in his own conceit? there is more hope of a fool than of him.  
Secondly, he is a fool, because he keepeth those things, which are lost by keeping, and by losing are preserved. Such is your corn. If you keep it, it will be lost; if you loose it, that is, if you sow it and spread it abroad upon the earth, it will be multiplied, and will return home unto you with increase. Whence the advice of Eccles●●●●icus is, Chap. 29.10. Loose thy money for thy brother and thy friend: and let it not rust under a stone to be lost. You see there is a losing that there be no losing.  
Thirdly this rich man is a fool, because he taketh no care for a house or mansion, wherein he may devil for ever, and yet builds him great houses and palaces, where he is to abide but for a night. For, if this life be compared with that which is to come, it may well be styled a night. Vana nox est, it is a night that soon vanisheth. So is the hope of this rich man: it passeth away as the rembrance of a guest, that tarrieth but a day or a night, Wisd. 5.14.  
Fourthly, he is a fool, because though he hath no power over days or times, yet he promiseth unto his soul the enjoying of many years. Soul, thou hast much goods laid up for many years.  
For this, and other reasons, God himself puts the fool upon this man; for God said unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou fool, this night shall thy soul be required of thee.  
What! A rich man a fool! And that, by the sentence of God 
Luk. 12.21.  So is every one that layeth up treasure for himself, and is not rich towards God. And so are these other vain builders, of whom even now you h●●rd: who erecting cities, towers, pillars, winter houses, sumi●●r houses, houses of ivory, great and goodly houses, only for monuments to continued a perpetuity of their names here upon earth, as if there were no other life but this, do evidently declare, that in heart they say, there is no God. And are they not fools that say so?  
The royal Prophet in express and plain terms saith, they are, Psal. 14.1. The fool hath said in his heart, there is no God. Is it not all one, as if he had said, Whosoever saith in heart there is no God, he is a fool? Now that it may appear to be no sudden, or rash censure of his, but a thing well conceited and meditated by him, he irerateth the same again, Psal. 53.1. The fool hath said in his heart there is no God.  

In Prosolog. c. 3. Tom. 3.  But why saith he so? Cur, saith Anselme, nisi quia stultus & insipiens est? Why is it, that the fool doth say there is no God? Surely, even for this reason, because he is a fool. But why saith he so in heart, 
In Psal. 51.  rather than in ●●outh? Saint Hilary will tell you why: Because if he should utter it in his words, as he smothers it in his thoughts, Stultus esse (sicut est) publici assensus iudicio argueretur, he should publicly be taken to be a fool, as he is, even by general consent.  
But leave we these fools, these Cosmopolites to their heaven upon earth, sith they look for no other heaven. Leave we them to their planting, transplanting, building, rebuilding, studying for room to lay up their fruits, non in visceribus pauperum, not in the bowels of the poor, but in their enlarged barns. We ate sure they will build neither Church nor Hospital, either in cultum Christi, or culturam Christiani, either to the service of Christ, or to the comfort of any Christian.  
Wherhfore leave we them, and reflect we our eyes for a while to our own houses, to see how we may build them fair to the Lord. These our houses whereof I now speak we build, and God buildeth: Nos, bene vinendo; Deus, ut bene vinamus, opitulando, August. de Civit. Dei l. 17. c. 12. We build by living well; and God by assisting us by his grace, that we may live well. For Nisi Dominus adificaverit, Except the Lord build the house, they labour in vain that build it, Psal. 127.1.  
These our houses are not material, but s●●rituall, they are our hearts; Domus nostrae, corda nostra sunt, so the same Father upon the 74. 
73. Vulg.  Psalm: Our houses are our hearts. Here is good dwelling, if they be cleansed from iniquity. If we love the Lord jesus, and keep his words, his Father will love us, and they both will come unto us, and make their abode with us, joh. 14.23. their abode will be by grace in these houses of ours, our hearts. Yet may they in a spiritual understanding be those same houses of ivory, Psal. 45. Houses of ivory, great and regal houses, the tabernacles of God, are corda sanctorum, 
Aug. in Psal. 44.  they are the hearts of the Saints.  
Other houses we have for our solace, as that, Cant. 1.17. The beams of our house are Cedars, our galleries are of Fir. Such houses are the congregations of the Saints; the places where we do sweetly converse and walk together. They are firm and during like Cedars among the trees, not subiect-through Gods protecting grace to utter corruption: and they are like to galleries of sweet wood, full of pleasure and contentment, through the favourable acceptation of God, and his word.  
Those beams of Cedar and galleries of Fir, have respect unto the buildings and palaces of Kings, covered flat with battlements, with galleries on the top: and do show unto us by the familitude of these two odoriferous and not putrifying trees, that the joining and coupling of the Bridegroom, Christ jesus, and his Spouse, the Church, withdraweth us from the stench and corruption of this vile world, and maketh of our souls and bodies, so many houses and Temples, dedicated unto God. And for this reason S. Paul calleth you the Temple of God, 1 Cor. 3.16. Know ye not, that ye are the Temple of God, and that the Spirit of God dwelleth in you? If any man defile the Temple of God, him shall God destroy, for the Temple of God is holy, which Temple ye are. In the same Epist. Chap. 6.19. Ye are the Temple of the Holy Ghost. What? Know ye not, that your body is the Temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own? For ye are bought with a price, therefore glorify God in your body, and in your spirit which are Gods.  
Once more the same Apostle calleth you the Temple of God, 2 Cor. 6.16. Y● are the Temple of the living God, and he proves it from th● testimony of God himself: I will devil in you, 
Levit. 26.12. Ezec. 36.26, 27.  and walk in you: and I will be your God, and you shall be my people.  
Is the testimony of God himself produced by the Apostle to prove that ye are Templum Dei vini, the Temple of God, of the living God, and that your body is the Temple of the Holy Ghost! O, look ye to the trimming up of this house, to the decking and adorning of this temple. Your body, it is the Temple of the Holy Ghost; it is the Temple of God, defile it not. Sweetly S. 
●d Lombard. ● Cor. 6.  Ambrose: Si non parcis tibi propter te, vel parce tibi propter Deum, qui sibi fecit te domum: If thou spare not thyself for thine own sake, yet spare thyself for God's sake, who hath vouchsafed to make thee, thy body, a house, a Temple for his holy habitation. What shall I say more, but put you in remembrance, that we have yet another house in store for the fulfilling of our joy? For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house, not made with hand, but eternal in the Heavens, 2 Cor. 5.1. This same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this house not made with hand, whether it be the glory of the soul and life eternal, as 
a Photius. Anselm. Thomas. Lyran.  some do understand it; or the body glorified in the resurrection, as 
b Chrysost. Theod. Theoph. Ambrose.  others: it is a house full of contentment and beatitude. And we have it. 
c Lombard.  Habemus spe, habebimus re: we have it in hope, we shall have it in possession. We have it, saith the Apostle, because we shall as certainly have it, as if we had it already in full fruition. To this fullness of contentment and beatitude God in his good time bring us all for Christ jesus sake.  
FINIS.