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 PRINCETON, N. J 
 
 Collection of Puritan Literature 
 
 Division 
 
 Section 
 
 Number 
 
 sen 
 
COMMEN 
 
 TARIE, 
 
 EXPOSITION 
 
 VPON THE SECOND 
 
 Chapter of the Prophecie of 
 AMOS. 
 
 Deliuered 
 
 In xxu Sermons in the Panfh. Church, 
 
 of M e y s e y-Hampton in the 
 DioccHe of Glocbste r. 
 
 l/ BY 
 
 Sebattian 'Benefield Dodlor of Diuinitie, 
 
 and Profcflbr for the Lady KTarcaret 
 in the Uniuerfitie of O x f o 
 
 La m e s 4. 8. 
 
 Drw nigh to Godjndbe will draw nigh t$ ytu. 
 
 LONDON, 
 
 Printed by Edward Gsiiffin for Iohn Parker, 
 
 andarcLobcfoK* tn PaVcsChurch-yaidatthefigneof 
 
 •he chrcc P/£coa? a 1 6zo. 
 
TO THE RIGHT 
 
 REVEREND FATHER 
 in (fod, and my very good Lord , 
 
 Iohn by the diuinc proui- 
 detice, L. lijhof */Tondon. 
 
 Right Reucrcnd 
 
 & 
 Honourable, 
 
 fhfce morelma^e 
 bold to prefent vn* 
 to your Honor 
 a teflimonie of my 
 mofl humble obfer* 
 
 "o/tnce.Ii is an Ex- 
 
 pofition of the fecond Chapter of 
 theTroplecie of Amos. My labours 
 vpon the fir ft it plea fed your Lordfhip 
 heretofore fauour ably to accept andpa- 
 troni^e. lftheje vpon the fecond may 
 find the like enter tainement, they haue 
 their end. The beames ofthatfplendour 
 of goodneffe in you, rvbicb longjince 
 <lA z haue 
 
haue fhined vpon many in this Vni- 
 uerfitie^Wme among the reft, me- 
 thinkes f pill behold. How canf then 
 hut in memorie thereof, offer vp to jour 
 Honourable J\(ame Jome Sacrifice of 
 tban^efgiuing f This is the beji I haue 
 at this time.ltgceiuc it, my good Lord, 
 fuch as it is, the (incere tokgn of a 
 thankefull heart, (fod Almightie, who 
 hath made you an eminent , and an ho- 
 nourable pillar here in his Church 
 militant, for the comfort of his people, 
 giueyou herein many dayes full of ho- 
 nour and comfort, and reward you mth 
 a Qrowne of neuer '-fading glory in his 
 Church trium phant. From my flu* 
 die in Qhrifi Qhurch in Oxford. Fe~ 
 hruarie 14. 16 1 p. 
 
 YourLordftiips in all 
 duPie and/eruice, 
 
 Sebastian Benefield, 
 
A 
 
 COMMENTARY 
 
 VPON THE SECOND 
 
 Chapter of A m o s^deliuered 
 
 in xxi. Lectures. 
 
 The First Lectvre. 
 
 AMOS 2. 1,2,3. 
 
 1. Thus faith the Lord, for three tranfgrefions of 
 
 Moab, W for foure* I wiH not turne to it, becaufe 
 it burnt the bones of the King <*f Edom into lime. 
 
 2. Therefore will lfendafre <vponModb y /tndit (ball 
 
 devour e the pallaces ^Kirioth, W MoabJhaU 
 dye with tumult, with fhouting y and with the found 
 of a, trumpet. 
 
 3 . jind I will cut of the Judge out of the midft thereof 5 
 
 and will Jlay at the Princes thereof with him y faith 
 the Lord. 
 
 |Ow gricuous a burden fane is, you may well 
 perceiuc, by theheauy punifliments,which 
 God Jayeth vpon the committers of ftnne. 
 Good ftore of examples the firft chapter of 
 this propheciehathyceldcd vntoyou.The 
 Syrians, the Philijfines, the Tjrians, the Edo- 
 miteS) and the Ammonites haue for their finnes bin feuerally 
 repayed with vengeaace from Heauen 5 the fire of the wrath 
 of Ggd hath feized vpon them, and dcuoured them j their 
 
 B Cities 
 
The I. Lectvre, 
 
 Cities arc become defolate j their memorie is perifhcd from 
 
 offtheearth. As it is befallen them, fo it befalleth the Moa- 
 
 bites alfo : againft whom Amosinthe beginning of this,, fe« 
 
 cond chapter dire&cch his prophecie: and to the fame pur- 
 
 pofe, w hereto the prophecies of the former Chapter were 
 
 directed. 
 
 a Seemyfoth The a reafons why .Amos Sent of purpofewith a menage 
 
 Lediurc ypon to the Ifraehtes, doth fir ft prophecie againft the Syrians, the 
 
 Amos i. fhiliftins, the TyrUns y the Edomites> the Ammonites ', and the 
 
 U^rfto^allforreinenationsjare three, 
 
 i. That he might be the more patiently heard of his 
 cquntrymen,the [Jraelites. The lfraelttes feeing their Pro- 
 phet Amos fo (harps againft the Syrians ,znd other their ene- 
 mies, could not but with more quiet heare him, when he 
 fliould prophecie againft them alfo. ConjolariocjH&damcsl 
 afpUio inimicti Some comfort it is to a diftrelfed natural! 
 man, to fee his enemiein diftrefle likewifc. 
 
 2. That they might haue no caufe to wonder , if God 
 fliould at any rime come againft them in vengeance, feeing 
 that he would; not fpare the Syrians ^nd other their neighbor 
 countriesjthough they were deftituteof the light of Gods 
 word, and ignorant of his will. 
 
 3, That they might the more tremble at the words of 
 this prophecie, when they (hould fee the Syrians and orher 
 Nations afflicled,and tormented according totheheinouf- 
 nes of their iniquities. 
 
 Here might the Ifraelitet thus haue argued : WjII not 
 God fpare the Syrians, the Philiflhes, theTjri*»s, the Edo- 
 mtesjhe Ammonites, the Aloabttesf Then out of doubt he 
 will not fpare vs. They filly people neuer knew the holy 
 will of God , and yet mall they be fo feucrely punidied? 
 How then (ball we efcape \ who knowing Gods holy will, 
 haue contemned it I 
 
 You fee now, why Amos fent with a mefTagc to the Ten 
 Tribes of Ifraef, doth firft prophecie againft foreine Nati- 
 ons. In the laft place are the Moahitet. This prophecie 
 again & the Aioabites^TremsUivu and lmm in their tran/la- 
 
 tien 
 
Amos. i. i. 
 
 tion of the Bible, do add to the firft Chaprer s as a part of it. 
 But fuh the Utbrevxtyx Co diuides it tior, I will not follow 
 them: but will expound h, as belonging to the fceond 
 Chapter. 
 
 The words then which 1 haue read vnto you , are the 
 burden of Motb^ a hcauy prophecie againftU^wk And 
 doeconteine three gcnerall parts. 
 
 i . A preface,verf. the i . This* faith the Lor J. 
 
 12. A prophecie, verf.the i. For three tranfgreffiom 
 
 i ofMoab &C. 
 
 ,3. Aconclufion,vcrf.the 5. SaiththeLord. 
 
 The prefacc,andconcujfion,doe giue authorise to the 
 prophecie; w hereby we learne that the words here fpoken 
 by Amos, are not the words of Amos, but the words of the 
 euerliuing <]OD. 
 
 The prophecie confifteth of foure parts. 
 
 ~i. The generall accufation oflModt. For three 
 tranfgrejfions of Moab,and for foure. 
 
 2. The Lords protestation againfl them : / mil not 
 turne to it % 
 
 3. The declaration of that grieuous fione,whereby 
 they fo highly offended God : Beeaufe they burnt 
 the bones of the King of Edom into lime, verf.I. 
 
 4. A commination, or denuntiation of iuch punifh- 
 ment,as fhouldbelaid vponthem for their fins. 
 verf.z.&s. 
 
 This punilhment is fet downe, 
 r 1. In a generalise : Therefore mil I fend ufirevpon 
 ^ UWonb, and it JbaiJ deuoure the paOaces ofKtrioth. 
 
 u. More efpecially : Where I obfcrue, 
 
 The manner of the punilhment, as that it fhould 
 come vpoathem with feare, trouble, and ado- 
 nilhrnent : tAnd Moabfhdl dye wr.h tumult ,rvkb 
 Jh outings tndvutb the found of* trumpet. 
 The extent of it. None might efcape it : neither 
 Prince,«or King. For thus faith the Lord, verf. 
 B * the 
 
The L Lectvre. 
 
 the 3. Irvtil cut off the Iudge, (the King) out of the 
 
 tmddefl thereof, and mUjlAj all the Princes thereof with 
 
 hirru. 
 
 Thus haue you the Analyfis,refolution, or diuifion of 
 
 my Text. Returne we now to the Preface: Thw faith 
 
 the Lord 5 whofe name in my Text is Jehovah. 
 
 Sundry are the Names of God in holy Scripture 5 by 
 which albeit the fabfiance of God cannot aprly,andclearely 
 be defined, yet they ferue vs thus farre j to bring vs to fome 
 further knowledge oiGod y then otberwife we fhouid haue. 
 Thefe Names of God ate obferucd by ancient Diuincs to 
 be of two forts, Negatiue, and Affirmatiue. 
 
 The negatiue Names of God, are Vncreatedjncorforeall^ 
 JtviftbleJncorrHftibleJnfinite, and fuch like : and thefc dc- 
 fcribc not, what God is ; but what he is not 3 anddoeeui* 
 dently declare vnto vs, that he is bonum cjuoddam excellent 
 tiflimnmy fome moil excellent Good 9 free from all imperfe- 
 ction of any creature. 
 
 The affirmatiue Names of God, are afcribed vnto him 
 either eirentially,or by way of relation, or by a Metaphor. 
 The Names of God afcribed vnto him efientially, are ei- 
 ther proper to him alone, or common, to others alfo. 
 Among the etrentiall Names of <3^d, proper to him alone, 
 is Jehovah, the Name of God in my Text. His otber ef- 
 fcntiall Names communicable vnto others, as to men,doe 
 yet belong vnto GW, either modo excellent**, by an excel- 
 lence: or modo caufe independent i*; as heis theprimarie 
 caufe of all things. By an excellencie, God is faid to bee 
 Good, Iuft, Wife, Mighty, Holy, MsrcifuU : and as he is the 
 primarie caufe of all things, fo is he called a Creator,* Re* 
 deemerpnd hath other like appellations, 
 
 Now the affirmatiue Names of g»d, afcribed vnto him 
 by way of relation, are the Names of thc7r/*/>*>, in which 
 there is no tftw'trw&o comeation,no vnion 5 each pcrfon 
 bath his proper name Father t Son& Holy Ghofl. The other 
 affirmatiue Names of God afcribed vnto him by a meta- 
 ]>hor> are affirmed of him either per arspam*fo*tu', that 
 
 euery 
 
A m o s i. i. 5 
 
 cuery man may vnderltand what they meane : as when 
 God is faid to be Angrie ; or per cJctKaytetM, by analogic or fi- 
 militude* as w hen God is called a £/*», a Jr *«<?, a /i/wr. 
 
 Of thefe many Names of God,now repeated vnto you, 
 his mod proper Name is his Name in my Texc : his Name 
 lehottdhy a Name that cannot be attributed to any creature b Seemythird 
 in the world, no not by an analogie, or fimiJitude. It is the Lefture vpon 
 honourable^ Name belonging to the great God of Hea- Amos i. 
 uen. I might fpend much time about ic, would I apply * i^f c f™' 
 my felfe to the curiofity of the b CabaJifit, and Rabbins. $ vlm.Lm!>7>c'u 
 
 They hy it is »«?>»£» avs^Wr, a name not to be pro- W0Jwm figmfc** 
 nounced, nor to be taken within polluted lips : they call yuattrnaritu,** 
 itnomen tetragrammaton^ name of foure letters *J\' \^^, rAt%me ^ u f ere 
 by an excellency : for as much as theName of God * in all £? o2S 
 tongues, and languages generally confifteth of foure let- rHL*ti»k Dew, 
 ters : and they obferue thefe foure letters in Hebrew to bee GrAcUQiUju- 
 fcttertofreft, rofignifievntovs, that the reft, repofe, and'" Idio,Ger»M- 
 tranquillitie of all the Creatures in the world,is in God a- ™ 1 th f^ 
 lone : they teach,that it is a powerfull name for the work- B QO h 3 g'JI 
 inf of miracles, and that by it Chrift&nd Mofes haue done Dku Iwftaau 
 great wonders. But thefe their braine-ficke,fuperftitious, Di °s* Htkak 
 and blafphemous inventions, my tongue fliall not enlarge. D*^. . 3 ohm 
 Yet thus much I fay ofthisName,thatthereisafecret ^rZoLTom^de 
 it. It is plainei:*<?^.<».3. There thus faith the Lord vnto datura D» % 
 UMofes: I appeared vnto Abraham, to Ifaac,andto Jacob, by 16. Olftruant 
 the name of a firong, omnipotent, and all-frffictent God, but by "omuiUiapfett^ 
 my name JEHOVAH was I not hnowne to them. This "27jf«e j£ 
 fecret I haue heretofore vnfolded vnto you after tbis^/* q M drUiu- 
 manner. rum. su udrsU 
 
 This great name of <7<^,this name Jehovah 5 firft it im- ''I'V* H'W 
 porterh the etemitie of Gods elfencein bimfelfe,that he is ^ t -?m£a 
 yeflerday, and to day, and the fame for ener 3 which rvas> which fohiyibm 
 a,and whtth U to come. S^2K 
 
 Secondly,it noteth the exiftence and perfection of all? J rr P ^p»-\ 
 
 JEgyptu $av$: 
 Ma«u *Op0"»: *4rahibm Alia: iUyricU Bogi: Gr.tcU Oibf '. ThtcU dyft: Hetrn~ 
 fciiiffAp: L*tinu Dcus : Hiftanu Dios : ltalis Idio: Gall* Dicu: Gtrmann 
 Gott : Populit no>i •rbit Zimi : Ktde F. Grtgor. hb,6. Sjnt. art. mirab. c. 1 , 
 
 B 3 things 
 
The I. Lect vre. 
 
 things in 6W, as from whom all creatures in the world 
 haue their life, motion, and being, god is the being of all 
 his creatures; not that they are the fame, that he is, but 
 becaufe of him, and in him.zvA by him are all things. 
 
 Thirdly, it is the Memoriall of God vnto all ages, as 
 himfelfe calls it. Exod,$.i 5. The Memoriall of bis faith- 
 fulnes,histruth,andbisconflanciein the performance of 
 his promifes. And therefore whenfoeuer in any of the 
 Prophets God promifeth,orthrcatneth, any great matter, 
 to allure vs of the rood certaine euentof fuch his promife, 
 or threatning,hc adds vnto it his name Jehovah : as here in 
 my text : Thru faith Jehovah. 
 
 Ichovah.2 The ftrength of Ifrael: who is not as man, 
 that he fliould lyc,nor as the fonnc of man that he fhould 
 repent. Wicked Balaam is dnuen to confdfe as much, 
 AW.23.19. and there proceedeth by way of queftion: 
 Hath the Lord /aid, and /ball he not doe it f Hath he fpok** 
 and Jhall he not dccomplifi it ? Samuel with boldnes tells 
 Saul, 1. Sam. 15,19. that the Lord, who is the firength of 
 lfrael mil not lye nor repent 5 and he giues this reafon of it ; 
 For he k not a man that he fboptld repent. All his w ords, yea 
 all the titles of all his words are Tea, and Amen, fo firmely 
 ratiried,that they cannot be altered ; fo (landing immuta- 
 ble, that they cannot be changed. Our Sauiour Cbrttt 
 giues record hereunto. *4/att&. 24 $$• Coelum & terra pra- 
 teribunt. Heauen and Earth (hall palle away •, but Gods 
 words, they (hall not paile away. The graile witheretb, 
 faith the Prophet Efay cap.+O.S. The grajfe mthereth % and 
 the flower fadethjbut the word of our God (hall (land for euer. 
 
 Thus are we by this name lehovah led to the cbnlide- 
 ration of the truth of God. Gods truth is his eilentiall 
 proprietie, whereby he is moftfree from all Chew or (hadow 
 of falfhood. This his truth is eminent in himfeife> in hU 
 »orkes 9 an'd in hk words. In himfelfe ,two manner of way es. 
 1. Inrefpecl of his etfenceiwhereby he truly is. 2. For- 
 afmuchasheisthe Idea,type,and patterne of all the truth 
 
 that is in any creature. 
 
 Now 
 
Amos. i. i. 
 
 Now concerning the workes of God,they all arcTruth i 
 whether they be Internally or Ext email. His Inter nail rvorkes 
 are either perfonaH, or ejfentialliand both nothing but truth. 
 For his perfonall workes: the Father doth truly beget the 
 Sotsne,the Sonne is truly begotten of the Father : and the holy 
 Cjboft&oth truly proceed (torn the Father and the Sonne : the 
 hkemuftwefayofhis^**/^ norths 5 Whatfocuer God 
 hath dccrccd,hc hath truly decreed it, and doth truly exe- 
 cute it. 
 
 BeGdes thefe Internal! vcorkes of God,fome workes of his 
 are called in the Schooles Externally Such are the creation 
 of the world, the confer uation of the fame, the gouern- 
 ment of the Church, the couenant with the faithfull, and 
 the like, in all v\ hich,moft con ft ant is the truth of God. 
 
 As the rr*r£ of God is eminent in himfelfe, and in hu 
 workes, fo alfo is it eminent in his rterds. This hath but 
 now , bin prooued vntoyou by the confcffion of Balaam, 
 by the afleueration oiSamuelfry the record of the Prophet 
 Efajjandof oar Sauiour lefiu Chrifl\ (hut vp this dodrine 
 ofthetruth of God, with the words of the bleifed Apoftle 
 S. Paul, Rom. l.i.Let Cjod be true, and euery man * lyar. 
 
 Now let vs fee what vfes may be made of this do&rinc. 
 
 Is it true' 
 
 Is God truth in bimfelfe,in his works and in his words ? 
 
 Hereby may euery childeof God among vs be well af- 
 fured, that our fa th in God the Father, in Chrtfi his Sonne, 
 and in the holy Qhoft, proceeding from the Fathered the 
 Sonne, is mod true and mod certain e : and cannot by any 
 meanes be deceiued it felfe,or deceiuevs r For ir is groun- 
 ded, andfupportcd,vpon,and by the words of him, who 
 onely is thetrue God,yea truth it ielfe : who hath truly fay d 
 concerning vs, and all othcr,who beleeue in Chrifiytrnt he 
 hath c loued vs* before the foundation of the world, hath S^X'*** 7 * 
 cbofen vs to eternall life $ for our better atteining whereof, " J * '* 4 * 
 he hath d fentintothe world his owne Sonne in the fimili- d7^m.8.j. 
 tude of finfull flefh ; • made of a woman, and made vndcr « GaUt. 4 . 4 . 
 the Law, that by his { bUud we might be elenfed from all <" x . i*h» s , 7 , 
 
 B 4 finne, 
 
8 The I. Lectvre. 
 
 g Kom. 5= 9. finne, and t iuftifyed in the fight of God : that by his holy 
 
 h i Vet t ?. *P* rit we ra, §kt ^ e h re g eneratcd >g° uerce d,defended from 
 
 ' our enemies $ and at that great day, the day of the refurrec- 
 
 tion of all flefh, we may both bodie and foule be broughc 
 
 into the full poUeilion of eternall life. 
 
 Which being fo, what remaincth on our parts,but that 
 we abide con ftantly in our holy faith, and perfcu ere there- 
 in) euen vnto the end ? Without perfeuerance our faith will 
 not auaile vs. For not eucry one, but fuch onely as arc 
 marked in their foreheads with the letter Tax, with the note 
 of perfection, and penetrance, fli all enter the inheritance 
 ofrheblelfed.!?*?*^ 4.And not eueryone,but lonely, 
 that endureth to the end/ball be fauedMmh. 1 0.2 2. And not 
 euery one, but he onely which is faithful! vnto death , (hall 
 receive the crowne of Itfe* Rcuel.2. 10. 
 
 Let the dog returneto his vomit, and the wafbedfow to her 
 wallowing in the mire, as the Prouerbs are. 2. Pet, i.ii. But 
 let vs hold faft our holy faith, till it (hall pleafe God to call 
 vs to make our finall account,how we haue fpent the dayes 
 ofour Pilgrimage in this prefent world. So (hall he, that is 
 iJ^««7. 3.7. holy 3 and truejwho hath j the key of Dauid^hich opencth 
 and no man flmtteth ; which fhutteth, and no man open- 
 eth; open vnto vs the gates of lerufalem, which is aboue, 
 and giue vs full fruition of euerlafting happinefic. 
 
 Thus haue you the firft vfe of my firft dodrinc.touching 
 the truth of God. My doclrine was : 
 
 God is truth in himfelfe,in his worses % a»d in his words. 
 The firft vfe concerneth our faith in Chrtft,znd ourper- 
 feucrancc therein. A fecond followeth. 
 
 It appertained to thankefgiuing. For if our faluation, 
 and eternall life doc depend vpon the knowledge of the 
 heauenly truth; and God brings none to the knowledge of 
 ibis truth but his eleel, and chofen people ; how great 
 thankes ought we to giue vnto God , nor onely for choo- 
 fing vs,but alfo for making it knowne vnto vs by the reuc- 
 lation of his truth, that we are his chofen people. For he 
 hath not onely imprinted in the vs image of th2t truth, 
 
 which 
 
Amos. i. i 
 
 which is eternal] in himfelfe ; but alfo daily bringeth vs to 
 fuch a meafure of knowledge of that his heaucnly truth 
 wherein confifteth our faluation, th3t we may befaued. 
 
 What greater benefit can there be vnto vs, then this ? 
 What more ample tcftimonie of his eternall good v\ill to 
 vs? For this benefit, that is f for the knowledge of Gods 
 heauenly truths the blelled ApoftleS^rfa/neuerccafedto 
 giue thanks vnto God.I thanke God( faith he i Tim. i . i ». ) 
 I thanke him > who hath made me flrongjhat is y Chrifl lefus our 
 Lord: for he counted me faithful!, and put me in his fertuce % 
 When before I was a blafphemer, and a persecutor , and an op- 
 prefforjbut 1 was received to mercy. From this his thankefull 
 heart proceeded thofc his words, Phi/. 3. 8. Doubtletfe,/ 
 thinke all things but leffe, for the excelltnt knowledge fake of 
 (fhrift Iefus mj Lordjor whom I haue counted all things loJfe 3 
 and doe mdge them to be but nuC&a, euen dung) that I might 
 wirnie Chrtft. 
 
 S c Pauls charitie was not confined within the Temple of 
 his ov\ne bodie 5 others had a tad thereof. As the Cbrwtki. 
 ans s to whom in his firft E piffle, cap. i.ver.4. he thus ma- 
 nifefteth bjs affection : I thank* my God alwajes on jour be. 
 half e for the grace ofCjodwhich isgmenyou in Itfsu (fhriftjhat 
 in all things ye are made rich in him, in all fad effpeech. ts4nd 
 
 in all knowledge, I thankemy Godalwayesonyourbehalfe, 
 not For your riche',for your honors, for your large pollcf- 
 fions, for your flourifhingcittie. but for the grace ot God, 
 which isgmenyou in lejns (fhrtfl for your free vocation, 
 for your faith, for your reconciliation, for your iufuncau- 
 on, for your regeneration, for your hope of eternall falua- 
 tion>for the preaching of the word of God among you,and 
 for your knowledge of the truth thereof. 
 
 The knowledge of this trutbofGod, farrefurpaffeth all . 
 the treafures of this corruptible vvorld. Shall not '^e ihcn 
 poure out our foutes in thankfulnes beforealmightie God, 
 for beftowing vpon vs fo gracious a blelling,as is this know- 
 Udge of the truth of god ,? Let vs with, the Ipiru; 
 /W ; accoum all things which haue beenc, or arc gaineruH 
 
 to 
 
10 
 
 The I. Lbctvre. 
 
 to vs in this prefenc world, tobebutloflTcand dung in re. 
 fpeft of this knowledge of Gods holy truth ,forafmuch as here* 
 by wc may winne Chrift. Thus haue you theiecond vfc of 
 mydoclrine. Mydoclrinewas: 
 
 God is truth in himfelfe^in his workes, and in his words. 
 
 The fecond vfe concerneth our thankefgiuing for the 
 knowledge of Gods truth.Thc third tender h to our imitation. 
 
 Is it true ? Is God truth in himfelfe, in his xvorkesy andtn his 
 words f Why ftriue we not with all the faculties, and pow- 
 ers of our foules to reprefent our God in truth . ? He in the 
 bcginning,in the firft man, in our forefather ^4«,created 
 and made vs in his ownc image, after his owne likeneile. 
 gen. 1.26, Then was man inuefted with glorious roabes, 
 withimmortalitie, with vnderftanding, with freedome of 
 will : then was he perfectly good, and chafl,and pure, and 
 iuft, and true : Whatfoeuer might appertaine to happines, 
 or holinelfe, he then had it. For God created him fo like 
 vntohimfelfeinpcrfecl happines, and holinelfe 3 that he 
 might in fome fort beare about with him the image of the 
 great and glorious (/WofHcauen. 
 
 B ut alas, our firft Parent continued not long in that his 
 firft eftate, of puritie,innocencie,and integririe 3 by hisfall 
 he loft vs,that his precious lewell, which, (had he flood 
 fa ft ) would haue becne vnro vs a chaine of gold about our 
 neckes j yea, as it is called Pfal. 8. 5. A crowne of honor, and 
 glorie&ut by his fall we are become miferable, and vnho- 
 Jy, and wicked, and vncleane, and falfe 5 as vnlike to God, 
 as darkenejfe is to light, md Hellh to Heauen. 
 
 In this eftate offmne, and death, we all lay wallowing, 
 till God of his owne vnfpeakeable mercy, and goodnelfc 
 raifed vs vp by his grace to a better flate 3 a ftate of regene- 
 ration, and Valuation ; wherein all we whofe names are 
 written in the Regifter of the demand chofen children of 
 God, muft fpend the remainder and refidue of the dayes of 
 our pilgrimage in this world. In this ftate wee mull not 
 (land atone (lay, but mud alwayes be growing vpward. 
 Wcmuftdayby day endeuour to encreafe our fpirituall 
 
 flrcngth 
 
A M O S. 1. I, II 
 
 flrengih,and change our Chrillian infancie with a ripe and 
 conflant age 5 and adde grace to grace, till we become per- 
 fect men in Chrifl. 
 
 To vs, now in the ftate of regeneration belongcth the 
 exhortation of God vntothe children oflfraell. Leuir. 1 1 , 
 44. Be ye holy ^ for lam holy : And that of fort]} to his audi- 
 tors vpon the Mount. Matth. 5. /fi.Beye perfetl,asyour Fa* 
 ther which is in heauen is ferfetl : or as it is in S e Luke. Chap. 
 6. 3 C.Beje mercifully j our Father alfo is merciful. By which 
 places we are not exhorted to a perfection of fupererogati- 
 on, as Monkes would haue if, nor to a perfect and abfolute 
 fulfilling of the Law 5 for that is impoflible, fo long as wee 
 carry about vs thefe veflels of corruption : witnelle S* Paul 
 Rem. 8. 3 . B ut all that we are exhorted to,is,that we would 
 do our beftendeuours torefembleour God, and to belike 
 vnto him j in holinelTc, in perfection, in mercifulneire. Be 
 holy, as God is holy : be perfetl, as God is per fed • be mercifully 
 as Cjodismercifull 3 non abfoluta aqualitatc^ fid Jimilitudbte : 
 not abfolutely, and equally, holy,perfell, and merciful as 
 God is, but by a fimilitude. God is our Father : and will 
 not we his children, like good children, (triue to be acco- 
 modated and fitted to our Fathers vcrtues ? 
 
 Beloued, let vs apply our fclues to this imitation of our 
 heauenly Fat hereto be holy, as he is holy 5 to beperfeft, as he 
 is perfect ^tobz merciful!,** he is mercifull^d for my pre- 
 fent purpofe, to be true, as he is true. 
 
 To this laft we may thus be led. God is our Creator 5 and 
 he is the god of truth. P/al. 31.5, Chrift is our Redeemer, 
 and he is Truth. Joh. 14 6*. We are renued by the holy Ghofi y 
 ai\dhQisthefpintefTruthJoh t i6.ii. We liue in the bo- 
 fomeofthe Church 5 3nd (he is the pillar and ground of Truth 
 1. Tim. 3.15. Thus liuingi we are taught by the word of truth. 
 Colof. \. <. And arc brought to the knowledge of the Truth. 
 I.Tim. 2.4. t\nd zxzfanBtfied by Truth. Ioh.iy. 17. Adde 
 hereto, that we are commaunded euery one to fpeake the 
 Truth, Ephef 4. 25. And (hall we doe our beft to referable 
 God inTruth? To be true as he is true f Dearely beloued, 
 
 inh 
 
ix The J. Lectvre, 
 
 fith wc are the children of Truth ( for God is Truth, and his 
 children we are ) let vs walke, as k bscomet h the children of 
 Truth : WTruth be in our thoughts, in our words , in our 
 workes : in all our wayes. 
 
 What (hall 1 more fay to this poy nt, but exhort you in 
 S r - Taules^ordsyEphef.^is- That ye would caft offly ing, 
 andfpeakeeuery man the truth to his neighbour. For as 
 much as the Lord will deftror all fuch asfpeake lies. This you 
 know by thefift P/k/w*,ver.the 6. But how willhcdeftroy 
 them ? It isanfwered. T^uet. z i . %.ssiMyarsJkaH haue their 
 partinthelak«, which burneth with fire and brimflone. Thus 
 haue you the third vfe of my doctrine.My doilrinewas : 
 
 God is truth in himfelfe^ in hU workes, and in his words. 
 
 The third vfe is, our holy imitation of God in truth. 
 
 There is yet a fourth vfe of this doclrine of the truth of 
 god. It ferues for a redargution, or reproofe of fuch as de- 
 ny God, and his truth. Deny (/Wjand histruth ? Can there 
 be any, endued with a reafonable foule, fo voyd of vnder- 
 ftanding ? Yes. There is a generation of men monftroufly 
 mifhapen in the powers of the fou!e,who fpare not to break 
 the cords of Religion afunder, and to caft her yoke from 
 them. They dare auouch with thofe in Tulfit, Tctam de 
 Dijs immortalibus opinionemfittam ejjeab hantinibm fapientu 
 bus reipuk cauja } vt cjuos ratio non poffet, eos ad officiumreligio 
 duceret : judging the feruiceof God to be a meere deuife of 
 man, for the better gouernment of the Common- wealth ; 
 wherein inferiors, lith they will not be ruled by r«/w^nuft 
 be ordered by religion. 
 
 Tclifuchofthe,SVr//rfwv.r,you may as well vrge them 
 with Lucians narrations : tell them of repentance^ they caft 
 ir behind thcnvtell them offaith,thsy regard it not.Speake 
 to them of baptiffne, they hold it of no greater price, then 
 the waftiing of their hands. Let them heare of the Refur- 
 rettion,this feeds them with many a merry conceit. They 
 thinke pleafantly with themfelues, what manner of bodies 
 they (hall haue at that day, of what proportion and"ftature 
 their bodies (hall be $ whether their nay ics, and haire (hall 
 
 rife 
 
Amos. x. i. 
 
 l l 
 
 rifeagaine. Impious wretches, thus they make a fcoffeac 
 Cjod and religion : whom, were they vfed according to their 
 deferts, the Preachers (hould pronounce, and the Prince 
 proclairne the fouleftleapersjthateueryet fore rannevpon; 
 very worthy to bee excluded the hoaft, and to haue their 
 habitation alone: yea to be exiled the land, and to bee ex- 
 pelled from nature it felfe>which fo vnnaturaliy they ilriue 
 to bring to naught. 1 fay no more again ft tbem 5 but leaue 
 them to x\iz God of truth, whom they haue denied, that he 
 in due time may repay them home with vengeance. 
 
 Thus farrc am I guided by my firft doctrine, grounded 
 vpon ihisejfentiall name of God, his name lehouah : im- 
 porting his truth in bimfclfe, in his workes > and in his 
 words : Thus faith lehouah. 
 
 Thus faith the Lord] Is not this the prophefic 0$ Amos ! 
 Are not all the words of this prophefie, chap. 1. 1. called 
 the rfords cfesfmos the beardfman? What then meaneth this 
 phrafe, Thus faith the Lord, * As Almighty God in olde 
 timefpake to our Fathers by the mouth of Mojes, Exod 4. 
 12 . So did hee in fucceeding ages fpeake vn to t hem by the 
 mouth of other his "Prophets, Luke I. 70. Heereto S. Teter 
 bearcth record , z . Eptfi. 1.10. Know this> faith he, that no 
 prophefie in the' Scripture u of any priuate motion-, and he giues 
 the reafon heercof, verfe 21. For, the prophefie in old time, 
 tame not by the rsili of man, but holy men of God (pake, a* they 
 yrere mooued by the holy C/bofl, Hence fprang thofe vfuall 
 and familiar fpceches in the bookes of the Prophets : The 
 word of the Lord cam: vntome • The Lord God hath (poken s 
 and this in my Texr: Thus fay th the Lord. 
 
 This Lord, who thus fpakc in old time by his Prophets, 
 did in fulnelTe of time, when he fent to confummace, and 
 perfect the worke of mans redemption, fpeake by his blef- 
 fed Euangelifts and Apoflles. This appeareth by the faith- 
 ful! promife made vnto them, Cteatth. jo. i o. Take no 
 thought h,#, or yvhat yet Jh.ill fpeake : ItUnotyee that fpeake, 
 but the Spirit of jour Father , that fpeaketh in you. Icmuft 
 
 ftandeuer :rue, what is. recorded 1 Tim, 3. 16*. Thervko/e 
 
 Scripture 
 
i4 The I. Lectvre. 
 
 Scriptvre is giuen by inspiration of God. The whole Scrip- 
 ture, and euery parcell of it,ha;h inward witnelle from the 
 Spirit, which is the author of all truth. Sweet then is the 
 harmony, confent and agreement of all the Prophets, E- 
 uangeliils,andApo{ties, from the firftvnt© thelaft. Not 
 oucofthemfpake one word of a naturallman, in all their 
 minifteries : the words which they fpakc,werei the words of 
 him that fent them :~they fpake not of themielues • God 
 fpakein them. Whenfoeuer were the time, whatfoeuer 
 were the mcanes, whofoeuer were the man, wherefoeuer 
 were the place,whatfoeuer were the people,the words were 
 the Lords. Hence arifetfa this dodrine : 
 
 The Author of holy Scripture is neither man nor Attgell, nor 
 any other creature, how excellent foeuer, but one ly the lining 
 andimmortallGod. 
 
 This truth is euident,by this which I haue but now dch> 
 red. For if Cfod in old time fpakc to our Fathers, by the 
 mouth of CMofes, if GWfpake by other his Prophets, if 
 godlpzkeby theEuangeliftsand Apofllcs, if all Scripture 
 be infpiredof God $ then it well followeth 5 that Godisthe 
 author of Scripture : and therefore not mnn % nor eAngell, nor 
 any otber creature, how excellent foeuer. I can but point at 
 the vfesof this doftrine. 
 
 The firft vfe is redargution. Is the liuing and imnjor tall 
 God the author of holy Scnpture ? Heerc are all they to bee 
 1C °c 'l^Ra-*' rep r ooued,wbo doe viiific aad debtfethefacred Scriptures, 
 uibon. * d ~ anc * eftcemenotof them, nsof the word of God. Such are 
 u Ludotuc. they, who bearing in their fore-heads, the ftampc ofChri- 
 MaioraiM. flians, haue notwithstanding giuen their names to that An- 
 ° p& ttebrifi ofl^me, and the now-falfe Church there. They 
 \clloZktm, fhamenottoaffirmc, that, fetting afide the authority of 
 CVighim. that CW^,andherheadtheP^,thG^m>/«^is nobet- 
 t Hojitu. ter, then a l doubtfull, vncerraine and leaden rule, then a 
 Gmfer. ra matter f debate, then n dead inke, then ° inken diuini- 
 
 ^ r n e f L f '! my ty,thenaPnofeofwax,thena ' booke of difcord, thena 
 dure vpon f dumbe Judge, then } zs£fops fables. 
 •Amos i. Impious wretches 5 had they not wip'd all fhame from 
 
 their 
 
Amos. i. i. 
 
 M 
 
 theirfaces, (hey would neuerhaue Jaydfuchloadof dif- 
 
 graces vpon Gods holy word. Their CardinaJI Hojitet 
 
 ftayes not heere,he proceedcs a degree fun her. He coynes 
 
 a diftinflion of Scripture, as its vfed by then fclues, whom 
 
 hecalleth Caholikes, and as by vs, whom hcecalleth He- 
 
 retikes. His words are in the end of his third book againft 
 
 Brentinshh Prolegomena, The Scripture, ejHoniodo profer- 
 
 tptra Catholicls verbis eft Dei^uomodo profertur ab Heretic is 
 
 verbum eft Diabolt, as it is alledged hy vs, fo muftitbee, 
 
 forfooth, xhswcrd of tbt Dentil, but as by them, fo onely 
 
 (hallic be the trord of god. Blafphemous Cardinal!, hee 
 
 marcheth not alone. u Telenm tels mee of a champion of u Syntafm. 
 
 that iide, as farre forward as he, who faith : MeliwconfuU f'tt*-*' an > 
 
 tKtttfxtJJe SctlefU, (i nulla vncjftam exttttffet Scriptttra^ that, r a ' cr4t Scripture 
 
 bad there neuer beene any Sc*iptr*re 9 thz Church hadbeene §.31.^45. 17* 
 
 better prouided for, then now it is. Sedens in ccelis ridet : 
 
 there's a God inheauen, that hath thefe wicked impcs in 
 
 derifionrvpcn whom, for their taunts, contumelies, and 
 
 reprcches again (1 his facred word, hee will one day poure 
 
 out his full viols of wrath : then will he crufn them with his * 
 
 fceprer oftron,and breakerhem in pieces like potters vef- 
 
 ftK Yeuhauetherlift. v(c. A fecondfolloweth. 
 
 1 s the liuing and iwmortall God t he author of holy Scripture? 
 Heere then ta a Iclfon for vs, w horn God hat (et a part to be 
 Preachers, and Hxpounders of his <AiIl. We mud handle 
 his facred Script ttre^ as his holjrvord : wcemuft euercome 
 vntoyou, as my Prophet hcere didtoche//r**/j/rf, with 
 Thus faith the Lord, inour mouthes. Weemaynot fpeake 
 either the imagination of our owne braines, or the vainc 
 perfwafions of our own hearts. We muft fincerely preach 
 mto you, Gods gracious word without all corruption, or 
 deprauingofthefame. Tothis S Peter well exhortethvs 
 in his i.Epift.andchap. 4. 1 1. If any man fpeake, lethinu 
 fpea\e 04 the vford of God, For if wee, yea it an Angellfrom 
 Heautn (hall preach otherwife vnto you, then from the 
 Lords own mouth, fpeaking in bis holy word, cvVdipa i&$ 
 let him be accurfed : let him be had in execration. 
 
 The 
 
i6 The L Lectvre, 
 
 The third vfe of this do ctrine, is peculiar vnto you ( B e- 
 loued) who are auditors and hearers of the word. IsthelL 
 ttingand immortall God the author of holy Serif tut e ? Then 
 (Beloucd) it is your part to hcare vs with attention, and re- 
 uerence, whenfoeuer wee (land before you, to expound 
 Gods holy Scripture. S.PWcomrnendeih the Thejfalo- 
 nians, Epift. i. chap. 2. 13. For that whenfoeuer tkcj re- 
 ceive d of the A po files ofChrift, the word of the preaching of 
 CJod, they rectified it not at the word of men, but as it wo* in- 
 deede ,thewordof God % In like fort, if you receiueit, it will 
 faue jour fouls s. It is able fe to doe. S. lames fhall bee your 
 pledge, chap. 1. ti. Receiueit therefore with meeknefle, 
 that by it yourfoules may Hue. 
 
 God fpake vn*o Ifrael'm avifion by night, and fayd 
 Gen. 46. z, laacob, Jaacob. Iaacob anfwered, I am hcere. 
 He was prefl and ready with all reuerent attention, to hearc 
 what his God would fay vnto him, and to follow the fame 
 with all faithful! obedience. Such readinetle well becom- 
 meth euery childe of God at this day in the Church, where 
 Godfpeaketh. Thus mufthcethinke within himtelfe. It 
 is thine ordinance, 6 Lord, by thy word preached toin- 
 ftrucT: me, concerning thy holy will. Iamheere, Lord, in 
 all humble feare, to hearc thy blelled pleafure, what this 
 day thou wilt put into the mouth of the Preacher to deli- 
 uer vnto me, I am heere, fpeake on, Lord, thy feruant hea- 
 reth. If a Prince of this world, or fomc great man fhall 
 fpeake vnto you, you will attend, and giueeare vnto him 
 with all diligence 5 how much more thenoughtyeefoto 
 doe, when the King of Heauen, and Lord of the Earth, 
 theliuing and immortall God, calleth vpon you by his 
 Minifters? 
 
 What remaineth but that you fufFcra word of Exhor- 
 tation. It fhall bee fhort : in S. Pauls words, Colof.$. 
 1 6. Holy and beloued, as.the elecT: of God, let the word 
 of God dwell plenteottfty in yott in aJlwifdome. This word of 
 God, it is his mod roy all and celeftiail Teftament, it is the 
 oracle of his heauenly Saoctuarie, it h the only key vnto 
 
 vs 
 
Amos w u 
 
 l 7 
 
 vs of bis rcuealed counfeJs; it is milkc from his facrcd 
 breafls.the earneft and pledge of his fauorto his Church, 
 the!ighrofourfeete>tne ioy of our hearts, the breath of 
 our noftrilsj the pillar of our faith , the anchor of our 
 hope, the ground of our Ioue, the euidence of our future 
 bletrednes. 
 Let rhis word of God dwell plenteoufiy in you in all wif- 
 dom.So /hail your wayes by it beclenfed^aadyoor fclues 
 madecleane. Yet a very litle while, & he that fhallcome, 
 will come,& will not tarry 3 euen our Lord lefw Chris}, who 
 finding j our wayes elenfed, and your felues madecleane 
 by his facred word, will in his due time tranflate you from 
 this valley of teares, into icrnjklem which is aboue, the 
 moll glorious Gtie of God. There lhaJI this cor- 
 ruptible put on incorruption,and our morta- 
 lity (hall be fwal lowed vp of life. 
 £uen fo be it. 
 
 H E 
 
18 
 
 — ' + " 
 
 The II. Lectvre, 
 
 AMOS 2.1,2,3. 
 
 Thus faith the Lord i /*r /£ra? tranfgrefions of 
 Moab y and for foure, I mi not turne to it, becaufe it 
 burnt the hones of the King o/lidom into lime. 
 
 Thereforewill I fend a fire i^wMoab, and it [hall 
 devoure the fallaces ^Kirioth, and Moab (hall dye 
 with tumult, with Jhtuting, and with the found of a 
 trumpet. 
 
 4nd I will cut off the ludge out of the midjl thereof-^ 
 and will flay ai the Princes thereof with him y faith the 
 Lord. 
 
 IN the former Sermon I handled the Preface. The 
 Prophecie is now to be fpoken vnto. The firft pare 
 therein is : The accufation of Moab 5 in thefe words; 
 For three tranfgrejp&m ofM.Q*b } and for foure. ] Where 
 wearetoconfidcr, 
 51. Who are accufed. 
 £2. For what they are accufed. 
 The accufed are the Moabites^ and they are accufed of 
 many breaches of the Law of God. Firft of theaccufed. 
 
 Moab wasoneofthefbnnes of Lot, begotten in inceft 
 vpon his eldeft daughter. Cjen, 19.37. From him by li- 
 neal I defcent came thefe Moabites,* people inhabiting that 
 part of the Eall, which is commonly knowne by the name 
 of Cakfyria, but was formerly the potfeflion of the Amo- 
 rites. Thefe Moabites y like their brethren the Ammonites, 
 were profetfed enemies to the people of God , and did 
 euermorc very gricuoufly affli&,and vex them. In which 
 refpecl,they were for euerby God his finguiar command- 
 ment excluded from the Church. Gods commandment 
 
 is 
 
M O S. 1. I. ip 
 
 is exprelTed Deut.i 3.3. The Ammonites, and the Mottoes 
 JhaJI not enter into the Congregation of the Lord, And its re- 
 peated Nehem. 1 3.1. The Ammonites, and the Moabites [hall 
 not enter into the (Congregation cf God, Thu* hauc you the 
 accufed$ cucn the Moabites 5 thepofteritie of Moab, who 
 was Lots fonnej inhabitants of Ccelefyria, and borderers 
 vpon the Holy Land, the polle/Hon of the Jfraelites. 
 
 Now what are they accufed of? Of many breaches 
 of Gods law: in thefe words, For three ,and f our e tranfgref- 
 Jions} This phrafe we met with flue times in the former 
 chapter,andhaue heard if diuerfly expounded. Themoft 
 caturall.proper and fignifi cant expofition commended f 
 you was ; by three, and foure, a finite, and certaine num- 
 ber,to vndcrftand many ; a number infinite, & vncertaine. 
 for three tranfgrejjions if ' Moab ,and for four e, that is, for ma- 
 ny tranfgreflions of the Moabites. 
 
 Among the many tranfgreflions of the Moabites > their 
 inhumanitie, and pride are fpecially noted. Their inhu- 
 mane, fpightfull, and cruell dealing again ft the 7/raelttes, 
 though a people of their owne kinred, appearerh diuers 
 wayes. I;irft , becaufe when the Ifradites came out of 
 tAzgypt, they met them not with prouifion. 'Deut. 23.4. 
 Secondly, becaufe at that time they hired a 'Balaam, the D(ut 
 fonne of Beor, to curfe them. Num. iz.$. Thirdly, be- 2 J ' 4 * 
 
 caufe they kept them in fcruitude vnder King Eglon eigh- 
 teene yeercs./W/V.j. 1 2. Fourthly, becaufe without re- 
 fpecl of their allegiance to the Kings of //ra/,duevnto 
 them vpon King Davids b conqueft, they rebelled againtlfc a Sdm g tl# 
 Jfrael after the death of Ab*b. z.King.i.i. Fiftly, becaufe 
 they waged warreagainft lehofaphat King ofludab.iCbrs. 
 20. 1 . Sixtly, becaufe they derided the ffraelttes, vpbrai- 
 ded them, and made a ieft at them, /tfr.48. 2 7. Zephan. 2 . 8. 
 You fee the inhumanitie of the Moabites. Concerning 
 their pride, heare the words of Ieremie chap. 48. 1 9. JVe 
 bdue heard the pride of Moab: (he is exceeding proud) we 
 hauc heard his pride , his ftoutnejfe, his arroganae, his dif- 
 daine , ani the hautmejfe of his heart. Of this pride of 
 
 C Z Moab 
 
xo The II. Lectvre. 
 
 Moab you may fee more Sfai 1 6. 6. 
 
 Of the many finnes of Moab % you fee two fpecially no- 
 ted : their inhumanitie, and their pride : for which, and 
 others, the Z*ri protefteth again ft them, that he wiil noc 
 turnetothem. Imtlnot twnetoit\ That is,as heretofore 
 feurh bin expounded, I will not be fauourableto the Moa- 
 bites ; 1 will not fpare them ; according to their deferts, (o 
 fltall it be vnto them : 1 will not rec3ii them to the right 
 way 5 they (hall runne on to their owne pcrdiricn : I will 
 not turneaway the punifiiment, wherewith 1 ijaue refol- 
 ded to puni(h them : I am the Lord, I am not changed. 
 J mil not ttirne to it] It is in efFecT, as if the Lord had thus 
 faid: If the Moabttes had offended but once, or twife,I 
 would haue bin fauourabie to them, and would h'aue re- 
 cald them into the right way, thatfo they might haue bin 
 conver:ed,and haue efcaped my punilhmcnts : But now, 
 firh they dxlj heaps trance (Eon vpon tranfgre(Iion,and 
 make no end of iinm'ng, 1 hauehardned my face agafnft 
 them,and will not fufTer < hem to be converted j but indu* 
 ratcand obftinate as rhey are, 1 will vrterly deftroy them* 
 For three tranjgrcjfions of Mo*b , and for fowre I mil not 
 tttrr.e to it. 
 
 Here m?y you recall to your remembrances a doftrine 
 fundry times recommended to your religious confide- 
 FAtions. 
 
 Mtny fanes dee pluc^e dovene from Heanen the mofl eer- 
 taine wrath and vengeance of God vpon the Jinhers. 
 
 God is of pure eves and beholder h not iniquitie. He 
 hath laid righteouine fotherule,ard weighed hisiuftice 
 inabaliance. His fentence is palled forth from h<m,and 
 (lands vnalterabie: Tribulation and~aifgjifffrvpm entry foul* 
 that doth euitt. The foulethatlinneth,it fhallbepunfihcd. 
 God makes it good by an oath Deut.i 3,41. That he mil 
 yphet his glut ring fvcord^ and his hand /hall take hold on lodge- 
 ment to execute vengeance for finne. His foule hateth,and 
 abhorreth (inne ; his iawpurfecb,and condemncth ilnnrj 
 his hand nra:eth ; a«dfcourgeth(innc, Sinne vvasbismo- 
 tiue 
 
M O S 1. I. II 
 
 tiuetocaft downe Angels into HchVothruft/^w out of 
 Paradife, to turne Cities into allies, to ruinate Nations,to 
 torment his ownebowe!s in the fimilitude of IinfuII flefti. 
 Becaufeof finnehe once drowned the old world, and bc- 
 caufe of fione ere long will burne this. Thus doe many 
 finncs pluckedowne&c. 
 
 Onevfe of this doctrine, is 5 to teach vs heedfulnetfc 
 in all ourwayes,thatwedo2 notbyourmany linnespro- 
 noKC Almighty God ro high difpleafure. 
 
 A fecond Vfc, is $ to moue vs to a ferious contempla- 
 tion of the wonder full patience of Almighty God, who 
 did fo gracioufly forbear c theft /^4£/r*/,til I by their three, 
 and foure rranfgrefiions, by their many finnes they bad 
 prouoked him to indignation. Thefe things I hauc here- 
 tofore laboured to lay vnro your hearts. 
 
 Now therefore I proceed to the third partof rhi? pro- 
 phecie: wherein you haue the declaration of that grie- 
 nous linne, by which the AMtitis fo highly offended. 
 Thistheirhnne wasafinne of cruelty; exprelfed in thefe 
 words: *Becaufe it burnt the bones of the Kiig of Ed-tru 
 it)! 9 It me. ' 
 
 When this was done>or by which of the Kings of Mo- 
 th, or againft which of the Kings ofEdom, k is not expref- 
 fed in holy Scriprurc. Some would hither refe re that Hi- 
 florie, 2 Kmgt 5 . Where it i$ recorded of the King of Ifra- 
 r/, t!ia: he affiled with two other Kings, the K ing of fudr, 
 3nd the King of £^<?w,made war vpon the King of AJ9ab. 
 The King of Mo^b, v\hen hefavvthebartleuasto fore for 
 him, tooke with him feauen hundred (loutwarriours,and 
 would haue broken throw to the King otEdom, but could 
 cor. Through indignation w hereof fome thinkethstheee Tifcdt.j**. 
 tooke the King of ^w/eldeft fonne, and offered him for bf lti * r \'ih 
 a burnt offering vpon the wall : forfo fome will haue the 
 Jail vcrfe of that chapter vnderftood of the King of Edoms 
 fonne. Butltake it more agreeable to that florie.there to 
 vjderftand the K ing of/I^^/owne fonne: that the King 
 
 j: Afiabfhodd offer vp fora burnt offering vpon the waU 
 
 C % bis 
 
2.2, The II. Lectvre. 
 
 his owne eldeft fonne,thereby to obtaine helpe of his God 
 againft his enemies. And fo that ftorie appercaines not to 
 this my Texr. No 5 though weercceiue the former inter- 
 pretation. For it is not here faid,that he burnt the bones of 
 the King of Edomt forms into limebut the bones of the King 
 of SdomhmkXh. 
 
 It is a tradition of the Hebre»es,that after the buriall of 
 the KmgofEdom (that King, who went vp with d fehcram, 
 d a, ^5.3. 1. King of //>W,and e lehnfhaphat King of Indah> to warre a- 
 f yer $ 7 ' gainll f Mefha, King of Moa,b y) the Moabites^ in vltionem 
 
 ycr >- 4 * doloru, to be reuenged vpon him for the forrow, w hicb he 
 wrought them 3 did digge vp his bones, and burne them. 
 Of this tradition S.Ierome makerh mention : They did dtgge 
 vp the King ofEdoms bones, and burne them. Great was their 
 rage 3 great their cruelty. Death appeafed them not- The 
 KtngofEdoms boms were not fuffered to reft in his fcpul- 
 cher, but were taken thence, and burnt into allies. Thefe 
 allies fomethinke were vfed with lime, or morterfor the 
 plaiftering, pargetting, or rough-cafling of their boufes : 
 for as much as my Prophet here faith, they burnt the bones 
 of the King ofEdom into lime. If fo J it was done Vtndittt ma- 
 uris, & conttimelU caufa- that they might take full venge- 
 ance vpon the K ing of Edem. 
 
 I may notpadeitouerwithfilencc, that this cruelty of 
 
 the Moabites, was againft the Edomkes y without all refpect 
 
 of bloud, and confanguinity. Edom> the Sdomites^ otldu- 
 
 g Gen.21.11. w^ttfweredefcended from Abraham. Thus : zEdomjUc 
 
 firft Father of the Sdomues, or Idnmaansywz* otherwifecal* 
 
 h Gen i x . ? . led E/at/, and was fonne of fehac, who was b fonne of A* 
 
 1 Gen.i?.}7. braham. And 1 Moab, from whom the nation afxhzMoa. 
 
 bites tooke their name, was fonne vnto £*/,and Lot was A~ 
 
 k Gm.x 1. 17. brahams brothers fonne, the fonne of k Haran. Th?rt was 
 
 then becweene the Moabites , and Sdomites ncerenclfe of 
 
 bloud, and full kindred. 
 
 Now we fee what is the particular finneof t\\z Meabites % 
 for which this prophecy is dire cled againft them. Their 
 finne &C*wty> andafpeciall kinde oiCmeltj j euen their 
 
 denying 
 
Amos. i. i. 13 
 
 denyingof reft to the bones or ihe dead : and the more o- 
 dious and intolerable is their Cruelty^ becaufeit is againft 
 their owne kindred. 
 
 The letfou, u hich we are to take from hence, is this. 
 
 AUkjnde of cruelty committed again ft a man, highly difplea- 
 feth God ; but that fpecially, which wlatcth^and exttnguifheth 
 the rites of confanguinity^andnaturallaffe^ton. 
 
 In my 1 feauenthLedurevpon the firft chapter of this 1 /"S-74- 
 prophecy, I commended vnto you this doclrine : god u 
 neuer well f leafed with too much cruelty. In my m 1 9. Le- m t*£*l** 
 dure I recommended it vnto you $ varying my propofitt- 
 on,tliUS : Cruelty isafinnehatefnll vnto God. Now it comes 
 vnto you in another forme,though the matter be the fame* 
 Allkinde of cruelty, &c. My propofition hath two parts. 
 
 The flift, All kind of cruelty committed again ft a man Mgh- 
 ly difpleafeth God. The fecond 5 There is a kinde of cruelty % 
 that violateth,andextingui[heththe right es of con fangumtty % and 
 naturall ajfeflion, and that ffec tally difpleafeth God, Firlt, to 
 thefira. 
 
 All kind: of cruelty committed againfi a man highly difplea- 
 feth God. 
 
 No maruaile. For all kinde of cruelty is fin ; and euery 
 iln mufttafte of Gods high difpleafure. All kinde of cru- 
 tlty is fin : For it is <uty**» a want of conformity to the Law 
 of God,a tranfgrcflion of the law, a breach of the law. Will 
 you know againft which commandement it is? Itisagainft 
 the fixt Gommandement. Thecommandement is: Thou 
 jhalt doe no murther ; or, Thou fhalt not kill. Where to ^//, 
 or to doe murther % by a Synechdoche, fignifieth any kinde of 
 endamaging the pcrfon of our neighbours. We may not 
 fomuch as hurr,or hinder them. We are forbidden to fin 
 againft our neighbour, either in heart, or in word, or in 
 countenance,orin deed. And in this lad branch is cruelty 
 forbidden vs. So is the firft part of my proportion con- 
 firmed 5 Ail kinde cf crueltie committed againfi a man highly 
 difpleafeth God. The reafon is 5 becaufe it is a fin ; again(t 
 the fixth commandement. 
 
 C 4 The 
 
z4 The II. Lectvre. 
 
 The vfe of this doctrine is to reproouc fuch as delight 
 in cmeltie. Man of all liuing creatures, ought to be the 
 n Bestir. Qr*t. mo ft courteous. His name in Latin is homo, and that" one 
 Pk/'/rfc'i. deriucth from the Greeke ^Vo/ce 3 awordthat frgniSeth\^- 
 /^^^ 87. ' " nanimkie, and concord : And from the Latin heme, is de- 
 riucd //*«w.4*^, a word chat fignifierh courtefie, or gen- 
 tlenes. So that the very name of man, Homo, fhewcth that 
 *lUmnem»4- *maiM*s euen framed by nature for vnanimitie, concord, 
 Tm'tlr 1 * C0L,rte(]e > gcmlenes ? and peace. 
 
 twipofu . Qtjier* creatures are by nature euen armed for warre, 
 
 uJvtaliCu Some haue their harms, as Vnicornes, Harts, and Bulls; 
 Um.. ibme their teeth 5 as Boares and Dogs : fome their NUpArs^as* 
 
 Griffins and Lyons : fo me their pojfon, either in their 
 tongues, as Serpents, or in their ray Ies, as Scorpions, or in 
 their breath, as Dragcm, or in their eyes, as the Batilifke: 
 Some haue their hard sk}»rtesfor their csates or czuerittqS) as 
 onlandjthc ^z??W/^;inthefea,theTorto>fc, the Crab, 
 and all (hell fi(K All thefe, and other beads are armed by 
 nature, partly to defend themfelues, partly to offend o- 
 thers . One!y Man \ he is borne /« crmis, tenelius^ edentuius\ 
 he comesiiTto the world naked, tender, tootbks ^and hath 
 not whetewirh, either to offend another,or to defend hina- 
 feife$ to teach vs, that man (hould fpend tbedayes of his 
 pilgrimage herein vnanimitie, concordj couttefic,-gentIe- 
 ne% and peace. 
 
 The more are they tobereproued, who liuing among 
 mcn,haue, as it were, put off the nature of Man, by their 
 delight in cruell dealina. Such n the racking Landlord, v\ho 
 takes aduantagc againft his poo;e tenant for euery trifle. 
 Such isthe£r*r<&? yfmer, who cares vp his brothers fub- 
 {laucevvithw//rr<f/?. Such is the fiony. hearted ?bjfutan y or 
 C^/V«rjTi^,thatproiongethhisparientsdifeare,or fore, to 
 wring the more money from him. Such is the trouble fome 
 man, w ho vniu flly vexetb his neighbour in the law to his 
 vndoing. &uch are a I they, who are any way injurious to 
 therewith whom they liue. 
 Ltruftjthereis none that heares me this d3y fit to be re- 
 proouc d 
 
Amos, i. i. 2.5 
 
 prooucd for any rrw^rfWagainft the dead , as the Mo*- 
 4ttes here are for their burning the bones of the King of Edcw 
 intoltmt. And that you neueriray deferue with them to 
 bereproouedjietitpleafeyouto heare a while, how this 
 kind of crueltic hath in former ages beene accounted of. 
 
 It is ° written to the difprayfe ofcsfchi/iej, that he drag o pirjfl.At*ii, 
 ged the dead bodicoff/f#*rthrife about the wals of Troy. J; 
 
 ltisPv\rittentothedifpraifeof7'^//M,proud7"^Afiw/v\ife> p ' v * lC ' 1 ' 
 that fhe.drouc her waggon ouerthe dead bodicof her Fa- 
 xhtvS^rHihsTullmsxh'i fixt Kingof/ww^. It is 4 written to q Vlutarthin 
 the difpraifc QissfntemefhzTriumvir&tiQ of the thrcc,who Cknonej*? in 
 bore the fw.ayat.che beginning of the Remins Empire, that ^ ntom °> 
 he caufed the right hand, and the head of dead Cictr>f bat 
 great Orator, to be cur offend brought before him,that be- 
 holding them, he might folace,and fpert himfelfe. And 
 was knot anoteofooo much cruelty io Anionics w ife,whe- 
 tfeeritwere' Fuluia, orthat proud Egyptian QueeneC/^. rKwonymji- 
 patra y that (lie thruft her needle through the tongue of that p ?'£ ^ m 
 dead Orator? Thus haueprophane Authors Vtrgil, Livie, •*"'' 
 Tlutarcb t 3nd others^ conducted onely by natures light, * 
 
 noted jauu 1 cenfured cruelth again ft the dead. And (hall not 
 the light of Gods holy word conduct vs Chrifnans to alike 
 meafure of vnderftanding, cuen to deteft all cruelty agamil 
 the dead? 
 
 To this purpofe the holy Euangeiifl$,S./J/*/£nr 3 aFjd S. 
 Marine iS l AJatberv chap. the i if.andS* 1 M*r ke chzp.ihz 6, 
 bane recorded it for a memorial; ro all enfuing ages \ that 
 rothefolemnizingof Heroes birth day, the head of John 
 3aptifl was brought in a platter to Hcrodtas. C; ucll Hero* 
 di<u\ could not the vntimely,and vnluft death of that holy 
 manfatiifiethygreedie,andbloudthir(lie hearr, but that 
 thou mufthauc bis head brought before thee in a platter? 
 and that at fuch a time, fo folemne a time, the birth day of 
 thy Lord, thy King, thy fuppofed husband, Herod t zutn 
 then 5 when hefeafted his Princes,and captaines,and chicfe 
 eftaces ofGMceth dead mans headjbefmercd with blond, 
 was very vnfeafonabie, and vnrit fawce for fuch a banquet. 
 
 Yet 
 
fodit. 
 
 f Salmeton com 
 mtnt. in Euan 
 
 16 The II. L ec tv re. 
 
 Yet then was lohn Bapttfis head brought before Herodta* in 
 a platter. What did (he to it? Doubtlelfe, all the difgrac* 
 (lie could. One thing S l Hierome in his fecond booke of 
 
 *reriloquam his Apollogie again ft 'K*^*/, fpecifieth, that *jbe thrufi 
 
 linjuam dtfiri- fa tongue through wit h a needle. 
 
 %f"° cm - In the 1 9. of hhn vcr. 34. it is recorded to the memori- 
 all of all enluing ages,that when lefus had by his furferings 
 vpon the Cro(Ie,and paiment of the price of our redemp- 
 tion giuen vp theghoft ; then a 7<w,alouIdier of the fewer, 
 with a fpeere pierced his fide, whereout forthwith lifted 
 bloud, and water. Vpon that cruell fouldiers fad f one af- 
 kcth this queftion : £uid eft, quodfUiusDeitormentiiiniit* 
 
 gel, Tom. 1 o. toleratis, non content us, voimt etiam pofl mortem vuinera aces* 
 
 Traft. 48. pere ? What is it, that the fonne of God not content with 
 fuch torments, as in his life time he endured, would alfo 
 after his death be wounded ? Among mtny ? and they great 
 caufes, he glues this for one Vtinnotefceret nofira immanitat, 
 &fauitia,qfti ctiam in mortuum fauimm 5 that notice may be 
 takenofourimmanitie,&crueltie,forasmuchaswefpare 
 not the dead. It is the propertic of a Lyon,to fpare a man, 
 not onely,thatis dcad,but alfo thatlyerh proftratcand flat 
 vpon the ground : What fauour a.man receiaes from a Ly- 
 on, Chrift lefus, thz Lyon of the rribe of Iudah, the fweete 
 Sauiour of man kind, could not recciue from man. "A foul- 
 dierwith afpearepieiceih his fide, though he be dead. To 
 exaggerate this S c Chryfoflome homil^S* vpon lohn, fay th ; 
 lUudere mortao, quant tpfum crucis fuppiicium> longe peitu es~l ; 
 It is farre worfe to offer any contumely or difgrace to one 
 that is dead, then is the punifbmenr of the crofle. . 
 
 In the 79. Pfilme ver. 2. the Prophet in Ifraels behalfe 
 complaineth vnto God, againft the furprifers of lerufaiem, 
 that they gaue the dead bodies ofGodsferuants to be meat vnto 
 t be fowles of heaven, andthefejbofhti Saints to the beafis of 
 the Earth. Soheaggrauateth their crueltie,andinbumani- 
 tie. Monftrous was their crueItie,barbarous their inhuma- 
 niuei to cafl the dead bodies, andflefh of Gods feruants, 
 and Saints here, and there, to the end they might be a prey 
 
 to 
 
Amos. z. i. 2,7 
 
 to dogs, to wolues, to rauens, to vultures, or other bcafls, 
 or birds, that liue by carion. 
 
 You fee partly by prophane examples, partly by infian- 
 ces out of the facred Scripture?,how crw liieagair.fi the dead 
 hath vfually beene cenfu red. But what is this to youj who 
 vfe towards the dead all ciuilitie f All ciuilitie ? I grant you 
 giue the dead religious,and fblemnc bu: iall j And io doicg 
 you doe well. You doe well not to furFer 'figaram &figmen- t Lan(l**tUu 
 r*w^«,theworkman(hipofGod,Gcds image, ro be ex- /»/'>«*.#•*• 
 pofed, and cad out for a prey to wild beads, and bird?. To 
 bury the dcad,it i^qnoiidMnum opus, & magnum , it is euery 1 r-h i 
 dayes worke, and a great worke ; and you doc w ell To to ^ >4g 
 account of ir. For if the law commands you to couer the 
 naked whilethey are liuing, how much moreought yee to 
 couer them, when they are dead ? If your friend vndertake 
 any long iourney, you will take the paines to bring him 
 part of his way • how much more ought ye to affoord him 
 your company, when he is going m ifUmtternam domum, to 
 his long, and euerlafting homeAvhence he (hall returne no 
 more vnto you? 
 
 You will fay fadauerib us m llns fen fus 5 dead bodies haue 
 no fenfe 5 What need then is there offuch care of commit* . . 
 tingthem to rhcearth?I reply in Q*A»flins words, Deo pta- X tal l' D ) ( e ap \ J" 
 cent etiamt*It4pietatu officia : fuch offices of pictiCjbumani- 
 tie, and ciuilitie doe pleafe God. The bodies of the dead 
 belong to Gods prouidence. He hath appointed the buri- 
 allofihe dead, to confirme our faith in .the Refurrection 
 of the dead. 
 
 Thusfarre by occafion of the firft part of my propofiti- 
 on : which was, AH kind efcrucltie, committed agawf} a many 
 highly difpleafth god. You remember the rcafonof it : the 
 reafon is 5 Becaufe it U againjl the fixt Commandement. The 
 vfe of it, was a reproofe of fuch as delight in crueltte^ whe- 
 ther again ft the liuing, or the dead. NowfolJoweththeo- 
 therpart of my propofition : this : 
 
 That crueltie which violatetb, or extingftifietb the rites of 
 confanguinitie^ And naturali afftttionjfeciall] difplcafttb god. 
 
 For 
 
1% The II. Le c tvre. 
 
 For God^the God of nature,cannot in any wife like,thac 
 natures lawes be violated. By natures lawes, its ena&cd, 
 that there (hould be, that fame ^p>">muchfpoken of in the 
 Schoolesjapeculiaraffeclionof loue from the parent to 
 the childe, and from the childe to the parent ; from a bro- 
 ther to a brother, from a kinfman to a kinfman. Now if cru- 
 elrie fliail be exercifed from a parent towards his childe, or 
 from a child towards his parent, or from a brother towards 
 his brother 5 orfrom a kinfman towards his kinfman, that 
 fame &?yK Ifpak of,is laid afide$the rites of confanguinity, 
 andnaturall afteclion are vio!ated,are extinguished. 
 
 This doclrine may teach vs, to carry our lelues peacea- 
 bly, and louingly towards our parenrs, our children, our 
 brethren, our kinfmen, all that are of our bloud. There 
 cannot be a greater bond betweene man and man, as men $ 
 then is this bond of bloud. I fay prccifely betweene man 
 and man? as rnen s there cannot be a greater bond, then is 
 this bond of bloud. Forbetweenemanandrnan, as Chn- 
 flians, there is a greater bond 5 the bond of one Lord, one 
 faith, one baptifme, one Cjod, and Father of all, which is a bone 
 all, and through all, and in you all, as S c Paul fpeaketh, E- 
 phef.+.s.C. 
 
 The ftrength of the former bond of bloud, ftiewethic 
 felfeinthe Patriarch Abraham, when there was a debate 
 betweene his feruants, and the feruants otLct. AH the 
 tales his men could tell him, could not worke in him any 
 difiikeof Lot, To end that debate, Abraham goeth to Lot, 
 Abrj*ham>Lots eldcr.cnd vncklehis better in etiery refpccT, 
 yet he (lands not vpon that ; he looks not u hen Lot fhould 
 come, and ftoope to him ; but as in y ceres, fo in wifdome, 
 inmildneuTe, in humility, in temperance of affeclionshec 
 pallethhim. Ouer-ruied by fuch fweetvertucs, heegoes 
 to Lot, tels him of" their kinred, and rnooues him thereby, 
 as by a ftrong rcafon,or a mighty bond,that loue and peace 
 mi^htremaine betwixt them and theirs. His words,areas 
 the words whereof Salomon fpeaketb, Proa.if. u. they 
 are Uke apfles of go Id with pifturts of/i/uer } they are fpoken in 
 
 their 
 
Amos. t. i. 
 
 19 
 
 their place ; and are recorded Gen. 13.8. where Abrahams 
 thusfpeaketh vntoLot : Let there bee r.9ftrife y I pray thee, 
 between? thee and me t neither bet>veenethj heard men and mi 
 beard. men tfor bv be brethren. 
 
 JVe be brethren:] He might haue fayd wee bee cofens, er 
 thou arc my nrpherr, my brothers fonne, but bee vfeth rather 
 apellation of equal i.y, and cais him brother^ mamfell his 
 deli re of peace and concord. 
 
 You fee the ftrecgthof the bond of bloud, how forci- 
 ble it is betvveenc man and man, at mm. I told you of a 
 ftrongerbond betweene man and man, 4/ £V;/?«»/ > and 
 that v% as the bend of one Lord, one Faith ^ one Eaptifme, one 
 God znd Father of all, which is abotte aS } and through all, and 
 mvtaU. ^^ 
 
 So there is a two-fold kinred, or brotherhood. The 
 one, by nature, the other by grace : the one, by g 'ncratton, 
 the other,, by regeneration. In refpecl of both, we are ty ed 
 with bonds of loue. Firii, fa feipect of the former. 
 After Noahs flcud , there was a diuifion ofcountreyes 
 madctorhc remainder of Adams pofterhy : fome dwelt 
 heere,fometherej fome in one place, fome in another, as 
 theybefthked 5 yet one bleud remained amongfhhem, 
 as a knot euer to ioynerhem in amity and loue, what di- 
 fiance of pbee foeuer fcuered then). Is it not fo ftiil, 
 though Ibflgerarne, and larger encreafe hauefpred it fur- 
 ther? Yes (Bdoued) iris fo. And therefore this bund of 
 bloud, llocke, houfe, linage, and kinred in the roots fnou Id 
 continue among w, regard one of another, and make vs 
 loue one another, more then « e doe. 
 
 But this kinred, by nature and generation^ fo many de- 
 gree rcmooued from the root, our great grand. father A- 
 ^zwjtherlrll of men, ; ntle mooucthvs ; wee difdaine to 
 take notice of it. Let then the other kinred, thatoi^^r, 
 and regeneration^ by its flronger bonds or loue, rye & ioy ne 
 vs together. Theiuil and wife man knoweth (faith? La- j Dinin.jnjlit. 
 fianttftjj cuntloiab eodem Deo> & eadem condittcne ntnera- *••*•*•*$• 
 tos % %xrctrAtirmtMiiefo contuse! os ? that all who are borne 
 
 of 
 
3° 
 
 The II. Lectvre, 
 
 ofone God, and vpon the fame condition, are ioyned to- 
 gether by the right of brother-hood. To which purpofe a 
 % Calu'm. Com- great x Diuine faith > Haclege adopt atifumm omnes in Dcifi- 
 ment. in Gwf. /; dS) <vt ali] alijf mutuofratres fmns , Wee are all adopted or 
 *$• 8 - chofen to be the fbnnes of God vpon this condition, that 
 
 we mutually be brethren , one vnto another. 
 
 Dcarely Beloued, fith wee are become the fonnesof 
 God vpon a condition, let vs fulfill thecondition 5 letvs 
 bee brethren , one to another. That is , let vs not bee 
 cruell, one towards another 5 letvsdoe noiniury, one to 
 another, let vs be merciful 1 one to another, let vs loue one 
 another. Let good Abraham be the patterne of our imita- 
 tion, If there be any variance, oriarring among vs, letvs 
 goeoneto another, andkindely entreat one another 5 / 
 pray thee, let there bee ho variance, no tarring, betweenemee 
 and thee, nor betweene my men and thy men for we are brethren, 
 B ut proud and rebellious flefh and bloud will not fuffer 
 vs to become Abrahams 5 fo wife, fo meeke, fuch louers of 
 concord and vnity. NotfufTervs ? Then is our condition 
 fearcfull, and-we may well expert, that the God of Abra* 
 ham at his great day of vifitation, fhall reieel vs, and caft vs 
 from out his fight into the euer burninglake. There is no 
 entrance into the Heauenly Canaan, for the cruell, injuri- 
 ous, malicious and defpiteful 1 man. 
 
 Its onely Loucxhzt opens the gates of Heauen ; without 
 Z<70;whatioeueryoudoe,itsnoaduantagetoyou. S. Paul 
 tels you, I C or ' 1 3- tna * though you fpeaks with the tongues of 
 men and Angels > and haue not Lou:, you are but as founding 
 brajfe, or a tine tying cymbaU : and though you haue the gift of 
 prophefie, and know aflfecrets, yea, if you haue all faith, fo that 
 jee can remooue mount aines, and haue not Loue,you are nothing: 
 and though you feede the foore with aS your goods, andgiue 
 your bodies to tee burnt, and haue not Lone, it profit eth you 
 nothing. 
 
 To bee fliort, almes without Loue, prophefie without 
 Loue, knowledge without Loue, miracles without Loue 9 
 marryrdorne without Loue, prayer without Loue, and the 
 
 like 
 
Amos. i. i. 
 
 3' 
 
 like very commendable and good workes, all are nothing. 
 Loue is the fire that purifieth, it is the incenfethar perfu- 
 meth, it is thcoyntment, or boxof Spikenard, thatfwcet- 
 nethjitisthe fait, that feafoneth all our good thoughts, 
 words, and dcedes. I conclude with S. lohns words in his 
 I Epift. cap. 4. verf. 7. TScloued, let vs lone one another , for 
 Loue cemmetb of God, and every one that loueth.is borne ofCjod^ 
 and knoweth (jod. Tor God U Loue ; tf therefore wee dwelt in 
 Loue, we dwell in God 9 and (jod dwells in vt. 
 
 Now,OLambeof God, that takeft away the finnesof 
 
 the world, take from vs all bitternelfe, and anger, and 
 
 wrath, and crying, andeutll fpeaking, with all maliciouf- 
 
 nelTe. Raifevp in vs a deiire of brotherly Loue, that wee 
 
 may euery one haue a care to hclpeanother, that our Loue 
 
 be not fained,falfe, hypocritical^ wayward, tedious^ dif- 
 
 dainefull; nor hunting after profit 5 but that it be vnfained 
 
 and perfecl,euen towards our enemies. Graot,goodLord, 
 
 that thus retaining the ftudy of concord, andlouing one 
 
 another, we may all meet together in the vnity of faitb.and 
 
 knowledge of thee, the Sonne of God, till we become per- 
 
 fed in thee, our onely Saviour and Redeemer. To thee> 
 
 O Chrift, with the Father, and the Holy Ghoft, bee 
 
 afcribedall pra\ feand power, might and 
 
 Maiefty, dignity and dominion 
 
 foreyermore. Amen. 
 
 The 
 
3* 
 
 The II I. Lectvre, 
 
 AMOS. 2, 1,3. 
 
 Therefore will I fend a fire vpon Moab, W /> /hall 
 deuoure the palaces *f Kerioth, and Moab [ball dye with 
 tumult, with fhouting, and with the found of a trumpet. 
 
 And I wilt cut off the Judge out of the midji thereof y 
 and will flay all the Princes thereof with hint,. 
 
 WE are now to confidcr thefounh part of 
 this burden of the Moabues 5 namely, the 
 commmation^ox denmtimon of fuch punifh- 
 ments, as God would bring vpon the Moa- 
 bites for their finnes. Thepunifbmentsaredefcribed, firft 
 generally, and then more fpccially. The general defcrip- 
 tionis ^Therefor t vrill I fend afire vfon Moab, and it /bait dc- 
 Houre the palaces of "Kerioth. 
 
 In the former chapter wee met with this forme of corn- 
 a rerfej^, 7,10. mioation a flue time?. Wee now hnde nothing new* but 
 12.14. new names, ^Moab and Kertotb, 
 
 Of Moab you heard fomewhat in my lafl Sermon $ that 
 Moab was Lots fonne, and that from him lineally dcfcen* 
 ded the Moabitcs, a people inhabiting that part of the Eaft, 
 which is commonly knowne by the name ofCalefjria t md 
 was in former times the pofleflion of the Amarites. 1 now 
 adde, that from the fame Moab, the fonne of Lot, a city in 
 R^fr^M,afterward called Areopolit, was named Moab t and 
 thence the whole prouince, region ,countrey,orkingdome 
 hDehcu. was likewife named Moab. So faith b Enjebitu. Moab in 
 this branch of my text, may fignifie cither : either the Me- 
 tropolu, the chicfc and mother-city of the Kiugdome of 
 Maab, or the Kingdomc it felfe. S. Hierome heere vnder- 
 flandsboth, 
 
 The 
 
Amos i.i. 35 
 
 The other new name is in the Hebrew, J\\V\^, in the 
 vulgar Latin, farioth i inzhcEnglifh-geneua tranflation, 
 Kerioth 5 in Vatabltes, Cerijoth ; in TremeUites and Junius, 
 KerijQth ; the Septuagint in their Grccke traaflation, take 
 the word for an appeDatiue ; they t ranfl aate it r nktap oJHk t 
 her cities. According to them, tbefc words fiiould thus be 
 read : 1 will fend a fire vpon Moab, and it flail deuoure the 
 foundations of her cstis*. But with S.Hieromc, and fun dry 
 ethers of die bed Expofitors, we retains the proper name 
 Kerioth or fitriotL 
 
 Wee read in holy writ of two cities thus named. One 
 was belonging to theTribeof Jtida, and lay towards the 
 coafts of Edom fouth- ward, mentioned /*/&. 15.25. The 
 other was in the land o&Moab 5 fo fay th Eufebius in his He- 
 brew places : Cariothinregione MoabitArum t fieutleremiM 
 fcribit j Carioth is in the countrey of the Moabites % %% Uremy 
 writeth. And where doth Ieremy write fo i In his fortieth 
 chapter, which is wholly fpentin denouncing dedruclion 
 to the Moabites, verf. 24, it is fay d, that iudgement is come 
 vpon Kerioth. And verfe 41. that Kerioth is uken. The 
 fame iudgementis heere and there denounced ; but hecrc 
 more briefly) there more fully. Here we may obierue, 
 
 C 1. The pnni (her : the Lord^ I wilt fend. 
 
 <2. The puniftirnent : by fire; Afire. 
 
 £3. Thepuni(hed:tbe-/J4<M&f*/ ; Moab^nd Kerioth. 
 
 The firft circumftance concerneth the punifher : the 
 Lord : for thus faith the Lard $ I will fend a fire* 
 The Doctrine. 
 
 K It is proper to the Lord to execute vengeance vpon the wk- c S ec my L c- 
 ktdfor their fimtee. a«e* vpon tU 
 
 This truth hath fundry times been recommended vnto firii of Amu 
 you. Diuerfe were the vfes of it. 
 
 The fir ft was, toleilbn vs tolooke heedefully vnto our 
 feet ; that weewalkenoc in the way of Tinners, to partake 
 with them in their finnes. Smnes arc not tongue-ty ed 3 they 
 xxy aloud vnto the Lord for vengeance. 
 
 The fecond was? to admoniih vs, not to intermeddle in 
 
 D the 
 
34 
 
 The III. Lectvre, 
 
 rise Lords office 5 Its his office to execute vengeance. Wee 
 therefore may not interpofe ourfelues. 
 
 The third was,to minifter a word of comfort to the god- 
 ly ,againft whom the wicked,do bchauethemfelues proud- 
 ly and defpiteoufly. God in due time, for fuch their beha- 
 uior will renderxwr^*/:* vnto them, and willpunifh them 
 with euerlafting perdition. 
 
 Thefecond circumftance concerncth thepuntftimenr, 
 which is by fire: 1 will fend a fire. 
 
 By fire heere wee are ro vnderfland, not fo much a true 
 and naturall fire, as a 6guratiue and metaphoricall fire. 
 The fword, peftilencc, and famine, ejuodttbet genus cvnfump- 
 tionia, euery kinde of confumption, ejmlibet /pedes excity, 
 euery kinde of deftru&ion 5 hayle, water, thunder, fick- 
 nelle, or any other of the executioners of Gods wrath, for 
 the finnes of men, may bee fignified by this word, Tire* 
 Tire in this place is put for the (word, for warre, as its plain 
 by the fequell of this text. The Doftrine arifing hence 
 isthis: 
 
 The fire (whether naturall or figuratiue) that is, the fire 
 dud all other creatures are at the Lords commandement % to bee 
 employed by him in thepnnijhrnent of the wicked. 
 
 Of this doclrinc heeretofore. 
 
 Thevfeof it is, to teach vs how to carry our fclues at 
 fuch times, as God fljall vifit vs with his rod of correction - r 
 how to bebaue ourfelues in all our afflictions. Wee are 
 notfomuch tolooke rothe meaner as to the Lord, that 
 worketh by them. If the fire, or water, oratiy other of 
 Gods creatures, ftiall atany time rage, and prcuaile again ft 
 vs, w e mud know, that God by them worketh hi> holy w; II 
 vpon vs. 
 
 Heere wee fee ; God refolucth to fend a f re v^ on Moah y 
 which (hould dcHonre the palaces ofKerioth : which was the 
 third circum dance. 
 
 Muft Moab and Kerioih, two chiefe cities of the King- 
 dome ofMcabj through the fireof Gods wrath be btoughc 
 to ruinc I Jt yeejds this do&riac : 
 
 m 
 
Amos. 2.. i. 
 
 $5 
 
 N$ munition^ nofortificAtion, nojhength can pme thdt cirj, 
 which God wtilhtHC deftreyed. 
 
 One vfeof this Doctrine is to lcfTbn vs; that we put not 
 any confidence in any worldly belpe ; but that fo ws vfe all 
 good meanes of our defcnfe, that ilillwee rely vpon the 
 Lord % for flrength and fuccelle thereby. 
 
 A fecond Vfeis,to put vs m mindeof the fearefull pu- 
 oilhments, which God iaycth vpon men for iinne. He 
 deuoureth their cities,throwcth downe their ftrong holds, 
 and fpares them not. 
 
 A third Vfe is,tofiirrevsvp to thankfulnes, for that it 
 plcafcth God in mercy to fpare, not onely our Cities, 
 and ftrong holds, bucalfo our country villages and poore 
 cottages. 
 
 Ic is not to be palled ouer without obferuation, that the 
 palaces of Kerioth araierc threatncd,to be deuoured with 
 this fire, fent from the Lord. Were I now to fpeake be- 
 fore Princes > or great Eftates, I could from hence giue 
 them an Item, that they fet not their hearts ouermuch vp- 
 on their catties, towers, manfi on houfes, faire palaces, or 
 other goodly buildings, for as much as,if their finnes de- 
 fense it, the fire of Gods wrath will deuoure all thofe. B ut 
 my auditorie is of another rancke. Yet may you take a 
 lelfon hence. Mud the palaces ofCaritth, for the finnes 
 of the inhabitants be deuoured with fire from the wrath 
 of God? Your lelfon is: 
 
 Goddepriuethvs of a great blefling, when he taketh 
 from vs our dwelling houfes. 
 
 The great commoditieor cootentment,that commeth 
 to euery one of vs by our dwelling houfes, hath experi- 
 mentally made good vnto vs this truth. The Vfes of ic 
 are diuers. 
 
 One is, to teach vs to be humble before Almighty God, 
 whenfoeuer it (hall picafchim to take from vs our dwel- 
 ling houfes. 
 
 A fecond is, to admonifh vs, fith we peaceably en ioy 
 our dwelling houfes 3 that we vfe them to the furtherance 
 of Gods glory. D i A 
 
' » 
 
 $6* The IIL Lectvre. 
 
 A third is, to (litre vs vp to blefle and praifc God day 
 by day for the comfortable vfe we hauc of our dwelling 
 boufes. 
 
 Thefe things I haue heretofore laboured to lay vnto 
 your hearts, occa Honed by the like gencralJ comminatioa 
 or denunciation of judgement (fiuc times repeated) in the 
 former chapter, againft the Syrians, the Phi/ifimes t thc-3Tjr- 
 rians,thc EdomtteSy and the Ammonites. Now we are to 
 confider what is more fpccially prophecied againft thefe 
 iMoabttes. For the eafier explication whereof 3 1 obferued 
 two points : 
 
 \ 
 
 i. The manner of the punifhment. 
 i. The extent of it. 
 
 Order rcquireth that firft I fpeaic to the manner of 
 their punifhment, expreircd in thefe words: And Moab 
 Shall dye with tumult, with Jbout'tngy and with the found of a 
 trumpet. 
 
 tJMoab /hail dye~$ Moab is here put for the Moabites, the 
 people of Moab , the inhabitants of the Kingdome of 
 M*ab+ MoabJhaU dyi ] There is a ciuill. death, there is 
 a corporalIdeath,thcreisafpirituall deatb,and there is an 
 eternall death. Which of thefe deaths were the Moabitet- 
 to dyer The letter of my text is for the corporal death. 
 This corporall death is a feparation of the foule from the 
 bodie: it is called corporall, in refped of thefpiritualli 
 it is alfo called a temporarie death) in refped of the eter- 
 nall. This death corporall, or temporarie, is twofold j 
 either natural!, or accidentall; if accidentally is (ubdiui- 
 fjedintoaviolcnr,oravo!unrarie death: and is common 
 as well to the godly, as to the wicked 5 inflicted vpon 
 tbem,by Gods iull Judgment for the finne of Mum. This 
 is the wages of fin, and this is the way of all finfull fled}. 
 A1 mull once dye. 
 
 We may a long time wraftle with the dangers ofthia 
 world both by Land and Sea: thoufands may fallen our 
 -righthand,snd tec thoufands on our left, while we ftand: 
 
 we- 
 
A m o s 2. i. 37 
 
 we may hauefo good (lore of friends,that we may well fay 
 with the Shun*rmte % 2 . King. 4. 1 3. / neede no fpeaking for 
 me either to the King t or to the Ctptainc of the Hofte 5 1 dwell 
 Among mine owne people, where I can command : we may 
 vvalke in the light of the funne,that is,our profperitie may 
 be waxen fo great, that we want nothing : we may hauc 
 failes and oares at pleafure,as Anttoebtu ieemedto haue, 
 who thought in his pride to make mtn fatle vpon the dry land, 
 and to walke vpon the Sea: Z.Mac, $.21. we may thinkc 
 our felues to be in league with death, and in couenant with 
 the graue,and fo promife to our felBes,many a profpereus, 
 and pleafant day, as many as are the fands oF the Ocean: 
 yet a time fhalJ come, when ail thefe things fhall proue but 
 vanirie : and Moab flail dye. All musl once dye. 
 
 A great * Prelate of this Land, for this point, hath ^ 2* J^Si a* 
 well fitted this comparison. As one that flbooteth at a ^/i^J J£ 
 marke,fometimes is gone,and fometimes is foortjfome- a* 4 . 
 times lighteth on the right hand, fometimes on the left, 
 at length hitteth the marke: fo Death (hootes at Noble 
 mea beyond vs, at mcane men (horc of vs, at our 
 friends on the right hand, at our enemies on the left; at 
 length hitteth our felues. The longer her hand is in pra- 
 c"tife,the morecerrainely fhe (triketb. 
 
 Looke into the fift of Cjenefis 5 there fhall you finde,thac 
 D*jf^wasaymingat e £«v& 90$. yeares, and at laltfmotee yerf.it ; 
 him : at f Ken** 910. yeares , at ? Adam 93 o. yearcs, at f y:r f »4- 
 *>Iered 96'f. yeares, at 1 Aiethufhelah 969. yeares, but in & >fr £ *• 
 the end ouerthrew them alL Now Dice ftrikes fooner 5 j 3; x t^ 
 Within the compaffe of fewer yeares, within Co yeares, or 
 70. flic feldome flayes So. yeares: And fometimes fl:cc 
 flrikes vs in our youthfull dayes 3 yea, in the day of our 
 citiuitie. All mutt once dye. 
 
 tjrieab fiall dye ] *All mu& once dye. Death I It is of 
 til miferics the laft,and the mod terrible. A holy k Father k ^ ^ 
 hath made againft it this exclamation. O Death how titter &*»*:*:/«* 
 u theremembance eftbec f How quickly and fuAdatnely ftea- £*««> U Or*t. 
 Ufttbon vpon vs f How ficret are thy paths and paves i How & He **> 
 
 D j Jknhfutt 
 
38 The III. Lectvre. 
 
 doubtful! is thy houre . ? How vntuerfallu thy figniorie anddc- 
 minion f The mighty cannot efcape thee 5 the wife cannot hide 
 themfelues from thee • the firong loofe their ftrengtb before 
 thee 5 the rich with their money Jhall not corrupt thee. Thou 
 art the hammer ,t hat alwayes firiketh : Thou art the fword, 
 that neuer blunteth : thou are the fnare, wherein all mutt be 
 taken : thou art the prifon .wherein all mutt lye : thou art the 
 Sea,wberein all mutt ferijb 2 thou art the paine, that allmufi 
 fuffer : thou art the tribute, that dl muft pay. In a word 5 
 thou art fuchaone,as Almighty God wafheth his hands 
 of thee, and cleareth himfelfe in plainc words , by the 
 mouth of the Wifeman,faying, (Wifd. 1,1$ J that he neuer 
 made thee. Sorely thou haft thine entry into the world by 
 the very enuie,and craft of the Deuill. 
 
 This exclamation againft Death is very iuft in fomc 
 fenfe : for Death may be confidered in a double refpect 5 
 one way, as it is in its owne nature $ another way, as it is 
 changed*and qualified by the death of Chritt. Death in 
 it$ owne nature is a punitfimcntof finjaplague,acurfe,or 
 fore-runner of condcmnation,thc very gates,and fuburbs 
 of Hell it felfe: and in this refpedt the fbrccited excla- 
 mation hath due place. But on the other fide,death being 
 changed, and qualified by Chrifi his death, it is no more 
 fuch 5 it is no more a punifhment of finne 5 it is no more a 
 plague ; it is no more a curfe. For it is become a ble fling 5 
 ic brings an end to all our miferies 5 it giues full dehue- 
 rance to all our miferies $ it giues full deliuerancc from all 
 dangers 5 it is made vnto vsa paifage, a way,an entrance 
 into euerlafting life 5 it is Jikeaportall,or litiegate, by 
 which we pairefrom out this litle prifon of our bodies inter 
 the kingdorae of Hcauen. Tbe graue rneane while is, 
 but a refting chamber, fweetly perfumed by tbe Death of 
 Chritt for our bodies 5 from whence at the found of the 
 laft trumpet, our bodies (hall awake, and rife, and berecei- 
 ued into the paradife of neauen, to enioy the moil com- 
 fortable prefence of Almighty God there. 
 
 If death now changed and qualified by Chrifi hisdeath, 
 
 be 
 
Amos, i.u 
 
 19 
 
 be a blefling: if it be but a paflage from this wretched 
 life to thathappiefteftate inheauen^whyflioulddeathbe 
 feared r 
 
 This is a Cafe of Confidence, and may be rcfolucd. 
 There are two forts of men in the world : the one of them, 
 who Hue in their finnes ; and dye without repentance : the 
 other of them, who with vnfeigncd repentance and faith 
 in Chrifl, doe leaue this world. The firft haue great reafoa 
 to fcare Death : Death being vntothem the very gate,and 
 introduftion into the Hell of the damned : of whom we 
 may well fay, as Chrifl faid of Iudo4>liath.i6.i^ Kfyy ti t 
 it had bin good for them,had they neuer bin borne. The 
 fccond haue no reafon to feare Death 5 Death being veto 
 them, as the gate of Heauen. To fuch, Optimum eft nafci, 
 its belt that they are borne; and the next beft for them is, 
 mature mori t to dye in a good houre. Their birth is to them 
 a preparation to eternall happineife, whereof their Death 
 giuesthem full polfeflion. 
 
 The consideration whereof made King Salomon the wi- 
 feft of Kings, or men, [ praferre diem mortis, diei ortif 5 ] it 
 made him preferre the day of death, before the day of 
 birth 5 his words are Eccles. 7. 3. Better u the day of death, 
 then the day that one is borne. Hence is it, that mod righteous 
 7^, chap. 17. 14. calls Corruption his father . for as chil- 
 dren haue fathers for their comfort, fo had lob death, and 
 rotten netle: Corruption it felfc, as a father, made lob fie 
 for his graue and death $ which of him was more wiflied 
 then life : zsOrigen, and O/ympiodor haue well obferued. 
 And hence it is that blctfed Paul> Jiuingin this world, and 
 vfing it,as if he vfeditnot, (for he had his conuerfation 
 in heauen, and had a true, andliuely tafteofthe ioyes of 
 the world to come) defired to be diflblued, and to be with 
 - Chrifl : and this (bee was well allured) was beft of all for 
 hfon 9 Phil. i.i$. 
 
 Thus farre (beloued) haue I ledde you by occafion of 
 thefe words j (JMoabfiaUdje : vpon which I grounded this 
 eeneralldoftrioc. 
 
 D 4 All 
 
40 
 
 The III. Lbctvre. 
 
 All mufl *nce dye. 
 
 In the illustration whcrcof,I fignified that ofeuils,^**^ 
 was themoft terrible. To arme your Chriftian foules *■ 
 gainft the terrour or feare of death, 1 told you,that death is 
 cobeconfideredina dcubJe refpe<5l 5 either as it is in its 
 ownenature,or as it is changed, & qualified by the death 
 of Chrift : in the firft refped, it is very fearefull tothe na- 
 turall man : in the latter, it is very welcome to the refc4- 
 ued Chriftian. I further added, that there are two forts of 
 men obnoxious vnto death : the one fort doe Hue in finne, 
 and dye without repentance : the other with vnfained re- 
 pentance, and true faich in Chrtfl doe leauc this world 5 to 
 the firft fort death is very terrible : to the latter itis a very 
 welcome gueft. Now proceed we to examine the manner 
 of Moabs death, 
 
 Moab Jhatl dye with tumult , with [bout inland with the 
 found of a trumpet. ] In tumult u, with a tnrauIr,(o fomc do 
 reade^*^^** Calvin, Mercer, Quaker 5 inftrepitu, with 
 anoyfe, fo Iuniw,aad e DruJtm s infonitu, with a found, fo 
 Brentiusy and the author of the vulgar Latine. The 70.haue 
 cm dfuvatf*, Moab (hall dye through imbecillitj, or wsakenes. 
 The word in the originall is y^tf W & it fignineth a found, 
 a tumult, an inundation, or multitude of waters, which ouer- 
 runne their bankes with violence and roaring. The mea- 
 ning of the world is, that Moab (liould die a death ftrange 
 and extraordinary : which is more fpecified in the next 
 word. 
 
 rHIPVtf'to pyith Jbouting.] This very word we met with 
 with in the i4.verfe of the firft Chaptcr,whereit is brought 
 to fet fort h the terrour of that i udgemcnt,wbich God would 
 bring vpon the Ammonites. The word I expounded in my 
 20. Sermon on the firft Chapter, and fliewed out ofdiuers 
 Authorss that it fignificth a found, a -cry, a great cry, a w/- 
 f oration, a fioute, fuch as Souldiers doe make, when on a 
 fuddaine they furprize a City. To make good this expo- 
 fition it is added. 
 With thefomdofa trumpet.] The vfs of trumpets in warre 
 
 hath 
 
Amos. z. i. 
 
 41 
 
 bath beenevery ancient. The vfc of them is commanded 
 to the children of Ifrael>Num. 1 o. 9. When ye goe to warre 
 againfl the enemie, yee /ball blow a larme with the trumpets* 
 Aftcr,they were vfed in the battle again ft lericbo^lo(h.6.^ . 
 lofitM faith to the people : When yee beare the found of the 
 trumpet, ye [ball alljhout with a great flout, and the wall of Ie- 
 richo (hall fall downe flat. To this vfe Eztcbiel alludeth 
 Chap. 7. 1 4. The j bane blowne the trumpet \ and prepared all± 
 but nonegoeth to the baitell. And S. Paul [peaks of if, 1. Co- 
 rinth. 14. 8. If the trumpet giue an vncertainefound y wboJbalI 
 prepare himfelfe to battle t The* Prophet Zephanie aifo 
 hath refpeft vntoit,Chap. 2. i<5.\vhere he calls the great 
 day of the Lord, a day of the trumpet, and a larme againft the 
 firong Cities % andagainfl the high towers. 
 
 From this ancient vfe of trumpets, we may gather the 
 meaning of our Prophetin this place. Moab Jhall dje,with 
 4 tumult j with a fbonting, and with the found of a trumpet ] 
 Moab ] that is, the Moabites, the people of Moab,fiall dye] 
 (hall depart this life,and leaiic this world,not quietly,and 
 peaceably, in their beds, but with a tumult, with a (bouting, 
 and with the found of a trumpet] euen in warre, or as the 
 phrafeis in the 14. verfe of the 1. chapter, in the day ofbAt- 
 taiUi The doftrine arifing hence is this : 
 
 Warre t one of the executioners of Gods vengeance, it euer* 
 more fent vpon a Landrfor the finnes of the people. 
 
 That warre is one of the executioners of Gods venge- 
 ance, its plaine in Eztcb. 1 4 .2 1 .There God himfelf makes 
 it one of his foure fore judgements. The foure are ; the 
 [word, famine, the nojfome beaft, and the pefltlence 5 the 
 firft is the fwordj an inftrument for warre,for warre it fclfe. 
 Thefe foure are likewife couched toghherin^f^.5.17. 
 where thus faith the Lord again ft lerufalem : 1 will fend vp- 
 en you famine, and euill beajls, and they /ball ffojle thee, and 
 ftfliUnce and blond Jhall through thee, and J will bring thee 
 /word vpon thee ; / the Lord bane fpoken it. I will bring the 
 Jword vpon tbec: the fword, that is, warre 5 aninftrument 
 of warre,for warre it feife 2 as in the former place. 
 
 Thefe 
 
4i 
 
 The III. Lectvre. 
 
 Thcfc two places of Ezechiel, (to omit many orher,as 
 pregnaat,here and there difperfcd throughout the facred 
 Volumes of Godseternall word) thefe two doefpeakc 
 plainely,that warre is one of the executioners of gods ven- 
 geance. That it is fent vpon a Land for the finnes of the 
 people, I made it plaine vnto you by like euidence of holy 
 Writ in my 20. Sermon vpon the former chapter. My 
 proofes were taken from Levit. i6.l$. Deut. 2 8.4 9. Ierem. 
 S* 1 5. Whence I inferred, that warre, and all the euills of 
 •warre are from the Lord 5 that warre is one of the accosn- 
 pliihmcnts of Gods judgements $ that warre is-fent by 
 God vpon a Land for the finnes of a people. So goeth 
 my doctrine. 
 
 W*rrc, one of the executioners of Gods vengeance, is euer- 
 more fent vpon a Land for the fanes of the people. 
 
 The Vfe of this Doclrine is, to raife vs vp to the admi- 
 ration of the wonderfull patience of Almighty God. We 
 grieue the Holy Spirit of that facred Maieftie with our 
 manifold and daily Hones : our finnes of omiffion^our fins 
 of infirmitie, and our finnes of preemption 5 our finnes 
 of ignorance, and our finnes of wilfulnelle 5 our ftrife, va- 
 riance, and debate $ our vfurie, oppre (lion, and cruelty; 
 our vnckannefle, wantonnes,and drunkennes; our fins 
 multiply as the fands of the Sea, they haue preilcd into 
 Gods prefence to fetch downe his vengeance vpon vs. Be- 
 hold, looke about you, and admire his exceeding great 
 patience. The loud crying of our finnes hath not yet vr* 
 ged the Lord fo farre,as to make him come againft vs with 
 his foreft Judgement of warre. 
 
 He hath out of his fatherly loue ouer vs mildely chaff i- 
 zed vs. Not long fmce hee brake the ftafFe of our bread, 
 and fent among vs a dearth and fcarcitie 5 yet haue wee not 
 returned vnto him. Not long fince hecommanded his ar- 
 mies of waters to iflue from out their channel!, and to o- 
 uer runne man and bead for many miles within this land ; 
 yet hauewe not returned vnto him. NotJong fince he let 
 flye his arrowes of pert iknee, and yet they #y e abroad to 
 
 the 
 
Amos. 2. a. 
 
 45 
 
 the killing of many round about vs ; yethaue wee doc re- 
 turned vnto him. 
 
 Not returned vnto him? What? Can no medicine; that 
 God applyeth, mollifieour hard hearts ? Can none of his 
 corrections amend vs ? Will we needs try whether he will 
 fend a fword vpon vs ? He (naked hisyWrv/oiaer vs,(many 
 of vs may well remember it) when the great Spanijh Arma- 
 da floated on our Seas : but then as S. lames fpeaketh, 
 chap. 2. 13, Super exalt auit mtfericordia in die to, mercy ex- 
 alted it fclfe aboue iudgemcnt. and we were fpared. 
 
 Were we fpared ? What fliall we render to the Lord for 
 fo great mercy ? We will with Dauid ,T>f 1 1 6*. 1 3. We will 
 takf the cup offaluatien f y/e wil call vpon the name of the Lord, 
 and will offer vnto him thefacrtfice ofprayfe. Which facrifice 
 of ours, that it may be acceptable to the Lord, let vs cad a- 
 way from vs all our tranfgreflions, whereby we baue tranf- 
 greired 5 and with a new heart, and a new fpirit, returne we 
 to the Lord our God. But if we will perfift with delight,and 
 goe on in our old way cs 5 our crooked, pcruerfe, and fro- 
 ward waycs-, our wayes of wickedneiTe 5 and will not bee 
 turned out of them by any of God his milder chaftifemcnts 
 and corrections, what can we cxpecl, but the portion of 
 thcfe Moabites 9 e\ienfire & a fword from the Lord, and with 
 them to die with a tumult ,mth a /homing, and with the found 
 of a Trumpet ? 
 
 Thus farre de modopcent, of the manner of this punifh- 
 ment to be infliclcd vpon thcUlfoatites. The extent fol- 
 lowed. 
 
 IwiUcuttheiudge out of the midfi thereof \and will flay all the 
 Princes thereof with him. ] 
 
 I] the Lord) the Lord />&w*&,yefterday,andto day,and 
 the fame for eucr 5 1 am not changed 5 all my words, yea, 
 all the titles of all my words arc7>*,and Amen^Exfcindam] 
 I will cutoff, I will root out, and deftroy, ludicem ] the 
 Iudge, the chiefeft gouernour and ruler in Moabjht King. 
 NamReges qnej 3 populum iudicabant^ For Kings alfo did 
 iudge the people; and it is euident by fundry places of ho- 
 ly 
 
44 The III. Le c tv re. 
 
 ly Scripture, that the ft ate of the Moabites was fwayed by 
 Kings. I mil cut *jf,root out,and vtterly deftroy,r&# iudge 9 
 the King, out ofthemtdfl thereof] Out of the midlt of what ? 
 QlMoab ? of Kerioth ? Both are mentioned verf. iH)*uid 9 
 Camius, and feme other, fay of Kerioth^ which was *W*x 
 'Regum, the ciccie of theKing3 habitation.The meaning is; 
 there was no cittie in theKingdomeof Moabfo ftrong,but 
 that from out the midft of it, God would fetch the King, 
 and cut him off. 
 
 I will cut of,roote out, or deftroy, the fudge, the King, 
 out of the middeft of the ftrongeft cittie of the K ingdome 
 of Meab 9 be it Moab y Keristh,or any other 5 Iwtllflaj all the 
 Princes thereof with htm 5 together with the K ing I will root 
 out all the Princes of the land.Nonc (hall efcape my iudge- 
 nients, neither Prince, nor King. You fee the extent of this 
 lodgement here denounced again ft Mod?. Not onely the 
 meaner fort of people, but the Princes alfo $ yea andKing 
 himfelfc, were to haue their portion in it : and that as cer- 
 taincly, as if they had alreadie had it.For Iekovab,the Lord 
 hath fpokcn it. For its added for a conclufion to this Pro- 
 phetic r-nm ^ttK faytbtheZW. The Lord hath 
 laid it, that neither Prince nor King (hall be exempt from 
 his judgements jbut (hall as well as the loweft of the people 
 be cut off, and come to sought. 
 
 The doctrine to be obferued from hence is this : 
 
 Godexercifeth his iudgements 9 not onely vpon men of low And 
 bafe eftate, but alfo vfon the great ones of this world - } vponprin<* 
 ces and Kings, 
 
 This truth I haue heretofore confirmed vnto you,in my 
 1 1 . Lecture, on the former Chapter,haadling tbofe words 
 Chap, i.verf. i5*Their King fiall goe into captiuitie he ; and 
 his Princes together, I proued vnto you this doctrine, When 
 Godpunifietba nation with captiuitie for their fnnes 9 hefpareth 
 neither Prieft,nor Trince, nor King. My now-dccT:rine for 
 fubftance is the fame, but moregenerall ^Godexercifeth his 
 iudgements net onely vpon men of low & bafe efiate f but aljo vpon 
 the great ones of this world $ vpon Princes & Kings, The vfes. 
 
 One 
 
Amos. z. 3. 4j 
 
 Oneistoadrnonifh the great and mightie ones of this 
 world, that they prefumc not to finnc againft the Lord,as if 
 they were priuiledged by their greatnes, and might.Tfecre 
 is no fuch priuiledge. He that is Lord ouer all,will (pare do 
 perfon. Princes , and Kings muft feele the fmart of his 
 judgements. 
 
 A fecond vfc is,to minifler comfort to fuch as are of low 
 and bafc eft ate. If the mightie by violence, and oppreftion 
 grind your faces, and compalle you about, ) et be not yee 
 difcouraged ; God the iudgeof all acccpteth no perfbos. 
 He in bis good time will auengc yourcaufes, be your op- 
 prcllburs ncuer fo mightie. For Princes and Kings muft 
 feele the fmart of his judgements. 
 
 A third vfe is, a warning for our fclues 5 that we fct 
 not our hearts vpon the outward things of this world, 
 for as much as God, the Creator of all, will not refped vs 
 for them. Doft thou glory in this that tbou art a mightie 
 man,orarich man I For both, might and riches, Princes, 
 and K ings are far beyond thee: yet mud Princes and Kings 
 feele the fmart of Gods judgements. 
 
 Let vs make a fourth vfe of this doctrine, euen to poure 
 out our foules in thankefulnetlc before almigbtie God, for 
 kis wonderfull patience towards vs. Our finnes are as im- 
 pudent, as eucr were the finnes of the Mtafous, Our three 
 and four e tranfgre(Iions,our many finnes doe cry aloud to 
 Heauen again ft vs,as the fins of the Meabitcs cry ed again (I 
 them. ForthcirfinnesGodfcntafword vpon them, and 
 did cut them orTfrom being a nation ; Gods w rath againft 
 our finnes, hath not yet proceeded fo farrc. We yet enioy 
 our happie peace. Euery mandwels vnder his o*ne vine, 
 andvnderbis owne figtree 5 and Hues in the habitations of 
 his forefathers in peace, free from all feareof the enemies 
 f vord.Such is our condition,through the neuer-too- much 
 admired patience of Almigbtie God. O let vs nordefpife 
 the riches of the bountifulnelle, patience, and longfurfe- 
 rancc of our God. S< Pan/ tells vs. Rsm. u -f.That t hefe doc 
 lead vs to Repentance. 
 
 Thefe 
 
4 6 The III. Lectvre. 
 
 Thefc doe lead vs 5 (hall we not follow r Bdoucd, while 
 vie Haue time, let vs betake our felues to RepeHtance.lt wa$ 
 good counfaile which Ittdsth gaae to Oz,ias, Chabris^ and 
 CharmU the ancients of the cittie Bethulia. ( Judith %.i%.) 
 jjhia fattens Dominm eft, in hoc ipfopaniteamus, & indulges 
 tiam eius fujis laohrjmis poftteUmus. The counfaile is as good 
 forvs. Beloued,becaufetheZ>r^is patient, therefore let vs 
 repent,arid with fticdding ofteares begof him indulgence, 
 and pardon for our finnes paft. Its no wifedome for vs, a* 
 ny longer to prefume vpon his patience. It is true Dominm 
 patiens, the Lord is flow to anger 5 but the Prophet Naham. 
 Chap. 1 . 3 . addech alfo, that he is great in power, and furc- 
 \y will not clearc the wicked. 
 
 This long for bearance of God towards vs, patientia efl t 
 non neg/igentiaiyoumufl call it patience,tt is not negligence. 
 NonSlepotentiamperdidit % fednos ad paenitentiam referuaujt, 
 faith S c tsf ft/tine ferm. 102. de Tempore: God hath not loft 
 his power, but hath referued vs for repentance : and quant o 
 dintiwDew expeclat,tantograuiu4 vindicat: How much the 
 longer God expects and waits for our conuerfion, fo much 
 the more grieuoufly will he be auenged vponvs if we re- 
 pent not. 1 fliut vp all with that exhortation of EcclefiafiU 
 eta* chap. 5. 7. Make no tarrying to turnevnto the Lord, and put 
 not ojffrom day today. Tomoue vsto this fpeedie conuer- 
 fion, he addes this reafon zforfuddenly fhall the wrath of the 
 Lerdbreake forth, andinthj f feeutiiietbouflalt be defirojm 
 ed y and thou (half perifh in time of vengeances What 
 remai'neth but that we pray with Uremie * 
 Chap. 31. 18. Conuert thou vs O 
 Lord, and rve fiaft be concer- 
 ted; for, thou art the 
 Lord our God. 
 
 The 
 
47 
 
 The I1II. Lectvre, 
 
 AMOS 2.4,* 
 
 Ihtufayth the Lord ; For three trangrefsions oflu- 
 6ah>*nd for foure, 1 wiH mt turne away the punijhment 
 thereof \ becaufethey haue defpifedthe Law of the Lord, 
 andhaue not kept his commaundements^ And their lies 
 caufedthemtoerre, after the which their Fathers haue 
 walked. 
 
 But I wi!Ifcnddfire<vpon Iudah,and it /haH deuoure 
 the palaces tf/Ierufalem. 
 
 OVr Prophet Amos hath hitherto dealt with for- 
 Irainc Nations, with the Syri*ns y with the Pbih- 
 yrW/,with the77>-i<iir/ > withthe Edomites t mth the 
 Ammonites , and with the t^Moabites. Six in num- 
 ber. All borderers vpon, and profeffed enemies vnto the 
 people of the L*rd y the type of the Church. To each of 
 thefe you hauc heard theiudgementsofGod menaced, hu 
 punifhmsnrs threarned : all which are accordingly fallen 
 out. 
 
 Wasnor /4«0/hi<me(rage from the Lord to the Ur*e- 
 htes t Why then doth hcfirl! foretell forraine nations their 
 judgements? Thereafonsarethrcej 
 
 Fir ft, that he might be the more patiently heard of his 
 Countrymen, ffiend,and allies 5 the Ifraelttes.Thz Ifraducs 
 feeing their Prophet Amos fo tr;arpeagainfhhe«fyr/<f»r 9 aad 
 other their enemies, could not but the more quietly hear* 
 him, when hefliould propbecie again ft them alfo Confola- 
 t'to cfiutdem efi^ffitchtchimiciyli is fjme comfort to a naturall 
 diftrciredmaniofcehisenemic m diftrelle alfo. 
 
 Secondly* 
 
48 The IIII. Lectvre, 
 
 Secondly, that they might haue no caufe to wonder, if 
 God fliouldat any time come againft them in vengeance, 
 fichhe would not fpare the Syrians, and other Nations, 
 though destitute of the light of Gods word,and ignorant of 
 his will. 
 
 Thirdly, that they might the more ftand in awe at the 
 words of this prophecies when they mould behold the Sy- 
 rians, and other their neighbours, afflifted and tormented, 
 according to the hay nou (helle of their tniq uities. 
 
 Sc'ttum efi t ex afys pertculHmfaeere, tibi ejmtdcx vfufiet. Ic 
 is a principle in Natures 5choole> that we take example 
 from other mens harmes, how to order our wayes. From 
 this natures principlc,the people of IfraeU might thus haue 
 argued. Will not the £m/fparethe Syrians, dkeThi/t/fines, 
 the Tyrians, the Edomit es, the Ammonites, the LMeatites? 
 Howthencanweprefumethathewillfparcvs I They fill/ 
 people neuer knew the holy will of God 5 yet (hall they 
 drinke of the cup of Gods wrath? How then dial we efcape, 
 who knowing Gods holy will, haue contemned it I 
 
 You fee now, good reafon our Prophet had, ( though 
 fent with a mellage to the ten tribes of /frae/J&rft to let for- 
 raine Nations vnderftand Gods pteafure towards them in 
 refpeft of their finnes. From them he commeth to Gods 
 owne peculiar people ; diuided after the death of King Sa- 
 /#w*«, into two families, or kingdomes ;I»Jah, and Ifrael. 
 Ftrft,hepropheciethagainft/^4^,inthe4. and 5, verfes. 
 Thmfnytb the Lord, For three tranferejpons of Iudah, and for 
 fittre, &c. 
 
 Wherein I obferue two parts. 
 
 Si. A Preface, Thmfayth the Lord. 
 
 £ i . A Prophecie, For three tranfgreffions efhiizh, &c 4 
 
 In the Prophecie, we may obferuefoure parts. 
 
 ' 1 . A generall accufation oUssdah j For three trAnfgreffim 
 
 ons 0/Iudah, andforfonre. 
 i. The Lords protection againft them: Imllmtturne 
 
 away the funifhrnent thereof + 
 
 3. An 
 
Amos 14 49 
 
 * 3. An enumeration offome particular finncs by which 
 
 I the /ewes prouoked God vnto difpleafure : Becaufe 
 they haue de/ptfed the Law of the Lord, &c. 
 1 4. A commination or denuntiation of Judgement a- 
 gainft them, verf. the 5. But Iwillfenda fire vponlu* 
 dah, and itjhali demure the pa/aces ^/"lerufalem. 
 
 Firft ofthe Preface : ?hm faith the Lord] It is like that a ^ f T 
 gate ofthe Temple in a Salomons poarch, which for the And y.ix! 
 goodly flructure thereof, was called beautiful Aft. % . 2,So 
 is this enterance to my text very beautifull. We haue al- 
 readic beheld it fix feuerall times : fiue times as wee parted 
 through the former Chapter, and once, at our firfl footing 
 in this. There is engrauen in iuthzthmeTttragrammaton, 
 that great and ineffable name of God ; lehovah. 
 
 Iohovah ] Curious haue the b Caba/ifts and Rabbins bin, j, See t c& t. 
 in their inuentions about this name. They will not haue 
 \t to be pronounced, nor taken within polluted lips. They 
 note, that it is nomentetragrammaton^ a name of foure let- 
 ters \ of foure letters *&l' 'i?*^', becaufc the name of God 
 in all tongues, and languages, for the mo ft part, confiftech 
 of foure letters : and they adde that thefe foure letters in the 
 Hebrew tongue arc liter* q*iefcentes,tettCT$ of reft : whence 
 they picke this my ftery 5 that the reft, repofe,and tranquil- 
 litie of all the creatures in the world is in God alone.They 
 further fay, that this name is powerfull for the working of 
 my racks, and that by it Mofes^ and fhriji haue done great 
 wonders. Thefe their inuentions are partly fuperftitious, 
 partly blafphemus ; but all braine ficke, and idle* Yet mull 
 we needs acknowledge fomefecret in this name, We are 
 driuen to it by Exod. 6.$.There the ZWthusfpeaketh vn- 
 to Mofet : I appeared vnto Abraham, to Ifaac, and to Jacob, by 
 the name ofaflrongjOmnipotent, and all-fuffictent (jod-Jbut bj my 
 name lehovah,)*!* / not kpowne vntothem* The fecret is thus 
 vnfolded. 
 
 lehovah, this great name U W*A,importenn,the eterni- 
 dcofGodselTcnceinhimfclfejthatheis^^^iy,^ to cH^.ij.a, 
 
So 
 
 The II I L Lectvre. 
 
 a jpoc. 1.8. day, andthe fame for euer, d which wai % which is, and which is to 
 come. Againe, it noteththeexiftcnce and perfection of all 
 things in God, as from whom all creatures in the world 
 
 c a& 17. 28. haue their e ///*, their motion , and their being, God is the 
 beingof all his creatures, not that they are the fame that he 
 
 f fym. 11.36, * s ' b ut becaufe f of him, and in him, and by him are all things. 
 Thirdly, it is the memorial of God vnto all ages : fo God 
 himfelfecalsit.ii.v^.3. 15. the memorial of bis faithful- 
 nelFe, his truth, and his conflancie in the performance of 
 his promifes. And therefore whenfoeuerin any of the Pro- 
 phets, God promifeth, or threatneth any great matter, to 
 allure vs ofthemoftcertaineeuentthereof,he adds vnto it 
 his name Jehovah. So here in my text : Thmfayth Jehovah. 
 Thus fay th the Lord ] not,Thmfayth Amos : but Thus faith 
 the Lord. The Lord then is the author of this Scripture 5 
 and not of this onely,but alfo oft he whole bodic of Scrip. 
 ture. The doctrine, 
 
 The author of holy Scripture is neither man, nor AngeU % nor 
 4ny other creature, how eminent , or excellent foeuer^ but onely 
 the liuinjr, and immortal (jod. 
 
 This doftrinel haue heretofore commended vBto you 
 in my firft le&ure vponthis Chapter. The vfes of it were 
 three. 
 
 The firft concerned vs, whom God hath fet apart to be 
 the Preachers, and expounders of the Scriptures. We mufl 
 handle them as the holy word of God. As my Prophet here 
 comes to Judahfo mud we to you,with,r'6*s faith the Lord, 
 we may not fpeake, cither the imagination of our owne 
 frames, or the vaineperfwafions of our owne hearts^e muft 
 fincerely preach vnto you Gods gracious word, without 
 corrupting, or deprauingit. 
 
 A fecond vfe concerncth you, who are auditors, and 
 hearers of the word preached. It is your parts to giue eare 
 vnto it with attention and r euerence 5 and like the Thetfa« 
 loniaus ] commended by S t Paul. i.Theff 2. 1 3. 1 to receiue 
 it, not as the word of vs men : but, as it is indeed, the word 
 
 rfgod. 
 
 A 
 
Amos. 1.4, 51 
 
 A third vfe concerned the aduerfarics of the truth ; the 
 
 Paptjh v\hodoevilifie, and debafe the facred Scriptures, 
 and cfteeme not of them, as of the veordofGod. How (ham- 
 fully they hauc loaded this holy word of god with difgrace- 
 full termes,calling it,* doubtful 'vncertaine,and a leaden rule, 
 apoorekjnde of element, abooke of difcord, a matter of debate , 
 deadinke, inkjtn divinitie, a dumbe iudge, a nofe ofwaxe, «x£- 
 (tpsfables,! haue e heretofore dcliuered vnto you. g lelt.tJn j- 
 
 But who are they, out of whofe mouths, and pens, fuch w * ;I -M- ,8 '# r - 
 bittemeirc againft Gods holy word hath beene vented i 
 Arc they our Countrymen ? Are they not rather ftrangers 
 to vs, Papifts of other Nations f Ptghins, Hofiwfiretfer^Ca- 
 no* Lewi* of Later an % faz collocutors at fVormes, and c Ratif- 
 bon ? What arc thefe to vs?It may be our Engltfb Papifts doe 
 eftceme of the Scriptures more reuercntly. More reuerenr- 
 ly ! LetoncfpeakeforalJ. D r . h Bennet, a Lawyer, Chaun- h *«* M**y*l. 
 cellour, and Vicar generail to Richard Fitz-Iames, Bifhop yoL *•'*• ■*■ 
 of London, called before him one Richard Butler, for being * l * f**' 7 * ** 
 ofthat Religion, which we this day, through Gods good- 
 neire doe maintained and profefle. This Butler vfed much 
 to read the idle 5 for which an article was thus framed a- 
 gainfthim : rVe obieU to you, that dtuerfe times, and efpeciaUy 
 vpon a certaine night you erronioufly and damnably read in a 
 great Boolee ofherejte, certaine (Chapters of the Euangelifls in 
 Sngltjh, conteiningtn them diuerfe erronious 9 and damnable 0. 
 fmionsy andcouclufionsofherejie. What Chriftian eare can 
 endure fuch btafphemie? that the Bookeof Godfliould be 
 called, a great boolee of herefie $that fome Chapters of the £« 
 uangcliftsjbould befaidtoconteine in them dsuers err onions and 
 damnable opinions , and conclufions of herefie, What Chriftian 
 care can endure this : * D "**- 17.11. 
 
 Muftthat Booke,to which weare fo often fent4>y i «^#- k f?", 8, 2 °* 
 fes, by the * Prophets, by 1 Chrifi hirafclfe 3 by his holy * £- "faullU 
 «^^//jf/,and a ^7?/^/,muftthat^^benorcdforerro- u«.s, 
 nious,and damnable opinions, and conclufions of here- 1 / o/ m. 39- 
 fies? ml*fct*.%il 
 
 S e P^/thoughtmuchothcwifc.Heinthca.r^.3.i5.^r^,!!i 
 E * fpcaking 
 
The I III. Lectvre. 
 
 fpcakingoftheholyiyfri^r^fa^th^batthey arc ablcto 
 make men wife vntofaluation. Hec addeth further, ver, 16. 
 that the whole Scripture is gtuen by infpiration of god, and is 
 profit Me to teach, toimprone, to correB, and to inftrttbl in 
 righteoufnejfe,tbat the wan of God may be abfolate, being made 
 ptrfeU vnto all good worses. 
 
 (JMagntficum teftimonium : A moft fufficient teflirnoniej 
 for the authorise, dignitie, and worth of holj Scripture, 
 Firft, it is 3*8*** w, diuinely infpiredofgod ; giuen immedi- 
 ately from God to men. Secondly, it is aYiutut profitable. 
 Profitable many way es 5 for doElrine, for reproof e, for correc* 
 tionyfovinfirHclion. Dotlrine is of things to be beleeuedj 
 Reproof? of things to be refuted 5 Corrc Zlion concerneth vi- 
 ces 5 Inftrutlion vertues. Euery way the whole Scripture is 
 profitable, and is able to make men wife vnto faluation. And yet 
 mud this holy Scripture, be noted for a great Ttooke of Her e- 
 Jie : for conteining erronious and damnable opinions> and 
 conclufions of herefie? 
 i.Vet* x. 19. S * Peter thought much otherwife.He in his 2. Epift.and 
 1. Chapter, hauing prouedthe certaintie oi Euangelicall 
 do<ftrine,by two arguments,one drawne from his owne ex- 
 perience, the other from the teftimonieof Almightie God 
 inavoicefromHeauen>w/: 16, 17, 18. addeth verf 19. 
 , . a third argument,drawne from the confent of the Prophets: 
 
 We bauealfo a moflfure word of the Prophets, to the which yee 
 doe well that ye take heed, as vnto a light thatfbineth in a darke 
 place, vntiUthe day dawne, and the day ft or arifc in jour hearts. 
 So that yee fir ft know this, that no prophecie in the Scripture is 
 r *f any priu&t emotion. Tor the prophetic came not in old time by 
 the will of man ; but holy men ofGodJpake as they were mooued 
 bytheHoly-Ghofi. 
 
 Where firft> the bleiTed Apoftle calls the writings ofthc 
 Prophets &*€**&*£" *htv> 4 moft foreword. Secondly, he 
 aduifeth vs to be diligently conuerfant in thofe writings : 
 j >ee Shall doe "well to take heed vnto them. Thirdly , he (hev\ es 
 the ncceflitie, and vfe of them, by a comparifon : they arc 
 m Altght,tbatfiitiethinadarkeflace 9 Fourthly; he prefcri- 
 
 beth 
 
Amos 1.4, 53 
 
 bcth the time of our diJigence:we mud take heed vnto them, 
 vniiH the day dawne, and the day ftarre arife in our hearts* 
 Fiftlfj he noteth their difficultie. Difficult as famulus debet 
 ejfe dihgentk $ the more hard they are to be vnderflood, 
 the greater mud our diJigcncebe : Noprophecie in the Scrip- 
 ture u of any priuate motion. It is nor in mans power rightly 
 to vnderftand the Prophers. The Treafurer to the Qucene 
 of 2; r/w/>i4 confeireth as much. A&. 8. 31. SixtIy,hepoyn- 
 teth at the author of Holy Scripture, not mans will, but the 
 Holy- Ghoft 5 For j the prophecie in olde time came not by the mil 
 pfman 7 but holy men ofGodfpake, as they were mooned by the 
 Holy-Cjhoft. 
 
 What S t 7eter in this place affirmeth of the Propheti- 
 cal] Bookes, is true alfo of the EuangelicalJ, and Apofloli- 
 ca!l j what he affirmeth of the old teftament, is true alfo of 
 the new. The new and the old differ not in fubftance. 
 In veteri Teftamento eft occult atio novi 9 & in novo Teflamente 
 eft manifeftauo veteris. So faith S c Anflin lib. de Catecbizan- 
 dis rud%bus % cap. 4. In the oldTefiament the new is trid, and in 
 the new the olde ismamfefted. The like the fame good Fa- 
 ther hath.'^i*. i7.fuperExodum\Invetere novum latet 9 & 
 in novo vetwpatet: in the old the new is couered, and in the 
 new the old is opened. Old and new, both doc agree in fub- 
 ftance. Now make we our collection. 
 
 The whole Scripture conteining both Tcftaments, olde 
 and new, is tips faCtu'oTi&t a moftfure w>r^:toitwemuft 
 take heed, as to a light thatfhineth in a dark? place 9 till the day 
 dawne, and the day ftarre arife in your hearts : and this we mu(t 
 know f bat no Scripture in eyther eft he Teftaments,o\ d or new, 
 is of any priuate motion .and rhat neither old nor new Tefta- 
 ment came to vs, by the will of man, but tha' holy men of god, 
 haue conueyed them vnto vs, as they were mooued by the ho- 
 ly ghoft. And yet muft this holy Scripture^he noted for a great 
 Booke of Hereficrfor conteining erronious, and damnable 
 opinions, and concluiions of Herefic? 
 
 The firft pillars of the Priroitiue Church, the auncienc 
 
 Fathers thought much otherwifc. Becaufe I cannot Hand 
 
 E j long 
 
54 
 
 The II I L Lbctvre, 
 
 long vpon this poynt, one (hall fcrue for all. Swcete Saine 
 Chryfoflome in his ninth Sermon vpon the Epiftle to the 
 ColoJfiAnsy thus fpcaketh to his hearers : Ol $tomt.oi 5 ^ W y 
 feculdr and lay auditors .heareme^ I befeech you: (Jet you Bi- 
 bles^yourfoulesphyficks : if you bevnwilling^to beat charge for 
 the whole ^yet at Isafl buy the new Ttflament : the Huangeliftg, 
 and Apoftles will be your daily and diligent teachers. If 
 any griefe befall you, make your repairc hither, as to an 
 Apothecaries (hop, here (hall you haue varictie of medi- 
 cines, fit to cute you. If any damage, if Jotfe of friends, if 
 death come, here may you finde comfort. In a word, the 
 caufeof all euill is, not to know the Scripture. 
 You fee how far this good Father is,from calling the Bible, 
 a 'Booke ofherepesy as (ome late Papifis haue done: He holds 
 it to be thegreateft treafure this world hath, and thinkes 
 it for you very expedient,to haue one of them in your hou* 
 fes, t hat at euery opportunitie, you may be reading m it. 
 
 I fa ny fliall here obieel , I am to wards the La w,I am em- 
 ployed abput publike affaires, lama tradefman, I am a 
 marryed man, 1 hauechi'dren to maintaiue, I haue a Fa- 
 milic to care for, I haue worldly butmeflfes to looke vnto, 
 it is not my part to read the Scriptures y this office belongs 
 to them rather,who haue bidden the world far cwelhto fuck 
 S c Chryfoflome (hall anfwer Homtf. 3 . di L**aro. jguid at* 
 homo ? What fay ft thou man ? Is it not a part of tby bufi- 
 aelfeto turne ouer the5Vr//>/*r«,becaufe thou art diffrac- 
 ted with many cares I Immo^ tuum eft magis, quant iliorum^ 
 Yea the reading of the Scripture be longeth to thee, rather 
 then to them,whobaue bidden the world farewell,becauf« 
 they need not fo much the heipe of «Sai/tf«r*, as you doe, 
 who are as it were tolled in the waues of troubles. 
 
 To conclude this poynr. Lex Papifts fee light by the 
 
 Sacred Scriptures 5 let them debafe, vjlifie, and difgrace 
 
 them to their owne vtter confufion and perdition : wee*. 
 
 through Gods goodnelfc, haue learned a better Ietfbn: 
 
 ojebryftf+hotn. that the word of God, which we call Scripture, is°abauen 
 
 jAfcenitmi*. free from raging forges* a well fortified bulwarke, a towre 
 
 not 
 
A M O S. 2. 4. 
 
 ooe daggering 5 an aduanccment not to bee taken from vs 
 by violence, no not anyway to bee diminilhed j a (table 
 blilTefbicetfe at no time languifhing ; a neuer failing piea- 
 fcre : whatfoeucr gooii a man can Cpeakco^Socra comperiet 
 inScriptura, he (hall findc it in the Holy Scripture. So faith 
 fwect Chryfefteme, Homil. 7. Dspxnitentta. In my firft Ser- 
 mon before you vpon this chapter, I deliuered vnto you 
 the fame in effect, thu j. 
 
 The word of God (which wecali Scripture)it is his mod 
 royall and CekmalJ Teftament, it is the Oracle of his hea- 
 ueniy Sanctuary, iris theoncly Key, vnto vs, of his reuea- 
 ledcounfels, itisMiIkefromhisfacredbrcfts, theEarneft 
 and Pledge of hisfauour to the Church, the Light of our 
 feet, theloyof our beans, the Breath of our noftriJs, the 
 Pillar of our faith, the Anchor of our hope, the ground of 
 our loue, theEuidencc of our future bleiredneffe. 
 
 Now therefore, as the Elect of God, holy and beloued, 
 let this word of God dwell plcnteoufly in you, in all wif- 
 dome : frequent this place to heare it read and expounded 
 vnto you ; and at home teach and admonifh your owne 
 felucs in Pfelmcs, and hymne*, and fpirituall fongs. My 
 exhortation is the fame, that S.Paul made vnto the Cetof. 
 Jtd»s,Chap. 3. 16. Thus much of the preface. The pro- 
 phefiefolloweth. + 
 
 The fir (1 part thereof is a generall accudarion of Iudah: 
 For three tranfgrejfions of Iudah, and for four e. Wherein we 
 are flirt toconfiderw£*<ir* the accufeaUin the name,/*^/;. 
 Secondly 9 Kf hereof they are accufed ; For three tranfgrej/tons, 
 and for four e. FitR of the accu/ed. 
 
 The accufedzre the inhabitants of the Kingdome of /*- 
 dah. The Kingdome of Iudah is taken fometimes late*, 
 (ametimesftrtfte : fometimes in a large > fometimes in a 
 Jbtftfenfe. In the large>\i betokenethallthe twelue tribes 
 oilfraeh inthcftritffenfe, it betokeneth onely t wo tribes 5 
 Iudah and 'Beniamm. 
 
 Iudah, and Ifraelzt firft were but one kingdome, which 
 afteward was diuided intotwo 5 theKingdomeof Iudah, 
 
 £ 4 and 
 
 55 
 
5* 
 
 The IIII. Lectvre. 
 
 and the kingdome of JfraeL When, and how this was 
 dene, it is expreflely deliuered in i Kings 1 2. & in z Chro, 
 10. It was after the death of King Salomon, and thus. 
 
 Rehoboam, KingSMomottsConne, cenfured by Ecc/efafli* 
 cuiy chap. 47**3 -to be dt&dvn ^Kr^fooJifhnetfe of the 
 people, and one that had no vnclerftandirig, fucceeding in 
 his fathers throne 3 did,vpon aduifc giuenhim by his young 
 counfellours,promife(harpe vfageand hard meafare vnto 
 his people : Mj Uafi part, my little finger /halt be bigger then 
 my fathers loynes : whereas my father did burden yets with a 
 grictiom yoke, 1 will make it beauier : my father hath cbajlized 
 you wish rodsy but I will corretl you withfeourges. 
 
 This his vnkinde and euill entreating of a peopJe,which 
 of late, in King Salomons time, faw good and peaceable 
 daies, did caufe a rebellion and reuolt. Ten of the twelue 
 tribes much difcontentcd, brake forth into fpeeches of im- 
 patiency. What portion haue we in Dauid ? IVe haue no inhe- 
 ritance in the fonne of "Ifchai: tojcurtentsj Olfrael : now fee to 
 thine owne houfe, Dauid. So they forfooke %ehoboam their 
 rightful! Lord, and Cet vp vnto themfclues a wew King, /r- 
 roboam fonne of Nebat : yet were thefe children of Jfiaeiy 
 who dwelt in the cities oUudah, fubiect to Rehoboam ftilh 
 
 Thus you fee, Ifrael dluidcd from Ifrael ;ttn tribes from 
 the other two. Two tribes ; the tribes of ludah and Benia^ 
 min continued in their obedience rothehouisof Dautdv 
 the other ten tribes forfooke if, and fcJJ away. 
 
 Thetenreuolted tribes haue diuerfe appellations inthc 
 fanclified writings of the holy Prophets : 'Betbel,Betbaueu i 
 Samaria, lezseel, lofeph, Ephraimjacobjfrael; thefenamea- 
 are appropriate;, to fignirle the Kivgdcme of JfraeL 
 
 The other two tribes, Iudah, and Beniamin, called but 
 onetribe inthe iKing. 11.13. becaufc of themixtureof 
 their pofleilions, thefe two tribes fetled in their faithfulnes 
 andobedience to the feedeof Dauid, bauelikewife inthe 
 facred Scriptures their diuers appellations. Sometimes /*• 
 dab) fometimes Bemamin, fomctimes lerufahm, forne- 
 Euncsjftw* {<)fQ£UmQ$ the houfe of Dauid, are peculiarly 
 
 defigned ■■ 
 
Amos. z. 4. 57 
 
 defigned to lignific the Kingdom c of ludah. 
 
 ludah is one of thefe appellations, and that is the ludah 
 in my text,propertj, vcrf. 5. 1 will fend a fire vpon ludah, that 
 is,vpon the Kingdome of ludah. And by a figure,in this firft 
 branch ofth is prophelie, where ludah is put for thcinhabi* 
 tants of the kingdom of ludah. Thus haue you the parties ao 
 cufedjthe inhabitants of the kingdom of ludab.Quz wherof 
 are they accufed?Of (Inning again ft the Lord.So goeth the 
 letter of my text}F*r three tr an fgreffions of ludah »,#- for four e % 
 
 What are thefe three and foure tranfgreflions \ zArias 
 CMontatiH* makes three of them to bee , man.flaughtcr, 
 inceft, and idolatry : The firft is man-flaugkter. Efaj poynts 
 at it, chap. 1 . 1 5. T>ur hands are full of blond. The fecond 
 is inceft. leremie poynts at it, chap. 23.10. The land is full of 
 adulterers. The third is idolatry. Hofeah poynts at ir, 
 chap. 1.2. The land hath committed great rvhoredome, depart 
 Ungfrom the Lord. The fourth, which of aJl, is the mod 
 flagitious and ruinous, isexpretfed in this tc^t $ and it is 
 their reiefting, abolillung, or difanulling of Gods Jawct 
 and commandements. 
 
 For three tranfgrefflons of ludah, and for foure '.] tAlbertut 
 the Great, B. or Ratisbon, will haue three ofthefe tranfgref- 
 flons to be exprefted in this text. The fir ft of them is, Lt. 
 gis abietlio, the abicclion, or contempt of Gods Law : They 
 haue defffedthc la* of the Lord. The fecond isfraceptorum 
 nonsbferuatiojihc not obferuingof Gods commandements: 
 They haue not kept his commandements. T he third is, ad Idol a 
 cenuerfio: their conuerfionto Idols 1 Their Ites carfed them 
 So er reefer which their fathers haue w* /^/.Thefe three you 
 fee exprelled in the texr.But what is the fourth ?It is Sdcrati 
 locipropbanatto, the prophanation of the hallowed place. 
 
 For three tranfgrejfions of ludah , and for foure'] Paultu de 
 Vahtio doth otherwife defcant vpon thefe tfjree andfourt 
 tra/tfgrcJpovs.Thz firft he will haue to be committed by Ie- 
 horam, fon of lehofaphat.King ofludab t who to make him- 
 fclfe ftrongin his Kingdcme, flue with thefword fix of his 
 brethren, and fome of the Princes oflfrael, 1 Chro. 2 1. 4< 
 
 The. 
 
58 
 
 The IIII. Lectvre, 
 
 Thefecond by fcafi, fonne of Akaziah, who allured by 
 the flattery of fbme of his Priaces>flew Zacharuu,thc fonne 
 otleboiada : orlfaracbias, betweene thjetemple and the al- 
 tar, i Chrin.14. ii. Mattb. 23. 35. The third, by King 
 A»fazjah t who, lifted vp with pridefor his victory obrained 
 againft tlhe Edomites , did prouoke the King of ffraei to 
 fight, 2 Cbron. 2/. 17. Thus haucyou three of thtktranf- 
 grejfiens. The fourth, faith this ?<*#/«/ de c Palatio i necdcs no 
 enquiry. And why fo I Amos in this text declares it. The 
 Kingdome oTludab from Rehoboams time was moftpro- 
 penfe vntoidolatry : fromrhattime, they caft away the/aw 
 of the Lord t they kept net his commandements , theyferued 
 Idols, after which their fathers walked. 
 
 For three tranfgrejflons of ludab, and for fo fire] Thisphrafe 
 wemetwithfiuc times in the former chapter, and once in 
 this. The mod natural!, proper, and Significant expofiti- 
 on, heeretofore commended vnto you, is this : tovndcr- 
 ftand by three and four r, many. A number finite and cer- 
 taine,is put for a number infinite and vncertaine. Tor fbree 
 trahfgrejfions ofludab, andforfottre 3 that is, for many tranf- 
 greffions. As oft, as hee will, God fbrgiueth, though wee 
 finnemanyatime. It is but the cuftome of the Scripture 
 thus to fpeake : God waiteth for vs twice and thrice, that is^ 
 a good while, to haue vs returne from our euili way es vnto 
 repentance ; but the fourth time, that is, at length, when he 
 feethvs pcrfift inourimpenitency, hee protefteth again ft 
 VS) as heere againft Iudab, Iwi/2 not turne ioyon } I will not 
 turne away your punifliment. 
 
 I will not turne away the pUnifbment thereof] Thefe words? 
 are diuerfly rendered .• by Gualter, non conuertam eunt, I will 
 not turne Iudab, I will not recall him into the right way 5 
 he mail runneto his owne perdition. By Mercer : nonpar- 
 cam ei, I will not fpare ludah : according as his defert fhall 
 be, fo fhall he haue. In our Englifh-GV»**4 translation, / 
 will not turne to it. In our late Church-Bible, / will not 
 fpare hitfu. In our neweft tranflation, / mQ not turne 
 may thepmifbment tbtreof. So read lunitu and Tremellitu, 
 
 accor* 
 
Amos. 2. 4. 
 
 59 
 
 according to the Hebrew, Non duertam iftttd> I will not 
 turne away this punilhment, uhichlhauerefoJuedrolay 
 vpon I*d*h. The fumme of both accufation and prote- 
 ction i> this. If Iudah had finned but once, or afecond 
 time> I would haue beene fauourablc to them, and would 
 haue recalled him into the right way, thatfo they might 
 baue been conuerted, and might haue efcaped my punilh- 
 ments , but now whereas they doe daily heape tranfgre (li- 
 on vpon tranfgreffion, and make no end of finning, 1 haue 
 hardened ray face again ft them, I will not turne them vnto 
 me, I will not turne to them, I will not fparc them, I will 
 not turne away the punifhment, which I haue refolued to 
 bring vpon them ; but indurate and obftinate, as they are, 
 I will vtterly d e fl roy them For three tranfgrejfiens effndab, 
 4nd for fo fire, I wili not turne away the punijhment thereof. 
 
 Thus haue you the expofition of the two firft parts of 
 this prophecie 5 of the acenfatien of Iudah, and the lords 
 froteflatonzgkinb them. Now let vs fee what doftrinmay 
 bee taken hence for our further inftrudion, and the refor- 
 mation of our Iiues.Doth God refolue to punifh lud*h$ot 
 three & four etr afar eJfiomfThs doclrinarifinghence is this. 
 
 Three tranfgrefpons^ andfovre, that is, many finne?, doe 
 froHoke Almighty God to lay his pmiflimcnU vpon vs. 
 
 God is of pure eyes-, and beholdeth no iniquity. Hee 
 hath laydrighreoufneifc to the rule, and weighed his iu- 
 ftice in a ballance. His fentence is paired fbrth,and ftand*, 
 like the law of the Aiedes and Per/taw, irreuocabte : Tri- 
 bulation and anguith, vpon euery foule that deth euill. 
 The foule that finneth, it felfe muftbearcthepuniftimenr. 
 God makes it good with an oath, Dutf.32.41. that hee 
 mil whet hii glittering fwerd, and hie hand fhall take hold on 
 nidoement, to execute vengeance for finne. His foule hateth, 
 and abhoneth finne ; his law curfeth and condemncth 
 finne - y his hand fmiteth and fcourgeth finne. Sinne was 
 hismotiuetocaft Angels outofHeauen, tothruft Adam 
 out of Paradife, to turne Cities into afhes, to ruinate Nati- 
 ons,to torment his ownc bowels in the fimilitude of finne- 
 
 full 
 
Co The III I. Le c tv re. 
 
 fuliflefli. Sinne made him heretofore to drownc the olde 
 world j and fume will make him hereafter to burne this. So 
 true is my doctrine. 
 
 CManj fanes doe proxoke Almighty God toUy bUpunifh* 
 merits vpon vs. 
 
 Let vsnow make fomevfeofthis doctrine. 
 
 Doe many finnes caufe Almighty God to puntfli vs 2 
 Firft, we are hence taught, at what time foeuer God (hall 
 lay his rod vpon vs, to fecke the true caufe thereof in our 
 fel u es . Mdorum omnium no fir or urn caftfi* 9 peccatum eft, faith 
 S. Atiftin, Serm. 159.de Tempore. The caufe of ali euill is 
 within vs : it is finne within vs. It is impiety to imagine, 
 that Godwill punifhvs without a caufe. NonpAteremur % 
 nifimereremur, faith that good Father 5 We fliould not vn- 
 dergoe any crotfe or disturbance, vnleife wee deferued it. 
 Wherefore let vs, euery one of vs in particular,when God 
 commethneeretovs in judgement, to touch, either our 
 cftates with want, or our callings with difgrace, or our bo- 
 dies with ficknes, or our foules with heauines 5 let vs haue 
 recourfe to the finnes within vs, which haue deferued this, 
 and turne we to the Lord out God. Water, teares, forrow, 
 repentance, will better fatisfie him, pacific him, mooue 
 him, alter him, then whatfoeuer vengeance*, or plagucs,or 
 bloud, or death. 
 
 Let vs enter into a due consideration of our corrupti- 
 ons, our tranfgreflions* our finnes, wherewith, as with a 
 beauy burden, wee are laden : and returne wee to the Lord 
 our God : adulterers, murtherers, idolaters, thefacrilegi- 
 ous, the ambitious, the couetous,drunkards,railers,Iyar$, 
 the blasphemous, (wearers, forfwearers, all, who by any 
 their euill wayesprouoke God to the execution of his iu- 
 ilice, mull take part in thisconuerfion. Let no man draw 
 backe ; let not the heinoufnetfe of our fore-paifed finnes 
 deterrc vs or keepevs,fromfoholy acourfe. I darcarlirme 
 WithS. Attftm Serm. i2i.de Tempore. Non nocent peccat* 
 pr*terita,finott placent prtfentia, Sinncs paft hurt nOt,if fins 
 prefent pleafe not. Let vseuennowat this prefect in de- 
 tection 
 
Amos. i. 4. 6\ 
 
 tcftacionof finnerefolueto finne willingly no more, and 
 our finnes pad (hall neuerhurt vs. O let not this vfe flip 
 out of our minds. When God his hcauy hand is vpon vs 
 in any croffe or tribulation, feekc wee ouc the caufe of it in 
 our felues, in our finnes. 
 
 A fecond vfe followeth : and it is to (lirre vs vp to a feri- " 
 ous contemplation of the wonderfull patience of Almigh- 
 ty God, who did Co gracioufly forbeare thofe inhabitants 
 of ludaby rill by their three tranfgrcflions^wd by their/*»rr, 
 they had prouoked God vnto difpleafure. The holy Serip. 
 turesare frequent in proclaiming God to be mercifully and 
 gracious, and long-foffering) and of great goodnejfe. Heecry- 
 eth to the foolilh, Prou, i . 1 2. O yefooltfhy how long will ye 
 hue foolifineffc t Hecryeth to thefaithleile, Math. 17. 1 7. 
 O generation, faitblejfe And crocked, bow long now [hall Ifuffer 
 y>u I Hecryeth to Ierufalem, Matth, 23.37. Ierufalemje- 
 rufaltm, how often ? What could the Lord haue done more 
 vnto his vineyard,then he had done vnto it ? He dretfed ic 
 with the bell and kindlieft husbandry that his*heart could 
 inuenr,asappeareth,£/4,s.2. Suchcarefull drefling could 
 not but defcrue fruit. This fruit he required not at the firft 
 boure, but tarried for it the full time, euen till the autumnc 
 and time of vintage ; if then it failed, did it not deferue to 
 be eaten vp I Looke into the 15. of Luke verf. C, There 
 (ball you fee the Lord wayting thrceyeeres fcr the fruit of 
 hisrlg-tree, yea and content, tfi3t digging, and dunging, 
 and expe&ation a fourth yeere may bee be(tov\ed vpon ir. 
 Doubtleire God is merctfn'd^nd gracious , and long fnfferingy 
 and of great goodnejfe. 
 
 Heereof(Beloued) we haue great experience. Wehaue 
 our three tranfgrejftons, and our foure too, as ludab had. 
 Our manifold (innes, our (ins of omiftion, and our finnes 
 of commifiion, our finnes of ignorance, and our finnes of 
 wilfulnefle, our finnes of infirmity, and our finnes of pre- 
 emption, doe they not day by day, impudently and faw- 
 cily prede into theprefencc of GodsMaiefty, to procure 
 his vengeance againftvs I Andyetweerauftneedc^con- 
 
6i The IIII. Lbctvre, 
 
 fellc ir, God is good, and patient towards vs. 
 
 B elcu edjl et vs not abufe fo great goodnes and patience 
 of our God. Though Tome fall feauenfimesaday,and 
 rife againe ; though to fome finncrs it pleafeth God to ite- 
 rate his fuff eranccj as vpon vs hitherto he hath done 5 yet 
 (hould not we herevpon prefume to iterate our mifdomgs. 
 For we well know, that A Imighty God punifhed his ? A «• 
 P ili.i 44 " l € ** in ncauen ^ or one hreach, <! Adam for one n\oik\\ y T Mi- 
 2 P^."».4. riant for one (lander, f Mofes for one angry word, c Achan for 
 q Gen.^.xy. one facrilege, u Ezechias for once (hewing his trcafures to 
 r i^*m.\ i.io. t [ ie Embatradors of Babel, * lofixs for once going to warre 
 t A?7.^4 if . without asking counfell of the Z*r*/,and y Annmae, and ,y<f- 
 u Efai.z+u * phira for w* lying to the Holy Ghoft. God is now as able, 
 x t.cW^.ii.aseuerhewasjeuenforwtranfgreffiontocutvs ofj but 
 y A8. j.j. #*<% if he patiently forbeare V5, till by r^nr* and)W*tranfgrcf- 
 fions,by our many finnes,we grieue the Holy Spirit of that 
 Sacred Maie flic, (hall we thinke (as fome impioufly doe) 
 that God takes no notice of the fmncs,which we commit, 
 or cares not for them ? Far let all fuch conceit be from any 
 Chriftian heart. 
 
 Let vs rather confeiTe the truth: that God by fuch his 
 forbearance doth lead vs to repentance: for as much as 
 it is impoffible, that God (hould be, and not fee ; fbould 
 fee, and not regard ; (hould regard, and notpuni(h$ (hould 
 punifli>and not proportion his puRifhments to our finnes. 
 IgrantthattheiufticeofGodgoeth on 9^? ^ ™?w>flow- 
 ly, and in order : but for the mod part it recompenfeth 
 the flacknes of iudgement with the heauinetfe thereof. 
 It keepes the rule full well 5 to render for ripe finnes, ripe 
 plagues 5 for great fianes,great plagues 5 for grieuous fins, 
 grieuous plagues. 
 
 The rule in the Scholes is thus dcliuered. Cnlpam pm* 
 ft quit w- 9 cuery finne hath a due punifhment attending if. 
 God is without exception iuft : and therefore grauitas ft/p* 
 plictfygrswtatem peccatt denotat 5 grieuous puniihments 
 wberefoeuer God (hall lay them, doe argue grieuous fina 
 of thofe places, and perfons. Letnomaathen,thatgroa- 
 
 ncib 
 
Amos. i. 4. 63 
 
 neth vnderany croire,afflidion, or tnbulation,compJaine 
 of his hard bap,or ill fortune ; all fach vifiutions are from 
 God,andforourfmnes. And if we will flay Gods hand 
 from correcting vs, we muft flay our fdues from finning, 
 and offending him. I conclude with S. Tauls exhorta- 
 tion to the Romanes, chap. 6.11. Let not finne r eigne there- 
 fort in jour mortall bodies ^ obey it not in the lufis thereof ' 5 
 giue not your members, tu weapons ofvnrightecufhtjfe vnto finy 
 hut y at men aline from the d?ad } giue your fe lues vnto God, 
 that being freed from finne , and made Cods feruants 
 through lefus Chris! ,you may haue your fruit m 
 hohneffe , and the end euer- 
 laftmg life. 
 
 Th e 
 
£4 
 
 The V. Lectvre.* 
 
 AMOS a. 4. 
 
 Beaufe they haue dejfifzd the law of the Lord, mi 
 haue not kef t his commandemems. 
 
 T\ 
 
 >H E third part of this prophetic againfi: Iudah is 
 now to be examined : namely the enumeration 
 of fome particular finnes, whereby the inhabi- 
 tants of Iudah prouoked their God vnto difplea- 
 fure. The fir A paifage in this part is : They haue defpifed 
 the law of the Lord, Where we haue, the finne of Judah % 
 and the obiecT: thereof j the finne, contempt - y the obiec% 
 the law of the Lord. 
 
 They haue defpifed: there is the finne. The law of the 
 
 Lord: there is the obied. Firfl of the finne, of the 
 
 contempt. 
 
 * ZanchJeoper. Tke J haue defpifed ] * Contempt is'an action of the 
 
 redem)>.lib.i.(df. mindc,by which we nothing at aIl 3 or very lightly efteemc 
 
 18. rhef.%. f a thing, and therefore doe reied it. This aclion,wbich 
 
 I call contempt, is partly from the vnderftanding, partly 
 
 from the will. Firft the vnderftanding efleemes a thing 
 
 to be nothing or litJe worth 5 then doth the will reieft it, 
 
 and calls it away. 
 
 A thing may be contemned 'two manner of way esjeither 
 fimply,orin refpecl: of fome other thing. 
 
 Fir ft fi mply. So we may contemne a vile fellow, one 
 that hath no ve«ue,nogoodnesinhim; one that is alto- 
 a Jt,0*.'i.»*. gither vicious, giuen vp a to a reprobate fenfe, to drun- 
 keopefre, to wantonnd re,to worke all kinde of wickednes, 
 euen with greedineffe. Such a fellow, is (imply vnworthy 
 to be bad in any the lead estimation. Such we may, we 
 
 mud 
 
A M o s i. 4* 6 S 
 
 muft contemne. In like fort, if a tyrant command, that 
 which is vniuft, any thing that is dcrogatoric to the glory 
 of God, aad threatneth grieuous punilhmcnt s, vnleffe he 
 be obeyed : in this cafe a good Chri(liaa,muft be of a 
 flout courage $ he muft dcfyife the vniuft command, and 
 the proud threats of the tyrant j his zcale muft be only for 
 the glory of the Lord. 
 
 The ftorie of the three children, Dan. 3 .is not vnknowne 
 to you* The King of Babylon, Nabucbodonoz.or b ktvp 2b Dan.^.i, 
 golden image, and commanded it to be wor (hipped. His 
 decree was, that c entry one, thatjbould heare the found oft he c yerf. x* 
 cornet, trumpet, harpe, fhtmme, pfalterie, dulcimer , and other 
 inftruments ofmufckf,fieuldfalldowne,andworJbip thegoU 
 den image: who fo fell not doivne, and worshipped, hec 
 fiould fie caftmtothe middettof a hot fiery furnace. 
 
 This vniuft decree m{ the King, the three children, Si- 
 dracb,Mtfitcb,and Abeduego, regarded not: they could 
 not be brought to wor (hip this golden image $ they feared 
 not his hot fiery fornace 5 they knew,God was d able to de- J yerf. if, 
 liuer them from thence ; if God would not, yet were they 
 refolued in no wife to wor (hip that image: they would 
 not fo much as outwardly confentto idolatry $ fo zealous 
 were they for the glory of God. A worthy example for 
 myprefent purpoie, to (hew, that the vniuh commands of 
 Tyrants, arc very iu flly contemned and reie&cd. So are the 
 commands of Magi ftrates, Parents, and other fuperiours 
 in authoritie, if they depriuc God of his glory. If they di- , 
 miniflijremit.or abate any thing of the glory of God,thcy 
 are Cimply to be contemned. 
 
 You fee now j a thing may be contemned /implicit er t 
 (imply. Ic may alfo be contemned fecundum quid, in rc- 
 ipe& of fome other thing : as when a man efteemes more 
 of his pleafure,or profit, then of ihe law of thcLord. Such 
 an one may be hidfecundum quid, in refpeft of his owne 
 pleafure,or pro6t, to contemne the law of the Lord. And 
 this contempt is a fin. The fore-mentioned contempts, were 
 not finnes, A contempt may be a finne,or not a fiune. You 
 
 F may 
 
66 The V. LiicfvRE. 
 
 rrtaf^ difcerncit by its obi^oi tbe'thmgt **ftft**4 If the 
 obkil] if the thing contemned be euill, then is the contempt 
 good 5 it is a vertuc,its no finne. It is no finne to contemn* 
 a vicious fellow, in whom there isnofparkeof pictie: its 
 do finne to contemne the impious and vniuft commands of 
 men placed in authoritie aboue vs, as you haue already 
 heard. But if the obie& % if the thing coniefontd be good, 
 then is the contempt euill, it is a vice, its a finne. Such was 
 this contempt of Inda, for they dejpifed the law of the Lord. 
 You fee their Ciim^Contempt. Now fee ihe Obiett. 
 
 The law tfthe Lord. ] The LXX. haue ™* *m l>V 
 quaiM-] Kvex&, the nOturall law of the Lord. But thelawtf 
 the Lord, as vfually it is diuided in the fchooles, is cither 
 
 e Danam lfag % c »tox)%or iS££nx>f,©r7ft*/77x>)$ hstithtrmoraU&rceremomall, 
 
 cbr.tvr.iM.i. or indkiall. The word in my text is fVWI a word re- 
 
 c*>. 14. jjeatcd in one Pfalme, Pfal.i 1$ fofre & twenty times : it 
 
 iignifleth not only the Moralllaw of God, expreired in th« 
 Decalogue, or ten Commandements, but \\&€trm»null 
 law alfo, y$* and thtlndkiall too : and generally hotam 
 
 f Molitr in 7>f. jy ^ nnam ^ Deo patefaclam, & Ecclefatra&tam : whatfo- 
 cuer do&rine is reuealed from God, and ddiuered to the 
 Church. Such was the contempt of thefe inhabitants of 
 ludah 3 whatfoeuer they were taught from God,by hrs holy 
 Prophets, or by the reading of the Law> or by the light of 
 nature, they dejpifed it. 
 
 They haxe dejpifed the law of the Lord,} Though this 
 . word 'j**V)*MS generally (ignifie, wbat(oeuer God any way 
 teacheth 5 yet may it fpecialJy be taken for the Morall law, 
 conteined in the Decalogue , or ten Commandements • 
 which for the excel lehcie thereof is called the law of the 
 Lord : and furpatfeth all others for many reafoos. 
 
 1. This Law was made by God himfelfe, written by 
 God him&lfe,firft in the hearts of men 5 afterwards in two 
 
 £ D<*M.i3. stables of (lone. 
 
 ^Jo*a. *• Thisisthcmoft ancient of all others: it is as the 
 
 ZeBrtm.cbrift! fountaine of ail thereff. 
 
 Brtfr. 3 . This is the moft vniuerfall Law, that is 7 It binder h 
 
 not 
 
Amos. i. 4. 
 
 eot onely Chriftians,but Iewcsalfo and Gentiles,men and 
 womcn,rich and pooce, Princes and pr iuatc men, the lear- 
 ned and ignorant. 
 
 4. This La* is immutable, it cannotbc taken away,ic 
 cannot be difpenfed with* 
 
 5. The promulgation of this Law was more folemne* 
 
 then of any other. It was promulgated with the greatcft v 
 
 folemnitie, that could be in Mount Sinjti,^ with found of h E*$Lxo.\%. 
 angelicall trumpets, with great thunder, with lightning 
 from heauen,in the prefence of all the people of God. 
 
 6. rbis Law is, of all lawes y mof\ necejfarie. Necejfarie, 
 for thepreferuingandmaintayning of difcipline both in 
 and without the Church. Necejfarie ,to convid man of 
 fin ne, and to difrobe him of that pride, which makes him 
 to prcfumc of his owne nattiraJl ftrcngth. Necejfarie, to 
 repreife and keepe vnder the obftinate and felfe-willed 
 finner,with feare of puniihments. Necejfarie, to informs 
 and inftrud the regenerate in the true feruice and worship 
 of God. 
 
 Tb\%law of the Lord fo far furpa fling all other laves for 
 the excelled tie thereof, thefe inhabitants of ludah did dt- 
 $ifi 3 they contemned it. You fee the finne here laid vnto 
 
 their charge 9 Contempt of the law of the Lord. They haue 
 deffiifed the law of the Lord. The dodrine arifing 
 hence is: 
 
 The contemft of the law of the Lord is 4 very grievous 
 finne. 
 
 This truth will beplaine,if you will confider,whatpu- 
 niftiments God in his holy word threatneth andiayeth 
 vpon the dejpifers, or contemners of his Sacred Maicftie, 
 of his ceremonies, of his commandemem*, of his holy 
 word. 
 
 Such deffiifers, or contemners, are an abomination to tat 
 i>^,Prov.3.32. TbeLordwill etefrifc them, I Sam.2.30. 
 The Lord wtUfcernc them, Prov. 3. 34. The Lor* rr/ bring 
 vpon themterrors 9 con(umftteusJ>urnmg agues % mid forrow of 
 be*rt,Lcvit.l6.ls. The LoriwtU fend afire vpon them to 
 
 F * denture 
 
68 The V. Lectvre. 
 
 demurs them, Amos 2. $. and hairing fo done* He wiS 
 laugh at their dcftruUiou* Pro v. I. itf. For this contempt, 
 Pharaohs chariots, his chofen Captaines, and bit hofle were 
 c out-red in the *fc <?# 5 they fanke to the bottom* of the Sea, as 
 afione : they were all 3rowned,£A:w/. 1 r.4,5. For this con- 
 tempt, Saul was reicded from being King ouer Ifroel: he 
 became his owne executioner; hzfcllvpon hisowne fword, 
 1 .Sam. 31.4. For this contempt , Salomons kingdom e was 
 i i.X;»£.i i» 11 » **• &* rent fi om k* m > an d to be giueu to his feruant : it was 
 22. accomplished in his Tonnes daycs,in the dayes of Rthoboa: 
 the Ifraelites made vnto themfclues a new £"*wg,cucn le ra- 
 boam> finne of Nebat, I. Kings 11.20. What was it, but 
 k i.cfr. 18.13. ^ 8 contem t f 9 that brought k ruine to the (late of Ak**t 
 What but this contempt, hath brought to nought many an- 
 cient and floarifliing kingdomes,and nations ? What clfc, 
 hath laid their honor in the dud? Infinite fliould I be, 
 would I produce all, that is deliuered in the Sacred Scrip- 
 tures concerning this contempt of the Lord, and his holy 
 Ixwes. The litle which I hauc already brought out of that 
 invaluable treafurie,may ferue for the cftablifhmem,of my 
 propounded doftrine 5 namely that 
 
 The contempt of the law of the Lord is a very grieuous 
 
 finne. 
 You fee the doctrine. Let vs now make fome vfe of it 
 to our feiues. 
 
 If it (rue beloued I Is it a grieuous finne to deftife the lavs 
 of the Lord f Let this be a motiue to vs to gage the very 
 depth and bottom e of our hearts, there ro fee, whether v\e 
 hauc finned this finne : whether we hauc carried our feiues 
 gontemptuoujly towards the law of the Lord. 
 
 Can we fay concerning this law of the Lord, as that 
 Jiy42.119.fi. fweet finger of Jfr*cl 9 that holy man of God, King Dauid 
 m-Hrj.si. once faid 5 that we haue not v forgotten it; that,Vve haue 
 n W.*5. not m declined from it 5 that,wehaue n kept it} that,we%*r 
 ° ytT f "eTn*"' WC? delight in it; our <l meditation is in it all the day $ 
 Vyerfi^i that its betrcr vnto vs,rhcn f thoufands of gold andfiluer f 
 j ytrftil Can wc thus truely fay Mien doubdefle arc we free from 
 
 . this 
 
Amos i. 4. 69 
 
 rhis finneof fintempt of /£? /**» of the Lord, 
 
 But if we wilfully breaks the law of the Lor d:\fwthzuz 
 no feare, nor feeling of the Judgements threatnedinthat 
 bis holy lw. if werunneonfecurely inourvcgodlycour- 
 fes : if we proftitute our felues to all rncleannefre : if wc 
 be filled with f z/*m/;r^/^ 
 
 ttHfnegcj malicioafnes : if we be puft vp with error \mwrl her, 
 debate, deceit, maltgniiie: if wee walke according to the 
 t cour/e of the world, in the lufis of our flefh, fulfilling the t £//*/*•*, 
 defires of our Jfc fb, taking delight in doing the "worlds of u " c^^.j.if . 
 the jfyfc ; then are we out of doubt guiky of this fione, of 
 dejpifing the law oft he Lord, 
 
 Wherefore let vs,Iet euery one of vs 3 enter into the 
 clofet of our own hearts: examine we ourfeIues 3 how we 
 haue heretofore ftood.and how wedonowltandjaffe&ed 
 to the law of the Lord. Iudge we our fe!ucs>that wc be not 
 iudged of the Lord-, condemne we our felues, that we be 
 hot condemned of the Lord. If wc finde ourfelues hither- 
 to to haue bin x mangled in the fnares-of Satan, to haue fa- x i.Ti m .i.i6, * 
 fliioned our fclues to the manners of this finfull worId,to 
 haue fpent our d ayes in vanities, and our nights vpon the 
 beds of wantonnelfe, withuutany due regard cfGods holy 
 hwes enacted in the high Court of Heauen to the contrary : 
 our beft way will be to betake our felues to the throne of 
 mercy, there to beggc of Him that fitteth vpon the throne, 
 the grace of vnfeined repentance: that forrowing with a 
 godly forrow for our finnes pad, for our rebellion and 
 difbbedience to the law of the Lord, exprefled in the wick- 
 ed conucrfation of our fore-paired Hues, we may now at 
 length become new creatures, creatures of new hearo,and 
 new fpirits,refbluing for the timetocometoyeeld all obe- 
 dience to the Law of the Lord, to frequent his Sanctuarie, 
 where this law i% vfually read and expounded to vs, 
 that God thereby may bee glorified , and our foulcs 
 faued. 
 
 Thus farreofthe finne of Iudah % as it isexpreflcd in the 
 fir ft branch of this third part of my text : they haue de?}i- 
 
70 
 
 The V. Lectvre. 
 
 fed the law of the Lord, The doftrine grounded there* 
 upon , was this: 
 
 The contempt of the law of the Ltrd is a very grieuous 
 fimc. 
 
 The vfemade thereof vntoour felues,wasto flirre vp 
 invs a defire of conforming our obedience to this law of 
 the Lord. 
 
 The finne of Iudah , is further exprefTed in the next 
 claufe : They haue not kept his Qemmandcments. 
 
 Commandements^ The word in the original J,and Hebrew 
 fountaine is,*V>1jrw a word repeated,/^/. 119. two and 
 twenty times. The Septuagint tranflate it ■a&*fyi M ' T *' the 
 vulgar Latin, and S. Hterome, mandata, iull as we do, man* 
 dates ox commandements. Tremellipu and Junius hauey?<f- 
 tuta, (latutes : fome haue Crmw*/^, Ceremonies $ which 
 foeuerofthefetranflatioas we recciue, it will be confonanc 
 to the analogie of faith, and the precedent claufe. For 
 whofoeuer dejpifeth the law of the Lord t \\t obferueth not 
 hi* ceremonies > he keepeth not his flatutes, he keepeth not 
 G&suypATit, his mandats or commandements. So,this claufe 
 is but an expofition of the former. The fame thing 13 
 twife faid : l . They haue dejpifed the law oft he Lord. 2 . They 
 haxe not kept his commandements. 
 
 Is the fame thing twife faid? Let it be true, that by the 
 lawes of the Lord> and the commandements of the Lord,otlt 
 and the fame thing be vnderftood : is it Ifkcwifeall one, 
 to dejpife, and not to keep* ? or doth not our Prophet fay 
 leileagalnft the people of Jud^h, v* here he faith, They haue 
 not kept the commandements of the Lord, then when he faith. 
 They haue dejpifed the law of the Lord? 
 
 He may fceme to fay lelfe. B ut if we confider the force 
 of the Hehrew phrafe, we fliall flnde it to be otherwife. It 
 y Vrvfitu. i s a ru Je,y Hebr&i per negationem contrary vehementius affir- 
 mant: the Hcbrewes by denying the contrary doe the 
 more vehemently aftirme. It may thus appeare. Solomon 
 in his 'Vrouerhsy chap. I 7.2 1 . faith, Non gaudet ftulti pater, 
 the father of a foole reioyceth not. This may feeme to 
 
 be 
 
Amos, 1,4, 71 
 
 be but coldly and flenderly fpokcn,not fufficiently to ex- 
 
 preffe that griefe,which fathers doconceiucatthe difobe- 
 
 dience of their Tonnes, which the Wifeman there calleth 
 
 fooftjhnes. But the phrafe is very forcible $ Nongaudetftuln 
 
 pater-the father of a fooJereioyccth not. Nemo quifquam 
 
 vnqua it a dolefyuin idem aiiqnado gaudeat , faith ° a learned o DrAfabftruAi. 
 
 writer. There is fcarfe any man euer fo grieued, but that i, ^ l - c ^ i * K 
 
 at fome one time,or other, he reioyceth: but if a man at 
 
 all times, and euery moment of time be grieued, of him 
 
 we may truly fay, Non gaudet, he reioyceth not. Non gaudet 
 
 flulti pater: It is very fitly cngliihed in our new tracflition: 
 
 The father of a foole hath no toy. 
 
 Here you,you who liuevnder the rule of your parents, 
 be ye fonncs,or daughters,liuing vnder father,or mother, 
 if you behaue your felues difobedientlj towards your Pa- 
 rents, in Salomons account you are foole s 5 and your Parents 
 can bane no iojinyou. And, tell me,of whom fliould your 
 Parents haue ioy, if not of you their children ? S. P antes 
 exhortation is not lightly to be eftcemed by yeu. Heare 
 therefore what he faith vnto you, £phef6.\. Children, obey 
 your parents in the Lord, and vcrf. a. Honor thy father, and 
 mother. To the firft he perfwadeth you by a reafon drawne 
 from the fchole of nature,/? is right fo to do. To the fecond 
 he allureth you, by an argument drawne from your owne 
 good,z\3.Somallitben*0iwr& jwr.andyou (hall liuelong 
 vponthe earth, and cuer remember this fame, Non gaudet 
 of Salomon : Non gaudet flulti pater 5 The father of a foole t 
 of a difobedient childe, hath no ioy. 
 
 A like phrafe the fameSalonton hath, Trou. 10.2. Non 
 profunt thefauri improbttatis : The treafures of wickednes 
 profit not. This may feeme to be fpoken but jeianely ,and 
 fleightly, not fufficiently to cxprelfc the hurt & mifchicfe, 
 that (hall befall a man, for his goods vn!awfull>,and didio- 
 neftly gotten. But the phrafe is very forcible, N™ profunt 
 thefauri improbttatis, the treafures of wickedncs profit not. 
 Quod in omnitemporinocet faythP one, de eo vertjfime onun- p ^rufiut^H 
 tiatur^non prodeft.N amcany thing, that at all times i> hurr-/Y r * 
 
 F 4 full, 
 
7 2, The V. Lectyre. 
 
 full, and ofitwc may truely fay, Non prodeft> it doth not 
 profit. Salomon hath named it : Thefaxri improbttatis, the 
 tr eafures of wickedndfe. Non pro font thefmrtimprobitatis : 
 It is very fitly cngl iflied in our new cranflacion, 7 he tre4- 
 fnresofwickedneffe profit nothings Jt is worth the marking: 
 they profit nothing, I 
 
 Heareyou, you who heape vnto your felues, T&efauros 
 
 improbitatis, thefc fame treafures of wickedneife, by your 
 
 auarice^extortion^oppreffion^JHry fa/fir- dealmg with jour neigh ^ 
 
 £<wr/,orotherwifevnlawfuiIy. Yon may know, that thefe 
 
 you r treafures ofveickedncffc can profit nothing. T h ey may bd 
 
 vntoyouobftacles,andimpediments 3 tokeepeyou for e- 
 
 uer without the gates of Heauen. What meaneth clfe our 
 
 bleifed Lord, and Sauiour Iefm Chrifty in that his conftant 
 
 alteration to his DifcipIes,U3£tf. jq. 23. Verily , verily % I 
 
 fay vnto you > that a rich man fha&hardly enter into the kingdome 
 
 of Heauen t A nd againe> where he I ay th, ver* 2 4. Is js eafier 
 
 for a C ame 11 togae through the eye of a needle, then for 4 rich 
 
 man to enter into the kingdome of God ? And who is this rich 
 
 man ? Jguidimttjs, corapponit 5 he that ietfeth his heart vpon 
 
 bisriches,andtru(tethinthem: andnotcnelyhe, but he 
 
 alfo that getreth his goods vniuftly, he that gettech the fan* 
 
 ros improbitatis,thote fame treafures of ir.iquitie : whereof 
 
 for the prefent I fay no more, then what our Sattiour fayth 
 
 tohisDifcipJeSj/^f. 16.26", fVhat u a man profited, tfhee 
 
 fljall gaine the whole mr Id, and loo ft hu ownefcule f Onely I 
 
 wifli from my heart, that in your hearts were written this 
 
 fame;NonprcfuKt: Nonprofit th?fafiriimprobttatis,\\\$ttGl- 
 
 furcsofwickednetre doe profu nothing. 
 
 Will you nowlookebacketomy text, for the explica- 
 tion whereof I haue expounded to you a Nongavdet, and a 
 Nonprofit. The fin1,iVV»£W«fr, concerns th thQ Father 
 of a difobedient childe 3 snd importeth &p*wg4tidy,thc pri- 
 vation of ioy : the Father of a difobedient fonne hath no 
 ioyatall. The other, Nonprofit, is fpoken of goods ill 
 gotten, and importeth ^^vvtilitatu.thQ privation of pro- 
 fit : Nenprofttnt, gopds ill gotten profit nothing at all. My 
 
 texe 
 
Amos. z. 4. 7$ 
 
 text hath anfwerable to thofetwOj a Non obferuarunt : Non 
 obferuarunt mandataeiuf,Thcy haue not kept the comman* 
 dements of the Lord. This may feemeto be but coldly 
 andfleightlyfpoken,notfufficienc to expretle the difcbedt- 
 ence of the people of Iudah, towards the commaundements of 
 the Lord, For tbereisno manliuingvpon earth, that^a 
 keepe his cemmandements.Pind if the people oiludah in this, 
 iinned, but as other men ordinarily finned , what great 
 matter is it, that our Prophet here obieft eth ro them i B tic 
 the phrafe here is very forcible. Non obferuarunt mandatn 
 tins: They haue not kept his comftoaundements. Here is 
 implied tff »w obfervantU : a privation of obferuance. They 
 haue not kept the commandments of the Lor dm 3ny cne point. 
 Coucnant-breakcrs and apoftates, as they were, they refu- 
 sed to be vnder the Lords commandements, and audaci- 
 oufly framed to themfelues anew kind of worflnp,^*^- 
 rsi*f*v, awill worfhip, a worfhipof their crane inuection 5 
 outturn plenum facnlegijs,* worlhipfull of facriledge. 
 
 We fee now, whar it rs 3 that our Prophet in this branch 
 efmytex^reprooucth in the people of /#<ta/> 5 It is a Non 
 obferuarunt a non obferuance, an vniuerfall negletl of the 
 commandementsoi the Lord. They tooke licenfero them- 
 felues, to innouate, to frame vnto themfelues a new kind 
 ofdiuineworQiip \ fuch as the £*>-ineuerapprooued, yea, 
 fuchaswascontrarietotheexpreilc will of the Lord, and 
 was forbidden by him.From this reproofeof/»^/5?,wemay 
 take this leiTon: 
 
 Obedience to the cowmavdements oft he Lord y isa dmie which 
 the Lordrequircth to be performed bjeuery chttte of his. This 
 truth is made as plaine 3 as the light atnooneday, by the 
 words of blelfed Samuel 10 king Saul. 1. Sam. 1 5. 2 z.Hath 
 the Lord as great delight in burnt offerings, andfaenfices, at m 
 obeyingthe voice of the Lord? Behold, to obey is better then fa- 
 erifce : and to hearken then the fat of%ams t For rebel/ton is 04 
 the (inns of "tvitchcraft , and ftvbbornneffe is as inicjuitie, and u 
 dolatrte. In which words of Samuel, we haue the nature of 
 two contraries, obedience^ and difabedience, excellently dif- 
 
 tipherecL 
 
74 The V. Lbctv he. 
 
 ciphered. The one to be better theofaenfice : the other to 
 
 be as witchcraft and idolatrie. 
 
 z Per >/#/!*» Obeaience is better thenfacrifice. For * he that ofTereth a 
 
 rtfowa wr»,f«r facrifice,offcrcth the flcfli of a bead : but he that obeyeth, 
 
 obedim.Um ™- ofFcreth his owne wilj, as a quicke and reafonable facrifice, 
 
 "iltXlT vi hich is all in all. Difobedtence is as witchcraft andidolatrie. 
 
 Gn^Mon * F° r what elfe is disobedience, bat when the Lord hath impo- 
 
 lib.] i>caf. 10. fed fome dutie vpon vs, wee then conferre with our owne 
 
 a i.s*ns. 28. 7. hearts, as 5W confuted* with the woman of a Endor 5 or as 
 
 b 2. Jifag.i.*. Ahaziah King of Samaria, with b Baalzjebub y the God of 
 
 £^ro», whether theworti of the Lord,fliall be harkenedto, 
 
 yea, or no. Thus we fet vp an Idol, within our owne brefts 
 
 again ft the God of Heauen,and defpifing , forfaking, not 
 
 keeping his commandements, we follow the voice,and per- 
 
 fwalion of our owne deuife*. 
 
 To this place of «y<r)w^/(though of itfelfeitbefufficient 
 for theeftabhflimentof my propounded dodrine.-Name- 
 ly, that Obedience to the commandements of the Lord,is a dutie 
 which the Lordreauireth to be performed by euery child of his) 
 let vs addefome other patfages of holy Scripture, wherein 
 the Lord to draw vs to this dutie of obedience,promifeth vs 
 bleffings. 
 
 Memorable is that protcftation of Mops to the children 
 oUfrael. Deut. 11.26. Behold, I fet before you this day a blef- 
 Rng y andacurfc. A blejpngif ye obey the commandements of 
 the Lor dy our God 5 a curfe, if ye obey them not. As if hee had 
 thus faid.Bethinkeyour felues,0y* children of Ifrae /.Seeing 
 God hath commaunded me to pubJifli his law vnto you , it 
 is not for you to fal afleepe.He (heweth you,how you may 
 profper all your life long, namely, if you will obey him. Obey 
 him, and profper all your life long. Is not this a great blef- 
 fing ? But if you obey him not,thecurfe will ouertake. 
 
 This doth ^Mofes more particularly deliuer, Deut.i 8. u 
 If, faith htfhoujhalt hearken diligently to the voice of the Lord 
 thy God^toobferue andkeepe aU his commandements : that is, 
 if y ee hearken to the Lords voyce, to obey his commande- 
 ments, and be carefull to kecpe thQtnythenfiaMyou be blejfed 
 
 all 
 
Amos. i. 4. 75 
 
 all manner of wajesjjeu (hall be enuironed through Gods 
 ftuour, with all manner of well-fare, and profperitie. 
 
 WillyouaCaralogueoffuch bleffiogs,as (hall bee con- 
 ferred vpon you for ) our obediince to the c o mm andc merits of 
 the Lordl It is readic gathered to your hands, Deut. 1 8, 0- 
 bey yee the Commandements or the Z*r^, fo blejfedjhall 
 yeebe^inthecutie, and biffed in the field : d Bleffcdinthe ***{. 
 fruit of your bodies, and in the fr nit of your grounds, and in the d tr ' 4 * 
 frutt of jour c it ret/, and m the increafe of your kjne, and in the 
 fiociees ofyourfheepe: t TZlcfft din jour baskets, and in J our knea- t 
 ding troughs: f Blefd at your commmgin, and bleffed at jour cy ert 6 m 
 going out : § Bit fed in jour barm /, and in all that you fetjour g Ver. 8. 
 hands to. Thc(e and many other bkflings recited in that 
 Chapter, are plainely promised, and (hail as faithfully bee 
 performed, if you obey thecommaundements of the Z,*r^ 
 your God. 
 
 But if you be ftubborne, peruerfe, and difobedient to 
 theCommaundementsoftheLordjthen (hall curfings as 
 faft follow you : Then Cur fed JhaS jee be in the cittte, and 
 ^(furfedinthefitld: ■ Curfedmthe fruit of your bodies, in the hDe»t.iZ^6. 
 fruit of jour ground, in the fruit of jour catteU^in the encreafe of 1 nA 
 jour kjne y and in the flocks ojjourjbeepe : k Curfed in your bafi \. Vtr l7m 
 kets, and in your kneading troughs: x Curfed at your commmg in, \y tr ,- 
 and cur ft d at jour going out r m Curfed in your barnes, and m all m Ftr.io. 
 that joufet your hands to, Thefe, and many other curfes, re- 
 cited in that Chapter, are plainely thrcatned , and fliall as 
 faithfully be performed,iryou obey not the commandements 
 ohheLWyoorGod. 
 
 I will not too farrc prefume vpon your patience. You 
 haue heard of maledtcltor.s, or curfings again ft fuch as difo- 
 bey the Commandements of the Lord. You haue heard al- 
 fo o$btnedi8iens> oiblcfftngt to fuch as obey the commaun- 
 dementsoftheZW. May it pleafeyouthento acknow- 
 ledge this for an irrefragable truth $that ; 
 
 Obedience to the commandtments of the Lord,U a dutie which 
 the Lord requireth to be performed oftuerj childe of his, 
 
 Whatvfe fliall we now make of this Dodrine ? This 
 
 needs 
 
y6 tHE V. LECTVRE. 
 
 needs no great confutation. The vfe is plaine : Is obedu 
 ence, a dutie, which God requireth to be performed by all, 
 who will be accounted in the number of hischildrenrThcri 
 it is a dune required to be performed by vs. For who is 
 thereamongvs,tbatdefirethnottobe in the number of 
 Gods children i Wherefore(dearely beloued in the Lord) 
 let vs betake our fclues to the Schoole of obedience ': And 
 ftriue we euery one to goe beyond his neighbour,in the of- 
 fices of this Chriftian dutie. 
 
 Obedience J It hath praife with God and man. Obedience ? 
 It is the of-fpring of the righteous \ Obedience ! It is, fayth 
 nbtfcalapara- ^CIimacfU t animieprofri£perf£cla abnegatie, fpontanea morf 9 
 ift.gr;; u de J ectirtim pericu/ftm, tut a nattigatio, iter dormiendo confeflum, 
 fepulchrum volnntatisy excitatio humihtatis. It is, fayth he, an 
 abfolute deniall of our felues 5 it is a voluntarie death,itisa 
 fecuritic from danger, it is a fafc nauigation, it is a iourney 
 performed as it were in a flecpe,it is a fepulcher of our will, 
 itistheftirrervpofhumilitie. The obedient man, he ab* 
 o Mat. 16.24. folutely denieth himfelfe 5 but, that he may ° feliow Chrift : 
 p 1. Per. a. 24. he dyeth volunrarie, but p vntofmne , that he may like vnto 
 righteoufnejfe : though he be on euery fide enuironed with 
 perils 3 yet is he fecure, and feareth hothingrthough he faile 
 in the fea of this world, yet is his fayling fafe : though hec 
 iourneycth in this valley cf peregrination toward the Hea- 
 uenly Iewfalem 9 yct he dothir,as it were in afleepe,without 
 moleftation:heburieththe vnruly arTe&ions of his will 5 
 and fpendeth the remainder of his abode here in the exer« 
 cifes offweetehumilitie. Thus fhall ch^man beblefled that 
 is obedient to cheCommandements of the Lord his God. 
 It is faid of the juft. Pfal. 1 i2.6.Inmemoriaaterna erit tu- 
 ft us $ The iuft fhall be in cuerlafting memorie. It may bee 
 likewife faid of the obedient; Inmemoria aterna erit obedi* 
 ens. The obedient fhall be in euerlafling memorie. The 
 Rechabites fhall neuer want ateftimonie of their obediece, 
 vnlefTetbebooke di Jeremy the Prophet,be againc cut with 
 tilcrem.tf. iy a pen- knife, and burnt, as in the dayes ofaZedccbuu. lona- 
 dab their Father commaunded them to drinke no Wine, 
 
 and 
 
A m o s, :, 4 77 
 
 and for that commaundemems fake, they would drinke 
 none : they , nor their wiues, nor their fonnes , nor their 
 daughters, I ere, 35,8. A worthy parternc of obedience. 
 God himfelfe commends it, and obierts it for a rcproofe of 
 the difobedience of his owne people, the inhabitants of 
 ludab. For verf I 3 . Thwfayth the Lordof hefts, the God of 
 Ifrael ; Got And tcHtbe men of 'Iudah,W inhabitants f/Ierufa- 
 lem : The words of lonaiab , the fonne ofB^chab^ that he com- 
 manded bit fonnes not to drinks wine, are performed} for vnto 
 this day they drinke nene y but obey their fathers commannde* 
 went : Netwitbftanding I bauefpokfu vntoyou,rifingearlj t and 
 fpeaking) but jet hearkened not vnto me. This com plaint of 
 the Lord is redoubled, verf t6. The fonnes of lonadaby the 
 fonne ofReehab, bane performed the cemmaundement bf their 
 Father , which be commaunded '; but this people hath not hear* 
 kenedvntome. May not the Lord now as iuitly twit vs,and 
 hit vsin the teeth, with this example of the Rechabites t He 
 may without doubt. The Rechabites kept the commander 
 ment of their Father lonadaby a mortall man, & now dead : 
 but we keepe not the commaundemems ©four Fat her ,our 
 heanenlj Father lehovah, the im mortal J,and the cuer Jiuing 
 God. 
 
 Beloued, let vs remember it.Difobedienee hath neuer yet 
 cfcaped the hands of Almighrie God. Ir caft r Mam and r Gen * *•"• 
 Ehc out of Paradife 3 f Lots wife out of her life, and nature f g«, i 9 . 2 *. 
 too, c Dathan, znddbiram intothe mouth of the earth ; t -Xum.i6.*%. 
 "Saul our of his kingdome ; x lonasouxof the (hip : the chiU m. $401.1 5,23, 
 drcn offfrael out of their natiue foyle, yea, and from the * *>». «• « J* 
 naturall roote which bare rhem : whereof there is no other 
 reafongiuen,buttheirdifobedicnce, fere. 35. 17. Ihaue 
 fpoken vnto them, but they haue not heard $ I haue called 
 vnto them, but they haue not anfwered. 
 
 L not the cafe iu(t ours ? God hath fpoken vnto vs, but 
 we haue not heard him : he hath called vs,but we haue not 
 anfwered him. He hath called vs per beneficta* by his bene- 
 fits, but we haue not anfwered birn per y gratitudinem, by y H H g* c*r4U 
 ourthankefulnelIc:hehath called vs per flagellar by his/™*, 3$, 
 
 cbaftifements 
 
\ 
 
 x 
 
 78 The V. Lbctvre. 
 
 chaftifements and fcourges, but wee haue noc anfwcred 
 him, perpatientiam, &< correftionem> by our patience , and 
 amendment : he hath called vs,perexempla, by examples, 
 but we haue not anfwered him,per imitattonem, by our imi- 
 tation : he hath called vs perpradicatores } by his Preachers ; 
 but we haue not anfwered him . per obedicntiam^by our obe- 
 dience to his word preached. He batbfpeken to vs 9 but we 
 bane not beard bim, he hath catted vs % bnt we haue not anfwered 
 him. 
 
 Men and brethren, what (hall we doe I When a multi- 
 tude oilewes pricked in the heart at the preaching of Peter , 
 thus befpake Peter 9 and his fellow Apoftles, Men and bre- 
 thren, whatfia&we doe ? Peters anfwerc for himfelfe,and the 
 reft, was, lifpcnt, A&. 2. 3 8. This fame, #<-/>«# 5 is the beft 
 leiTon that we can learn e. We haue not kept the comman- 
 dements of the Lord our God, we daily tranfgrelle them : 
 and hereby are Heauen gates fad fli ut again (t vs. The one- 
 ly way for vs to haue them againe opened, is to Repent. 
 Repentance is the mod foueraigne medicine,that we can ap- 
 ply to the bitter wounds made in our foules through the 
 fling of finne. Oh ! Let vs not defcrre, and put off this ne- 
 )*nten\u ceffariecure. Onehathfaid very well : * gui veniamper 
 pcenitcntiam rcpromifit j diem craflinam ad peg nit ent tarn nan 
 promifit. He that hath promifed pardon to vs, if wee 
 Repent, hath not promifed vs, that to morrow wee mall 
 repent. 
 
 Wherefore let vs, laying aOde all excufes: delayes , and 
 prolonging of the time, let vs euen this day, while it is tol- 
 led to dajy with touched hearts and conferences refol ue vp- 
 on Repentance. Let vs euen now haue fetled purpofes, and 
 willing minds toforfake all finne, and to turne to the Lord 
 our God :this will be a good beginning of true conuerfion, 
 and Repentance. Let vs follow it with perfeucrance.Let not 
 any idle fports, letnotanyJioufcsofmifrule, ordifordcr 
 keepe vs from the Church, and this place of found inflru- 
 ftiou. Here (hall wee all be taught of God, and by the 
 mightieopperatienofhis holy Spirit, fhall be enabled to 
 
 louc 
 
 potnittntU. 
 
Amos. i. 4. 
 
 79 
 
 Jouth's hclj £4*w,andinfbmem«rfure to kf'p* his com. 
 mtnndeTnems : that psffing the remainder of our dayes in 
 this land ofourioiourningua all poffible obedience, to hi* 
 holy Lawes and CornmaBBdeaients> we may at length be 
 translated into that bctrer Countrey , that Heauenly 
 one, that cittie of God, wherein our eldeG bro- 
 ther and foIeSauiour, lefus Chrift hath 
 prouided places for vs , that 
 where he is there may 
 we be alfo. 
 
 p^ga aa^yg ft^ i^t^Eg g^a^ 
 
 The 
 
 T&&&&$ 7 Z^FZ^te3S!&*tiFZg3 i 
 
8o 
 
 The VI. Lectvre. 
 
 AMOS. 1.4. 
 
 And their lyes eaufed them $* erre, after the which 
 their fathers haue walked. 
 
 i 
 
 'N my laff Sermon I began the expoGtion of the third 
 part of this prophecie again A Iudab,*nd paired ouer 
 ,thctwo firft branches. You then heard the people of 
 Iudab reprouedjfor contempt ,and rebellion : Contempt 
 •/ the law of the Lord , and rebellion againfi his commando* 
 menu. They haue defjiifed the law of the Lord, they haue not 
 kept his commandements* 
 
 What I Iudab ! Iudab, * the daughter of Sion } (he that 
 a ldmeht.i.T. was great among the Nations, and h a Princctfc among, 
 b Um.ut. theProuinces : Iudab! That was the Lords c inheritance, 
 c Ef*i .19.1*. t tj C Lords d peculiar, the Lords • San&uarie, the ( blctfed 
 e Tflui+i. ^ °^ t ' lc Lord,rhe « plant of the Lords pleafure iludab % 
 f £/4»,ii. 9. * to whom the h oracles of God were committed $ is Iudab 
 e £/*.;. 7.* become rebellious? Hath/#i4& defpifed the law of the 
 h fym.}.i< L or j ? Hath not 7*i<i£ kept his commandements > 
 What may be the reafon of it ? The reafon followeth in 
 my Text : 
 
 *pheir lyes eaufed them to erre t after the which their fathers 
 haue walked.] In ftecdof^/, the vulgar Latin hath Idola, 
 Idols. So hath S. Hierome : Deeeperunt cos Idola tor urn • 
 their Idols haue deceiued them. What Idols ? Euen fuch 
 as their fathers followed,whilethcy liued in ;Egypt. They 
 faftiioned vnto themfelues,*the femblance and counterfeit 
 of the *s£gyptian Oxe $ they adored Beelphegor, they wor- 
 shipped Aftaroth and Baalim, Beelphegor, Aftaroth, Baalim 5 
 tbefq were the Idols, as J, Hierome commenteth, by which 
 
 the 
 
Amos 1.4. 81 
 
 the inhabitants of ludah were deceiued : Deceperunt cot ^^ 
 idoU eomm 5 their Idols deceiued tbem. 
 
 For Idols, our Engltjh tranflation readeth Lyes, The He- 
 brew fountaine is our warrant: the word there fignifieth 
 Lyes. Their Lyes eattfed them to erre. 
 
 Lyes are of two forts: fomcsiTeincommercijf, fome in ' 
 
 culm divino: fome in commerce with men 5 iomcin the 
 feruice or worfliip of God. Lyes in commerce with men, 
 are c omitted ^manner of wayes , in words'jn mamters,\vi 
 things. A Lje in words is,when we fpeake one thing,& 
 thinke another : and this is either iocofum, or officiofum^ot 
 perniciofum 5 it is either a lye in left, or an officio us lye, or a 
 pernicious lye 3 not one ofthefe can be excufed : no, not 
 the lje in sett, though S. Aufiin call it otiofum, an idle lye 5 
 and exempted it from blame t as alfo fome do efficiojum, 
 the officious lye. 
 
 tA Lje in mtnners you may call JimuUtion,di]pmulati$n> 
 counterfeiting, dtffembhng. This is fecne in falfe-Chrifts, 
 folfe-ProphetSjfalfe-Apoffles^alfc-Teachersjfuch as make 
 afairefticwpf hone(rie,or for a 'pretence make long pray- j Luc a l4 ; 
 er, or k weare Aieeps clothing, but are hypocrites, deuou-k Mmh*7*% 
 rers, wolucs. Thefe lye in their manners : of thefc it is 
 faid, font t ccnli pulsus perftpc mentiuntur : the forehead, 
 
 the cyes,thc countenance, do often lye. 
 
 The lye in things is, when one thing is fubftituted or put 
 in the place of another 3 a counterfeit for a true thing: as 
 whenacofener fells opium for npium, or broome twigs for 
 balmewood, or alchhnie for filu er } or copper for gold, 3uc • 
 
 thefe lyes obuious and frequent in commerce with man, I 
 mud paifcoucr. They are not intended in my text. The 
 lyes intended in my text, are lyes in cultu divino, lyes in the 
 feruice and worfliip of God. 
 
 Their lyes cnufed them to erre, J Thefe lyes in the feruice 
 and worfhtp of God, what are they? Lyramss will tell you. 
 j£n*cun% fiunt, out cogitantur fine Dei verbo 3 Whatfoeuer 
 things in diuine worfliip are done or deuifed without the 
 warrant of Gods word,thcy axe lyes .So faith, that learned 
 
 G Profdfor 
 
it The VI. Lectvre. 
 
 ■ • ■ , 
 
 ProfelTor of Paris, Mercer $ Omnia, human* figmenta, que 
 contra Dei verbum, in Dei cult* excogitantur s A 11 humane 
 inventions in diuine worfhipdeuifed contrary to the word 
 of God, tbej are lyes. Summarily thus I fay : By lyes in 
 this place we are to vnderftand,/#*ff0/ cultus, whatfoeuer 
 
 i cshff.uii. vvorlhip of God is forged or councerfeited ; * i$itofyme<'&y, 
 all will-worftiip , all fupcrltiuous and blindc wOrfhip. 
 Thefc are the lyes, that cattjed ludah to erre. 
 
 Tb> k lyes fitufedtbem to erre.] Firftjthey betookethem- 
 felues tothe Idolatrie of the Gentiles, they made their fons 
 to pajfe through the fire ', according to the abominations of the 
 Heathen, 2. Kings i 6. % . Secondly, they forfooke the fer- 
 uicc of the Lords houfe, his holy Temple at Ierufalem, 
 and facrificed, and burnt incenfe, in high places ', on hills , vnder 
 
 m H*f.to.i.& euery greene tree, I.King. 1 6" 4. Thirdly, they m incrcafed 
 8. 1 1. their Altars, multiplied their facrifices , and augmented 
 their ceremonies, fuppofing thereby ex opsre opirato, cuen 
 for fuch their fuperftkion fake,to demeiic vnto themfelues 
 the fauor of God, though they were vtterly voide of faith* 
 and repentance. Thefe were the lyes that decerned ludah * 
 thefe their lyes caufed them to erre. Comment a fal/t cultus : 
 their new-deuifed, feigned, and forged worfhips of God* 
 were the lyes, that caufedthemto erre. 
 
 This appellation of lyes is alfogiuen to falfe worlhip, 
 Jtow.1.25. where S. /Wchargeth the Gentiies,with chan* 
 ging the truth of Cjod into a lye. They changed the truth of God 
 into a //*,that is,the true worlhip of God they peruerted, 
 anil changed into falfe worfhip. The reafon why falfe 
 worfhip there is called a lye,is Jbecaufe its opposed ro truth. 
 
 ft DtHfitif. n ^»i^id veritati contrarium eft,mendacium eft \ Whatfo- 
 euer is contrary to truth, that is a lye. And therefore out 
 Prophet here in this text oppofeth lyes, to the law of god j 
 becaufe Lex Deiveritas,Pfal.ii$ 142. the law of God is 
 truth. This antithefis betweene the law of God, and a Lye, 
 we Ende, PfaLi 1 9.163. UMendacium odt, immo detefiatus 
 [urn $ legem tuam diligo.. I bate d Lye 5 yea I abhorre it, but 
 
 thy Law do I louc. 
 
 J - We 
 
Amos. i. 4. 83 
 
 We fee now, what thefe lyeswerc.which caufed ludah 
 to crre: they were humane deuifes, and inuentions in 
 the worfhip of God, defiling and infecting the finceritic 
 of that worfhip, which God onely approueth. And yet is 
 the Holy Spirit here pleafed further to nocifi c vnto vs thefe 
 Lyes of ludah, in thefe words lAfter the which their fathers 
 miked. 
 
 'Their Lyes caufedthem to erre • after the which their fathers 
 haue walked.] What /**£*>■/ meaneth he f Thofe 3 which 
 made them a calfe in Horeb y and worjhipfedthe molten image, Vf*l. xo£,i> 
 and turned their glory ,euen their God> into the Jim ilttudeof 
 an Oxe that eateth graffc? of whom we read, Exod.^z.^. 
 Or meaneth he thole which fernedftrange Gods in Vr of 
 the Chaldees? of whom we read, lofuah 14.1. Whatfo- 
 euer the Fathers were, here meant by our Prophet 3 they 
 were to thefe inhabitants of ludah their anceftors^ they 
 were tbeir forefathers : fuch as tooke delight in the feruice 
 cffalfe Gods. 
 
 Their Lyes canfedthem to erre after the which their fathers 
 walked. ] It is no new th i ng , no ft range th ing,for children 
 toftriueto'imitatetheiry*{6*r/,that they may be like vnto 
 them. This doth S. Stephen, Aft. 7. j 1. obiecft to the 
 fuccellbrs of thefe Iewes: Tee ftiffe-neekfdandvnciteumci- 
 fcd in heart and eares t yee doe alwaies refisl the Holy Ghoft 5 at 
 jour fathers did, fo doe yee. Your Fathers were aftffe- 
 neckfd people $ fo arc yee. Your Fathers were of vncircum- 
 cifed hearts and eares • fo are yee. Your Fathers reft fled 
 the Holy gho/l ; fo do yee. Tee fttffe -necked and vnctreum- 
 cifedin heart and eares, ye do alwayes rejift the Holy Gh^fl • as 
 your Fathers didfo do ye. B y Fathers in this pi ace the Proto- 
 martyr S. Stephen meaneth maiores , their predecdTbrs, 
 their anceftors, their forefathers. 
 
 What? Are thefe words of S.Stephen extended to all 
 the anceftors of the Iewes ? Were they all a iliffc-ncckcd 
 people ? Werethcy all of vncircumcifed hearts and cares i 
 Did they aS refift the Holy Ghoft ? This may not be ima- 
 gined. The many and glorious titles! and appellations 
 
 G » beftowed 
 
84 The VI. Lectvre, 
 
 beftowed vpon that people in Sacred Writ do euidently 
 make good the contrary. We mud therefore diftmguifh 
 of thofe anccftors, and forefathers. Some of them were 
 excellent men, and fincere worfhippers of the true Godt 
 fuchwere Abraham, Ifaac, Jacob, zndz]\ the faithful!, that 
 iffued out of their loynes : thefe are not the Fathers whom 
 S. Stephen meaneth. Other fome there were nordrioufly 
 infamous for their impictie, for their bloudy tyrannic to- 
 wards the Lords Prophets, for their idolatrous feruice of 
 falfe Gods. And theie S. Stephen in his fpeech intendecb. 
 Thefe are they who in the 78. Pfal.verf.2-. are called, a 
 fiubbome and rebellion* generation 5 a generation that Jet not 
 their heart aright ; a generation, whofe Jpirit km not fied- 
 fasj with god. Thefe are they, who S. Iohn the TSapuH 
 meaneth, Matth. ^.y. where he calleth thePharifies^Gr- 
 neration of Vipers. 
 
 Thefe are they, whom our blefled Sauiour alio inten- 
 ded"), Matth. 1 i.$i.& 23.3 3. where he fhleth the Phari- 
 lies, as lohn 'Bapttsl did 5 a Generation of Vipers. And what 
 is this generation of vipers , but asP Loriniu faith, pej/imo* 
 ?J£ mw ™ Uin rum parent urn pejpmi fify, wicked fonnes of as wifked 
 parent?. 
 
 Such were thefe Fathers in my text : of whom it is far- 
 ther hid,that they walked after Lyes.] 
 
 They walked after Lyes.} To walfy/m the Scripture 
 phrafe is metaphorically taken, and hath diuers hgnifica* 
 tions. For the vnderilanding of the phrafe in my text,you 
 may know 5 there is a walking afi or trtnh,and a walking af- 
 ter Lyes 5 or which is all one, there is a walking after God, 
 and a walking after Idols. We walke after truth) or God, 
 when from the bottome of our hearts, we thinke vpon, 
 and do thofe things,which God hath prefcribed vnto vs in 
 the word of truth 3 when we liue a godly iife,in this pre- 
 fent world. On the other fide, we walke after lyes, or 
 after Idols, when we worfhip that which is not God: or 
 when we worfliip the true God, but vpon a falfe founda- 
 tion., polluting and defiling his facred worfliip 7 with the 
 1 foolifli 
 
Amos i. 4. 85 
 
 foolifh imaginations and inventions of ourowne braines. 
 Thus did the ancient Iewcs waike After Lyes 5 which is here 
 laid vnto their charge: Their Lyes cattfetbern.to erre t aft€r 
 which their Fathers walked. 
 
 Hitherto haue you heard the expofirion of the text. 
 Giue care now I befeech you to fuch letfons as may from , 
 hence be taken for our farther inftrudiomandthcrefor- 
 maiion of our liues. The frrft letfon I take from thefe 
 words, Their Lyes cattfedtbem to erre ; their lyes t i\\tt is, 
 their idolatrous and falfe worfhip of God,hath caufedthem 
 t9 erre, hath decerned them. The doctrine is : 
 
 When men decline er fwerue from the prefer ipt of Gods 
 word,tbey ar e forthwith enwrapped mdhvolHedin dectit\ and 
 cannot but erre. 
 
 I thus explicate if. If we embrace not the truth of 
 God, if we defpife his holy Lawes, if we keepe not his 
 commandements ? we muft ofneccflitiefall into fupine and 
 grotfelyes. For fo God permitteth. Whofoeuer beieeue 
 notdietruth,buth3ue pleafure in vnrighteoufnes ; who- 
 foeuer rccciue not the loue of the truth, that they may be 
 faued, to fuch fhall God fend ft rong deiujion that they fiajl 
 heleeue lyes, i.TheJfX 1 1 . Now Almighty God to keepe 
 his elect and beloued ones from fuch efficacie of crrour,q D^Mi.ja. 
 from fuch ftrong dclufions 5 how oft doth be admonifli P"»5o.tf, 
 them, that in no wife they depart from his holy word. I ^ Htl ' ll * l8 > 
 q Adde not to my word, neither dimini/h ought from />,Deut,4. r Dcut.<.ii. % 
 1. T T»rne not from my word, to the right hand or to theieft, 88.14. 
 
 Iofh.1.7. Lay vp my words in your heart and in jour J onle • Jo/kij.f. 
 binde them for a figne vponyour hand % let them be at front lets f %**' *°» ir « 
 bstweene your eyes, Dent. 1 1; 18, What more obvious in £ ^^ 4 ,^. 
 holy Scripture then thofe Mementoes from the Lord? u Dtat.6 17. 
 * Hearken vnto my ftatutet , and vnto my Judgements, beepex Vioy.7. r. 
 them, do them : Remember c my commandements, » keep them Y Vr9y - 1 *• 
 diligently, * lay them vp y in thy heart: forget not my law* for- z £ ro> '*' ,# 
 fakf tt not: ^attend to my words f leeepe my words> * incline £ p"**'.*©. 
 thine rare vnto my fay ings. c prov.7.1. 
 
 And why I pray is the Lord fo earned to haue his ft a- d p*?.*!©. 
 
 9 I tutes, 
 
8<$ The VI. Lectvre, 
 
 tutej,his iudgementsfch commandements ,his Unw % his words, 
 h\sfAj'**£* to be kept by vs i Is it not, becaufe hcc well 
 knowcih, tbat if we euer ft litle decline orfweruefrom tbefe, 
 or from any one of tbefe, we are forthwith inwrapped, and 
 involued in deceit t and cannot chufe ^but erre? Statutes,! udge- 
 ments,commandernents,lawes,words,fayings. Here are 
 malt* verba, many words* but res vna, they all fignifie 
 one thing, and that is expretiable in one word, euen the 
 word 5 the wwd of God mentioned in my doctrine, /r*/^, 
 whofe prefer ipt if wee decline or fwerue % wee are forthwith 
 enwrapped and involued in deceit \ wee cannot chufe bnt 
 erre. 
 
 A reafon hereof I may giue you, out of Pfal. 119.1 05. 
 where the word of god is compared to &l*mpe, or a light : 
 Thy word u a Umpe vnto my feet e^and a light vnto mj path* 
 You know the vfe of a Umpe, or light. Ic is to dired vs 
 in the darke, that we erre not. Now what is this werld, 
 but a place efdarknejjt ? Here the natural! man fitteth m 
 darkpes ', Luk. 1 . 79. he walketh in darkles* Pfal. 8 3. 5. his 
 eyes are blinked with darknes, 1 . lo h .2.11. hu vnderfiandwg 
 is darknedi Ephef. 4. 1 8. he it fubieB to the power of dark; 
 nc(fe 9 ColotT. I. IJ. he hath fellow/hip with the vnfruitfuU 
 worses ofdarknes, Ephef. 5. 1 1, he is euen darkles it fe1fe 9 
 Ephef. 5.8. How then can he chufe but erre, if he haue 
 not this Umpe ,ot light of God, the wordofgod % to dired 
 him li- 
 lt was not vnvfuall,with the Iewes,tofceke tothem,who 
 c JEfuX 1$. had e familiar fpirits , and to peeping and muttering wi- 
 zard?. To reclaime them from this error,thc Prophet Efay 
 cap. 8.2 o. calls them ad legem, & ad teflmonium, to the law 
 and to the tcftimonie,that is, to the word of god. And why 
 doth he fo ? He tells you whyjin the words following : 
 If (faith he) theyjpeake not according to this word, it i/,be- 
 ■ caufe there is no light in them : What can be more plainc I 
 Where the word ofgodisnot, or dire&ctb nor,therc is 
 no light, there is nothing but darkpeffc) nothing but 
 
 Yoii 
 
Amos. 14 87 
 
 You baue enough for the confirmation and illufiration 
 of roy doclrine, which was, 
 
 When men decline, or fwerue from the prefiript of God/ 
 word, they are forthwith enwrapped and involued in deceit ,and 
 cannot but erre. 
 
 Is it fo beloued? If we lezuetheword */<W,are wee 
 forthwith in err our I Let this be a ftrong motiue to vs, to 
 giucmore diligence to the word of god, then hitherto we 
 tiaue done. Lee vs as we are exhorted by S.Peter in his 
 i.Efift.eap. i.verf 18. Let vs take heedvnto it t as vnto a lights 
 that Jbineth in a dark? place % tiH the day dawne, and the day- 
 ftarre arife in ear hearts. Let vs not thinkc any time rnif- 
 fpcnt,that we beftow vpon this wordofGod % eix her to heart 
 it, or to read it, or to keepe it. Yong men, wherewithal! 
 will you clenfeyour wa) es, but by taking heed vnto your 
 wayes according to the word of God,as you are adui(ed 9 Pf. 
 1x9.9. All men I know would be bkiFed 5 but then mufl 
 they delight in the word of God, and make it their medtto- 
 tiondoy and night , as it i» PfaL i.X. If we leauc the word of 
 God, which is the Umpe and light of God,thcn are we forth- 
 with in darknes ; we are in error.. 
 
 Is it fo, beloued ? Then fecondly let vs bring and offer 
 teour gracious God, the calues of our ///>/, the facrifice of 
 praift and thankfgiuing, for that it pleafeth him for our 
 direction in this valley of darknes and fradow of death, to 
 giuevs the //£/>* oF his mod precious word. He hath not 
 dealt fo with many nations of the earth. Many there are, 
 that haue not the light of his word. And where this light 
 is nor, there can be nothing but darknes. 
 
 Is it fo, beloued \ Then thirdly is the Church of %ome 
 very iniurious to the people of God , to with-hoJd and 
 keepc from them this light of rbe word of God. Is it not 
 plaine, they do fo, when they forbid the Scriptures to be 
 translated into any Vulgar tongue, and fo feale them vp 
 from the vnderflanding of the ignorant and valearned f 
 They willingly fend the Scriptures abroad in the Hebrew, 
 Greeks, and Lathe tongues: but what are the common 
 
 G 4 people 
 
88 The VI. Lectvre. 
 
 — — ______———————— »^ ■»■» 
 
 people of any Nation hereby benefited ? Do they vnder- 
 ftand the Hebrew, Greek? ,or Latin . ? 
 
 A Papift will anfwer; there is no neceffide that the vul- 
 gar fort mould vnderftand thofe ancient.& facred tongue*, 
 f HalforlDire-Thz* Church bath appointed learned men alwayes to in- 
 flow caf.tf. ftiudi the fimple out of the hake of God, with iuch hifto- 
 ries and lelfons,asmay be mod fie toedificand help them, 
 in thewaytoHcauen. 
 
 I grant, there is no neceflitie, yea it Cannot be, that the 
 common people fhould vnderftand, the Hebrew, Greece, 
 and Latin tongues: but I addc 5 it is therefore nccetfarie 
 that the Holy Scripture (hould be translated into vulgar 
 and knowue tongues , cu en for the vnderftanding of the 
 common people: as this day (through Gods goodnes) 
 we haue them in our EngUfh tongue, not difmembred, 
 and very much corrupted, as Radford would beare the 
 world in hand 3 but more perfectly rendred, then euer 
 was that old vulgar Lam edition, obtruded to the Chriftian 
 Sef f cap %i world for Authentic afi 'by thee Trent Fathers. 
 % e U'i r- * jfa Q exC ep t i on taken againft the tranfiation of the Scrip* 
 tures into vulgar, and kyewne tongues , is vainc and ridicu- 
 lous. They fay,tbatgreatjand maweilous inconveniences 
 anddifcommoditie3 h3uc fallen out through fuch tranfia- 
 ttons. How proue they this I They will feeme to proue it 
 h Sufhylmde ^ fundrv inftance?. 
 
 ^ or ; fJ£. i. they tell vs of a * Painter of Pruffia, who , be- 
 Vuem^'xJoL ca nf e he had in Luther sCjerman Bible read of Let hi*. in* 
 GafltiBrifacMb.cctt, aduentured toabu/ehis owne daughter, 
 de Catabcipujlis. 2. They tell vs of a * woman of k Munfier in Weflphalia, 
 k' Motxjlerij. u h^haning diligently perufed the hiftorie of Iudith and 
 dmenfa'san^ HoUfirnes, attempted by the example oUudtth, fccretJy 
 
 n*tcrB*tayM. tO ki^ the Btjhop of Munpr. 
 
 m Staphyituybi 3. They tell vs of l John of Ltiden>Yiho would beas a 
 f»fra.p. 494. <* Kmg^ becaufe ra lvfuah wasfuch : and would haue the /«/*- 
 ntieme^JEnea™**™ °f *»<*»} ™" es > hecaufe the Patriarchs had many. 
 Syhto in hfuria 4- They tell vs of n Grubcnheimtr, who, becaufe he had 
 Eocmrum. read ivkGencftSi Encretft and multiptieppptoucd that in their 
 
 night 
 
A m o s. i. 4. 89 
 
 night conuemicJes, their lights extinguifhed, they might 
 commie filthinetfcnot to fee fpoken. Thefe foure inftances 
 are brought by Frid.Stapbjlus in his treatife of the t reflati- 
 on of the Bible into vulgar idomes. 
 
 5. They tell vs oiDauid Georges Tlatauian, who by rea- 
 ding the Scriptures in hismothcr tongue, was perfwaded of 
 himfelfe, that he was the fonne of god, and the Meflias. ' 
 
 6, They tell vs of an Enghfh woman, who hearing the 
 MinifterofrbeParifli where (heeliued, read out of Ecclef 
 IS. fomewhat againft wicked women y which pleafed her nor, 
 rofe vp from herfeate, and fayd, Is this, the word of God ? 
 Naj, rather it is the word of the TscuiS. Thefe two latter h> 
 fiances are brought by Cardinal! Bellarmme hb.l de verbs 
 Deicap.if. 
 
 To thefe, and the former, vrged by t Bellarmine t and Sta- 
 fh]lu*,tQ (hew theinconuenience$,anddifcommoditiesof 
 hauing the Bible in vulgar, and knownc languages, I thus 
 briefly reply. Shall fober men be forbidden the vfe of 
 meates and dhnkes, becaufe many fmrfet of them? This you 
 will grant to be very abfurd and vnreafonable. Soabfurdis 
 it, and vnreafonable, that the people of God fliould be for- 
 bidden the vfe of the books of God in their vulgar & knownc 
 languages, becaufe a few, vnftableperfons, fuch as were the 
 aforenamed, the Painter of Prujfia, the (fobler of Ley den, 
 Grubenhrimer, Dauid George ,2nd WO filly women, the one 
 oiWeftpbaUa, the other o£ EngUnd,&buk6 faricb * treafure 
 to theirowneouerthrowes. 
 
 This my reply agrecth with that anfwere, which lunitu o ^nimaduerf. 
 giueth vnto Be/Iarmine ; Non conucnit, vt propter eos qui abu- in B 'U*rm. Ccn- 
 tuntur mafe,pracltidatur, aut cripiatnr Scrtptura eis, ejui fnnt tr9u ' 1 - ''*• *• 
 vfuribenc. Itsnotconuenient, that for their fakes who doe'*' ?' 
 to ill purpofeab ufe the Scriptures, theScriptures fliould be 
 fealed vp,and barred fVom fuch, as would vfe them well. 
 
 Thercafon,which D r £#^*ki«i,fomefimes Prior of the 
 Black- fry<rs in Cambridge, for this very purpofe brought 
 againClM r Z*fiw*r, is altogether as vain e, and friuolous. 
 The danger of hauing the fBdle in our Englifi tongue hee 
 
 prooucd • 
 
90 The VI. Lbctvre. 
 
 ___ i__ - ~ ~— —~ ^— • — - ■ _ _^_^ 
 
 prooucd after this manner. The plowman hearing chat in 
 the Gofpell by S c Luke, Chap. 9. $2. No man that layeth hit 
 h And on tbeplow,andlooketb baclte, it meetefor the ktngdomeof 
 God, may peraducnture ceafc from bis flow : likewifc the 
 baker hearing that, Galat. 59. A little leauen corruptees 
 whole lumpe ofdew,mvy per-cafe leaue our bread vnleauened, 
 and io our bodies lhall be vnfeafoned. A I Co the fmple man, 
 hearingthat,^*fc.$, %9»If thy right eye of endthee, plucke 
 it ouUandcafiitfrom thee % may make himfelfc Hind, and fa 
 fill the world full of beggers. 
 
 This friarly and bald reafoo of D r Bucfybamjisnot wor- 
 
 f ft* MartyroL thy any other anfwere, then the wi/b of Latimer, p Latimer s 
 
 fag. igo+.Edit. wijh was, that the Scripture may be io long ia our Englifh 
 
 Und~*».ii7o. t0f ,g Ue% t\\\ Englifti men befo mad j the plowman, not to lo$ke 
 
 back* -J he baker , not to leauen bit breadithcjtmple man ,to pluck. 
 
 ant hit owne eye. 
 
 See you not ( B eloued) bow iniurioui the Papifis would 
 be towards you, were they Lords ouer you * The light of 
 Gods word, the incomparable and heauenly treafure,' they 
 Y/ouldfiale vp from you in an vnkpowne tongue. 
 
 Thiswasnottheprartifeofolde. Of old time, in the 
 primitiue times of the C hurch ,the Holy Scriptures had their 
 freepalfage. All forts of people might read them, might 
 fearch into them, might wage of them. The vnlearned,as the 
 learned ; the laitie, as the clergie; women, as men ;bafe, as 
 noble ; y ong, as old 5 all had their (hares In reading, in hea- 
 rtng^nmeditatMg/mpracliJtngthehcrcd doctrines contai- 
 ned in the Hcly Scrtptures. There can be no iufl reafon to 
 the contrary. 
 
 For as S.Chryfofiome in his firft Homilie vpon S.Matbew 
 faith : Tbe Scriptures are eafie to thefltue, and to the husband- 
 man, to the widdowy and totbechilde, and to him, that may 
 feeme to be veryfimple of vndcr (landing. 
 
 To which purpofc S. Aufline Spi. 3 .advolufitn&fiitmcthi 
 that Almightie (jod in the Scriptures fpeaketh, at a familiar 
 friend without dtjfimulation, vntothe hearts both of the learned* 
 and alfo of the vnlearntd. 
 
 The 
 
Amos. z. 4. 91 
 
 ■ ■ ' ^ -mm mmm ^ ^■^•"-^■^ 
 
 The like S.#*///avouchethvpon the i. Pfa/. TheScrip- 
 tureofGodislikf** Apothecaries flop, full of medicines of fun- 
 dry forts, that euery man may there choofe a convenient remedie 
 for hit difeafr. 
 
 Vpon this ground S.Chryfoftome Hom.ijn lehan.would 
 perf *ade his auditors, nor onely in the Church to bee at ten- * 
 tins to the word of God, but that at home alfo, the husband with 
 thewtfe, and the father with the childe, would talke together 
 thereof** and would to and fro inquire y andgiue their iudgments: 
 amdwouldtoGod, faythbe, they would once beginne this moft 
 approued, and moft excellent cuftome. 
 
 Theodoret in his fift Booke de curationo Gracarum sffeflio- 
 num, feemeth much to reioy ce at the knowledge v\ hich the 
 Cbriftians generally had in thefacred Scriptures. Our doc- 
 trine- ( faith he)/> l&owne not onely of them t who are the dollors 
 of the Church.and Mafters of the people, butalfo tuen of Tay- 
 lors , and Smiths, and Weauers. and all Artificers : of women too % 
 notfuch onely as were learned ', but alfo of labouring women, and 
 Sewft ers, and fer uants , and hand-mat J cs. Neither onely fitti- 
 z,tns, but Country folkes alfo doe very well vnderft and the fame : 
 Ditchers, deleters, Cowheards, gar diners, can difpme of the 
 Trinitie, and the creation of all things. 
 
 Thus was it of old, and why fhould it not be Co now in 
 our daies ? The Holy Scriptures are the fame now,that then 
 theyvtere. Now,asinthedayesof?F*/£**r/'»/, In Socris ^ Se TJ*&' r 
 Script ur is abundot,& quodrebuftus comedatf? quod par vultu £*]w£, * ^ 
 fugat, There is in the Scriptures plentie, w hereof the ftrong 
 may eate, and the little ones may [ncke. Now, as in the dayes 
 ©f r Gregorie, Scriptura flumen funt, in quo agnue ambulet, & r E P*P* 'odltan- 
 Elephat natet, the Scriptures arc as a great Riuer, wherein a dr,4m% 
 Lambe may walke, andan Elephant may fwim.Now, as in 
 the dayes o^Theophylatl, Scriptura funt \Lucema quo fur de- f jy e i^** 
 frehendttur. The Scriptures are as a J amerne, whereby you 
 may defcry ,and difcouer that great theefc, the DcniQ, who 
 is euer rcadicto fteale away your hearts from God. 
 
 Let vs ( dear ely beloued ) follow this lantern*. Let this 
 ZUwfrofC^jrorWdircdyourfootfleps, Sofliallwebce 
 
 fafe. 
 
9 t The VI. Lectvre, 
 
 fefe from errour. B ut if we will nor follow it 5 if we will de- 
 clinejivit will fwerue from *>,we (hall be f uddainly wvo/ued, 
 and inwrappedin deceit, and cannot cboofe but erre : This was 
 my firft doctrine. I can but touch thefeccnd. 
 
 Their ties caufed them to erre, after which their Fathers 
 walked, ] You haue vnderdood by my precedent expofiti- 
 on of thefe words, that the Inhabitants of ludah are here 
 blamcd,for adhering to the blind fuperftitions of their fore- 
 fathers. The doctrine arifing hence is this 5 
 
 In matters of Religion we are not t)ed to follow our fore- 
 fathers* 
 
 This truth Is plainely deriued from my rex t,for if we will 
 make it our rule in Religion, to follow our forefathers 5 their 
 lyes, that is, their blind fuperftitions, and idolatrous won 
 (hip of God, may deceiuevs, and caufc vs toerre» Were 
 not the elders oilfrael % thus deceiued , and brought into 
 errour r The twentie Chapter of the prophecic of E<,echiel 
 makes it plaine, that they were fo: there (hall you finde it 
 obiecled to them $ that they were podutedafter the manner of 
 ihtir fathers , and committed whoredome after the abomination 
 of their fathers % vvc. 30. And to draw them from adhering 
 to the ill courfes of their fathers, the Lord himfelfe is plea- 
 fed ver. 18. 19. thus to fpeake vnto them : Walk? yee not in 
 theflatutes of your fathers, neither ok ferue their iudgements, 
 nor defile yourfelues with their I doles. lam the Lordyjnr (fodi 
 Walk* inmyfjtatutes, kfepe my iudgements^and doe them.What 
 will you more for the confirmation of my propoiided do- 
 ctrine? You haue alreadie the warrant of Almightie God 
 from heauen for it, that in matters of%^ltgiou we are not tjed 
 to follow our forefathers, 
 
 Itis backed with an other text,Z*r£. 1. 4. Benotasyottr 
 Fathers tyour Fathers they heard me wt , they hearkened not 
 vnto me, faith the Lord. Be not you therefore as your fathers \ 
 Youi 'fathers tempted mc in the defert 9 Pfat t 9$. 9, Will you 
 atfo tempt me ? Be not as your Fathers. Your Fathers were 4 
 fiubborne and rebellious generation) PfaL 78. 8. Will you al/b 
 btftubhorne,2fo& rebellions , ? Be not as your Fathers. It is out 
 
 of 
 
Amos. z. 4, 95 
 
 of doubt ; Our fathers mu(l not be followed in euilJ.Yeajn 
 matters of Religion we arc not bound to follow our Fathers. 
 If our fathers in their religion were blinded with fuperftiti- 
 on, and worlhippedGod oiherwifc, then they were direc- 
 ted by Gods holy word, vve are not to follow them : y ea,we are 
 plainely charged 7 mtto be as they were : Thus briefly of my 
 Doclrine : 
 
 I In matters of religion we are not tjed to follow our forefathers. 
 This truth ferueth for a reproof e of lefuits^riefls^ecu- 
 fantsyand all other pop'fljly afTeded within this our country, 
 who are fo ftrangely devoted to the Religion whereof their 
 fathers were, that they purpofely (hut their eyes againfttbe 
 tight of Gods word, & will not furTer it tofhine vpon them. 
 To whom (hall I liken them 2 They are like to certaine 
 /*»*/,that dwell in Pathros in the land of Kgyptrwho when 
 /rra»i*,inthenameof the £*r*/,dehorted them from their 
 Idolatrie, did as ic were, defying the Prophet,thusproteft, 
 Ierem. 44. 1 7. We will not hearken vnto thee j We will doe what 
 feemeth good to vs, as we haue done, we, and our Fathers, our 
 Kings, and our Princes, fo will we doe, IVe will burne incenfe to 
 the^ueeneofHeauen,irewillpowreout drmke offerings vnto , 
 
 her. Forfo long had we plentie ofviRuals^wc were wcllfvefaw 
 no euitl. 
 
 rtDoe not out popcBngsin England now fing the famefongf 
 Call them * ad If gem, & ad teftimonium: call them to the t Efa.S. 20, 
 »?r d of God. Their anfwere is readie at their tongues end : 
 we will not hearken to it : we willdoe^what feemeth good to vs : 
 as we haue done, we, and our Fathers, our Kings, and Princes 
 heforevs.fowillwedoe. We willperfeuere in the Religion 
 profelfed by our Fathers, and reviued in Quecne Manes 
 dayes. Forfo long,as that religion was on-foote, we had 
 p'entie ofvitluals^ we were well, wefawno eui/l. 
 
 Wretched men and womcn,as many of you,3sare thus 
 wilfully addicted to the fuper flu ion ofpopery,tzkeydtL heed, 
 that the words of the Lord, Efa. 6. 10 giuen in charge to 
 the Prophet, to be conueyed to the tor*/, be not in euerie 
 
 point 
 
94 
 
 The VI. L kc tv re. 
 
 poyntappliable vnto you: Maket be heart oft his people fat, 
 
 make their eares heauy.fhut their eyes ; left they fee with their 
 
 eyes t and bear e with their eares 9 &vnderftandwith their heart, 
 
 and convert .and be healed. 
 
 & /«•«*.! 3.13. Will the a Ethiopian change his skin, or the Leopard 
 
 his fpots I Then will our countrymen of the popijh feci: 
 
 change from the religion of 'their forefathers. Their firme 
 
 refolutionis line and dye in the religion of their father s 9 
 
 r 4».D, itfoj. is made apparant by their Y fopplication,to the mod pu- 
 
 iiftnt Prince, and orient Monarch, our gracious Lord, 
 
 King Iambs; one branch whereof,is this : W* reauesl 
 
 no more fauour at your Graces handsfhen that we mayfecure- 
 
 ly profejfe that Catholike religion, which aU your happy prcde- 
 
 cejfors profejfe d j from Donaldm the firsl converted,vnto your 
 
 CMaiefties peereleffe mother. 
 
 y Preface to To this purpofe doth r D T Kellifon recite vnto the K 1 ng 
 
 the King, before a j on g catalogue of his noble PredccefIbrs,to moue him, 
 
 bis Surrey. tf p flible, to embrace their Religion. B ut (God his holy 
 
 namcbebledcdforir) all in vaine. 
 
 When Fridericke the I V. Elector of the Sacred Ro- 
 mane Empire,and Count Palatine of the Rhene,was by 
 a certaine Prince aduifed,for his religion to follow the 
 - , < example of his Father Lewis : his * anfwer was : In relioioht 
 
 Ezecbl ao. non P Arentfim i n0 » motor um cxempla (eejuendajed tantum vo. 
 la nt as Dei: In religion we are to follow, not the »exam pies 
 of our Parents, or our anceftors, but onely the will of God* 
 And for this refolution he alleaged the fore-cited teftimo- 
 nie of the L ord out of t he 1 o. of E^echiel; IValke yee not 
 in the flat utes of jour fathers , neither obferue their iudge- 
 ments,nor defile yourfelues with their Idols. lam the Lord 
 your God; walk? yee in my ft at utes. 1 doubt not, but that 
 our gracious Soueraigne, King Iames, hath euer had, 
 and will haue a like anfwer in readinetie, to (lop the 
 mouths of Kellifony and allothers, who haue dared,or fliall 
 attempt, to moue his royaH Maiefticlox hisreligion to be 
 like bis predecdTurs. 
 
 God 
 
 % 
 
Amos. i. 4. 
 
 95 
 
 Godgiucour King the heart of a lofiua • a heart ftcd- a J^.14.1 j. 
 
 faft and vnmoueable in the true ferutec of the Lord our 
 
 God. Though fomeof his Tredecrtfors hauc bin decei- 
 
 ued to fall downe before the bead in the Jp*ca/yps, and ro 
 
 worftip his image, yet good God, fo guide our King, and 
 
 bleiTc him with a religious people,that He and we,and bis 
 
 peoplc,may now- and euer more fcare thee,and ferue 
 
 thcc,in finccritie and truth,to the glory of thy 
 
 great name, and the faluationof our 
 
 owne foules, through 
 
 lefus Chrift our 
 
 Lord, 
 
 p^osta^ff^'ypy^^ 
 
 H E 
 
 Q^teX 1 ^^ 
 
 
9* 
 
 The VII. Lectvre. 
 
 AMOS 2. y. 
 
 But J will fend a fire <vfon ludahswditf/wU devour e 
 the f daces of lerufdem. 
 
 THrcc former Sermons haue caricd me paft the 
 preface, and the three flrft parts of this prophecie 
 againft Indah : the fourth, which is the Conmi* 
 nation, or Denuntiation of the iudgements of the 
 ZWagainft Iudah and ferttfatem, remaineth to be the fub- 
 iecT of this my prefent difcourfe. 
 'But IrviH fend a fire &C. 
 Thefe words are no Grangers to you. You haue met 
 with them fiue times in the firlt Chapter,and once before 
 in this. Their cxpofitionj their diuifion,theDocflrincs 
 illuing from them, the VCqs and applications of the Do- 
 ctrines, haue diuers times from out this place founded in 
 your eares. Yet now, (the order, obferued by the Holy 
 Spirit in deliuering this prophecie, fo requiring it) they 
 are once more to be commended to your religious atten- 
 tions. 
 
 May it pleafe you therefore to obferue with me three 
 circumftances. £*&* St* omo & > &.£"** 
 
 I. Qui* comminatttr : Who it is, that threatneth to 
 punifli. It is the Lord. For, Thus faith the Lord, I votii 
 fend. 
 
 a. , Quomodo puniet: How, and by what meancshee 
 will punifh. The letter ofmy tznt is for fire. I mil fend 
 Afire, 
 
 3. <3*' pmiendi : Who arc to be punifhed : And they 
 are the inhabitants of the Kingdoms of Indak, and the 
 
 chcife 
 
A M O S 2. 5. 97 
 
 chief e Citic thcr cofjernfalem. I will (end a fire vfon Indah, 
 and it /ball deuonre the palaces of Iernfalem. 
 
 In the precedent prophecies the comminations were a- 
 gainftthe Syrians, the Fhiliftines^thtTjriansthtSdomites, 
 the Ammonites, and the Mottoes, all Gentiles and (han- 
 gers to God ; but this commination againft the Urns, 
 Gods owne friends,and children. / mkfend a fire vjon 
 Judah.] 
 
 /] Who a forme the rnountaines,and create the winde, * Ami 4.1$; 
 and declare to man what is his thought, and make the mor- 
 ning darknes, and tread vpon the high places of the earthy 
 / mil fend. /, who b breake downe , and it cannot be b uh 12.14, 
 built againe ; who (huts vp a man, and there can be no 0- 
 pening 5 / ml fend. 7, who c fpeakes, and it is done, who c Tfai^.n'. 
 commands>and it ftandeth faft. / will fend a fire vpon /*- 
 dah^and it fhaU deuonre the palaces of Ierufalem. 
 
 This fire, which the ZWfendcth vpon Indah, is not fo 
 much a fire properly taken, as afire in aEguratiue vn- 
 demanding. It betoken cch that defolation, which was to 
 betide the kingdome of Indah t znd the chicfeft Citie there- 
 of fern fa/em, irom hoftiie in vafion. 1 mil fend afire. 
 
 This commination began to be fulfilled in the dayes of 
 ZedechiasJKSngof Indah. The biftoric is very memorable^ 
 and is briefly yet diligently defcribed in the 2. Chron. 3 6. 
 and in the i.Kings a 5. and Ierem. $$.& 51. In thofe places 
 you may readj how d Nabuchadne^czar King of Babylon, <{ \Sim.\^\. 
 came again!! lerujaUm, pitched againft if ,befieged it,tooke 
 it. You may read how he e tookc King Zedeckuh prifoner, c yerf % 6. 
 dew his fonncs before his face, put out the Kings owne 
 eyes, bound him with brafen fetters, and carried him away 
 to Babylon : you may read, how ( Nebnzaradan.Czptaine f y; T f.S. 
 of the guard, and chicfe Marfliall to the King of Babylon 
 dealt with Icmfalem. He 8 brake downe the wall thereof, -, 
 and burnt with firethehoufcofthe Lotd,rhe Kings houfe, s \^^ 
 cuery great macs houfe, all the hou(cs,and palaces there. 
 Say now 5 did it not fall out to Indah and Iernfalem } zc 
 cording to this commination ? / mil fend a fire vpon Indah 
 
 H and 
 
<>8 The VII. Lectvre. 
 
 and it Jhall demure the pallaces of Ierufalcm. 
 
 This defolation being thus wrought vpon ludah, and 
 lerufalemfry the Chaldees 5 the lewes, fuch as efcaped from 
 the (word, were carried away to Babylon, where theyliued 
 in feruicude and bondage, to the Kings of B.ibyhn for 
 h i.Chre.tf.ii. h threefcore > and tenyeares. This was that famous dt porta- 
 tion^ commonly filled the Capttuitu of Bah) Ian ,froin which 
 vnto Chiist are numbred,^^^r^.i.)fourteene ge- 
 nerations. When the yeares of this captimtie were expi- 
 red, and the Monarchic of Perfia was fetled vpon King 
 Cyrus , King Cyrw (lirred vp by the Lord, made a procla- 
 mation, whereby he permitted the /ewes to returne into 
 i Eya i. j. their country, and to » reedifie the Ttmple of the Lord at 
 lerpifalem. 
 
 The Icwes now returned from their captiuitie,w herein 
 they llued three/core and ten y ear es without z Ktng, without 
 a Prince^ wirhouta/rfm/Zf*, withcutan Image % without an 
 JfyM, without Teraphim,(jns it is witneiled,£/^3,4.)could 
 not but with much ioy,and great alacritie, vndexthego- 
 k E\ra z. a. uernment of their new Prince, k Ztrubbabel, fonae of 
 Shealuel, and their new High- Prieft, Ie/btsab,Conneo{fo- 
 ^ada^ betake thcmfelues to the building againc of the 
 Lords ho ufc in lerujalcm. 
 
 The building was begun 5 it proceeded } but was foone 
 1 £73-44.13,14. hindred,by the decree of ] Artaxerxes^Kmg of Perfia. So 
 & i.£/fr.i.;o* t h e vvorke of the houfe of god at IerufaUm^ m ceafcd for 
 <£ £ eS 414 fome ten yeares, till the fecondyeareof theraigneofZ)*- 
 1. j r.x. jo. ^ j f onne f Htftafpss ] King of Perfia : by whofegraci- 
 n £7*46.%. ous n decree for the aduancementof the building, the 
 building was againc fet on foote, and fo diligently atten- 
 ded , that in the ° fixth yeare of the raigne of the fame 
 o y»r.i c. ^ j n g,King Daripts, it was finiflied j as it is dcliuered, E zr* 
 6. vs. Thus was the hottfe of godlike Temple of the Lord 
 p /#to».i.io. in Ierufalcm, after P 46** yeares confummate , and dedi- 
 cated, 
 Zach. 1. 14. 1 Now once againe was the Lord of hoftes iealous of /<?- 
 e>8.il rrtfatcm^nd for Sin^ with a great iealoufie : now againe 
 
 were 
 
Amos. i. 5. $9 
 
 were r old men, and old women,ro dwell in Ierufalem,*nd r Za(h - *4*r. 
 
 boycs,and girles to play in the (beets thereof: now againe 
 
 was Ierufalem to be called l a Citie of truth, the mount awe *f £ zacht.i. 
 
 the Lord of Hofies, the holy mount aine ; and the Iewes, which 
 
 in former times were e acurfe among the heathen,now be- 1 zacb.B.tf. 
 
 czmc a bleffing: now againe were they u the people of the u ZadtM. 
 
 Lord 9 znd the Lord was their God, in truth, and in righte- , 
 
 oufnejfe. Thus were the people of 7*<k6,through God his 
 
 fpeciall goodnes, Melted with ioy and enlargmenr : for 
 
 fo much wefinde regiftred,Z<rc£.$. 
 
 What did the people of ludah, for fo many ftreames 
 of Gods bounty deriued vpon tbem,render vnto the Lord 
 their God? Did they (as meete was) x take rp the tup ofx P/Tntf/i^i* 
 faluation ? did they c ai vpon the name of the Lord ? did they 
 pay their vowes vnto the Lord / Did they, as they were com- 
 manded, Zac h. %.l6? did they jpeake the truth euery man 
 to his neighbour f did they execute the iudgment of truth and 
 peace within their gates ? did they imagine no eu\fl in their 
 heart s^ont again It another 1 did they louc no falfe oathes ? 
 What faith the Prophet Malachie to this I He confetfeth 
 chap. 2.10,11. that the people of ludah deal treacheroufly 
 euery one againfl hu brother 5 that they violated the conenant 
 of their fathers 5 that they committed abomination in Iern* 
 falem; that they prophanedthe holineffe of the Lord- that 
 they married the daughters of a firange God ; and chap. 3.5. 
 that they were forcerer s y adulterers, falfe fwearers, oppreffors: 
 and verf. 7. that eueu from the dajes of their fathers they 
 departed from the ordinances of the Lord, and kept them not. 
 Is not enough faid againft them ? Then adde yet further § 
 they corrupted the Law>they contemned the Gofpell, they be- 
 beaded John Bapift, they crucified Chrisl, they perfecuted 
 the *Apoftles. Impiety of fuch an height and eleuarion 
 could not but preface a fearefull downefali. 
 
 This their downcfall is in a figure foretold by the Pro- 
 phet Zacharieydizp.i 1.1,2. Open thy dores,0 Lfibanon,that 
 the fire may deuourerthy Cedars. Howie Ftrre tree f for the 
 Cedar is fallen 7 howU yecOkesofBatkan>forthcforrcftofthe 
 
 H X vintage 
 
ioo The VII. Lectvre. 
 
 vintage is come downe. What Zacharie doth in a figure,thac 
 doth Chrifi foretell in words proper and fignificant,£»/b 
 x 9.42. where beholding the Cirie of lerujalem^nd weep- 
 ing ouer it he faith: The dayes flail come vpon thee, that 
 thine enemies flail cafi a trench about thee.and comptjfe thee 
 round, and keepe thee in on euery fide : and /ball lay thee cue* 
 with the ground \and thy children with the e,and they flail not 
 leaue in thee one flone vpon another, 
 Vedro M*xU T *"s wu9Ki^U, this vtter defolation of the Citic leru^ 
 J ny iti$\mf>eratJ't™>forcto\dbyZacharie t ind byChrift-, by the one in a 
 in refpafauo figure,by the other in plaine termes, was brought vpon that 
 fag. 1 16. itately Citie by Titus, fonne of Vejpapan, after the incarna- 
 
 ^Ti*" Jl£e * w tion of Chrift, threescore and eleuen yeares,as Genebrard, 
 a Vam: impttie- threefcore and twelue,asF unccim.x hreefcore and thirteen 
 Uanturyt vei e. as Y others, in the fecond yeare of the Emperor Fejpafian* 
 quorum lora, <*• Jt was befieged for the ipace of fiue moneths : in which 
 f HOi baltheo$ >& time there paired many aifaults,many skirmifhes,much 
 c^er^/ri- Aaughter,with wonderfullobftinacieand refolution. The 
 tan. BiMttlxc.fotmm meane while afflicting the Citie was fuch^as no hi- 
 cone. Tom. 4. ad ftorie can parallel I. 
 
 Vomin.io.Tri- when their ordinarie fuftenance was fpcnt,tjbe flefli of 
 b''famt impeUe- * borfes, affcsjogf.catsfatsjfsakes, adders, feemed good vn- 
 bantur ytcome- to their tads. When this foodefailed, they were driuen td 
 ierent fiercora cat euen thofe things, which vnreafonable creatures will.. 
 bourn, & quod- DOt eat# a Q{ t ] ie j r Jcther 5 lether bridles, let her girdles, 
 ™npfl™™*^toker floes ,2Lti& the like,they made for themfelucs rneate. 
 t™Hm"londZ b Oxe dungewis a precious difh vntothem. Purgamenta 
 qnatuor nttmmis elerum, thefnrcddingsof pot-hearhscaft our,trodden vn- 
 yeniebatur.Vot. ^ £r foote,and withered,^ ere taken vp again e for riourifh- 
 ^' r . ment. iJMiferaBilis ctbus, efca lachrymabtlis : Here was 
 ] x ^dhHieroU miferable meat, lamentable foode, yet would the childe 
 lym.hbj.cA*. d fnatchit from his parenr,and the parent from his childe, 
 d Kapitbant pa- c , jen from out hh iawes. Plertfy etitm vomit w efca fuit 9 
 rentibwfii^pa- ^-^ £q e fippHs 5 fome toprolong their liues would eat vp 
 S23fiJ?*«tay*fc* others had vomited. 
 buipreferebatur. Among many other accidents in this famine at lew/a. 
 Hrfh ihid - A?»,one is fo memorable, that I cannct wcllpalle i; ouer. 
 
 *Io/epbu$ 
 
Amos :. j. ioi 
 
 '/*yty£w,atieyc-vvitoes of this their miferie, tells vs of a e *>< *<*•/**««- 
 woman,a mother, dfarie 9 eieazars daughter, who Cooke f# ***"# »»• 
 from her owne brcfts , her owne childe, a harmelelle fuck- 
 ling, a filly infant,did kill it, and did cat thereof. My au- 
 thor faith ; that this vnnaturall mother tooke her ten- 
 der babe, as it was fucking, from her bred, and thus 
 fpake vnto it. f Litle infant \ poore wretch , in vrarre, in f uifau u in 
 famine, m feditien 9 for whom JhaU I preferue thee f for whemf 4HS \ n W^^ 
 (bail I fane thee aline f If then lme % then rnnft be a Jlaue tefame,& fidmh- 
 the Romans: but famine preuents thy feruitnde^ yea and ne > *•*[<***> 
 the mutinous I ewes are mere cruelly than either the Romans, Mtri ' 
 or the famine Be thou therefore mihi cibus, feditiofis furia, 
 hu manx vitx fabula : Be thou meate to me, a furie te the 
 mutinous 9 and euen u mock* of the life of man. When 
 fliec had thus fpoken, (he embrued her hands in the bloud 
 of her owne fonne$ (he boy led the dead bodie,and eat 
 the one halfe : the remainder (hee referued for another 
 repafte. 
 
 The mutinous Iewes drawne by the f fent and fauour g c»nt*mlnatif-^ 
 of this meate, brake into this wtmanshoufei they threat- ?"" 'winrkUote* 
 ncd to kill hcr,vnleire (hee would fhew them, where her^"' 
 meate was laid. Shee told them, fiiee had meat indeed, 
 and had referued it for her-felfe? notwithstanding, fith 
 they fo vrged her, (hee would fhew it to them. So (hee 
 brought them to the reliques of her fonne. At the 
 light thereof, they fhrunke backe with feare, horror, and 
 attonifhmenr. Then the mother, mercilelfe mother, 
 with great boldnetfe faid thus vnto them: This meate, 
 which you fee, is indeede fart sfmy owne fbnne : it was my 
 
 * deedete kill it : eat yee of it: for I hauc eaten. TVtli jeu u - . ^^ 
 . x . t , ••/•### J a Factum mtnm. 
 
 be mere tender than u woman ? mere ptttfull than a me- 
 
 ther f eat yee of it : I bane eaten. If you will not east 
 
 it, it /hall remuinefor mee his mother. A mother/ No 
 
 mother, but a monrtcr (hee was, that could aft fuch a 
 
 prodigie. 
 
 Well: What with the extremitie of this famine, what 
 
 with thefuric of the (word, what with fickncdc during the 
 
 H 3 time 
 
ioi The VII. Lbctvre. 
 
 SeeVedrB Mcx - timc °^ tnis * arre a g a, °ft fcr*faiem t thctc « periflied in /*r*- 
 4 «'» (&c /i^ vf Xt / alem -* and tne Prouincc adioyniog, as k Eufebiw, I Orofms, 
 refpasa*. and m other Authors affirme,^ hundred thouj and men able 
 k fa chronica! to bearc Armcs. B ut if wc will beleeue n Iofepbtu y t Ie »,and 
 r 4 "- Do 75- prefent at that warrc, there died eleuen hundred thoufand, 
 Tar'^gT 9 ' or a million j and one hundred thoufand. And Jo/epbm h\% 
 m Cornelius #• report is fubfcribed vnto by °Zonaras and Iomardes, • 
 Sustonixs ap*d Befides thefe now dead/ww*, morbo)ferro 9 partly by fa- 
 0/wyiam ioro w- mine, partly by ficknetre, partly by the fword, there were 
 nDe hello iu-daic ta ^ en captiue to the number ofpp7.thoufand,or as sfome 
 lib. 7, cap. 1 7. one hundred thoufand, fould, and difperfed in the wide 
 
 yndecics centum WOrld . 
 
 miiUa.& Eufeb. x ne i ewes tnu8 dead,and fcattcred, what became of their 
 b^"c4* le ^ g 1orious cittie l'r*f*l"»?The holy Temple there was burnt, 
 o ItlldLipfutm their ftrong and high wals were thrownc dov\ ne } all the ci- 
 notu odTacitum tie became waft and defo!ate,and fo it rcmaines to this day. 
 M-?-f*S-5 19- Certainly it is befallen Indah and lerupalem, according to 
 piifepb.yhfu- t fr ls commination in my text : / mil fend afire vfon Iudab» 
 *Cafpodorchr»nie. and ** fi*U demure t he palaces a/Ierufalem. Thus farrc haue 
 thus films *v-you the words of my text expounded. Now to thedo- 
 
 fifiani Iudeacap clrilie. 
 
 ta centum millia y ou h auc heard Godsiudgments againft the kingdome 
 
 \Z % ZZd?L°f !tidah > andthc g Ioricus Cltie I'rufalem denounced m 
 Masr<fper£. the fame words, as his iudgemenrs were againft the Syrians, 
 Chronicad Jn. the 7 > bihfti*es,\\\% Tyrians^hz Edomttesjthe Ammonites ,and 
 %9.Cbr.7}. ihzCMoabites. The Syrians, the Thtliftines, the Tjrians, 
 the Edomites, the Ammonites, and the Moabites^ were aliens 
 from the Common wealth of JfracU 9 they were Grangers 
 from thecouenant of promife 5 they had no hope, they 
 were without God in the world. Butthefe /ewes, thefe In- 
 habitants of lftdah and Iernfakm , were of the Common 
 wealth of/frael: God made his coucnant with them •, they 
 were not without hope* they werethepeople of the Lord, 
 and the Lord was their Godryet becaufe they finned againft 
 the Lordfis theforenamed Gentiles did,the Lord was plea- 
 fed to deale with them, as with the Gentiles ; euen to fend a 
 fire vpon ludab^hkh hath long flncc deuouted the palaces 
 
 ©£ 
 
A M OS. t. 5. 103 
 
 of lerufaUm. The do 6t rine which from hence I commend 
 vntoyou,is; 
 I IVhofoener doe imitate the Heathen in their impieties, they 
 1 are in the Lords account no better then the Heathen^ andfiaQ 
 
 be punifbed as the Heat hen. 
 
 God is abfolutely vnparriall both in mercy, and Judge- 
 ment, A©e?«»»*«tf»f V**» without refpedl of perfons, hec / 
 iudgeth according to euery mans worke, i.Pet. 1. 17. lew 
 or<7'sf//^ksnotniatcrialljif they be obedient, they ftiall 
 Hue and flourifhiifthey berebctlioiufhzy fhall die & perifh. rlfetf.ta.17. 
 Sundry other r places there are in both Te(taments,*/^and *•<*** 19.7- 
 new, which I might aJIedge to (hewjthat with God there is {f/.^'*' *^* 
 wo refpeci of perfons. Mat.%%*. 
 
 By Terfons I meane,notthc fubltance of man, or man Mar. n. 14. 
 bimfelfe, but his outward qualitie or condition; as Conn- l**.*o.ii. 
 trey ,fex y parent age ,T¥eaitb,poHertie,nobi/itie, wtfedome^ lear- •*&* ! °»34« 
 ning, and the like. According to thefc, God in Judgement g^l 'J* 
 refpe&eth no man. Wbofoeuer he be, lew, or Gentiie,ma\e t Eabe£6. 9! 
 or female, poorc and rich, bond or free, learned, or vnlear- CoUjf. $. 1 f. 
 ned, that feareth God, and worketh righteoufnefle, hee is 
 tcceptedwith God, ^#ao.35-butlet/<r»>,or(7*»f//<r,maIe, 
 or female, poore or rich, bond or free, the learned or vn- 
 learned, worke wickednelTe before the Lord^nd he flialbc 
 without partialitiepuniflied, lob 34. 19. 
 
 Such hath euer beene the pradife of the Lord. Lazarw 
 his pouerty did not hinder him from faluation,neither did 
 the rich mans abundance free him from damnation. It was 
 no impeachment to Comelim, that he was a Gentile, nor 
 immunitie to Indat^ that he was a lew ; Sanies throne could 
 not fhield him from the wrath of God, neither did Das/ids 
 (heepfolds avert from him the ble flings of God ; Sfau was 
 the elder brother; yet God hated him, Jacob was the youn- 
 ger, yet God loued him. Neuer did any perifh in obedience, 
 neuerdidanyprofpcrinrrMiw*. Certainely god hath no 
 refpetl of any mans per fon, for his outward eftatc, qualitie, or 
 condition. God (pared not the Angels fox their excellence, 
 nor the old world for their multitude 3 nor Sattl for his per- 
 
 H 4 fonage 
 
 \ 
 
104 The VII. Lbctvre. 
 
 fonage, nor AhfoUn for his beautie, nor the l*wa for their 
 prerogafiue, nor Icrufalem for her goodly buildings. From 
 this vnpartialiric of God in his workes or iuftice,my propo* 
 fition (lands good, 
 
 Whofoeuer doe imitate the Heathen in their impieties, ar§ 
 | w the Lords account no better 7 then the Heathen, andjhallbi 
 f unified as the Heathen. 
 Will you a rcafon hereof? Itisbccaufethc Lord takes 
 tmpietie For impietie wherefoeuer he findo ir, and for fuch 
 doth punifti it. And he finds it euery where. For the eyes 
 Ci.cfoon. 1^9. of the Lor d c runnctoand fro throughout the whole earthy 
 t Pro*. 1 *. j. and are in 'euery place to behold as well the cuill, as the 
 x M* l6 %l S oocJ « His eyes are u vpon all our waves ; he feet h* all our 
 y lib \ ?. 4. goings,he 7 counteth all our fleps,no iniquitie h x hid from 
 %itrt< 16, 17. him. This doth the Prophet leremie. Chap. 3 2. 1 9. wall ex. 
 pretTe ^Thineeyes, Lord, are open vponaU the wajes oft bo 
 fonnes ofmen y togiueeuery one at wording to hie vt ayes 3 and ac- 
 cording to the fruit of his doivgs. 
 
 This the very Ethnickes^ guided onely by Natures light* 
 
 haue acknowledged. Sybil* in her Oracles could lay, 
 
 n<u7iK&.7a>p i *o&ns,ctyuvtfvQ'ej}ri<£7m*7*, The Almightie 
 
 and inuifible God, he onely feerh all things. Hejiod could 
 
 fay, TiiiT* FWftoo* o93a*fc»V, God hat h an All-feeing eye; 
 
 a Capttivi. Plant m could fay> a Eft profeBo Dsus, qui, qua nosgertmm^ 
 
 audit % o-videt ; DoubtleiTe, there is a God, who both hea- 
 
 b Metamrfh. reth and feeth whatfoeuer we doe. A nd b Ovid could fay, 
 
 lib. 1 3. jjjpiciunt oculis fuperimort aha tuft ue : Thereis a God aboue, 
 
 cTbalts intern* who hath iu(l eyes, beholdeth all the doings of mortal! 
 
 isms Anfuna men. c Thales of A4iletum<> the w ifeft of the feauen, being 
 
 himinumDeos asked, whether mens enill deedscould be kept clofefrom 
 
 falUnnt : 2^€ q q ^ , jq 0j fy j he, nor their eutll thoughts. The Hierogly- 
 
 ^UrXrllb] ? hic k> * hc my flicall, or xnigmaticall letter whereby the E. 
 
 eaf.i. &bioi<. g]ptt*n* * ould haue God to be vnder ftood,w as an eye. And 
 
 taert.Ub.utn v\ hy fo?But as d Pterin* faith, becaufe Dem iSe optimm waxi- 
 
 TbJs. mH4t t he great Q d of Heaucn, is mundi oculus, the eye of 
 
 AWengtyh. thcvsorld; 
 
 tJXffim ^ may be fuch was the conceit of that auncient e Father, 
 
 ■•■".' ** v>ho 
 
Amos. x. 5. 105 
 
 who feyd of God, that he was totus ecufos $ wholy an eye * 
 He giues his reafon, auia imnia videt ; becaufe hee leech all 
 things All things arc to the*i>/ or God y**»* '£ 7i7r^\/(^ir« 
 iM^and opened^ fecne as well within as without.] So faith 
 the Author of the Epiftlcto the Hebrews, chap. 4. 1 3. All 
 the impieties or man, in deed, word, or thought, are mani- 
 feft vnto the Lord : he feeth them all.and for impieties will < 
 punilh them. 
 
 Well faith l LjpfiusiCulptcomts^Hfitfmt poena femper efi ^{^ tnn p anti ^ 
 Paine is alwayes the companion of a fault. And C againe, W. 1. cap. 16. 
 Cognatum immoinnatHmomnifcilni i fcelerisfMpplicihm$.ntTflJ i,id * '*?• *4« 
 wickedneife brings a punifhment with it. As the vorke is, 
 fo is the/*? 5 tf c ^ c onc ^ c 'cadie,the other is prefect. h Ne- £ fyf******* 
 uer did any man foftcr within his breaft a mw^ but ven~ ni ' , *' f • , ^ 
 £*4«** was vpon his backe for it. If there be imptetie, there 
 cannot be impttmtie. Witncf fe the bletfed Apoftle S James* 
 chap. I.I 5. Sinne 9 r»hen it isfinijhed, bringitb forth death. And 
 S. Paul^^om. 6. z$.The wages of finne is death. Many are 
 the texts of holy Scripture, which I might alledge to this 
 purpofc. I will for this prefent trouble ) ou but with one. 
 It \%, PfaKl 4. 1 6. The face of the Lord is agasr.fi t htm that du 
 itiiHy te cut iff the remembrance eft hem from the earth. 
 
 Fronuhefc now-touched considerations ( flrft that AU 
 mightic Gid in iudgemtotacceptethnoperfons^ then, that 
 his Al-feeing eye beholdethwhatfoeuer impietie is done, 
 not onely in our workesand words, but alio in our moli re- 
 tyred thoughts ; thirdly, that in iuflice euery impiette is to 
 receiue a due punifhment) from thefc confiderations my pe- 
 tition (lands firmeand vnmoueable. 
 I JVhifiener doe imitate t he Heat hen in their impieties ,t hej 
 1 are in the Lords account no letter thin the Hiathen,andfjail 
 1 he pmni/hed as the Heat hen. 
 
 HereletallgoodChriftiansbeadmoniftied, with their 
 greateO carefulnclfe to looke vnto their wayes, that they 
 walkenotintheby-pathcs ofyw»',toimitatethc Heathen 
 in their impiette s Q*t attrahit adfe cu/pam t nonpotefi e finger € 
 f*n4M,idy th i Hugo Cardinal*** Thinkc not that thy.prero- i fmmtnt. /» 
 
 gatlUC Hth.n. 
 
io6~ The VII. Lectvre. 
 
 gatiue of being a Chriftiancan be a fhield vntothee. £Vi- 
 k Jugufi enchk. ftianus k nomine , non opere, A Chnftian in name not in deed, 
 ad Laurent.ca.i, ma y be called a Chriftian, but is no Chriftian. 1 Chriftianta 
 
 I Bernard Sen- ag fe • s ^ re$ Mom j M i, (^hrtflij (o muft he be irmt at or fanftit a~ 
 
 tis i A Chriflian is hcireto the name ofChrift, and therefore 
 mud be a follower of Chrifi in holinefle. A Chriflian ( fayth 
 S. Attpue, if he be the A uthor of the Booke m de vita Cbri* 
 Lb c t6 ft tan * J ^ C^ rt fl tan * s * name of iu ft ice, of goodnefle, of in- 
 m * .x .**/>. , fegntie, f patience, of chaftitie, of prudence, of humiiitie, 
 of courtefie,ofinnocencie, of pietie. A Chriflian is he,who 
 is a follower of Chrift,whois holy,innocent,vndefiIed,vn- 
 fpotted, in whofe bred there is no wickednefle 5 who hurts 
 no man, but helpeth all. He that can truely fay : I hate not 
 mine enemies, I doe good to them that hurt me,I pray for 
 them that perfecute me,I doe wrong to no body, 1 Jiueiuft- 
 \y with all men, hie Chriflianus efl, he is a Chriftian. 
 
 But, if in theprofeffion of Chriftianitie, a man liuesthe 
 life ofaf/^r^^ the name of a C^ri/?w» (hall doe him no 
 nG 5 ' 19 * pleafure: Ifhe take delight in the u workesoftheflefi y imdviU 
 terie, fornication, vncleannefle, laciuioufnctfe, drunken- 
 netle, hatred, variance, wrath, ftrife, or any like finne, 
 Godwill forfakehim, the holy Angels will flie him, the 
 bletfed Saints will deteft him : the Reprobate fliall bee his 
 companie, the Deuils his fellowes, hell his inheritance, 
 his foulea neft of fcorpions, his bodie a dungeon of foule 
 fpirirs 5 and at laft both bodie and foule (hal eternally burne 
 in fircvnquencheable. 
 
 Wherefore ( dearely belouedj fuffer a word of exborta- 
 © £a/»M 1.1.1.3 ({on. ° Have jou finned* Doefo no more. Flee from finne as 
 from the face if a Serpent .For if you come too neere it.it will bite 
 y on : the teeth thereof are at the teeth of a Lyonflayingthefoules 
 tfmen. So fayth Ifo:/«/ch3p.2 1. 1. Flee from finne at from 
 the face of a Serpent.Sinnc I Its like a leauen that will leauen 
 the wholelumpe: Its like a feab, that will infecl the whole 
 flocke : Its like a flaming fire, that will burne the whole 
 houfe:its like a wild Horfe,that will cart his rider into hell; 
 its like a wild gourd, that will poyfon the whole pott-, its 
 
 like 
 

 Amos. i. 5. 107 
 
 like a plague, that will deftroy the whole cittie j its like a 
 
 p two edged fwerd, the wounds thereofcannot be healed. 
 
 The therefore from finne^as from the face of a Serpent. And eucr p Ecc * K * '" 3 " 
 
 remember what befell /#i*£ and Ierufalem for their finnes. 
 
 77;^ deft fed the Law oft he Lord, they kept not his commaun. 
 
 dements, their lies catifedthem to err e, after which their fat hers 
 
 walked ^ therefore hath t he Lord fent afire vponludah^hich ' 
 
 hath devoured the palaces of Ierufalem. 
 
 Thusfarreofmyfirftdoftrine. A fecond followeth. 
 I take it from the condition of lerufalc m. She had faire 
 appellations. She was called ihsftrgin, and the daughter of 
 ludah. Lament, i .15. .The daughter of Sion. ver. 6. the cittie, 
 that was great among the nations, and a Princes among the Pro- 
 uinces, ver. J .The holy Cittie.lAzu^.S.The Cittie of the great 
 King. Mat. 5. 3 5. The Lordhc chole it, he de fir edit for his 
 habitation, he faid of it : This is my refffor euer, here wiH I 
 dwell, for J haue a delight therein,? k\. 132. I4.Andyetnot- 
 withllanding, Ierufalem is rafed from the foundation, fhec 
 is vtterly destroyed. It is befallen her according to this 
 commination in my text, I will fend afire vponludah,whicb 
 fhall deuffure the palaces o/Icrufalem. My doftrinc is 5 
 GodwiUfeuerely punifh ftnne, euen in his dear efl children. 
 This S.Peter avowethji.Epiftle 4. i7.faying : Judgement 
 mufl begin at the houfeofGod, Hi, meaning is, that the pu- 
 nishment and chaflifement of finncs beginncth with the 
 Saints and (eruants of God, in whom as itwerein ahoufe, 
 or TewpU God dwelleth.lfchey who are mod familiar with 
 vsjdo (inneagainft vs, wefrctandgrow difcontented.The 
 rnoft familiar wirh God are his faithful! ones, who fill the 
 houfeofgodywhich is his CW^.lfthefefinneagainfl God, 
 can God take it well jHecsnnor. He will punifh euen his 
 faithfull ones. So fay th S c Auflme, Epifl. in.Ad viSoria- 
 num 5 Propter peccatafua etiam fantlt flagellant ur, the vcrie 
 Saints of God are fcourged for their finnes. You fee my 
 doctrine confirmed 5 
 j God mll(euerely punifh finne euen in his dear eft children. 
 The reafonis giu;n by S. Aufiine in his Booke of fiftie 
 
 Homilies, 
 
io$ The VII. Le ctue. 
 
 Homilies, Hemil. 1 i. bccaufc ItiflitiaefljVtpnniatpeecatnm^i 
 UapartofGodsiufticetopunifh finac,apart of his Atlme 
 tufttce 5 So doe the Schoolei call the InfticeefGodyby which 
 he iudgeth and punifticth offenders. Of this Inflict of Ged 
 it is faid in our Englifti Liturgie : It helengeth to Godinflly to 
 pumfifmnes, Yea, fo doth it belong to God, that God is not 
 iuft> vnlelfe hepunifi finne. 
 
 The vfe of this doctrine is vrged to vs by S.Ptt* I .Epift. 
 Chap. 4. vtrf. 1 7. 1 8. If God will fcuerely punifh his ownc 
 children for their finnes ; Viudgement mnfl begin At the honfi 
 of god 5 what (h all become of ftrange children, children of 
 Belial? Whit Jballbe the end of them, that obey not the Gofpfll 
 of God f Andiftht right tow fcarcely befaned, where Jhallthe 
 vngodly andfinntr apptart f 
 
 To this purpofe is that of our bid fed Sauiour It fa Chrift 
 Luk. 23. 3 1. Ifthtydot thtfe things to a green t trttjvhatjhall 
 be dont to tht dry I It is, as if he had faid more plainly thus 3 
 If God, my Father, fufFer me, who am innocent and with- 
 out finne, who am like agretne and a fruitfull tree, Co grie- 
 uoufly to be afflicted* and to be hewen downe, as if I were 
 a drjtrtt, how much more will he fufFer you, who are (in. 
 full, and rightly compared to dry and barren trees, to be af- 
 flicted, and to be hewen downe? The like argument doth 
 the Lord bring again ft Edom. Itrtm. 49.12. 'Behold they 
 yphtfe iudgementy was net to drinkt ofthtcup, haut ajfurtdly 
 drunk* n> and/bait thou altogether got vnpunifltcd / Thou fhalt 
 goe vnpunijbcdi but thou/halt furely drinkt of it. 
 
 Wbatfhall I more fay I Let vs diligently weigh, what 
 hath alreadie beene fay d. Lay we it to our foules and con* 
 fcien ccs. We haue fcene, that the infinite Inftice of God re- 
 pay eth vengeance for finne \ euen vpon the heads of his dea- 
 reflchildren. The inhabitants of Judah, Gods inheritance* 
 great lerufalemjhe cittie of God,the glorious templethere, 
 the houfe of God , for finnts pollution haue beene brought to 
 
 destruction. 
 Chrifthimfclfe, the onely begotten fonne of God, the 
 
 weH-belouedfQnneofGod;hcinwhom alone God is well 
 
 plcaied; 
 
Amos. z. 5. 109 
 
 plcafed,becaufe he <* ferued with our finwes, and was r made q *. f«r. j. 1 1. 
 Jmnefor -z/j ,hc was wounded for our tranfgreffions 5 he was f r#- r £ /^ 53- f • 
 ^»/*r **r iniquities 5 his backc was loaden with (tripes, his 
 head with thorucs> his bcdicwii hero (Ting, his fuulc VM*rh 
 curling. 
 
 Thus fwcetcSauiourhafl thou fufferedfor our rebelli- 
 ons, for our tranfgrefCons, for our iniquities : the cbafiife- 
 ment of our peace was vpon tbee^nd with thy ftripes we are hea- 
 led. It fell out happily for vs(beloued) that (Thrift, who 
 knew no finne, ft\ou\d. be made finite for w,tbat we, who bore 
 ibout with vs, a f bodie effin, might be made the righteouf- ***' ' 
 netTeofGodinhim. Beingthus by Chrift reconciled to 
 God, and wafted, and clenfed from our finnes through his 
 precious bloud, take we heed, that it happen not to vs c ac- tx tt,2tiu 
 cording to the true Prouerbc : The dog is turned to his owne 
 vomit againe, and thefow that was wafhed y to her waBowing in 
 the mire. Let vs not henceforth be n feruants vntofinne 5 let u *l?>* *• ft 
 vs not yecldour members as x mftruments ofvnr'tghteoufneffe x Ftr * 1 P 
 vntofinne. Why Qiould we 7 crucifie to ourfehtes the fount X H<h ' *'*' 
 tfGodafreJby and put him to an open /home i Let vs 
 rather yeeld our felues, ourfoules, and our 
 bodies, feruanrs vnto God 3 for fo, 
 
 lliall our * fruit be in bolineffe, *K8m,4. 21. 
 
 and our end euer lifting 
 fife, So be ir,_ c 
 
 g^ag^ygyyg^ 
 
 Tb« 
 
no 
 
 The VIII. Lectvre. 
 
 AMOS. i. 6,7,2. 
 
 Thus fay th the Lord,For three tranfgrefsions */Ifrael, 
 and for four e, 1 will not turne away the punifhment there- 
 of-^ becaufe they fould the righteous for Jiluer, and the 
 poor e for a paire offhooes. 
 
 That pant after the dujl of the earth on the head of 
 the poor e-^md turne ajide the way of the me eke, and a man 
 and his father willgoe in vnto the fame maidfoprophant 
 myholy*2S(ame. 
 
 And they lay themfelues downe <vpon clothes layd to 
 pledgery euery altar •, and they drinke the wine of the 
 condemned in the houfe of their God. 
 
 F { 
 
 t Or Ifraeis fake, Amos the peculiar Prophet of Ifraely 
 hath hitherto made knowne vnto Ifrtel, what God 
 his pkafure was, concerning their neighbour- Nati- 
 ons. The Judgements of God again ft the Syrians ,the 
 Pkiti/tines, the Tjrians, the Edomites % the Ammonites, and 
 the Monbites were fir(lmauifefted:thcn followed his judg- 
 ments again ft lttdah. Thefe might haue ferued Ifrtcl in 
 (lead of To many mirroursjor looking glafles,wherein they 
 might haue beheld the judgements, that hung ouer their 
 heads alfo. 
 
 From the judgements of God denounced to forreine na- 
 tions) the people of #r**/ might thus within themfelues 
 a <0M**4* ha UC reafoned: Our God! W\\\\s i wayesaremdgement ;he 
 is a God of truth, without in iquicie ; iuft and right is he. 
 The SjriansytfaPhiliftines, xhzTyrians, the Edomites, the 
 
 t/immonitcs, 
 
Amos. i. 5. in 
 
 , _ — '-» ' * ' *"^*^— * * 1 — — ^»~*^ 
 
 Ammonites , and the Moabttes, mu(hhey, for their mifdo- 
 ings, be punched? How then ftiallw* efcape i They iiliie 
 people,neuer knew the holy v\ ill ofGod$and yet,mu ft [bey 
 bemeafuredwiththelincofdefolarion? What then lhall 
 be the portion of our cup, who knowing Gods holy will, 
 haue not regarded k, 
 
 Againe, from theiudgements of God pronounced a- 
 gainft ludah, the people of Ifrael might thus within them- 
 fclues haue argued : God b miviftnth bu ittdgementsin vp- bPfal.9.7. 
 rightneffe. He threatneth deflrudion to our brethren, the 
 people of lfidab : that people, v\ horn all that faw them,ac- 
 knowledoed to be the c tieflcd/eedoftbe Lord-, that people, c L f** 6u 9* 
 that was the d plant oft be Lords pie a fur es 5 that people, with d #4.5.7. 
 whom Ged placed his c /*»#*4r*> ; vpon that people will cvfai.114 
 the Lord fend a fire,to deuourethem f What then (hall be the 
 endofvs ? They our brethren of Iudah, baueprcferued a- 
 roong them Religion, the worftip and feare of the Lord,in 
 greater puritie then we haue done $ and yet will the Lord 
 fend a fire vpon them, to demur ethem ? Certainly, our iudge- 
 ment cannot be farre off. 
 
 !> Amos hauing thus prepared his auditors the Ifraeiites.to 
 attention, maketh no longer delay 5 but beginneth to deli- 
 uer his melfage to them, in the words, which I haue now 
 read vnto you : For three tranfgrefftons */"Jfraell and for four e, 
 JrvMnotturncavtaj the pumjbment thereof &c. Herein, for 
 our more direct proceeding,may it pleafc you to obferue 
 with me, 
 
 1. Autoritxtemfermonv 5 The authoritic of this Pro- 
 phecic: Thtu fay th the Lord, 
 
 \Z. Sermonem ipfum 5 TheProphecie it felfe : For three 
 tranfgrejftons */Ifracl, &C 
 
 IntheProphecie,asfane as this Chapter leadeth vs 3 
 we haue, 
 
 " 1. Reprehenfiomm 5 A rcproofe of Ifrael for fi nne, vcrf. 
 6,7,8. 
 
 Enstmeratmenu 5 A recital of the Benefits, which 
 God had heaped vpon IfraeJ,wr£ 9. 1 o. 1 1. 
 
 3. Exprobrationem \ 
 
IIZ 
 
 The VIII. Lectvre. 
 
 3. Exprobrationem; A twitting of Jfrael with their vn- 
 thankcfulneilc, verf. 1 2. 
 
 4, Comminationem ; A threatning of punifliment to be- 
 fall /jfrw// for their finnes, z/rr, 13, to the end of the 
 Chapter. 
 
 The 'RfprehenfioH is firft $ and firft by vs to be considered. 
 In it we may note, 
 
 ~x. Agenerallaccufationof^^/: Forthree tranfgref. 
 fions 0/Ifrael, and for foure. 
 
 z. A protection of Aimightie God againft them : / 
 mil nst tttrne array the pumjhmmt thereof \ 
 
 3. A rehearfall of fome grieuous fiones, which made a 
 fcparation between e God and Ifraeli Becanfe they fold 
 the righteous for (ilncr, and the poor e for a patre of/hoes $ 
 and fo forward to the end of the eyghth verfe. 
 
 You haue the deuifion of my Text. Now followeth the 
 expofition. The firft thing we meete withes, Autoritasfer- 
 monu, the authorise of this prophecie. 
 
 Thus faith the Lord} Jehovah. Now the thirteenth time is 
 
 this great Name of God, Jehovah, offered to our deuouteft 
 
 meditations. We met with it in the firft chapter of this book' 
 
 nine times 5 and thrife before in this : and yet, by this name 
 
 Jehovah^ is not God knowne to vs. We know him by the 
 
 name ofaflrong, omnipotent, and All-fufficient God, but by 
 
 his Name, Jehovah, we know him nor. Abraham, Ifaae, & 
 
 Jacob, by this Name knew him not : it is io recorded, Exod. 
 
 6. 3. Nor can we by this Name know him. For this Name 
 
 isaNameofii//*w. ItdefignethGodvntovs,notbyany 
 
 effect of his, but by his EJfence: and who euer knew thcEf- 
 
 fence of God ? who was euer able to define it i 
 
 c Ttt GMti»ia The f fchoole-men fay, there are three things whereof 
 
 dearctms Ca- they can giueno definitions One i$ 9 th*t firft matter, out of 
 
 thol.nrit.nb.1. yvhich all things were produced : Thefecond is, Stnne % that 
 
 **t % u hath deftroyed all : The third is, God, who preferueth all. 
 
 The firft, which is the Philofophers Materia prima, tbey 
 
 define 
 
Amos 2.6. 115 
 
 .. — , — — — » 
 
 define not obfummam informitatem, becaufe it is without al J 
 forme : Thefccond, which is mans bane,5/»^,thcy define 
 not obfttmmam deformitatem, for its exceeding deformif ie : 
 The third, euen God, the prime caufe of all his creatures, 
 they define not obfummam formofitatemfax his tranfeendet 
 be^utie, 1 1 pleaferh the Schoolmen fometimes t hus to play t 
 with words. For the matter they are in the right. 
 
 It is true : S De deo nonpoQumus feire, Quid eft : We can- S Jq*i».par. i- 
 not attaine to fo great a meafurc of the knowledge of God, ^ , ** f * i7 - 
 as ro defi ne w hat he is. W hen the Poet h Simonidcs was asked j, c ,v. de ?i*t. 
 of AT. Hifro,wh*t God is ? He wifely for anfwerc defired one Veorum.ub.i, 
 dajes refpite,2ifei that two, then f outre - flill he doubled his 
 numbenatlafyofhis dday hegauethisfora reafonr.j^w- 
 to diutiuscortftdero, tanto mthi res videtstr obfeurior - the more 
 I confidcr of this matter, the moreobfeorc it feemeth vnto 
 mc. Cotta in ' l Tullie faid not zmitTCy Quid non fit Deusjitikt i lJ/id - 
 quant quid fit ,dixertm ; I can with more eafe tell, what God 
 is not,thca what be is. This gocth for a truth in the fchooles. 
 k De Deofcire non poffumus quid jit, fed quid non fit .-we cannot kJquin»p*r. u * 
 know of Gpd what he is j but what he is not. So faith Saint ***** ****& 
 * Auguftinc 5 Facilius dicimtu quid non fit ,quam quid fit Dew j l /tt /M» **• 
 We can more caiily fay, what God is not, then what he is. 
 
 And what is he not ? The fame father in his 23. TraSt 
 vpon the Gofpell of S. lohn will tell you : Non eft Detu cor- 
 put, non terra, non caelum, non luna, non Sol, non StcUajioncor* 
 for alia ifta. God is not a bo die, he is not the earth, he is not 
 the Heauen, he is not the UWoone, he is not the Suune, he is 
 not the Starres, he is not any of thefe corporall things. 
 
 . From hence fprang thofe Negatiue attributes of God, 
 which we meete with, either in the f2cred volumes of the 
 NewTeftamentyOT in thewritings of the ancient Fathers : m i.ttw.i. 17. 
 from hence is God faid to be m immortall, invifible, n vn- n ^ I§ j*A' r 
 corruptible, incorporealJ,P inerfabIe,ine(timable,incom- 6s£?cmhh*o. 
 prehcnfible, infinite, <i imm?*fe, vndiuided, vr.uariablcvn- p *#*? M *erb. 
 changeable. Allthefefhcw vnto vs, not what Gcd ts, but^M^m.i. 
 what he is not. And w hofoeuer thus thinketh of God, as he 1 Bcr "« rd !><*- 
 is fct forth in thefehis Negattue appellation, ^though hereby }™",™ cmm 
 
 I he 
 
ii4 The VIII. Lictvre. 
 
 he cannot altogether find out what God is,pie tamen cauet t 
 quantum pot eft y aliquid de eofentire, quod nonjit, faith S. Ah- 
 ftinedeTrin lib. i.cap. i. yet his religious care is, tocon- 
 ceiue fomewhat of God y that he is not. 
 
 You fee,it is eafier for vs to by, what god is »*/,then what 
 
 he is : eafier for vs to conceiue of him by his Negative attri* 
 
 butesfhm by his ajfirmatiue.Yet by his affirmative attributes 
 
 arc we brought to fomc knowledge of God. For hereby we 
 
 r Gew.ii. j j, know, that he is the r etterlaflwg Oi,the f moft high Goethe 
 
 t ? £m!6 1' 7 . * 0Hel y "ft 9°* 5that ^ e li u ° mm i> otent > anQl x bol y> an ^ y *"fi 
 
 u Gw.17.1. " an d* merctf lull, and gracious t *nd long- fujferingMdgood,and 
 x A$oc .1 j.4, true. 
 
 y Dtut.^n. Whatfoeuer is verified of God in either fort of his Attri- 
 7 £x ««34^- b utcs 3 Affirmative or Negotiue, it is all comprifed in this 
 one name of God in my text ; his name Jehovah. For this 
 name lehovahjs the name of the E fence of God:and what- 
 foeuer is in God, it is his Efence. 
 a DeDso^ot. It was one of 8 Vorftius his foule errours to deny the 
 tlDift.yfj,^ ffuth of that vulgarly receiued Axiome : Nullum omnsno in 
 Deo accidens ejfe. Jt is fimply and euery way true : There it 
 no accident at all in God, God he isprimum ens, his being is 
 from all eternity ; he is forma fimptix, a pure forme,no fun- 
 ice!; there is nothing in God, which is not God 5 there is" 
 nothing in God really diuerfc from the elFence of God ^ 
 there is nothing in God obnoxious to imperfection, fepa- 
 racion, or change 3 therefore it followeth again ft Vorftws, 
 rhereis»0iW*/aW atallinGod. GodhzLlchouab : heeis 
 abfolute/y and totally etfence. 
 
 Thus fats h lehouah] By this name Ichouah, we are taught 
 three things. 
 
 Firft, that God of himfelfe, and through himfelfe, hath 
 alwayes beene, now is andeuer (hall be. So is this name 
 by a Periphrafis expounded, Reuel. 1,4. Cjrace be vntoyou, 
 b StromatMj. ane ) peace from him, which u^which was, and which is to come. 
 1 * '&*&$"' ^ n ^ ' R eft *t* 1 6* 5« Thou art righteous, O Lordfvhich art, and 
 DiHinorttm dog- waft, and/halt be. This expollnon of th is name Iehou*h, is 
 mutum. g i u cn by b Clemens *Alcxandrimu$Xi& c Theodore tsu Cyrm- 
 
A M S. 2. 6*. ii j 
 
 yT/jthat/tf/j^^foritsfignificationis, «»r, He that it. 
 
 Secondly, we are taught by this name lekouab, that the 
 efience, or being of all things created is from God ; accor- 
 ding to that, AUs 17. 2 8. In him we /me, and men /, and home 
 our being 5 and that, 7ty». 1 1. 3 6 . Ofbtm,andthrongb binu % 
 and to htm are aS things. , 
 
 Thirdly, we are taught by this name Iehouab, that God 
 doth giueisjf* reale, a rcall being to his prornifes & threat- 
 nfngs: thztheis vtracijfimuv and conft ant ijfimu*, mo ft true 
 and mod conftant,in doing whatfecuer he hath promifed 
 orthreatned. 
 
 This confideration of this great Name, febouab, may 
 yeeld much comfort to all the Eie& of God, and his faith- 
 rullonfs. Though they fceme to d drinks the dregs of the* EMi>*7' 
 cap of tremblings and to be euen fwallowed vp of e tribnlatu a tyw.8, j 5,3^ 
 an, of dtflrejfe, o(per/ecution t of famine, of nakedneffe, ofpe- 
 rili } o(ihcfwerd 5 though they be as killed all the day long, 
 and accounted as (heepe for the daughter ; yetheercby, 
 they may be well allured, that all the good things promifed 
 to them in the holy word of God (hall in their due time be 
 accomplifhed. For God who hath promifed, hee is the 
 Lor dyht is lebouab. 
 
 Againethis confederation of this great name lebouab, 
 may Itrike a terror into the hearts of the reprobate and vn- 
 beleeuers* They { pro/per in tbi* world, they encreafe inri- 
 cbes, they bane more then heart cauwi/b, their eyes ft and out fP/*!.7J-i*- 
 withfatnejfe, they are citthed with viahnce^u with a garment , 
 they are compared with pride, at with a cbaine, they are not 
 in trouble ,they arc not plagued like other men : yet may rhcy 
 heereby bee allured, thatallthe euill threatned to them 
 in the holy word of God, (hall in due time ouertaketherru 
 For God, who hath threatned hee is the Lord, hee is 
 lehouah. 
 
 Thus faith the Lord] lehouah. Sundry other obferuati- 
 onsvpon thefevecy words info many fyilabks deliucred 
 flue times in the fir ft chapter of this book, and twice before 
 in t his fecond chapter, haue beer ctofor e been commended 
 
 I 2 to 
 
u8 The VIII. Lectvre. 
 
 innumtrapcccata, the multitude of their finnes. Forwhicb 
 heisvnwiilinganylongcrt© forbcarcthem : whereupon 
 foUoweth bis protection againft them,/ will not fume away 
 thepunifiment thereof. 
 
 For three tranfgreffions of Ifrael, and for (oure, I will not 
 tnrne away thepumfbment thereof 1 The meaning is ; if once* 
 if twice, yea, if a third tim e only the Israelites bad offended 
 mee with the greeuoufaelFe of their tranfgreffions, I could 
 haue tolerated them, and would nothaue caft themfrom 
 out my fight : but now $ whereas afourth ume,/t/>j#.r &f<t- 
 pius, againe and againe, they relapfeand fall backe to their 
 impieties, and with a fliameleife forehead, make no end of 
 finning; certaftat fententia, I am refolucd,nomore to recall 
 themtomyfauour,buttoJeauetherotothemfelues : that 
 obftinate and indurate,as they are,in the multitude of their 
 abominations , wherein they haue fo deepciy plunged 
 themfelues, they may fuddenly bee caft into the pit of de* 
 flrudion. 
 
 Now from thefetwo firfl parts of this prophefie,thc ge- 
 neral! accufttion of Ifrael for (inne, and the Lords protecti- 
 on againft them for the fame, ariferh this leilon, 
 
 God is euer in open heftdtty with f finer s. 
 
 Ajtnner ouer- valuing the vanities wherein bis delight \s- 
 placed,firft neglefteth Godjhtri hatethhmx Thus arTcfted, 
 hewouJd, ifpoffible, difarme God of his authority , pull 
 his power from him, and caft him out of his ftate. Hee 
 could wifli, there were no immortality of the SouJe, no ac- 
 count to be made of our actions, no reward,no reuenge,no 
 Iudge to punifli. So willing is bee to bathe himfelfe in the 
 imaginary contentment and pJeafures oifinne. lean put 
 no great difference between this/inner and an Atheifl. T he 
 4}heifl thinketh, there is no god $ ibisfinner wiftieth, there 
 were no God. 
 
 Now god, who feeleth the pulfe of this finners heart, 
 and fearchcth hisinmoft thoughts, &feeth his traytorous 
 affcclion,can he be at peace with him ? King Ioram fayd to 
 ifbtSy zKing.p. 22, IsftfeaceUhu I lebu anfwered, what 
 
 peaee, 
 
Amos. i. 6. n 9 
 
 peace, ft long at the whoredomes of thy mother Iczabel, and her 
 witch-crafts are fo many I Thisfinner happily willlooketo 
 be at peace with God : but he is (bone anfwered, What hafi 
 thou to doe with peace ? What peace with God doefl thou 
 lookefor, fo long as thou cafteft away hisfeare, andlieft 
 wallowing in thy fanes ? 
 
 Imuft grant it : God is the God of peace - the Scripture ' 
 faitintmore then once, Rom. 1 5. 3 3 , and chap. 16.20. and # 
 in * other places. But what is this to thefinner f Nothing ? c ' r ' % h* »• 
 at all. For the fame Scripture will allure him, there is no l ryjjf^x. 
 peace to htm \ Efaiafi. 22. and 57. 12. To the Gnner the tTbefoi*. 
 £*r</ will (hew himfelfej ejuafebeBatorfortit, as hce is called, Hebr.i^xo. 
 lerem. 20. 1 1, hee will (hew himfelfe as a flout warriour. 
 And for fuch he is defcribed,D**r.3 2.41. There thus faith 
 the Lord concerning finners : If I whet my glittering fhord, 
 and mine hand take hold on indgement, I wiS render vengeance 
 to mine enemies t and will rewardthem that hate me, I will make 
 mine arrowes drnnlewtth their bleod,andmy fwordJhaB deuoure 
 their fiejh ? To like purpofe is that, which we read of Gods 
 dealing with finners, Pfal.7. 1 2. He whets his [word, he bends 
 his bow, and makes it ready, hee prepareth for them theinftru- 
 ments of death, he ordaineth hie arrowes again/ft hem. So hau C 
 you my doctrine cftablifticd, 
 
 God is euer in open hoftility with finners. 
 
 Is God euer in open hofiility with finners ? Confider this all 
 y ee thztfeare God$ remember it all ye, that beare the image 
 of the Almighty. The (inner, that is ouertaken with three 
 tranfgreffions, and with foure, thatlieth in bis finnes, and 
 walloweth in his iniquities, his cafe is foarefull, his eftatc 
 lamentable. God proclaimeth againft him openwarre t moEt 
 certainedeftru<5tion, andwttinot ttsrneaway hispuniflmevts 
 from him. Let it (Beloucd) rouze vs vp from that fleepe of 
 finne, wherein we haue too long retted. AH the good gifts, 
 and benefits of God, which God hath beflowed vpon vs for 
 our good , we haue abufed to finne. God hath giuen vs vn- 
 derfiandingto meditate vpon his holy Iawes,but our vnder- 
 fianding we haue peruerced to the tranlgreffion of his holy 
 
 I 4 Lawes, 
 
no The VIII. Lectvre. 
 
 Lawes. God hath giuen vs tbt mil to loue him aboue all 
 things and our neighbours,as ourfelues 5 bur we haue di- 
 uerted our m3 to the contempt of God,and the hate of our 
 neighbours. God hath giuen vs the tongue to powre forth 
 his praifes, but our tongues we haue defiled with impure 
 oathes^and ougly biafphemies. God hath giuen vs, hands 
 forinftruments tofeedthepoore 9 andto defend them, but 
 the flrength of our hands we haue wafted in crueltieand ra- 
 pine. In a word, God hath giuen vs our foules, and our 
 bodies, all the faculties of the one,all xht members of the 
 other, all, to doe him feruice ; but we haue imployed all 
 tohisdifhonor. 
 
 Dearely beloued,what fnall wedoe? The beft aduife 
 Icangiue,is thar, which Chrift giucth hisvSpoufeinthe 
 Canticles, chap. 6. 1 3. Returne^eturne.O ShuUmke ', re- 
 turne jeturnefh at we may behold thee. I thus paraphraie it : 
 Returned O my Spoufe, daughter of Ierufalem returne, 
 returne to me, returne to thy felfe, returne to thy former 
 feeling of my Grace, returne, that both my fclfe and all 
 the cempanie of Angels , may fee thee, and rdoyce in 
 thee. 
 
 This Spoufe of Chriflis the mother of vs all, r^r holy 
 Catholique Church , in whofe bofome we are nourifhed. 
 Take we then the aduife giuen vnto her, for an aduife vn- 
 to our felues. Returne we from our euill wayes, returne we 
 from our three and foure tranfgrejftons^ returne we from all 
 our iinnes, returns we to the Lord our GW,that both heand 
 all thecompanie of Angels may fee vs 3 and reioyce in vs. 
 (JHutet vitam , qui vult accipere vitam, faith. 9, Augufline 
 Serm. i.de tempore : if wee will enioy the bUffeU life di 
 Heauen, we muft change our -nicked life on earth. If we 
 will not change ir, but will (till beare about vs whorifli 
 looses, theeuifc faces, proud 6*rrt/,couetous thoughts, ma. 
 licious mtndes , luftfull ejes , fiandering /*»?£#*/, bloody 
 hands , and drunken defines (from which God Almigbric 
 defend vs all) our portion muft bee the accurfed death 
 of Hell. God mil not turne away his puwjhmevts 
 from vs.. Thus. 
 
A M O S. U 6. Ill 
 
 Thus far of 'the gener all accufat ion ofl/rael, and the Lords 
 protection againfl them 5 in thofe words, For three trs.nfgref* 
 forts of lfrael,and forfoure, I will not tnrne away the punijb- 
 rnent thereof. It followeth, 
 
 Becanfe they fold the righteous forjiluer, and the foore for 
 a paire of jhoes. 
 
 Here beginneth the reherfall of thofe gricuous firmer, 
 which made a reparation betweene God and Ifrael. In 
 thefe words two finnes arc fpecified \ Crueltie^and Couc 
 toufnes. Their Cruelty I note in felling of the righteous, 
 and the poore : their Couetoufnes, in as much as they did it 
 fox finer, and for a f aire of Jhoes, I rake the words in 
 their order. 
 
 They fold the righteotuforfilutr ] A man may be faid to 
 be righteous, either by imputation, or by vertue^or by compa- 
 rifon, or by courfe of law. The righteous man by imputation 
 is he, whom Hrf£*^4 fpeaketh of,chap. 2.4. Theiusljhall 
 hue by his faith. There ihtiuft or righteous man is he, to 
 whom the Lerdimputethnot hisf.nnes, which he hath com 
 mitted. The righteous man by vertue\she y whom Dauid- 
 fpeaketh of, PfaJ. U.3. If the foundations be defireyed y what 
 can the righteous doe ? There the righteous man is he,whom 
 we call virum bonum, a good man. The righteous man by 
 comparifon is he, whom Habakjzuk fpeaketh of, chap. 1. 1 3. 
 Wherefore holdefl thou thy tongue, when the wicked deuouretb 
 the man >that is more right eousjhcn he. There the righteous 
 man is hc,that is the lejje wicked: the fewes,i hough v\icked, 
 are yet called righteous in comparifon of the Chaldeans, who 
 were more wicked. The righteous man by courfe of law is 
 he, v\ horn Efay fpeaketh of,chap.5.2 3.fF* vnto them which 
 iuftifiethe wicked for rewarded take away the rightzottfneffe 
 of the righteous from him. There the righteous is he, that 
 hath a right e us tzufe: and this is the righteous man in 
 my text; whom the Ifraelites are faid to haue fold for 
 filncr % 
 
 They 
 
m The VIII. Lectvre. 
 
 They fold the righteous for fitter 3 For /titter, that is, for 
 money. The like phrafe we hauein Mtcah>chap. 3. 1 1 # 
 where it is (aid of the Prophets of Ifrael, they diuine for fi- 
 ner -, that is, they diuine only for monyes fake. For monye* 
 fake to condemne the righteous, it is indent piaculum j it is 
 a very heynous offence, not to be purged without deepe 
 fatisfa&ion. And therefore in the forecitcd place of Efai, 
 chap. 5. 2 3 . a woe is denounced to fuch offenders. Salmon 
 faith they are an abomination to the Lord, Prou. 1 7. 1 5. He 
 that iuftifieth the wicked t and he that eondemneth the tuft : euen 
 they both are abomination to the Lord. I may not now enlarge 
 my notes. 
 
 You vnderftand, what it is,f fell the righteous for fitter 
 It i s,tO to take away the right eoufnes of the right eotts from him*, 
 and that is,to be hired By money , bribes ,or rewards ,to giuc 
 fentencc again (1 the man, whole caufe is iutt, and rtgh* 
 teous. 
 
 They fold the right com for fitter 9 and the pooreforapaire 
 of (hoes ] By the poore here we may vnderftand the caufe 
 of the poore : as in Amos f.ii. They afflift the tufi t they take 
 a bribe } and they tttrne afide the poore in the gate. They turne 
 afide the poore in the gate ] that is, they turne the poore man 
 out' of his right: they ouerthrow the poore mans caufe in 
 iudgemenr. 
 
 A gaine,by the poore here, we may vnderftand the man, 
 that is in miferie; the man, that is vn worthily afflicted 5 
 the man,that is toffed,turmoiled,grieuoufly dilquieted by 
 fome mighty wicked man. 
 
 This poore man, the Ifraelites did fell, *v*w \WV/^W, 
 fay the Sept uagint; pro calciamentis, faith the Vulgar Latin: 
 they fold him for fioes. The word in the originall is 
 CD^JPS of the dual/ number. It fignificth, two fbocs. 
 Our new Englifh tranflation well rendereth it, t/ipaire 
 offioes. 
 
 They fold the poore for a poire offboes J If theyy*/</,fom€ 
 bought. Such buyers wcfindej^fiww 6\8. Theytookeor* 
 
 dcr 
 
Amos. z. 6. ii 
 
 y 
 
 der to buy the nc edie for filuer ,and the poore for a pair e of 
 fioes. There they are bought ,hexe they are fold : and all for 
 A pair e of [hoes. 
 
 For a paire of Jhoes ] Ic is a pr ouerbiall fpeech 5 a fpeech 
 fit to be vfed,if we would fignifie a thing to be iitle or no- 
 thing worth, of fmall eflimation, of vile price. TheJike ' 
 prouerbiall fpeech we bauc, Proa, 1 8.2 1 . There it is faid 
 ofthe man,that rc/pecleth perfons,that he will tranfgreflTe 
 for a peece of bread. For a peece of bread, that is, for the 
 vileft giftjforche bafeft commodicie. In which fence fito 
 faid once to Ccelinsi frufto pants conduct potefi, vel vt ta* 
 ceat,velvt loquatur : A man may hire him with a peece of 
 bread, either to fpeake,or to hold his peace* 
 
 We now vnderftand what our Prophet meanerh in 
 thefe words ; They fold the righteous for filuer, and the poore 
 for a paire of (hoes. They] The Ifraelites,the* heads of * Micab 3. ir, 
 Ifrael, the ludges of Ifracl 5 they fold ] they circumven- 
 ted, they beguiledjthey betrayed the righteous ] him,whofe 
 caufe was righteous,and iufl : they fold therighteous forfiU 
 uer] for money, for a bribe,for a reward: and they fold 
 the poore ] the needy man,the man afflided,or his honefl 
 caufe,/*r a paire of [hoes] for a morfellof bread, for any 
 bafecommodiciCjfor a trifle. 
 
 They fold the right eons for filuer, and the poore ford paire 
 cfjhoes] Here the ludges of ifracl are taxed for Crueltie^ 
 and Couetoufr/e([e : for OWy,becaufe they fold the righte- 
 ous 3 and the poore : for Couetoufnes^ becaufe they fold them 
 for filuer, and for a paire of [hoes. The leflbn which wc 
 may take from hence,is this, 
 
 Cruelty and Couetonfnes in ludges and Afagi/Irates y are two 
 ofthe (tnnes,for which God bringeth States to ruine. 
 
 You fee it plaine in my text. God would not turnea- 
 way his punifhments from Ifrael, becaufe ofthe frailty 
 and (ouetoufnes in the ludges of Ifrael. Thefe fins are mofl 
 eminent in ludges and Magiftratcs, but arc rcproveable in 
 
 aH 
 
i24 The VIII. Lectvre. 
 
 all forts of men. The Cruell and the CouetoHs t be they of 
 whatfoeucr rancke in a Common wealth, they are very 
 burdenfome to God himfelfe. God himfeffe in this chap- 
 ter verf. 1 3. cryes out againft them : Behold I am f re fed 
 VYidcrjouM a cart is frejfed 3 that u fall offbeaues. 
 
 The time will notfuffermetoinlarge my meditations 
 vpon the difcouerieof thefe two finnes 5 C rue h an d Coue- 
 toufnes. I (hall haue occafion to meete with them againe 
 in the beginning of the next verfe 5 where they are ampli- 
 fied, and may hope for the benefit of your new attention. 
 
 For the prefent,let vs be admoniQied, that we fufTcr not 
 our felues to be ouercome of thefe or any other fins. 
 
 Stmt ! It produeeth very lad and dolefull effects. It 
 blindethourvnderftandiog, while it taketh from vs the 
 fupernaturall light of diuine grace j it frainerh anddefileeh 
 our confeiences, with its filthineile 5 it accufeth vs before 
 the Lord of grieuous iniuriesdone againft his Maieftie: 
 it impouerifheth vs,wben it fpoiles vs of all fpirituall good j 
 it difhonoreth vs,wbcn it diffameth vs in the fight of the 
 Angels, and the whole Court of Heauen ; it holdeth vs 
 captiue,anddepriuethvs of all liberty of well-doing 5 it 
 bindethvswiththechainesof euillcuftome; and brings- 
 vs within the danger of falling daily from bad to worfej 
 vainer at nos in boms naturalibus, occidit in gratuitU , faith 
 Cornelius Muffw B, of Bit onto: it woundethvs in all the 
 good faculties of our nature, and (layeth vs in the free 
 gracesjwherewith God hath beautified our foules. 
 
 You fee (dearely belouedin the Lord) you fee what a 
 tyrant Sinne is. It ftoppeth vp the fountaines of Grace,and 
 hindereth the ftreames of hcauenly comfort from com- 
 ming to vs. Yet 5 yet our life is nothing, but a trade of fin- 
 ning. In vs, in our flefh, there dwelleth no good. Day by 
 day , yea many times a day? we tranfgreife Gods holy 
 Commandements, we heape fmne vpon finne 9 and repent 
 
 What remainetb, butthatwepowre forth our prayers 
 
 to 
 
Amos. i. 6. 12,5 
 
 to Almightie God, that he will be pleafcd to giue vs true 
 repentance for the wickedncsof ourfore-paiTcd hues, and 
 in bis good time to loofevs from this bodie of finne,and 
 to couple vs to himfelfe in Heauen : where we may with 
 the whole mulritudeof Saints, fing vnto him an Halle- 
 luiah: Bt(jfi»g,fdH*tio*>benor t ghrj,Andp<n9€rfo t 
 vnto him tb*t fitteth on the throne ^At.d to 
 the Lamb* for euer and euer, 
 Eucn fo be it. 
 
 The 
 
 
116 
 
 >'-.C-.- i— t-JL^l a € 
 
 The IX. Lectvre. 
 
 AMOS 2. 7. 
 
 That pant after the d»H of the earth on the head of 
 the foore^and turne afide the way ofthemeeke: and a 
 man and hit father will goe in to the fame maidejo fro- 
 fane my holy Name. 
 
 And they lay themfelues downe <vf on clothes laid to 
 fledge* by euery Altar ; and they drink e the wine of the 
 condemned in the houfe of their God. 
 
 OF thofc grieuoua finnes, with which the people 
 of Ifrael are in this Chapter charged, two were 
 touched in the former verfe : their Qrneltie % and 
 their Couetoufnejfe. They fold the righteom and 
 the foore, this was Crueltie : they fold them firfiluer, and - 
 for a paire *ffl#es $ this was CoHetoufnsjfe. Now in the 
 beginning of this 7. verfe are rhofe two finnes amplified : 
 Their Couetoujneffe thus: They were neuer fatisficd, till 
 they had caft downe the righteous and the poore to the duft 
 of the earth : Their Crueltie thus : They were not content 
 thustohaue exhaufted and fpoyled them, but did alfo 
 confpire againft,and gape after,theirliues } for They par- 
 ted after the duft of the earth on the head of the poore. B eforc 
 we take a further view of thefe finnes, Crueltie and Coue. 
 toufmjfe 5 let vs for a while examine the words themfelues. 
 They may fecmeto be very intricate and perplexcd,by the 
 diuerfitie of the readings. 
 
 The word in the originall is eaM&KOTl The Sep. 
 tuagint do render it, d ^ro vu&vnf , that tread vnder f ootc 
 vpon the duft of the earth the heads of the poore. The 
 
 V»lg*r 
 
Amos. z. 7. 117 
 
 Vulgar Lam hath £>ui conterwt, chat breake, or bruifc vp- 
 on the duft of the earth,the heads of the poore.The ChaU 
 dee Paraphrafl hath, Qui contewnunt, who defpife,as it were 
 the dull of the earth, the heads of the poore. But thefe ex- 
 preticthefenfejthey render not the word. For *]KW pro- 
 perly fignifieth to fetch winde, to draw breath , and by a / 
 metaphor, to fwallow downe, tofupvp,todeuoure; or 
 eameftly,feruently,andwitbpleafuretodefiretodoeany 
 thing. 
 
 By this phrafe then our Prophet giueth vs to vnder- 
 fland, that the Ifraelites, the rich and the mighty among 
 them, did wich delight behold the duH of the earth vpon the 
 heads of the poore ; that to them it was a pleafure, to fee the 
 poore by vniuft exaclorsoppreired,throwne to the ground, 
 trodden vndcr foote. 
 
 Which fenfe our Englilh Bibles feeme to point at. The 
 Geneva Bible harh, They gape oner the head of the poore in 
 the duH of the earth. The late Church Bible, They gape for 
 breath oucr the head of the poore in the duft of the earthy or 
 They pre ffe vpon the head, OTyTbey tread vpon the head of the 
 poore tnthe daft of the earth. The new tranflation,7^tf^»* 
 after t he duft of the earth on the head of the poore. 
 
 This varictie varieth not the fenfe. Howfoeuer for the 
 the firft word we read , They gape, or gape for breathy 
 prefe,or tread,or pant ,ouer,on,or vpon the bead of the poor e y 
 yet is not the fenfe varied. Themention of the duft of the 
 earthy keepcth that entire. 
 
 The duft of the earth] Old a Samatu in b Iofeph Ben- a rw-ni/a 
 Gorton, tells vs or an ancient cullome among the He&rewes uatjib.i^,cap.^, 
 concerning fuch as were impleaded or arraigned before b c^.44. 
 their Iudges: Theywercto (land atthebarre in mourning 
 attire,with duft vpon their heads. If to that cuftome our 
 Prophet here alludeth, as Drufim thinketh, then arc the 
 Magiftrates of Ifrael hercnipped, and checked for felling 
 thecaufc of the poore to their rich aduerfarics, thereby 
 making to themfelues vnlawfuU,and excefEue gaine,and 
 lucre. 
 
 The 
 
ix8 The IX. Lectvre. 
 
 The dujl of the earth on the head of the f core ] The cafli ng 
 of dufi or earth vpon the head, was of old and long time a 
 ceremonie, whereby men in fad and dolefull plight were 
 wont to expretle their griefe. Ment ion is made of it, lefi. 
 7.6. There it is faid, that hfiua, and the elders oflfraet, to 
 tefline their griefe for the ouerthrow giuenthem by the 
 men of Ai 7 rent their clothes, fell to the earth vpon their 
 faces, and put dufi vpon their heads. They put dufi vpon their 
 heads. So I . Sam. 4. 1 1. the "Beniamite that brought the 
 heauy newes of the Arks of the Lord taken by the Pbili- 
 fiines, and of the death of Hophni & Phinehas jhc two fons 
 of£/#,in toke of his griefe came to Shiioh 9 With his clothes 
 r ent?and with earth vpon hi* head. He came with earth vpon 
 ku head. The like we read, z.Sam. 13.19. Tamar, the li- 
 fter of Ahfolon % becaufe fhe was hated ofAmnon, by whom 
 thee had bin rauiftied, to fignifie her griefe, (lie rent her gar* 
 ment, and futafiesvpon her head. Shec put ajhes on her 
 head, 
 nh 1 n. Other like c places of holy writ I might produce , yet 
 
 C £^.27.30. further to (hew, that the afperfion or fprinkiing of earth, 
 jtpoc.1S.19, dufi, or ajhes vpon the head was a ceremonie in vfe with 
 fuch,as had in thcmfelues iuftcaufeof griefe,heauineirc,_ 
 mourningjor lamentation. But this is by the places al- 
 ready alleaged, fufficienrly declared vnto you. If to this 
 ceremonie of befmering the head with earth ^dufl^oxajhes, 
 our Prophet here alludcth, then are the rulers of I/rae/^nd 
 the rich among them here taxed for their hard-heartednefe 
 towards the poore , for their couetoufnes and eruelty,yvheteby 
 they oppreiled the poore $ tothisfenfc: 
 
 They pant after the duft of the earthen the head oft he poore] 
 They2 the rulers of Ifrael, and the rich men there, They 
 pant after the dttft of the earth ] they greedily defire to fee 
 the duft of the earth fprinckled 3 e» the head of the poore) 
 they make it their pleafurc^togiue the honeft poore ttw^iuit 
 cauie of griefe, and mourning. 
 
 They pant after the dufi of the earth ] The dufi 5 fometime 
 
 itbctokenahalowandbafcefUte,i.^.i.8, Hamah m 
 
 ~ her 
 
Amos. z. 7. 119 
 
 herfongof thankfu!nes,praifing the Lord for his benefi- 
 cence towards the humble &deipifed, faith, He raifeththe 
 poorc outofthedu^andUftetb vpthe beggerfiomtbc dung- 
 hill. So,info many words faith the Pfalmift,P/:i 1 3.7. He 
 ratfethvp the poorc out of 'the duft,W Ufutb vp tbe begger 
 from the dunghill. In both places the latter phrafeis a repe- 
 titions expofition of the former. Tbe Lord raifeth vp the 
 poore out of tbe duft >thzt \s,tbe Lord liftetb vp tbe beogerfrom 
 tbe dunghill. The meaning is: The Lord through his Al- 
 mighty power,andof hisgoodnes,cxalteth the poore and 
 abiecT: amongft men from their v\\z & contemptible eftate 
 to fome degree or honour. Hitherto may weaddethatof 
 Dauid, P/al.y. 5. Let him lay mine honor intbe dud. Let b'tm 
 lay mine honor in tbe dufli Whats that I //(faith Dautd y I bane 
 rewarded euill to himjhat rvas at peace with me Jet the enemie 
 lay mine honor in the duft 5 that is? let mine honor be fo put 
 out, that there may be no more remembrance of it in the 
 pofteritie to come 5 let me euer be held for a bafe, vile>and 
 contemptible wretch, If to this fignification of Duft, our 
 Prophet here alludeth jthen are the rulers of lfrael and the 
 rich among them, here cenfured,for their cruell and vnf3- 
 tiable defire to grind the faces of tbe poore, Thus, 
 
 They pant after tbe duft of the earth on tbe head of the poore ] 
 That is j though the poore doe already fit vpon the duft of 
 the earth,znd axe thereby in the eyes of the world 9 bafe,vile 9 
 and contemptible, yet do the rulers of Jfrael, and the rich a- 
 mong them, (till pant after the duft of the earth vpon their 
 £^/,their delight is to behold them euer wallowing in the 
 duft of tbe earth , to fee them yet more bafe, more w/^more 
 contemptible. Yea, they can bee contented that the duft, 
 whereof Z)4«#^fpeaketh,P/2r/.i2.i5. The duft of death be 
 vpon their heads,that the *graue haue power duer them, d P/H.49.1 j. 
 tbatthe e /wftiuthermouth vponthem. c vfai.69.1u 
 
 Hitherto (dearely beloued) you haue had variety of in* 
 terpretations. Which will you admit ? You cannot chufe 
 amiire. They are all agreable to the analogie of faith. They 
 all checke I/rael } thc heads of #?vf'/jthe Magi(trates ; RuIers, 
 
 K and 
 
130 The IX. Lectvre. 
 
 and Goucrnors of lfrael,ihc rich of Ifraelfor their cruelty 
 their couetoufnes ^nd their oppreffisn ofthcpoore of I.rael, 
 and they yceld vnto vs this lction. 
 
 Godpleadeth the caufe of the poors againfl the cruelfhe co- 
 vetous, and eppreffors* 
 By the poore in this proportion, I vnderflandall,that 
 be in any riCcdjnecefiitie ov^^nt' y yndiowes a!fo& father* 
 lejje children, that haue loft their head 5 fir angers likewile 
 and exiles out of their country for religion,and good cau- 
 ses. All thefe if they behauc themfelues meekly,and feeke 
 to liue peaceably with all men, and put themfelues wholy 
 into the hands of God, God receiucih into his projection, 
 andpleadeth their caufe. 
 
 Concerning fbrargcrs the commandement \$,ExeJ.i3. 
 2 1. Thou fi*lr neither vex \a fir anger 9 nor oppreffc him. Jt is 
 repeated, Lcvit. 1933. If a fir anger f hurne with thee, ye 
 /hall not vexe him 3 he fliall be 44 one borne amongsl you^and 
 thou /halt hue htm as thy felfe. Such is the commandementi. 
 Doemen regard it i Doe they not rather with their chur. 
 lifli and vnkinde word* and deeds torment the aking heart 
 of the fir anger ? If they dot (o, the Lord is ready to a- 
 uenge the fir angers caufe, and to execute vengeance vpon 
 his oopredbrs. Forfo much the Lord vndcrtaketh, Exod, 
 22.23. lfthouaffiitl [the Granger] in any wife t and he cry at 
 all vnto me, I will furely heare his cry t andmy wrath fhall wax 
 het,Ar.dIwM kill you with the /word. You fee God pJeadetb 
 the grangers caufe. 
 
 Againe, God pleadeth the caufe of the widowes and ft- 
 tberltfe children. The commandement concerning them 
 is, Exod, 2 2.22. Tee fb*ll not afflttl any widow *r father Uffe 
 childe. Itisrepeafed,Z^.7.io. O ppreffe not the widow ,ner 
 the fat berk ff*. Such is the commandment. Do men regard 
 it? Doc ihey nor rat her adde affliction to the afflicted fa- 
 therl'^e^zndwidcw? Doe fhey not oppreire^rong, vexe, 
 and gricue them? If they doefo,GW is ready to right their 
 cau'e,and to lay vengeance vpon their oppreilbrs. Forfo 
 much Cod vndertaketh; £xod t 2 2,23. If you afftift thews- 
 
 dnvj 
 
Amos 2. 7, 131 
 
 dow, or father leffe chitde, in any mfe, and thtj cry at allvr.to 
 me, [will fur ely heare their cry, my wrath ft all waxe hot t and 
 [ will fylyoH with thefword, and your niucs /hall he widower, 
 and your children fat her lege. This protection ouerthey*- 
 tberlejfeand widowes is alio afcribed vnto the Lord, Deur. 
 I o 1 8. The Lord doth execute the iudgement of the father- 
 lege and widow. It is very comfortably deliuered,/ 5 /*/. CS, 5. ' 
 God in his holy habitation is a father of the fatherltffe, and a 
 iudgeofthe widowes. You fee God pleadeth the caufe of the 
 widowes and the father/ejfe. 
 
 So alfohe plcadeth the caufe of thc;wr*,whatfoeucrhe 
 be. The commandement concerning him is,Lt vit. 15 IS* 
 ffihy brother he waxen poor e^xd fallen into decay mth thee, 
 then thou Jhalt relieve bim t yea y tho?*gh he be a granger ,or a/o~ 
 iourncr. It is repeated? Dent. 1 5.7. Jf there be among you 
 a poore man 9 thou fair not harden thine heart, nor font thine 
 hand from him ; Bat £ thou (halt open thine hand wide vnto j Djfttt 
 him, and (halt lend him sufficient for his neede. Such is the Maubj.AZ. 
 commandemenr. Doe men regard iti Doe they not ra- i»<\^ 4 . 
 ther harden their hearts, and flmt their hands againtl the S yer f-*- 
 poore ? Do they not u rob them, 1 vexetbem 9 k opprejfe r hem, h p r< ,*.*a.i r 
 crnfh them > Doethey noteuen oo.v as bad as the Ifrae- i Execb.n.^. 
 li:es in my text did ? Do they not fell the p oore y for fixer, k ^fntos 4,1. 
 for fhoss, for a trifle? Doethey noteuen now pant after the 
 dufi of the earth en the head of the poore ? If they doe fo, the 
 Lord is ready to doe them right, and to punifli fuch a3 op* 
 preife them. For fo much Godvndertaketh, Amos 4.2. 
 where, to fuch as oppreffe the poore and cmfh the net die y the 
 Lord God hath fworne by his holme ffc, that loe t the dayes flail 
 come vpon them, therein he will take them away with booket, 
 and their pofteritie with fifo. hooves. This Salomon by the 
 fpirit full well knew,and therefore Prou. 2 2. 1 2. aduifing vs 
 not to robbe the poore, brings this for a motiue,verf.i3. 
 The Lord will plead the caufe of the poore, and will jpoylethe 
 foule of thofe % that fyoyle them. And chap.l}. u.dillwa- 
 ding vs from wronging of the poor*, he brings the like 
 niotiuc, Their redeemer is mighty , bee fit 11 plead their 
 
 K t canfe 
 
ifz The IX. Lectvke. 
 
 caufe vpitbjott. You fee now God pleadeth the caufe of the 
 poore, whatfoeuer he be. But againft whom doth he plead 
 it? My doctrine faith, the Oa*// ; the Couetotu>and Op- 
 preffors. 
 
 Tfeefe are they, whom the holy Spirit in this place tax- 
 eth. Their cruelty and couetoufnes, were touched verf.the 6. 
 They fold the rightcoHifc the poore. This was Cruelty. J hey 
 fold them for fiber , and for Jhoes j this was Couetoufnefle* 
 Thofe two-,(?ruelty and Couetoufnesyioyncd togicher,make. 
 Opprejfion, which is the tinne reprouedin the beginning of 
 this 7. verfe. They pant after, the duft of the earth on the head 
 of the poore. With thefe, (the frue/J, the £W/*«*,and. ap* 
 prejfors'} the Lord hath a l controuerfte 9 againft thefe hee 
 
 Firft : He pleadeth againft the Cruell. Againft the Chal- 
 deans, Efai.47. 5,6. Sit thoufelent, and get thee into darknes, 
 O daughter of the (fhaldeanSythoufbalt be no more called the 
 Lady ofkingdomes. For thou didllffren? my people m mer.. 
 f^thou haft very heauily laidtheyoke vpon them. 
 
 Secondly : He pleadeth againft the Couttom. Againft 
 the men ofludah, Efai. 3, 14, 1 f. Tee haue eaten vp the vine- 
 yard 5 the poyle of the poore is in your boufes. What means 
 yefhat je beat my people to petces\ andgrinde the faces of tht 
 poore. 
 
 Thirdly: He pleadeth againft the Oppreffors. Againft 
 the heads oflCrat\,Mcah 3.5. Te eat the fiefb of my people, 
 and flay their skin from off them 5 y ee breaks their bones. and 
 chop them in pieces as for the pot 3 &• as fiefb within the cauldron. 
 Thus far of the doctrine. 
 
 God pleadeth the caufe of the poore, againft the cruelly he 
 couetons, and opprejfors. 
 
 Now let vsfee what benefit toe may make hereof vnto 
 our felues for our further in(lrudion 3 and the amendment 
 of our liues. 
 
 Firft:Doth Godpleadthe caufe of the poore againft the cruell 7 
 the coaetoM,&oppreJfirs?This may ferue to reproue y cruel, 
 the coHctom> Subs opprejfors of this age. With vs now it is? 
 
 as 
 
A m o s 2. 7. 133 
 
 asonceitwaswiththeftateoflfrael. Cruelty >zn& Couetouf- 
 
 neffe, much worfc then nettles and brambles, haucouer-run 
 
 our land. Thefc two, (/ruelty and Couetoufnejfe, that bound* 
 
 lejfe, this vnfatiable, like the tt*o daughters of the horfleech, 
 
 Prov.$o.i$. hauc bin fo long vfed to cry, Giue y due • that 
 
 they will neuer be brought to fay. It is enough. The firft * 
 
 borne of thefe two, Cruelty, and Couetoufncs i is OppreJJion, 
 
 that loud-crying finne, vnder which this our land in cuery 
 
 corner almoft groneth ; and fliec hath her mates too 5 
 
 Vfurie, and Extortion. All theCe,Craeltie, Couetoufnejfe, 
 
 OppreJJ?on,Vfurie,and Extortion s wsi\ke hand in hand, and 
 
 feeke about, (i ike that ^roaring Lyon, the Dezi/l,of whom ,l i.Ptf-5.*- 
 
 they are begotten) whom they may ckuoure. M any God 
 
 knowes, theyhaue devoured already, but chat contents 
 
 them not. 
 
 Dearcly beloued, how (hall I worke in you a loathing & 
 adeteftation of thefe foulc fins. Can I do it better,then by 
 fctting before your eyes thedeformicic andvglines of rhc 
 men,in whom they raignc ? And who arethey ? will you 
 haue their characler,and picture? It is drawn e by Salo- 
 mon, Prost.30.14. There is, faith-he, a generation, a genera- 
 tion of men? whofe teeth are as fiords, and their °Urpej as o hlzg.\y. 
 lysines, to deuoure the poore front off the earth, and the needis 
 from among mo*. They arc as Dautds Lyons,? fal 5; 7.4. T he r r 
 teeth are fpeares and arrewes^and their tongue a Jharpe fwo>d. 
 They are as the kjne of Bafhan y Amos 4.1 . Opprejjors of the 
 poor e, cm/hers of the needy. Sc^ you not in thefhapeof men, 
 CWonflers, Kine, Lyens, with teeth likejpeares and arrives, 
 with iawes like kniues, with tongues likefrvords? Will yen 
 yetcoBuerfe with them f will you haue any further rcilgw- 
 ihip.any further acquaintance with them r 
 
 You will fay $ How (hall we (hun them,vnletre we more 
 particularly know who they are ? Behold therefore a Cata- 
 logue of them, out of aP Jearnecl and iudiciousD;uine. ? *,WW >;»« 
 They are fuch,as eat and demure vs vp with Vfurie $ fuch as QlMtahp*.*^ 
 fpoile vs by monopolies ty engroffwgfcx filfe wares, by fnbtiU 
 iargaines- fucb as mor.gvs, by enchfmg of Commons ; fuch 
 
 K j as 
 
34 The IX. Lbctvre, 
 
 as wring vs, by enbamfmg of rents $ fuch as rob the Church, 
 in gulling away the maintenance oft he Mimfters thereof, in pof- 
 feffwg their right , in appropriating or detetntng then- tithes* 
 fuch as thrttfl hufbandmen out of their lmngs,8c in their ft ted 
 
 q£/4. j, 8. f,l ac e a pjppheard with his dog 5 fuch aiioyne 3 hotije to honfe^ 
 land to land, liuingtoliuing, as though they meant alone 
 to liue vpon the earth. 
 
 Thefeare they whofe character and picture I but now 
 (hewed vnto you ; ( men i will you call them men ? nay ) 
 monfters of men, kine ofBafban, Lyons, w hofe teeth, iawes,and 
 tongues are asfpeares, and arrowes, and hntaes, and fwords, to 
 eate <$- demure the needy and the poorc.T hefe are they whom 
 you commonly call deuonring Caterpilkrs^ greedie Cormo- 
 rants, crHelL Cambals^and not amil!e:So vnfatiable arc they, 
 and fuch merci icde man eaters j hated of all good people, 
 
 T?jU<;.6. and r abhorred of God. 
 
 What can be the end ofthefe men ? Shall not the day 
 come, wherein dovj (hall licke their bloudj as once they did, 
 the blond of Ahab^i.Kin, 2 2, 3 $,or the fow/es of beajtenlhall 
 fecdontheir carkaffes, as they once did, on the carkaires of 
 thofeof Ahabs houfe, that dtedinthefield> I ., King. 2 1. 24, 
 Or the ground (hall cleave afarJer^Vid [wallow them vp ahue, 
 as once it did Datha»,and Abiram, and the reft, that pert~ 
 
 i.Ud. rer.u. ^sdtn the { ' gaine- faying of Corah, Num. 1<5. 3 2. But fay they 
 
 fe2t«w.i&'-*9i a;c vifited 1 after the vifitation of other men $ fay they dye 
 fhecommon death ofall men ; fay, :hey feeme to dye the 
 
 ii?N(«m.2g.io. u £ t y r { ^ e f ifffj teo$ls xfaflcfdayes, and in peace to eoe 
 
 v z. Vel 1 10. ^ owi3e ,mo cncir gtaues:yet behold-there is a day to come, , 
 
 and come it (hall vpon them: 7 the day oft he Lord*, that day, 
 
 w hereiii rhe bcauenffoal/pajft away with a great noyfe^nd the- 
 
 elements /hall melt with ferumt heat, the earth al(» & the works 
 
 2QV - n *hat are therein (hall be burnt vp.At that day (ball thefe men, 
 
 pJTj'.y, men of* blood, hloud thiifticand crue'I men, (landing a- 
 
 mong the Goats before the tribunal! of the great Iudge,re- 
 
 ceiue that fentencc of damnation 5 Depart from me,yee cur- 
 
 fed, into euerlajiivg fire, prepared for the. Detail) and bis lAn- 
 
 * Their 
 
A M o s. i. 7. 135 
 
 There is no evafion for thsm.For if by that fentence thy 
 are damned^ho haue not done the works of Mercy ,mucfa J^Wi vpen 
 more (hall they be damned, who haue aded the vvorkes of obadiah.fty 
 Crueltie:if by that fentence they are damned, who haue net 
 fuccouredand releiucdthc poore, much moredyalh/^^ 
 damned^ho haue opprelled, and crufhed the poore : That 
 fentence thus procecdezh :* Depart from me^tecxrfed, i»t9 * Mat *?.4i. 
 ener laftine fire, prepared 'far the Deuill and hit Awls. Tor I 
 •teas an httngred, and yttgaue me no meat : I rvas thir/he, and 
 yocgatte me no drinke : I veas aftranger, and y ee tooke mee not 
 in : naked, and yee clothed me *ot t ftikc, and in prifon, and > e 
 vifuedmenot. O then J bow fcarerulI>how lamentable fliall 
 their cafe be, againft whom the Iudge may thus proceed in 
 fentence / Depart from me,ye cnrfed 9 into e aer Lifting fir c y prc- 
 tared for the DeuM>and his Angels. For / had mt *f ,and by 
 force you tooke itfromme 1 / had drinke, and youfpoyled me 
 of it : I had a hottfe, and ycu thrvft me out of it : I had clothe /, 
 and you pulled them from my backei I was in health, and y ee 
 droue me tntoftckneffei[ vea* at liber f *>,and you imprisoned me? 
 O that we were wifetoconfiderthis^whileic is time. b Nam b M^xf-'* 
 (iifti panai laent , qui proximo fxppettas nen tnlerunt 5 cjnidfet de " M ' 2 *' 4 ~* 
 iftu yCjni miferum tn/uper exptltarunt , & dejpoltarunt f I f the y 
 w ho helpenot their poore and need ie neighbours, (hall eter- 
 nally be burnt in Hell fire, much more (hall they be there 
 burnt, who rebbe and fpeyle their poore and needie neigh- 
 bours, who like the Israelites in my text, doe/?// the righte- 
 ous for filuer, and the poore for a paire of/hoes,and doe pant af- 
 ter the duff of the ear ah on the head of their poore brethren) 
 What (hall I fay more to fuch ? I can onely wifh that fomc 
 remorfeand penirencie, may bee wrought in their hearts 
 through the remembrance of my preient do&rine, 
 
 God pleadeth the caufe of the poore againfi the cruelly he cove- 
 tous, and oppre flours. 
 
 Is it fo i Then in the fecond place,may this doctrine ferue 
 for the cenfobtion, or comfort of the poore and needie, who 
 now lie groaning vnder the tyrannic of the emellzni coue- 
 tQMofprcffntrsQt 'this age. God c pleads their caufe, God is cPrdr.2123. 
 
 K 4 their 
 
i3.« 
 
 The IX. Lectvre. 
 
 
 d Pro*. 1 j .*i. th&t^Redeemer^Godrighteth their wrongs y Godfpoj/eth their 
 fpoylerS}GodtaJtfs the care, God takes the tuition of them. 
 M ay they hot well be comforted ? 
 
 Heareye then, ycethat are poore 2nd needie e Let your 
 yceake hands be (lengthened, let your feeble kpeesbt confir- 
 med -/Beyec ftrongjeare not. Behold, jour god will come 
 with vengeance, your God will come with recommence . hee 
 will come in due time, and will deliucr you from out the 
 pawesofthe^/^ r/?ir/?#>jand cruell "man. Though ycc be 
 fcorned of the world, and pointedat with the finger, and 
 triumphed ouer by fuch, as tread you vnderfoot 3 yet com- 
 fort your felues in this your affliction , God pleads your 
 caufe. 
 
 I fpeakenotthisto giueencouragement or comfort to 
 
 fuch ofthepoore^zs are prophage and wicked. They can make 
 
 no claime to Gods prote&ion.Thc/?r»»gfr, that behaueth 
 
 himfclfe more proudly , then he would at home in hh owne 
 
 Country, and amoru* his friends, he is out of Gods protetli- 
 
 on. The mddow i that plaieth (as 8 Calvin fpeaketb}the/&*- 
 
 ^Z>«w#,that troubleth & vexeth her ncighbours,with whom 
 
 there is more to doe,then with many a man,, fhec is out of 
 
 Gods protection. Thtfather/ejfe-childe^thatgiucs himfclfeto 
 
 naughtinclfe, (hakes ofthe yoke of pietic, becomes an vn« 
 
 thrift in fpiteofGod, and the world, he is out of Gods pro* 
 
 teclion. The p*0r<r,whofocucr they be, that h haue not the 
 
 f tare of God before their ejes, that are giucn ouer to worke 
 
 vtfckednetfe, and thatgreediliejthat lie wallowing in fen* 
 
 fualkie, in wantonnelIe,in drunkennelTe,in any fiithineffej 
 
 they are all out of Gods protection. 
 
 1 fpeake oneJy to comfort the fir anger; the widdotv, the 
 father/e(fechi/d 9 €ueYypoore/ati/e 9 th&tisr€ligious, and god- 
 ly : fuch as * line peaceably with all men, fuch as are truely di- 
 ftieilcd before theLord, fuch as k humble thtmfelues vnder 
 the mightie hand of god, fuch as l cafl all their cares and fow- 
 rwvesvpon the Lord. Such are the poore, that may receiu* 
 true comfort from my propounded dodrine $ 
 (jodplcadeth the cavfr ofthe poor eagainfi the cruelly he cout* 
 
 tens} 
 
 gSem. 73. vp« 
 on Veutron. 
 paptfo. 
 
 hVfil^.^. 
 
 Vijinei 4.1 Ok. 
 t.Ptt.y,6i 
 
A M O S. 2. 7. 137 
 
 Unt % and oppreflhttrt. 
 
 We haue not yet done with opprejfours, the holy Ghoft 
 will not fo let them goe. They are further defer i bed vnto 
 vsin the next claule. 
 
 They turne a fide the way of the meeke. ] For the meeke, the 
 vvordintheoriginall is uZD^llP The fa me word, T 3 /*/. 
 10. 17. is rend red in our new tranflation,th« £*»£/*. So it ' 
 is tranflated by the " Seauentie £t\d the vulgar* Interpreter, m wawrafr. 
 Some tranflate it, thepoore, fome, the miferable 5 fomc, the n Hkmlmm * 
 afflifted. Thcoriginall word well beareth cuery of thefe fig- 
 nifications : the meeke y ihc humble ,ihc poore, the mtferable, 
 th**ffii8ed. 
 
 The»^7 of thsfe men may here be taken properly,ox figtt* 
 ratittely. If ir betaken properly 5 then we are here to vnder- 
 ftand, xhat the richer fore of the ffraelires, did make the 
 poore to turne afide out of their way to give t htm place, or, did 
 make the poore even for feare ofthem 9 to kceft out of their fight. 
 But if the way here be figuratively taken, as well it may by a 
 metaphor, for their caufe, their right } their bufinejfe, their 
 ;r^orr*#r/*<>///y*$thenarewehereto vnderfland, that 
 thericher fort of the Jfrtetites did pervert the right of the 
 poore, did hinder their purpofes^did difturbe their courfes, and 
 did fo confound them, that they were not able to make any 
 prouifion for themfel ties. 
 
 This metaphorical! iignification of a way we meet with, 
 Exod. 1 8. 1 o.There (Jttofcsis counfelied by Iethro,to Ihew 
 his people the way wherein they were towalke^Ne meet with 
 italfointheBookcof/<7£,Chap. \y. 9. There lob fayth, 
 the righteous fiaG hold on hti way. We meetc v\ ith it in many 
 •ther places of holy writ, which 1 muftnow letpaire ; in all 
 which, as in this place, the »»*/ betokeneth, the caujeof* 
 man, his right, his bufines, his trade, or courfe of life. After 
 thhfiguratiue fignification fome doe thus expound thefe 
 words : They turne afide t he way oj the meeke 5 or, They per uert 
 the way oft he poore .that is,the JfraeLtes their rulers, and go- 
 uernours, the rich among them, doe take in ill part what (a 
 euerthepw* fay, or doe. All their words, all their deeds 
 
 are 
 
j}8 The IX. Lectvre. 
 
 arc found fault with. Some malicious inuention, or fur- 
 mife, is eucrar hand to Jay the blame vpon them. This I 
 take to be the fitteft exposition for this place. 
 
 Here then we haue the fourth finne wherewith the Ifra- 
 ehtes are here charged. It is Calunima 5 their falfe accusing of 
 f6<?/wrr,af;rroetbateuermoreattendeth vpon Opprejfion. 
 For the crHel/ r uidco»etoHi wretch, who is perfwaded that 
 his greatneire chiefly confifteth in the oppreffion of the poor e, 
 will be furefo to prouide, to keepe thepoore vnder, that they 
 fhall neuer be able to reucnge the wrongs done vnto them. 
 Let the poor e wan flip but vriaduifediy or ignorandy, the 
 lawes mud by and by take hold on him : whereas the %icb 
 man, the /rf*w/ are but as Cobwebs : he breakes throw them 
 all. Hence is that common faying : the poore man doth no- 
 thing well 5 the rich man nothing *7/.Yea let the poore man doe 
 all things well,yet will fome rtch calumniator euer be ready, 
 to giue an ill conftru&ion of his btft wayes>,or, as the phrafe 
 in my text is, to turne a fide the way of the meekly or, to pernert 
 the way of the poore. The leflbn which we are to take from 
 hence for our inflruction is this 5 
 
 The poore man, which vfeth any honefl trade ar courfe of 
 
 life^ is not to be turned out of his way: his words and atlions are 
 
 not to be mif interpreted. 
 
 The reafon of this doclrine is plaine in the I3xtb verfe of 
 this Chapter : I he Lord mil not tttrne away his punifhments 
 from the offenders in this kind 5 from tuchya* turne ajide or 
 pertiert^the way of the meekf, and the poore. 
 
 Thcvfeofthis do dlrine concern eth all thofe,whom God 
 hath bletfed with the wealth of this world. It is their dutie 
 nottobecarcldfeofthe/ww?, nortogrieue them, not to 
 hinder them in their honeft courfes, not to turne them ajide 
 ou r of their Uwfnll wayes. You that haue wherewith to 
 maintaineyourfelues abundantly, you may not exempt 
 your feluesfrom doing feruice vnto God with your abun- 
 ' dance. Yea you moft ftraine your felues to the vttcrmoft of 
 your powers to rdieueand fuccour fuch as are in fcarcitie, 
 and in want. Thisisafacrinceth3tGodrequiceth at your 
 
 hands. 
 
A M o s. z. 7. 139 
 
 hands.OrferitwilJingly,and youlhalJ haue a reward. Yo.ir 
 reward irfhali not be a corruptible Crowne. It fliali be a 
 Crovvne of eternitie. It ihaji be the potfeflion of Heauen it 
 felfe. The poore (hall carry you thithtr. 
 
 There is to this purpofe a iweete meditation oT S. Aufl'm, 
 SfTm.245.dc Tempore. There hee b ingeth in God thus 
 fpeakingtotherichman r Te diaitemfect ; nbt^ quod dares ■, 
 dedi, farur ar 10s ttbi pauper es feci :\ haue made thee rich : I 
 haue giuen to thee, that thou mightelt giue tootheisj I 
 haue made the poore to be thy porters $ to be the Cariers of 
 thine almes^n& tbee,mxo Heauen. Tothisfenfe doth the 
 {tm^S. daft ine Serin. 15, deverbu Domini , call the poore 
 man, ton Ceefi, the way to H eauen. Via fie/t eft pauper, per 
 ejuam ver.itur ad Patrem. The poore man is the way to hea* 
 uen, by which vvc come vnto the Father./«r//^ ergo erogare, 
 Jinonvis err are : Begin therefore to errogate, to dillribute, 
 to lay out vpon the poorest thou wilt not wander or ftray 
 from (he way to Hrauen. Loofe thou the fetters of thy pa- 
 trimony in this life, that hereafter thou may eft haue free 
 acceifc into Heauen. 
 
 Caft away the burthen of thy riches, caft away thy vo- 
 luntarie bonds 5 caft away thy anxieties, thy irkefomnefte, 
 wherewith for manyyeares thou haft beene difquieted; 
 D a pet en i, vt pejfis ipfe accipere ; Giue to him that asketh of 
 thee an almes, that thou maift thy felfe recetue mercy. Trt- 
 baepauptrufinonvis ftammis exuri, GiucvntO the poore, if 
 thou wilt not be burnt in the flamesof Hell fire.D* in terra 
 Ckriflo, cju£ tiki reddit,in faiofiiucto Chrift on earth,and 
 ChriltwiIJ repay thee in Heauen. Thelikehath the fame 
 good father, Serm. HJ de TemporeiSt aperueris panne) ibtu 
 manus tuat, Chnjliu tibt aperiet )anuaifua6^vt Paradifi pojfcf. 
 forintroeai :If thou wilt open thy hand vnto the poore>Chrirt 
 will open his gates vnto thee, that thou maift enter the pof- 
 feffion cfTaradife 5 the Taradtfe of Heauen. It is a Para- 
 dife for pleafure, but a Qme for beautie, and a Kmgdome for 
 ftate. ThereisGodinhisfulneifeofglorie, andra'gnesin 
 fuftice.- The companie there are all triumphant; they are 
 
 all 
 
140 
 
 The IX. Le ctvre. 
 
 all invcRcd with glorie, crowned in mtieftie, clothed in 
 
 finceritie. Their faces fliinc with beautie, their hearts are 
 
 filled with pictie,their tongues extoll the Lord with fpiritu- 
 
 all alacritic j in their hands they bearepalmcs in token 
 
 of vidorie. No tongue can vtter, no heart can con- 
 
 ceiue the boundleffe and endielTc happinetfe 
 
 chat flialbe enioyed there, This we know 
 
 that our corruption (hall there puc 
 
 on incorruption,and our mor- 
 
 talitie (hall be fwallowed 
 
 vp of life. Eucn 
 
 fo be it. 
 
 tte£ 1^4%g fi^&& 
 
 HE 
 
Mi 
 
 The X. Lectvre, 
 
 AMOS 2. 7. 
 
 Andaman and his father will goe in vnto the fame 
 maid tofrophane my holy name. 
 
 THey v\hohaue begun to goe beyond the lines, 
 and the limits prefined vncothemin the word cf 
 God, doe by little and iitrle^roceed from emit to 
 norfe, from one wickedneffe to another. This 
 you haue fcene verified in thefe Ifrae/ites. You hane feene 
 their erne/tie, their couetotifnefle, their oppreffions, their ca- 
 lumnies. They were crutlt ; they fold the righteous, xhty fold 
 the poor d ver. 6, T hey were eottetow ; they fold the righte- 
 ous J or fluer ; they fold the poore for a pair e of fhoes t in the 
 fame verfe. T hey were opprejfo/srs ; they panted after the daft 
 of the earth en the head oft he poore, verC 7-They werccafftm- 
 w*f#r/;falfeaccufers of their needie brethren j they turned 
 afde, they peruerted the way of the meeke, in the fame verfe. 
 Now are the barres and bounds of 3ll fhame broken 5 now 
 are the raines of ail modeflie let loofe 5 giucn vp to their vile 
 2rTe<ftions,they feare not to commit detectable Incrfl. For 
 
 A mjn and hi* father ^ vrtHgoetn vnto the fame matde % to pro- 
 phane mj holy name. 
 
 Befcreu e enter into a particular difcourfe of that abho- 
 minablefinne, wherewith the people of Ifraetl are in this 
 text charged, it v%ill not be amitfe to take a briefe view of 
 the words as r* ere they lie. 
 
 A man and his Father] that fs^ A fonne and his Father; 
 The originall word M? ^ K lignifieth a man ; for it the Sep- 
 tnagwt read #*j and the vulgar Latin ; Filuu 3 A fonne. t/t 
 
 fonne 
 
i4* The X. Lectvre. 
 
 fonueandhis Father — — wtd goein. ] The vulgar Interpreter 
 
 hath Ic-unt^ hauc gone -,thc Septuagint «W./>€U2&7*,didgoe 
 
 in. The Hebrew is ^2 V** will goc. h i* very familiar with 
 
 the Hebrewes to put one tenfe for another jthe/Af»>* for the 
 
 />r^»r$the time to come, for the time that is inftanf. An 
 
 inftancehcreofviehauejPA/.i. t. There its fpokenoftbe, 
 
 w.^ a bleiTed man 5 He *fball meditate in the Uw of the Lrdday and 
 
 ft'ght. Hz Jball meditate > Co goeth the tQ^t : themcaningis ; 
 
 he doth meditate : B faffed n the man 1 hat dcth m.'ditate in the 
 
 Law of the Lord day and night. In Pfa/.l. 1. it is fpoken of 
 
 . * * 1- ^ b (Thrifts enemies 5 they b /kail imagine a vmm thing. They 
 
 fiall imagine -, Co goah thetext : the meaning is ^ they doe 
 
 imagine. TVky doe the Heat he* rage, and the people imagine d 
 
 vaine thing ?\n Pfal. 5. 3. The Prophet Dautd earned and 
 
 vehement in Prayer^ghus fpeaketh of himfclfe 5 In themor* 
 
 iUw^ c mngmll 1 pray vnte th'e. c \ -prill pray vntothee $ fo gocth the 
 
 ** text : the mcaningis;/ doe pray vnto thee.Afyvoycefialt thou 
 
 hear e in the mornings O Lord ; tn the morning doe I dire B my 
 
 prayer vntothee.U is the very Htbraifme^ that we haue in my 
 
 ' . ^ text ; A man and his father d will goc in vnto a maid, to pro- 
 
 * phane my holy name. They wiUgoe in ; it is the letter of my 
 
 text:: he meaning is,thatrefolutcly without fliame^ithout 
 
 fcare ; Theygoe in } ot t hey vjc to goein. Doe they vfetogoin * 
 
 Then may each reading be admitted : they haue gone 0% 
 
 they did goein, they doe goc #V,they wsllgoe in. 
 
 A man and his father will goe in ft ^ j; 3 ft h# vnto 4 
 maide ] What maid 1 any maide? No. But a knowwe maid, 
 a certaine maide. So much is imply ed by rhe Hebrew Arti- 
 cle ft> which here h connctatiue,or difcretiue.The Greekes 
 fay diltinclly **}< t^^Ww^w^, fo thefamemaide. Our 
 now Engltpf fo readeth it 5 and well. For fo the fenfe of this 
 place requireth. 
 
 A man and his Father mllgoe in vnto the fame mgide. ] By 
 this maide S. Hterome vnderftandeth the fonnet wife, or the 
 fathers wife ; fo doe others alfo, as Hjberst obferucth. Mer* 
 w,of late the Kings profcilbur of the Hebrew tongue, in 
 the fnittetfttie of ?aru^ by this maide vnderflandeth, one, 
 
 that 
 
A m o s. i. 7. 143 
 
 that is affi weed, orbztrothcdto either, the fonne, or the fa- 
 ther. Of like minde is A>ia* Mentantu$y this m*idt( faith 
 be) we vnderftand non meretricem,t\ot a common (trumpet, 
 one that makes gaineby theproftiturion and abufe of her 
 bodie ; fed virojponfam, but one that i^ betrothed to a man, 
 ftnt certe nubtlem, or at left, one that is marriageable and is 
 in her fathers houfe appointed for v\ediocke. Some are of 
 opinion, that by this maide, you may vnderftand, any 
 maide 5 the daughter ofany other man, to whom yet this 
 man and his father vfc to refort to fatisfie their Jufts. 
 
 Now,ifwev\ ill collect, as Mont anus doth, the Father 
 knew his owne daughter, hitfonn; knew the fame, though 
 (he were to him, his filler : or the father knew hisfonnes ntfey 
 his daughter in I jtv : or the fonne knew his fathers wife, his 
 mother ini 'arv : or both, the father and phe fonne were naught 
 withfomc other mans daugken or all thefe v\ickednelles 
 werein that corrupt ftate0f7/r**f//vfua!lyac*ted. Of that 
 ftate we may fay with Brcntius : Qualu pater>tali* filttu : pa- 
 ter jorMcatur y filtus fcortat^r >pater adulter mm committit,fiU- 
 us inceflum ^pattr hbidtnem exercet prohibit am, fi'ius turpem 
 fiquiturluxtm. It is a fathers part, by his example of chart 
 liulng, to invite \f\s fonne to chaftitie. With thefc Ifraehtes 
 there was no rule, fo good obferaed. Here was like father, 
 Yktfonnei the father a fornicator, the fonne a drabber: the 
 father an adulterer, they™»*inceftuous: the father deligh- 
 ting in vnlaw full luft, the fonne wal'owing in fenfuaiirie: 
 yea xhefat her and 1 he fonne did oftentimes fatten their inv 
 pure and vnchaft loue vpon the/.<wf matde : which is the 
 rery thing avowed in my text : A man andhis father frill goe 
 in vnto the fume matde. Itfolloweth, 
 
 To profane my holy Name. ] What ? Did this man and his 
 father goe in vnto t he j«m; matde, v\ith a minde to prophane 
 Gods holy Nam* ? was this their end > No doubtleirc.it was 
 not their ™^.Their*»<s/ was to enioy their camallpleafures. 
 And yet its herccxprellely faid 3 they did xtjoprcfane Gods 
 holy Name, 
 For the remoouing of this fcruple, that old Canon of an 
 
 auncient 1 
 
i44 The X. Lectvre. 
 
 9 cbryfopom. auncient * Father j will feme. It is proper to the Scripture, to 
 putthatforacaufe i which indeed be/ongeth to the event. Ri- 
 bera thus explicats it : It is the manner of the Scripture 
 fometimc fo to fpeakc as if it confidered onely,what a man 
 doth, and not at all, with what mind he doth inaa if it one- 
 ]y confidered what men doc vulgarly and vfually colled: 
 and iudge of any action by the event thcrof. For the Scrip- 
 ture many times fpeaketh as thecuftome of the common 
 people is. 
 
 (To »6< " r °k r ^ e I e f u * te f ^WW in his Ccmmcnc vpon 
 
 m% 4 '^ Genef chap. 43.6. thus plainely deliuereth. When vpon the 
 deed of any one, any thing fa lleth out be fides the purpofe and wilt 
 eft he doer, it is commonly beleeued 9 andfaidto be doners if the 
 doer had of purpofe willed it. Will you haue this rule made 
 plaineby examples i Then thus. A man finneth. His finne 
 draweth vpon him the lejfc 3c dcfirutlton of his owne foule. 
 Now he that finneth doth not intend any fuch matter 5 hee 
 intends not the loffe, or deftruclion of his owne foule. Yec 
 becaufebedoth that, from whence followeth, the lojjeznd 
 deflruUion of his fbule,he isfaid to will and feekethe perdi- 
 tion of his owne foule. 
 
 This C an9n rightly vnderftoodi much helpeth for the 
 
 gHi&r.iyy.i 1. explanation of diuers Scripture places. In s Tfal, 1 o. tf.ac- 
 cording to the vulgar Latin ^e. read,J2«* diligit inicjuitatcm, 
 edit ammamfuam $ he that loueth iniquities hateth his owne 
 foule. Did cuer man hate his own* foule ? We may not ima- 
 gine it. Yetbecaufehethat/o«^^j»/^>«>, liueth fur the 
 mod part as if he little cared for his foules health, it is there 
 abfolutely faid ; Hee that loueth iniquitie, hateth kit owne 
 foule. 
 
 In Genef.43. 6. the vulgar Interpreter makes Ifrael thus 
 to fpeake to Iudah ,and other his fonnes, In meam hoc fecu 
 flumiferiam^vt indicaretis ei,& alinm vos habere fratr em 5 
 you haue done it to my miferie, that ye told the man, thac 
 you had another brother. Its true : Iacobs ten fonnes,w hen 
 they were in Egypt to buy corne, told Iofeph ( whom then 
 they knew not to be hfeph ) that their yongeft brother was li- 
 ving 
 
Amos 2. 7. 145 
 
 umg. But did they doe it with a mind to bring mifery vpon 
 their aged father lacob.Iacob bimfelfe could not thinke fo, 
 and the Irorieclearcs them from that imputation. Yec be- 
 cause by tbattheir deed, miferie might haue fallen vpon 
 their father l*c$b> lacobtmh vnto them after a vulgar cu- 
 flomeoffpeech, In meam hoc fecislis mtferiam, you baus 
 done this to make me miserable. 
 
 In i. King. 4. 1 6. the good woman of Skunem, that was 
 by Ebfia promifed a fonne, notwithstanding her k\k was 
 by nature barren, and her husband alfo old, faid vnto£- 
 lifb* : Nay my Lord y thou man of God, doe not /to vnto thine 
 h.ivdmaiae. Doe not lie ! Wbat i Eltjha a Prophet, a man 
 of God, could he, or would htlye ? No 3 it befeemed hint 
 cot. Yet becaufe he promifed, what was not in mans pow- 
 er to pcrforme, ( a fonne to a woman that was naturally 
 barren, and her husband alfo old) fome might thinke,thac 
 he went about to deceiue the woman. The woman there- 
 fore after the common kinde of fpeech, faith vnto him 5 
 Nay my Lord, then man of God, doe not ije vnto thine hand- 
 maide. 
 
 Other like inftanccs I might alledge for the further ex- 
 planation of the Canon or rule which euen now I propofed, 
 B ut I need not. The kind of fpeech is familiar in cur Eng- 
 lifh tongue. If you fee zfickeman intemperate, orrefufing 
 to follow the aduife of his learned PhyfitUn,y ou wil Height 
 way hyjhu man fe ekes his owne death ; kee will ktll htmfelfe 5 
 When your meaning is, not that he hath a purpofc to/^* 
 ha owe death, or to kiQhimfelfe 5 but,thatif he continue in- 
 temperate, and will not follow his Phyfrians wholeforae 
 counfaile, death w ili/oonelay him in the pit. 
 
 Now let this rule be laid vnto my text, and the fcruple* 
 whereof I but now fpake, is gone. A man and hisfahcr mS 
 got in vnto the fame maide to profane my holy name', they are 
 the words of my te*f -and the Lord'va themouth of his 
 Prophet Amos hath fpoken them. But he fpeake.h after 
 our manner 5 as we vfe to fpeake : His meaningis,that with 
 the Ifraeltte* it was an ord inarie matter for a man and fcifi* 
 
 L tbtr 
 
4<s The X. Lectvre, 
 
 ther, to commit filthiactfe with the fame maidc, and that 
 by their fo doing, ( though tbemfelues had do fuch pur- 
 pofc in fo doing ) the holy name of God was propba*ed % This 
 prophanatten of Gods holy name was not the final! caufe,it was 
 not the end, why fuch filthinclFe was committed in Ifraett. 
 It was rather the event ^oxeonfequent of it. Ftlthmejfe was ac- 
 ted in Ifracl&nd thereof followed the propbanat ton of the bo- 
 ly name of God. ^A man and his father % # c # 
 
 To propane my holy name ] My holy name. The He brew 
 hath, the name of my holmeffe: where thefubftantiue is put for 
 the adielliue, the Abfiratl for the Concrete : which in that 
 holy tongue is very vfuall.In the 3, ofExod. ver. 5. The Lord 
 fay th to Mofet : Put of thy (hoes from oftbyfeete for the place ^ 
 Kvhereon tbouftandsjt, is ground ofHoimeffe. Its gr fund of Ho~ 
 iineffe^ that is, its holy ground. J n f be 1 2 . of Exod. vert 1 6\ 
 Mofes and Aaron are charged to fay vnto the people of If- 
 raelxlnthefeanenthday there fbaH.be a connotation of holme §e 
 vnto y oh. A canuocatkm of holme ffe t that is 9 & holy conuo- 
 cation. In the 22. of Exod. ver. 3 1. TheZ>™/ fayth vnto 
 the fame people of Ifrael : TeefhaH be men of Holme Jfe vnto 
 me. Men ofHolinejfe, that is, Holy metr t 
 ti Ef4. #$.1 1, Were it needfull I could (hew vnto you, that the * Spirit 
 b Efai. 52.10. of God'S bolinejfe y t he b arme of hts holmeffe, t he c mount aine 
 c Vfai '.3.5. f ^j s bolineffe, the d temple of his belinejfe, the c habitation of 
 c De*t l i6\<M s beftneffe , are put for his holy Spirit 5 his holy arme, his 
 * holy mountaine, his holy temple, his holy habitation. I could 
 f Exod 14.4. y et (new vnro y 0U ; that f garments oHolineJJe, £ veifels of 
 h *tm<*' V ' ^'Hfa h [ * 0DC& oi' ho/me f, * bread of holmeffe^ flefli of £*- 
 i i .JTw! 2i. 4. ^*^jf^» and 1 oyie oF^^/wrj(/>, are in the holy Bible, put foe 
 k /etvw. 1 1 . 1 y. 60/7 garments, holy veifels, holy (tones, holy brcad^holy fled), 
 1 2n(«im. 35.15. W;oyIe. But I hauefaid enough^to (new what I intended, 
 namely, that vfualty in the Holy tongue % the AbflraFt is put 
 for the Concrete^ holtneffejor holyi.z% in this my text. A 
 man and his fat her mil got wt* the fame maide, to profane t hi 
 name of my holm jfe • that is, to prophane my holy name. 
 
 Can Gods holy name befropbaned by men { Why not,Gth 
 kimybafitMfhfkdbj men . ? That the name ofGod may be 
 
 fantttfitd 
 
Amos. i. 7. 147 
 
 ftnttifiedby men, its out of doubt, C*? ut votorum^ the very 
 
 firft petition, which v\ee are taught to poure forth vnto 
 
 God, is, that his name may befanftified, Hallowed be thy name: 
 
 The name of god is holy in it fclfe^c need* not to be hallowed 
 
 by vs 3 its impoffible for vs to adde vnto it any purity or ho- 
 
 Itnejfe, which it had not before. Yet 01 Caput vot or urn, the mfc*l4<*u, 
 
 firfl petition of our prayer is, Hallowed bee thy name. Our s " m 9- 
 
 defire therein is, that Gods name which is holy of itfelfc, 
 
 may bee (o accounted off by vs, may beehottly vfed by 
 
 vs, and may, by our holy vfage of it, bee manifefted to the 
 
 world, that it is holy. 
 
 Now then) as the name of God is Hallowed, when for 
 our holy and vnftained Hues, men bleffe the name of God, 
 andpraifehim : fo when for outimpure and (potted Iiues, 
 men blafpheme the name of God, and dishonour him, the 
 name of God is prophaned. Well then, doth our Prophet 
 Amos h eere charge the people oilfrael wit h prophanation of 
 Gods holy name, forafmuch as their hues were very im- 
 pure and much fpotted. It was with them no (rrange mat- 
 ter, for a man and his father to commit fUthinefle with the 
 fameCWajde. 
 
 Thus haue you the words of my text expounded. 
 
 A man and hU father] Afonneand his father, willgoein 
 vnto the fame m*yde] do ordinarily,without feare or fliame, 
 commit filthineifewiththefame young woman,andfo do- 
 ing, doe prophane my holy name] they caufe my name to bee 
 blafphemed,and ill fpoken of. 
 
 Two things are hecrcin remarkable. One is, thefmne 
 heere obieUedto the Ifratlues : the Other is, the confident of 
 thisfinne. Thefmne isjwy n ted at in thefe words, A man and 
 hii father will got in sW the fame mayde : the confecjuent in 
 thefe, to prophane my holy name. The finne is vnlaw full plea- 
 fur e % taken either in incefty or in adultery •, or in fornication, or 
 in any other vncleanneffe : the confeauent is, the prophaning 
 of the holy name of God. 
 
 The doctrine arifiog from both, I deliucrin this one 
 pofition. 
 
 L t InieftftOHS 
 
148 The X. Lbctvre. 
 
 Incefluous perfons ^adulter ers, fornicator s,&othcrmfe fiame- 
 lejfejinners, are oftentimes the caufe ofprophaning the holy 
 name of God. 
 Incefluom perfons, adulterers andfornicators, all arc ftarkei 
 naught : but the^r/? are the word. Incefl, adultery zndfer- 
 Mcation, each of them is zfinne, that throweth the firmer in- - 
 to the euer- burning lake 5 yet the mod greeuous of them is 
 irtcejf. Incefil It is one of the groffefl: vices of luft. Every 
 mixture of man and woman of the fame tyred, within the 
 a'dgr^j forbidden by the law of God, is Incefi. It is forbid- 
 den in the feuenth Commandement, wherein, although 
 adult erie be oncly mentioned, yetvndcrthatkindeoft/H- 
 eleamejje, arc comprehended and noted, Sodomitrie, incefii 
 rape Jimple fornication, all the reft, together with their cau* 
 fes, occafions, erTcfts, antecedents, and confequents. 
 
 But more precifely is incefi forbidden, in the eighteenth 
 of Leviticus, irom the llxth verfc to the eighteenth. In the 
 fixthverfe, the inhibition isgenerall : None of you fia/Z ap- 
 proach to any that is neere of ktnne to him \ tovncouerihzitna* 
 kedneffr : I am the Lord. It is then the Lord that fpeaketh to * 
 you : None ofyoufhali come neere to any of your tyne } to vncs- 
 ner their fhame. But what tyred meanethhee ? There is a 
 tyred by focicty of blood 5 it fa called confanguinity : there is 
 alfo a tyrtdby matriage 5 it is called Jjjinitte. And to both , 
 thefc tyreds will t he Lord haue his inhibition to extend : 
 Toujhall not-approch to any that is neere oftynetoyou i to vnco. 
 uer their nakednejfe, that is, you may not marry with, cro- 
 therwife luftfuJJy abufc any of y 'our tyred, bcthcy ofyour 
 tyred, either by fonfanguimtj) or by Affinity. 
 
 Now to treat of all thefe degrejfcphatarein the eigh- 
 teenth of LetUticH* forbidden, wcrffecdleiTeat this time. 
 One aboue the reft will fit my text. Irs that in the eighth 
 vei fe .The nakfdneffe of thy fat hers wife thoufhalt not vncouer. 
 Thy fathers wife, that is, thy Hep-mother, net thine ownc 
 mother. Her nakedneffe^ though fliee bee but thy moth r in 
 law-, thou (halt not vncoucr. This might haue beene the fin 
 Gtthtkffraelites in my text. Heere you fee, Afonne-andhx 
 
 father 
 
A M O S 2. 7. 149 
 
 father went in vnto the fume maideAf this maide were n ifc vn- 
 f © thtfatbcr t \hen was (lieeftepmotber to thejfafof j and the 
 /£»»* was incfflnou-i, 
 
 Thlsvncleannefe thevery H«?*/Whauodetc(ted. S./W 
 acknowledged s« much, i . O*. e.i.Ittt reported common^ 
 ly> that theiC \% for meat ion amongyon^and fuch foynicamn^ is f 
 not fo much & named amongif the Gentiles /bat crte/houM baue 
 bis fathers wife. Nat fo much as named atnnngft the G entiles? 
 What: doe not Heathen biftorics yeeki examples of this 
 vncleannejfe ? They doe. 
 
 They giue vs to vndei (land of B Antiocbm fonne of Se~ n Vlutarch. i» 
 iertcfts 5 how he burning with xhcinceftucw loueofhismo- D*metn*. 
 tfaer m law Stratonice^ot her by his Fathers alfenr to be his 
 wife : They tell vs of ° Darin, fonne of Artaxerxes, how oTlutarcb. in 
 he obtained of bis father by recjaell, that he might take to ^ rtaxerxes - 
 vrife, his morhcrm law, Afpafa, They relate vnto vs, how ... . 
 
 ?A*tomnta Caracalla Emperourtooketowi/* hismotherin f w ^£*™^ 
 kw /*/*>. Antoninus bewitched with her beautie, and defir- c*r*uB*. p<r*. 
 ingto marrie her, with fighes faid vnto her, VeRem, fi Secret, \tim m MeCifieio 
 Motber,ifit were lawfull I would make you my »•//*. Shee 5 1; 'J 9or ' C0 P a%t < *- 
 monfter as (he was, (hamcfully reply ed : St ItbetjKet - An Hfc ioa * 
 wf/ci/ te Imperatorem effe, & leges darc,non accipere, Sonne, 
 youtiauecalled me mother \ if you lift to make me your 
 mft, you may. Know y ou not that you ace Emperow? you 
 giue lawes, you take none : Withthis her aofwere Antomntu 
 inflamed, matrem duxitvxorem , he married his mother. 
 
 Other examples of this vncleannejfe Hestben hiflories 
 haue arfoorded vs. How then is it, that S. Paul in the but 
 now-a!!cdged place, faith jthatthis^wr/^»»/?j[^, is fuchas 
 IS not (o much as named among the Gentiles ? 
 
 We need not fly to an Hyperbole to excufe the A pottles 
 aiTertion. His meaning is, that though fuch vncleanneffe 
 wercfometime pra&rfed among the gentiles, yet that a- 
 mong the very Gentiles lawes were made againft itrand that 
 the better fort of the Gentiles did deteft *>,as a filthie,[trange, 
 and monftrous t/iZ/dffif. 
 
 Was this VKctetntieflc held in fuch dcteftation by the g e»- 
 L 3 ' uia 
 
150 The X. Lbctvre. 
 
 tiles, who wereguidcd onely by natures JightrNo maruaile 
 then is it,if the Lord, here in my text,do fo (harply reproue 
 Ifrael for this vncleanneffe among them. Ifrael\ They were 
 the people of the Lord, they were bis inheritance, they had the 
 lampe of the word of God to be their guide. Yet Ifrael, rebels 
 lious and d if obedient lfrae /,hath played the harlot lAman 
 and bis father went in vnto the fame maide. Vnder this one 
 kinde of w«;/? are comprehended all the reft 3 And not /»- 
 r*/? onely, but adulterie alfo,yea, and fornication too. So 
 that indeed the Ifraelites are here reproued in general! for 
 their filthie lufts. They were fo inordinately vicious,and fo 
 difolute, that they bluflied not once, to pollute themfelues 
 with fornication, with adulterie,mthinceft, with all manner 
 offiltbinejfe : and hereby was the holy name of God pro- 
 phaned. 
 
 It is true. Peccatorum turpitudtne violator nomen Deifan- 
 Slttm : fuch is the filt bine fje of finne, that through it, the holy 
 name of God is often violated. It was violated by Damds 
 finne. £>*#«/ the man after Gods owne heart, yet conuic- 
 
 q 2. Sam, 12.9. ted ofmurther, and adultery. Of murther,for 1 killingVriah 
 the Hitthe with the {word $ and of adulterie,^?* taking to wife 
 the wife ojfriab^ is by the Prophet Nathan rcprooued for 
 prophaning the name of the Lord. In i.Sam. 12. 14 they 
 are the expreile words of Nathan vnto Datiid, By this deed 
 thou baft giuen great occajion to the enemies of the Lord to hlaf- 
 pheme. D**/d(youfee) was the fmqer ; others thereby 
 tooke occafion to blafpheme the name of God. 
 *ghe name of God was likewife blafphemedfoi the finnes of 
 
 r E^'h. 1 7. 2 $. {he Ifraelites. The Ifraelites r defiling tbemfelues with the Idols 
 of the Heathen, with their abhominacions,with their iniqui- 
 ties, are in the Bookesof the Prophets reprooued for pro- 
 phaning the name of the Lor d.h is the complaint of the Lord 
 himfelfe, Efai 52. 5. My name continually euery day is hlaf* 
 phemed : and E^ecb. 3 6. 20. 22. 2 3. The Ifraelites liuing a- 
 mong the Heathen lime propbaned my Holy name. The Hea- 
 then there could fay : Hiyopulm Iehov* thefe are the people 
 of the Lordt thefe are come out of the land of the Lord. A 
 
 holy 
 
Amos. z. 7. 
 
 51 
 
 
 holj people fure. The IfraelUes,yo\xk^ finned: the H^. 
 then thereby tooke occafion to blafphemethe name of the 
 Lord. 
 
 The name of the Lord was likewife bUJphemed through the 
 finnes of the lervesm S. Tanks time. The then-lerves, not- 
 withftandingthey made their { boafl of God, and* knew his f fcm.i. \ 7 , 
 will, and were u confident, that they visit guides of the blind, t rerf. 1 g. 
 tht light ofthemwhiehvitxt in darhgneffc, x inftruotors of the u Vtr £ * 9t 
 foohjhy teachers efbabesjhtt they had thtforme ofknow>ledge % x Fa r z0 ' 
 and */>&# truth in the law 5 yet forafmucb as they were fpor- 
 ttdmihtheft^ithaduiteryMthfaertiedge, with other en- 
 ormities -, they are by S. Paul reprooued, for prophanmg the 
 name of the Lord. 
 
 The reproofeis, Rom. i.ii.&z.Thouwhtch teachefl ano- 
 ther ,teacheft thou not thy fe/fe t Thou that preacheft, a man 
 fhouldnot ftealc, doefl thou fieale <Thou that fay eft, a man 
 fhould not commit adult erie, do eft thou commit adulttrie r Thou 
 that abhorreft idols , doefl thou commit fucrihdge ? Thou that 
 makefl thy boafl of the law, through breaking of the law dijbo- 
 noureft thou God? Itfolloweth, verf. 24. For the name of 
 God is blasphemed among the gentiles through you, The lerves, 
 you fee, were the finners iTht gentiles thereby tooke oc- 
 cafion to blafpheme the name of God. 
 
 Thus is my do&rineconfirmed vnto you : 
 Incefl notes perfens>adulterers 9 fornicators, and other vncleane 
 . finners , are oftentimes the caufe ofprophanmg the holy Name of 
 God. 
 
 Let vs now a while confider, what Vfe wee may make 
 hereof vnto our felues. 
 
 Is it true? Inccftuousperfons, adulterers , fornicators, and 
 other vncleane finners, are they oftentimes the caufe ofprophan- 
 ingthe holy name of God ?Thtn ( dearely beloued ) Ictvs 
 from hence be admonished, fo tofpend the remainder of 
 our pilgrimagein this prefent world, in all holy conuerfa- 
 tion 3 that no boy ling* inordinate or vnruly motions, no vi- 
 cious or vnchaft afeCltons, no acl: cfvncleannejfe, may Co far 
 haue dominion ouervs, as to caufe iht holy name of GOD 
 
 X- 4 through 
 
x 5 
 
 The X. Lectvre. 
 
 through vs to be prophaned.S. Aufline Enarrat. in Tfal, 14G. 
 fpeakcth plainely: Cnnu blafphcmaturDexs demalo opere 
 tnoy opere tuo blajphemas Deumi thatis, When God for any 
 cuillw or kc is £/*$ £<?*»«/} thou by thine euill wotkcblxf- 
 fbemefi God. To the fame purpofe fayth the fame Father, 
 T'ratl.iy. in lohan. Raraiaminuenivntur, qui lingua blafphe- - 
 mant Deum ; fed multi^ ejui vita: Seldome now adayes doe 
 we tinde any that with their tongue blafpheme God, but ma- 
 ny that blafpheme him with their life. Such were they in 81. 
 Pauls time, of whom thebleifed Apoftle, Tit. 1.16. fa) th : 
 They prof ffe that they know Cjod, but in wor&s they deme h'tm % 
 And will we be fucn I Farrebe it from vs. 
 
 Wtproftffithztwt know God, weprofeffe our fellies his 
 feruants \ walke we therefore worthie o^ out prof ffflon, as it 
 becommeth the feruants of God. And howlhaliwee fo 
 walke i Wefo walke if wewafke in holineffe. For ( as S* 
 'Ptftf/fpeaketb ) thif it the willofCjod, euenyottrfanclification , 
 that jee Jhould abfttine from forntcatton, that every ant of yon 
 py/ttld know how topojfrjfe his vrffdl in fanftiftcat ion and honor, 
 not in the lufi ofconcupijccnce, euen ai the Gentiles which kticw 
 not God, For God hath not • united vs vrJo vncleanneffe,but vnto 
 holmeffe. And therefore as the fame Apoftle aduifeththc 
 l?p&r/&*/)Chap. 5. 3. foaduife I you : Fornication and ##-- 
 clear, nrjfe lit th; m net be once named amongflyou, as tt beccm- 
 mtth Saints. Not once named I How then is it that the A- 
 pottknamcth them? How is it y that inthimercifc I haue: 
 named vnto you inctft, adult ery } for nicat ion } QRii other fumes 
 Qfvncleannejf; } Yes beloucd -, you m3y name them ; but it 
 muft be out of deteflation toy^;/»^ them 5 and net out of 
 delight to nourifh them; 
 
 Fromhencemay you make this Collection :If I may 
 not c nee name fornication, but with deteflation, then may I 
 not commit it. If I»may not commit fornication, much letfe 
 nay 1 commit advlterie -muchktYc incefl - much UlTefome 
 other fmnes cfvnrfeanneffe -finnes againft nature 3 monflrous 
 and prodigious fmnes. Now that we may not eommit form* 
 t<itiin>\t is euident by thefc reafons. 
 
 Riff, 
 
M O S. 1. 7. 153 
 
 Firft,it is vnlawfullby the law of Nature Jl he very Hea* 
 then y who hold no other light for their guide,but the glim- 
 mering light *fiW»r*,hauefo accounted of ir.Memorab!c 
 is the faying of Demoftbenes, concerning the > r great price y Dimi Mum ta- 
 that was fct him, by the notorious (trumpet iats: lent,mynttm 
 z tut efye*|a tz9*t* ttnatwm , J like net to buy "Repentance fcf'*!**'" 6 **"' 
 deare.Doth he not thereby intimate, that atfioneft plea/we, t^nalMb.i.ci, 
 & the vnbri<J/ed defies of the flclh, haue euermorc for their 
 companion, "Repentance ? Diogenes > the Cymcke> refembied 
 a be3utifuil harlots tofvreetemne, tempered wiihdeadly poy. a utuhuhb. & 
 (on. What clfe doth he thereby intimate, but that vncbafimvita vhgt»*. 
 faffs, howfoeucrco acarnall man, they mayarfirftfeeme 
 Jvreete, they are notwith landing full or bittemejfe, and are 
 attended with perpetual! forrow ? CV^vhePhilofopber, 
 beholding at D^/p^/jthegoIdenimageof the harlor Phrjne 
 brake forth into this exclamation, b An fit ffl %nJw'uf» v,utar &-' le 
 ct-K&ovtf rgcTWov v-this trtbe tropbte,ihc monument of the Uofe j ri ;// ^ z Thc 
 lines of the Greeks, Doth henot thereby intimate, that in- like Laertiw rc- 
 continencieh cuen by Natures Jaw vnlawfull I I might here F OTt «h°£P'0~ 
 produce^many goodly fentences, many notable examples &™ €S ltb ^' 1 "*' 
 of Etbnicktsy and Pagans } to fhew vnto you thciuftpunifh- * 
 ment ? which for the mort part followcth this detefiable vice 
 hard at the heeles ; which might alfo flit re vs vp to hate it, 
 aodtofl:e from it with allour might.. But its time that I 
 returne to the Booke of God. 
 
 Therein alfo doewe£nde,that this filthy i]nne,ihejW* 
 cfforntcattcn s \s reputed vnlawfull by the very larv of Na- 
 trtre. In Rom. j. zp.itisexpretfely named among the fins 
 of thc Gentiles, who were meerely naturaJl men. And Le± 
 uit. 1 8. 24. it is layd to th: charge of the Cananites, Gentiles 
 too, that Viltbf*ch vKcleannejfe themfelues were defiled y and 
 the land) wherein they liued was defiled : and therefore are 
 they in that place threatned, that the land mould fpe w them 
 $ht. You haue now the firft reafon, why we may not cow- 
 mtt fornication. The reafon is p becaufe it is vnlaw full by the 
 law of Nature. 
 Secondly, it is forbidden in holy Script %n % In Ephefs 3, 
 
 And 
 
54 
 
 The X. L ec tv re. 
 
 And in i. Thefq. 3. In the latterplace we arc commanded 
 c 1 . Cor. 6. 1 8. to abflainefrom c fornication, and in the former, not once to 
 name it. 
 
 Thirdly, it is malum lubricum, a ficne full of great dan- 
 ger : So meancth Salomon, Prou.23. 2 7. where he fay th ^ 
 o Vf9ii. xi. 14. whore is a deepe ditch, and arrange woman is a narrow d pitt. 
 The comparifon isplainej A Harlot to a daft ditcb&nd to 
 a narrow pit. The meaning of the holy Ghoft is ; As a man 
 that falleth into a deepe ditch, or, into a narrow pit ,brcaketh 
 either an arme, or a legge, and with much adoe getteth out 
 againe:fo is ic with them, that arc ouertaken with this vile 
 e EccUf. 16. 7. f nne of fornication ; the woman e whofe heart is asfnares and 
 nets, and her hands as bands, will bee to them more bitter 
 then death ; with much adoe (hail they efcape from her. 
 
 Fourthly, it ftoppeth the pafTage into Heauen. S.Paul 
 affirmeth it, I. Gor. 6. 9. Fornicators (ball not inherite the 
 kingdome of God ; and againe, Ephef. 5 . 5. No whoremonger 
 hath any inheritance in the kmgdome ofChrtft. S. John, Rcuel. 
 21.18. fayth as plainely : Whoremongers fbaUhauc their part 
 in that lake t which burneth with fire and brimjhne. 
 
 Thus haue you, of many, foure reafons, why wee may 
 not commit fornication. 
 
 1 . It is vnlawfull by the law of Nature. 
 
 2 . It \s forbidden by the law of God. 
 
 3 . It is foil of great danger. 
 
 4. It ftoppeth the parage into Heauen. 
 
 Now fee the validitie of my former inference. We may 
 not commit fornicationfor the reafons now fpecifiedjmuch 
 lelTc may we commit adulterie - much lefle incefl - much 
 lelfe other finnes ofvncleanneffe, finnes againft Nature, mon- 
 firous and prodigious finncs. All thefcS./W, I. Cor, 6. 
 hath euenchayned together, to caft them into Hell. And 
 that you may take notice of it, he hath a F* *&**«&* for you 
 v sr f> 9» M» 3^*31, Be not decerned. Neither fornicators, nor 
 adulterers t nor the effeminate^ nor abufers of themfelues with 
 mankjnde,fball inhertt the kingdome of God. Thus farre hath 
 
 the 
 
A M O S. 2. 7. 155 
 
 the firtt vie of my dodrine led mee. The fecoud fol- 
 Iowerh. 
 
 Mydo&rine was, Inceftnotit f er fens, Adnlttrers, fornica- 
 tor s y At. dot her vncleane (inner s> are oftentimes the caufe of pro- 
 faning the holy name of god. This in the fecond place Ccr- 
 ueth for the reproofe of fuch as fufTer themfelues to be ^ 
 kindled with the burning fire of luxurionfnes , or camaZ 
 tufts. And hereby are all inceftnom marriages condemned. 
 SEmamtell King of Portugal married his wiues fitter: 
 * Ferdinand the younger King of Sicihe married his fathers f c*kfwJm a 
 h fifter: Philip the fecond King of Spaine married bis Ci- yw».i.».j», 
 flers i daughter : f&wrj the eight King of England married 154^^-9 §. 
 his brothers k wife. All thefe were ince^noiu marriages ,and R'Jhrt—* 
 arebythisdoclrinecondemned. £ >*»*«.' ' 
 
 But fome may fay 5 thefe marriages were notconclu- i Annam. 
 ded,butby the P^/difpenfation. Why then fay J^-they k Catban'nam. 
 are condemned ? I fay fo } becaufe they are precifely a- 
 gainftthe law of God written, Levit. 18. But may not the 
 Tope difpenfe againft that law I What ! Difpcnfe again (1 1 1»c4p.\ukn2. 
 the law qf God i a.f.M«*«. 
 
 We are not ignorant, that the chiefe patrons of the ™ r *' . 
 70»/^r*V/law,howfoeuer they grant * Ttpam qseandoqite p^ iwji.uh'- 
 nimtum papaliter di[penfare, that the Popf fon)etimes difpen- nem Extra , de 
 feth too much Tope-like ; doe notwithftanding exprefly af- K en » n »'*t*o»e. 
 firme, m Papam bene dtjpenfare contra Apoflolum ; that the & **•?*•' • c ^« 
 P*/* well difpenfeth againft the Apoflle. ■ Neither do they n^ddr'hef. 
 grant vnto the Pope this power of difpen fing, only in cau- j.*g. i 4 i. 
 fes perteiningtothepofitiuelawof man, (with which co- o Cap. ad ^pc- 
 lour they now paint ouer that fame flagithtu gloffe of dif- .M'* »■ s e *t 9 
 penflng againft the Apoftle) but alfo in matters ratified by * S fmemi 4& re 
 the law of God. b-iuv^. 
 
 Icould here tell you of many wicked dijpsnfations, that contra K e z'»**> 
 haue bin granted by the Pope ; as that vfibtecls may be dif- <**g?i*. 
 charged of their oath and fealtie,and may be licenced to K Co " al ' Cor ' 
 withdraw their allegiance from their Prince, yea, to take ^1' *gJa\ - 
 armes againft him, yea to lay violent hands on him 5 that abfiantikm f a h 
 ipromifc may be broken, with God and man 5 that moft «» condudiiw. 
 
 horrible 
 
i$6 The X. Lectvre. 
 
 <\ fymoiiThef. horrible *i abominations, may be committed 5 that all 
 
 ?.§4i./Mg.i80. things, dinine and humane % vaay be perucrted$ right and 
 
 wrong, Heauen and earth, lawfall and vnlawfuli may be 
 
 confounded togither. But Imaynotfofardigretrefrom 
 
 my prefent purpofe. JLet it fufficc for this time, that you 
 
 fee the impistie of theTop-sdtfpenfationsy (or rather diflipa- 
 
 r De Conf.i. ad tions,as r S. Bernard calkth them) in his allowing of **- 
 
 Ejtgen.Ub^.c.4* cefluoiu mariages } that a man may marry his vines jitter >ot 
 
 his fathers fitter, or his piers daughter ,or bxtbrothtrs wife : 
 
 all precifcly againit the law of god. 
 
 Here might we (land amafed and wonder, that fuch ir- 
 regular and lhamelefTc dijpenfat ions, ihould pailewiththe 
 approbation of the Pope, whobearesaface,as if he were 
 fxoft holj> ycaH*/ineJfeitCQ\h. Speake we to hin^or write 
 to him, our compilation mud beTater Santtijfimejnosl 
 holy Father 5 and SanSlitas Tua^jonr HoHneffc. B ut know- 
 
 f iMejf.i»z. in 8 n * m to ^ e f ^ 4t f man °ffi n ™> tna * fonne of perdition, 
 thar grand •sfntirhrift ,wbo according to the prophecies 
 of the Holy GholHn the Scriptures, was do be reuealed in, 
 thefe latter times, we need not wonder though he dtjpenfeth 
 with all the mod horrible and abeminable impieties, that 
 Matth l$ may be. Can we l gather grapes of themes, or figs oftkiftles? 
 can a corrupt tree bring forth good fruit f Can we expect 
 u iTbtjr.Lt. ihazthQ'P*p*,\\ho u opp<>fitb hmfelfe againft God,and cx- 
 alut'h biwftlfe aboue all that is called God, (hould either 
 himfelfc liue, or caufe others to liue, according to the holy 
 Uw of Cj9d , ? 
 
 For the P^Jthemfelues (would the time and your pa- 
 tience permit) I could rip vp their liues,and (hew vnto you 
 how they haue bin (tained and defiled wirh all manner 
 of fearefull,notorious,andabhominable hnnes. But my 
 rext will not fuffer mefo farre to range. The (ir.nes ofvn- 
 eleaneneffe^herc'm thofe holy fathers haue,tothcartoni(h- 
 ment of the wo: Id, wallowed, are the finnes in my prefent 
 text and doclrinefmittcnat. 
 
 What (ball I tell you of the incefi committed by many 
 of them? by lehnthc 13. vvith Stephana, his fathers con- 
 cubine? 
 
A m o s. x. 7* J 57 
 
 cubine? by Iohn the * 23. with his brothers wife ? by * •*$*** tie %+• 
 Paul the 3. with two of bis Nieces? by Pins the 5. with 
 his ownc fitter* by 1 Alexander the 6. with his ownc y j 4».hrU». 
 daughter. Vontan, 
 
 I could make trucreport vnto you of many of them ve- 
 ry infamous for their beaflly Sodomie, for their filthy adult e* f 
 rie , for other their vncleane tuft. So holy were thofe holy 
 Fathers. Neither were they ihemfelues alone giuen ouer 
 to flich 6 Ithindre, but they alfo tooke order to haue others 
 like vnto them. They could not alone be wicked. x Alex- 2 Siegcd.spec. 
 under the fixt gaue leaue to Cardinall Mendoza to abufe ^onuf. 
 hisowne baftard fonne in inceftuous Sedomte. a Sixtns the a ^T^T de 
 fourth gaue licence to the Cardinall of S. Lucie, and to ail 6 0'.^ Vjpjff" 
 his famiiie, that they might in the three hot moneths of p.,*. sx~*d. ' 
 the yeare freely vie Sodomie. Johannes a Cafa a Florentine, #cc P.?;;. 
 Archbifbop of Beneventum, Legat for Iuliut 3. at Venice j^f" 1 Krw»g 
 fet forth a bookein Italian Metrein commendation of this Yjflml'" *"' 
 DUna of the Papiftt , this abominable linne of Sodomie. * *** 
 W*$l you heare more of Sixtw the fourth f He to incite 
 and incqurage others to be as filthy as himfelfc, built in 
 Rome a famous ftewes* not oneiy of women, but alfo of 
 males. Theftmillftewes , howaduantagious it hath bin 
 to the Pope, and gainefull to his coffers, may from hence 
 appeare,that the?*/* hathreceiued from themayearely 
 penfion, amounting fometimes to three thoufand, fome- 
 times tofoure thoufand Ducates. It is faid of Paulas the 
 third, that in his tables he had the names of 45000 Curti- 
 fef*jr, which paid vnto bim a monethly tribute. 
 
 Now that the Pope neede not to Joofe fo great a re- 
 uenew; fome haue beflirred themfelues to patronize his 
 flevre s by argument and by autoritie, Their cbiefe reafou is : 
 that common Curtizans in hit countries are a necejfarie 
 eftill. 
 
 Harding finfut. ApclJeveeUi par+jctfj. thus fpeaketh of 
 it,/* is common in alt great fine sin hot countries, not to bantfk 
 from among t hem f he filthy generation of harlots for thcauoy- 
 
 dtng 
 
158 The X. L ec tv re. 
 
 ding of a greater mifchiefe. 
 
 D r Btjbop in his fecond part of the Reformation of a 
 Carholicke deformed, in the treatife of repentance , faith, 
 Theftewes infome hot Countries ^are tolerated to tuoyd* grea- 
 ter mifchiefe. 
 
 The cheife autoritie they bring is S. Auftines y out of 
 his fecond booke de ordinecap^ Aufer meretrices de re- 
 tro* humanisfurbavtris omnia libtdmibm : Take harlots from 
 among men,yee fliall difturbe all things with teacher on* 
 lufts. 
 
 To their reafon, that Curtezans in hot Countries are a ne- 
 cejfarie euiS: we fay , that the heat of a count rey i s no fu ffi ci- 
 ent warrant for the popifh ft ewes. The land of Ifrael is a 
 hotter climate, then that oflta/te, yet faith God vnto the 
 Iewes, Deut. 23.17. There {hall be no whore of the daughters 
 of Ifrael \neit her Jhall there be awhore-keepcr of the fonnes of 
 Ifrael. 
 
 For S. Aufhnes autoritie, wee acknowledge it to bee 
 great and reuerend. But withall we fay, that S.t/iujUne^ 
 when he wrote thofc words, was not S. Auftine. When 
 he wrote that trad of Order , himfelfe then liued in 
 dtforder \ a yong gallant , a novice in the faith , not 
 well inftrufted , not yet baptifed in the name oiChrifl 5 
 himfelfe then kept a concubine, and liued in whore- 
 dome. 
 
 But the fame Saint Auftine, afterward fully inftrucled 
 and baptifed, faid thus: Iftamjn vfu fcortatorum t terrena 
 c'tvvas licitam fecit turpitudmenu. The words are "De 
 Ciuit.Dei lib. 14. cap. 1 8. The due of the world, not the 
 Chmch of God hath made this filthinefe of harlots to 
 bee lawfulL So doth not Saint Auftines autoritie hold 
 vp the ftewes. Saint Paul beates them downe flat, %om. 
 3. 8. they who fay, Let vs doe euill that good may come 
 thereof; their damnation is iusl. In a word, the tolera- 
 tion of the ft 'ewes ■, is an occafion of vncleaneneffe to many 
 a yong man and weman , that othcrwife would abftetne 
 
 from 
 
A M O S. Z. 7. 159 
 
 ' from all fuch kinde offilthmejfe. 
 
 Whax an abotnmarion is it, for a brother and his bro-» 
 ther, a father and his fonne, a nephew and hisvnclc, to 
 come to one and the fame harlot? one before or after the 
 other ? Is it not the very abomination, which the Lord 
 reproueth in my text: tsf man and hit father will goein , 
 tothefamematde y to profane my ho ly name ? Jhaucheldyou 
 too long. May it pleafe you to remember my doctrine. 
 It was, 
 
 lncefluons perfons, adulterers, fornicator /, and other vn- 
 cleane fmners^are oftentimes the cattfe ofpreftning the 
 holy name of God. 
 
 A twofold Vfe I made of it. One was $ to flirre vp 
 our felues to a holy converfation. The other, toreproue 
 fuch.as are giuen ouer to vncleaneneffe. I conclude with 
 that exhortation of Saint Teter, 1. Epifi. chap. 1, 11. 
 Dearetyjbe toned, I befeech you, as ftrangers and pilgrims, 
 abfleme from flefbly lufts. They may feeme vnto you 
 a Paradt{e to your defires 5 but they will proue a Pur. 
 'gatorie to your purfer, and a Bell to your foules. Doe 
 you loue your bodies? Abftaine from fle/blj lufts 3 for 
 they are rottenneileto your bones. Doe you loue your 
 foules? tsibfttixi from fejhly lufts -^ for they warre'a- 
 gainft your foules. Doe you loue your credit) ? Ab» 
 flame from flrfcly lufts ^ for they are dilhonourable. 1 he 
 heate of camall lufts, what is it but an infernall fire, 
 whofe fall is fullnejfe of bread, and aboundance of idle- 
 nrffe • whofe (parkes are mill communication , whofe 
 fmoake is infamie, whofe afkes arc pollution, whofe end 
 is Hell. 
 
 Bearely beloued, I befeech you, ai ftr angers and pilgrims, 
 abftaine from ftefhly lufts 5 haueyourconuerfation honeft 
 among all men, that they beholding your good works, 
 may glorifie God in the day of vifitation. 
 
 Now, 
 
i6o The X. LectVre. 
 
 Now gracious Father, To workc in vs, thoa and thy 
 power, thou and thy mercy, Co bring it to parte, that we 
 may To fpend the remainder of our dayes here in all 
 bol) eonverfation, that after this life ended, we may 
 haue our inheritance in thy kingdoms 
 Grant this for thy fonne Chrift 
 lefusfake. To whom 
 with thee 
 &c. 
 
 The* 
 
16~i 
 
 The XI. Lectvre. 
 
 AMOS 2. S. 
 
 And they lay themfelues downe vponchtbesUid t$ 
 fledge by euery Altar* and they drinke the wine of the 
 condemned, in the houfe of their God. 
 
 IT is a great height of impietie, whereto men are 
 grownc,whea by vnlawfull meanes, or pretences, or 
 allurcmcnts,t hey adde fane to fane. A man m ay fane 
 once and a fccwdtimz 5 and may doe it through tnfir- 
 mitie : but if he go on wit h a third tranfgreffio»>and with 
 a fourth ; if he be obflinate in heaping linne vpon finne, 
 lamentable is his eftate. A woe mud be his portion. Its 
 denounced by the Prophet Efay, cap, 5. 1 8. Woe vnto them, 
 that draw intquitie mtb cords ofvanitie, and fane '»as it were 
 with a cart-rope. 
 
 Was there euer a people, fo far giuen ouer to worke im- 
 pietie? Behold, fuch were the people of Ifracl, they to 
 whom this prophecie of Ames was dire&eti, Their cruelty, 
 their couctoufnes> their opprejftons y their calumnies, their^A 
 t by lufts reproued in the two precedent verfes, do proclaim 
 as much. And yet they haue not done finning. They 
 would, I grant, make faire weather; they would make a 
 faire feew, as if their defire were to ferue God. For that 
 purpofe they came vnto the houfe of their God,histemple 5 
 they drew neere vnto his Altars : but euen then did their 
 hearts worke iniquitie. My textconuinceththero. 
 
 They lay themfelues dorvne [or they ly c,or they fi t downe] 
 
 vfon slothes laid to pledge by enery Altar .- and they 
 
 M drink* 
 
i6t The XI. Lectvre. 
 
 drink? the wine of the condemned [ oroffuchasthey 
 haue fined , or mul <5lcd] in thehoufe of their Gods; , 
 The words import thus much. The people of lfrael to 
 clcke and couer their manifold finnes, make a fliew of -rcli- 
 
 fion : they goevnto their temples, the temples of their 
 dols; there they offer their facnficcs, there they feaft it 
 fumptuoufly. They are at great charges. But vyhence doe 
 they defray them I Is iroutof their ownefubftance,\*hich 
 either is defcended to them by inheritance, or is gotten, 
 by their iufl and boncfl labour? No fuch matter. The 
 fines, themulcls of the poore,their pawnes,their pledges, 
 their pewter, their garments, their bedding, their goods 
 pay for all. 
 
 The words doc fpecially concerne the Pecres, the No- 
 bJes,the Iudge*>the Magiflrates,the Rulers of Ifraet. They, 
 may aifo concerne the rich among them: butcannor be 
 vnderflood of the poore,the bafe, and vulgar fort. The 
 words are not many $ yet many are the finnes they /mite 
 at. The rating of pawnes, the deteyni»g of them^v/frigheoue 
 judgement Juperftuion, idolatry ,r tot andfxcejfe are the (ins, 
 they finite* at 5 as may in part appearc^ in the now-enfuing 
 explication. 
 
 They lay tkemfelues dome] *^ word for word, They, 
 bo we downe themfelues,t hey frretch out themlelucs. S c . 
 Hierome renders it by the verbe j&ecttmbere> intimating 
 their fitting downe, as at a feaft or banquet. . 
 
 They lay themfelnes dome- they lye downe, or they fit 
 downe vpon clothes ] This manner of fitting or lying 
 downe at roeate was very ancient. The old Romans vfed 
 it 5 fo did the (jreekes> Nonfedabantjeditcctibabant* They 
 fat not as we doe now a dayes, but they lay dorm e< In fome 
 parlor, chamber, garret, or other convenient rooine) zlow 
 round table was placed. This table for the common fore 
 of people was made of ordkiaric wood, and flood vpon 
 three feete. For men of better fa/hion, it was made of bet- 
 ter wood, of the Idmon tree, or of the CMapl* tree,and was 
 fomerimes inlaid with fiber, it flood vpon one whole en- 
 tire 
 
Amos. i. 8. 163 
 
 tire foote made of/twtf, in the forme of a Leopard ot a 
 Lyon. * About this r**W r<i&> were placed 'A/** £*<&, a i«/^w anth. 
 coucred with tapeftriej with purple, or with feme other fc*Mj.*.i. 
 kindc of carpet, according to «he wealth and abilitie fHierenjm.Mcr- 
 the feaft-maker. Each bed cootciocd three guefis, tome- € ^J^ ls 
 times jW*, feldome «w. And thus cheguefls were pla- u.taf.iu 
 ccd.The fir ft & vppermuft lying at the beds £<W,rc(tcd the K 9 P»* *»"?• p v 
 vpper pare of hisbodicathis lcrtelbow,& difpofed his feet ^-5 ^/» **• 
 behindethefeconds backe: the fecond refted his head in 
 the others bofonnj vpon acuffeioo r aftd difpofed his feete 
 behinde the thtrds backe. The reft did likewife. Such was 
 the cuftomc oi fitting or lying downe at meat among the old 
 Greeks and Romans. 
 
 This very cuftome of fttingor lying at meat was alfo a- 
 mong the fewes. We gather ic from the Scripture phrafc 
 in the New Teftameut. b £ft«,-CAlled alfo* Matthew^thzt b Jfcr^.14. 
 bleffed E#augettft t nwde in his owne houfe a great featt for Luk < 9 *?» **• 
 fe/us, whereat were many publicans, and others. A t that c wttbw . 
 i caft It \(ks fay downe. So faith S.Mai thewjhap. 9, 10. «*/£ 
 -afoui/df*, 4* ^ Ay downe. S+ Marine faith, *tap. 2. r y. 
 c# t&? i&TitvJify afJiiv, as be lay downe. lefts* lay downe at 
 meat. So did his difiiples : fo did publicans and finners too, 
 .S*. Matthew and S.Marke in tbenow-alleaged places doc 
 affirme it : Qw&itukm itS In*?, f £9 iaj downe with Itfitt. 
 Publicans and finners lay downe with Iefus. S.Luk^chap. s. 
 29. thus exprctieth it 5 &w te*T riftf h^tux*^**, h great 
 com panic of Tublicans, and others, lay downe at meate mtb 
 Iefus and his difciples. 
 
 The time was v\ hen Iefiu fed m ith d fiue Uaues, and two 4 ^ 4M ;. t , 
 jifies, about e £** thoufand men, befidcs women and children 5 c w/:* i 
 then hecommaunded the multitude tLr*xXt%Zcu,te lye downe on 
 thegratfe, Marth. 14. 1 9. Another time he fed with f feauen f Math.i^l 
 banes, and afewUttlefifhes ifoure thousand men befide wow** S ^ft*- 
 and children : then he commaunded the multitude, aikai^r, 
 tofalldewneontbegrouHdjM&t. 15.35. At both times,/*/** 
 his words had reference to that auncient manner of fitting, 
 or lying downe at meate. 
 
 M t Which 
 
64 The XL Lectvre. 
 
 Which manner of fitting) or lying downe at meate, lefvu 
 himfelfc feemeth to haue obferued at his celebration of his 
 laftPafchallfupper. For we finde,/^. 13.25. tbatatthat 
 fuppcroneoftheDi/f^/r/of/^jthel^rcipie whom Ie- 
 fas loued, euen lohnthe Euangeltft, leaned on the bofome of 
 lejw. I ejus lay downe. Iohn did likewifej and leaned en Ie- 
 fus his bofome. You fee, that in the time of the new Tefta* 
 went, euen among the lews, it was a cuftorne to lye downe 
 at meate. 
 
 Euen among the levees, it was a cuftorne long before. 
 Eight hundred years before the incarnation of the Meffiah^ 
 thepofteritieof lacobvled it. My text affirmeth it. The 
 Jfraelites, the of-fpring of Jacob, layd themfelues downe vpon- 
 clothes. 
 
 Did they lay themfe lues downe vpon clothes T And why 
 might they not doe fo ? Was not the common cuftorne of 
 fo doing,a warrant for them {q to doeFOut of doubt it was. 
 It was no fault of theirs to lye downe at meate, and vp on clo- 
 thes. But herein were they blame worthie 5 firft, that the- 
 clothes whereon they Uj, were not their owne, fecondly* 
 that they lay vpon them vnfeafonab/yi 
 
 Firft, they were not their owne 3 they were the pawnesy they 
 were the pledges of the poore : they were clothes laid to- 
 
 ' fledge 
 
 Secondly, they lay vpon themvnfeafinablie $ euen before- 
 their Altars. The firft argucth their crueltie towards the 
 poore iThtfecond their Idolatrie iarefpeft of God. Firft 
 of the firft. 
 
 They lay themfslues downe vpon clothes laydto pledge ] Wee 
 fhallthe better vnderftand what that finne is, which our 
 Prophet here reprooucth in the Ifraelites, if we will haue re- 
 courfe to the Law concerning/*/^*/. That Law is written, 
 Exod. 1-1.26* If thou at all take thy neighbours raiment to 
 pledge, theft /halt 'de lifter it vn to' him by that the Sunne goeth 
 downe : The Law is repeated, Deut. 24. io 7 n, 12, 13. 
 t¥hen thou lends fi any t hing to thy neighbour,f&w./&4/f not en- 
 urintohu houfe to take his pledge. But thou [halt abide with- 
 
Amos i. 8. 165 
 
 our, and the man to whom thou Jena* eft, /ball bring the fledge 
 out of the dores vnto thee, tsfnd tfthe man be poor* thou Jbalt 
 tot fleepe with hi* pledge. But fhalt reflate him the pledge when 
 the Sunne goeth downe. The ground of this Law is mercy : 
 the Lawgiuer,is the God oi : mercy : its giuen,to flirrc vs vp 
 to mercy. 
 
 If At a8 thou take thy neighbours raiment to pledge, thou mufl 
 deliver it vnto him by the going downe oft he Sunne. That is the 
 Law. Thereof; Sxod, 11.17. haueyou two reafons : One 
 is taken from common humanirie. The poore mans r*i* 
 ment ! It is his onely couerwg $ // is bis raiment for his skinne. 
 Take that from him, and wherein /hall he fleepe ? Refiore 
 therefore his pledge before the Sunne goeth downe. The other 
 rcafon is taken from the iudgement of God. If the poore 
 man c rie, God will hewre him>for he \% gracious. Re ft ore thou 
 therefore his pledge before the Sunne goeth downe. 
 
 In the 24. of Dent. ver. 1 3 . three reafons are broughtto 
 the fame purpofe. The poore mznspledge 5 See that tn any 
 cafe thou deliuerit, when the Sunne goeth downe, 
 
 Firltj that he may fleepe in his owne raiment. 
 
 Secondly^ that he may blejfe thee, may pray for thee,may 
 teftifie vnto God the fence and feeling he hath of thy hu- 
 manirie, and kind dealing. 
 
 Thirdly,that/J m*y be right eoufnejfe vnto thee, euen before 
 the Lord thy Cod, 
 
 Seetherefore 3 that in any c afe thou refiore the poore mans 
 pledge > when the Sunne goeth downe. You haue the iaw, and 
 the reafons of the Law. 
 
 This £4Wthefe Ifraelites violated. They tooke to pledge 
 poore mens clothes,they deteined them,they vfed rhem,tbey 
 /47^/w!f6*w,asiftheyhadbeene their owne. The finnc 
 then here laid vnto their charge, is Detentio ptgnoris paupe- 
 rum, the keeping backe of the poore mans pledge. The do- 
 ftrine which we may take from hence, is this. 
 
 The pledge of a poore man,Juch as u neceffarieferhis vfe^ is 
 
 net to be withholdenfrom him. 
 I fay, fucb as is nccellarie for his vfe. Mofes, in the aJied- 
 
 M 3 ged 
 
i66 The XI. Lectvre. 
 
 gcd places of Exodus and Deuteronomie, makes mention 
 ofhism/wrKf. Ther4/wfKf of the pooreman J it is operi- 
 w^wrv/Wjhiscouering 5 it is veftimentum, his clothing :he 
 hath nothing clfe, wherewith to hide his nakedneik : no- 
 thing elfe, w herewith to faue himfelfe from cold. Such a 
 pledge, as is the poore mans raiment, his coat y his dublct, his 
 bed, his cowing) or any other thing, that is neceffarieforthe 
 prefer king cf his life , God will haue it reflored. Yet it will 
 pleafe him wcttyiifuch a pledge be neuer taken. 
 
 The Law runnes thus in the 2 2. of Exodus, If at all then 
 take thy neighbours raiment to. pledge, thoumufldeliuerit vnto 
 himbythegoingdowneoftheStmne, It is as if the Lord had 
 thus faid ; I fliali like it welj y if thou lend vnto thy poore 
 neighbour without taking any pledge of him 3 but if thou be fo 
 cruel!, and hard hearted, as that thou wilt not be induced 
 to/p»^wichouttakingofa pawne, yet fee in any cafe, that 
 thou reftore vnto him his pawne before the Sunne goeth downe. 
 
 The Lords defireto haue no pawne at all taken of the 
 poore man, is more plainely manifetted, Deut . 24. 6, The 
 Law there is :No manfhalltake the two mil'ftcnes^or the vpper 
 mil- (lone to pledge.M cntion is made faftoktwomilflonesAnd 
 then of the vppermofi. It is all one as if the Lord had fay d 2 
 Toufhallnot take top ledge bothmilftones, no nor one oft hem. As 
 v good take both, as one. There is no grinding without both. 
 lfthou take one and leaue the other, how ihall the poore. 
 man grind . ? C#ft#rW/ are named : vnderthem by a Synec- 
 doche you may comprehend all kind of vtenfils, or inftru- 
 mentsj with which a poore man gets his liuing. In this 
 ranke I place the Husbandmans plow, the Smithes anvilj, 
 the Taylors (h eares, and euery other handy- crafts mans 
 took, which is necetiarie for the exercife of his trade or 
 occupation. Nonefuch may you take to pawne, Mofes adds 
 the reafon:For 3 he that cakes fuch a pawne of a poore man, 
 takes the poore mans life topawnr. , 
 hDeut.i^6 t May not fuch a pawne be taken by the b Law of the mil. 
 fiones&nd for the reafon fpecified ? Then out ofdoubt who- 
 foeuerisfocrueJlandhardofheart^totake/^^^^^he 
 
 is 
 
Amos. i. 8. i5« 
 
 is bound by the 'Law of the poore mans raiment, toreftore ifW.u.i*. 
 it ere the Sunr.e goe doane. Thus is my do&rinc cftabliflied. Dsu: - *4- » j. 
 
 The pledge of a pure man y (uch as is neceff trie for his vfe f is 
 not to be wtthholdenfrom him. 
 
 This doftrine bath its vfe in this wringing world. It may 
 feme to reproue the wealtbie, the great deuourers, the Sea- , 
 gulfs of this age. No money ilialJ out of their purfes to the 
 poore without a pawne. Tell them it iscrueltie. They will 
 lay 5 No. He comes to borrow of me ; I may deny him if 
 I will. 1 lend him my money 5 Iiooke for no profit j i take no 
 vfury. Shall I haue no slfui ance i Shall I not be fuffered to 
 takeafarene? 
 
 Fooli/h man i Why pleadefc thou Co s It is the will of 
 Godylh^tthou lend without a parrne :ot if thou lend vpon a 
 pawne y that thou re ft ore it before the Sunne goe downe. This 
 is the will of God : Why wilt thou not obey it 2 
 
 Say •, thou lendefl a poore man thy money, and he buyeth 
 bread therewith,& eateth ; and in the mcane time through 
 want of his raiment , which thou haft to pan>ne 9 the poore 
 man bzfrpz,:n to death: how haft thou relieued him? Wfiac 
 difference is there, whether he die for hunger, or for cold* 
 If thou flacke his hunger ,and ftarue him with cW^thcu doft 
 but change his torment ; thou doft not fuccour him. In like 
 fort : if thou lendeft a poore man thy money t and for thy fe- 
 curitie takeft top*wne the tooles, thofe necejfarietooles, with 
 which be gettcth his liuing, thou doeft not relieue him, but 
 doeft, as much as in thee lyeth 3 c«r the poore mam throate. 
 
 Flatter not thy felfe ( belouedjwhofoeuer thou art^hat 
 haft accuflomed thy felfe to fecurc the bane of thy money by 
 taking ofpawnes. If the courfe be Amply and abfolutely 
 lawfully what mcaneth the Law, Dent. 14. ij. Thou /halt 
 not take awiddowes raiment to pledge f And why doth lob, 
 Chap. 24. 3 . reproue them j who take the widdowes oxefor 4 
 pledge f It is in thy power I grant,to take a pledge of thy deb- 
 tor, to allure thy felfe, that thou maieft receiue thine owns 
 againc : but if mtakingthy pledge, thou tranfgrelle the Law 
 of charitie 5 if thou tikt/uc ha pledge^ thy neighbour can- 
 
 M 4 not 
 
i6» The XI. Lectvre. 
 
 not fpare without the hazard and pcrill of his liuclihood, 
 ituthyfmne 5 and thou art bound with [peed ti> refiore it. If 
 thou refloreitnot, what then? Ezechiel chap. 18.13. will 
 tell thee : Moriendo morieris ,thou (halt furely die,tby bloud 
 (hall be vpon thee. 
 
 But here thou wilt apologize, defend thy felfe, & plead 
 that for thy takingof pawnes, tbou haft thy warrant out of 
 'Frcv.io. 16. I muftconfetTe, thou art there permitted to 
 take a mans garment as a pledge or pawne, for the ajfurance of 
 thy money. But ofwhom?^/^>w>to whom thou lendeft thy 
 money ?No. But of him, whoraflily, vnaduifedly, and la- 
 uiflily becomes fuertievnto thee, for the man heknoweth 
 not. And what is this to the poore man, that borrow eth of 
 thee ? Of him if thou take anyfuch pledge , thou maieft bee 
 ftrained with the abomination of Vfnrie. 
 
 I put thee a cafe:T hou lendeft tennepo#nds,vpon apawne 
 embedding, or linnen y and thou lendeft it freely. : but as the 
 borrower vkth thy money, (othoftvkft his pawne. This is V" 
 /fcryinthce. For the bedding or linnen 7 which thou haft in 
 f atone is the worfe for the wearing :fo is not thy money in the 
 borrowers hand I know the very name of Vfstry is deteftcd 
 of thee,and thou hateft to be called an Vfurer. Take heed 
 then, that by thy taking ojpawnes, thou becomenot one of 
 that damnedcrew. 
 
 Iftherefore you haue taken rf*7^*»w of a poore man* 
 anyfnch panne, as by the Law thou oughteft not to haoe ta- 
 ken of him, rejhreit vuto him according to the Law, euen 
 before the Smnegoe downe. So (hall the poore man r to whom 
 thou haft [hewed mercy in lending t hy money , blc tfc th ee, an d 
 it (hall be righteoufnejfe vntothee before the Lord thy God. 
 Hereof art thou allured, Dettt. 24. 1 3 . Yea, Vit/endo vives, 
 thou (halt furely liue. The Lord God hath fay d it, Ezr- 
 ihtel, 18.9. 
 
 Hithcrto(BeIoued)youhaueheardofthefrW//>ofthe 
 Israelites > towards the poore», their crueltiein dsteinihg the 
 pledge s of the poor e : they <layd them[elues downe vpon clothes 
 kid to pledee. And this thev did vnfeafona Hie, euen before 
 
 thei* 
 
A M o s. i. 8. 169 
 
 their Altars, w hich argucth their Idolatrie t, the next thing 
 tobeconfidered. 
 
 By entry Altar ] AMta erant alt aria Tdolorptm $ alt Are lu- 
 tein Domini nonnifivnum. It is a Bifliops note 5 the note of 
 Alberttu Magnus vpon my text. Many were the Altars that 
 were erected for ihsfertttce of Idols, but for the worfitp of- 
 Cod, there was but onc*y4ltar: but*** Altar, whereon to 
 offer facriflce. 
 
 This one Altar at fir ft was to be made ofr*rtb,or oiftone 
 rough and vnhsrven, as appeareth,. Sxod. 20. 24 25. Such 
 an Altar was fitteftfbr the then, eftate of the children of If* 
 rati. They were then in the defer t iourneying toward the 
 holy Land, and were to remoue from place to place. An 
 Altar of earth would foone be made : fo would an Altar of 
 flone, rough, and vnhewen. They might make their Altar of 
 earth, that when they fhou Id change their (tation, they 
 might v\ ith cafe deftroy it, Neaut abufui ant fuperflitiom ef. 
 fet } that it might not be fuperftitioufly abufed. Or, they 
 might make it 0$ rough andvnhewen ftone tumult uarily^Ytf 
 folium aret quemquam ad confervationem religionemj ? conftan- 
 temUlms altaru,thzt it might not allure any one to a con- 
 ftant reucrencc, and dread of the holineire of that Altar. 
 
 In the 27. ofSxod.ver. 1. there is a prefcription of an Al* 
 tar of better fafhion. ©Jawnewp, the nAltar of Holocaufles, 
 cf burnt offerings, 0$ facrifices, is there defcribed according 
 to the matter, the meafure, the forme, the inftruments and 
 velfels thereof. Thou /halt make an Altar of ypood, of t lie choi- 
 fefi Cedar. An Altar, BOt ^Altars, It was but*»* Altar. 
 
 And why would God haue but one Altar rHe wou Id haue 
 but one, quodunum atj^ emdemcultum inter omneseffe vellet. 
 Becaufe he would haue but one & the fame worfhip among 
 all, therefore would he haue but one Altardo fay th k Galafi- k Scc 'Met vp- 
 */.He would haue but one Altar ,to note vnto vs ] one truth, p^' 10 ' 14, 
 one religion. But one Altar m Vt vinculum effeg facre, vnitatis, on l.r'f.To.Y^ 
 that it might be vnto the rude people, a bondoffacredvmty. m M*rU*t, in 
 Thzt*"e and the fame religion might remaine among them L f- i>*9« 
 inviolable. God would haue but ope Altar. 
 
 It 
 
70 The XI. Lectvre. 
 
 It was therefore finnc in leroboam to fet vp two other Al~ 
 tars,one'\v\Bethel,thtothermT)anj i.King. 12. 29. It was 
 finnein Vrijah, the high Prieft, when to pleafe the idola- 
 trous King Ah**,, he caufed znew Altar to be kt vp after 
 the patterne of the ^/Mr*/D4«*y?/#, z.Ktng. 16, 11, It 
 muftneedsbeafinneinthe^/^wo///?^/, to multiplie 
 their Altars according to the multitude oft heir fruit ,Hof.i o, 1. 
 And I may not excufe the ffraelttes, whom my text concer- 
 ned, they laid themfelues vpon clothes, laid to pledge by 
 every lAltar, They had there many Altars too. But,^//*r* 
 Domini nonnifivKum:FoT theworftup of God there was but 
 one Altar, 
 
 And that onezAltar was a type of our bletfed Sauiour 5 
 a liuely figure,or reprefentation ofChrift crucified. In re- 
 gard whereof, Heb, 13. 10. Chrifl is called an Altar 5 yea, 
 our Altar : We haue an Altar, We haue an Altar, whereof they 
 haue no right to eate,that ferue at the tabernacle, Chrifl is this 
 Altar 5 he is our •s?ltar i Chrifl with all his benefits. Which 
 his benefits are nothing auaileable, nothing profitable for 
 them which are vndcr the Law, who yet are in bondage 
 vnder the rudiments, vnder the ceremonies of LMofes Law. 
 Thofe benefits of Chrift are fpirituall ; Regeneration, j ay th 9 
 remijfionoffinnes,iitflification, thefauour of God, fecuritie a* 
 gainft our enemies, ( the world, the ¥)euill, death, and hetl)life 
 and et er nail glory ;thefe are the benefits 9 which Chrifl through 
 his moft glorious death and pajflon hath purchased for his 
 cleft. This purchafe he wrought not by the bhud of Goats, 
 aad Calues, but by his ownebloud, whereby he entred in once 
 tnto the bolypface, and fo obtained for VS eternall redemption, 
 as the Apoftle fpeaketh, Heb. 9.12. 
 
 Thus hath Chrifl, the facrificer, the facrifice 9 znd the AU 
 tar made full farisfaclion to God for all our finnes. Now 
 a*e v, e not to relie vpon our owne good worses, vpon the me- 
 rits of Saints, or vpon their mediation .For this were nothing 
 elfequkm afiud novum A It are f rater Chrifl urn inflituere 5 U 
 were to appoint another new Altar befide Chrifl. And that 
 Chriflians may not doe. 
 
 May 
 
Amos. z. 8. 171 
 
 May not Cbrtftiansdoeit 2 How then is it that ip Poperie 
 there are Co maty Altars? his ( BelouedintheLord ) one 
 of the blemilbes, one ofthe (hamesof that religion. They 
 haue their many Altars Somtoi "/*»*, fumptuoufly built, nDe confers. 
 and dedicated with the vnc7ionofojle % and the ° Puep bene- D, ft- » MUa- 
 ditlion : as appcareth by the decrees of two Conned! sthzox\z* la ' . 
 called Apamenfe, the Other Agathenfe. Stone- Altars they t,,^. ' 
 make for fteddinetfe and continuance; and why fo ? Bur, 
 Quia Petra eratd^brifttUibecaukthe Rocke was Chrtfl f It is 
 the deuife of Durandw. A profound reafon fure. The witt 
 of fore-ages could not reach vnro if. 
 
 The Pi imitiuG times ofthe Church knew no fuch Altars 
 offtone, no nor of wood. Then there were no ^Altars at ali. 
 Origen may witnelle it. He flourifhed in the yeare of Chrtfl 
 23 o. Then it was objected vnto him by P Celfus, that 1 he p Ul.6. antra 
 Chrtjfians had neither Altars, nor Images ; nor Temples. t^4r- Mf** : & fiM: 
 »*&*/ flourished after On^» in the yeare 290. and 4 in his S ■**•*•**•*• 
 umcthe /&4r&«i accufed the C&ri/?/4»x, for that they had Zbin«ton% 
 neither Churches > nor Altar s^nor Images. So for two hundred ExU^ij. 1 p.,*. 
 and ninetie yearcs, there were no Altars in the primltiue 4°?. H*faimum* 
 
 Church. mSacram. 
 
 None for 290. j*4>vj . ? Yet Martin of Tolonia fometimes ' ' *' ^' **' 
 an Arch-btfhop^nd Penitentiarie to Innocent the fourth, af- 
 firmerh in his Chronicle, that Pope Sixties did inftitute, 
 ft mijfafuper Alta*e celebrcter : that the Majfe fhouJd be ce- 
 lebrated vpon.an ^Altar. r Sixtm of whom he fpeaketh tUofpin,ilid 9 . 
 was Bi/ljop oi%ome Anno Chrifli 1 25. So by Martins opini- />■$. 111.. 
 on, Altars fliould haue bin in the Church aboue a hundred 
 jearesy before either Arnobius : or Crigen^ete writers. 
 
 Butvvhat fmall credit is to be giuen to this Chronicler 
 UWartin, let Bellarmine tell you. Fuit CHarttnus vir /implex 
 &fabettatpro htftorijs obtrudit. This cenfure he giueth in his 
 Bookc of Ecclefiamcall writers vpon thejeare 1 2 $o.Mar- 
 tin was a fimplc man, and onethat obtrudeth fables for hi- 
 flories. 
 
 If Martin be falfe in this point ofthe injUtution #/ Altars, 
 how fhall we find OUtthc truth : Bellarmine lib. +.dt verbo 
 
 Dei 
 
iji The XI. Lectvre. 
 
 'Dei cap. 3.wiIlfecmeto deliuerit. There reprouing Kern* 
 mutts for making Felix the fourth to haue in/titmed the con* 
 f § ottaynm eft. fa ratt9n of Altars, calleth that a lye, and fay th ; f Conflat, 
 Sjlvcfirtm autorem huius ritks fuitft. It is manifeft that SjL 
 vefter was the author of this rite, of the confecration of AL 
 tars. Now Sylvefler afcended to the Topedome in the jeare 
 3 1 4. So by 'Bellarmines opinion > ( and what writer among 
 the Papifts is of greater authoritic then BeRarmine f ) by 
 Bellarmines opinion there iff re no Altars ofg/fe in the Church 
 before theyeare 3 14. So my propoficion {lands good : 
 
 The primitiue times of the Church knew not the vfi offlon*e $ 
 or wooden »s4ltars. 
 
 Which truth, as it hath ferued to condemne the Papifts 
 of blind fuperftirion, for creeping vnto, and worftripping 
 before/ heir Altars, whereof they haue out of Gods booke 
 no warrant : fo may it be a mottue to vs to lift vp our hearts 
 vntotheZ>r*/,andtogiuehim thankes, for that it hath 
 pleafed him to deliucr vs from the more then Egyptian 
 darknelfe of Toperie, wherein our forefathers liuing, com- 
 mitted abomination before ftockes and ftones. 
 
 We haue not now an Altar properly fo called, no mate- 
 
 riall Altar : cur Altar is metaphor ic all, it i%[pirituall m As our 
 
 fecr/fices arc, which we are to offer vp vnto theZW, fo is 
 
 « pur Altar ; our facrifices zxtfpirituall 3 our Altar therefore 
 
 muft hzfpirituaU. x 
 
 There were vnder the Law many kindes of facrifices: 
 
 v*o 2 . * Burnt cttzriagsj 1 Sinne offerings* Meat offciingSyDrink* 
 
 u ^um.6.\ i. offerings,? P^^offerings.Allarereduceabletotwo heads$ 
 
 x Vtrf. 1 5. ihcy were either i**vw, or w&e&rj, either propitiatorie^ or 
 
 y Exod.16. 14 Eucbarifticall ^either expiatorie, or gratutat one -cithtt facri- 
 
 fices of fit is faB tin, or facrifices of thankefgiaing. The firft 
 
 fort of facrifices, which 1 call propittatorie, expiatorie> or fa- 
 
 tijfaftorie, had their end in the death of Chnfl: the other 
 
 which I call Etichari/licafl,gratulatorie s or facrifices cfthankf- 
 
 gmng doe remaine for euer 5 but without legal! rites and 
 
 ceremonies : that which was legall'm them is done away ; 
 
 there remaincth onely that which was Evangelically that 
 
 which 
 
Amos. z. 8. 173 
 
 which was Spiritual^ Thcfefacrinces^rrffwiWiV, tbefe fa- 
 crifices ofprtifc and tbankefgiuing are the/uri/fet/jwhich we 
 can, and muft, offer vnto Almightie Goi 
 
 Of thifcfacnfices I obferue three lbrrs, according to the 
 three forts of goods which man vfually enioyeth. The 
 1 Philofopher deuidesthem into goods of the mind, goods % Mfi m Etb. 
 ofthebodie, and extendi goods. By external goods, you '/tf.r.wp.8. 
 may vnder (land z riches ^ule, honor : by the goods •/*&• £0- ^ . « .- 
 </<>, you may vndcrftand health, beantie, comeltncjfe: by the u«*l!l&!u 
 goods of the minde, you may vndcrlland vermes , and ver- tap. 3. 
 tuous actions, functions, and operations, together with 
 all the powers and faculties ofthefoule. 
 
 All ih&goods mud we offer vp vnto the Lord in facri- 
 fice. Fiift, we muft oifer vp t£Ut^ 9 our external! goods > 
 the goods of this world. The author of the Epiftle to the 
 Jfr£r*»f/wi(hethvs not to forget it, chap. 13. iC. To doe 
 good and to diftribute forget not, Andtomake vs remember 
 it the more willingly, hegiues this reafon : for with fetch fa- 
 cripces God is wellpleafed. Ic is true, God accepteth, and ta- 
 ker^ in good part, as bellowed vpon himfclfej whatfc&uer 
 is beftowed vpon the poorc. Giue meatexo the hungrie, 
 ^i»^tothethirIlie, tafy in the Aran ger, cloth the naked s 
 vifit* the ficke, jeeld comfort tothepooreprifoner; thou 
 docft all to Cbrift. The day (hall come wherein Cbnft v\ ill 
 tell thee fo, CMar t 1 5, 40. Verily Ifay vntojo*, in as much as 
 jee haue done h vnto one of the Uaft ofthefemj brethren, yee 
 ha-ie doneitvntome, Docgood to thepoore, you doeit vnto 
 Chrtft. Say not $ if /£/**, \ /ball want my felfe. Qisee, and it 
 /ball be gsutnto thee, Thepromifeis, Lnk. 6. 3 S.Gtue, and it 
 Jballbegiuen vnto you, good mea fur e, prejfed downe and fbaken 
 together^ andrumting oner. So y ourgtumg will be but a lend- 
 ingt and good paiment will be made vnto you. Salomon 
 beares record hereunto, Prou. \g. 17. He that hath mercie 
 vpon thepoore, lendeth vnto the Lord^andthat which bee hath 
 giuen, will he pay him again*. Thus mud we OtFcr vp vn- 
 to the Lord ™ **t*s, our cxt email goods , the goods of this 
 world. 
 
 Secondly} 
 
174 The XI. Lbctvre. 
 
 Secondly, we muft offer vp vnto the Lord in facrifice 
 7Tt« tJ cuiaatI) the goods of the bodie. The goads of our body 
 we may offer vp in facrifice two manner of wayes, patiendb 
 or fitctendo, by fuffering, or by doing 5 by dying for the Lord, 
 or by doing that which is acceptabJeto the Lord* 
 
 This facrifice of fssffering or dying for the Lordis a preci- 
 ous facrifice ♦, according to that, PfaL 11 C. 1 r. Prectom in 
 the fight of the Lor A is the death of his Saints. It is acceptable 
 with God. S c Peter afrirmeth it, 1. Epi.tbap. 2. lo. If when ye 
 doe well, and faff er for itjyee take it patiently, thif is acceptable 
 with God, In the verfe following he exhorts vs to this offe- 
 ring 1 Chrift hath fuffered for vs 9 leaning vs an example, that we 
 Ojould follow his fteps. Chrifthath/uffered(orvs:wcc muft if 
 attdbe 9 fiifferfor him. Martyrdomc JJtisfo pleafing a {&-- 
 crtfice, as that it made Ambrofe ,fay of his fitter; AppeRabo 
 Martyr em t & pradicabofatis : I will call her Mar tyre,2i\d (o 
 fhall I be fure to commend her enough. S. Hierome in his Ep, 
 to Hetdsbia fayth, Triumphus Dei eft pajfio Martyrttm : Th« 
 fuffering of Martyrs is Gods triumph. 
 
 What doe I? In time of peace exhort to Martyrdomc t 
 Why not I Though through Gods goodnefle ( bleifcd be 
 his name for it ) there is not now among vs any occafion 
 ofperfecutionjta^/ /<*»£» efrpaxnoftra Martyrium fn/tm 9 
 ' as Cjregorit the Great fpake of his time, Honul. 3 , in Ettange- 
 Jia, yet hath out peace her Marty rdome. Albeit we doe not 
 yecld carnii ccllaferro, our neckes to the yron, or our bo- 
 dies to the (lake, y et doc we gladio fpiritxah, with the fpiri- 
 tuallf.vord/k; the carnall defires within vs. You hauc feene 
 v\ hat it is to offer vp vnto the Lorddiegoods of our bodse pa. 
 tiendo Jay fuffering, by dying for the Lord. 
 
 Now let vs fee what it is ro offer them vp faciendo, by do- 
 ing that, which is acceptable to the Lord, It is thaty/vhere- 
 to S. /Wexhorteth vs, Rom. I2.i, euen ouxreafsnablefer- 
 nice of God. lbefeech joH y brethfen,by the mercies ofGod,tbat 
 jee pre fent your bodies a listing Sacrifice, holy, acceptable vnto 
 
 god. 
 
 O ur Bodies a facrifice j How may that be I S. Chryfiftome 
 
 Horn, 
 
Amos. z. 8. 175 
 
 Horn. io.in Ep.adRom. doth elegantly exprelleir.Let the 
 eye behold no euiil, & VW* ^**and rhe eye is a facrtfice : 
 let the tongue fpeake no euill,*; >«>'« «e*?«£*iand the tongue 
 is an oblarion : let rheJ^tWdoe no cutH,«t7^»«*it^*¥W a 
 and the band is a £w»r offering. Sothatfweete hacker. We 
 may enlarge the meditation $ letrhe/v^heareno euil ; and- 
 the tare is a facrtfice : let the *r»»* embrace no euill, and the 
 urme is 2 facrtfice : lexthtfocte follow no euill, and the foots 
 is zfacrifice. In a word, let all other parts of the hodtt be pre- 
 ferued from euill, and they are all facrtfice s. The eye that is 
 b full oSaduJterie y is no fit offering $ the /Mg*f that is c deceit- b ».Kr. 2, r 4v 
 /#//, is no fa off ring : the hand that is euer (hut again (I the c ?/*'• » *«!• 
 poore, is no fit offering : the vncircumcifed eare, the wanton 
 arme, the rr**//foote,they are no fit offering* .- neither is 4*7 
 part of oht todie, that is vnfanftified, a fit offering for the 
 Z*r<£ Wherefore ( dearely bcloued in the LW J let ir be 
 the care of eucry one of vs, to prefent our Mies vmo the 
 Lord a huinganda holyfacrifice 5 for that onely will be *rr^. 
 /«?£/> &•»* him. r 
 
 Now t hat out facrtfice may be /***#ȣ and holy , an d fo .**- 
 ceptable to the Lord, it is not enough for vs to * abftatnefrom J^ ' **'**' 
 doing ofe*iJ! y but \*e muft willingly and chearefuJiy betake 
 ourfeJuestor/?* ^#«rg«/£##^: and this muft wee doe be- 
 times. 
 
 You deceiucyour felues if you thinketo offer your youth- 
 full y e ares vntOlheDeuil J, znd to lay your old hones vpon 
 Gods Altar. Gods facrifice mod be the farteft 5 it mu(l bee 
 thefaireft. Hemuft haue both head and bender farts ; to ■ 
 teach y cu, that yoar dude is to remember your Creator ; as 
 well in the day es of y our nonage, as in tbi dayes of your 
 dotage \ as weUwhileyou arejewg, as whtnyoufballbe old. For 
 if you deferre your offerings till the laft honre, till ficknelfe, 
 deaths- Baihfe\ fhal] areft you,your offeringmzy proucficbe, 
 it may prouc dead, it may proue an vnhoiy facrifice. Re- 
 ceiue therefore S. Pauls word of exhortation, Ibcfeeckyou 
 brethren, by the mercies of God 7 that yce prefent your bodies, a 
 
 liuino 
 
74 The XL Lectvre. 
 
 Secondly, we muft offer vp vnto the Lord in facrifice 
 •nicj tJ ott^uM, the goods oft he bodie. The goods of our body 
 we may offer vp in facrifice two manner of wayes, pat tend* 
 or factendo, by faff cringe or by <&/»£ • by dying for the Lord, 
 or by *toi«£ that which is acceptable to the £W# 
 
 This facrifice offssffering or <^«g for the Lordis a preci- 
 ous facrifice ♦, according to that, P/aL it 6. i c . Precious in 
 the fight of the Lord is the death of his Saints. It is acceptable 
 with God, S c Peter affirmeth it, i. Epi chap, z. loJfwhenye 
 doe well, andfufferfor it,yee take it patiently, this is acceptable 
 with God, In the vcrfe following he exhorts vs to this fuffe- 
 ring : Chrifi haihfttfferedfor vs, leaning vs an example, that we 
 {hotdd follow his ft eps. C hrift hath /offered (or vs: wee muft if 
 Qttdbe,fnfferforbim. Martyrdome J It is fo pleafing a fa- 
 rr//z^,asthatitmadc Ambrofefoy of his fitter; AppeRabo 
 Martyrem, & pradicabofatis : I will call her Mat tyre ,and fo 
 fhall I be fure to commend htr enough. S. Hierome in his Ep, 
 to Heidibia fayth, Triumphus Dei eft pajfio Martyrstm : Th« 
 fufferingof Martyrs is Gods triumph. 
 
 What doe I? In time of peace exhort to Martyrdome t 
 Why not I Though through Gods goodnetfe ( bleiled be 
 his name for it ) there is not now among vs any occafion 
 ofperfecution,£4^/f4i»<?» &paxnoftra Martyrium fnnm 9 
 ' as fyegorie the Great fpake of his time, Homsl. 3 , in Ettange. 
 Ha, yet hath out peace her Martyrdome. Albeit we doenot 
 yecld camis collaferro, our ncckes to the yron, or our bo- 
 dies to the ftakej y et doe we gladio fpiritxalt, whh the fpiri- 
 t u al 1 f .v ord fl*y t he carnall defires within vs. You hau e feen c 
 what it is to offer vp vnto the Lord the goods of ottr bodte pa« 
 tiendo Joy offering, by dying tor the Lord. 
 
 Now let vs fee what it is ro offer them vp faciendo, by do« 
 
 ing that, which is acceptable tothe Lord. It is that,where- 
 
 to S. Pdtf/exhorteth vs, Rom. 12. 1 , euen omrcafonablefer- 
 
 nice of God. Ibefeech joH^brethrenjby the mercies ofGod t tbat 
 
 jee prefentyonr bodies a lining facrifice, holy, acceptable vnto 
 
 god. 
 
 O ur Bodies a facrifict 1 Ho w may that be IS. Chryfiftome 
 
 Horn. 
 
Amos. i. 8. 175 
 
 Horn. 1 o . m Ep . ad Rom. doth elegantly exprelle ir.Lec t he 
 eye behold no euiil, £ W* S»"**>and the eye is a facnfice : 
 let the tongue fpeake no euill,*; >4** «etf?«e*>and the tongue- 
 is an oblarion : let the hand doe no euillj*3}V?sp o^o^W^, 
 and the &d?«/is a £«w offering. Sothatfweete hat her. We 
 may enlarge the meditation 3 let the ^nrheare no euil r and" 
 the eare is a facnfice : let the arme embrace no euill, and the 
 *rmc is z facnfice: let the/wr* follow no euill, and the/00^ 
 is zfacrifice. In a word, let a\\ other parts of the bodie be pre* 
 ferued from euill, and they are all facnfice s. The #7* that is 
 b full of adnlterie, is no fit offering 5 the /Mrg*t that is c deceit- b 1. Pi?/. 2, 14; 
 /*//, is no fa offering : the A<*»^ that is euer (hut again ft the c p M » »o; ;$. 
 poore, is no fit offering : the vnctrcumcifed eare, the wanton 
 arme, the rr«*//fGote,they are no fie offer ingt .- neither is *»j 
 part of our bodie % that is vnfanftified, a fir offering for the 
 ZW. Wherefore/ dearely bcloued in the Lord ) let ir be 
 the care of eucry one of vs, to prefent our bodies vmo the 
 Lord a lining an da hofyfacrifice; for that onely will bt accep- 
 table vnto him. , 
 
 Now t hat our facnfice may be lining and holy, an d fo ae- 
 ceptable to the Lord, it is not enough for vs to *abfiawefrom : 'J*^** ' *' 
 doing ofeuili^ but we muO willingly and chearefully betake * 
 
 ourfeluestor^^«»^«f ^#<i: and this muft wee doe be- 
 times. 
 
 You deceiucyour felues if you thinkc to offer your youth- 
 fulljcares vnto the Deuill, And to lay your old bones vpon 
 (W/ ^/Mr. Gods facnfice mud be the farteft 5 it mud bee 
 the faired. He mud haue both head and hinder parts 5 to - 
 teach you, that yoar dude is to remember your Creator, as 
 well in the dayes of your ****£*, as in the dayes of your 
 dotage ) as wollwhileysu arejoug, as whtnyoufballbe old. For 
 if you deferre your offerings till the lalf houre, till llcknelfe, 
 deaths- Bailtfe, (kail areftyou,your offering may prouc/r^, 
 it may proue ^4^, it may prouc an vnholy facrifice. Re- 
 cciue therefore S. ?*»// word of exhortation, / befeechyon 
 brethren*, by the mercies of 'God, that yce prefent yonr bodies, a 
 
 Hum? 
 
 o 
 
i 7 g The XL Lectvre. 
 
 lining and ah holy facrifice vnte God. 
 
 Yeuhaue heard, that ** &**»*, our extendi goods , and 
 t* 1 ^ tt2 e*(«tn» the goods of our bodies, are to be offered vp 
 in facrifice vnto the Lord : the fame I am now in briefe to 
 /hew concerning ** ■* *? <&X*> the^^ofourminde. 
 
 The goods of our minde I called vermes, and vertuous ac- 
 tions, functions, and operations* together with all the fa- 
 culties and powers of the foule:all thefc we muft offer vp vn- 
 to the Lord, 
 
 B ut how flial I we offer them vp ? devotione & contritione i 
 by deuotion and contrition. For as it is, Pfal. 51. 17. The fil- 
 er ifices ofGod are 4 broken fpirit: a broken and a contrite heart 
 u fitch a facrifice, as Godwi/lnotdefpife.Whofoeuer by diuine 
 meditation, and deuout prayer, beatechdowne the proud 
 conceits of his rebellious heart, he kilieth,and orTereth vp, 
 as it were, his fonne Jfaac, that which is moflnere vnto him, 
 that which is mofi deare vnto him : he orTereth vp a broken 
 fp'mt : and that is SacrificiaDei, the facrifice s of God. Thcfa- 
 crifices of God arc a.brokfnfpirit. 
 
 Sacrifices mthc^lnrall number :becaufe this one facri- 
 fice of a broken jpir it, is infiar omnium, in deed ofi;i ts worth 
 all other facrifice s in the world. A nd well may it be fo : for 
 it is the (acrtfices of God : of f/^.that is, accepta /^accepta- 
 ble, and well pleating vnto God. 
 
 But what is this broken fpirit I fpeake offrlt is animm con- 
 tritH4)Commutus> & abybltu proprU infirmitatU ac indignita- 
 tis confeientia. It is a mind contrite, beaten as it were to dufl, 
 or powder, broken in peeces^nd caft downe with the confer- 
 ence of us owne infirmitie and vnwortnineile. It is a mindc, 
 that is voyd of any conceits oiits owne worth,th&t t hinketh 
 it felfe worthy of any 'puntjhment 5 that Cileemeth all its owne 
 goods mod bafe, tmt followeth the word of god vpon any oc- 
 cafionjthatisrow/^r^atthe ieaftfigneof Gods fauour; 
 that is caft downe at any token ofhis difplcafure$ that is eaft- 
 ly w^Wwithaffeclionsofloue, feare, ioy,and hopejthae 
 is alwzyesfiitt of pitty to others 3 that maketh confidence of 
 
 the 
 
Amos z. 8. 177 
 
 thefmallefttranfgreflion. The man that is of fuch* broke* 
 (birth and Co contrite a minde,hc may wcH be faid to offer vp 
 in facrifice vnto the Lord, thsgooas of his mind. 
 
 Thus you fee that we are, and how we are, to offer vp in 
 facrifice vnto the Lord the goods of this world, the goods 
 of the bodie,and the goods of the mind. But v\ hereon (halL 
 we offer them f where is our Altar ? Our Altar 11 within vs : 
 euen our heart : that is our Altar, 
 
 Dnrandsu inhis e Rationall oiDiuine offices deducethit out t r Lrh ' U(a ? * 
 of the firft to the Corinthians, Chap. 3,17. T6* Temple of^ ' 
 God is holy, which jee are. Tee are the Temple of gOD. 
 Si Tomplum Dei (urnus^ Altare habtmtu. Altare nofirum 
 eft cor nofirum Hoc entm efl cor in homine, quod zslltare in 
 Temple* If we are the Temple of God, wee haue an Al- 
 tar* Our Altar is our Heart. For the Heart is that in 
 man, as the Altar is in the Temple. Our Heart then 
 i$ our Altar : no Legall isiltar , but an Evangeltcall 
 jilt or. Anfwereable to our A/tar nauft our facrifices be ; E- 
 vangeltcaU too. 
 
 , -M?w fay th Ltblantiw Divin. inflitut. lib. 6. cap. Z 4 . Now 
 the Lord rcquireth not of vs any facrifice of a dumbe beafr y 
 of death and bloudjhed, but Vttltmam hominis cfr vita, the 
 facrifice of «m» and his life. In our now- facrifices w e need 
 not garlands of Vervim, nor thzinwards of heaps, nor r*rjp 
 cf earth 3 but fuch things onely, as proceed from the i»a*r 
 f**», rightcoufneire, patience, faith, innocencie, chad: tie, 
 abftinence; fuch arc the facrifices to be offered vp vpon 
 Gods holy tAltar, placed in our hearts. 
 
 In the Chapter following, Chap. 25. his obferuaticn 
 is, that there are two things to be offered vprnto God $ 
 donum & facrtfiemm, a gift and a facrifice ; the one perpetu^ 
 aU,\hz other temporall.AccotdiDg to fome,the^;/-f is,what- 
 foeucr is made of gold, filuer, purple, or lllkc $ and the/i- 
 rr/^ is a beaftflainc, or whatfoeuer is burnt vpon the Al- 
 tar. But God hath no vfe of thefe. Thefe are fubiecft to 
 wrrhption, bur Godiiimorrupt. Wee rnuft therefore offer 
 
 N both, 
 
78 The XI. Lectvre, 
 
 boih 9 gift*n&/*crifici,in* fptrituall manner 5 fofliali God 
 haue vie of both, Our gift mud be integr'nas ammi, the 
 vprfghtnetfe of our minde : our facrifce, laus & h)mmts> 
 Dray fe and thankefgiuing. 
 
 That I may conclude ( Beloued brethren } let me fum 
 vp together the Euangelicall facrtfices .which the giuerof the 
 new law requireth of vs. A broken fpirit, obedience to the : 
 will ofGod,Ioue towards God and man, Judgement, iu- 
 flice, mercie, prayer, thankefgiuing, aJnwf deedes>our bo* 
 dies, and our foules 3 thefe are the Euange lie all facrtfices ,the 
 facrtfices of (fhriflianitie , to be offer edvf vnto the Lord vpor> , 
 the Altar ol '"a fait hf nil heart. 
 
 Kfithfull hearty I fay. For if the heart be vnfaithfull, the 
 facrtfices will not be acceptable, they will not be cfteemed 
 abouethc forcerics of Simon Magm. Call them not facri- 
 ficety they arcfacr Hedges, iftheheart be vnfatthfulL B ut Jet. 
 the hembe faithfully and the facrtfices which it offer etb vp, 
 Thil+zS. will be as the beneficence was, which the Philtpptans km by 
 Epaphrodttus vnto Paul : they will be odours ofafweetefmell,. 
 accept able facrtfices, and well pie afingvnto God, 
 
 Neither did that precious ojntment, that rannc downe 
 Aarons beard. Pfal. 133.2. nor that, that the woman pow- 
 , mf vpon Chrifts head,cJ*/*f. 26.7. nor that fweeteincenfe, 
 Exod. 25. 6. nor thatnine of Lebanon, Hof 14 7. yeeld fo 
 pleafant a fauour, as doc tbefacripces of Chrtfttanitic, that 
 afcend from zfaithfall heart. O \ ibzfweete fauourof a good 
 life, that fprings and fprouts from ziruc belie fe, farre furpaf- 
 feth all other/5***// in the world. 
 
 O i Let our facrtfices be fuch. Let them fpring from a 
 true belief e, let them proceedefrom a faithful/ hear t,(o ftiall 
 our minds w hen we thinly on God 3 and our wils , v\ hen we 
 obey God j and our foules s when we hue God^our tongues 
 when weprayftGod 5 and our feete, when wee walke with 
 God 5 and whatfoeuer e)Ce we haue, when we vfe it. for the 
 glory of God, be in odour of a fweetfme //,an acceptable fiacru 
 fice, and wellpleafing vnto God, I end . 
 
 . Vouchfafe, 
 
Amos. z. 8. 
 
 Vouchfafe,webefeechthee, moftmcrcifull Father, fo 
 throughly toiandifie vs with thioe holy Spirit,thataJI our 
 Sacrifices, our preaching, our hearing, our prayer s } OUT pray- 
 [es % ourthanke(giuings,oux deeds *f mercie , and pittie> and 
 chartrie, may cucr be acceptable in thy fight. Graunt this 
 dearc Father, for thy bed bcloued Sonne, Ufa Cbrift- 
 his fake : to whom with thee , in the vnitie of 
 theholy Spirit, be all prayfc? and pow- 
 ^r, might, and maielUe, digoi- 
 re, and dominion, for 
 cuermore. Amen, 
 
 N i The 
 
 19 
 
i8o 
 
 <=-H- \r~-l-\T~? 
 
 The XI L Lectvre.. 
 
 AMOS 2, 8. 
 
 And they drinke the wine of the condemned in the 
 hottfe of their God. 
 
 THis 19 the lad branch in the enumeration of the 
 finnesofthe Ifraelites. Itconcerncth theludges 
 oflfrae/,znd the Rulers of that ftatc $ them prin- 
 cipally. It is appliable to others alfo, to the rich* 
 «r fort . The words are a reproofe of the groflfe fuperftition 
 of fhac people. They thought their dutie touching the fer- 
 uice of God,well discharged, fo they repaired to their tem* 
 fles. Such holy places they thought were of themfelues 
 fufficienttoclenfethem,albeit they mould euen there be- 
 take themfelues to inordinate eating , to vnmeafurabie 
 drinking, to infamous ittxurie 7 yea, to euery kinde of 
 viSanie. 
 
 For my more plaine proceeding in the handling of the 
 words of this text, will you be pleafed to note in them, 
 
 Flrft, the action, for which the Ifraelites are here repra- 
 ued; it is a drinking of vine. Thej drinke wine. . 
 
 Secondly, whofe wine it is, they drinke* Its not threir 
 owne 5 its vinum damnaterum 5 it's the wine of the condem- 
 ned. They drinke t he wine of the condemn td. 
 
 Thirdly^ where they drinke it. They drinkeitnot at 
 home, which were more tolerable 5 but in dome deorurru 
 fuorum, in the houfe of their dods. They drinke the wine f 
 the condemned in the houfe oft heir Gods< 
 
 The firft convinceth them of tm % and exceffe. They 
 .drinks wine immoderately. They are fo giucn to it, that 
 
 they 
 
Amos 2. ?. 181 
 
 they abfleine not cuen then, when they arc in their tem- 
 ples, and would feemc moil religious. For they drink* it 
 in the houfe of their Gods. 
 
 The fecond convinccth them of oppreffion. The wine 
 they drinke, is vinum damnatorum 5 it is the wine of the 
 condemned : it is vtnum mulQatorum^ the trine of fuch a^- 
 they haue fined or multted: winejbought with the money 
 of them,whom they haue in their vnrightcous judgments 
 fpoyled of their goods. 
 
 The thitd conuinccth them of idolatry. They drinke 
 their wine in thehoufe of their Godr ; not in the Temple 
 at lerujalem, that once glorious Temple of the true and li- 
 uing God, but in the temple ofthetr gods, in Dun and Be- 
 tbcl) and orher places, before their golden ca/ues and other 
 their Idols. They drinks t ^ 0i w ' He ef the condemned in the 
 houfe of their gods. 
 
 Firft, They drinke wine. 
 
 JVinel Why might they not? Is it net one of the good 
 '* creatures of GW, thtc may well be vfed with thanksgjpiug ? a i.Tim. 4. 41 
 Cod bimfelfe giues it to the obedient, to them that lone and 
 feme himfDeut. 11.14. / will gtue you the raine of your land 
 in due feafon> the firft raine and the latter raine % that thou 
 maift gather in thy corne, andthy wine, and thine oyle. That 
 thou maift gather in thy wine. 
 
 Chrift his miraculous turning of water into wine at the 
 marriage of Cana in (/atilee, loh.z. 1 1. is euidence enough 
 that he allowed the drinking of wine. Yea,hirnfelfe dranke 
 wine. Elfe the people would neuer haue called him a wine- 
 bibber, as it appeareth they did, M.mh. 1 1 . 1 9. S Paul, 
 I.Tim. 5. 23. wiflieth Timothie no longer to drinks water t 
 but to vfe a little wine for bisfiomackss Jake. Wine hath its 
 praifes in the Scripture. It makes glad the hem efman } ?faL 
 1 04. 1 5. It cheareth God and man, Iudg. 9, \ 3, 
 
 How then is it, that the Ifraelites are here reproued for 
 drinking wine ? I anfwer, not for drinking wine> but for the 
 abufe in drinking arc the Ifraelites here reproued. Ir is with 
 ftw^asit ia with eucry other ^Wrra/wY of God. It may 
 
 N j bs 
 
iSi The XII. Lectvre. 
 
 be abufed. Wwc is abufed, when menared>0»^*vvj f hj c# 
 This abufs cf xim 9 S. Tattl defirous either to preuent,oc 
 to reformein the Ephe/tan^xhus fpeaketh to the Ephefans, 
 chap. 5. 1 8* "Be yee not drunj^e with mne, where**, is exceffe. 
 It is as if he hadfaid : Take heed ofmne $ be not ouercome 
 of it. In vino Ihxhs. Con filter the man that isgiuen ouer 
 to fyuYikennefit. His life its profy fe, its diilblute, its vn- 
 ^ cteancjits luxurious; its vnwoith/a Chriftian. Jake heed 
 
 * of wine. 
 
 Salomon^ Prouerb, 2 o. 1. faith : Wh* /* d mocker. It is fo 2 
 »/W taken immoderately decerueshim that takes it. He 
 rakes it to hzfweet andpteafant, but will finde it in the ef- 
 fect exceeding bitter. What more bitter then drunkennes r 
 and what caufeth drunkennefie more then wine? Aafert 
 mtmorum, dtjjipat fenfum.confundit intellettumiwcitat ttbidi- 
 b Druftus Vrou, nem i v™™* membra debihtat^ Vitamq f exterminat. It is. b faid \ 
 Clafe.zji, .,i.i j 7. to be iS*. Au fines. Drunkenneffe i it takes away the memorie % 
 it confumes the ftnfes t it confounds the v»der/?a»di»g y 
 it prouoketh lufi \ it weakneth the bodie; it diiues iife 
 away. . 
 
 The drunkard is notably deciphered by the fame Father 
 in his booke de peenitemta. Quumabforbet vinum>abjorbc~ 
 tur a. vino . the drunkard v\ hile he deuoureth his wine, is 
 deuoured of his wine : abominatur a Deo t deJjficiturab An-, 
 trelU) deride tur abhominibtiS) deflituitur virtutibtu, confundi- 
 tur a dxmembiu , conculcatur ab ' omnibus. Cod detefleth 
 him , the ^AngeU defpife him, men deride him, virtues 
 forfake him, the £>/«*// doe confound him, all doe:ipurne 
 . him. 
 
 The ancient Fathers generally are eloquent in beating 
 
 c Hom.iqjne- downe this fiinne ofdrmkennejfe. c J?*/?/ calls it a voluntary 
 
 brinatm. Dtuet/ythc mother of naught inejfe,the enemie of vertue. Chry- 
 
 foftome, Homil. $j, ad populum Antiochenum faith : where 
 
 drunkennejje is, there is the DeuilJ. Dru»kennejfe 9 its a dip 
 
 cafe remediletfe, a ruine without excufc, the common re- 
 
 dchryfoJ?.Hcm.P rdC h °f mankinde. The drunken mats, he is a voluntarie 
 
 &jn Math. ' DiHeH> a dead.liuing man : * mrfe then an Ajfe, worfe then a 
 
 do 
 
 !flf 
 
Amos. 2,?, 183 
 
 joone, worfethen any brute beaft. The brute beaft cannot 
 ^compelled to drinke, when he hath no tbirff : but this 
 Armkard is fo intemperate, that when he is replete, euen 
 to the mouth, yet will he powrc in more. He will verifie 
 the faying of the Propher, Efay 1 8. 8. Tour tables are full 
 of filthy vomitings, no place U cleane. S« Ambrofe in his booke 
 de Etta & Ieiumo,cap.i7. toworkcinvs a defedation of 
 this finne, faith : Ebrsetas foment umhbidinu^ ebrietas incen - 
 tivum itfanU, ebrieta* vsnenum infipientU. DrunkfnneJJe, its 
 a cherillier of Ju(t, a prouoker of madneftc, the poy fon of 
 foily. Hereby are men ftrangely affected. Vocem amit- 
 tunty colore variant ur^oculis tgnefcnnt , ore enbelant, frt tnuvtt 
 naribus, in furore ardefcunt, [enfu excidunt. Th ey loofe their 
 vojee, their colour is changed, their eyes arc fiery , at the 
 month they fetch breath a pace, in the nojlbrtls they (nor e 
 aloud, they are fierce in their furie % they are depriued of 
 rheir />«/*. They haue for their attendants, dangerous 
 ^»/-'jgrieuous pa'mes of the (lone, deadly crudities fie- 
 quent caftings. Mentior, faith Ambrofe $ I lye, if the Lord 
 hath not faid as much by his Prophet Ieremie^cbap.ds.ij. 
 Vrtnkt ]tc, and be drunken, and (pew, and fall , and rife %* 
 more, 
 
 I may not patfe by S.Hieromc. He in an Epiftle of his, 
 which he wrote to that noble virgin Euftochium , to per- 
 fwade her (till to continue a Virgin, warneth andexhor- 
 teth her, to flie from wine, as from poy fon. He tels her,the 
 Diuels haue not a better weapon wherewith to conquer or 
 corrupt youtb. Youth I Couetoufnejfc may (hake it, pride 
 may purfe it vp t ambition may delight it ; but drunk/nnefe 
 will ouerthrow it. Other vices we may in time forfake : 
 hie bo flU nobU inclufn* eft. If this enemie once get polfeffi • 
 on of vs, it will along with vs , whither foeuer we goe. 
 Wine and youth ! ech of them is incendium voluptatis, fit to 
 fet luft on fire : yong men and yong women,fliefrom wine. 
 Quid oleum fl^mma? v\by caft wc oylevpon the flame? 
 Quid ardenti corpufcttlo fomenta ionium ? why bring we 
 tinder,why touchwood, to a fire already kindled ? So dif- 
 
 N 4 courfeth 
 
jg 4 The XII. Lectvrb. 
 
 courfeth that good Father to perfwade the Virgin Eufta* 
 
 chtum to hate wine as poyfo*. The discommodities of wine 
 
 he briefly toucher h in bis Comment vponGalat.^ Vino 9 
 
 hominis fenfus evert it ur y pedes corrumt, mens vac Mat, libido 
 
 fuccenditur : by wine, a ma us fenfe and feeling is im paired, 
 
 his feete doe faile him 3 his vnderfianding is aboliftied,his lufi 
 
 is inflamed. 
 
 « Super Gt»ef» It were infinite to relate,how « Origen, how* Chryfologw, 
 
 mmiL6jc*?-)9* how s Bernard, how h others haue painted out this vice, 
 
 fan Lerit. w j|jj t j^ mifchiefes which it bringeth. 
 
 flv Sw^w B ut ^ ^ ar nec ^ c an >' ^ UQR relation ? Why heare we the 
 in sl'rrn^Zdam. Fathers fpeake,whenthe Scripture is plaine r Salomon,Prcn. 
 g Demodo bem 23. propoundeth a queQion.lt is verfe i%!Vho hat b woe t 
 
 viuendh Str.zu ^0 hath ferrow ? who hath contentions ? who hath babling T 
 h HiUtim t» ^fo fj^fj wQunfc without a caufe, who hath redneffe of eyes f 
 
 it • !fe*S.F>- ^* s an ^ wer :s > ver f- 3 °- They that tarry long at the wine. You 
 (to] t fee a troupe of mifchiefes at the heeles of a drunkard. Salo. 
 
 cimtnsMt*. mon well weighing this? in the next verfe Ad the 3 1, he pre- 
 Y*<fe*. /.*.*.*• fcribeth a remedit againft drunkennejfe, Lookenot thou vpon 
 the wine, when it is red , when it gmeth hit colour in the cup, 
 when it meueth it felfe aright. Let not the pleafant colour of 
 the wine, glorious and i aire to thine eye, let it not deceiue 
 thee. lfitdo,whatthen? Then,asitis,v*r/.32.*>wi]l&r* 
 - thee like afcrpcKt? it will fling thee like an adder, like a cocka. 
 trice, like a viper. And as it is, verfo 3 . Thine eyes fhall be- 
 hold fir ange women"] thou wilt become fliamelefleandvn* 
 chaft : or r Thine eyes fhaH behold ftrange viftons 3 Bina y pro 
 fmgttlu putubistevidere: Euery thing wilifceme double to 
 thee. Thou wilt thinke thou feeft two candles, when there 
 is but one in the roome. *And thine heart JhaU vtter per' 
 uerfe things] Gut of theabundance of thine hearr,open- 
 ]y 3 in the prefence of orhers,thou fhaJt fpeake things filthy 
 and vnfeemly : out will thy greateft fecrets. Tea/akh he, 
 verfr^. Thou fhalt be aihe that Ijeth downe in themiddefi of 
 the Sea, or as he that lyeth vponthetop of a m*ft ] careleffe and 
 fecure in greateft danger. It followed^ verf is. Though 
 -thou bey?n^»,though £ftffo>grieuoufly, yet wilt thounot 
 
 f'dc 
 
A M o s. i. 8. 185 
 
 feele it; fo dead thou art in the flcepe of thy drunltenmeffe : 
 and v\hich is to be admired, when thou awake ft thou wile 
 to thy xtme againe. So excellently doth Salomon giue the pi- 
 &ure of a Drunkard. 
 
 Beloued in the Lord, I hope there is none of you that 
 heareth me this day, giuen oucr ro this vilefinne. If any 
 one hath arany time through infirmitie bin ouertaken 
 with it, let him be warie for thctimc to comc,that he fall fo 
 no more. This (inne,it is morbus regiut,^ ir Bonavfnture iDiTl.fa!*!i4$ t 
 calls it. Ik zcoftly finnc. Coftly indeed. For he that draw- 
 eth his patnmome through his throat, eating and drinking 
 more in a day, then he is able to earne in a whole weeke,his 
 end muft needs bebeggery' according to that of the wife 
 man, Prov. 25.21. The duunka*d and the glutton /hall com* 
 to pouertie. You haue heard of many other inconveni- 
 ences that doe accompanie this finoe. They may mouc 
 the meerc naturall mav, the man whose Heavnis here on 
 earth, to take good heed, thac this finnc haue no dominion 
 ouer him . Much morefhould therr** Chrtfttan, he,who 
 hath bis Heauett aboue,with(land the rage and furie" of this 
 finne. It is a write of the flefh. So its called, Galat. 5. 1 1. 
 and there the Apoftlehath paflhisdoomevponit: They 
 which dot fmcb things fiaS not inherit the kingdome of God, 
 Parallel to which is that of the fame Apoflle, 1 .£V. 
 6. p. Know jee not that the vnrighteom flaff not inhertt the 
 kingdome of God ? Be not deceived $ no drunkard (hall inhe- 
 rit the kingdome of God. 
 
 I fhut vp this point with a word of exhortation. I bor- 
 row it from Luk.21.14. The words are the words of our 
 Lord and Sauiour lefus Chri(r,to his Difciples : Take heed 
 toyourfelues, lift at any timeyour hearts be otter-charged with 
 frrfetting and drmkenneffe, andfo the la ft day come vp on you 
 vnawares. For as afnare [ball it come on all them,that dwell 
 vpon the face of the whole earth. Watch jee therefore, and 
 pray alwayes, that jee may be accounted worthy ,to efcape allthsfc 
 tbtngs that Jhall come to pajfe } and to ft and before the fonne of 
 man. 
 
 Th'Jf 
 
1 86 The XII Lbctvre. 
 
 Thus farre of the fjrft general! part, the atlion of thefe 
 Ifraelites, their drinking of wine. Now in the fecond place 
 vve arc to confider, whofe wine it was. It was cot their 
 owne j it was vinum damnatomm , the wine of the con- 
 demned. 
 
 They drinke the wine of the condemned. 
 By this wine of the condemned fame vnder (land the wine, 
 that w as of cuflomc giuen to condemned perfonj, to rcfrefti 
 and comfort them, when they were to fuffer execution,for 
 their offences. Of this cuftome a certaine Hebrew in a 
 k StttUchol.de booke of his entituled, k Liber ittdtcttm ordinariorum,ma~ 
 Lyra in Mail, keth mention,after this manner : It is the aduife of Lr- 
 *7. j4« muel the King,Piw. \ 1.6. gtue firong drinke vnto him that 
 
 is ready to penjb,andwtnc vntothofe that beofheauy heart. 
 Let htm drinke and forget his pouertie,and remember bis mife- 
 rie no more. Vpon occafion of thefe words the Seniours of 
 the Iewes made this conftitution^ff condemnatis ad mortem 
 daretur vinum aromaticum ad bibendn, vt faci/tus tolerarent 
 paffiomm : that fweet and odoriferous wine (hould be pro- 
 uided for fuch as were condemned to death, which they 
 might drink?, and fo the more eafily endure their differing. 
 This conftitution was put in pra&ife by the lewes. 
 At the time of Chrifts fuffering,there were in lerufalem 
 ' certa ; ne devout Matrons, full of compaffion, v\ho did 
 out of their devotion beftow this wine. This wine fo pro- 
 uidedjfor Chrif!,and thofe thatfuffcred with him, fome 
 cruell Iewc? tooke vnto themfelues, according to thefe 
 words of Amos {They drinke the wine of the condemned. TJlis 
 wine they tooke vnto themfelues, and in the place thereof 
 they did put vinegar mixf with gaff, as S. Matthew faith) 
 \ cbap.27.14. If vinegar mixt with ga/l might ferue Chrifts 
 
 turne ; foit was : the kwes would haue the wine :They would 
 drinke the wine of the condemned. 
 
 This cuftome of giuing wine to fuch as were condemned 
 
 M»fcv\ut,Are- t0 dye, you fee was very ancient. The learned 1 expofitors 
 
 "mtheH™'™ 3 of the Gofpell in their Commentaries vpon the 17. q( 
 
 S\ Matthew doe generally remember ir. Lucas Brtfgenfis 
 
 very 
 
A m o s. z. 8. 187 
 
 very preciiely : <JMortt erat^m & hodiempudnos in vfu eft $ 
 It was a cuftome, and is this day in vfc xiith vs, that r© 
 malcfac*tors,br ought ro the place of execution, wine (hould 
 be giuen them, and that of the heft, partly to refrefh their 
 thirdie^and uearicd bodies; and partly to exhilarate and 
 cheare vp their hearts, that they might the lefTe thinke of 
 death, and with more cafe endure it. If to this cuftome 
 our Prophet here aJludcth, then are the I/rat /inhere re - 
 prouedfor their cruelty, for taking to rhemfelues,to their 
 ovvne priuare vre,vvhat v\ as of cuftome belonging to poore 
 condemned prifaners. 
 
 But I take it more agreablerothe meaning of the Holy 
 Ghoft in this pi ace, if we vnderftandbyf^*r**? of the con- 
 demned, wine bought with the money of fuch as the Judges 
 of Jfrael had in thdr vnrighicous iudgements put to the 
 worfe. 
 
 This wine the Septuagint doc call "*•* **> nw*m&, 
 vinum de calumny, wine gotten by deceitfull dealing, by 
 malitious furmifes, by falfe accufations. The Chaldee /><*- 
 rjpbratt tearmes it vmum rapine, the v\ine of oppreffio^of 
 pillage, of robberie.£«/^r (hies it vmttmmulciatorum^nd 
 CaftaUo^vmum wW#4/f/*£,winei (filing from mulct es,from 
 fine?. In our now Englifhtranlhrion, it is th* rrine of the 
 condemned: caft your eye but to the margenr,andyou will 
 finde it to bee the wine of fuch as were fined or muffled. 
 Here then by the nine of the condemned , we are to vnder- 
 (land, that the ludges of lfrtel laid vpon the poore men 
 vniuft penalties, by v\hich they might be prouided of 
 wine and other deiicates, and fo fpend their dayesin 
 iolliry. 
 
 You fee now, what finnc it is, whereat this fecond ge- 
 nerall part doth aime. It is an oppr effing finne 5 the finne 
 of ' oppreffiom when Iudges, rulers of dates , and men in 
 autoritie m*k* kduoclee of the poore. Of this finne I fpakeaf 
 large in my Ninth Lecture vpon this fecond chapter of 
 Amot 5 at what time I deliuercd this doctrine. 
 Cjod flcadcth the caufe oftkepoore,4gawft their oppreffors. 
 
 The 
 
i88 The XII. Lectvre. 
 
 The leife needc hauc I now to fpend my time vpon if. 
 Yet a word of it. My now-doftrine I deliuer in this pofitio : 
 It is not lawful! for any man to opprejfe another. 
 Oppreffion I call cucry imt/fice 9 vkd of the mightier, ei- 
 ther by violencc,or by colour of law, or by any other cun- 
 ning dealing, againft fucb as arc not able to wichftand 
 them. 
 
 This defcription of oppreffion, I gather from Levit.i$ m 
 14. from Micah 2.1,2. and from i.Theff.q 6. In ccb 
 place the vnlawfulnelle of opprcflionis manifefted. 
 
 The firft place hyLtvit.is. 14. The commandement 
 there is : // tbo h fell ought vnto thy neighbour % or buyefi aught 
 of thy neighbors hand y yee /hall not oppre^e one another m Whs* 
 ther you feS or huy,you may not oppreffe : the very forbid- 
 ding of oppreffion, is a fuffxiem argumcnt,that oppreffion is 
 vnlawfull. 
 
 The fecond place is, Micah 2. 1, 2. Woe to them that de« 
 uife iniquitie 9 and worke euill vpon their beds : when the morning 
 is light ,they fratltfe it.becaufeituinthe power of their hands* 
 t/£*d they couet fields, and take them by violence ; and hotsfes, 
 and take them away. So they opprejfe a man and his houfir, euen 
 a man and his heritage, where you haue an imprecation a- 
 gainft fl/^JJwv, a imthundred out againft them. Itise- 
 nough to proue oppreffion to be vnlawfull. 
 
 Thethird place is v i.Theff.4.6. This u the will ofGod 9 
 
 that no man opprejfe , or oner* reach his brother in any matter. Is 
 
 it Gods will? Then furely it is not lawfull for you to opprejfe 
 
 or ouer-reach one another in any buiincile. Men of trade 
 
 may not gaine by their falfe weights, falfe meafures, falfe 
 
 Jpocches, or falfe oathes $ neither may men in any other 
 
 courfe of life gaine by violence , or by colour efLaw, or by 
 
 any other cunmng dealing.Thus is my doctrine confirmed, 
 
 It is not lawful/ fir any man to opprejfe another, 
 
 Firft, it may ferue for a reproofe of the Oppreffors of this 
 
 age, who make gold their &«>/>/% and the wedge of gold their 
 
 confidence } as lob fpeaketkiiafap; 3 J. 24. S. Paul, he taught, 
 
 J .Ttw. 6.6 . that Gtdhujfc is great gaine 1 but thefe men fup- 
 
 pa/c 
 
Amos. i. 8. 19} 
 
 pofe the contrary , that game is great godlinefle : and 
 therefore they feare not to game with the hurt of o* 
 thers. 
 
 They build their houfes, at the moth. So faith lob, chap* 
 27.18. As the moth I Howisthat? The moth is made full 
 by fpoyling the barkcs,and bookes wherein it fiueth. So 
 is itwith thefe men $ theymake themfelues full, by fpoy- 
 ling others,with whom they liue,and haue to deale. I ex- 
 pref ft it in Uremics phrafe, chap. 22.13. They bttild their 
 houfes bj vnrighteoufnes, and their chambers by wrong : and 
 in Habakkpk phrafe, chap. 2.12. They build them towncs 
 with bloody and ftabltjh their Cities by iniquitie. Againft 
 thefe is that complaint of the Lord,£/4f. 3. 14, 1 5. Te haue 
 eaten vp the vineyard ; the fpoyle of the poor e u in your houfes. 
 What meane y ee, that yee beat my people to peeces t andgrinde 
 the faces of the poore ? Woe to thefe men 5 a woe from Mi* 
 cah t a woe from Uremic ^z woe from Habak^kjn thenow- 
 alieaged places 5 a woe from Efay too 3 Chap t 5. 8. Woe vpon 
 woe and yet will they not ceale from ioyning houfe to houfe, 
 and hyinglandtolandtfs if the way to the fpiriruall tanaan 
 were all by Lavd,znd not through a red Sea ofdeath,zs one 
 Wittily fpeaketb. 
 
 From this contempt of the Prophets of the Lord or ra- 
 ther, of the Lord himfelfe fpeaking by his Prophets , it is 
 nowcomeropatfe,that many a poore tenant is thrufiottt of 
 his houfe y that Villages are depopulated^ thatthofe ftreets 
 which were wonttobefowenvvith the feeds of men, are 
 now become paflures for the fending forth of oxen, and for 
 the treading of Jheepe,*% Efay {pcaketh,chap,7.i$. 
 
 Now may Hythlodan* his complaint haue place: m Ourm M$ri vtopia 
 fbeepe in England were fometimes the meeksft beads of the ** »• 
 fteld,and contented themfelues with a htle :but now are they 
 become Co fierce and greedy, that they devour e men, and 
 Tewne-fields,znd houfes^ndvt/lages^ndlayaOwafle. Alas, 
 filly Jheepe.xi is no fault of yours 5 you areas meekezs eucr 
 you were. Whofe then is the fault? It is yours,yee grin- 
 ding opprejfors :fours,whofe hearts arelikethc vatf Ocean, 
 
 fe 
 
ic;4 The XII. Lectvre. 
 
 fit to fwallow vpcuery bale commoditie, that the earth is 
 able to afford you. 
 
 O that thefe men would at length callthemfeluesto a 
 Arid account of the opprejfions, wherewith they haue op- 
 preffed the poore, either by depopulating, or by raifing rents % 
 or by heyfing fines, or by interefl t or otherwife : and would 
 once begin to make (omcreftitutiov. Did they but know 
 in what eftimation they (land in Church and fimmon- 
 wealth ,they would remit fomewhat of their Cruelty. 
 
 The Church heretofore denied them Chrifti an burial!. 
 Its apparant in the Canon Law : Extra de Vfwis, Cap, 
 £2uU in omnibus* 
 
 How the Common-wealth brooketh them,they may 
 perceiuc by two inftances. Catillut a Britifli King 170. 
 ycares before Chrifydid bang them vp : Hehungvp all op* 
 n Stow in hit P re Jf ors rf the p*°rc- M y a Chronicler writes 10 the m argent, 
 Summary. A g, 00 ^ example. Long after him , King Edward, com- 
 monly called good King Edward, banifhed them his Land. 
 So writeth Glanvil l%b. J.de Leg. & con/net, AnglU c. 3 7. The 
 fame author in the fame booke ^.itf.affirmeth; that by 
 the mod ancient lawes of England, the good* of a defamed 
 opprejfor t dying without refitution , were efcheated vnto the 
 Kinq\ •, and all bis lands vnto the Lord of the towne. 
 
 Wherefore let the opprejfor now at lad forfake his eppref. 
 fans. What can all the wealth, all the mucke of the earth 
 auaile him, if for it he loofe the kiugdome of Heauen? 
 Momentaneum rf^eju-od deletlat ^dtternum^uodcruciat. The 
 wealth he here heapethvp may foratimeyeeldhimfome 
 delight: but what is ^moment of delight to the J/*rwi//> of 
 forrow that mud follow ? CMufl follow ! Yea if mud fol- 
 low, if amendment hinder ir nor. If he amend nor, I fay, 
 as God is God, (0 certain el y (hall the opprejfor be deflroyedy 
 though not in the redSea&s the oppreffing<^£gjptians once 
 were, yet in a Sea, a blacke Seaoi Hellifli deeps,where he 
 fliall be pained ili/peafyiMj, tormented intolerably , both 
 ouerlaftinglj. 
 
 Thus haue you the Srfl vfe of my doctrine. My 
 
 doctrine 
 
Amos. 2. 8. 
 
 i?5 
 
 do<ftrine v\a*, ft U not lawfull fir drty man to ^pprefje 
 another. 
 
 The vfe was a general] reproofe ofourw^- oppress* 
 A fecond vfe may be to admonifh fudges, fufttces, and 
 other Magiflrates and7^/*r/, that they furTernot them- 
 f clues to be ftained with this fin ofopprejfion. It is the ° du o Tnkjnton ee- 
 rie of the Maeiftrate r» ^//Atf r rl^r oppreffedout of the har.d f>^ ll K^»> : 
 ?&/ opprejjor. r J J 
 
 This dutie is laid vponhim,/<r>vfw.ai.i2. There thus 
 faith the ZWtothe houfe of Dauid: Execute iudgcmxt 
 in the mornings And deliuer him that is oppreffedout of the hanai- 
 of the opprejjor. U is likewife laid vpon hlm 9 Efai, i.iy^ 
 Seeke iudgemevt, releene the oppreJfed,iudge the father leffe, 
 anddefendthe widow. Where firft Gods command smenc 
 is, that Magistrates fhould ex fcute Judgement tnthe mirmg. 
 In the morntng : Therefore they are not to vfe delayes in 
 doing iuftice. Secondly, Gods commandement is, that 
 M agiftrates fliould (eek$ iuigement. Muft thtyfeeke lodge- 
 ment f Therefore in cafes of oppreffion they are not to 
 flay till they be called for. Thirdly, God commerideth 
 vnto Magiftrates,all that are opprejfed.but fpecially the /*- 
 therfeffc and widow: the father/etfe, becaufe they want the 
 defence of their parents $ and the widow, becaufe flie is de- 
 flitute of the helpc of her husband $ and we know, euery 
 wan goeth ouer,w here the hedge is loweft. Therefore are 
 Magiftratestotake vponthtm the defence of the father* 
 lejfe, the defence of the widow, the defence of euery onejhat 
 is oppreffed. 
 
 Is it fo ? Then are M agiftrates to take fpeciall heed,thac 
 thcmfelues be neither principalis, nor acceftaries,in the fin 
 of Oppreffion. They muft abhor the pra <5tife of the Prin- 
 ces of I erufalemj who Efaj i.i%. are filled companions of 
 ?&*?*«, becaufe they loued gifts, and followed after rew&rds. 
 They are to deteft the corruption of the rulers ot ffrael, 
 who H0/4. 1 8. loue with fbame to cry, Bring jee, Bring yee. 
 They muft hate the waves of ^4w«f//fonncs,who i.Sam. 
 8. 3 . turned afide after lucre $Qoke bribes ,andperuerted iudge- 
 
 went. 
 

 i 9 6 The XII. Lectvrb. 
 
 me nt, T hey mud loach the courfcs of curfcd Balaam, who 
 %.?euz.\ 5. Louedthe wages ofvnrighteoufnejfe. 
 ' Happy is the land that is ruled by fuch Magiftratcs. 
 Such may with boldnes (land vp , and make protection 
 with iuft and vncorrupt Samuel, i .Sam. 12.3. Behold, here 
 we are ; witneffe againfi vs : whofe oxe haue we taken ? whom 
 haue we defrauded? whom haue we oppreffied * of whofe band 
 haue we received any bribes to bhnde our ejes therewith . ? and 
 no man dial! be able to accufe them. 
 
 Are ours fuch ? I ftand not here to plead againfl them. 
 Onely this I fay : If ours be not fuch, but are of another 
 ftampe: if they lone the wages of vnrigbteoufueffie, if they 
 lane gtfts, if they follow after rewards, if they turns ajlde after 
 lucre, if they take bribes, if they fhame not to cry, Bring ye % 
 bring jee-, I may ran ke them with thefe Ifraelttes in my 
 text: They will^ the right eons for finer $ they mllfeX 
 the poore for a paire of fboes j they will pant after the dufl of 
 the earth on the head of the toore h they will turne aftde the 
 ivay of the pseeke, and they will drinketbe wine of the con* 
 demned. 
 
 Thus haue you the fecond vfe of my doctrine. My do- 
 ctrine was, It is not lawfnllfor any man to opprejfe another. 
 The vfe v\as an admonition to Magiflrates y rulers, and 
 other officers, that they fuffernotthemfcluestobc flained 
 with the finne of opprejfion. 
 
 A third vfe followeth. It reacheth to the poore opprejfed. 
 
 They may from hence receiue confolation $ from hence 
 
 they may be comforted. Is it not an exceeding great com- 
 
 . fort to a poore oppreffied wretch, to know, that God taketh 
 
 notice of the opprefiions.vnder which he groancrh i That 
 
 God doth fo, I haue already made it manifeft in the proofe 
 
 of my doctrine, in the reproofe of opprefors } and in the 
 
 Magistrates admonition. It is clcare alfo in the letter of 
 
 my texr. Here God taketh notice of the oppreffions of the 
 
 poors in IfraeL in as much as the Iudges, the Rulers, and 
 
 great men there did dr'wk*thc wine of the condemned. 
 
 hereto I adde that Pfel. 1 *.?• For the. opprefpon of the 
 
 poore. 
 
Amos. i. 8. 1^7 
 
 pure, for thefighing of the needie t now wiH I drift ( faith the 
 Lord) I rrtilfct him in fafetie from him that pnffeth at him, 
 from him that would enfnare him. Behold here>flrft Gods 
 readiuefie to help* the poore^ and fccondIy,£*)r forcible with 
 God the poore mans prayers are. Are not both thefe to a poore 
 •pprejfed man points ox lingular comfort 1 Out of doubt 
 they are. 
 
 But feme poore man preflcd downe with the burden of 
 opprefilon, may here fay vnto me. Hath God proraifed 
 to deliuer me from mine oppreffors f Why then am I (till 
 opprclfcd? 
 
 Stay a while, and thou (bait behold the goodn e« of the 
 Lord. Its not for thee to make hade, or to feekeby vile, 
 and vn warrantable courfes to vs in de thy fclfe out of thine 
 opprelTors hands. Vntill it fliaM pleafe the Lord to put an 
 end to thy prefent gricuances,irsthy dutieto poflefle thy 
 foule in patience. P. efcribe not thou vnto the Lord, what 
 he (ball doe. Let his grace, let his f amour be fufficicne 
 for tfaee,whatfoeucr it bring with it^be it want,or pouertie, 
 or aduerfitie. One drop of hisfiuonr is better worth vn- 
 to thecand more of valew, then this whole world. If thou 
 haue but a taft,but a touch of it,it will make thee fing with 
 Dauid. Pfal. 119.71. /*/ good for me that I h *ne bin ajjlt&ed: 
 good, that I haue bin in want, in pouertie,in aduerfme,vn - 
 der the griping hand of the opprefor. O J how facet is 
 the quiet fruit olrighteeafuesjhzt lpringeth forth from the 
 bitter roote of tribulation I 
 
 I haue done with the poore cpprejftd, when I (hall haue 
 gitien them a Caveat. The Caveat is, that thty themfelues 
 tpprejfe not themfelues. There is no opprejji n to the op- 
 frejpon, that one poore man exerciferh towards another. 
 For a poore man that opprejfeth the poore, is like a frreeping 
 rouse % that leaues nofoode. Salomon avowcrh it, Prav.l 8. 3 . 
 A poore man ] a man of mcanee(tate>#f £* °?f re jf e ^ by force, 
 by fraud,by bargainings otherwife,4 poore man ] fuch as 
 he hirnfelfc is, whom he ftiould tender and pitie,becaufe 
 
 O b J 
 
1^8 The XII. Lectvre. 
 
 v 
 
 by him he may be pucinmindc of his owne eftate, be is 
 like a [weeping raine ] like a floud chat rifeth through abun- 
 dance of raine, or he is like agreatftormeandtempeft of 
 raine, that fuddenly carieth away corne, hay, and whatfo- 
 eucr it meeteth with, and leaues bebinde it no foode for men 
 or cattle to liue on. A poore man if be opprejfe tbe poore, 
 u like a [weeping raine ,that leaues no foode, 
 
 A poore man y and yet an opprejfor ! Such a one is much 
 more intolerable then a rich man, that opprefetb. For, 
 whereas by the law of God , euery opprejfor is bound 
 to make aftuall refiitutton for the wrongs he hath done, 
 the rich man may bee in cafe to doc it , the poore man 
 neuer. 
 
 My exhortation is,to rich,to poore,to all $ that all would 
 be of the fame minde one towards another. So S.Paul ex- 
 horted the %omans y chap. iz.iC. Be of tbe fame minde one 
 towards another \ LMinde not high things, but condifcend to 
 men of low eft ate. Recompence to no man euill for euill. If it 
 be pojfible, as much as lyetb myou, hue peaceably with all men, 
 Sith herewe baueno'coYitinuingciticJleb. 1 3. 14. lith here we 
 are but pilgrims and ft rangers y i.Pet.z. j i. ihhhereis not our 
 reft, Micah 2.10. why vfe we fraudulencie and forgerie in 
 our contracts? why bribery in iuftice? why crueltie in our 
 dealings ? why ouerbeare we right by might ? why grinds 
 we the poore like corne with the mitftones of opprejfiont 
 why eat we them vp like bread ? yea, why doe the poore 
 grinds themfelues? why oppreiTe they one another? Will 
 we neuer leaue crulhing one another ? Deareiy beloued, 
 we forget our feiues: wechinkeweareat£<?w<?>burarenot. 
 O ur home is abene $ it is Heaven, Here we are but fir an- 
 gers : and fay \ h it fit that ftrangers, when they are but 
 paffing through a llrange country ,(hould devonre and con* 
 fume one another? 
 
 Beloued in the bowels of Jefus Chrift,]et vs for the time 
 to co ne fo liue and louetogither, whileft we (hall be here 
 iorny ing towards our w i(hed-for-home,that Celeftiall Ca- 
 naan, 
 
Amos. i. 8. 
 
 i 99 
 
 nun, that when it Aiall pleafe God to call vs to our ac- 
 counts, how we haue herecaried our felues,we may with 
 bleiled P**l } t.Cor.7.z. boldly make our profeflion : Wc 
 haue wronged no man, we haue confttmed no man, we haue de- 
 frauded no mart. 
 
 Thus far of the fecond generall part, whofexwrt it wa$_ 
 that thefe Ifraehtes did drinkf. It was the wine of the condem- 
 ned. I can but falute the third 5 ic notet h the place where 
 the Ifraelites drankc their wine : it was in domo deorum fuo- 
 rum, in the houfe of their Gods. They drinke the wine of 
 the condemned m the houfe of their Gods. 
 
 In the houfe of their Gods. 
 
 The Septuagint haue *• ^ ***** « *** "W- In the 
 houfe of their god. So readeth the author of the Vulgar 
 Latine : So Luther, and £*/#/*,and Munfler y znd Caftalte, 
 and Gualter^ and fo our new Eng/tfi. The reading I difal- 
 low not. Yet becaufe the Ifraelites, the ten tribes of If 
 r*<?/,they to whom this prophefieof ^«w was directed, 
 went not now vp to lerufalem> to the Temple there, there 
 toworftrip the true and liming God<, but had Temples of 
 their owce, Temples in Dan> in Bet hcl, in other places, to 
 which they repaired for the worftiip of their golden calves, 
 and BaMpnd other their Idols 5 1 rather read (and the ///- 
 brew text will well beare it) in the houfe of their Gods. Mer* 
 cer fo readeth it 5 fo doth Vatablusjo DrufiwSo Tremellim 
 and Iuniui. lonathan the Chaldee Taraphraft he reads ; In 
 the houfe of their Idols. He hath refpedfc to the purpofe of 
 the Holy Ghoft. His purpofe iu this place is to taxe the 
 Ifraclites for their fuperftition, for their idolatrie, for their 
 riot and excetfe in fpending their goods, gotten by the op., 
 frejfion of thepoore in the houfes, Temples, or Chuixhes 
 of their Idol Gods. The doclrine,we may take from TOnce 
 is this, 
 
 O 1 Goods 
 
2, 00 The XII. Lectvre 
 
 Goods gotten vnlawfuHy are not fit to be employed in the for* 
 mce of Cjod. No, nor in thefernice of Idols. 
 
 Not in the feruice of God. They arc reie&ed by Eccle- 
 fiafitcus, chap. 3 4 1 8. Ho that facrificeth of a thing wrong- 
 fy'ij gotten, hid offering is ridiculous, Jtjdiculous 1 And will 
 you thinke a ridiculous offering fit for Gods feruice ? In the 
 20. vcrf.of the fame Chapter Ecclefiaflicus faith further: 
 Who fo bringeth an offering cf the goods of the poore y doth at 
 ene that killeth the Jonne before the fathers eyes* Can a fa- 
 ther be pieafed to haue hi$ fotme (laine before bis eyes & 
 You will fay, no. No more will it be pleafingtoGodto 
 baue an offering of ill gotten goods prefentcd to him. 
 
 Salomon Prov.l 5.8. faith, Thefacrifice of the wicked is art 
 abomination to the Lord. He faith it againe,c hap. 2 1 . 1 7. The 
 facrifice of the wicked is an abomination. Its true. Whatfcw 
 eucr Sacrifice the wicked man vffer eth to the Lord s bc it offe- 
 red neuer fofolemnly, neuer fo fumptuoufly, it will bean 
 abomination to the Lord, the Lord will abhor it, he will de- 
 teft it. Much more will he abhor and detcfl any offering 
 that fhall be made of goods ill got ten, of the good* of the 
 poors. Of fuchfacrificcrshelaithin£/^7,r^/>.6^.3. He 
 that killeth an oxe, is as if he flue a man : he that facrificeth a 
 lam be } as he that cut off a dogs neckj he t bat offcreth an oblation^ 
 as if he opred fwines fiefe, he that burnetii mcenfe, asif he 
 bleffed an LdoL 
 
 You acknowledge the truth of the firft part of my 
 doctrine. 
 
 goods gotten vnlawfnllj are not fit to be employed in the fer- 
 uice of God. 
 
 But may they be employed in- the feruice of Idols I Ne, 
 they may not. My reafon is : The Idolater hauing no per- 
 fc& Knowledge of the true and liuing God, takes his Idol 
 to be hie Cfod, and worfhippcth him as God. Now if hee 
 wci Ihig him amijle ,if car elefiy ,if with goods of oppreffion, if 
 
 mtb 
 
Amos 2. 8. 201 
 
 with ill-gotten goods , he difhonoureth the true and lining 
 God: and the tme and lining God will be the auenger of 
 fuch difhonour done vnto him. This is the very rcafon 
 why our Prophet here reproueth the Ifraclites for bringing 
 into the Temples of their Idols , their ill-gotten goods, 
 the trine oft he condemned. They thought thereby to do fer- 
 uice,not fo much to their Idols, as to the great God of Hea- 
 uen, whom by their Idols they reprefented. Thus haue 
 you my whole doctrine eftabliihed, 
 
 Goods gotten vnlnwfulbj are not fit to be employed in the 
 feruice of (jod : No, nor in the feruice of Idols. 
 
 I* This may fcrue to admonifh fuch,as fhalJ hereafter 
 found Colleges, build Hojpitals i CTt£l Scholes t OTdaine Anu 
 uerfarits, that they endow them nor, that they enrich tbcm 
 not with lands and potfeffions , purchafedwith til-gotten 
 creafure. 
 
 t. Here is a lelfon for all fuch as haue heaped vp vnto 
 themfelues abundance of wealth by oppreffion, by extortion, 
 by vfiny, by deceit, or otherwife vnlawfully. Such may 
 here be put in mindeto make atluall refiaution in their life 
 time. Happily they will by their lad Will and Teftamcnc 
 bequeath part of their ill-gotten wealth to the Cburcb,and 
 part to the/>w*,and will leauebut a portion to their hetres. 
 A poorc fhift. Can they thinke that God will be fo mock- 
 ed? He will not. 
 
 What remaineth then^butthat euery one,vtho hath in- 
 crcafed his (ubfonce by ivrong, doe while he is Iiuing,make 
 ablnall reftitution. Zacheu* the Publican profeflfeth vnto 
 Chrift, Luk. 19.8. Behold Lordythe halfe of my goods I gitte 
 to the poore, and if I haue taken any thingfrom any man, by for- 
 ged cavillation, Irefiore him foure-fold. Zachens of Icrtchoy 
 he being converted to Chriftianitie was content toreflore 
 foure-fold. It is a good confequenc, they are fcarfe halfe 
 Chrifhansjthat will not refioretbe principal!. Thou wile 
 lay, what neede refiaution f I will repent for my oppreffmg 
 
 O 3 finnes, 
 
zo x The XII. Lectvre. 
 
 fmncs, and God is gracious ; he neuer turnes away the 
 
 finner that repenteth. Take hcede,deceiue nfctthy felfe 2 
 
 jf thou be able to make aftuall refbtmion, and doeft it nor, 
 
 pemtcntia non agitur, fed fitgitnr. S. Attftine tells thee fo, 
 
 Ep. 54. which is to Macedonitu. Thy repentance is no 
 
 repentance 5 thou doeft but f eigne repentance \ 1 1 
 
 will neuer procure thee pardon for thy 
 
 finne. M ake thou therefore 
 
 atfuall reftitution. 
 
 Thus far of the 8. wrfe. 
 
 S T^P^F^^tjgff^ 
 
 HE 
 
 S^l^^^^^^^t^^^^ ^^' ^^^^ 
 
*°3 
 
 The XIII. Lectvre, 
 
 AMOS 2. 9.10 ii. 
 
 Tet deflroyedlthe A mori te before themjwhofe height 
 was like the height of the Cedars, and he was ftrong as 
 f^Okes, yet I defiroyed his fruit from aboue, and his 
 rootesfrom beneath. 
 
 Alfo I brought y oh vp from the land of Egypt ^d led 
 you for tie year es through the wilder nejfe, to poffeffe the 
 land of the Amoritc. 
 
 And I raifed'vp ofyour fonnes for Prophets,andofyour 
 yong men for Nazarites. Is it not euen t'.ous&yee children 
 of lfrael faith the Lord f 
 
 MY meditations haue beene heretofore fiue times 
 exercifed in difcourfing vntoyouof the/****/, 
 wherewith the people of I (rati in the precedent 
 verfesftand charged. Their finnes were, C ouc ' 
 totefnefje, Cr He/tie, Opprejfitn, Falft dealing, Tilt hie lnfts % In. 
 eefl, Idolatrie, Riot, and Excejfe. Grotfeand palpable enor- 
 mitics.My endeuour was by the [word of the Sptnt, the word 
 ofGod,toarmeyouagainftthemj thatyeegiue them no 
 palTage, no not a little; that yce fuffer them not by any 
 meanes to haue dominion ouer you. 
 
 From their finnes we come to their Blejfir.gs • thofc blef- 
 fings wherewith God had bletfedthem. Fourcare heetc 
 mentioned. 
 
 One is, the ruine of the Amsrites, fet downe verfe 9. Kn 
 deftroyedlthe Amorite before them, vpbofe height was lik* the 
 
 O 4 height 
 
zo4 The XIII. Lectvre. 
 
 height of 'the Cedars, and he was ftrongas the Qkc$,yet Ide- 
 ftroyed his fruit from aboue^ and his routes from beneath. 
 
 The fecondis, their deliuerance from thefcruitudeo£E- 
 gypt . ver. 1 o. Alfo I brought you vp from the land of Egypt." 
 The third is, their fafe faff age through the defer t, toucned 
 in the fame verfe 5 Iledjou fortie jeares through the wilder •- 
 nefe. And why fo ? but, topojfefe the land of the Amorite. 
 
 Thcfe were three great bleflings 5 yet were they but tem- 
 porall. The fourthpaireth 3 Itisfpiritua]l,zw. 1 1, Irajfed 
 vp of your femes for Prophets^ and of your young menforNazi- 
 ritcs: 
 
 The confirmation of all followcth in the fame verfe : Ii 
 it not euen thus, Oyee children of/fraeljayth the Lord f Say O 
 yee children of Ifrael-, Haue I not done fo and fo for you ? 
 Hauel notdeftroyedthe^w^r^for your fake ? Hauel 
 not freed you from your Egyptian yokef Haue I nor guided 
 y 011 through thedefert ? Haue I not giuen you Prophets and 
 Nazarites of your owne fonnes, and of your ownzyongmen 
 for your inftrudion in the true feruice and worfliip of your 
 God ? // it euen thus fi yee children of lfraely faith the Lord t 
 
 Ycu haue now the fcope of my Prophet 3 and thefumme 
 of this Scripture. My prefent difcourfemu ft begin with the 
 firft mentioned benefit beftowedby God vpon that peo- 
 ple. \t is the ruine of the Amorites for their fake, thus ex- 
 prelfed, ver, 9. Tet defireyedl the Amorite before them y &c % 
 Herein Icommend vnto ycu three principall parts 5 
 The rlrft hath 3 generall touch of the rume of the Amo- 
 rites : Yet deftroycdlthc Amorite before them* 
 
 The fecondhatha defcriptiun of that people. They are 
 defcribed,from xheir flature^ and from their valottr.Each is 
 fet forth vnto vs by way of comparifon : their (lature or 
 f allneile by the Cedar, their valour or (Irength by the Oke j 
 Their height was like the height of the Cedars* and he e Was 
 fir on g as the Okes. 
 
 The third hsth a particular explication or amplification 
 of their ruine ; it was not any gentle ftripe that they recei 
 ued ; not any light incifion, not any fmall wound 3 but it 
 
 was 
 
Amos. z. 9. 205 
 
 was their extermination, their contrition, their vniuerfall 
 ouerthrow, their vtter ruine. Their roote and fruit • Princes 
 and fubie&s $ Parents and children, yongand old,were all 
 brought to nought iTet I deftrojed his fruit fromaboue, and 
 his rootesfrom beneath. 
 
 Of the firft of thefe three parts at this time. It hath a 
 generall touch of the ruins of the Amorites. Tet Idefiroyfd 
 the Amomc before them. 
 
 ret.] The Hebrew letter is Vatt - k is rood vfuaJlypuc 
 for * And: It is here fo rendred by Leo luda, by Calvin, by a Et - s 
 Gualter, by Brentiw, and by Vrufitts. T he b Septuagint ,the h 
 
 b /?. 
 
 Jiuttm, 
 
 author of the c Vulgar Latine, and p'atablus doe tranflate itj o„_ 
 2?*/. d TremeSius and the * Tranflator of the Chaldee Para- e i/r#/T 
 phrafe haue Although. OurEnglifli Bible hath 7>r. Be ic 
 either And, or ^Although, or Tut, or 7>r, it varieth not the 
 meaning of the holy Ghoft. 
 
 The meaning of the holy Ghoft, is,by this enumeration 
 of Gods benefits vpon Ifrael , to taxe Ifraeloi Ingratitude. 
 Godiliowreddownehis benefits vpon them, yet they re- 
 turned nothankex. So much is here enforced by thrs parti- 
 cle,^*, to this fenfe : Notwithstanding all the geed 1 haue 
 donevnto Ifraell, whether for their temporally or for their 
 jpirituaQcftite; for their temporal! , by deftroyingthe Amo- 
 rite before them, by freeing them from their fcruitude in 
 Egypt ,and by guiding them through the rvilderneffe : and 
 for their Jpiritualt eftate,by giuing vnto them Prophets euen 
 of their ov^nt fonnes: yet Ifraell 'J my people Ifraell, haue f Ho f- 1 7 *7. 
 8 forgotten me.Crueltie, Couetoufnejfe, Opprefjion, Fa/ft dea- & Ho f' l i' 6 - 
 ling, Filthte lufts, Incefoldelatrie, Riot, and f-v^jfothefearc 
 the fruits wherwith they repay me:7W deftrojed I the Amo- 
 lite before them. 
 
 Here we are to take out a leflbn again ft Vnthankejuhejfe. 
 It is this, 
 / Vnthanhcfulneffe is ajinne very odiom in the fight of God, 
 
 This truth you will acknowledge to be very cuidenr, 
 and out of qucftion,if you will bepleafed to confider three 
 things* 
 
 The 
 
io6 The XIILLbctvre. 
 
 CFiril is,that God doth ferioufty for bid Vnthankef nine ffe. 
 Thc< Second is, that he doth feuerely reprehend it. 
 £ T hird is, that he dot h dulse punijh it. 
 Firft, God forbiddeth vnt ban kef nine jfe t It is forbiddeflj 
 Deut.6. II. Take heed^that thou forget not the Lord thy God 
 h Detit.6.\o.< yelocntbouartftitl^tVhenthcLordthjGQdJhAtl banc brought 
 thee into the landwhich he [ware vnto thy Fathers, to Abra- 
 ham; to Kzzc^andto Iacob, togiuethee^nd IhaU bauegiuen 
 i y<rf, II. fazQ g reat and goodly fifties, which thou buildeft not : i tAnd 
 houfes full of all good things, which thou filledft not, and Wells 
 difg *d which thou dtggedft not ^vineyards & ohue trees planted, 
 which thou planted]} not, k when thou has! eaten and be full f 
 k Dent .g. i o. ij-^^ beware left thou forget the Lord,which brought thee forth 
 
 1 Dtutj)\ z. cut f l ^ e fotdrfEgyptfroftbe koufe of bondage. Take heed 
 that thou be not vnthankefull. 
 
 Secondly, God reprehendeth vnthankfulneile. Hcfepre- 
 bendet b itinthclewes, Efa. I. 2. I haute nourified, I haue 
 brought vp children, but they haue rebelled againft me. Here- 
 prehendah it in the Gentiles, Rom. 1.2 1. There are the Gen- 
 tiles fay d to be without excufe, Eecaufe when they knew God, 
 they glorified him not as God, neither were they thanleefutl. Hee 
 reprehendeth it in the proud Chriftian, 1. Cor, 4. 7. The 
 proud Christian he boafleth of his dignitie, of his good 
 workes, of his merits. VnthankfuJI mzo,what haft thoujthat 
 thou haft not receiued f And if thou haft receiued it, why doe ft 
 tboug f ory, why boafteth thou as if thou hadft not receiued ? It 
 is zreprehenfionoi VnthankfaJnelFe which you haue, Mat. 
 i$ 16. There the feruant that receiued or his Matter on* 
 - Talent to be employed to the beft aduantage,and employ- 
 ed it notj is thus checked : Thou wicked and flothfull feruant , 
 thou knoweft that Ireape, where I fined not, and gather where 
 I haue not ft rawed : Thou ought eft therefore to haue put my mo- 
 ney to the exchangers. 
 
 I may not palfc by lefies his cenfure, which he giueth of 
 the L capers, Z«£. 17.17, It is a reprehenfion of their Vn- 
 thankfulnetfe. Tennt were clenfed : onely one, aqd he a 
 Samaritan?, returned to giue thankes. It drew from lefus 
 
 this 
 
MOS, 2. c;. 2O7 
 
 this expostulation : Were there not ten cltnfed t but whert are 
 the nine? 
 
 Let mc recall you to review that reproofe of Vnthankc- 
 fuJneiTe, Efa. 1.2. How begins it r Heare 6 men, hearken 6 
 Angels? No, A greater Auditorie muft yecld attention. 
 Heare Heauens, and hear k^n 6 earth. Why I What is the 
 matter?/ haue nouri/hed, and brought vp children, and thty 
 bane rebelled againft me. What ? Children J and they rebetl I 
 If feruants had done it,ifbondmen, if the tonnes of Agar* 
 of whom it was fay d of old, m Caft out this bondwoman, and 
 herfonne t ifihek had rebelled againft me,it were the JelTeto " 
 be maruailed at : but they axechtldren, mine owne children , 
 children of mine owne education, ncurifhed and brought 
 vp by my felfe : That thefe fhould rcbcIJ againft me ] Heare 
 SHeauens, and hearken earth, ftand yeehereatallonifh- 
 ed. 
 
 Marke, I befeech you, how the Zora'goeth on to ampli- 
 fie this VnthankcfulDCtle of his people, ver. 3. The oxe 
 knoweth hie owner, and the ajfe his Mafttrt cribybut lfrael doth 
 not kpow, my people doth net cohfider. See you not, hdW God 
 fetteth his people, as it were to Schoole, to the Oxe 9 and to 
 the Afe j to learnc of them w hat their d utie is? And no mar- 
 uaileii ir, faytha good B Interpreter. For it often times n cm*, 
 fallcth out, that bruit beafts doe make a greater fliew cf hu- 
 manitie 3 then man himfelfe doth. 
 
 It is a commendation giuen vnto dogges , that they arc 
 fidelijpmi domwU^&gratiJJlmi, moft faithful!, mod grateful 
 vnto their Matters : that by night they watch and nw^and 
 kcepe their Matters houfes 5 that by day they attend their 
 Maftersabroadj that they fight for them, yee and feme- 
 times ^/'* for them too. The Dogge that in K. Vjrrhtu MbfyuUrf^ 
 hisPCampeinthemiddettofhisarmedfouldiersinuadcd tmwd a»<»f r j- 
 the parricide and murderer of his Mafter> is recorded for a &i tih f* *«* 
 pttcrneohhaHkefalnefle. So is that Merchants doggc, that ?**?*** fc 
 in the Hand Teos, lay vpon a bagge of money of his Ma- p rhtSm 
 ftcrs, which his Mailers boy had by negligence left behind wmdi La*n*i 
 him in a by-way : and fo long he lay vpon ir,thac at his ma- &*. i< Mfi*m. 
 
 fters 
 
ro8 The XIII. Lectvre. 
 
 fters returne to feeke what he had loRytum cnfiodia ftnem fe* 
 q ElUsCretenf. cit 9 tnm caninam efflavit animam y fayth my i Author, hec 
 iommentadorat. yeelded vp the cuftodie of the bagge 3 and dyed. 
 
 Th^lfT*™*' l cou * d te *' you of as 8 reat ^*»^M'# in Lyons, It was 
 "• 9 &**h o. fl t jj An j^ H i ^ 0tt t ^ at fp arec j Androclus a runnagate from his 
 
 Matter, put into Circus Maximus at Romero be deuoured 
 by the Beads there. The kindneffc he had done to the Ly- 
 on was in Africa: and it was nothing elfe but the plucking 
 ofathorneoutofhisfoote, Ic was a kindneile, and the 
 Lyon forgat it not. Its regiftred by Cjcllitu Nott: Attic, lib.;, 
 cap. 14. 
 
 It was athanfyfull Lyon, that followed gcrafimus the Ab- 
 bot to keepe his AtTes: the kindndlc that the Abbot had 
 done to the Lyon, was done at the riuer hrdam It was no- 
 thing clfejbuc theremoouingofa little bramble from the 
 Zpw-rfootejlcwasakindnefle, andtbeZj** did him fer- 
 uice for it. Its reported by loban. Jldofctts in his pratumjpiri* 
 tualc c. 107. And Fran. Cofterus the lefuite cites it to be 
 r Tag. ijj. frue,inhis r Sermon vpon the thirteenth Dominicall after 
 Itntecoaft. 
 
 It was a thankefull Lyon that followed a certaine fouidier 
 that went with Duke Godfrey x&Bullein to the Conqueft of 
 the Holy land. The kindnellethat the fouidier had done to 
 * the Lyon } was done notfarre from Urufalem. And what was 
 it? Afcrpent that had gotten this Z>^attheaduantage,and 
 was like to be his executioner, was ilaine by this fouidier : 
 Thiswasakindne(Ie,and the Lyon was than kef ull fork. 
 It is ftoried by Bernardus gttidonis in his Chronicle : And 
 Philip Die*,,* Fryer minorite of Portugall in his Summapre- 
 dicantmm at the word, Ingratitttdo, takes it for true :and vp- 
 on the relation thereof breaketh out into this exclamation: 
 1 wagnam beftU gratitudinem y & ingentem hominum ingratu 
 a l< 49 5 • tud'weml Quart hoc audientes vos,non confunditu fO the great 
 f^^/»/»<-jffofabcaftjandthe exceeding great vnthankc- 
 ftlnejfe of men I How is it that you hearethis, and are not 
 confounded. 
 Salomon, the wifefl smongthc fonncsofmenjPra/. 6.6. 
 
 fends 
 
Amos i. 9. 209 
 
 fends the fitggard to the *s4nt> to learac of her to labour. 
 
 Goet9theAnt,thouflugg4rd y conJtderberwajes, audits wife. 
 
 Shee l hauing no guid, ouerfeer, or ruler, prouideth her t Prw*.*.7. 
 
 meatein fummer, and gathereth her food in the harueft. 
 
 Goe, learne cfhtr, doe thou likewife. Is thcjluagard knt to 
 
 the sAnt to learnerThen well may the Vntban^fullmmbc 
 
 fent to the Z/w, to the </*££'» to the oxe, and to the affe. 
 
 He may learne to be thtnkfullohhe Lyon, and of the dig : 
 
 I haue fliewed it vnto you by humane tcftimonies. The 
 
 extend the a(fe may aifo teach it them : diuine demonftra- 
 
 tion makes it good. Remember, I befeech you that fame 
 
 exaggeration of the ingratitude of Ifrael : The oxe knoweth 
 
 his owner ^ and theap hu maflers cribbe, but Ifrael doth not 
 
 know t my people doth not cenfder. And let this fuffice to (hew* 
 
 that God doth feuerely reprehend xmthankef nine ffe. 
 
 Now in the third place, I am to (hew, that he doth pun- 
 ijbit. 
 
 Thtpunijbments therewith God repayeth vnt bank? fat- 
 Harare of two forts. They are eyther femporall or Stcr. 
 wall. 
 
 Among 7>w^4/7punifliments I ranke the lofle of the 
 commodities of this life. 
 
 Such a punifhment, a temporal! punifhment it was, 
 wherwithGod repayed the Vnt ban kefu Inep of the Ifraelites 
 in the wildernciTc of Tharan^t Kibroth-Hattaanab, or the 
 graves of tuft, their thirteenth manfion, fo called becaufe 
 there 11 they buried the people that tufted forflefb. This pu- u *£«». n. 34. 
 nifliment, Pfa/.y^. 30, 3 1. is thus defcribed : IVhile their 
 me ate was yet in their mouth es^ the wrath of God came vpon 
 them^and flew the f at t eft oft hem, and/mote downe the chofen of 
 JfrAel. In the 1 1. of Number •/, ver. 3 3. thus : while theftejb 
 'mas jet betweene their teeth ,ere it was chewed, the wrath of the 
 Lord was kjndled againfl the people, and the Lord [mote the 
 people with a very great plague. 
 
 A temporall punifhment it was,wherewith God repayed 
 the mother x that played the Harlot, Hof. chap. i. for her* HtfM- 
 vnthankfulncirc. Sheeknew not, that the Z^gaueihery Fsr% ** 
 
 Gornc, 
 
no The XIII. Lkctvre. 
 
 Corne, and wine, and oyle, and multiplied her filuer,and 
 her gold. For fhee fay d verfe 5. / will goe after my loners shut 
 gtue me my breadznd my water, my woolland my^4A;,mine 
 ojle and my drink*. You may feeherpuniftiment refolued 
 vpon,verf. 9. IwiHrcturne,imh the Lord, and will take*- 
 way my Come in the time thereof, and my wine, in the feafon 
 thereof, and I will recover my wood and my flax, Mine fayth the 
 Lord. They are all his. It was the Harlots Vnthankeful- 
 nefleto call them fo>v. But fhee was puniflied with theloffe 
 ofthem. 
 
 A temporall punishment it is, which is threatned to fall 
 vpon cucry Vnthankefull wretch, 'Troy. ly. 13. Who ft re- 
 wardeth euill for good \ emll JhaH not depart from his ho fife. 
 Plagues and puniflimcnts from God (hall be his portion. 
 
 Thus is Vnthankefulneffe repayed witfc temporal] punifli- 
 ments. It is repaid likewife with Bt email. 
 
 AnZTm-w^punifhmentitis, which is adiudgedto the 
 vnthankefull, and vn profitable feruant,in the parable of the 
 talents, Matth. 25. 3 o. Cafi him into vtter darkfnes 3 there 
 /ball be weeping andgnafbing of teeth. 
 
 Eternaliis the punifhmenr, which Iudas fufTereth for his 
 
 2 Jtl. 1. 18. vnthankefulneffe. Hefell* headlong, he burftafunder intha 
 middeft, all his bowels gufbed out, and fo he went into his owne 
 place, Aft. i. is* His owne place ! Exproprtjs mentis dam. 
 nationis locum,fuum ejfecit, faith Caietane, ludas by his owne 
 deferts made the place of damnation, his owne place. His 
 owne place, not by any defire or affectation of his owne,but 
 by Gods ordination. He went into his owne place: Abijt 
 in Infemum, fayth Lortnus, he went into Hell: and there hee 
 
 a j{euel. 11.8. fuffereth the *fecond death 5 a death after death,a death and 
 yet euerlafting. For as Hei is large, fo its long, and (Irong 
 too. Betweenevs and j oh fayth Abraham in Paradife to Di- 
 
 b Lu^tf. 16. UP$ j n he]],thereifagreatgulfefixed, h fotbat they which would 
 pajfefrom hence to you, cannot -jteithtr'canthey pajfe to vs,that 
 would come from thence. Ex inferno nulla redemptio : th ere is 
 no getting out of Hcl!: and therefore Iudas his punilhmerit 
 isEternall. 
 
M O S. I. t>. in 
 
 S t Paul i . Tim. 3.2. kts downe a catalogue of the wic- 
 ked ; Among thcm, A £*'^', the vnthankefull haue their 
 place. They haue their place among the wicked ; and ther- 
 forethe portion of the wicked, mull be their portion. And 
 whar (hall becomeof the mckedtS.Paul fay th, i.Cor.C. 10. 
 They fiall not inherit the kingdome of God. He faith it againe, 
 Gal. 5. 2 1 . They flail not inherit the kingdome of God. S. lohn 
 fn his Revelation, Chap. 2 1. 8. fayth, They (ball haue their 
 fart w the lake, which burneth with fire and brimftone. The 
 Vnthank,efmlUhttthv^2LSwicked y (hall not inherit the king- 
 dome ofGod y butjhail haue their fart in the take, which bur net h 
 with fire and brtmft one. Their punifbment (hall be Eternal/. 
 Hitherto you haue heard $ Firft, that God doth ferioujly 
 ftrbidVnthankefulnejfe. Secondly, that he doth feuerely re- 
 prehend tt. Thirdly, rhat he doth duly pumjh it. From hence 
 is theledbn, which I commended vntoyou, made good. 
 Vnthanktfulnejfe U a finne very odious in thcfi$ht 0} God. 
 The confideration hereof (hould worke in vs a refoluti- 
 ontogiuethankesvntoourGodforallhis benefits. And 
 although DfgJW* Deo gratia* agere non fufficimm , though we 
 be not able worthily to giue God thanks 5 yet let eucry one 
 ofysprofede with S. Bernard, in his fecond Sermon c de cT)omin.6.p e »~ 
 fept em paribus: Ingratitudinem frorfm odit anima me a, xny^'f^^l ^' 
 foule doth hate vnthankefulnerfe. Peremtoriafiquidem res 
 eft Ingratitudo. Vnthankefulnefie / its a killing finne, its an e- 
 nemieto grace, its a blacke friend tofaluation. I tell you, 
 fay thtkat Father, quoniam pro meofapere , 1 tell you, that to 
 my vnderftanding, there is nothing, that fo much difplea- 
 fethGod,efpecialIy in the children of Grace, and men of 
 Conuerfion, asvnthankefulneffedoth. Hisreafon is : fias 
 obftruit gratia ; & vbifuerit ilia, iam gratia accejfum non izvi- 
 nit, locum non habet. Vnthankfulneffe, it (lops, it dams vp 
 the palfage of grace. Let Vnthankefulnejfe be any w here,the 
 good graces of God will haue no accede thither 3 much 
 leflewill they refide there. 
 
 The fa me fweere Father Serm. 51. in C antic a* fpeaketh d v*g 71$ h,- 
 tolikepurpofe. Vnthankefulneire ! its the foules enemie 5 
 
 its 
 
zii The XIII. Lbctvre. 
 
 itsaburningwind,/fcr4«jf/£j/**f^ 
 
 dU, fluent* grttk. It drycth vp the fountalnc offittic, the 
 
 dew of mercy, the riuers of grace. 
 
 He may fecme to haue reference to that Heauenly me- 
 
 t Tom. 9 .f*l. ditation of S. Aufline in the 18, chapter of his • Sold** 
 
 it?, t. quits: Lord I will recount in my minde all the good which 
 
 i Vfai. 7i. ?. thou haft done for me all my life long, ciien/ron mytyouth. 
 
 For I know right well, that vnthankefulneffe doth much dif- 
 
 plcafethee, as being the roote ofa&fpirituallwickedneffe. It it 
 
 vent us quidam deficcans % & vrens omne bonumJLt is actrtaine 
 
 jwW, that dry eth and burneth vp whatfocuer good is, and 
 
 ftoppeth thefountaine of thy heauenly mercies, 6 Lord. 
 
 Such (hould be our euery day es meditation. Euery day 
 fhould we recount in our minds , aH the good things which 
 (jo*\ hath done for vs all our life long s euen from ouryouth.Hete 
 to are we exhorted by S. Paul, I. The/. 5. 1 8. In euery thing 
 giue thankes. His exhortation is made ftrong with a realon 
 annexed. For this is the will of God in Chrtfl lefm concerning 
 you. The like exhortation is made to the Colojpans, chap.$ m 
 1 5. 73 e yee thankef nil a and ver. 1 7. Whatfoeueryce doe in word 
 or indeed, doe all things in the name of the Lordlcfus, giumg 
 thankes to god, and the Father by him. The Ephefians are m 
 like fort exhorted, chap. 5. 2 o. due thankes alwayes for all 
 * things vnto God and the Father > in the name of our Lord Iefm 
 Chrift. 
 
 In this Apoftolicall exhortation to thankefgiuing foure 
 circumftances are principally remarkeabie, j£w*«^n? qui- 
 but, cui>ptr quern. 
 
 One is, guando \ When weare to giue thankes. We are 
 to doe it > W8W ' 7 '7f> alwayes, at all times. 
 The fecond is,^ quibus $ for w hat we are to giue thanks, 
 We are to doe it &f ™*>™v> for all things* For all things 
 which God fendeth vpen vs, or our neighbours, be they 
 g fym. 8.18. profperous or otherwife. For euen adueifiue 6 workethfor 
 tkfgood of them, that hue God. 
 
 The third is, cut ; to whom we are to giue thankes. We 
 arc to doe it ™* ®$¥ *S **iet s to God and the Father 7 becaufe 
 
 he 
 
Amos. z. 9. 2.13 
 
 he is God and Father : God in greatnefle, and Father in 
 goodnelle: god, for his creation and general! gouernment 
 of the world, and Father, for his elc<ftioD ; redernp:ion,and 
 juftification of thefaithfull. 
 The fourth if {Pertjuem $ By whom we are to giuc thanks, 
 we are to doe it ** «>V rt77 ** KveTdW ^f^ iiww Xe^vV** 
 * 6* name ef our Lord lefts Chn(? t Not in our owne name, 
 for t here is no h £*^ in vs.Ofourfelueswecannotfomuch h ^ow.7. $. 
 
 ZS i thinly a good t bought ^muchhiU can we (pealy* goodi j.Ccr.j.f. 
 
 wordjor doe a good deed. Nor in any Angels name,forthe 
 
 vfyg*// arebut k * H7U; V<* ^W^jtheyarebut minifying [pi- k Het. 1. 14. 
 
 ritt* N or in any Sams name: for this were to mingle the 
 
 bloud of Thomas with C brills blond, as 1 ? slate mingled the 1 L»K 1 1+ 1* 
 
 b/oud of the Galileans with their owne facrifice : Chrsft y he a- 
 
 ionc is our Saviour > our Redeemer, our UMedsator % our -4^- 
 
 #*f4** : in his name alone are wc to giue thankes. Giue 
 
 thankes alw ayes for all things to God the Father , in the name of 
 
 our Lord Iejus Chnfi. 
 
 This is our dutie,bcloued, euen to giue thankes alwajes 
 *for all things to God the Fat her 7 in the name of our Lord Iefus 
 Chrtfl. 
 
 Is it our dutie ? Let vs then embrace it.Afcmdant gratU, 
 vt defcendat gratia : let our thankes afcend vp to God, that 
 his grace may defcend downevpon vs. For ctjfit decurfm 
 gratiarum, vbinonfuerit recurfusy fayth Bernard Serm. 1. in 
 capiteieiunij. The conrfe and defcent of the graces or God 
 ceafeth, and the fpring is dryed vp, when there is noc a re~ 
 courfe and tideofour thankefulnelle. 
 
 OJ Why ftiould fogood an exercifebe a burthen and 
 grkfe to any Chriftian foule. Let the vnrighteous vanifh 
 away in their graceleirc vnthankefvlneffe, and become as the 
 dung of the earth : but let the right eons alwayes reioyce in 
 the Lord, m for it rvell becommeth t he iufi to be thankefnll. m P M 1 3 ■*•' 
 
 Early and late let vs pray fe his holy name, though not 
 with the harpe,nor vn irh the Pfalterie t noT with an mflrument 
 often firings, as the Pfalmift aduifeth, Pfal. 33.2. Yet let vs 
 doe it with the bed members ? and inftiuments v\c haue, 
 
 P with 
 
zi4 The XIII. Lectvre. 
 
 with our bodies 9 *r\d with our foules. 
 nB.Kinrinf n. An **» nent lx P^ er of our Church, hath for this place a 
 /etf.zy.'?.}^. fweete meditation: Let vsneuer name our ° backes tothe 
 o £^5. 8. 1 6. Temple of the Lord, nor out faces from his mercy feate. Let 
 vs not take without giuing, as vnprofitable ground drink- 
 ethand deuoureihfeed without reftoring. Let vs neither 
 eate nor drink? , nay,lcc vs neither hunger nor tbirft, without 
 this condiment to it, The Lord be pray fed. Let the frontlets 
 betweene your eyes, the bracelets vpon our armes, the 
 gards vpon our garments, be thankes, Whatfoeuer we re- 
 ceiue to vfe or enioy,let vs write that pofie & Epiphonemc 
 r ChaP, 4. 7. °f p Zacharie vpon it 5 <7wf, ^r4« vnto it : for all is grace. 
 To (hut vp this point, let our daily deuotion,be the fame 
 that Davids was , Pfal. 103. 1,2. let it be our daily fong: 
 JJeffe the Lord 6 myfoule, and all that is within me blejfe his ho- 
 ly name. Bleffe the Lord my foule* & forget not all his benefits. 
 T hus farre hath the vnthank^f nines of 7/r4<f/, noted in the 
 particle 7W, carry ed me.I now goe on w ith the explication 
 of thefirft benefit here mentioned, to hauebin beftowed by 
 God vpon that vnthankef/tll 'people. 
 
 / deflroyed t he A morite before them. 
 "£y»3Y>&, fay the Septuagint , lhaue taken away ; £x- 
 terminavi, the Vulgar ', Calvin, and Cjuahcr 9 I haue caft out 5 
 Delevi, Leojuda^ and Caflalio, I haue wiped away y Excid$ t 
 Oecolampadius, 1 haue cut off; Perdtdi, Vatablustfrcmetlim, 
 and Junius, 1 haue destroyed 5 D rufms expounds \x,*Deievh 
 'PerdtdiyprofUgavi } A'/ercerus t Difperdidt i abolevi t Theword 
 in the origjnall ilgnifleth,fo to abe Jifh and wipe away a peo- 
 ple or a nation, that there be not any memorie left of ir. 
 I deflroyed the Amorite. 
 The Amor it es were defcended from Canaan the fourth 
 fonneof Ham. InGen. 10. 16. Canaan is fayd to haue be- 
 gotten, the lebttfite, and the Amorite % and the Gtrgafite. He 
 begzt the Amorite. 
 
 I de/lroyed the Ammoritc J What ? The Ammorite alone ? 
 Not fo : B ut the sAmmorttes and other nations of the land 
 of Canaan : whom>when they had fulfilled the meafure of 
 
 their 
 
A M O 6. z. 9. ilj 
 
 their iniquitie, God did cut of, that he might giue their 
 land for an habitation to the pof leririe ofJacob, the people 
 of Ifraell) according to his couenant made w ith Abraham, 
 Gen. 1 $. 1 8. Vnto thy feed bdue Igmenthis land from the riuer 
 of Egy pt vntot he great riuer, the riuer Euphrates. The Ke- 
 nites and the Kenmtet ,and the Kadmonites ,and thcHtttJres, 
 and r b c Tenzzjtes, and the Repbaims^nd the Amowes,and 
 the Canaamtes, and the Gtrgrfites, and the lebufites. The 
 jimoritesyou fee were not alone. 
 
 Accordingto thiscouenant with Abraham, a promife i* 
 made to the Fathers in the defert, Exod.z^, 27. / will fend 
 my fear e before thee y and will deflroy all the people jo whom thou 
 Jbalt come y and I will make all thine enemies turne their backet 
 vnto thee. And I will fend hornets before thee, which fhalldrme 
 9Ht from before thee. Whom? The Hivite, the Canaanite t 
 and the Hittite f Its true. But they are not all. L ooke backe 
 tothe2 3.verfe. There (hall you finde the Lord thus to 
 fpeake. Mine Angell [ball goc before thee y and bring thee vnto 
 the Amorites, aWf/^Hittites, and the Perizziies, and the 
 Canaanites,*Wr£* Hivites,<W/&* lebufites land I will cut 
 them off. You fee againe, the Amorites were not a '.one. 
 
 Ipervfc the Catalogue of the Nations, whom the Lord 
 hath caft out before Ijraell. It is Deut.j. 1. There I finde, 
 that he hath caft out,the Hittites^nd the Gi*-ga(ites,and the 
 csf mor it es, 2nd the Cinaanitcs, and the Perizzttes, and the 
 Hettites, and the lebufites, feauen NsLtionSrgreate* and migh- 
 tier then Ifraell was. SeuenN3tions ? Then the Amorites 
 were not alone. 
 
 W ere they feauen Nations, that were dnuen cut before 
 Ifrael f How then is it, that the Lord here in my text re- 
 counting vnto Ifraell this great benefit, nameth oncly the 
 Amor it e, faying, Yet deflroyed I the Ammorite. 
 
 The IefuiteT^m-iwin his third Tome of Commentaries 
 vpon(7***y?/,writingvponthe ^.Chapter, ver. 16. thefc 
 vioidtiThcmquitieofthe Amorite is not yet full, moues this 
 very doubt, but thus : The reader may here wonder, why 
 mention is made onely of one Nation of the Amorite, fith it 
 
 P 2 is 
 
Zi 6 The XIII. Lectvre 
 
 is plaine by other places of holy Scripture, that there were 
 feauen Nat ion /, which the Lord draue out from before the 
 Jfraelites. 
 
 His fjrft anfwere is : It may by a Synecdoche. A part may 
 be put for the whole 5 one Nation of the zAmorites for all 
 thefenuen. A like Synecdoche there is, lojh. 1. 4. There 
 thus fayth the Lord vilto hjhuah : From the wiidernejfe and 
 this Ltbano'^epienvnto the great riuer, the riner Euphrates, 
 all the land of the Hittites, and vnto the great Sea, toward the 
 going dorvne of the Sunne,Jhall be your coaft. All the land of 
 thcHttti:es, (hall be your coaft 5 The Hittites onely arc nfr- 
 med ; and yet within the bounds defcribed all the ftauen 
 had their habitations. It is therefore a Synecdoche. A part is 
 put for the whole : One Nation of the Hittites for all thefea- 
 uen. Its fo here : One Nation of the eAmoritesf or all the 
 feauen* 
 
 This anfwere admitting a Synecdoche is approuedby Pifi. 
 eator t TremeI/ifif, and lumus. Yet Pererius thinkes to giue a 
 better. And therefore his fecond anfwere is : that the Amo. 
 rites are pr<ecipue &Jingx!ariter t chkfiy and principally, na- 
 med aboue all the reft, and for them all ;becaufe for the 
 largenelle of their Nation, and for their height of (tature, 
 and for their ftrengthofbodie, and for their excefliue cru- 
 clde, and impietie, they were aboue alJ,famous and much 
 fpoken of. 
 
 Mercerxs, that great ProfelTbr of the Hebrew tongue in 
 theVniuerfitie of P*ri* 3 is of opinion, that the Amorite 
 here, and elfe-where,is aboue all, and for all mentioned, 
 becaufeheofallwastbemoftterribIe,themoftmighty,and 
 the ftrongeft. 
 
 The like is affirmed by Aria Montanm, that learned 
 Spaniard', Amorrh&um potijfimum appellate The Amorite he 
 especially nameth,becaufe that Nation &muttitftdine, & 
 copies, at^potentia } m multitude, in forces,and in power 5 ex- 
 celledallthereftofthe Nttions, that were caft out before 
 JfraelL 
 
 Here then, where the Lordhath fay d, Yet defroyed I the 
 
 Amorite, 
 
Amos. i. $. zij 
 
 j4morite,mthc Amcritewt are to vnderfland alfo, the reft 
 of ihofe feanen Nations, which the Lord dt&ue out from be- 
 fore Ifrael : the Hittites,& the Gtrgafltes^nd the Canaanites, 
 and the Perezzites, and the Htvttes, and the lebufites, Sea- 
 ucnthey were in number, greater and mightier then Ifraell 
 wa«. All feauen werecaft o&r by the Z>v* from before 4**- 
 r/.and fo much are we to vnderfland by this, that the Lord 
 here fay th, Tet deflroyed I the Amorite before them. 
 
 Before them] E*8f^W^, fay the SeptPMgint.They 
 well render the Hebrew, which word fgr word is a facie tpjo* 
 rum, from their face. Mercerus fayth, a confpetlfi cornm % 
 from their fight 5 that is, fayth he, eornmcaHja,adeorHm ad* 
 ventum, for their fake, or at their comming. Albert*! Mag- 
 nus renders it , aprqlntta eorttm, from their prefence. Our 
 Englifh, before them, hits the fenfe. The fenfe is : God 
 ftrokefuch a terror into thofe /?*»*» Nations, the inhabi- 
 tants of the Jand of Canaan 3 that at the comming of the If- 
 rae/ites, at the hearing of the name ofljracl, they vanifhed, 
 they fled away,they forfooke their auncient habitations 5 
 or elfe were fuddenly flaine without much refiftance. 
 
 Thus haueyou tbeexpofuion of the firft branch of this 
 ninth vcrfe, which conteineth agencrall touch of the ruin? 
 of the Amorites. Yet deflroyed I the Amorite before them. J 
 The Ifraelites, their vnthankefulneire towards me is verie 
 notorious, yet home I deftroyeithe Amorite before them. Yet 
 1 ] tne Lord their God, who hauc freed them from their 
 bondage in Egypt, and haue led them fertie y tares through 
 the\vildernefic,/£***^ r *7^] haue^ouenbrownc, hauc 
 driuen out, haue brought to rurne-7"^ Amorite] not one- 
 ly the tAmorites, but alfo the reft oft he Nations, fixe ciher 
 migbtie Nations, whofe dwelling was in the Jand of Cana- 
 an : all thcic haue I deflroyed before them ] for their fake, for 
 Tfraels fake 5 that Ifrael might without refi dance »ake quiet 
 polTeflionof the land of Canaanfht land thac floweth.with 
 milke and honey. The leilbn which we may take from 
 hence is this: 
 
 P 3 God 
 
2,18 The XIII. Lectvre. 
 
 God u aU in atl, either in the overthrew of his enemies, or 
 in the vphelding of his children. 
 For further proofe hereof wc may haue recourfe to the 
 i /.chapter of the Bookeof Exodus, There Mofes fings a 
 fongvntothe/>r^,afongofthankefgiuing, wherein hee 
 acknowledged the Zor^to be ail in all, in the ouerthrow 
 of his enemies, Pharaoh and his holt in the red Sea. His 
 acknowledgment is, verf 6. Thy right hand, O Lord, is be- 
 come glorious in power : thy t ighthand, O Lordy hath da/bed in 
 prices the enerniedn thegreatnejfe of thine exrellencie t thoH haft 
 ouerthrowne them :thonfente ft forth thy wrath, which hath 
 contented them asftnbble, JVith the blaft of thy no fir ills the wa- 
 ters were gathered together :the fends flood vpright as an heape; 
 the depths were congealed in the heart of the Sea. The enemie 
 feared not toenter.But thou Lord, diaft blow with thy wind : 
 the Sea covered them; they fankf as Je*d in the might ie waters. 
 Who is like vnto thee, O Lord I Who is like thee ? ^od is all in all 
 in the ouerthrow of his enemies. 
 
 He is alfo all in-all in the vpholling of his children, Mofes 
 in the fame fong auoucheth it, vcrf. 1 3. Thou, Lord^ m thy 
 mercy haft led forth the people which thou haft redeemed: Thou 
 haft guide a them in thy ftrength vnto thine holy habitation. It 
 S 1*M 44: t' was not their <1 ownefvord that deliuered them, neither did 
 t heir ownearmefaue them, Butthe Lord, Heand his mercic 
 He and his ftrength deliuered them, God is all in all tn vp* 
 holding of his children. 
 
 h it thus dearely bcloued ?Is God all in aU in the overthrow 
 
 of his enemies! Then for the ouerthrow of that great Nauie, 
 
 called the innincible Nauie, the great ssfrmada of Spame, 
 
 *TrHsS«rmon which *twcntiefeauenyeares r lince threatned defolation 
 
 was preached to the in habitants of this lie, la God haue the glorie. It 
 
 ^iugufl, 27. was t fa Yt ^ t hand of the Lord; not our venue, not our me- 
 
 \ 6 ji»ch hS8 rits,notourarmes, not our men of might, but the right 
 
 ' handofthe Lord it was, that brought that great worke to 
 
 f , Ex<,d. 15.4,5. palfe. Their f chofen Captaines were drowned in the Sea : the 
 
 deptkeoueredthemyhey fankg into the bottomeas aftone.Some 
 
 of 
 
Amos. i. 9. Z19 
 
 of them that were taken from thefurieof the waues, and 
 
 were brought prifoners to the honourable!! cittiein this 
 
 land, in their anguifii of mind fpared not to fay, « that in all l M *£"*° , 
 
 thofe fights, which at Sea they fa w, Cbrift fiewed lumfelfe a x 
 
 Lutheran. Sure I am, that Chrift (hewed himfelfe to be 
 
 little England* ■ rocke, and fortreife, and ftrength, and de- u v f* u x 8 * *• 
 
 liuerer. Quid retribuemus ? What (hall we render: nay, what 
 
 canwerender, vnto the Lord for (o great a deliuerance ? 
 
 Let our fong begin as the Pfalme doth, the 1 15. Pfalme, 
 
 NonnobtSy t)ominfi,non nobis \ Not vnto vs, ZW, not vnto 
 
 vs, but vnto thy name giue the glory, for thy mercic and 
 
 for thy truths fake. 
 
 With like affection recount we the deliuerance of our 
 King and State, from that infernal! and hellifh exployt of 
 the powder treafon. The cpntriuers thereof 1 now name not. 
 What could they expert, but vpon the lead difcouerieof 
 fo execrable an aclion,toincurrean vniuerfalldctcftation, 
 tohaueallthebatred^fthe earth poured vpon them and 
 theirs,tobe the otttcafis of the Common wealth, and the 
 Maranathaes of the Church, they and their names for eucr 
 to be znabhorritJg to allflcjh. Yet they fo farrc proceeded in 
 that iheii r Diabohcail machination, that they were at the 
 poynt to haue giuen the blow $ that blow, that ftiould haue 
 beene the common ruine ofvs all. But God, our God,v\ ho is 
 ./Joi£pf tYii>w&ax>*v £*/4^» as the Greekes defcribe him, 
 Pf*t. 9- 9. A helper at opportunities, in theneedfull times 
 of trouble, when we were thus x albiadme^em t white for* f^MJJ- 
 iheirharueu%readietobecutdowneby them $ then, euen 
 then did our God deliuer vs.JJZuid retribuemu4!W\m,Yihat 
 fliall we render . ? nay,what can we render vnto the Lord Tor 
 fo great a deliuerance ? Let our fong be as before : Non nobis 
 Dominc, non nobis :Not vnto vs, Lord, not vnto vs, but vn- 
 to thy name giue the glory, for thy mercy, and for thy truths 
 fake. 
 
 God, you ke& all in all in the oner throw of his enemies : So 
 is he, all in all m the vf holding of his children. 
 
 Of hit children^ that is, of fuch, as hue by faith in Chnjl, 
 P 4 and 
 
ZIO 
 
 The XIII. Lectvre 
 
 and doe fcructbf Lard their God in fpirit and in truth.Such 
 if they beopprcffed,ihbey be in need, if in trouble, haue 
 God for their refuge, Pfal % 9. 9. God will be the fame God 
 to them, as he was to Dauid, Pfal. 18. 2. He will bee their 
 Rocke, their Fortreffe, their Deliuerer, their God, their 
 Strength, their Buckler, the borne of their faluation, and their 
 high Tower, 
 
 Here are they to be admoniflied, who, neglecting the 
 firongGodofthcirfaluatiomput their confidence in the 
 tranlitorie things of this world. They, who truft in their 
 wealth, and boa(rthemfrJues in the multitude of their ri- 
 ches, they are here reprooueable. How can their wealth, 
 how can their riches profit them in the euilldayf Will they 
 ieruc for a ranfome vnto God for thee? Looke to the 49 th 
 Pfa/#ee,and the 8.verfe,and you fhall find, that the redemp* 
 tton ofajouleh much more precious. 
 And they who relie vpon great men ? thinking themfelues 
 fafe in rhe fhadow of their wings, are here reprooueable. 
 1 hey haue their warning, Pfal. 146. i.Put not your truft in 
 princes, nor in any fonne of man. And why not ? There is no 
 helpein them : and why no helpe i Their breath goeth forth, 
 they returne to their earth y and their <yerie thoughts doeperifh. 
 
 They alfo who mike any other creature their confidence, 
 are here reproueable. They for their in ftruclion may haue 
 recourfcto the 3 $.P faintest the i6.verfe,thereoi'they may 
 thus read :There is no King faUedby the multitude of an hofl ; 
 amtghticm&nu not dcliusred fry much ftrength. An herfe is a 
 vaine thing for faftie } neit her fhall he deliuer any by his great 
 flrengtb, 
 
 Wfi3t r" Isahorfe a vaine thing to faue a man I Is much 
 fir engthx aine ? Is there no faftiefor a King*» the multitude of 
 anhtfi ? Istherenotruft tobeputin^r/^v ? Nor in any 
 man f Nor invrealth ? Nor in the multitude of riches ? Nor in 
 any ofths tranfiorie things of this world? Quid nos'W hit (hall 
 we then doc, beloued ?Lexvs fay with the confidence, that 
 the Church hath in Gods fuccour,P/*/.2o. 7. Seme put their 
 4rufl in pjariots^ndfome m Horfesjomc in Princes ,fome in o- 
 
 thxr 
 
A M O S 2. 9- 221 
 
 thcr men, fome in their ftrength,fomein their riches/ome 
 infomeehingelfe,thatisvaineand tranlitorie, but we mil 
 remember the name of the Lordour God. The Lord our God 
 who was attin a/iin deftroy ing the Amorites before his peo- 
 
 Wordsofthe/W 146.5. Bappieuhe^t hat hath the Godof 
 
 JtiCfibfir hi* helpe ^whofe hope is in the Lord his God, which 
 
 made Heauen and earth, thefea, and attthat therein is. To 
 
 this Lord our God ,Father,Sonne,and holy Ghoft, 
 
 one true and euerliuing God, fing we an 
 
 Hallelujah. Hallelujah, faluacion and 
 
 glory ,and honour, and power, be 
 
 vnto the Lord our God 
 
 for euermore. 
 
 IfeS*?*^^ 
 
 HE 
 
 ; ^55^%5£g^?3 
 
222, 
 
 -fSrim^iJ -- l=-i-f ^feJ^-jL-f- 
 
 The X1III. Le c t vr e. 
 
 AMOS 2. 9. 
 
 7V* defiroyed I the Amorite £5/0;? themjwbofe height 
 was like the height of the Cedars, and he was ftrong as 
 //tfOkes, yet 1 defiroyed his fruit from aboue, and his 
 rootesjrom beneath. 
 
 OF the benefits here mentioned to hauebeenebe- 
 (lowed by God vpon his people, the people of 
 Ifrael, in the flrft place we haue the ouerthrow of 
 the Amorites. It is deliuered, verf. 9. Therein I 
 propounded to your religious attentions three principal 
 part>\ 
 
 In the fi ru\ we haue the ouerthrow of the Amorites 5 Yet 
 defirojed I the A morite before them. 
 
 In the fecond, the Amorites are defcribed. Their de- 
 fcription is taken from their feature, and from their valour , 
 each is fet forth vnto vs by way of Comparison : their /la* 
 ture or height by the Cedars^xhtix valour or (trength by the 
 Ok?. Their height was like the height of the Cedars, and he 
 wasfiroMff as the Okes. 
 
 The third hath an explication, or an amplification of 
 the ouerthrow of the Amorites. It was not any gentle ftripe 
 that they receded, not any light incifion, not any fmall 
 wound 5 but ic was their extermination, their contrition, 
 their vniuerfall ouerthrow, their vtter ruine.Fr»/> and roote 9 
 Prince and people, Parents and children,old & yong,were 
 all brought to nought : Tet defirojed I their fruit from a- 
 bone, and their rootefrom beneath. 
 
 The 
 
Amos. 2. </. 2x3 
 
 ■ ■■ 11 •* 
 
 The firft or thefe three principal! parts , delivering in a 
 generalitie the ouerthrow of the Amerites, was the fubieel 
 of my lad difcourfe out of this place. Now foJIoweth the 
 fecond: the defer ipt ion of that people, the people of the 
 Amorites. They are for their height oxflature compared to 
 thcfid*rs,tnd for their (Irength and valour to the Okes. 
 Their height was like the height of the Cedars 3 & he wasflror.g 
 astheOkcs. 
 
 Their height was like the height oft be Cedars. 
 
 IN Syria, and efpecially in mount Lebanon the Cedar 
 trees grew very high. Sennacherib King of ssfjfyna by his 
 melftgc to Hezektah King of Itdah, giueth teflimonic 
 hereunto. His meilage is } i. King. 1 9. 2 3 With the multu 
 tnde of my chr.riots, lam come vp to the height of the moun- 
 tain e$ } totheJides of Lebanon, and will cut donnethe tall Ce- 
 dars thereof Succtdam altitudtnem Cedrorttm ehu, To he 
 (peakethin the Ht brew, I will cut downe the taHneffecf the 
 -Cedars*/ Lebanon. The words are repeated, tfa. 37 24. 
 / will cut downe the taHnejfe of the Cedars of Lebanon, The 
 tallnetfe of the Cedars ] out of doubt they are very high. 
 
 The Cedars of Lebanon, Ufa. 2. 13. are iayd to bcjubli- 
 mts & eltvata, high and lifted vp. In Tremetiiw his tran- 
 ilation, they are celffpma e^elattffima, moft tall and tow- 
 ring.Out of doubt they are very high. 
 
 If humane aurhoritie may be added to diuine, Theo- 
 fhraflmm his Btt Booke of bis hiftorie of ^Plants, chap. 9, 
 fiyth, that the Cedar for its length or height is^f^", us 
 worthie admiration. RoviRins in his H iftot ie of Plant s, lib. 
 1. cap. 1 1. affirmeth, that the Cedar of Phoenicia or Syria 
 beareth a bodie (freight and very tall, mounting aboue all 
 other trees, Arias Montanm fayth as much : Cedrus vbi* 
 enm^fnerit^ht Cedar wherefoeuer it growetb, it ouertop- 
 pethaJl other trees, and is aboue all pre-eminent and con- 
 fpicuous.To prone it>he bringeth thofc words oTthefpoufc 
 concerning her Beloued, Cant. <. 15. His countenance is 
 
 04 
 
2.14 The XIIII. Lectvre. 
 
 as Lebanon, excellent as the Cedars : that is, his Heroicall 
 proceririeandthemaieftieofhis countenance is ike vnto 
 the Cedars of Lebanon. 
 
 The Spoufe thus comparing the countenance of her be- 
 loued, to mount Lebanon and the Cedars there, inticnatcth, 
 that the encreafe of the know ledge of God and his worfliip 
 (hall befo great, as that the open profcflion of Chrift, for 
 its durablenetfe & ftabilitic, may well be likened to moun- 
 taines : and that the Cedars of Lebanon doe not fo much o- 
 ucrgrow other trees in tal Indie 5 astrueChriftian religion 
 foritsreuerendmaieftie fliall ouergoe vvhatfueuer blind, 
 bufliie 5 and thornicfuperftitions. 
 
 It is out of doubt. Cedar trees are verie high. So high, 
 that neuer man, neuer Gyant was fo high. How then is it, 
 that my text thus fpeaketh of the Amorttes^ Their height was 
 like the height of the Cedars I 
 
 It is by a figure,which the greets call Hjper bole. Where- 
 of mzny inftances may be alledged out or holy Scripture. 
 In the 2. of Sam. 1, 2 3.1c is faid of Saul and Jonathan, They 
 were fmfter then Eagles , they were fironger then Lyons. 
 Swifter then Eagles t and yet the Eagle of birds is the fwif- 
 teft •, (tronger then Z^wj, and yet the Z700 of Beafts is the 
 ftrongell. They wexefafter then Eagles, they werefkonger 
 then Lyons : they arc two Hyperboles, or prouerbiall fpee* 
 ches. By them the holy Geoff lets vs vnderftand, that 
 *SWand lonathax, were exceeding fwift of foot, and ftrong 
 ofbodie. 
 
 In Vfalme 1 07. 2 tf. ir is fayd of the waues of the Sea in 
 a great temped 5 They mount vp to Hearten, they goe downe 
 agxine to the depths. They are two Hyperboles. By them 
 the PfalmiJI fctreth as it were beforeour eyes, the greainctfe 
 of the daunger, wherein they often times are, that trade 
 b> Sea. 
 
 In Gene f A 3. 1 6. The Lord faid 1 to Abram, 1 *$ make 
 thy (cede at the dufr of the earth : fo thut if a man ca*> number 
 the dufl oft he earth/henfiall thy feed a ' he numWf d. 1 v\ ill 
 makcthy feedeastheduft QUh^^iCa^anh the Lord, his 
 
 an 
 
A M O S 2. 9. 22.5 
 
 an Hyperbole. S. Anftine Co takes if, de fry. Dei lib. iti.c.zt. 
 And well. Forwhojeeth nor, how incomparably greater 
 the number of the dufl is, then the number of all the men y 
 thateuer hauc bio, are, or (hall be, from the firitman, 
 Ad*m> to the end of the world, can be i And therefore 
 where the Lord faith, / will make thy feedeae the dnfl of the 
 earth $ we arc not to imagine that thepofteritieof Abram, 
 was to bein number as the<fo# (ail the people of the earth 
 put togither cannot (land in thiscomparifon) but we« are 
 giucn to vnderftand, that they were to be a very great 
 people. 
 
 I paireouerwith filence,many inftances of like nature, 
 and returne to my text , v\here it is faidoftheAmontes, 
 Their height was like the height of the Qedars. The fpeach is 
 prouerbulJ, its hyperbolical]. We may not from it col- 
 lect, that the ^Amorites were as high as the Cedars , buc 
 thisonely that the Amoriteswere a people very tall and 
 high of Mature. Neuer did any man equall the Cedars in 
 height : yet mew me a roan, that is of a vafte bodie,and of 
 -an vnufuall proceririe, I may rake vp this Scripture phrafe, 
 and fay of him 5 Hti height U like the height of Cedars. 
 
 Thus you fee the Amontes for their height or tain es are 
 likened to the Cedar. For their ftrength or valour they are 
 refembied to the Ok/,'m the next words : 
 He r?a* ftrongai the Okff. 
 
 The fl gure of fpeach is,as before. Its prouerbiall. The 
 Oke you know, is a hard kinde ofwood,ftrong,firme,and 
 durable. Hence is the prouerbe, Quercu rob uft tor >qi rob ore 
 validutr, ftrongerthen income. Neuer was there man of 
 fo firme a conlliturion,that he can properly be faid to be 
 ftronger then the Oke : Yet (hew me a man of extraordi- 
 narie ftrength, I may take vp this Scripturc-phrafe,and 
 fay of him, Fortis ipfe ejuafi querent , he is ftrong as the Okes. 
 And in this fenfe it is here faid of the Amor it e, He was 
 ftrong as the Ok*s. 
 
 That the Amoriteswereofzn vnufuall and cxrraordina- 
 ric height and ftrength, as they arc here defcribed by our 
 
 Prophet 
 
116 The XIIII. Lbctvre. 
 
 Prophet Amos , you may further know by the relation 
 which the «?/>/£/ made vnto Mofes after their retu me from 
 the fearch of rhe Holy land. Their relation is, Nnm. i 3. 
 28. The people be ftrong that dweQinthe hud- we faw t hi 
 children */ Anak there. At the 3 2. verfe they fpeake more 
 fully : All the people, that we faw in it, are men of great fix- 
 ture. And there we faw the Cjyants, tlse/onnes of Anak, which 
 come of the Gyants, and we were in our orrne fight, as grafkop- 
 perSy and fo were we in their fight. By this relation of the 
 Spies you fee , that the Amor it es, the inhabitants of the 
 land of Canaan, were more, then ordinaric tali and 
 ftrong. 
 
 The tailed and flrongeft of the Amor'ttes (of thefe Amo* 
 rites y which the Lord deftroyed before Ifrael) was 0% the 
 King of < Bafan. Of his height zadftrength, the /ewes make 
 ftrange reports. For his height they fay : he was in his 
 cradle and fvvadling cloutes thirty cubits high, and as he 
 grew in yeares,fo grew he in t aline lie. For his flrength they 
 lay, when fre had heard that the tents of the children of 
 Ifrael, tooke vpthc fpace of three miles t he rooted vp a 
 mountaineof ltkejpace,znd fet it on his ^AuJ.withpurpofe 
 to caft it vpon the tents of Ifrael : but as he caried it, Ants 
 made a hole through the mid ft of it, and fo itdefcended 
 and reftedvpon his necke: whence by reafonof his teeth 
 excefiiuely increafing and running into the holes of the 
 mountawe, the mount tine (tuck fo Taft, that he could not 
 remoue it, to caft it, as he had purpofed, vpon the campe 
 of the Ifraelites. This the Iewcs do write in their bpoke 
 of TSenedtttions • and Lyra in his Poftill vpon Nttm.zi. 
 makes mention of it : but withall cenfures it to be fo ab- 
 furd,that it needs no other refutation : yet he makes men- 
 rio* of it, that we may fee quanta ccecitas eft in ludais, how 
 biindethe Iewesarc,to beleeuefuch fables. 
 
 It is, I grant,one of thofe Iewifli fables, whereto S.Paul 
 vvifiied TiiH4 t cbap. 1.14. not to giue any heed: and I be- 
 leeueit no more, then I dpe,that the Gyant Antaus was 
 threefcore cubits high, becaufe Cjabmvuiw the i7,booke 
 
 of 
 
M O S. 2. p. Z2.J 
 
 ofStrabo his a Geographie arrirmes it: or that in Scythia a f"*^9 6 o. 
 in a rockebytheriuerTjr*/, there was to be feene the 
 print of Hercules his foote of two cubits length, becaufe 
 Herodotus m his h Melpomene is the relator of it. b ? a & l lo ' 
 
 Yet beleeue I, that Ogthe King of Bafan was of more 
 then ordinarietallnes and (Irength. And you will beleeue 
 it too, if you will eftimate a monument of his, which was 
 to be feene in l^bbatb, the Metropoliticall Citie of the 
 children of Ammonfliow called Philadelphia The monu- 
 ment was a bedfted of his. It isdefcribed, Deut.^, 1 1. His 
 bedfted wzs a bedfted ofyron : nine cubits was the length there* 
 of^andfoure cubits the breadth of it, after the cubit of a man. 
 Of a man of reafonable (lature $ not of a Gyanr, nor of a 
 dwarfc. Nine cubits long was his bedfted, and bedfteds vfu - 
 ally exceed the common ftature of men by two feet : there- 
 fore the (lature of Og was about fcauen cubits and a foote. 
 So he was about three yards ,two foote, and fx inches high. 
 Such an vnvfuail tailnes could not but be accompanied 
 with (trcngth anfwerabie to it : and therefore Og the King 
 of Bafan was of extraordinarieM//*^ and ftrength If the 
 reft of the tsfmcrites were any thing likevnto Og, then 
 might the relation of the Spies be iuft: c The people of the c Itywt. tj.iS, 
 land art firings * they are men of a great flat ure: and my d >«£$*. 
 text faith well, Their height was like the height of the Cedars, 
 mid he was flrong as the Okes. 
 
 Thus haueyou the defcription of the Amorites, They 
 were tall of ftature ; and ftrong of bodie. Tall and flrong* 
 Yet, were they not thereby the more acceptable to the 
 Lord. The Lord,notwithftanding their talnes t and their 
 ftrength brought them to mine. Forfo it followeth : Yet 
 deftrojed I their fruit from aboue, and their root e from beneath. 
 The ktlbn which we are to take from hence is: 
 
 god refye&eth not /he tall man for his talnes, nor the flrong 
 
 man for his ftrength. 
 Its true. e God feeth not as man feet h, Man indeed loo- e * .Sum.rfj. 
 kethonthe outward appearance ; but God lookethonthe 
 heart, ManvfualJy etteemes of a man, by the beauty of 
 
 his 
 
zi8 The XIIII. Lectvre. 
 
 his face,by the faireneffe of biscountenance,by the come- 
 ly feature of his bodie. Goddoth notfo. 
 
 Saul, the fir ft of the Kings of //*•*•/, was a choice yong man, 
 And a goodly : there was not among the children of Jfracl * good- 
 tier perfon then he: from his ftoulders And vptrardhc woe 
 higherjthenany of the people. Heis Co defcribed, i .Sam.^.z. 
 So is hCjcbap. I o. 2 3 . Saul, when he flood among the people 9 
 pro* higher, then any of the people, from the /boulders andvp- 
 ward. In the next verfe .SVMMtt/asketirthe people : Doe you 
 fee him whom the Lord hath cho/enjhat there u none like hint* 
 among all the people f What is the peoples anfwer ? They 
 fbout.and fay 5 God fane the King. They faw him a good- 
 ly man of perfon 5 and therefore iudged him fit to be a 
 King. B ut the Lord, who feeth not as man feeth,and refpe- 
 deth not mans outward appearance, reiected him from 
 being King, His talnes, and the goodly proportion of his 
 bodie were no priuiledge vnto him. You are to belecuc it 
 vpon the Lords owne words, j.Sam. 1 6. 3. There the Lord 
 tells Samuel, that he hath reieUed Saul from reigning ouer 
 Ifrael. 
 i i.$am.\6.\. Vpon thereieclionof ^W,the Lord f prouided rrima 
 King among the fonnes of leffe the Betblehemite, and Sa- 
 muel was to anoynt him. Samuel for that purpofewcnt 
 g wf.4- ■ vnto s Bethlehem, and called for leffe his h fonnes. l Eliab 
 h . rer fj' the cldeft, camefirft in place. Him would Samuel hzue 
 anoyntcd. His motiues were two. Abulenfis quaft.n.m 
 1 <SViw.itf.fcts them downe. Onewas,theprerogatiue of 
 birth in Eliab $ the other was, his faire countenance and 
 goodly ftature. 
 
 Eliab had the prerogatiue of birth : he was the firft- borne 
 fonne. Some of the prerogatiues of the firft-borne fonne 
 are couched by old Ueob in his prophecie concerning his 
 ddeft fonne, Reuben, Gen.49»3» Ret/ben, thou art my fir si- 
 borne, my might, and the beginning ofimy ftrength, the excel- 
 lencie ofdignit'te, and the exceUencie of power. Prior in donis, 
 maior in imperio 5 fo the vulgar Latin concludes that 
 verfe. 
 
 Prior 
 
Amos. z. $. "9 
 
 Prior in donu ] Thcreis tht6r ft prerogative belonging to 
 the eldcft fonne 5 it concernes his profit. Prior m'donU ; he 
 was firft to be refpedcd in thediuifion of his Fathers inhe- 
 ritance 5 he was to haue a double portion of all his fub- 
 ftance, according to the Commaundementj Dent, 21. 17. 
 The Father Jhallgiue to his eldefi fonne a double portion of <tfl 
 that he hath. The rcafon is annexed : For be is the beginning 
 ofhisflrength :the right of the fir fl borne is his, 
 
 Maiorin imperio'] It is the fecond prercgatiue of theeldeft 
 fonne. It concernes his honor and ftatc of authoritic. He 
 had a certainc rcgall principalitie & rule oucr his brethren. 
 Itappearethby the blefliog which Ifaac bellowed vponA*- 
 eob, who had gotten the birth-right from his brother Efau, 
 Gen % %y % ii). Be Lord ouer thy brethren, and let thy mothers 
 fonnesborv dorvne to thee, 
 
 Onkehs paraphrafing the prophecie of Iacob concerning 
 
 %£ubfn, mentionetb a three-fold prerogative of the eldelfc 
 
 ConncReftbenjit was thy right to ha uereceiued three better 
 
 portions, then thy brethren 5 the priefl-hood t th^birtb right? 
 
 - acdtbe£*wg^«w*. 
 
 Now 5 if the eldeft fonne had (uch prerogatives ; if he were 
 prwi»<W^andwastohaucthebeftrefpecl in thediuifi- 
 on of his Fathers inheritance : if he were mator in imperio y 
 and had regal! principality and rule ouer his brethren, if the 
 exceHencieofdignitie, and the exc e llencj of power were his 5 
 if his were the prieft~bood>xhc birth right ,and ih^kingdome^ 
 why might not Samuel, thinke Eliab, lefts eldeft fonne, to 
 be the man,wbom the i>r<i had chofen to be K ing ouer If 
 rael, rather then a yonger brother ? 
 
 A fecond n:otiuc, why Samuel might thinke Eliab fit to 
 be the anointed king of Ifraeljwzs E/iabs faire countenance, 
 and his goodly ftature. Eurioides could fay, «fo «£/•* w. 
 Vpnlo^beautic, its worthy an Empire, vttheneus the Dip- 
 nofothift^lib. 1 3. afflrmes it, and Porphyrie in the fecond * c '?-7 fZ- 
 Chapter 1 or' 'his Introdu SI ton chesit, r Beautie, its worthie an J ,g 
 Empire. Prtamue'm Homer ,admiring the bcautie of t/lga- 
 memnon, fay th vnto Helcna> m with thefe mine eyes I neuer *» 'Mi y \6f. 
 
 Q- yet 
 
2.30 The XIIII. LeCtvre. 
 
 a Ferf.no. yet beheld manfofairejandadddetb 1 * &**#& # w'fyi i 0IVA9 
 In his countenanceheisiikea King. Many Nations(faich 
 Jthenttu in the lame place) haue chofen for their Kings 
 the faired among them. And well. For •"» *tf$i 9>*.niMax 
 ciKHov Sfr, £^8//*,itbtftofallbefecmeth7Cw£r. 
 
 Now if Eliab were of afaire countenance, and of a goodly 
 ftature, why might Bot£?«r*«/thinke Eliab to be the man, 
 w horn the Lord had chofen to be King ouer lfrael 9 racher 
 then any other of his brethren, who could not be compa- 
 red vnto him, cither forfaireneffe of factor for goodlinefe of 
 fiat are ? 
 
 Thus, what for prioritie of birth, and what for comelu 
 nes of perfon,£V/4£ was by Samuel thought to be the man, 
 whom the Lor^had chofen for his King among all the fons 
 of lejfe. It Cccmcs, Samuel thought (0. For when Eliab was 
 brought before him, he looked on him ,and fa> d of him : 
 Surely the Lords annointed is before him, 1 . Sam. 1 6. 6\Sure]y, 
 Eltab is the man, whom the Lord hath defigned to be his 
 anointed. 
 
 But the ZW, the Lord whojeethnot as man feeth, who 
 rtfpeftcth not mans outward appearance , he refufed glrab. E* 
 /tab was no King for him. For thus faith the Lord to Samuel 
 concerning Eliab. i.Sam. 1 6. 7. Looks not on his countenance* 
 or on the height of hi* feature y becaufe Hsane refufed him. Eli- 
 ab, notwithstanding theprieritic of his birtb, and notwith- 
 (tandingthe ^f»f//»^ofhisperfon,heis refufed:and Da- 
 W,littJeDtf#id,b'ttlein his fathers eyes,and little in the eyes 
 of his brethren, neglected and defpifed of all ( for hee was 
 theyongeftofalljheischofemobc the Lords anointed. 
 © Vfal 78.70. He is taken ° from the fbeepe- folds, from following the Ewes 
 7 1 .7 2 .great wit h^ong, and is placed in rule and gouernmenr, to 
 i.Sam.\6.ii.fe e £ /*<*£ the people of the Lord, and Jfrael the Lords in- 
 ' hentance. 
 
 Thus much may feruefor the con formation of my pro- 
 pounded doctrine: Godrefpttlethnot t he tall man for bis tall- 
 nrffe 9 nor thefirong man, for ktsflrengih : Yaumay adde,nor 
 the great man, for his greatnep, nor the rich man for his 
 
 wealth. 
 
Amos, 1.9. 231 
 
 wealth, cor the vnfe man y for his wifedome. The reafon I 
 bauealreadie touched. Itisexpretfed, i.Sam. 16. y.Tbe 
 Lord feeth not as man fifth. For man lot^eth on the outward 
 appearance, but the Lord lookethon the heart. He Jooketh on 
 the heartland therefore hechoofeth not as man choofetb, 
 thctatljthegreattthc/lrongAhsnchythe wife - but the low 
 man, thtlutle man,the^4^man,the^orr n>an,tbe-/0<?//y£ 
 man. Whereto elfe tend eth the Apoflles fpeech to the faith- 
 full among the Corinthians, I . Cor. 1, 2 6. Tots fre your cal- 
 £*g brethren, 6*w that not many wife men ajtrr the flejby nee 
 many mtgktie, not many noble are called. Bat God hath choien 
 the foolijh things of the world to confound the wife : and God 
 hath chofen the weake things of the world, to confound the 
 things that are might ie : and bafe t kings of the world, and things 
 which are defptfedbath God chofen, yea, and things which are 
 net jo bring to naught things that are. And what is the end of 
 all ? Its this : that nofle/h Jbould glory in the prefence of (jod. 
 It is the vfe we are to make of the dodrine now deliuered. 
 We are vrged vnto it? lerem. 9.23. T here thus fa) th the 
 Lord, Let not the wife man glory in his wifedome, neither let the 
 might ie man glory in his mighty let not the rich man glory in his 
 riches. But let htm that glorieth, glory inthu^ that he vndtr- 
 flandeth andknowethme , that I am the L«rd y which exercife 
 louing kindneffe, iudgement, andrighteoufneffe m the earth. In 
 like fort fay we : Let not the tall mangforiQ in his tallneffe, 
 neither let the ftrong man gloric in his ftrength, though the 
 height of the one be like the height of the Cedars, and the o- 
 therbe/?rMglikethe0^'} yet let them uotglorie therein: 
 but let them glory in this, that they vnderfttnd &cJ&ow (jod 
 to be the Lord^ hich exercifeth louing kindncs judgement, and 
 right eoufneffe in the earth : that is, in the Apoflles pbrafe, 1 . 
 Cor. 1 . 31. He tbatglorietb, let himglorie m the Lord. And 
 againe, 2. Cor. 10. 17. He that glorietb , let himglorie in the 
 Lord. All other glorying is vaine. Glorie not in thy tallnejfe ; 
 what can it auaile thee f Glory not in thy ftrength $ it cannot 
 belpethce. Say thou wert as M//as the Amorites in my 
 tex^ and thy height were like the height of the Cedars-, fay 
 
 0^2 thou 
 
232, The XIIII. Lectvre 
 
 thou were asjirong as they % ftrong as the Okesi yet notwith- 
 (landing the one, or the other, height or ftrengthjhou maift 
 perifo and come to nought,as ihcy did. giorie thou there- 
 fore in the Lord, 
 
 Here may the man that is low oiftature^ox wealee cfbodj f 
 be comforted 5 for as much as Godfeeth not as man feet h % 
 nor chufeth as man chufeth. Be thou little, or be thou weake y 
 thou art neuer a whit the further from the grace 6c fauour 
 of God. No further then Zachens was. Zwr/^wwasaverie 
 little man. In the 19. of Luke % ver. 3. it is fayd of him 
 gjj 7? foj>u& <M*fU lw, that hee was little efftatitrt. Iefiu 
 paded through Jericho. Zachens \\ql% very defirous to fee 
 him, but could not, for the prelfe of the people jbeciuife he 
 was little efftature. To fupply this defect of his, he gets 
 him vp into a tree, and fceth lefa, left* for it /pake graci- 
 oufly vnto him : Zacbeus, make baft, and come downe, for to 
 day Imufl abide atthj bottf e.You kfylefus rcfpe&ed Zachctu 
 for all his little ft ature. 
 
 He was of little fiature ] Statnra brcvis^&magnus in opere$ 
 
 S. P Auftin faith it, Enarr: in Pfal. \ 2 yJZacbens was in deedc 
 
 ? io°H. little of ft at are, but was great in good worlds. Great in bis Joue 
 
 toward Iefm , whom he was fo defirous to fee 5 and great in 
 
 charitietowardsmen,towhom he was readie to make a 
 
 . fpurefold rejluution, if he had done wrong to any. 
 
 Zacbeusilkdc of ftature ! Chryfologus Ser m.f^.thus me- 
 q-Vag.iiSi-. dirates vpon it: 1 Satis hicanimomagnHseratyejui pufillfts vi- 
 debatur in corpwe. Nammente tangebat ccelos y qtticorporebom 
 wines non tquabat. Z*chtusv]*% grearenough in jskji*, albeit 
 he was bat little in bodie:in bodie he was no match for men, 
 and yet hUminde reached vp to Heauen. Whereupon he 
 frames this exhortation : Nemodc brevitate corporis, cm ad- 
 der e nil pot eft, curct 5 fedvtfide emineat, hoc procttret : Let not 
 any manbegrieued 5 becaufeheis/#V^ offtature, whereto 
 he cannot addeone cubite s bm let euery mans care be, to be 
 eminent aboueothers in faith. 
 
 You haue hitherto heard of the varierieof mens Matures: 
 ycahaue heard of the dmorites, that their height was hke the 
 
 hiioht 
 
Amos. z. 9. ,2,33 
 
 height if the Cedars : Of King Saul, that he was ^/^r then 
 any of his people, from the (ho ul J ers and vpward ; of £- 
 itai, that he was high of fiature 5 ofZachetu, that he was low 
 of fiature : This varietie of mens fixtures is by euery dayes 
 experience confirrrred vnto you. And v\ hy is there f uch va- 
 rietie of mens Jlatures I 
 
 One reafon may be to ftirre vs vp to this confident ion $ 
 that God is the moftprouident author of euery m3ns fia- 
 tare. Ic is not in man,to adde any thing to his fixture : not 
 oxe cubitc, fay th out Szuicur, Afat. <S 27. He fayth it a- 
 gainc, LukSi II. 15. fVhichofyonwith taking thought, can 
 adde one cubiteto his fiature I No man. No man can doe it. 
 Nay,it is not in man, to amend the imperfections, where- 
 with he is borne into the world. The man that was borne 
 blind CGflfefleth it 5 /0&. 9. 32 .Since the world began was it net 
 heard, that any man opened the eyes of one that wo* borne blind. 
 We cannot -fupply any defett wherwith we are borne into this 
 world 5 muchlelle can we addeany thing vnto our fiature ? 
 It may thus farreferueforour inftru&ion, ft^ex illo capite 
 neminemcontemnamw,velexagitemus, faith Franzius ?)ifp. 
 i.inDcuter.jhef. 91. that we dcipife not any man, nor 
 fpeakcill of him for hisy?**«r*,be '^ great or little or for a- 
 ny defett he hath in nature from his natiuttie. 
 
 A fecond reafon, why there is fuel) varietie of features in 
 the world, may be to lee vs vnder (land, that a mans fiature 
 ofiz felfeis not to be reckoned as a part of his felicitie or 
 glory.For if a great and a goodly fiature be as common,nay, 
 more common to the wicked^ then-to the godly, as S. Auflin 
 feemes to proue, De Cwtt.Det.hb. i$.ca\ 9. v\hy (liould 
 a godly man boaft himfelfe of his great and goodly fiature t 
 Especially, fith forthemoft part, men that are confpica- 
 ous for their elegant and well featured bodies , are defe<fliue 
 for vnderftanding, wifedome, and pie tie. 
 
 Bar uch obferues it, Chap. 3. ver. i6.iy.i% There were 
 ( fay th he ) Cffants, famous from, the beginning, that were offo 
 great fiature, andfe expert in warre. Thofe did not the Lord 
 choofe, neither gaue he the way of knowledge vnto them. But 
 
 Xl they 
 
z 5 4 The XIIII. Lectvre 
 
 they wercdeftroyed, becaufe they had nowifedome, and peri fie d 
 1 boron their owne foolt/hnejfe. His obferuaiion is : there were 
 gjants, men of great ft attire, yet were they without knowledge, 
 without wifedome. Great men, and yctfoeles. Whereas 
 pftmilwnes, dwarfs, little men, men of very little ftature, 
 fometime fcarfea cubite high, doe exccll in fortitude, vn- 
 derftanding, and wifedome, as the but now cited Franks 
 hath noted. 
 
 Tydeus corpore, ammo Hercules. Its an old prouerbe. 7/- 
 detts was a man of very little ftature, but ( as Mtnander the 
 Hiftorianfayth) H>xvxfc Iwr^yhJ, he was Hercules for 
 hit minde. The prouerbe, appliable to fuch as being of little 
 ftature are of an vndaunted courage, (heweth, that many a 
 little man is fuch. 
 
 Many a man of little ftature is of the liuelier wit. So it 
 pleafeth God, our moft wife, and prouidentGodj to tem- 
 per the gifts ofthe bodie and minde in men ofdiuers fta- 
 tures.Hz doth not alwayes giue all to one 5 but for the moft 
 p3rt he recompenfeth the defcBs ofthe body with the endow- 
 ments ofthe minde \ Giue me the endowments ofthe w/Wjwhat 
 care I for the ftature of my bodie. ts£sjuc enim brevis, & ' 
 longus viuit, fayth Mufculus Comment, in Matth.6. As long 
 lines the (hort man as the tall man. Nihil detrimenti habet 
 . brevis ftatura, nee plus aliqmd habet longa-. The Jbort ftature 
 hath no loile, neither hath the long ftature any aduantage 
 forHeauenly affaires. Be my ftature what it will 5 let mc 
 t n<>m. 12. 2, be tranfrormed by the r renuirg of my mind I am welljFor fo 
 fliall I proue what u that good, that acceptable and perfeel wig 
 f i,Z&£'4» 3. of God> which is cur { fanfttftc4tion.BleiTcd is that man,what- 
 foeucr his ftature be, that fliall be fo tranfformed by the re- 
 nuingofhis w*W,thathe may proue what is that£<W,that ac- 
 ceptable zndperfeft will of God : which is h\$fdnlhfication. 
 
 Ihaue flood long vpon the fecond part of this vcr(c, the 
 defcrlption ofthe t^morites : the time requireth; that I goe 
 on wirhthethird part. It is the explication, or the ampli- 
 fication, ofthe ruwe ofthe Amorites. The words are, 
 
 Tet I deftroyed his fruit fromaboue, and his rootes from be- 
 neath. The 
 
A M o s. z. $. Z35 
 
 The words arc prouerbia!l,they are figuratiue, they are 
 metaphoricall. / deflroyed his fruit from aboue, and his rootes 
 from beneath. The meaning is, exterminavi eum tot um , 
 x quant us % auantus erat : I haue v\holy caft him out, I haue t DthJI$u. 
 vcterly deftroyed bim. 
 
 The like phrafe we meet with, lob \%,\6, Its there faid 
 of the wicked man : His rootes Jhali be dried vp benefit h-and 
 aboue /ball his branch be cut off. The companion ftancfcf be- 
 twecne a wicked man, and a dry tree, A dry tree may feeme 
 to be flrrrcly rooted, and may haue faire and wide fprea- 
 dingbewes, when its good for norhing,but to be cat downe 
 and cafi into the fire. So it is with the wicked man. Ail his 
 pompe,alI his power, all hiscxcellencie,all his honor,ali 
 his glory (which are ro him as the fruit and the rootes are 
 vnto a tree) fliall more rhen furfer an Echp/e, they fliall vt- 
 tcrly vani/h. His roots fliall be dried vp beneath t and about 
 (hall his branches be cut off, 
 
 I cannot giue you an eafieror plainer expofition of the 
 Allegoric, then Bildad the Shuhite doth in the fame chap- 
 ter of the bookeof/*£,andtheverfe following: His re- 
 membrance /ball per ifh from the earth t and hfjhall haue no name 
 inthefireet. He fliall haue no name m the (Ireetl Whats 
 that f Its this : His old friends and acquaintance fliall noc 
 fo much as fpeake of him but to vilifie him ; as to fay, He 
 was a wicked wretch , an adulterer, an vfurer, a thiefe, a drun- 
 kard, a Jlanderer, a /wearer ,a bla/phemer, a man, that neither 
 feared God, nor hue A his neighbour. Vpon fuch a man, the 
 wicked man, Salomon hath paired his cenfure,Pr^.2.2z. 
 He /hall be cut off from the earthy he /ball be rooted out of it* 
 This alfo may ferue for an expofition of the Allegorie: 
 His rootes /hall be dried vp beneath , and aboue /hall his branch 
 be cut off. 
 
 The like Allegorie you fee is in my text: I deflroyed his 
 fruit from aboue, and his rootes from beneath. 
 
 Fruit and rootes ] That is, faith Lyranus^patres & fiiics, 
 fathers and their fonncs. Taulus de paUtio by the fruit and 
 the rootes vnderftandeth vtros, mulures, parvulos 5 men, 
 
 Q^ 4 women, 
 
z$6 The XIIII. Lbctvre. 
 
 .--_ ; _ , ; , ft 
 
 women,and the lirie ones. The litlc ones are the fruit, men 
 and women arc the roote. t^lbertm Maonw will haue 
 tb^ fruit to be divitias,adificia,culturam $ their riches, their 
 buildings, their husbandry 5 and the roetes to be, tribtu, 
 famttias,& fucceffionem frliorum & nepotum ; their tribes,fa- 
 milies,kinreds, and the fucceffion of their fonnes and ne- 
 phewes. tsfnas Montanm takes the fruit and the rootes 
 to fignifie omnemiUim gentis famt/iamjpofreritatem^ all the 
 linage of that nation and their pofterkie. 
 
 I patfe by other like interpretations : thefe few may giue 
 vs the true meaning of the words we haue in hand. The 
 words are an explication or rather an amplification of the 
 rlril part of this verfe, concerning the deftruclion of the 
 Amorites, There the Lord faith, / deflroyedthe Amorite be- 
 fore them : here he faith, / dfflroyed his fruit fi-om above, and 
 his roots from beneath. From hence we know, that it was 
 not any gentle ftripe which the Amorites receiued, not any 
 light inciiio,not any fmall wound,bux that it was their ex- 
 termination 3 thz\t contrition, their vmuer fall overthrow t their 
 vtterrtiine. Fruit and root, Prince and fubietfiParcnts and 
 children,oIdandyong,they were all dellroyed. For thus 
 faith the Lord, J deftroyed their ft -u.it from aboue, and their 
 roote from beneath. 
 
 But when did this great deftruelioo befall the Amorites? 
 
 It befell them in the dzyes of Aft?/*/, when the Lord deli- 
 
 ucred cuer into the hands of Ifrael, *Sihon King of the 
 
 t **#.%> 2 3 , j m{ir i tes aRC j o<j the King ofBafan. Then did Ifrael faitc 
 
 De»t.7,Z koth thofe Kings, Sihon King m the Amorites ,and Og the 
 
 King of Ba(ban. Them they fmote with the edge of the 
 
 fioord, them and all their people ; and tookc their Cities M 
 
 the'r Cities,and vtterly dellroyed the men, the Tvomen^nd 
 
 the Htle onesoi euery Citie; they left none aliuc,7&7<&- 
 
 flroyed their fruit frsm abom^nd their rootes from beneath. 
 
 Thefe famous victories, gotten by Ifrael ouer thofe cv\o 
 
 mighty Kings, are defcribed Num.zi.andDeitt.2. & 3. 
 
 Is //><i</ now the conqueror? Is it the fword of Ifrael 
 thatfmitethiVW Kingofthe^afortf^aodOgthe King 
 
 of 
 
 
A M O S. 2. Q. 2.57 
 
 of Bafban, them 9 *nd their people, their ar^wawiijand /W* 
 ones f How then is it, that the Lord in my text takes it ro 
 himfelfe, and faith, Ide-ft'oyedtbe Amor it e t I detlroycd his 
 fruit from *b cue, and hi$ root es from Beneath ? 
 
 Theanfwer is eafic. Ifrael indeed fmotcthe Amorites 5 
 butitvvas by the power ofthe Lord > not by any power of 
 their owne. Alofes confelleth it of Sihon, King of the A* 
 morites, Dent. z t 3 3 , The Lord our Gcd delivered him vr,to 
 Vf, and vre fmotrhim> and bis fonnes, and all his people. He 
 confeireth it likewfe of Og King ofBafhan t Dent. 3.3. The 
 Lord our God de littered into our hands Og the King of Bafhan, 
 and all his people 1 and wefmote him vntill none ytoj left to him 
 remnyning, Ifratl could not fmitetill God had deliuered. 
 God fir(T deliuered, then Ifratl imctc. Ifrael fmo:e the 
 Amorites, vol by any power of their orvne: they did k by 
 the pouer of the Lord, And v\hat is done by the power 
 of the Lord, may well be faid to be done by th: Lord, 
 In regard hereof it is ; that the Pfatmift y PJal. j 3 5. 1 o.aicri- 
 beth the viclorie,u hereof we nowfpeakc,immediatJy vn- 
 to God : What foeuer the Lird pieced, that did he in Hcaucn 
 and in Earth, t* the Seas 9 andtn all deepe places*. He fmote great 
 Nations } *ncifl:y» mighty Kings ; Sthcu King of rise Amorites, 
 and Og King of B 4 (ban : and all the fyngdomes offfanaan. And 
 gane tbeir land for an berrtage, euen an heritage vnto Ifrael /. U 
 people. 
 
 The like he doth in the next Pfalme; and in the like 
 words, P/al. 136.17. O gitte thanks vnto the Lord, To him, 
 rrbich {mot? great Kings ,and fetw famous Kings : Sihon King 
 of the Amorites, and Go the King of Baftan, and gaue their 
 land for an heritage \ euen for an heritage vnto Ifrael his fer- 
 uant. In both Pfalmesyou feethedeltruclioncf the a/f- 
 morite afenbed toGodhimfeIfc,andhi< fole power. 
 
 So is it, Py^/.7S.5$. but more generally : The Lord! 
 He ctftcnt the heathen before Ifrael, he caft out the Amo. 
 riles, and made the Tribes of Ifrael to dwell in their Ta- 
 bernacles. 
 
 B ut no where fo plaincly is this great worke of catling 
 
 out 
 
3§ 
 
 The XIV. Lectvre. 
 
 out the Arterites and other the heathen before Ifrael, attri- 
 buted vnto God,as7'/2r/.44; There the people of God 
 groningvnder their afflidion in the middcll of their ene- 
 mies,doethus tegin their confcflien,t*r/,i. We bane beard 
 with our eares,0 God fur fathers hauctoldvspbat worke thorn 
 diddeft in their dayes, in the times of old. What this worke 
 v\ as they expretfe verfi. Thou diddeft driue out the Heathen 
 mth thine hand] Thou with thy hand didft driue out t^ie 
 Jmontes^nd other the Heathen,and in their rcomes didft 
 plant our fore-fathers. This was a great worke, and it was 
 Gods worke. That it was Gods workeand his alone, tney 
 yet further acknowledge,**^. Our fore fat W/,they got 
 not the land in poffejfion by their ewne ftvord,neitber did their 
 owne arme faue them : but thy right hand, and thine arme, 
 and the light of thy countenance, O God, did ftablifh 
 tbenu. 
 
 God was all in all in the ouerthrow oftheisfmoritet, 
 and the reft of the Heathen. By his ftrength,by his might, 
 by his power onely were they ouerthrowne. And there- 
 fore albeit Ifrael fmote with the fword »S/^»Kingofthe 
 Amorites^nd Ogihs King of Bafianj hem and their people 9 
 their men, their women,and their title ones, tith they did it 
 onely by the itrength, might, and power of the Lord, the 
 Lord in my text doth rightly challenge the whole glory of 
 this ouerthrow vnto himfelfc 5 faying fir ft, Ideftroyed the 
 zAmorite before them: andagaine,/ deftrojed bis fruit from 
 about .and his roots from beneath % 
 
 From hence we may take a profitable leflbn. Its this, 
 
 Though God vfe meanesfor the performance of his conn/els* 
 yet the accompltjhment and glory oftbem 9 betongetb to 
 him alone. 
 
 This truth is foeuident,tbatitneedsnofu)therproofe. 
 Ifrael, the people of Ifrael, they were the meanes which 
 Gcd vfed for the performance of his counTels vpon the 
 Amorites^ euen to deftroy them, and to roote them ouc 
 from being a people, but the accompli Aiment and the glo- 
 ry 
 
Amos. z. 9. 139 
 
 rj of that great worke was the Lords alone. The people of 
 JJr4eI,b2d they had much ado to ouercome their enemies, 
 the Amoritejythcy might happily haue imputed fomewhat 
 to their owne force. They might hauefaid j Shewed ivenoc 
 great power in the battle? Bebaued we notour felues like 
 men? Did not we fight valiantly? 
 
 But when their enemies were driuen like chaffewith the 
 windej when they,who earft were ftour,and ftrong $ were 
 M//as the CetUrsjnd ftrong as the 0^/ } when they fliould 
 extraordinarily bedifmaide$ mould haue no more heart 
 then a filly ftieepe hath 5 but mould be fcattered at the firft 
 onfet 5 fliould be fo cowardly, as that their enemies might 
 at their pleafure flay them,till they were weary of (laying 
 them; what can be faid of it? what can be thought of it? 
 This is all. TbeLord,who is Lord of battels, though he 
 vfe me anes for the performance of hu counfe It ,and for the at- 
 chieving of bis victories, yet will he haue xhzacccmplijhment 
 and the glory of all to be peculiar vnto himfelfe. Thus is 
 my doctrine illuflrated. 
 
 Though God vfe me fines for the performance of "hu counfels, 
 yet the accomplijhmont and glory of thembelongeth to 
 him alone. 
 
 The reafon hereof is, becaufe all power is Gods: and 
 whatfoeuer power man hath to execute or pcrforme what 
 the counfell of the Lord hath appointed, its all deriutd 
 from God, 
 
 The vfe is, to teach vs,toyceld God the honor of all the 
 victories ,that hegiueth vs again ft our enemie5. The honor 
 of oM viclories mutt be his. When 1 fay, all victories, I 
 meone not onely the victories of Princes,when they make 
 w aire, or winne a battell in the field, but cuen our priuate 
 t/*tf<?ri<r/too;as,when we haue bin aflailed by fome parti- 
 cular man,and are efcaped from his hands; this is a vtflorir, 
 and the honor ofn mu ft be the Lords. 
 
 If 
 
2,4o The XIV. Lectvre. 
 
 If a neighbour, an vnkin^e neighbour^hnh drtnQvs any 
 wronger hath put vs to fome trouble, & w^arcddiuercd 
 from ic, we muft a(rureourfelues,icisGod that hath giuen 
 vs the vpper hand, to the end, that we (houid alwaies haue 
 ourmouthes open to giue him thanks for if. This mud 
 we doe ; but this is nor all. We mud with the mouth giue 
 thanks to God for giuing vs the vpper hand againftthofe 
 that hriue wrongfully molefted and vexed vs 5 and befides> 
 we muft endeuour by bur whole life to ihew forth, how 
 much we are bound to God for our deliuerance. This is 
 the fcope,this is the end of our redemption and faluation, 
 (according to old Zacharies prophecie,Z>£. 1 . 74 . ) that 
 be in a deliuered out of the hands of our enemies >we 
 mioht feme Godwtthout fear e, in holiness 
 and rightcoufnes before him all 
 the dayes of our 
 life. 
 
 ibmfar of the p. <verfe. 
 
 The 
 
Z4i 
 
 Th E X V. L E C T V 11 E. 
 
 AMOS 2. 10. 
 
 Alfo I bright you <vf from the land ofEgyptydnd led 
 you for tie) wres through the wilder nefle, to pejjejfe the 
 land of the Amoritc 
 
 IN this tenth verfe are recounted two other benefit s, 
 which Almighty God was pleafcd to beftow vpon his 
 people, the people of Jfrael. One was, Their delive- 
 rance from *s£gypt. The other. Their protetlion and 
 freferuation tnthe wilderness 
 
 Their deliverance from Egypt is fet downe, in the firft 
 daufe 5 Alfo 1 bronght you vp font the landof Egypt. 
 
 Their protection and prcieruation in'thewilderncffc, 
 in the next: And led yon forty j tares through the wilder- 
 wejft. 
 
 The end of both followeth in the end of the verfe : To 
 fojpjfe the landof the Amor it e. 
 
 They were de/tvered from Egjpt,znd were for forty yeares 
 protected in the wilderneffe ,\hzK *t length, and in theirap- 
 pointcd time , they might p°JP']fo the Und of the Amo- 
 rites. 
 
 We are to begin with their deliverance from Egypt. Its 
 in the firft claufe of the verfe: 
 
 Alfo I brought youvp from the land of Egypt, 
 
 This deliverance of theirs out of Egypt was before the 
 nAmorites were deftroyed, and yetthedeftruc'tion of the 
 Amorttes is fpecified in the former verfe. Why is the or- 
 der of Gods benefits fo inverted? Why is tbebenefir,that 
 
 was 
 
Z4* The XV. Lectvre. 
 
 was firft collated vpon Jfraely fpoken of in the fecond 
 place I 
 
 Some thinke it was aduifedlyand of purpofc done, to 
 preoccupate and preuenc an objection, which otherwife 
 Jfrael might hauc made, In the former verfe,^r.p. it is 
 faid, that the Amorites were deftroyed,™** and fruit, vtter- 
 ly deftroyed before Ifrael. Now that Ifrael (hould not 
 boaftofthat ouerthrow,orafcribeicto the prowelfeand 
 valour of their ancestors, their deltuerance cut of Egypt is 
 rex fee downe, in this 10. ver(e,toput them in minde of 
 the miferabie etlate and condition, wherein their forefa- 
 thers liued in Egypt : to this fenfe : Thinke yce, O yee 
 children of Ifrael t that the Amorites were deftroyed by 
 the prowctfc and valour of your forefathers ? Thinke 
 it nor. Remember Egypt. Remember how there they 
 groaned vnder the heauy yoke of oppreffion ? and were 
 uotabletohelpethemfelues,and mufl of neceflitie haue 
 perilhed, had not the Lord with his (tretched-fortharmc 
 deliuered them. 
 
 Oc hers are otopinion, that this deliuerance of Ifrael out 
 of E$jph is in the fecond place, and after the deftrutiion of 
 the Amorites , fet downe , onely by a cuftome of the 
 Scripture. 
 
 Of this opinion I finde S. Hierome to be. His ru?e is : 
 . The Scripture in fetting forth the praifes of God,doth not 
 alwayes obferue the order of the Hiftoric : but it often 
 comes to palfc, Vt qm prima fatfa fmt, extrema dicantur, 
 & qua MvifftmAy refer amur ad prima: Things firft done 
 are lad fpoken of, and things lad done are firft recited. 
 This he will haue vs tolearneout of two Pfalmes,the 78. 
 and 105. in which f.gnorum patentia t non ordo defcribttur y 
 the power ofGodswondcrfullworkes, and not their or- 
 der is defcri bed: and out of two other Pfalmes, the 3. and 
 5». fbirfua print facia (unt yttarranttir extrema^ & qua ex- 
 trcma> refer mtnr tn pr'mcipio: What is firft done is lafl 
 fpoken of, and what is laft done is firfl mentioned. The 
 third Pfalmc was compofed by Dauid } \fihei\ he fled from 
 
 Abfalom, 
 
A M O S. 1. 10* 24$ 
 
 j&faltm&hiormc : the 52. when Doeg the SdomnecimQ 
 vnto Saul, and told him,t hat David was come to the houfe 
 of Ahimelech. That of AbfMom is regiftred, 2.^». j 5. 1 4, 
 This of DorgyiJam.il 9. The relation of Doeg is fir It 
 chronicled, and long after that, Dauids flight from /?£/*- 
 Um.&t yet Dauids flight fro Abfakm is fir ft mentioned in 
 the Book of the Pfalmes, and long aft er thar,the re!ation-©f 
 Z)*i£ vnto iW. Theorder of the fiiftorie is not obferued, 
 Norisitobferued in this our text. The order of the 
 Hiftorie is: firft God brought che children of Ifrad out 
 oiEgypr,Exod.\2.si He made them to parte through the 
 middeft of the red Sea, as vpon dry land, Exod. 14.22. 
 And when they had finished their two and forty iournejes, 
 through diuers wiJderneiTcsj then gaue he them vidorie 
 oucr SihoaeKmg of the Amor$tes,Num.i\ % i^, The Amontes 
 were Uft of all defrroy~eJ,and yet are they here fir ft mentio - 
 ned. Non eft obfermtiu or do, faith Adsrcer - the order of 
 the Hiftorie is not obferued. Ribera alfo notes it. Ma- 
 thurinus Quadrat us here frames a rule,l;ke to that of S t , 
 Hierome, Scripture in rec en fend is Dei benefices curio fenon 
 ftruat ordincm. The Scripture in rehear fing Gods benefits 
 doth no: curioufly keepe the order, but oftentimes it falls 
 out by z figure, which the Greekos doe call fa&p t^-neyv, 
 that what was firs! done, is /aft of all rehearfed ; and what 
 was iafl done is firft of all recited. From hence wemay de- 
 duce this condufion: 
 
 Though it be our dutie carefully to remember the manifold 
 bltjfmgs and benefit /, which God in mercy from time to 
 time hath beftowed vpon vt\ yet is it not necejjarie, that 
 we euer curioufly obferue their order , and the time when 
 they were beftowed. 
 You fee the cuftome of Scripture is our warrant, to 
 fpcake of that firft^hxoh was Uft done for vs ; and of that 
 laft, which we fir ft receiued ♦ B ut, first or l*ft> we m u ft re- 
 member all 
 
 Hereto belongeth holy Dauids admonition,?/*/. 1 03.2. 
 which he there propofeth vnder the forme of an exhorta- 
 tion. 
 
i 4 4 The XV. Lectvre. 
 
 tion. He exhoiteth himfelfe to bleffe the Lord: Bleffe the 
 Lord, o my foule y and for get not all his benefits. Forget not all 
 his benefits I Nay : Forget not any of his benefits. So much 
 the Hebrew phrafe intendcth. B/ejfe the Lord,6 my foule, 
 and forget not any of his benefits. A neccifarjc admonition. 
 We forget nothing fooner then a benefit, whether wc re* 
 cciuc it from God or man. But muriarum tenacijpma eft 
 memoria 5 our memoric for iniuries,is very tenacious 5 its a 
 hold-fart. Letanw««r*> be done vs, we will not forget it. 
 Yea let one of vs beftow vpon another any benefit bz it ne 
 uerfo litle,the knowledg whereof ftiould not be imparted 
 from the right hand to the lerr,as our Sauiour Chrift fpca- 
 keth in his Sermon vpon the Mount, Matth.6 3. how 
 long,how long will we reteine the memorie of it I Our na- 
 ture! its corrupt. Ourdifpofition! its peruerfc. Who 
 feech not,what neede there is, that weexcrcife our felues in 
 reteyning the memorie of Gods benefits ? Wherefoi e let 
 cuery one of vs Hirre vp himfelfe tofo holy an exercife, as 
 Dauid did himfelfe: Let vs daily fing vnto our foulcs : 
 Slejfe the Lord y my foule > and for get not all hid benefits. For- 
 get not All Nay 5 Forget not any of his benefits, Remem- 
 berthem all,eitherfirft,orlaft. 
 
 Now. from the non-obferuance of the order of the Hi- 
 ftoriein this enumeration of Gods benefits vpon Ifrael,we 
 are particularly to fpeakc of the benefit mentioned in 
 the (econd place. It is their deliuerance out otEgjpt. The 
 words are, 
 
 tsftfo I brought you vp from the land of Egypt. 
 
 I] lehiVih. It is hisname^r.tf.^* u. I] Jehovah, 
 the ©nely truejcuerlafting and Almighty God 5 I, a Trim- 
 tie in Vnitie, and the Vmtie in Trinitie ; Farher 3 Sonne, and 
 HolyGhodj I, who destroyed the Amorttes before you 
 and for your fakes 5 lalfo brought you vp from the land of 
 Egjpt. 
 
 I brought yen vp. 
 
 It well exprelfeth the originalljuhich word for word is} 
 afcenderc vn feci, I mad? you to alcend, Nam ex *s£gjpto 
 
 ajctnditur 
 
Amos. x. io. 2.45 
 
 tfcenditur lud&am verfits, fayth Drnjitts :from Egypt to Iu- 
 <Ua you muft afcend : and it is a tradition of the Hebrews ; 
 luda* eft althrEgypto: fad** (\inds higher then Egypt. Its 
 affirmed, D«tf. io.i2.lts there fay d, that /ar^withrhrec- 
 fcoreandtenperfons wentdowne into Egypt. Jacob with 
 his familic went from Canaanfcom Iudsapnd went downe 
 into Enypt. Canaan therefore and ludxa (tood higher then 
 Egypt. I brought you vp [ or, 1 made you to afcend ] from 
 the land of 'Egypt. 
 
 From the land of Egy pt. 
 
 a Egypt is a rood noble region, and famous, much fpo- a M**i"u$i» 
 ken of by writers, facred and prophanc. defcrip. JEgypu 
 
 Some would haue it to be one of the parts of the world, f^- 10 3- a > 
 a diucrfc part from Aft* and ^/*w 4 $ and to be betweene 
 them both. 
 
 Others fuppofing the riueriW^, the great riuer of Z> 
 gypt, to be the fitted bound to pare A fa from 'Africa, doc 
 make Egypt to pertake of both, ^4 and Africa. One part 
 of Egypt they place in >*/£*, the other in Africa. 
 
 ThelcfuitcZflr/Ww, Comment, in A3. Apoft.cap.i. 10. 
 makes it a part of AfaMaior. Hefaythitis awellknovvne 
 region of Afiathe greater neere vnto Africa, * 
 
 But b Ttolomee, and the grearefl part of Ceographers^nA b z*&.4, Ge**r. 
 other writers, holding the gu/fe of Arabia, or the %edSea,t% < a p- j. ?**. *• 
 be the fitted bound to fever A pa from ^/W™, haue placed ^""t**?*' 
 Egypt in Africa. This is the moft receitied opinion, and 
 worthieit to be embraced. The land of Egypt is in Africa, 
 and is by an c Ifthmos,ox a narrow Qreit of ground, ioyned 
 to the Holy land.lt was of old a land very fruitfully fruit- c , G fjJ' ** ihot 
 full, as any almoin the world : though in thefe dayes it oTthcwIA " 
 doth not anfwere to the fertilise of former times. 1 4 . b. 
 
 From the landof Egypt] The Hebrew cals it the land of 
 Mizsaim. Its fo called in my xvau and elfe-w here general- 
 ly in the holy Scriptures : and hath its name from Mitzsa- 
 im, one of the fonnesof Ham : of whom we read,<7f». 1 o. 6. 
 He firft inhabited that part of ^/*rf4, which was afterward 
 called Eeypt. 
 
 R When 
 
Z46 The XV. Lectvre, 
 
 When it firft began to be called Egypt, its not eafily de- 
 fined. Some fay, it was firft called Egypt in Mofes his time : 
 when Llamtffes fur named Egypt us > fonneof Bcltu^ and bro- 
 ther ol \ Damns, was King of the land . Rameffes y otherwife 
 called v&gjptus, began his raigne in the 19 yearefrom the 
 
 d jtianmm goingof Ifrad q\k of Egypt. Of this opinion is d Funccius 
 
 Mundn A %i. in his Chronologie. 
 
 G.*?7oTno S * \ Au g H fl™ nh > i%Jech.<Dei.cap. 1 1, following '£*. 
 Veret.in Gen. Mm* in his Chronicle, fayth, this happened in Iofuabs time, 
 Tom. 1Mb 1 j. more then eight hundred y cares after the floud. 
 Di/p. up. 41 2. According to the computation of 'Manet hon an Egyptian 
 mho*'** Chronograpber,cited by hfephas in his § firft book againft 
 g 1?J. 45 1 ,°b -4 ? ' <?w * * c was tnree hundred ninetie and three yeares after 
 Mojes leading Ifrael out of Egypt.. 
 
 Whenfoeuer it was firft called Egypt .its not much mate- 
 riall. Were ic firft fo called in UWofes his time, or after j in 
 Iofuabs time 5 or yet after 3 93. yeares from Jfratls going vp 
 from thence, it was many a yearc fo called before our Pro- 
 phet dmos wrote this his Prophccie. And yet our Prophet 
 here retaineth the old H^w» name Mt<xaim % Aljo I 
 brought you vp lZ3^*\¥T2 3?*\K^2 fr ™ the land of Altzsa- 
 w, it is in our Language, /W/» the land of Egypt. 
 
 But what benefit was it for Ifrael to be brought vp from 
 the land of Egypt $ Had they not there a fweete habitation i 
 Were they not planted in the beft of the land ? in the land 
 ?J5$' U ' of h %amejfcsyin theland of ' Gofisn t 
 
 Itmay not be denyed, but that Egypt of it felfe was a ve- 
 ry goodly, fruitful!, and commodious couotrey : yet was 
 ic very beneficial] to the Ifraehtes, that they were thence 
 deliuered:andthatintv\ore(pe^s: one was, becaufe the 
 pcopleof the land \\ercfuperftitions;thQ other,h£caufe they 
 were full ofxrueltie. 
 
 Firft,the Egyptians were zfnpcrflitious people. They had 
 as the Greekj,and Rowans had,their Gods maiornm gentium, 
 and their Gods minor urn gentium. Gods of greater authori- 
 se, and Godsofletfe. They hadffor their Gods manie a 
 bcaft. AthenagwM a Chriftian Pnilofophcf, in his embaf- 
 
 fage 
 
Amos. z. io< 147 
 
 fagc or apologie for the Chriftians to the Emperours Anto. 
 mr.us and Commodus^ witnetfef h> that they beftow ed diuine 
 honors vpon Cats, and Crecodils, and Serpents, and Afpes, 
 and Dogs. 
 
 Amobius inhis fnft Booke againft the Gentiles, fayth; 
 they built (lately Temples felibusjcarab*is y & bucu!^ y to 
 Cats, to Beetles, to Heyfers. 
 
 Cafftodore in his tripartite hifiorie//^. 9. cap. 27. t els of 
 the Image of an Ape, w hich they adored : and cap. 2 8. hee 
 fcytb, that a nefiof%ats was their God. 
 
 Many other k beads did they adore. Here their fuper- k MApm* 
 ftition refled not : it proceeded to the plants of the earth, K^^ Wnii, 
 to bafe plants : to leckes> and enyons. Leehes and onions were ^ inos H ' ero ~ 
 to them for Gods. r t m.,. M ,.<, 
 
 Torrum & l capenefas viohrc-luvenal.Sat. 1 5. Could note Ctronim Hier-> n . 
 it. O, it was a wicked and deteftable act, to doe any hurt *»l*L ^.Tom.6 
 xodileekeovenyon. At fuch their ndiculousfuperftition hef^ 7</ - 
 byandbyfeoffeth, *££* 
 
 O fantlas gentes % qnxbus h<tc nafenntttr tn hortu Numina t » 1tr> l?2 ^ 
 
 Surely, they are holy Nations, that haue fuch Gods 
 growing in theirgardens. UMad Egypt. So the Poet (files 
 it in the beginning of his Satjre. A nd could it be Ielfe then 
 mad, when it was befottedand bewitched with fuchfoirle 
 and monftrous adoration i 
 
 Well might Mintttius Felix in his Otfavius call thofe 
 Gods of the Egyptians, non numina, fed portent 'a Gods they 
 were not, they were monfters. Well might m Sa/isbehenjis *" Gevetbarl 
 m his firft Booke denugiscvnal.ctp. 10. ^\\Sgypt,Matrem Elrrenh$T I i ' Cbm ' 
 fuper (Itttonis, the mother of fuper (lition. For, as»S. Hie-*':* 11 ""'""" 
 tome in his Comment, vpon EJay 45. witneffeth j Neuer n Tcm^.p*. 
 was there any Nation fogiucn to IdoUtrte, orworfhipped 170. c. 
 fuch a number ofmonfters, as Egypt did. 
 
 This notorious fuperflition and Idolatrieof the Egypt i- 
 <*»/,fo much fpoken of by Ckriftutn writers andotherv,isaI- 
 fointhe facred volumes of Holy writ cenfured and con- 
 trolled. In Exod. 12. i2.|themeanacing of the Lord is 
 againfl them: Againfl all the Gods of Egypt Imllexicute iudg- 
 
 R a ment, 
 
2,48 The XV. Lectvre 
 
 ment, I the Lord, The god* of Egypt, that is, the Images, and 
 
 the Idoles which the Egyptians adored and worshipped. 
 
 r//il«f^" Concerning which ° S. Hierome in an EpiQle of bis to Fa* 
 
 %Jh»"hUnfa ^ ola » reporteth out of the Hebrew writers,that in very fame 
 
 tm.$.fa*.4i. night the Children of Ifrael departed our of Egypt, all rhe 
 
 Temples of Egypt wereoucrthrovvne,/^ terra motu,fm* 
 
 iaftufulminum 5 either with earth quakes, or thunderbolts. 
 
 Thete Hebrew writers fay further, eadem nocle ligttea idoU 
 
 ptitrefattafmffejmetallica refoluta & fafajlapidea comminuta: 
 
 that in the fame night all the wooden Images were rotten, 
 
 all the mettatllmzgzs were diffolued and moultcn, all the ' 
 
 fione Images were broken. If fo it were, it was doubtleiFe a 
 
 great worker great iudgement of God vpon thofe Egyptian 
 
 menders. 
 
 In Efay 1 9. 1. their confufion is againe foretold. Heboid, 
 faith the Proph<:t,*£* Lord rideth vpon afwift cloud) andfball 
 come into Egypt, and the Idoles of Egypt /ball moue at his pre* 
 fence, and the heart of Egypt fbai melt in themidfi of it. Where 
 the Idoles of Egypt are the heart of Egypt, They arc called 
 the heart of Egypt; bec3ufethe heart of the Egyptians did 
 wholy depend vpon them, for reliefe and fuccour. The 
 Lordrideth vpon afwift cloud and /ball come into Egypt : and 
 the Idoles of Egypt fball moue at his pre fence , and the heart of 
 Egypt fball melt in the mid ft of it. The Idols of Egypt (hall 
 moue and melt at the prcfcncc of the Lord, 
 
 In lerem. 43.13. their defolation is likewife denounced; 
 There the £<^threatneth to fend Nabucbadnezzar, the K. 
 of Babylon,his feruant into £/y/tf.What (hall he doe there ? 
 He [ball break? the Images ofBethfiemefb, that is in the land of 
 Egypt, and the hou ft s of the Gods of the Egyptians fball be 
 burnt with fire. 
 
 Thus you fee itconfirmed not onely by Chriftian wri- 
 ters., and others, but alfo, by the facred volumes of holy 
 Scripture 5 that the Egyptians were a fuperftttious and an Ido. 
 latrous people. 
 
 Super ft itiotts were they, and Idolatrous 1 Happie then 
 wail thou, O lfraell, that the Lord brought thfe vp from the 
 
 -land 
 
Amos. z. io. 2.49 
 
 land of Egypt, Liuein Egypt thou couldft not with a good 
 conference, nor would the Egyptians willingly fuflFer thee 
 to worfhip God,otherwife then themfelues did. To h2ue 
 worlhipped as they did, mu ft needs haue beene a Hell vn- 
 to thy foule : and to haue done otherwife ; mu 11 needs haue 
 brought certaine daunger to thine outward eftate. Ac- 
 knowledge it therefore for a great benefit and bk (ling of 
 God vpon thee, that he brought thee vpfrom the land ofE- 
 
 gypt. 
 
 God in reckoning vp this fauour of his, his bringing vp 
 Ifraelout of the landof Egypt t teacheth vs,what aninroliera- 
 ble thing it is, to Hue among Idolaters *, and what a fpeciall 
 fauour it is, to be deliuered from amongft them. And this 
 fliould ftir vs vp to athankfull recognition of Gods good- 
 nefle towards vs, who hath deliuered the Church, wherein 
 we Iiue> from the r BabylomJh and Romifb Idolatrie •, wherein 
 our aunceftors were nuf-led and trained vp,to worfhip and 
 adore, not the true and liuingGodjbut Angels and Sawts, 
 damned foules it may be -,f$lver and gold $ fleck* axxijlones 3 
 Imtges and I doles ; and what not i 
 
 From fuch groifc and palpable Idolatry we are by Gods 
 goodnelfe deliuered: and now doe(as a long time we haue 
 done ) enioy the bright Sunne-fliineof the p glorious Gof- p u rim. i it 
 pell of the blefled God, our Lord and Sauiour Iefus Chrift. 
 Being now deliuered from the * power of darknelfe, vnder 1 Col °^ '• **• 
 Antichrifi, and tranflated into the light of Chrifts GofpeH 9 
 Let it be our daily care (for it is our dutie)to walke worthy 
 the light, h M children of light ; to walke in truth, Ep. 3 . Ioh % h zfief. *. S, 
 ver. 3, to walke in loue y Colof. 5. Z. to walke in newnefe of life, 
 Rom. 6.4. t$walk*, not after the flefli, but after the fpirit. 
 Rom. 8. 1 . If we walke after theflefi, we (hzttmindthe things 
 oftheflefi jwe (hall be carnally minded, and our end fhall be 
 death 5 but if we walke after thejpirit,wc fliall mind the things 
 efthej)>irit t vic(h2L[lbcjpiritttally minded, and our end fhail 
 be life zud peace. 
 
 The choife is not difficult. Life h better then death. If 
 you chuk hfe, you muft abandon and forfake the »workesi Gal. j. \ 9 , 
 
 i< 3 of 
 
5° 
 
 The XV. Lbctvre. 
 
 ofthe flefhj which caufe death. Adult trie , forxic *tu *, vn- 
 
 k Ptrf. 20. cleanneffe, lafciuioufneffe^ k hatred ^.irunce emulations, wraths 
 
 1 f^r/: 1 1. jfafo ] envyings, nun hers, drunkenneffe, rev tilings, vftiHe> ex* 
 
 tortioa, oppre^ion y and fuch like, arc work.es of the flejh, and 
 
 doe (hut you out From life. Yet may hfe be yours, if you 
 
 m Ferf.tt. ^jjj \^ Q m j €c ] ^ v the /pint. n Z*#r, j'07, />.'4fj, /^ fuffering 9 
 
 erj, ii. £^/ w ^ ^ goodnefte, fayth, meeknejfe, temperance, are the 
 
 fruit of the Jptr it. Let thefe dwell among you, and /*/ir (hall 
 
 be yours. The god of life (hall giue it you. 
 
 Hitherto you haue the fir ft refpecT, why it was benefici- 
 all & good for the people off/rael, that they were brought 
 vp from the land of Sgjpt. It was good for them becaufe 
 the people of the land wevcfupertlitious and idolatrous, and 
 among fuchlthcre is no good liuing. 
 
 The other refpecT: now followeth. It was beneficiall and 
 good for the people of Ifrael, that they were brought vp 
 from the land of Egypt •, becaufe the people of the land 
 were full of crueltie, and held Israel in iubie&ion and fer* 
 uitude. 
 
 Egypt was Jorg a harbour to the Ifraelites, but at length 
 it prooued a Gaole vnto them. The pofteritie of Ucob finds 
 too late, what it was for their forefathers, to fell lacob y z 
 (hue into £gjpt. There arofe vp a new Pharaoh,zncw king 
 ouer Egypt ;he knew not hfeph. Then, then were the 7/r*. 
 1a.lW1i.11. f//fr* contemned as drudges. ° Task. mafflers mu ft be ftt b« 
 uer them, to afflift them with their burdens. Why fo ? How 
 had they offended r They profpered too faft. For thu9 
 1 fayth'Pharaob to his people, £*W, 1. 9. Behold, the people 
 oft he children of Ifrael are more and mightier then we. Come 
 on, let vsdeale wifely with them, left they multiplie, And it come 
 topaffe 9 thatwhentherefalleth out any warre, they tojne alfo 
 7j -to our enemies , and fight again ft vs. For this caufe,becaufe 
 they profpered toofaft, Viexetasl^maftersUt ouer them, to 
 afflid: them* with their burden?. 
 
 But, the more they wcreajjlitted, the more they multtpli- 
 edznd grew. This did not a little grieue the Egyptians. The 
 Egyptians therefore made the children of Ifrtell to ferue 
 
 P with 
 
Amos. i. to* 15 1 
 
 with rigour, handheld them in bondage without raercic:p V*fa\* 
 and made their Hues bitter vnto them in that cruell bon- 1 Fer ( x *> 
 d3gc,in cluy, and brieve, and all manner of work? in the field. 
 All their bondage w herein they ferued them, was full of ty- 
 rannic 
 
 The crueltie of the Egyptians here flayeth nor. The hopes 
 of fucceflion for Ifrael mui\ be preuented. Women, mid. 
 wiuet mull be fuborned to bemnrthercrs 3 to kill euery man* 
 cbilde that (hould be borne of an Hebrew woman. A prodi- 
 gious crueltie ,that a man mould kill av*an for \\\sfcxes fake ! 
 yet would Pharoah haue done if. 
 
 " The r feareof God taught the midnines to difobey the r Verf. 17, 
 vniuQcommaundofP/^r^/7. They difobeyed it ; they 
 well knew it was no excufctor fofinle a fa ft, toiay, we were 
 bidden to doe it, God f3y d vnto their heart?, Thou fiait not 
 kf f l. This voice was louder, and more powerfull , then 
 Pharaohs. 
 
 What the midwiues would not, that moft Tharaohspco- 
 p]c doe ;theymu(\ r ca/i into the rixer and drowne, ail the r yerf.n. 
 fonnesthat were then borne. They did it. The crueltie which 
 did butfmoke before, doth now flame vp : its become (o 
 fhamele(Te } that now it dares proclaime tyrannic. All the 
 male children arc caft into theriuer. 
 
 Nor could Pharoahs furiehere be appeafeci.He will haue 
 the c M/^ofthe Children of Ifrael to be encre*fed. They c Exo ^ 6 '7 *• 
 mud wake brick? *s before,*/ much as before 5 yet (hail they 
 not haue any allowance offtraw, as they were wont to haue. 
 While poflible M^#/wereimpofed, there uasfome com- 
 fort ; their diligence might faue their backes from Gripes. 
 But,to require takes nor pofnble to be done is tyrannical!, 
 and doth onely picke a quarrell to punifti.They could nei- 
 ther make ftraw nor find it, yet muft they haue ir. O crueL 
 tie lOtjrannie. 
 
 For fuch crueltie and tyrannie, praftifed againft the chil- u Deut.6. 12. 
 dren of Ifrael by the Egyptians >£gypt itfelfe is in holy Scrip-' -^ 7>$> & P. 
 ture, filled, 71^ bcufe offeruitude t or bondage. Exod. 13.3. f4 ^ ' M IO 
 14. Exod.io.i.Deut.s.C.AvA'm fundry« other places. f^'lV 7 ' 
 
 R 4 Ic M * •*' 
 
z$z The XV. Le c tv re 
 
 It is (tiled likewife xheyronfnrnace y Deut.^20. i. Kin.2.Stm 
 lerem. iz.4. 
 ■^S7P r ( vou f ee ) was tne ^^ °f bondage, it was the jr«* 
 x Ail. 7. 1 p. furnace ^ wherein the children oilfrael^er^euillintreated, 
 buffered affliction, and endured muchmiferie. You will 
 confe(fe,that therefore if was beneficiall and good for them 
 that they were/row /&*»«■* deliuered. And well may you. 
 For the ZWhimfelfe reckons vp this their deliuerance 
 for a benefit vnto them, and by them to be remembred. 
 From hence itfueth this doctrine : 
 I Temporal! benefits, and bodily fawns are not to be for ^ 
 ' ten. 
 
 I will not now flandto amplifie or enlarge this doctrine. 
 In the beginning of this exercife, I exhorted you, that you 
 would not forget any one of Cjods benefits beltowed vpon 
 you. Temporall benefits t and bodily fanours^hzue beeneplen- 
 P^/.ioo.?. tifully fliewred downe vpon vs by almighty God.Itis J He 
 that bath made vs, not rve our felues: it is He that vrouidtth 
 for vs, not we our felues. S. Auflin in his 21. chap, of his 
 Soliloquies, fweetly meditateth hereupon : From Heaven, 
 from the Aire, from the Earth, from the Sea, from fight, 
 from darkneffe ,from heate fiom /bade from detv ,from raine, 
 and w/W/, nad/bowers, and birds, and #&*/, and beafls, and 
 f r^/, and from the diner fitie of bear bes^nd fruit of the earth, 
 and iromtheferuice of all creatures, which ferue for mans 
 vfe, Thou, O Lord haft prouided y to comfort man withal J. 
 S* Aufiines Lord is our Lord y the Lord of all the world. 
 He hath preferued vs, our bodies y and all our Jims , to this 
 very houre: he hath deliuered vsfrom many dangers, and 
 diftretfes : He hath fo bleiFed our *oi»£ *»/, and comming in, 
 when we haue trauelled from home,that we haue returned 
 homein good health, and difpofuion : whatfoeuer good 
 we haue had, we haue had it from the Lord.Cj^r we there- 
 for e vnt o him, thefacrifice of pray fe. 
 
 Hitherto you haue feene the deliuerance of the people 
 of Ifrael out of Egypt, It was an exceeding great benefit vn- 
 to them, that they were thence deliuered : Firil; becaufc the 
 
 Egyptians 
 
Amos. 2. 10. 153 
 
 Egyptians were Idolaters, and to Hue among Idolaters is a ve- 
 ry Hell, Secondly, becaufe they were kept znder by the £- 
 gyptians with extremitie of fcruicude and bondage. The 
 feruant in the x Poet could fay, 
 
 X PUutus Cap-] 
 
 OmnesprofeBo liber i lubeniius yer ^ l0i " 
 
 Sumut, quamfervi: 
 
 Euery man preferreth/r^^w* bcforejlauerj. The Is- 
 raelites could doe no IeiTe : they could not but account it a 
 great fauourofGod towards them, that they were by him 
 freed from the flaucriethey endured in Egypt. God wnen 
 he £*£*»»« a good worke, will perfetl it. He brought the 
 children oilfraelowt of Egypt : if he had then left them, he 
 had left them a prey and fpoyle vnto their enemies. It was 
 againftGodsgoodneirefotodoe : and therefore he pro. 
 tefted and preferuedthem in the wildernes, which is the next 
 benefit in this verfe mentioned to hauebeene beftowed by 
 the Lord vpon his people, the people of ffraell, in chefc 
 words, 
 
 Jledjoufortieyeares through the rrifderntjfe. 
 A wonderfull benefit. Wonderfull : whether we confider 
 the multitude that were ledsorthe/>/.*rf, through which they 
 were ledjor the /;/»*,whereinthey were led. Euery circum- 
 flanceis wonderfull, and proclaimeth the* great power of 
 the Lord. The multitude, that was Jed, was very great $ the 
 place, through which they were led was very barren : and 
 they were a long time in leading. 
 
 TheGrftcircumftancc,is of the multitude, which were 
 led. The numBer of this multitude is fet downe, Exod. 1 2. 
 37. They were fixe hundred thoufand men on foote^ be fides 
 children. A moft wonderfull increafe from feauentiefoules. 
 Old /^rc^r feauentiefoules which he brought downe into 
 Sgjpt) in fpight of their bondage and bloud-fied, goe forth fix 
 hundred thoufand men } befides children. Tyrannic is too weake, 
 where God bids increafe and multiple. The Church of God 
 (hall increafe, mzugcr the malice of man> or DeuiJl, In af- 
 fliction, in oppreffion, in tyrannie the good herbe ouer- 
 
 growa 
 
ij4 The XV, Lectvre, 
 
 l — ■ "■ •-- .1 ..... .. . I I . . . M l.. . ... . I — ■ ■ I ■ 
 
 growes the weeds : the Church out-drips the world. Had 
 thz [(raelitcsWuz&m eafe and delicacie, while they were in 
 Egypt, would they haue beetle fo ftrong, fo numerous I 
 Who can fay it ? This I am fare of 5 neuer did any true 
 Ifraelite Joofe by his affliction. 
 
 Six hundred thou fand men,be fides children^ goe Vp out of 
 Egypt. All Ifraeltte s. But thefe were nor all. For there went 
 vp alfo with thcvn^mixedf^ultitude.'^ndflockes and heard;, 
 euen very much eat tell $ as you may read, Exod. j z. 3 8. 
 
 This mixed multitude what it was, it is not ccrtaine. It 
 is probable, that it confided of Egyptians, and other Nati- 
 ons, foiourningin Egypt, w ho being moued and prepared 
 with thofe mightic wonders and myracles which they faw 
 in zgypt, might thereupon rcfolue to iojne themfelues to 
 Ifracl) to the people of God. Whaifoeucr they were, this 
 mtn ghng o fdiuers other Nations with the people of God, 
 was a liuely type 3nd euident demonftration of the calling 
 oi the Gentiles. 
 
 Stx hundred thou fand men on foote^be fides children \ and A 
 mixed multitude •, a multitude of fundry forts of people, 
 went out from Egypt with Ifrael, and flock* '*, and heards, euen 
 very much cane 11. But which way went they ?Thcy went 
 through the wilderness: Itisthefecond circumftancelam 
 nowtopoyntat. 
 
 / led you throng h the wildernejfe. 
 Through the wildernejfe ! A fandie and an vntracked 
 wilderneft ! There they might erre: there they might ftarue 
 - for w ant of food, and other prouifion. 
 
 Butagaiuftallfuchaccidentsand cafualtie^ they were 
 
 a Exod 1 ii f ecurec ^- Godh\mk\k* went before them. How could they 
 
 * but cheerefully follow ,w hen they faw, God led them? God 
 
 h ?c«w.i 4 14, led them by b pillars : by a pillar c of cloud, and by a pillar of 
 
 Dmm.-;;. fr^ pjf/arsthey were for firmeneire : they were of Cloud 
 
 Vfai 78. 14. anc j^ j otvifibilttte and vfc. The greater light obfeureth 
 
 c i.eor. 10.1. ^^ ^ ^ therefore in the day time he led them,not by fire, 
 
 but by a Cloud.ln the night nothing is feene without light ; 
 
 therefore in the night time he led them not by a cloud, but 
 
 by 
 
A m o s. 2, 10. 2.5 5 
 
 by fire. The cloxd defended chem from hearc by day : the 
 fire digefad the ravines of the night. God put himfelfeinto 
 thofe Formes ofgraciousrefpecT:$ > v\hich might bed fit their 
 then-neceffitfes. 
 
 But where did God (hew himfelfe fo gracioufly prefent 
 vnto his people Ifracl in the cloudy and fire I or in what wii* 
 dernejfe was it ? Ic was in the wi'dernelle of Etbam, v Inch 
 was a great and a fandiedefart, lying from the land of Cjo- 
 Jben'm Egjpt)iQt\\z r RedSeaaxi& beyond it. This is plaine 
 by, Exod. 1 3 .20. where we readjthat the Children of IfrJrl 
 tooketheiriourney homSuccotb, and encamped in d E- d Ttym i$,6. 
 tbam in the edge of the wilder nefe. And the Lord went afore 
 them by day in 2 pillar of cloud, to lead them the way, and 
 by night in a pt'Ur of fire to giue them light, to goe by day 
 and night. Hetooke not away the pillar of cloud by day, 
 nor thzpittar of fire by night, frojn beforethe people. 
 
 From t Etham they remoucd, and encamped before Pi. t-Firf.j. 
 ha-birotb, bctweene Migddznd the Red Sea , cuer againft 
 r BaaLz,ephon ; fo we rea d, Exod. 1 4. 2 . 
 
 From hence, from Pi-habirotbthsy remoued againeand 
 paused through the middefl of the *%ed Sea, Through the ^£^14.12. 
 Red Sea, and not drowned ? It was euen To. The Lord caufed 
 the Sea to goe backe by a zftrong Eaft hW,* whole night, g rerf. %u 
 and madethe*5V*drie land: And the Children of Ifraell 
 went into themiddeft of "the Seavpondrie ground, and the 
 waters were a vc all vnto tbem, on their right hand, and on their 
 left. Were the waters a walfvnto them ? O, the neuer too* 
 much admired protection oftheAlmightie.That,thei><f, 
 the TtfdSea, which they feared would be their ruine, be- 
 came their preferuation. I now fee, God can ealily make 
 thecruellett of his creatures to become our friends, and 
 patrons. 
 
 The Israelites were fafely paffed through the Red Sea : 
 they palled by h faitb.The Egyptians purfucd after them * to h h £. n, 2p# 
 the middeft of the Sea, and were drowned; for they had not > ^fi.14.23. 
 faith. It was Gods pleafure to get him honor vpon them : 
 k vpon Pharaoh, vpon all his hoftyvpon his c barrets, and vp- k mf. 17. 
 r en 
 
z$6 The XV. Lectvre. 
 
 on his horfemen. The Sea was readic to worke bis will j fhce 
 fliut her mouth vpon the Egyptians, (hcefwaBowed them vp 
 inherwaues,and after (hee had made lport with them a 
 while, /bee caft them vp vpon her fands for a fpe&aclc of tri- 
 umph to their aduerfaries. 
 
 Let our contemplations be lifted vp to thofe waHs of wa- 
 ters, which gaoe Ifraethfe parfage, and ouerwhclmcd the 
 Egyptians : we (hall fee the condition of the children of God 9 
 and hi* enemies in this world. In this world the children of 
 Cfod&xe befct with walls of waters too:on the right hand with 
 the waters ofprofperitie 5 on the kit hand with the waters of 
 adnerjitie : and y etjthrough a true faith they walke through 
 both, they are hurt by neither, they ariue on the other fide 
 at their wiftied-for harbour in fafetie : whereas the enemies 
 tf/£<^)thefonnesofvnbcIeifeandimpietie, arc confoun* 
 ded in middefl of the waters. The waters ofprofperitie make 
 them forget God, the waters ofaduerftie make them curfe 
 God. Both, the waters ofprofperitie, and xhtwaters o(ad. 
 $ierjttie 9 doeouerwhelmc them with confufion. 
 
 We are not yet out of the wildtrneffe of Et ham for from 
 the Red Sea, Jfrael went three dayesiourney in the wilder* 
 neffe of Etham, and pitched in Mar ah. The ftorie is fo, 
 Nttm. 33. 8. In the 1 5. of £ xodus> verfiz. it feemeth to be 
 called the wilderneffe of 'Shur. For there you may thus read: 
 MofeS brought Ifraellfrom the TZfd Sea, and they went out into 
 the wilderneffe ^Shur 3 and thej went three dajes ieurneyin the 
 witdernejfe. 
 
 From hence many thinke this wildernejfe of Shur, to be 
 the fame with the wildernejfe of Etham. Some will haue 
 Et ham to be thegenerall name of the whole wildernefle, 
 and Shur onely a part of if. Others will haue Shur to be the 
 general! name of the whole wildernetfe, and Etham onely a 
 part of it. But neither can be fo. The wilderneifc of Shur 3 
 and the wilder ndfe of £*£*«* are not the fame : they are al- 
 together diuerfe. Thewiidernetfeof Etham was a part of 
 Egypt -,a$ hath alreadie becne (hewed : the wildernes ok Shur 
 was not a part oi Egypt : therefore the w ildernes of Etham* 
 
 and 
 
Amos. L 10. 
 
 57 
 
 and the wildcrnelle of Shur were not the fame. 
 
 That the wildernefte Shur was no pare of Egyft, I ga- 
 ther from the fir ft of Samuel, Chap, i $.verfy. where I read, 
 that Shur is ouer again f Egypt. Its ouer agaivfl Egypt $ there- 
 fore it is nopartof<f^r. T he like collection I make from 
 ' the 15 okGcneJis } ver. 1 8. there I find, that Shur is before 
 Eg)pt> as a mangoeth to Afiyria. Its before Egypt $ therefore 
 not in <%//*> nor any part of i^/>j : therefore Shur is not 
 Etham. 
 
 Why then doth Mofes in the places now alledged, feeme 
 to make S Wand EthamzW one ? I anfwere, if wee rightly 
 vnderftand Mofes, Ahfet doth not make them all one. The 
 words of Mo/es I thus explicate : Mofes brought Ifrael from 
 the Red Sea, that they might goe forward into the wildemes 
 *fSbur:bm before they came thi:her,they fpent three dates 
 tourney in the wider ne fie of Etham. 
 
 We haue almoft loft ourfelues in thefe two wilderneffes, 
 Etham, and Shur, Wemuftmake more haft through the 
 reft. I will not much more then name them. The next 
 wildernelfe they came vnto was the wilderneife of l Sin, I jtyw.jj. u 
 Exod, 16.1. After thatthey pitched in the wilderneffe of 
 m Sinai, Exod. 1 9. 1 . From Sinai they came to the wildernes m Fer f- ! *' 
 ofParan, Num. 1 o. 12. thence to the wildernefleof n Zm, n Vir ^ ^ 
 which is Kadejh, Num. 20. 1 . and then to the wildernefle of 
 MoalfiNum.il. 11. Here ztlea&arim they finiihed their ^44- 
 3 S. iourney. They had fouremore to make. They foone 
 made them 5 acdjaft of all they pitched in thcplaincs of 
 eJMoab by lor dan nere Iericho, Num.1, 3 . 48. 
 
 You haue now heard of many wildernejfes. They are all 
 conteinedin the wilderneire mentioned in my text : / led 
 you through the mlderneffe. The wildernejfe. Not the wilder- 
 nefle ofEtham onely 5 but the wildernetfe of Shur too, and 
 thewildernelfeof Sin, and all other the mldernejfes ,through 
 which the Children of //r^/traoailed in their way to the 
 land of promife.They were many mldernejfes 3 yet my texc 
 fpeakethasofone, 
 
 I 
 
2,58 The XV. Lectvre. 
 
 / led you through the mldernfjfe* 
 
 So fpeaketh the Pfalmtsl^ in that his remarkeable exhor- 
 tation, to giue thankes to God for particular mercies. It is 
 P PAUgrf.i. Tf**' '3 6 - 1 &0, giue thankes Pvnto the Lord, vntothe 
 q ferf. i . *i God of Gods > vnto the r Lord of Lords, to hirn , who led his * 
 r fkrf. 3. people through the rvildernefe. So alfo he fpeaketh, Pfal. 78. 
 
 52. The Lord I He guided his owne people in the mldtrnes 
 hkeaflockj. In both places, you heareonely the found of 
 a wilaemeffe : and y^t were they wilderneffes ,through which 
 the Lord Jed and guided his people Ifrael. 
 
 Leticbe our comfort. God neue* forfakes his people. 
 When he hath led them through one wildernejfe, he will 
 lead them through afeeond, through a third, through all: 
 He will neucr leauc them, till he fee them fafely arriucd in 
 the place, where they with to be. No expenfe of time can 
 make him to relent. If ac fhall need his protection for for- 
 it; year cs together, for fortie year es together we (hall be fure 
 of if, //r^/hadit. My fextavowesit. 
 
 J led ytn fortte y eares through the rctlderneffe. 
 
 It is the third circumftance I noted in Gods protection 
 of his people in the mldernetfe • the circumftance olTme. 
 Fortieyeares, . , 
 
 Fome y eares were the people ot/frael in the wilderncile. 
 
 From Bjppi to the wildernetfe of Sinai,* here their twelfth 
 
 eSS* * * ' * w^fi* was,they came in feancn and fortte dayts. There they 
 
 9 ' ' continued slmod a yeare. From thence, from the wildtr- 
 
 »*i_ «~ ,, Kt $ e of Sinai, by many iourncys they came to mount x Hor, 
 
 <? I ?«37« vvnere was their pare ana thirtieth manfion^in the wildernes 
 
 of Zin or Cades. In comming thither they fpent nine and 
 
 u 'Hum. 10. 13. tbirtte yeares.Thzrcln mount Hor } u died Aaron their pried. 
 
 &il l%- He died in the fortieth yeare after the Children of Ifraell 
 
 Dental, jo. tt , ere come out Q£ t ^ e j an( j Q f Egypt, in the/fy? <foj ofthefift 
 
 moneth. Now had they but fewiourneys to make : they 
 had but eyght to make 3 all eyght with good fuccetfc they 
 
 made 
 
A M O S. 1. IO. 
 
 59 
 
 made in the remainder of ihzt for tiethyeare: and they pit- 
 ched in the plaines of x M*ab by Ionian neere Imcho 9 wherc x Ttyw. $ ? . 48. 
 v\ as their two and fortieth, and rheir Ujt minfi™. & **• *. 
 
 Well might that be their /ty? manfon. For now they had 
 gotten the poifeflion of the land of the Amorite : which in 
 my text is put for the end, why they were brought vp out cf 
 the Und ff Egypt * and were led fortte yeares through the »v /- 
 derneffe : I brought ycuvp out oj t be land cf Egypt, andkdyott 
 j art it yeares through the mlderneffe, 
 
 ^opojfejfe the land of the Amorite. 
 
 \ 
 
 HEre was the fulfilling of that promife, which was long 
 before made to Abraham.lht promife was firft made 
 to Abraham, v, hen from Haran he was come irjto the land 
 of Canaan,Gf/t. 12. 7;: Yvto thy feed will I gme this land, Ic 
 vvasrenuedvntohim after his returne from Egypt to the 
 land of Canaan, Gen, 13. 15. %s4ll the land which thou fcejl, 
 to thee will Igineit, and to thy feed for exer. It was once more 
 renued ; Cjen. 151 %.Vnto thy y feed haste I gitun this land from . 
 
 tberiuerofE°ypt,vnto the great ritter, the rtner Euphrates. De '" t * '* 
 The x iC<>;if«,and the Kenizjr es ,zndihs Kadmonites,* gnd % GenAj. i 9 . 
 the Htttites, and the /Vr«*irf /, and the Rephaims, b and the a r<*f.io. 
 tsfmorites, and the Canaanttes>and the gfgafites, and the ° Fir f^> 
 Iebufites. Ten fundry Nations are rehearfed, v\ hofe coun- 
 tries are promifed to the feed of Abraham. Among them 
 are the Amerites. 
 
 The -^wm/j/ countrey is by promife gitien to Abrahams 
 feed, and Abrahams feed in the pofteritie of lacob polfelfed 
 if 5 but, fomefoure hundred and feanentie yeares after the^r*- 
 wife. From the promife to their going forth out of Egypt* 
 WQTcfovre hundred and thirtie yeares : to which if you will 
 adde 5 their/irn>j**ttf/ tourney in the wildernetfejyou haue 
 the full number offonre hundred and feauemie ye arts, the 
 fpacebetvvecnethe^owi/Jr, and the performance. 
 
 ^r*&*ffl;,hebclceued thepremtfefo many yeare* before 
 
 it 
 
z6o The XV. Lectvre. 
 
 it was ro take cffeft. Great was his faith. He leauing his 
 ownecountrey,hiskinred,and bis fathers houfe, comes 
 vnto a people who knew him not; ('and he knew not them) 
 takes pofleflion for that feed which he bad not, which in> 
 nature he was not like to baue^ of that land, whereof hec 
 c ^r/ -.7. Ihould not haue one c foote, wherein his feed (hould not be 
 fetlcd for al moft/w*e hundred) ear es after. O, the power of 
 fayth /Itprcuents time : it makes future things as prefent. 
 If we be the true fons of Abrabam&nd haue but one graine 
 of hisfaitki wehauealreadiethepofTeflion of our land of 
 promifethe eel. fttall Canaan: though wefoiourne here on 
 earth, as if we fought acountrey, yet haue we it alreadie: 
 we ha licit by y*?f 6. 
 
 The feed of Abraham* the children of 7/rae/, after their 
 fort ie yearn trauaiJe in the wilderneffe, got pofleflion of the 
 tend of the Amorite y which Jong before waspromifed vnto 
 rhem. It may teach vs thus much: 
 
 In what foe uer god promifetb, he approueth himfelfe msft 
 faithfully both in bis abilities and performances. At the verie 
 time prefixed, and not bcfore,hc vnchangeably ferformeth 
 whatht premtfed* 
 
 Iffo: then when we are in any diftreffe, and haue not 
 fpeedie deliucrancc accordingto our defires ? wemuft waite 
 the Lords leafure, andmuft expect With patience till the 
 time come, which is appointed by him for our eafeand re- 
 leife. We mud euer trufl our God on his bare word : we 
 mufr doit with hope, belidcs hope y aboue £<7»<?. again ft hope. 
 For the fmall matters of this life wc muft wholy relic vpon 
 him. How ftiall we hepetotruft in him for greater matters 9 
 for impcjfibilities, if we trufthim not for (mailer matters^ 
 for probabilities. How can I depend on God for raj fing my 
 bodie from the graue, and tor fatting myfoule from Heli, if I 
 willdiftruftbimforaa/or/*// of bread towards my prefer- 
 uation. 
 
 The Lord,who brought Ifraelout o?Egypt,2tid led them 
 fortttjcaresthrQUghihcwilderneJfe, to polFeife ihe land of 
 
 the 
 
Amos. z. io. 2.61 
 
 the Ammtt , and all that while nouriftied and fed them 5 
 aoc with bread nor wine, nor firing drink?, but miraculoufly 
 with water out eft he hard rockfy with Jgnai/esy with OHanna 
 from Heauen ; and fo Welted the very clothes and the/hots 
 they wore, that neither their clothes not /hoes all rhat while 
 were waxen old 5 he is the fame Lord fliJI : ftiJJ, as readie to 
 be to bis faithful] ones a prefent heipe in all their trou- 
 bles. 
 
 He hath brought vs out of Egjft too. Attendamus ergo 
 nos s fratres 5 foS. Anftin befpake his Readers, Trail. x%. 
 in Iohan: and fo let me conclude : •sfttendamus ergo nos fra- 
 ^/Brethren, and the reft dearely beloued, let vs diligent- 
 ly obferue it, and make we it the matter of our daily me- 
 ditation: Ednflsfumxs de tAEgjpto, we arc brought out of 
 Egjpt. There were we in bondage to the DeniB, as to a 
 Pharaoh $ there Lutea of era in terrenu defiderijt agebamsu, 
 dirtie workes in the earthly defires of our flefli were the 
 fruits of our labours. Let it fuffice chat we haue beene fucb, 
 thatwehauc becne fcruants, LuttU operibtts peccatorum, 
 to the dirtie workes of finne, as to the tyrannic of the 
 Egyptians. Now arc wee patted through Baptifme as 
 through the %pd Sea, therefore Red, becaufc it is confe- 
 cratcd with the Blond of Chrifl. In thisrSca, the Red 
 Sea of Baptifme, the Egyptians our enemies, tuzna&our 
 fnnes^ arc drowned. Now are wee in the wildernelfe, 
 ineremohninsvita ( fay th the fame Saint Aufline lib. 50* 
 Homil.zo. ) we are in the mldernefe of this life. Here 
 Chrift is with vs. He proteclcth vs, he preferueth vs, he 
 fcedethvs with his Word and Sacraments. His word is a 
 light vnto our fteps, to guide vs that we erre nor. His 
 Sacraments are two : that of 'Baptifme affureth vs, that 
 thcTtlondofChri/}, applied to out foules, clenfeth vs from 
 all our finnes : the other,of his Supper, is zfigne, zfea/e, 
 apledgevntovs, of him, our Sanionr, Chrift Iefm y giuen 
 for vs, and to vs. 
 
 S Thus. 
 
z6z 
 
 The XV. LbctVre. 
 
 Thus parting through the mldernejfe of this world, wee 
 
 (hall in the prefixed time, the due time appoynted by the 
 
 £ord, Patriam fromijfionu ingredi \ Wefhallhauethefull 
 
 fruition of the promifed land, of the fupernall IcrnfA* 
 
 lenu, of the land of the lining, of the King* 
 
 dome of Heaven. To which God 
 
 bring vs all. 
 
 5g%ag5EE3gX&?qEF^ 
 
 HE 
 
**3 
 
 The XVI. Lectvre. 
 
 AMOS 2. n. 
 
 And I raifedvf of your fonnes for Prophets, and of your 
 jong men for Nazarites. Is it not euen thus \Oyee children 
 of ifrael, faith the Lord ? 
 
 THe blcflings and benefits which Amos in this 
 Chapter remembrcth to haue bcene beftow ed by 
 Almightie god vpon his people, the ten tribes of 
 Ifr*cl 9 ate partly Corpcrall, and partly Spiritual!. 
 Of their Corpora// benefits I haue heretofore in your hea- 
 ring difcourfed in my two former Scrmons.Thcy were the 
 defiruHionofthe Amorites before them, and for their fake, 
 verf.y. their deltuerance out of Egypt, their proteclten and 
 prcfernattoninthcirildernejfeforforttejeares, to the end that 
 they might at length fojfeffe the land of the Amorite,t^r. i o. 
 Thefc were notable benefits, though they were but Corpo- 
 ral!. B uc the £™^f,whcreof I am now to (pcake,is Spiritu- 
 all. ItisthedoftrincofthefincereworfhipofC^, and of 
 etemallfaluation, together with the free vfe and paffage 
 thereof:orifyouwiII, it is the ordinary miniftery of the 
 TVord, thus expreffed, verf.i i. 
 
 Andlraifedvp of your fonnes for Tropbets, avdofjourjong 
 men f of NazArites, &c. 
 
 In thefe words I commend vnto you two generall parts. 
 One is, A defcriftion of the now mentioned Sptntua/i bene- 
 fit : / raifed vp ofj our fonnes for Prophets, and olywrjong men 
 for No*, writes. 
 
 The other is, A tefitfication, thatfuch a benefit was be- 
 flowcdjfr tf not euen thwjoje children of Jfrael faith the Lord? 
 
 S z In 
 
z64 
 
 The XVI. Lectvre. 
 
 f 
 
 In the description we may note : 
 
 . gnU : Who was the beftower of this benefit, 7, the 
 
 Lord. 
 2. guomodoiRovi it was beftowedjbyaraifing vp< 
 
 Iraifedvp, 
 
 <- 
 
 Quid : What was bellowed '.Prophets and Nd*ut* 
 
 ntet, 
 
 4. £hiibM Auxiltjt 5 what helpe was vfed 5 No dranger* 
 no forrainer had here ought to doc:they were their 
 owne/£*»r/, and their owncyongmen, that were cm- 
 ploy ed» IrAifedvpofyour[onnes 9 &c+ 
 
 The tefiification followeth : you may alfo call it an afe*e~ 
 ration. Its fet downe in the forme of a ejueftion .- where you 
 may obferue,»>6* mouesthe qucQion,^ whom it is moued, 
 SLndvehat the queftion is. The Lcrd\% he, that moues the 
 queftion 5 the children of Ifrael arethcy, to whom it is moued: 
 the qttefiion ti, Is it net euen thiu ? Is it not etten thtu, Oye chil- 
 dren of Ifrael, fayth the Lordf 
 
 Such is thediuifionof my text. I might handle each 
 part precifely : bu; that happily would feeme ouer-curious, 
 Imake choifetherfcre,toapplie my fe!fe,aftermy oldand 
 wonted fafhion; to fit an expofition to the words, as here 
 they are conueyed vnto vs, by the miniftery of Amos : and 
 this with allbreuitieandplainnetfe. 
 
 iAnd 7]/ 3 the Lord. 7, who deftroyed the A'morite be- 
 fore you, and for your fake $ I, who brought you vp from 
 the land of Egypt, 7, who for fortieyeares together led you 
 through the wilderndfe, that you might poiiefle the land 
 ©f the Amorites ; 7, who thus blelTed you with eorporatlbe- 
 nedi&ians, haue not beene wanting to you in Spiritually I 
 alfo raifedvpofyourfonncsfor Prophets , and of)onryong men 
 far Na<,antes, 
 
 Iraifcd vp ] CZFf i<*\ word for word •- ft ci forger effect, 
 vtfttrgerert, 1 made to arife, I made Prophets aq rife out of 
 yturfetwesJ madcthem to rije 'thitisyfea vt cxiftcrent, I 
 
 made 
 
Amos. z. ii. z6$ 
 
 madethcmf*^. Inthisfenfelfinde the word Wed, Dent. 
 34. 10. CD? -ttV> tAnd there arofe not aPtophetCmce in 
 Ifraell like vntoM&fi s. There arofe not, that is, there was 
 not. There was not a Prophet fince like vnto Mofes, So Mat. 
 XI. 11. where the greek? is ** *yw$> the Vulgar Latin 
 hath, Nonfurrexk. Our now Engltfk renders ic,There hath 
 not rifen. Among them that are borne of women, there 
 hath not rifen a greater then lohn the Baptift. There hath not 
 rtfen, that is, there £4//; not beenc. Among them that are 
 borne ofwomen,there hath not beene a greater then lohn the 
 Bapttft. So here $ 1 hzusraifedvp, that is, I haue made to be. 
 I haue made your Tonnes f be Prophet /. 
 
 Ihane raifedvp of your fonnes] aliquot e filijs veftris, fayth 
 fiercer, fome ofyour fonnes 5 fuch your fonnes as loet 
 fpeakeih of, Chap. 2.28./ mllpowre out ofmj Spirit vpon all 
 flefiy and your fonncs y andyour daughters fiall prephecie. Or, 
 of your fonnes ] de hominibm veftri generis, faith Peter aFiguc- 
 ro, of men like your felues ^ofyour brethrenfo they arc cal- 
 led, Deut. iS. i5.TheZWthy<7<^ mWraifevp vnto thee 
 a Prophet from the middeft of thee, of thy brethrenlike vn- 
 to me. Ofyour fonnes ]or of 'thy brethren. The fignification 
 is one fayth Drufius. Of your fonnes ] not Grangers, or for- 
 rainers,but fuch as were home bred, and ofyour owne lin- 
 eage, fayth *2?ratfw#. Ofyour fonnes ] that h (fay fome He- 
 brewes 3 %Dauid t said r s%Solonso) exparvulis y ofyour little 
 ones } fuch as were »fajw0f/and/fr*iw*>. / raifed vp ofyour 
 fonnes t 
 
 ForTrophets ] Such, as (hould, not oncly preach my 
 will vnto you, and inftruftyou in the way of righteoufnes, 
 but alfo admonifh you,and fore- tell you, what was to come 
 to pafle in future times. 
 
 Prophets] I read in the old Tefiament of two forts of Pro- 
 phets. Some were taught in Sehooles vnder the difcipline of 
 other Prophets -, who were heretofore called Fity Prophet*. 
 rum, fonnes of the Prophets. They are fo called, 2. Khg.4. 
 1. & 6. 1 . Others had their calling immediately from.GW, 
 and were by him extraordinarily infpired with gifts from a- 
 
 S 3 bouc, 
 

 z66 The XVI. Lectvr 
 
 boue,and fowere fent forrh ro the cxercife of their holy 
 function. Or both thefe Amos chap. y. 14. maketh menti- 
 on. There he faith vnto esfmaziah ; I was no Prophet, nei- 
 ther wns I a Prophets Jonne, but / was an hear dman, and 4 
 gatherer of Sycomore fruit. This he fpcaketh of himfelfc, as 
 he was before his calling. I was m Trophet y immediately 
 called of God; nor was / the fonne of a Prophet ; I was not 
 trained vp or taught in any ofthe Schooles of the Prophets: 
 but I was an heardman, and a gatherer of Sycomore frutt. He 
 had no other calling, till the Lord was pleafcd to aduancc 
 himtothedignitieandofnceofaTr*/^* ; and then was 
 hiscallingextraordinarie. Amostch, how it was, verf. 15. 
 The Lsrdtooke me ai 1 followed the flocke , and the Lord {aid 
 vnto me t Goe prophecie vnto my people I(rael % 
 
 The Prophets mentioned in my text,may be of both forts: 
 fuchas had their iniliturion in the Schooles ofthe fro- 
 pbets, and fuch as were called of GW immediately and ex- 
 traordinarily. God was the raifer vp of both. Yet efpeciai* 
 ly by Prophet shtxc^l vnderfhnd, fuch as had their calling 
 of God immediate, and extraordinarie. And thefe were fit- 
 ted to their holy function fundricwayes: as, by dreames, 
 by vijions, by sufpiration ofthe holy Spirit, by exprtffe m rd, 
 vttercd by fome jx/»^//reprefenting Go^and by God him- 
 felfe/peakingto them face to face. 
 
 That they were fitted to their Prepheticall function by 
 dreames and vijions. We know by, Nn7n..\i t 6. where the 
 ZWthus fpcaketh vnto Aaron, and to Aftriam: Hearenow 
 my words. If there be a Prophet amongyeu> I the Lord will 
 make my (elf e knowne vnto him in a vtfion, and will fpeak* vnto 
 him in a dream*. We know it likewife by Elihues words vn- 
 to lob, chap. 33*14. God fpcaketh once y jea twice jet ptan.per- 
 etweth it not. In a dreame, in a vifion ofthe night, when deepc 
 feepefalleth vpon men, in (lumbrings vpon the bed : Then he o- 
 peneth the eares ofm*n y andfcateth their inflruftion. It may 
 alfo be gathered out of the euen-ttow cited place of hel> 
 chap, 2.1%. I willpowre of my Spirit vpon alljlrjb , and jour 
 ■Jonnes and jour daughters pyall prophecie y you? old men Jhall 
 
 dreame 
 
Amos. 2. it. 267 
 
 dreamt dr eames your yong men (hall fee vifions. Dreames and 
 vifion?,you fee, were meaner by which A Imightic God fit- 
 ted his Prophets to the exercife of their holy funclion. 
 
 They were likewife fitted thercunto,by thetnfpirationof 
 theholyGhoft. S.Peter fayth it, Epift.Z. chap. x. veif. li. 
 Holy menofGod in old time jfake^ as they were mooned by the 
 holy Ghofl.So w ere they,by the exprefe word of feme A ngell 
 reprefenthgGod-2-s^Gen, 19. 13. There (hall you find two 
 Angels inftru cling Lot concerning the ouerthrow of £0- 
 doms. And fomctime they were enabled to their holy cal- 
 ling by G^himfelfejfpeakingto themfacetoface. So was 
 tjftlofcs. The Lord [pake vnto Mofesface to face, as a man 
 fpeaketh vnto his friend. Exod. 33.11. 
 
 Now v\ hcther Prophets of old time, were enabled to the 
 exercife of their facrcd function by God himfelfe,fpeaking 
 vnto them face to face, or by the apparition of Angels repre- 
 fenting God y or by theinjpiration of the holy Spirit, or by w- 
 fions, or by dreames jt was out of doubt a great blefling vnto 
 Ifraetjto haue Prophets fent vnto them : and therefore faith 
 the Lord vnto them, Iraiftdvp of your fonnes for Prophets* 
 ItfolJoweth, 
 
 And of your yong men for Nazarites. 
 
 Of your yong men] It is emphatically fpoken. For 
 though yong men for the mod part are addifted vnto plea- 
 fures, yet did GWraife vp of them, fomcthat fhould with— 
 draw themfelues from the pleafures of this world, either 
 for a time, or for cuer 5 and thefe were called Nawites, 
 Naz.ir&i. T h ey we re call ed Nazarai, cjua/i Separatity, fai th 
 LMercer; as Sepdratifls, or men feparated from mne&nd, 
 vulgar delights * that they might the more freely apply 
 their wits and ftudies to the law of God and his wor- 
 fliip. 
 
 Nazarites ] Naz>*r<ei: They are fo called by the author 
 of the Vulgar Latm^ndCoalmoftby all the Ancient ,and by 
 n\any s moderne interpreters , by BenediEtw ,C aft alio &x\& (fal- 
 nin ,by lunitts and Tremellttu in their Bible printed by We- 
 chell at Francford A. C. 1 $y% But the fame Junius and 
 
 S 4 Trcmcliini 
 
Z 6S The XVI. Lectvre. 
 
 Tremellm in their later editions of the 'Bible, do callthein 
 NeziraoSyNezirites^o doth Vatablm. Drufas calls them 
 Nazir&os, Naztrites, (o doth Fagnine in ^U Nezintes or 
 JVazirites.W ell may they be fo called for ditlinftions fake, 
 euen to diftinguiPn them from Nazarites m 
 
 Chrift is called a Nazarite^OHatth. 2.23. N«ef «##$•, 
 which is by many translated Nazaratu, a Nazarite. He 
 dwelt in a Citie called Nazareth, that it might be fulfilled 
 which was fpoken by the Prophets, £fr /ball be called a iV*. 
 zarite. Najwp*®-, 4 Nazarite. Our ROW Englifb well 
 tranflites it a Nazarene^ for leftu^Marc. 1.24. is called 
 "NcL&tuuhf, a Nazarene. Nazaram and Nazarenm , ech 
 name is deriued from Nazareth the Citie, wherein /*/** 
 bad his habitation. 
 
 Wherefore they who interpret that,/Wrf//&. 2. S77 N*f»- 
 p<59- x*»9if jitkj, hefhallbe culled a Nazarite fie do think that 
 S.Matthew had refpeel to the Nazarites of the eld Tcfta- 
 m;nt % as to the types of Chrift , may well be deceiued. 
 Some, I grant,are of opinion>that S.Matthew doth allude 
 to thofe voluntarie and vowed Nazarites , of whom we 
 r&L&)Nt4m.6. and feme, that S.Matthew hath reference to 
 Samfitf t whowas3L N*zarite by Gods fingular ordination. 
 But in thefe opinions I findenofoliditie: for they haue 
 no ground either in the name of Nazarite t or in the 
 mattsr. 
 
 Not in tne name. The name of Nazarites in the ofdTe- 
 fitmsnt is Nezirim ,by the letter Zaiftt, from the root Nazar, 
 which fignifieth tofiparate : but the tfaw* in £ Matthew 
 according to the Syrutck^ Paraphrafi'is Notzraia,by the let- 
 ter Tfadi y from the roote *yn which fignifieth to type. 
 There is therefore no ground in the name,why any fhould 
 thinke, SsMatthew alludeth to the Nazarites of the olde 
 Teftament. 
 
 Nor is their any ground in the matter. For Chrift 
 
 did, what was not Iawfull for Nazarites to doe. It was 
 
 a 7^m.6. $. not Iawfull for Nazarites to a drinke wine 5 Chrift b dranke 
 
 b MatKuwxt, Ic was not Iawfull for the Nazarites to come 
 
 neere 
 
Amos. z. n. 169 
 
 nccrc c voto a dead bodie.: Cbrtfi C3me neere vnto the c 2%uw.6.6. 
 ^dead^nd touchedthein.lt was notlawfuil for the Naka- d '*»»-i«.}t« 
 rites to fuffcr a « rafour to come vpon their heads $ they c *&*».$. $. 
 were to let the locks of the £<**>*/ of their head grow : but 
 its likely that Chrift did not weare longhtire $ it may be ga- 
 thered from 1. Cor. 11.14. an< ^ fr° m tnc common cu- 
 ftome of the lews. There is therefore no ground in the 
 j»*rt*r,wby any fhould thinke^thac S. Matthew alludeth to 
 the Nazarstes of the oideTeflaweht. 
 
 The Nazarites of the oldTtftament, 1 toldyou 3 were for 
 diftinftion fake called by lunitu, Tnmellitu and VatMm % 
 Nezirites^nd by Drujiwznd Pagmne^Nazarites. Ic is ac- 
 cording to the Hebrew points. The Hebrew is lZ^*YU 
 Therighc of this appellation is approued by the Septra- 
 gintjudg. 13.5. vvhere the Angell of the Lord tells A4av*abs 
 wifej that Hie (hall conceiue and beare afinne % on whofe 
 head no rafour (hall come, 077 Nct^lo? t$ 0g£ \^c\ 70 vw- 
 AteMv, for the childe (hall be called a Nazarite vnto GW. 
 Some in that place for N*£wp<£ap tbJ 0i&doreadN*£/>0s«, 
 a Afa&r or a Nazarite of God 5 and this reading is appro- f 2ty*. /» *&/*. 
 ued by £ Eufebim. Likcwife Iudg, 1 6. 1 S. Samfon tells Deli- nm *- x X- 
 lab all his hcarc 5 and faith vnto her, Ther* bath not come a 
 rafour vpon my bead, ft, Na<jW®- 0t* i^ «>, for 1 am a 
 Nazarite of £fa£ In that place for N*J^7@- 9 fomc read 
 Haft&lQ-, zsEnfebiiu witnelfcthin his 7-booke of Euan- 
 gelicall Demonftration y cbap.5. AN«z>irite. TJ Na$p,faitb 
 he, is according to the Scptuagint A>or, /w/j . according 
 to zAcjuiU, A'fafe/qud, afeparatwn$ according to Symma- 
 chilis A^it78P, untouched: from hence N^/pa?3-, a iVla- 
 &rtf*j fignifieth cicher one that is £0/7, or one that is 
 feperate,ov one that is untouched \integriotu and vnjpctted. 
 N*£/gp7©-, a 2Vtf«4rf>£isone,thatis£9/r } according to 
 the Septuagint. Whence they haue a threefold reading of 
 my ttxt : I raifed vp of your yong men $ «v a/a^c?, for a 
 fanlhfication : or»I raifed vp ofyouryong men, & w*ipms> 
 .for men fanSifieJ^ or I raifed vpof your yong men, «V 
 NrtJ/p«aW, for Nazttiies. 
 
 For 
 
2, 7 o The XVL Lectvre. 
 
 For Nazarites ] Ccrtainely they were fo called of Na- 
 *,#■, which (ignifieth to feparate. For they were feparated 
 from the vulgar fort of men, by a certaine courfe of life, 
 whereto they were to be ty ed by vow. The law that con- 
 cerneth them is in the fixth ot Numbers. The law hath fun- 
 dry branches. 
 
 One is, Whofoeuer fball feparate himfelfe to vow the vow 
 of a Nazirite, to feparate himfelfe vnto the Lord, he (baft not 
 drinkerv'me or flrongdr'mke \or any thing that {had make hints 
 drunken : he /ball not eat grapes moyft or dryed, he Jball not eat 
 any thing that is made cf the Vine tree from the kernels to the 
 husks. This branch you hauc verfi.& 4. 
 
 The fecond branch of the Law is; tvhofoetser JbaU fc« 
 pirate himfelfe to vow the vow of a Nazarite, there fhallno ra- 
 foar come vpon his head,the locks of the haire of his head Jball be 
 faff red to grow. It is in the y. verfe. 
 
 The third branch is : He fball not dtfilg himfelfe with the 
 dead: that is, He (hall not come into the houie where a 
 dead man is , neither (hall he follow a dead corps to the 
 grauc. This you hauc verf.6^7^. 
 
 The fourth branch is: If he that hath vowed thevow 
 of a Nazartte , (hall very fuddenly and vnawares come 
 ncere vnto idead hdte ,he (hall renew his Na^iritefbtp^ thus: 
 firft he fhall fhaue hit head : fecondly,he (hall offer vp fa* 
 enfices. Thefe facrifices were two Turtles ox twoyong Pige» 
 ons, and a Lambe ofthe fir/! year e. One of Turtles or Pigeons 
 was to be offered for a finne- offering, the other for a burnt 
 offering 5 and the Lambe for a tretyaffe offering. This you 
 hzuzverf 9,10, n,i2. 
 
 The fi ft branch is : When a Nazahte (hall haue fulfil- 
 led the vow of his N±*Arite[hip> foure things are ro be per- 
 formed 5 three of them by the Nazintejhc fourth by the 
 Priefl : Firft, the NawiteftiiW offer vp certaine facrifices, 
 verf. 1 4, 1 5,16,17. Secondly, he fazllfbauehis head, verf 
 1 8. Thirdly, he fiiall burne the haire of his head in the fire 
 which is vnder one of the facrifices^ verf. \%. Fourthly, 
 the Priefl (hall take cerr,aihe parts of thefaenfice^nd fhall 
 
 mue 
 
A M O S. Z. II. 171 
 
 wave them for a wane offering before the Lord, verj.x r>,10. 
 1 haue giuen you the/*** of th: Nitrite in flue branches. 
 it b the Aw, ro the obferuance thereof the Naztntes in 
 my text were obliged. Iraifedvp of your yengmen for Na- 
 ^irttes. 
 
 Nitrites'] You now fee wf)3t they are. They were 
 yong menconfecraredtofhc ffudieofrhe word cf God, 
 and trained vp therevnro,cuen from their childhood, wi- 
 der a feuere difciplinc,and an auftcre courfeof life, tha^at 
 lengrh they might be able to goe before the people, as 
 well by foundries of dolirtne , as by the example of a good 
 hfe. 
 
 Ir.iifedvp ofyourfonntsfor Prophet s.and of jour yong men 
 for Nitrites.] Prophets, 3nd Nitrites. Some haue put 
 this difference bcuveene them: that the Prophets indeed 
 caught the people the law of God, and v\irball foretold 
 things to come : whereas the NazJr$:es did only teach the 
 Jaw. Be it fo or otherwifej the meaning of my text is 
 this. God would haue the nvnifterieofhis wordtobeor- 
 drnarie,and pcrpetuall, among the Jfradites, and for that 
 end, he gaue them Prophets or' their formes, men of riper 
 yeares; and Nitrites of their yong men >vho were robe 
 trained vp in Scholes among them, there to be fitted for 
 the holy minifterie. Such is- the bleiTing (and it h a very 
 great one) which is here mentioned to haue bin beftowed 
 by the Lord vpon Ifracl. It is (as I faid in the beginning 
 of this exercife) it is the doctrine of the fincere worlhip of 
 Cod, and of eternall faluation,togitherwith the freevfe 
 and paffoge thereof: or, if you will, it is the ordinarie 
 minifteric of the word. The doctrine which hence I 
 would commend vnto you, I deliuer in this pofition ; 
 The miwfterie of the word of God freely exercifed in any 
 nation , is to that nation a bleffmg of an intflimable 
 value, 
 I needc not be long in the proofe of this truth ; you al- 
 ready gtue your,atTent vnto it. The word of God,ics a 
 leweH, then which nothing is more precious, vnto which 
 
 any 
 
i 7 2, The XVI. Lectvre. 
 
 any thing clfe compared is but drofTe 5 by which any thing 
 elfe try ed is found lighter then vanitie : its a trumpet, whcr- 
 by we are called from the flippery paths of finne into the 
 way of Godlineile. Its a lampe vnto our feete, its a light 
 g Matth.^ vnto our paths,?/*/. 119. 105. Its the l foode of our foulesj 
 i.«A- 4 .4. byiteurfoulesdoliue,Z>«tf.8.3. Its ***& ^^f^.i.Pet. 
 jerem. i %.\6. 1.23. incorruptible feede. Seede committed to the earth, 
 fo\/'* "* taketh roote, growech vp,blolIbmeth, and beareth fruit. 
 ■ ¥-ch[°H 9 So is it with the word of God, If khz fowen in your hearts, 
 »^/. i*'*& and there take r**r *,k will grew vp, blefme,znd beare fruit 
 vnto cternall life. In which refped S. lames ,chap. i. ai. 
 calls it wvw *&;*?, an engrafted word; engrafted in your 
 hearts,able to faueyourfoules. 
 
 Sith the word of God is fuch, doth it not follow of ne- 
 ceffitie, that the mimfierie of it, freely exercifed in any Na- 
 tion, will betothatNationablefEngofanineftimable va- 
 lue? Can it be denyed? The Prophet E(aj,chap.$i.y 9 
 with admiration auoucheth it : How beaut if uH vpon the 
 h 2Uham 1.15. mount aines are the * feete ofhimfhat brw get h good tidings ,t hat 
 publijheth peace > that bringeth good tidings oj good, that pubis* 
 Jheth faluatiou, that faith vnto Zion , Thy God retgnethf 
 S.Paul is Co rcfolued vpon the certainty of this truth, that 
 Rom. 1 o. 1 5. he refumeth the words of the Prophet. How 
 beautiful? are the feete of them y th at preach the Gojpell of peace, 
 and bring glad tidings of good things ? 
 
 Conferee wethefc two pIaces,one with the other 3 that of 
 £faj y with this of Paul, and we fhail behold a heape of 
 bleflings fhowring downc vpon them,to whom God fen- 
 deth the minifters of his Gcjpell 5 for they bring with 
 them the word offaluation,thedo&rine of peace, the do- 
 ctrine of good things ; and the dodrine of the kjngdome. 
 Such is the 60 fret of Cbrift. 
 
 Firft, it is the word offaluation. The Gojpell of Chrssl is 
 called the word of faluation, firft,becaufe it is the power of 
 god vnto faluation, as S. Paul fpeaketh Rom. 1. 1 6, It is the 
 fower of God vnto falu at ten, that is, it is the iaftrumentof 
 the power of god j or it is the powerful inftrument ofgod, 
 
 vvhich 
 
Amos. 2. n. 273 
 
 vvbich he vfeth to bring men vnto falnation. And fecond- 
 ly, becaufe itteacheth vs concerning the author of our SaA 
 *4iion>zuzn Chrift JefltS. 
 
 An Angelloi the Lord appeared vnto lofepk in a dreame, 
 and faith vnto him : lofeph, the fonne ofDautd, fearc not 
 to take vnto thee Mary thy wife, for that which is concer- 
 ned in her, is of the Holy Ghoft : And fhe (hall bring forth 
 a ftnne, and thou ibalt call his name l Iefm ; for he (ha!l i L^ljiw 
 fane his people from their/JW/, Matth.i.zi. He (hall /fete 
 his ^0/^ 3 thatis,he (liall be their Sauiour. 
 
 Iefmy he is the S amour of his people, merito, & efficaci.t, 
 by *»«■*> and by effcacte. By w? nr 5 becaufe he bath by his 
 death purchafed for his people, /ir all the elccl,the rermffian 
 of their finnes, and the donatio a of the holy Spirir, and Ife 
 tt email. And by efficacie 5 becaufe by the Holy Spirit, and 
 by the preaching of the Goftell, he worketh in rhe eUch 
 true faith, by which they doe not onely lay hold on the 
 merit of Chrift in the promife of the Qofpell, bur alfo 
 they ftudic to ferue God according to his holy comrnande- 
 
 tnents. 
 
 An Angell of the Lord relating the natiuirj'c of ChriH 
 vnto the Shepheards, Lul^ 1.-10,1 1, faith vnto them. Frare 
 not .Tor J bring you glad tidings of great ioylphich [ball be to all 
 people. For vnto you is borne this day,in the Citie ofDamd, a 
 Sauiour, which is Chrift the Lord. Vnto you is borne a Saui- 
 •ur: where you haue, what you are tobeleeueofthe Na- 
 tiuitie of Chrift. He is borne a Sauiour vnto jcu. Vnto ycu • 
 not onely to thofe fliepheards, to whom this AngcUQ$ the 
 £<Wfpeakes the words 5 but vcitoyou. Vnto you: not only 
 to Peter afid Taul and fome other of Chnfts A po Hies and 
 Difcples ofold ; but vntojw*, vnioyou : vnto euery one of 
 you in particular, and vnto me. When I heare the Angels 
 words, Chrift is borne a Sauiour vnto you, I apply them vn- 
 to my felfe,and fay, Chrift U borne a Sasticnr vnto me. In 
 this perfwvaiion and confidence I reft,3ndfay with S.Paul, 
 Gal. l.lo. I Hue, yet not I now, but Chrift liueth in me, and 
 that life nhizh I now Hue in the ftefh, I hue by the faith of the 
 
 Sonne 
 
2 74 The XVI. Lec tv re. 
 
 Sonne ofGodywho lotted me^andgane himfelfe for me. £hrifl 
 is borne a Sauiour vnto me. 
 
 Peter filled with the Holj Ghoft fcales this truth, AB<+. 
 1 2 . There u no Salvation in any ot her ,ihen in the name of 
 left** Ciraft of Nazareth. There is m other name vnder 
 Heave n gwen among men, whereby we m»ft be fauedjhen the 
 name oi'lefits Chrtft of Nazareth. Againe ^#. 15,11. he 
 profeifeih it: We beleette^thsLt through the grace of the Lord 
 lefus ChriftjtefbatlbefkHed.lt muft be our £*/<?*/* too, if we 
 will btfaaed^e.we in particular mu ft beleeue y that through 
 the £w<? of the Zm* /*/«, we fhall be fatted. We (hall be 
 /**;*/ Whats that? It is in S.Paxls phrafe, we (hall be 
 made aliue, i.£V. j 5. 2 2* t^/ i» /4^w all dye, fo in Chrtft 
 {ball all be made altue. 
 
 S c vfuftine Ep. 157. which is to Optatw, doth thus illus- 
 trate it : Stent in regno mortis nemofme Adam t it a tn regno vita 
 nemo fine Qhrtfto : As in the kingdome of death there is no 
 man without Adam, fo in the kingdome of life, there is no 
 man wirhout Chrtft : as by Adam all men were made vn- 
 righteous,fo by fori/} are all men made righteous -.fiemper 
 Adam omnes mart ales in poena {atli funt filij feculi s it a & per 
 Chrtft um omnes immer tales in gratia fiunt filij T^ei : As by A- 
 dam, all men *w0rM#inpuniftiment,were madetfae/<>»«*xof 
 this world : ib by Chrtft all men immortallin grace are made 
 the fonnesoi God. 
 
 Thus haue 1 prooued vnto you, that the GofrellofChrift 
 is the word of Salvation, as well becaufe it is the power of (/id 
 vnto Sanation, as alfo becaufe it teacheth vs of the author of 
 our Saluation. 
 
 Secondly, it is the doftrine of 'Peace. The gofteHof 
 Chrift is called the doElrine of peace, becaufe the minifters 
 of the GofpeV do publifh and preach 'Peace. This Peace 
 which they pubJifli and preach is threefold ; 
 
 CGod and man, 
 Bctweene <xMan and man. 
 (_Man and himfelfe. 
 
 Firff, 
 
A M O S. 2. II. 
 
 75 
 
 Firft, they preach Peace bctwcene god and man : t hat 
 Teacc, which C&ri/? barn procured vs by the blood of his 
 Crojfe 9 fi/of.i.2o. fnv\hichrefpecl he is called our Peace, 
 Ephefi. i4.For in bim hath ^/reconciled vs vnto btmfdfi $ 
 2.Cor.5.i$. 
 
 Secondly, they preach Peace bctweene man and man % 
 They exhort you with the Apoftle,tfew. 1 2.18. If it bepojfj. 
 ble : as much as lyeth in j/0u,haue peace with all wf »,and 2 . C or. 
 13. 11. "Be of one minde^liuetnTeace, Uuein/V^andthe 
 God of Peace fhalJ be with you. 
 
 Thirdly, they preach peace betwe«ne man and himfeife .- 
 betwcene man and his owne confcience.lt is that Peac *,where- 
 of we read, Pfal I 1 9. 1 65. great Peace battethej which lone 
 thy Law, O Lord, and nothing fb. ill offend them ; they fhall 
 haue no (tumbling blocke laid in their uayes: though 
 outwardly they be atfaulted by aduerfiriejCrotfes and trou- 
 bles, yet within they are quiet : they hauc the Peace otcon- 
 fcunct 5 they are at Peace with rhemfelues. 
 
 From this threefold peace publifned and preached by 
 themiaifters of the gefpell of Chrifi 3 xht Gojpell of ChnU 
 may well be called, thedoBrine of "Peace. 
 
 T hirdly ,it is the docliine of good things. "The Go/pell of 
 Chrifl is called the doSlrine of good things. Of good things j 
 The name of Gojpell in the Greeks tongue imports as 
 much. The Greckes call it tvtyyiuop 5 the word fignifieth 
 a good mefage i that is, a happy, and a ioyfull menage of 
 good things. 
 
 What elfe I pray you is ivsLy/ihtor, that, which you call 
 the Gojpellybuz aceleftiall doftrine,\\hich God firft reuea- 
 led in Paradice, afterward published by the Patriarches 
 and TVeptojjfliadowed cut infachfices and ceremonies ,and 
 lattofallaccomplifhedby his only begotten Sonne t God 
 who is onely good, yea, is gooJines it felfe, is rhe author of 
 the Gojpell, and therefore the Gtfpell muft reeds brings ith 
 it a metlage of good things. The mellage it bringeth is this*, 
 that mankinds is redeemed by the dear h of C6r//?,rhe on- 
 ly begotten Sonne ofgod^ou: Meffifa and Sauiomrjta whom 
 
 is 
 
The XVL Lectvre. 
 
 is promifedand preached to all that truly beleeu e in him, 
 perfect deliueracce from flnne, death, and the euerlasling 
 curfe. Could there be any more happy or welcom tidings 
 to mankinde, then this was I Out ot doubt the Gofpell of 
 Chrifl is the dotlrine of good things. 
 
 Fourthly, it is the dotlrine of the Kingdome. The Gofpell 
 of Chri/l is t he doctrine of the Kingdome. Its fo Called, £»£. 
 4.43. where Chrifi faith of himfelfe, Imvft preach the king- 
 dome of God to other Cities alfo. So is it, Mark, 1.14. there 
 the Euatigetifl faith of Chrifl, that he preached the kif^om 
 of God in Galilee. This Kingdome is twofold j of tjrace t 
 and of Glory : of Grace here on earth, and of glory here- 
 after in Heauen. Of grace here : here Chrifl reigneth m 
 the foules of the faithfull by his word and holy Spirit. 
 Of glory hereafter? when Chrisl (hall haue deliuered vp 
 the Ktngdome to God the Father, as Saint Paul fpeakecb, 
 I.Or.15.24. 
 
 If fo it be : if the Gojpell of Chrifl be the word cf Salva- 
 tion : if it be the dotlrine of Teace^ of Peace betweene God 
 and man, betweene man and man t betweene man and him- 
 felfe: if it be the dotlrine of good things t of our deliuerance 
 from fmne^ from death,and from the curfe of the Law : if it 
 be the dotlrine of the Kingdome 5 the Kingdome ofgrace,SLhd 
 the Kingdome of glory . thenmuft it be granted,that the 
 CMini&ers of the Gojpell do bring with them bleffings of 
 an inefiimable value. And fuch is my doctrine $ 
 
 The mimflerie of the word of God freely exercijed in any 
 nation 9 is to that nation a bleffing of an ineflimable 
 value. 
 The vfe hereof concerneth the Mmiflers of the Cjefpell, 
 and their auditors. Fir(t,the Miniflers of the Gospell.They 
 m3y here be put in mirule of their durie,w hlch is willingly 
 and cheerefully to preach the Gejpeli.Thh their dutie may 
 be called a debt. SSPaul calls it \o,Rom. 1.14,1$. I am deb- 
 tor both to the Cjrcclans and to the Barbarians, loth to the wife 
 msn t and to the vnwife. Therefore as mac h as in me is J am rea- 
 dy to f reach the Gssfsll to yon alfo that are at Rome. S. Pant 
 
 (you 
 
Amos. i. n. 2.77 
 
 (you fee) acknowledged! a ^£f, and makes a confcience 
 of difcharging it. The obligation or bond whereby he 
 was made a defter was bis Apoflolicall calling : his debt was, 
 to preach the Gojpe/I: the perlbnsto whom he was indebted, 
 were G^eekes and Barbarians, the wife and the vnwife. His 
 good confcience to difcbargehis debt, appeareth in hs 
 readioelleto doc it: I amreadj^asmnch annme is,topreach 
 the GofyeB. 
 
 S. Paul maybcvnto vs a pattcrne of imitation. We 
 alfo mu ft acknowledge a debt, and muft make a confcience of 
 difcharging it. The obligation or bond thereby we are 
 made debtors is our mimfltriaU calling. Our debt is, to 
 preach the Gojpill. The perfons to whom we are indebted, 
 are our cxme flocks ,oux owne people>the people ouer whom 
 the Lord hath made vs ouer foers. Our good confcience to 
 difchargc our debt will appearein our readineire to doe ir. 
 I, and euery other mimfter of the Gofpell muft fay , as S.Paul 
 doth, lam ready, as much as in me is y to preach the Gofpell to 
 you. So farre forth as God fhall permit and make way for 
 difcharge, lam ready to preach the Gofpeff to you. Nothing 
 hath hitherto,or (hall hereafter with hold me from paying 
 you this debt, but onely the impediments which the Lord 
 obiedeth. 
 
 Secondly, the vfc of my doctrine conccrnech yw,who 
 are the hearers of t he word. You aJfom3y here be put in 
 roinde of your dutie, which is patiently and attentiuely to 
 heare the word preached. Of your readineire in this be- 
 halfe I fhould not doubt, if you would but remember 
 what an vnvaluable trcafure it is,wbich we bring vnto you. 
 Is it not the n>or d of S aluation, the Sal nation of y out foulest 
 Is i: not your peace inward, and outward,)' our peace with 
 God, your peace with man, your peace with your ownc 
 confidences ? Is it not the dollrinc of good things, your deli- 
 uerance from finne,from death,and from the curfe of the 
 Law? Is it not the publication of the Kingdome of god, 
 his kingdome of grace , wherein jou now may liue, th3 
 hereafter; on may liuc in the Kingdome of glorj ? Is it not 
 
 T eucnt 
 
 ' / 
 
278 The XVI. Lectvre. 
 
 
 
 euen thus ? Can it be denyed ? 
 
 Beloued in the Lord, the Lord who raifed vpvnto the 
 ten Tribes of Ifrael of their femes for Prophets , and of 
 thekyong men for Na^rites, he raifcth vp vnto you of 
 yourfonoes ftdiniftcrs, Prophets, and T^rW/.andofyour 
 yong men , fuch as may be trayned vp and fitted in the 
 Schoks of the Prophets t in our NamhsjxL our Vniuerfities 
 for a prefent fupply, when God jfhaJi be pJeafed toremoue 
 from you, thofe which haue laboured among you ; and are 
 ouer you in the Lord. 
 
 Its an admirable and a gracious difpenfation from God, 
 
 to fpeake vnto manjnotin his owne perfon&ud by the voice 
 
 k E**/.io.i8 5 of hk^ thundering* and lightnings, qi with the noyfe of a 
 
 *p. rr«w/><?/,ashedid vpon Mount Sinaijnhen hegauetheZ^w 
 
 (for then fliould we runne away, and cry vnto Mofes> or 
 
 fome other feruant of God^Speake thou with vs>andwe will 
 
 he Are : but let not God fpeake with vsjefl we dye) but by Do « 
 
 &ors,Paflors,znd other Mmiflers, men of our own nature, 
 
 fledi of ourflwfh,& bones of our bones,men fubieft to the 
 
 I ?tms $, 17. feme x f>*JP 9ns * whereto we arc. Admirable and gracious is 
 
 this difpenfation. 
 
 God thus borrpwing,and vfing the tongues of men to 
 fpeake vnto menjdoth it quafi impcrans>non ejUJifimcndicanS) 
 (as 2?<?r«Wfpeakech iSVrw.5,vpon the Canticles) he doth ic 
 not begging,but commanding : and in that he doth \tjndul- 
 gentia e/f^non indigent ia 5 ic 'is not from any want in himfelfe, 
 * but it is from his indulgence and fauour vnto vs : and in do- 
 ing it non efficaciam quant, fedcongruentiam> he feekes not 
 any (trengthtohis owne words 3 but congruence and pro- 
 portion to our infirmities? Its eucn fo. For we were not 
 able to beare the glory of that Afaieflie,if it dkl not in 
 fome fort hide and temper it felfe vnder thefe earthly in- 
 ftruments. 
 
 Now therefore when we take the counfels of God from 
 the lips of our fonnes, and of our yong msnftom the lips of 
 our Brethrenfrom the lips of the Mir.ifters of thc»wW of 
 G^ ; wemayfayofthcm,asthe men of Lijlra once faidof 
 
 Paul 
 
Amos. 2. 1 1. iy$ 
 
 Psml and r Barnabxi , but renouncing the idolatry of rhe 
 fpeacb, Aft . 1 4. 1 1 . Cjod is come downe to vs it, the lik/nejfe of 
 wen. God is he that fpeaketh from aboue, that bletfeth 
 and curfeth, tflat binderh and loofetbjihat ex!;orteth and 
 dehorteth by the mouth of his Minivers. 
 
 For this refpeel and relations fakebetwecne God and his 
 IJWivifterf, v\bom it hath pleafcd him to di'gniMe and ho- 
 nourin fome fort with the reprefentaticn of his owneper- 
 fonvpon earth, they haue euer heretofore bin holdcnin 
 very reucrend eflimation. Such \va* the eflim?.tion hol- 
 den of S. Paul by the G*l*tim. S. Paul himfelfe confef- 
 feth if,(7«/.4. 14,1 5. * here he beares them record,that al- 
 beit through infirmirie of the flejh, he preached the Gofpell 
 vntothem at the firft, yet they defpifed him not ^orreif tied 
 him, but rccemed him as an AngeifofGod,cuen as r^hrifi fe- 
 tus : yea, that if ft had bin poflibJe (Nature and the Law 
 forbidding it) they v\ ould haue plucked out their ovvne eyes, 
 and giuen thzm to him. 
 
 But why fpeake I of thereuerend regard giuen to Saint 
 Pan/, or to any other the Mmtftersofthc word of God in 
 theprimitiue times of the Church ? Lookeyebut to the 
 dayesof late, tothedayes of your Fathers; and you will 
 fee them in very high cflccme. 7 hen^thcughyour Priefrs, 
 were but Ltgnei facer dotes, wooden priefrs,prk(hof 'Baby- 
 lon, that were your leaders and your guides , you highly 
 honoured them. Youbeftowedvpon them your e arcings, 
 and your fro»tlets,y our lands and reuenewes to maintame 
 them in their Coxents^nA Cloyftcrs. To euery Fryer that 
 drew you afideto confeife you,you fubmitted your felues, 
 with Pater mem estu, you are my Father.myghoftly Father. 
 So farrewere y oufrom defpi [fag or resetting then 1 ,that yce 
 receiued them as Angels of Ged , yea as Chrtft /ejus h\m- 
 felfe. Such honour had the Priefis in your fore-fathers 
 dayes. 
 
 No maruaile,will fome fay. For then Re/igion had ea- 
 ten vp Policie , the Church had deuoured the Common- 
 wetlth, Cloyftersveis richer in treafure,then Kings houfet, 
 
 T 1 all 
 
-i: 
 
 • ; i. 
 
 fcr - 
 
 DWB 
 
 
 H 
 
 
 m&mtjkm mi 
 
A MO S. Z. II. z8i 
 
 beftowcd j you may call it an affeneration. Its propounded 
 by way of queftion,w herein you may obferue, 
 Who moues the queftion. 
 To wbomit is moiicd, and 
 What the qttefiion is. 
 
 The Lord is he,that moues the cjutflion y the children of 
 Jfratl arc they to v\ horn the queftion is moued : the qneftton 
 is,/' it n9t ***** ibn* ? It it not euen thus, oje children of Ifrael 9 
 faith the Lord t 
 
 Neither the timejnor your patience will giue way to the 
 fcucrall handling of thefe particulars : nor is there any 
 needeofenlargmentjthe words are fo plaine and wirhout 
 obfeuritie. The queflion is vehement, it vrgeth the Ifrmtm 
 lite Si it calls their consciences to witnes. 
 
 // it not enen thus J ye children of Ifrael, faith the Lord ? 
 
 Say,0 yc ckildrenvflfraels haue 1 not done fo and fo for 
 you? Haue I not beltowed fuch and fuch benefits vpon 
 you i Can any of you denie it ? Vtiq t nemo, faith Rupcrtus: 
 therms none of you can be fo impudent as to denie it. /,the 
 Lord, who deftroyed the Amor'ite before you and for your 
 fake ; I, vs ho brought you vp out of the land o£*s£gypt, 
 and led you forty jeares through thciAildernetfejto pof- 
 felTe the land of the Amorites • /, euen /, alfo raifed vp of 
 your fonnes for Trophets, and of your yang men for Nit- 
 rites. Is it not euen that, Oyee children oflfracl? /^he Lord, 
 as ke you the queftion, // it not thus ? 
 
 The points ofdodrine from hence to be collected are 
 diucrs ; 
 
 i . god will haue the bleffmgs and benefits which he bc- 
 ftoweth vpon vs.euer to be had in remembrance. 
 
 l. We muft acknowledge, that whatfoeucr^W vtc 
 haue,we haue it from the Lord. 
 
 3 . The bleffmgs which God beftoweth vpon vs,are no- 
 thing inferiour to thofe he bed owed vpon the Ifraelites. 
 
 I make this plaine by a briefe collation of the bleflings 
 beftowed by the Lord vpon them and vs. 
 
 The Lord brought Ifnetou t of v£gj pt } the houfe cfbon- 
 T 3 isgu 
 
zSz The XVL Lectvre. 
 
 dage,mth a mighty hand^and he oucrthrew Pharaoh in the 
 redfia : the fame Lord hath deliuered vs from as great a 
 bondage, hath freed vs from the houfiotHell, and hath 
 fpoyled that infernal! <!> harao b, ihe Dem/i. 
 
 The Lord gaue vnto the Ifraeli tes the land of the Amo- 
 rues for their pcilcffionj when he had driuen out the Amo~ 
 ritcs from before their face : the fame Lord hath giuen vs 
 a good land for our poflellion , and hath from out our 
 Churches espulfed the fpirituali Amor'ite^Antichrtft^BakMm 
 of "Rome. 
 
 The Lord raifed vp vnto Ifrael of their fonnes for^r*- 
 pheu : the fame Lord hath raifed vp vnto vs of our fonnes 
 for Prophets 5 he giues vsorthodoxall and found interpre- 
 ters of his holy word,and Taftors^io declare vnto vs, what 
 his facred- will is. 
 
 The Lord raifed vp vnto Ifrael of their vong men for Na- 
 Writes : the fame Lord hath giuen vs Schooles and Nurferies 
 of good literature for the trayning vp of our yong men l as 
 Na^iritcs, in knowledge and in piety 5 yea, he hath giuen 
 vs N<apoTcr, one moll holy Nazirite, euen Chrisl Jefw 5 
 in whom he maketh vs all N*£*&t&\ that is^ Nazirites, 
 that is, C&r//?/*»/,fan<5tifying vs by his Holy Spirit in Bap- 
 tifme, wherein wepromifed to forfakcthe £><?»/7/,and ail-bis 
 workes, and to giue vp our felues wboly to the obedience 
 and feruice of our Lord and Sauiour Uftu Cbrifl. 
 
 H&c frequenter & ferio cogitemtu ft aires. Dcarely be- 
 
 Joued, let vs frequently &feriouflythinke of thefe things. 
 
 Sofliallwethemoreefteeme Gods benefits beltowedvpon 
 
 vs,and fhalltheletfeabufetheni.and/hall the longer 
 
 enioy them. Which GWofhisinfiniremcr- 
 
 cy grant vnto vs through lefiu 
 
 Chrift our Lndl 
 
 Th 
 
 
z83 
 
 The XVII.Lectvre. 
 
 AMOS i. 12. 
 
 Bupjeegmetke'Nazimcs mnetadrinke, And com- 
 mwnded the Prophecsjiywg, Prophetic not. 
 
 I 
 
 N this propheticall Sermon written by vAmos concer- 
 ning the Ifrawh -v. 1 hauc hererofoie in my eight Lec- 
 ure vpon thii Chapter > obferued foure principal! 
 parrs 5 
 
 A Reprthcnjien. 
 An Enumeration, 
 An ExprtbttioV) and 
 A Comminution. 
 
 The firft is, a reproofe oflfrae/ifor C\tmc } verf. 6. 7, 8, 
 
 The fccond,a recitaffpf the benefits which God hath be- 
 llowed vpon #r<*r /, verf. 9. 1 o. 1 1. 
 
 The third, a tnyting of I/rael mth their vntbankeful- 
 nefle,w£i2. 
 
 The fourth frthreatningox 'punifbment to befall them,from 
 the 1 3 . verfe, to the end of the Chapter. 
 
 Of the two former, the Reprehenfion and the Enumera- 
 tion, you haueatfundry times alreadie heard. Now are we 
 to proceed to the Exprobation, conteincd in the words at 
 this time read vnto you. 
 
 For our eafier vndcrftanding whereof, we are to caft 
 backeaneyevpon thofe benefits v\hicb in the precedent 
 vcrfes arc mentioned to hauc beenc beftowed by the Lord 
 vpon his people /(raei. They were either Corpora/! or Spi- 
 
 T 4 ritHAlt* 
 
» 
 
 284 
 
 Kqfit 
 
 bt-Mbertut 
 Magnus* 
 
 The XVII. Lectvre. 
 
 o BAbingtQn in 
 T^m.6. 
 
 d Harmon, in 
 4 lib. M ofes. 
 
 rituad. Corpora^ 2S the definition of the Amor it a before 
 the Ifrae/ites, and for rheir fakes, verf. 9. their de/inerana 
 out of Egypt* their protection and preferuar ion in the wil- 
 demfjfe for fortiejeares together, that at length they might 
 potfelfe the land of the Jimorite, verf, 10. And Spiritually 
 as the doctrine of the fincere vorfiip of God,and of eternall 
 faluation, together with the freevfe and patfage thereof^ 
 exprellcd,?*r/: 1 1 . by the raifing vp of their jonncs for Pro- 
 fbcts • and oftheir^<7^ men for Nazirites. 
 
 Thefe were very great bent fits \ and worthy all thankfull 
 acknowledgement. But the people of lfrael> were fo farre 
 from giuingthankes for them, that they a vilely c deemed 
 them, and too too contemptuoufly rejected them. This 
 appeared in this 12. verfe, which I therefore call an Ex- 
 probration, an vpbr aiding, or twjtmg of ffrael, with the foul- 
 nelle of their b ingratitude. Two things, here are Jaid vnto 
 their charge : one is y Thtxt foBiciting the Nazintes to bi eake 
 their vow. The other is their hindering the Prophets in the 
 execution of their function. The firft in thefe words, jet 
 gaue the Nazirites nine to drinke, Tbefecond in thefe, yee 
 commannded the ProphetSj/Syiirg Pr ophecie not. Of thefe 
 in their order. 
 
 The firft is, their folltciting the Nazirites to breake their vow: 
 Te gaue the Nazarites nine to drinke. 
 
 Of the name of Nazirites, and of their inftitufion, I 
 fpake in my laft exercifeout of this place. I will not now 
 fpendtimevpon the repetition of thar, I then deliucrcd. 
 It (hall fuffice, if I adde but a word or tw o for the further 
 illuftration thereof. 
 
 The c Nazirites had their nameof iW&4r, which figni- 
 fieth tofeparate. They were yong men, feparate from rhe 
 ordinariecourfeofmen, and bound to a certaine peculiar 
 courfe and profeflion of life. They were Ecclefia ornamen- 
 ta,fzyxh d Ca/vin y ornaments of the Chnreh,zod God would 
 in them, as in a glade make his honor and glorie in fomc 
 fort to appeare. T hey were, quajiprettefigemm^to (hine as 
 rich lcwehamongthepeoplc of God. They wciCyUnqMm 
 
 ftgntferi. 
 
A M O S. 1. 11. 285 
 
 Jiantfert) antefguani, & duces, as (tandard- bearers, ring- Jea- 
 ders 3 and chiefetaincs to (hew the way of diuine worfhip vn- 
 to others. 
 
 Singular was the honor and dignirie of this order and 
 calling cANazirites. Ieremie in his Lamentations chap. 4. 7, 
 thus lets them forth. Her Nazirites were purer then {novo, 
 they wcr e whiter then milke* they were mereruddte in body then 
 Rubies, they were like polijbedSaphyres. 
 
 Theauthor of this order and calling is God. This appea- 
 retb by the verfenext before my text. There the Lord hath 
 fayd, I haue raifedvp ofyouryong men for Nazirites. 
 
 The firft branch of the La^that concemeth this order 
 and calling is accurately defcribed; Num, 6. 7,4. JVhofocuer 
 (ball vow the vow of a Nazirite , hefhallabfteinefiom wine and 
 ftrong drinke, he (ball dnnke no vineger of wine, or vineger of 
 firongeirmkeynrither /ball he drinke any liquor of grapes , nor 
 eate moifi l grapes, nor dried, idllthe dayes of his Naziritefhip 
 fhaUhe eate nothing that is made of the vine tree from the ker- 
 nels euen to the hu*k*» 
 
 Thefe Nazirites for the time of their NazMtejMp were 
 to apply themfelues wholy to the ftudie of chela w of God, 
 and thcrfore was abftinence from wine and ftaeng drinke en- 
 ioynedthcm. God would haue them refrainc all things 
 that might trouble the braine, flirfevp In ft, and make them 
 vnfitly difpofed for fo holy * ftudie : of which fort are wine 
 and ftrong drinke, 
 
 Satomonfo accounts of themyTrov. 20. 1. For there he 
 faith> Wine is a mocker, ftrong drinke is raging, and whofoeuer 
 is deceiued thereby is not wife. Salomons Mother doth like- 
 wife fo account of them, Prov. 31.4. There hercounfaile 
 to her fonne is : It is not for Kings, O Lemuel, it is not for 
 Kings to drinke wine, nor for Princes to drinke ftrong drmke : 
 left the j bcingdrunken, forget the Law, andperuert the iudge- 
 ment of any of the ajflitted. For this caufe alio were the Prieftt 
 forbidden wine, when they were to goe into the tabernacle 
 of the Congrcgat ion, and that vpcnpaine of death. The 
 prohibition is,Levit. 10. p. There thus faith the Lord to 
 
 Aaron 3 
 
2.86 The XVIL Lectvre. 
 
 Aaron 5 Doe not drinke wine, nor flrong drink* ^ thou nor thy 
 fonnes with thee, when jeegoe into the Tabernacle of the Congre- 
 gation, left je die. It/haSbe aftatute for euer throughout jour 
 generations. Hitherto I izfexrtlhzt, Ex ech. 44. 21. Nofriefi 
 /ball drir.ke wine, when he enter eth into the inner court. 
 From the places now alledgedarifeth this pofition: 
 So brie tie U a virtue fit for all men, but efprcially for Mini* 
 fters of the word and Sacraments. Efpecially for Mini' 
 fieri. The reafons are : 
 
 Firft, it is not for Minifters to fpeakefoolifiily, or to doe 
 any thing vndecently. Yet can they not but offend both* 
 inthconeandtheotber,if they fuffer themfelues to be o- 
 uercome with Twilling of *ine or ftrongdrink*. 
 
 Secondly, it is for Mmijlers, to be vigilant in their voca- 
 tions; to be diligent in their minifteriall imployments, m 
 reading, in ftudie, in meditation, to be deuout in their 
 praiers vnto God for themfelues & the peoplc,ouer whom 
 God hath made them ouerfeers ; to handle the word of 
 Jifcrcuerently, and to difpenfe it in due fcafonto cuery 
 weary foule. Yet muft they needs failein the performance 
 of thefe duties, if they giue themfelues to the drinking of 
 r.'ine and flrong drink*. 
 
 Here may all that ferue at the z^Uar be admcniflicd, 
 cuermoreto be mindfull of their calling, and of the hatred 
 which God hath of exceftein men deuouted to his feruice, 
 abouc all others;asa]foofthefearcfu!liudgcment,that will 
 in the end without all faile enfue. For if of all it be true, that 
 the drunkard fhal neuer enter into the kingdeme </GW( which 
 you know to be true, and the holy Spirit hath pa/fed it for 
 a truth, 1. Cor. 6 jo.) then muft it needs be fealed vp in 
 the conference of any Mw/fter, that a iMinifler through 
 hisexedfein drinking caufing the holy things of God to 
 be defpifed , (hall neucr, neuer come within the gatesjof that 
 eternal! ioy, but in ft eadt hereof fliallreape rhe reward of 
 his finne in cuerlafting torments, both of bodie and foule. 
 Bat this by the way. 
 
 The thing wherewith the Ifraelitcs in my text ftand 
 
 charged, 
 
Amos. z. iz. 
 
 i8 7 
 
 charged, is, their giuing the Nazjrites w ineto drinke. The 
 Ifraelites knew full well, that icwa* the peremptorie man* 
 date andexpreflecommsndement of the L§rd, that the 
 Nazirites fhould abftcinefrcm vine, ?nd ftrong drinke .- yet 
 did they contrary thereunto giuernto the Nezjrites wine 
 to drinke. 
 
 Gaue they the Naziriteswinz to drinke: was this fuch 
 an of7ence,that God fhould take difpleafure at it r To vvha: 
 end then ferues the precepc of giuing wine to him, rhat-Ts 
 readietoperilh through the anxietie and bitrernetfe of his 
 minde, that thereby he may bechearedand comforted? 
 The precept is, Prov. 31,6. Qine ftrongdrir.ke vnto him tb*it 
 is readie to peri/hy and vine vnto thofe that be ofher.me hearts. 
 Let him drtnke, and forget bit ponertie. andretrtembtr bis W- 
 ferj no more. In vaine were this precept, were the drinking 
 of ww* an offence, whereat god fhould take difpleafure. 
 And iS./Wdoth amiife,i. Ttm. 5 .2 s.to wifn him t*tM*t$ 
 no longer water, but to vfe a little vine for bis ftomaches fikf\ 
 and bit often infirmities ; if the drinking of vine be an cf- 
 fence. If the drinking of vine be an offence, why doth the 
 fame Apoftle tell the Romans, chap* 14. 17. rhat the kjxg- 
 dome of God cenjisteth net tnmeate And drinke .thereby fining 
 them libertie, not onely to ^f^butalfo to drinke what they 
 would, cuen to drinke wine * 
 
 To this I fay : It is not of it fclfe any offences drinke vine^ 
 or to giuc others vine to dri»ke^bat herein conlifteth the of- 
 fence of r he I/rae/ttes, that they gaue the N*z.irites vim to 
 drinke contrary to the Law of God, and his holy comman- 
 demenr. Tolle vtrbnm Domini \ ethberumefl vmum bibsre : 
 adde vtrbnm Vcmim, & vinnm exhibere ant bib ere. tamqran- 
 de eft nefat , ejuam adnlterinm ant i\troc\nium._ So Bre*rim\ 
 LetthcrebCnolaw, no commandementof God again ft 
 the drinking of wine, and you may at your pleafure drinke 
 vine : But if Gods law andcommaundement be againO it, 
 thenfora man to drinke vim h'mfclfe , or to giue others 
 wine tc drink?) its as great a finne, as adutreri?, c: robbery. 
 Aditmin Paradifehad a law giucn him, that hee fhctfd 
 
 nor 
 

 
 i88 The X VII. Lkctvre. 
 
 not eate of the tree of knowledge of good and ewilJ. The 
 law is exprciXed, Gen. 2.17. Of the tree of knowledge of good 
 and emll thoujhalt not eate of it ^for in the day that thou t ate ft 
 thereof thottjbalt furely die. To eate an Apple was of ic 
 felfebutafmaJI matter ;butthe£*>* of God, whereby the 
 eating of the Apple was forbidden, was a matter of great 
 weight. The very eating of the Apple God did not much 
 care for : it was the obferuance of his commandcraent,and 
 the obedience thereunto, that he required. 
 
 .SWhadacommandement giuen him, that he fhould 
 goe downeto Gtfoal, and tarry there feauen dayes, till Sa- 
 muel lliouJd come, and direft him what to doe. The com- 
 mandcmentisexpreired, I.Sam. 10. 8. Thou Jhalt goe downt 
 before me to Gilgal, and behold, I will come downevnto thee, to 
 offer burnt offerings, and to facrifice facrtfees of peace offerings: 
 feauen day es fbalt t bout arrie, till I come to thee, and /hew thee 
 what thou [halt ^.According to this commandement,^*/ 
 
 c 1. S.tw.13.8. went to ^'^'A and tarried there e feauen dayes according 
 to the fct time that Samuelh&d appoynted. The feau tilth 
 
 f rerf. 9. day a little before Sawuelcame, Soul f offered a burnt of- 
 
 g ^ftrf. 10. r j n g # g As foone as he had made ao end of offering the 
 burnt offering, Samuel came. Saul vnderflanding thereof 
 
 . p r wentouttomeetehim,thathe might falute him. Samuel 
 
 feeing what was done, tells Saul, that he had done ^foolifi- 
 ly in not keeping thecommandement of the Lord his God, 
 which he commaunded him : and withall foretells him of 
 
 - x y r. aheauie iudgement to befall him, 1 Thy kingdome JhaU net 
 
 continue. The offering of the Holocaufle or burnt offering to 
 the Lord y was it not of it felfe a good worke i Yet becaufe 
 Xw/offered it out of due time, namely before Samuel was 
 come, it v* as finne vnto him, and thelolle of his kingdome. 
 Did the Lord care for the preoccupation, or preuention of 
 fo little time, as if it were a matter of it felfe to be regarded I 
 No :it was the ob/eruance of hiscommandement, and the 
 obedience thereunto, that herequired. 
 
 So for my text 1 fay : The giuing the Nazirites nine to 
 drink* , was not otit felfe a matter that the Lord much re- 
 garded : 
 
Amos. i. u. 280 
 
 garded : but it wzs the obferuance of his com ma u advent, 
 and the obedience thereunto, that he required. The com- 
 mandement 1 euen now repeated vnto you out ofNnm.6. 
 The fumme of it is, The Na<,*rite ihall abfteine from trine 
 andftrong drink*. Contrary to this comn andement, did the 
 Jfraehtes here giue vnto the Afa&tWrtx wine to drink: a hich 
 is the thing, wherewith they are here twyted, tot his fenfe: 
 Tegaue the Na^arites nine to drink? : in fo doing you made 
 proofeofyour contempt of my Law, and your difobedi- 
 ence thereunto. I locked you (liould haue beene thankefull 
 vnto mec, for beftowing fo great a benefit vpon you, as is 
 the order and calling oithcNaztirjtgf, for the trayning vp 
 ofyouryong men in pietieand religion: but you/^/?*^- 
 jullyou, haue repaid me withconteii.pt, and difobedience, 
 you haue follicited the Naz^ritcs to breake their vow and 
 contrary to my L2\s,yeeg*ue them wine to drin\e % The do- 
 clrine we are to gather from hence, is, 
 
 * "Difobedience ugainft Gods holy Uwes and commjinn- 
 dements^is a finne^ carefully to be ejehewed by emery 
 child of God. 
 
 As by the know ledge of tight we may know what darke- 
 **jfris,and by the know ledge of good what cnitt is, fo by the 
 knowledge of obedience towards God, we may know what 
 difobedience againft him is. OUbedience towards God 1 en- 
 treated in my fift Lecture vpon this Chapter.I then hand- 
 led this conclufion. Obedience to the commandements of the 
 Lord } uadutie y which the L*rd requireth to be performed by 
 cuerj child of bis. Whence by the Law of contraries fol- 
 low eth my now-concluljon 5 
 
 Difobedience againfi the comrn Andement s of the Lord, 
 usjtnne, which the Lord requireth to be ej chewed by 
 emery child of bis. 
 
 Fortheilluflrationofthis conclufion wearcto note in 
 man a twofold difobedience 5 one in the/** * of corrnptionjhc 
 Other in the ft ate ofregeneratitn. difobedience in man in t he 
 
 ftate 
 
■■ ' ■ 
 
 z 9 o The XVII.%Lectvre. 
 
 ftatt »of corruption , isan euill cjualitie inbred in him by na- 
 ture,whcreby be is made of himfelfe altogether vnable and 
 vnv\illing to Jiue in fubie&ion vnto God 3 to heare his voice 
 to obey his will, or to doe what he commandeth. By this 
 di (obedience man is not able to doe any thing, but hat$ 
 God, his word, his will, and whatfoeuer is plealing to him. 
 / He euer rebels againft God, he euer refiQerh the will of 
 God) he euer dcfpifeth the commandements of God, and 
 embraceth with all his might what God forbiddeth. 
 
 How great this disobedience is, the holy Scripture doth 
 
 euideotly demonstrate, when it defcribeththe nature p£ 
 
 man, his thoughtSjliiscounfailes^his affeftionsjhis dciires, 
 
 his actions in theftate of corrupt ion, and before his regene- 
 
 k H»m. 20.10. ration. vSoit calls vs k rebels, Ezecb. 2.3. impudent children^ 
 
 and (life-hearted, verf. 4. Gods adust • [tries and his enemies ', 
 
 1 Epbef. ?. 6. gfaj 1 # 24. Children of 1 dtffidence.andincredulitie t Ephef. 12. 
 
 cAof. 3 . 6. children ofwrath, ver. 3 . Children of darknejfe, Ephff. 5. 8. 
 
 Children eft he m I) euill, 1 . John, 3 . 1 o. It fay th of vs, Gen. 6. 
 
 m T •' o/;, *• * $, that euery imagination of the thoughts of our heartt is ontly 
 
 h ' ' * 9 ' euill continually. Jc faith of vs, Job j 5. 25. that wc/lretch out 
 
 oxr hands againft God \and fir engt hen our ft lues againft the sll. 
 
 mightie. ltfa\thofvs,£phef.4 17. that rvc walk? m the va~ 
 
 9 vis of our mindes ^that hauing our vnderftanding darkn&d; we 
 
 are alien At ed from the life of God \ through the ignorance that is 
 
 invs, bcaufe ofthebltndnejfecfour he arts, that asmenpaftfec* 
 
 lino , rve h. we oiusn ourfelucs ouer vnto lajcifjffufnejfe > to worke 
 
 all vncle annexe, euen rvithgreedtneffe. 
 
 Such is the difobedience that is in man, while he is in the 
 ft ate di corruption before he is regenerate. There is another 
 kind of difobedience in man,when he is in theftate of Regene- 
 ration. \ 
 
 This difobedience is common to euery child of God,whi!e 
 heliueth in this wor Id, albeit in fome it be greater, in fonie 
 Ifjfe, as regeneration is perfetler in fome,theo in orhers.This 
 I rhus defcribe : difobedience m man in theftate of regenera- 
 tion^ an euil qualitic inbred in him by natunvvherby he is 
 made vnable to y ecld due fubieftion vnto God wholy on 
 
 euery 
 
A MO S. 2. II. lc;I 
 
 euery part, v\ iih all his hcartj and all his might; or,/* to obey 
 his holy* ill fimply in all things, and alwayec, uithout ter- 
 guterfation i as neuer to decline from the rule of true obcdt- 
 tnce. 
 
 By this disobedience we are all made guiltie of the wrath 
 of God, of damnation, and ofetemall death. The co:,(i- 
 deration hereof made DatttdPizl. 130. 3. rociie outvnto 
 the Lord : If tboHj Lord, fhouldefl marks iniquities: O Lord^ 
 who fballftands It drew from him that humble fupplication, 
 7^*/. 1 4 3 .2.0 Lord, £r.ter not into wdgtmtnt rriib thy [truant : 
 forinthjfightJhaUnomanliuingtfe iufttfied. It wrefted from 
 him that iamcconfeflion, P/al. 32.6 namely, that the very 
 godly, haue need to pray for the remiffion of their fumes. 
 There fpeakingofther/w^« of finnes he faith ; For this 
 Jhall euery one that is godly pray vnto thee . TrOTthif, for the >r- 
 fnijjionctfinnesy (hall euery one that is godly pray vnto thee, 
 O Lord. From hence is if, that our blelfedZor^, and Sam- 
 our IefusChnfi taught his A poilles, the moil pei feci Chri- 
 ftians that euer were,and therefore the moll god Jy, to pray 
 for remiffton of their finnes. 
 
 This difobedience, which as yet refideth in vs, in the 
 beftofvs,S.PW elegantly defcribeth, 7y»,7. 14. where 
 tbushefpeakethinhisowneperfonas a man regenerate: 
 we know that the U/v isjpirituaiiibut lam carnal/fold vndcr fin, 
 n For that which I doe, fallow not: for what I would, that doe I n % m. 17.1;, 
 not ^but what 1 hate, that doe L ° If then I doe that which I ° V<rf.\*. 
 wonld not , / confentvnto the law, that it is good. P Now then, P ,€ f- ■*« 
 it is no more I t that die it, butfinne, that dwellcth in me, R For ^ "'' 
 I know that in me ( that is,*« myflffh ) dwellcth no good thing. 
 For to Willis prefent wit b me : bsst how to per forme tbxt which is 
 good, I find not. r For the good that I would, I doe not : bht the r Ferfx g. 
 euillthat I would not 3 that I doe, &c. 
 
 I am not ignorant, that the Pelagians of old, and diuerfe 
 O c late, as Erafmus,Ockinw, Caftellto, Fauftus, Socmus the 
 Samofatenian, Ucobm Armwm&v& their adherent- doe af- 
 firm e, that S./^*/fpeak eth thefe words, not of himfelfc, 
 zsumriregenerate, but doth in them defcribca man tbit 
 
 Is 
 
i 9 i The XVIL Lectvre. 
 
 is zprophane ^incontinent y fenfuall,vnregcner ate, or doth de- 
 fer i be the nature of man after his fall, what and how much 
 he is able to doe without the grace of God. 
 
 This their opinion is erroneous. The truth \s> that S. 
 
 Pantm the place alledgcd,fpeaketh not of any other but of 
 
 him[elfe y not as he was in Pharifaifme , vnder the law 5 but as 
 
 he was now, when he wrote this Epiftle, in the (late of 
 
 grace, a man regenerate. This great combate in S. 7W, 
 
 f tyiM.7.t;. now regenerate 5 bet weene the f law of his minde,znd the law 
 
 t Ferf. 22,. 2$. f his members , betweene the c law of God and the law of 
 
 u J^r/I 21. #""> betweene the "wWman and the 0*/aw^, betweene 
 
 x Vetf. 1 8. the *flefi zrAfyirit, doth clearely fhew,that the holieft man 
 
 liuinghath atinclure of dtfobedience againft the Lord his 
 
 God. This is the fecond kind of dtfobedience, which I noted 
 
 to be in man, as he is in the fiat e of regeneration.-and ferutth 
 
 for theilluftration of my propounded doclrine,which was, 
 
 Dtfobedience againft Gods holy Irwes and commaunde* 
 merits js afinne 9 which the Lord requireth to be cf chert ed 
 by euery child of his. 
 
 T>if obedience y not onely that, which is in euery man that 
 is yet in the flat e of corruption, but that other too, which is 
 incident to the truely regenerate, is ajinne carefully to be ef- 
 chevved by euery child of God. Euery child of God fliould 
 bevnwiliingto difpleafeGod : and what can more dif- 
 pleafe him then difobedience ? 
 
 Dif obedience ! Gods curfe is vpon it. The curfe is, Pfal. 
 1 1 9 21. Maleditti, qui declinant a m and at is tuis 5 curfed are 
 they that doe crre from thy commaundements. Afaledicli, 
 a Deofciticet, Curfed of God are all they, of what eftate or 
 condition foeuer they are, that doe erre, in their life and 
 conuerfation, from his commaundements, which he hath 
 prefcribed asfootfteps and paths for men to tread in. Cur- 
 fed are they that doe erre, he faith not, they that haue erred; 
 for they that haue erred, may haue repented $ but curfed are 
 they that doe erre from thy commaundements. 
 
 And here by erring we vnderftand, not, euery offence in- 
 differently, 
 
MOS, 2. 12. 
 
 *9) 
 
 differently, but an vnbridled licence to offend s we vnder- 
 ftand, not every (Up, but a falling away from God. We vn- 
 derftand, not nurj difobedience, of ignorance,or infirmity, 
 but the difobediencc of pride and prcfumption. MaledicH, 
 Cttrfedixe they, that </**w* from thy commandements. 
 
 The like Curfeis,*Deut. If. iG.Maledtclustfui nonper. 
 manet iufermaKiius legis huius, nee eos opere perficit. Curfed 
 be he that continucth not in the words of this law to doe 
 them. It is cited by S. 7W, Gal. % . 10. Curfed is euerj one, 
 that continuetb not in all things, which are written in the Booke 
 of the law to doetbem. In both places the end of the Law it 
 poynted at. It is not $**&* > but ©e*l;<* not to much con- 
 templation, as ailion. for the Law was giuen, not onely to be 
 i&owne, but alio to^be performed : and therefore, Rom. 1.13. 
 it is auouched, that not the bearers of the Law are righteous 
 before God, but the doers of the Law (had be iuffified. The CO- 
 uenant of the Law requireth from vs ab[oluteobedience % In 
 this obedience thefc things muftconcurre according to the 
 tenor of the Law. 
 
 1. Itmuft be performed by onrfclues^ for the law re- 
 ueales not the Mediator. 
 
 2. It mu(k be MwardyZswtllzs outward, f 
 
 3 . 1 1 m u ft be perfect in parts and degrees. 
 
 4. It mud be conftant and continual 'from the firft moment 
 of our conception, without the lead interruption through 
 the whole courfe of our liues. 
 
 The leaft ;&**££? diifonant to the £»* inuolues vs in dif- 
 oiedience, and lay cs vs open to the Cvrfe.OMaledtftw, Cur- 
 Jed be be, that continueth not in all things which Are written in 
 the books eft be Law, to doe them. 
 
 V* vobis is no better then a Curfc, and that fliall you find 
 denounced to the difbbedient, Eccltu. 41. 8. Va vobis impij 
 Vwi qui dereliquiflis legem Akifftmi 'Jciltcet per inobedtentiam, 
 fiyihtsfntenimu Sum. part. t. Tit. 4, cap. 2. IVoe be vnto 
 you, vngodly men, which haue forfaken the law of the 
 mod high God, through your dtf obedience : }a vobis, woe 
 be vnto you* And why fo? Thereafon is added; For if 
 
2<S>4 The XVII. Lectvre. 
 
 youincte ■* fait JbaHbefo your defrnVtien: Andifyou he borne 
 you fall be far ne to a curfe ; and tf 'you dte, acurfeJhaH be your 
 portion, V<e vobis, woe be vnto you, ye vngodly men* which 
 haueforfakenrfae/4»>of the tnofi high god, through your 
 dtfibedienee. 
 
 Is dtfibedienee thus curfcd^Thcn muft it be punifhed. 
 For as Dicere Dei U facer e , fo Afa/edicere Dei is malum 
 posnt facer e. VGod(atth ■* thing, he doth it : and ifhecurfetk 
 hepffuifhtfth. He curfetb dtfobedience, and therefore he p m~ 
 ijbsth dtfobeaience. 
 He puniflierh it, fay th AntonUm^ three manner of wayes. 
 
 Fir(l, per affltflionem corporis, by airlifting man in his 
 bodic. 
 
 Secondly, per impugnationem orbie^ by fetting the whole 
 world againft man. and 
 
 Thirdly ,perpriv4tiofiem numinit,bj depriuing him of the 
 vifionotGod. 
 
 Firft,GWpunifheth difobedience,by laying afflftlion vpon 
 man in his bo'die. For the difobedtencc of Adam, he fayth 
 vnto isfdam, Gen. 3.17. MaledtHa terra m opere tno. Cur fed 
 be the earth for thy works, for the worke of thy tranfgreffion % 
 for ihyfinne, for thy fake. Cw^be the earth ofthybodie, 
 for thy bodit is but earth : enrfed '(hall it be, and many waies 
 ajfltEied. Thomes and Thiftles, dioerfe pafltons and infirmi- 
 ties , (hall it bring forth vnto thee. All the cmlscfi punifbment, 
 whereto thefe weake bodies o^6urs arc fubiec*T,£»0g*r, and 
 tkirft, and hrate and cold, and trauaile, and trouble^nd mtfe- 
 rv,and calamities and weakfnefe, and difeafet, y e*j and de<tb 
 too : together with that neuer-ceafing rebellion of the fit fk 
 agau.fi the Spirit , called in Scripture ,the Concuprfcence of the 
 fiefb, wh ch cleaueth faft vnto vs all our life Jongi and is the 
 fountaineand root of all our euill deeds, all thefe are vpon 
 vs for difobedience. 
 Secondly, God punifheth dtfobedience by fetting the whole 
 world againft man. For as it is Mfd. $ k % 1 . Pugnabit cum 
 Mo orbit terrarum contra infen fates. The world (hall fight with 
 bimagainflthew^jthcww/^fhall take part with God 
 
 againft 
 
- ■' 
 
 Amos. x. it. *o$ 
 
 agaioftthc^^w. The >w/</, that is, all the creatures 
 
 in the world whereof v\ e read, verf. 1 8. Armabtt creaturam 
 advluonemiaimicorum $ The Lordyht (kail take to him hia 
 ieaioufa for com pleat Armour, and make the y creature hit y m^, j. 17. 
 weapon, for the reuenge of his enemies. Where by the crea- 
 ture,! vnderftand z vninerfttatem creaturarum, the vniuerfi- z * 
 tie of Creatures, all the Creatures in the world $ orbemterra- 
 r*w,euenche whole world of Creatures. God fhall make 
 the ;r eat nrc his weapon for the reuenge of his enemies,and 
 the world (hall fight with him again ft the vnwife. 
 
 ThttkHuAsrbdtisbis weapon againft the difobedienr, 
 verf. 7 1. Then fhall the right. ay mir.gtkunder- bolts goc abroad * y 
 and from the clouds, aj from a well drawne bow, fhall th<j file to 
 the marine, They (hall flie/o the mar fa as from a bow : there- 
 fore are rhey called the Lords arrowes, Pfal. 18. 14. The 
 Lord [hundred in the Heauens, and the higheft gaue his voyce : 
 be fent out his arrowes t and /he /hot out lightnings )fo did fhee 
 (catter and dsfcomfit the wicked. The like fectence you hauc, 
 Iobiy 2. where the thunder is called, the nojfeofthis voyce 
 of the Lord y and the found that goeth out of his motth, * the a hi, 57. 4. 
 voice of his excellencies he voyce wherwith hetjjundretk h mar. b Perf. %. 
 union fly. This his voyce, the thunder, he c di'eftetbvnder c rtT f'l* 
 the whole Heauetf,2nd his lightning vnro the ends of the earth. 
 The thunder, the Creature of the Lord, is the Lords weapon 
 wherewith iometimes he reuengeth the wicked and dijobe- 
 dtent. 
 
 So is the Haile : fo is the water ; fo is the wind. Thefe alfo 
 fight with the Lord, again ft the difobedtent. Their fight is 
 defcribed, rVijd 5.2 a. Hade -ftonesfuU of wrath (hall be caft 
 as out 0* "4 [lone-bow againft the wicked,andthe water of the fe a, 
 /hall rage againft them, and the fiouds fhall cruelly drowne them. 
 Ycai a mightie windfall ft and vp againft them,& like a fierme 
 fhall blow them away. 
 
 Haile I It was one of the great plagues of Egypt, Exod. 9. 
 1 3 . Hail? with Thunder, and pre mingled with haile, a very 
 gneuous haile was vpon the land of Egypt : it fmote all that was 
 in the field, d both man and beasl ; it fmote emery her be of the d E*clp.i<, 
 
 V z field, 
 
i$6 
 
 The XVII. Lectvre. 
 
 fisld, and brake cutty tree thetcof. With Haiie jloncs the Lotd 
 fought for Jofuah, when he went vp to the refcuc of Gibeon 
 againft the fue Kings of the Amorites, Iofh. i o. 1 1 . The ene- 
 mies were difcomfited, and a great (laughter was made 
 c Ecci»s 46.5. f them : yet more died with c haileftones, then were flaine 
 mththefword. 
 
 The Lord hath a treafurie of Haiie, for the time of his 
 battailes. You may read of it in the Booke of lob, chap. 3 8. 
 2 2. There the Lord thus queflioneth with lob: Haft thou 
 feene the trea fates of the haile, which I hauereferued again fl the 
 time of trouble, againft the day ofbattaileand warre f I could 
 yet farther tell you out of the Reuelation of S. lohn,chap. 1 6. 
 2 1 . of a Haile, a great Haiie, that fell from out ofHeauen vpon 
 men, euery (lone thereof was about the weight of aTalent 9 and 
 men biafphemed God becaufe of the pi Ague of the Haile : f 01 ,th* 
 plague thereof was exceeding great. But I haue faid enough 
 to proue, chat the HaiU, the creature of the Lord , is the 
 Lords weapon, wherewith fometimes, he reuengeth the 
 wicked and difobedient. 
 
 Ffom \he Haiie come we to the Water. Of the flftecne 
 fgnes, that (hall be .before the Iaft Iudgemcnr, and are by 
 f Jn 4. Sent. { Bonauenture 9 Holkot, 5 %ichardus de Media Vtlla y and h 9- 
 D^.48. T>»b. 3. t hers cited out of S. Hierome ( though Sufebiw Emiffenus 
 g in eundtm ^ y g s; ermon V p 0n tne fecond T)omimcal of Advent citeth 
 h urinnicm. them out ohhe Awaits ohhe I ewes ) the firft \s> that the 
 i».s*p. f.x^ ' Sea (hall Cwettfifieene Cubites high aboue the tops of mourf- 
 taines,andiliallnotr*»»^4^f, but there con/til like vnto 
 walles. For the truth whereof I can fay nothing. But thus 
 much Ckrift teller h v$ y Luk- 21.25. that before that great 
 day, the Sea and wanes Jhall roar e.Grandtenff in his exercifcs 
 thus meditateth vpon the words : Moftof all other ele- 
 ments, the Sea (hall at that time (hew greateft rage and fury, 
 and the n»4«mfiereof (hall be fo high and fo furious, that 
 many (halUhinke, they will vtterly ouerwhelme the whole 
 earth. Such as dwell by the Seaside (hall be in great dread 
 andterror for the incredible and vnufuall /»*///»£ and ele- 
 vation of the waters : and fuch as dwell farther off (hall bee 
 
 wonder- 
 
M O S. 2. IX. 2.97 
 
 wonderfully affrayd, tod euen afloniflied at the horrible 
 Turing and noyfe of the waves, which (hall be fo cxrreamely 
 eutragicuf, that they ftiall be heard for many a myle off. 
 
 But what fpeake I now of waters, that fhali be hereafter i 
 There was a floud of waters in the day es of Noah, that pre- 
 uailedvponthc earth for an hundred and fiftte dayes toge- 
 ther 5 you all know it, Gen>. 7. 24. The Waters then prcuai- 
 led again [\man for ihzjinnecfmau, the fruit of his ^*£*- 
 dkwet. 
 
 And they fhall agaioe preuaile, \f Gods pie afure be fuch 5 
 and the difobedience of man (hall fo require. For the Al- 
 fw>^/(fff>,be,who!rjut vp theft* with dorrs, when it brake 
 forth as a child iffueth forth of his mothers wombe, as lob fpea- 
 keth; chap. 3 8. 8. and madcthe clouds to be a couering for ir, 
 tnd/wadled it with a bandofthicke darkn-jfe 5 and eftablijb- 
 edhxsdecreevpon'ityZto&felbarreszn&dorcsimio it, and 
 faid : Hitherto (halt thou come, but no further, and here [hall 
 thy proud WAues beft*yed 7 he, the Almghtie, can eafily vn- 
 barrethofedores, and let the waters loofeto fight his bat- 
 tells Hereofwehauehad a late woefull and lamentable 
 experience. i The woefull newes and repcrtjof puds m this ^ l^&m™" 1 " 
 Countreyofoursiwwtfy^r^fince, may hereof be your re- vpon^m?ji. 
 membrancers. It (halleuer (land for good, that the water, i4.pag.24u 
 the creature of the Lord, is the Lords weapon, w herewith 
 fometimes hereuengeth the wicked *nd difobediext. 
 
 The wind'\% next. Thevw^ I The Lord blowetk it out of 
 his mouth, lob 3 7. 1 ©. it is called f£* for** £ 0/ £/* »w#f6, /*£ 
 1 5. } o. he bringet h them out o{hU k tTeajuries^faL l^e.7. lerem ' 19 * t * t 
 Hcflyeth vpou the winy thereof, 'Pfal. 1 8. 10. and walketh 
 vpon the wings thereof, Pfal. 1 04. 3 , He weighetb the windes 
 lob 8. 25. He l rebufah the winds, Matth. 8. 26. he com- 
 mandeth the winds, and they ^;him,Z»^. 8.25, zJ*8 *"'*' 
 
 Memorable was the vi&orieofthcEmperourrt^i*/*- 
 w, againll the traytor, andrebeli Eugeuins. Eugeniw was 
 like to haue had the vpper hind. It pleaftd the Almightie 
 rpon the prayers which the Emperour made vnto him for 
 ayde and affi(tance ? to wodfczjfraxge a&. He fent a rVind 
 
 V 3 to 
 
2o8 
 
 The XVII. Lbctvre. 
 
 
 
 
 
 
 
 to take part with the Emperor. It was a moB vnufuall and 
 might ie TVwde. It blew with fuch fore e and Violence^ that it 
 brake the Array otiugtniw his fouldiersjdid beat* ^^their 
 arrowes,their dart s, and their iauelings, vpon themfelues 5 
 did (Ink* fcheir targets out of their hands 5 did brwgvpon 
 them incredible abundance of dun 1 and filfh : and did dntte 
 the arrowes of the Emperonrs fide , with fuch forcible flight 
 again (1 them, that they foone gaue the field for loft. The 
 ftorie is Ecclefafttcally written by Socrates lib. / . cap. 2 4. by 
 Thtodorite fib. %. cap, ,'24. b) ? Sozjmenc lib. y.cap.i^.byNice- 
 phorxslib. 12. cap. 39. and recounted by Cajfiodor* in his 
 Tripartite lib. 9. cap. 45. and by CJaudUnthe Poet in his 
 Panegyick* to Honoriw. I could here tell you how the 
 windes fought for vs again ft that great Armada and inuin- 
 cibleNauie, that was prouided for our ouerthrow : but I 
 may not now (land Vpon amplifications. Its out of doubt: 
 the vnnd, the creature of the Lord, is the Loids weapon, 
 wherewith fometimes hereuengcth the wicked and.djftf- 
 bedient. 
 
 Euery other creature of the Lord, hath his place,to fight 
 the Lords battels againft the difebedjent. To auenge Gods 
 quarrel! 2gz'm(lthQ difobedtentytbeHeauen, that is ouer our 
 heads, (hall becomes bratfe, and the^r^/bthatis vnder vs, 
 asjrox, De&t. 28.23. Be avert and earth (hall fight for him. 
 ^mld beafls^uillbeafts^lxh^^eajh o\tb^t\&^\ fight 
 for hitr>,£/*7,5<>.9 Euery feathered fore le (hall fight for him, 
 8z,eeh. 59. 17* The (illieft or creatures etiam vermes f & 
 . ' pu'ices, & mufct, & arane*, fayth n Antoninti4 % wormes, and 
 f*nlxxt. T p<*h 2\\dfl)es 9 and jpiders, (hall all fight for him. So true is 
 that which in the fecond place I affirmed ; 
 
 God pumfyeth disobedience per impugnationem or- 
 b\s,b}fettMg the world agamfl man. 
 Thirdly, God puniflieth difobedience per privationenu 
 Numinuiby depriuing man oftheviJtonofGod,This appea- 
 rethby thefeucritieof that fentence which the Ittdge of all 
 flelh, the Judge of quicke and dead, fliaJ 1 at the laft day pro- 
 nounce againftthe Repr obatefor their difobedtence to Gods 
 
 holy 
 
 m Levh.%6 22 
 Ezecb.f.iy. 
 
 ta}>. a §. 1. 
 
Amos. i. ra. 299 
 
 holy JLawes and Commaundements. The fcntenccis ex- 
 prciTcd, M*t, 2 54*- Depart from me ye cnrfed^ into etterl.u 
 ftingfire, prepared for r he Dentil and his is4figels. 
 
 Depart from me ] There is premam nnrnmu 5 a feparaticn 
 from the face ofGod* an cxclufion from the beatificall and 
 blcffedviilonofGod. 
 
 depart from mtyecurfed] Curfed are yee, and therefore 
 depart. Curfed, becauie yee haueaot obeyed the LaviLof 
 the Lord: Cy/ir^becaufe yee haue comemptuoufly rcie- 
 cled the holy qoFfteli: Or/^becaufc ye haue trodden vn- 
 der footc the fweete grace of God freely offered vnto you ; 
 Cmrfed, becaufc yecjiaue Ijeenefo fat re from reJieuing the 
 weakeaod poore members of Cbn&, as that yee haue ra- 
 ther opprdled and crufhed them with wrong & violence. 
 Curfed are yee and therefore depart. 
 
 Depart from me yee Curled, into euerh fling fire ~| B eh old* 
 the torment y where into the difebedient (hall be ca ft,and rhe 
 itfinitie of if. I ts fire , and fire euerlaflirtg. B Ut w hy^r<? ? A re 
 there notother kinds of puuifimtrttt in Hell. Yesjthere are. 
 SDtonyfius the Carthttfian in his third Nevtjfiruum art. 6. rec- 
 koaeth vp eleven kinds : the Centurtators in^their fir ft C«k- 
 turie lib. i . cap. 4. nme kinds. Qurandus dc'S. PorctP.no in 4. 
 Sent.Dtft. $c. qu. 1. diuerfe kinds. Why then doth the 
 lodge in pronouncing the fentence of the damned fpeake 
 Oncly of fire ? Caietane faith it is, propter fupp/tcij vebementi- 
 am 5 foi the vehemencieof the punifhmem : becaufe, of all 
 the punifhmems in Hell that (hall torment the bodie, the 
 fire is the fharpeft. So faith ° Abnltnfis, In affltftivispihtl eft o Jn Mat.ij. 
 nobU tamterribiUtfuam tgnit • of things that may affii&our J»-4<>3' 
 bodies, there isjiothing fo terrible vnto vs,as fire. So Du» \ 
 
 rWw in the place now cited, $.9. Of all the punifliments 
 in Hell, wherewith the bodiefnall be tormented, the pun- 
 iftiment of fire is the greatcft ; quia, cjuod eft magU abltvttm, 
 eft magU affkttivum • the more a&ute any thing is, the more 
 it tormentetb ?bux th* fire it maximc aftivtts, and therefore 
 maximc afjbtliims * the fire is the moft atfiue, and therefore 
 
 V 4 it 
 
5 oo The XVII. Lectvre. 
 
 it rooft of aU : or menteth. For this caufe,u hen other puniih- 
 nicnt^ are in Serif tnrt polled oner with illence, the fok pu- 
 niihment of relied, becaufe in it, as in the grcateft 
 
 of all, ail other punilhments arc vnderftood. 
 
 D?p*rtfrom mtjec cur fe din:* euerUfttngfire, prepared for 
 the VemlUndhis Angels ] Prepared of God the Father by 
 his ctcrnall decree of abfolute reprobation. Prepared for the 
 D t udl And his Angels] God from euerla (ling determined con- 
 cerning fuch Angels, as friould fall, not to confirmt them in 
 goodjbut to turne them out of hedsten^nd to exclude them 
 torn ctcrnall beatitude, together with their head 3c prince, 
 the Dentil. The DeutllMndou •Angels] Horrendn /octet*! 
 Suchfka'.l be the companions of the enrfed and damned 
 afrer this life ended. 
 
 I mu(i draw towards an end. Dearely beI©ued,you haue 
 hitherto heard concerning DtfebedUnce, that it is zfoulefin 5 
 that Godcurftth it, and dothpnntfh it : that he pumfheth ir, 
 fcftper afficiicnem corporis, by laying affii&ion vpon man 
 inhisbodic.-fecondly, per tmpt/gnnttonem orbis, by fetting 
 the v hole world againft him, and thirdly, per pnvAttoncm 
 numir.:<i by depriving him ofthcbwifxall and bleired 
 
 n of Cod: .\hich of ai I the punilhments of Hr//isfarrc the 
 grearefljfarrc greater then the puniftimentof/^. 
 
 Whatnot remainethforvs, but that v\e labour to ef- 
 chew and to flie from fo damnable zf.nne ? and to embrace 
 the contrary vertue,*&r* obedunce to the holy will of God? Lee 
 no: the f offinne, the iufts of t i : he riches, 
 
 thefnares, ths cares of this vorld, nor any tranfitorie de- 
 light ihac may tickle a; infer n* hcure, but will wound him 
 ■tter : let not all thefe, nor any onc©ffhefe,inuo!ue n in 
 thegulfe of dtfobeditnee againft the holy Gosfdl of Chrtft^ 
 i the ctcrnall mild god. 
 
 Bat thiofcewee, oh /6w^< »**««• , that fhere is a Hea. 
 seen, a Cod, a kfiu , a Kizgdcme ofglerie, a .octette of Angels, 
 icemmxn'isnot Stints, ioy, peace, and happineiTc, and an 
 4terKu'u oi all thefe. and ftriue we with «ThuiDilineai:d 
 
 obedience 
 
A MO S. 1. n. 
 
 obcdicocetotheartaicaacntoftbcTcjrofball Gtdinthit 
 
 world »ho*cr c poo vs bit bleflbg^fnaifciodaoce, 
 
 and afrer this Hfc ceded, be flwll tranlplanr vs to his 
 
 HeaoeaJy Paradifc. There fcall r 
 
 ble pu: on iocomjpboo, acdour mor- 
 taiiac (hail bee (wallowed 
 to of life. 
 
 " 
 
 
 <-r sx!^ y \ 
 
 ^S^M>i^i 
 
 T::z 
 
JQ2. 
 
 The XVIII. Lectvre. 
 
 AMOS a. ft* 
 
 Butyeegaue the T^aurites wine to drinke j and com- 
 manded the Prophets, faying* Propbejic not. 
 
 THat thefc words are an exprobation,anvpbrai- 
 ding or twiting of Ifrael with the foulencifc of 
 their ingratitude, I (ignifled in my laft exercife 
 out of this place. I then obferued in the words a 
 double oueriighc in the //>**/#>*/ ; the firft was, that tfaj 
 (olicited the Nazirites to breaks their vow 5 the fecond, that 
 tbey hindred the Prophets in the execution of their boljfunbltor;* 
 The firft in thefe words , Tee gaue the Nazirites wine to 
 drinke : The fecond in thefe, Tee commandedthe Prophets, 
 J*}wg> Prophefte not. Of the fit ft then. Now of the 
 fecond. 
 
 My method fliall be flrft,to take a view of the words % 
 then 9 to examine {he mat(er contained in them. The 
 words are, 
 
 Tee commanded the Prophets, fajing } Trophejienor. 
 
 Yee commanded OJWy It is in Pihel, honudie 
 root e TCtf and it fignifieth, to giue in charge,.to wilU to 
 command^ Ifitbeioyncdin conftruclionwith by it pro- 
 perly fignifieth to forbid, asvpon this place the learned 
 Tarifian Profeifor of the Hebrew tongue Mercer , hath ob- 
 ferued. So fhall the words found thus: You,vnthankfuJl 
 Ifraehtes t yo\x to whom / haue. raifed vp of jour fonnes for 
 Prophets, you haue taken vpon you authbritie ouer my 
 Prophets , to forbid them to prophefie in my^iame, and to 
 
 threaten 
 

 A M O S. Z. II. 
 
 threaten them, if they obey you not, that it (hall fare the 
 i\orfewith rhcm. 
 
 With this exposition agrect h that o££a!vi* ; whofe note 
 is, that TVMf the word in my test (ignifieth Prtcipere vel 
 inker e^to giue in charge, to v\ ill, or po command, vel fta- 
 tsere, quptm inter cedit public a axtorttas, to appoint Or ro or- 
 daine by pubJike autonric. Hereto alien teth Petri* Lufita- 
 wu. By the word mandabatis or prtapiebAtU, which in the 
 Hebrew is CDrV^iV hee vnderftanderh ediEla pub/ica, 
 publike edic*fs or proclamations againft fuch, as fhould 
 dare to preach true dodrinevntothe people. So fliall the 
 ftords found thus: You,vmhankfuIl //rue/ites, ycu, to 
 whom / bane r*ifed vp of your fonnes for Prophets\you baue 
 notonely rn fecret corners, m your priuate conventicles, 
 murmured again(r,repined at, or cryed out vpon my Tro- 
 pbets> butalfo by pubUk* order and proclamation you haue 
 enioyned them fiience. Tee cemmandtdthe Prephetsfoymg, 
 Prophejie not y 
 
 The Prophets] What Prophets t We arc to diflmguifli 
 betwixt the Priefl? of the Santluarie^nd Ierobotrms priefls : 
 betweene Starres in the right hand of ChnJ} fixed in their 
 (tations, and planets of an vncertaine motion 5 betweene 
 Jhfpheards and hirelings. There was au ^Aaron, and there 
 was anAbirdm; there was a Stmon Peter 3 an6theic was a 
 Simon M*gH4 5 there was a [ude,*nd there was a Indus. Not 
 euery one that calls himfelfe a Prophet, is by and by a Pro- 
 phtt - for euen the woman Ie^ebelcallethherfelfeaPrcphe^ 
 nffiRevel.i.io. Itaat had his foure hundred and fiftiePrO- 
 phtts ; not one of them a true Prophet ; all of them again ft 
 .£/#<«* jthe Prophet oftheLordj i.Km. 1 8.22. Ah*b had his 
 four ekmndredVrQph?:* ; not one of them a true Prophet; 
 all of them a gain ft Micaiab > the Prophet of the Lord, 
 l.Ktng, 11 6. 
 
 Againftfuch intruders/educersand lying Prophets we 
 are armed with an admonition from the Lord,/*r«0.2 3 # 
 1 6. There thtu faith the Lord of Hofts } Hearken not vnf the 
 mrds 9fthe Prophtts t that prophefte vntojou 5 thej m$k* jw 
 
 vamc : 
 
 303 
 
304 The XVIII. Lectvrb. 
 
 vaine : they fl>'*ke * vifion of their ewne heart , and not out of 
 the mouth of the Lord. In this ranke of feducers and lying 
 Prophets, I place thofe vpholders of the man offinne y Priefis 
 & lefmtesywho from the Seminaries beyond the Seas come 
 ouer hither into thifcour Country,here to fowe the keds of 
 difloyaltie and blinde fuper ftition in the hearts of the peo- 
 ple, god hath not fent them? jet thej rttnnc 5 god hath notfto* 
 ken to them } yet they prophecie: as Ieremie fpeaketh of the 
 falfe Prophets in his dayes, chap. 23.21. They prophecie 
 lyes in the Lords name,and cry 3 i hauedreamedjhauedrea* 
 med % verfi$. 
 
 Dreames they haue : but what, truth, what true vifion ? 
 I aafwer in the words of Ieremie >chap. 14 i^fThej prophecie 
 vnto j on a falfe vifion , a divination t a thing of naught, and the 
 deceit of their owne hearts. Their fweet tongues vtcervrtto 
 
 a Deut.zi. ii, y° u as deadly poyfon,as is a the poyfon of Dragons, or the 
 venome of Afpes. They will allure you wiihplaufible notes 
 of Peace, Peace. But take heede,you can exped no peace 
 from them. No peace, either to the rreale publicize, ot to 
 the private confeience of any man.Not tothervealepublicke: 
 for } their con/piracies are nefarious and bloody. Not to the 
 priuate confeience of any man : for, to be reconciled to that 
 vnfound Church of theirs, the Church of Rome, to partake 
 of their formal/, and counterfeit abfelutionoi finne*,tobeare 
 and fee their htftriomcall MaJps>tOviCit the {brines & rehques 
 * of the dead, to fay a number of P ater-Noflers , or Ave- 
 Maries vpon beads, to invocate Saints, to adore Images j 
 can thefe, or any fuch forgeries yeeld any p eace to a di- 
 ftretfed confeience? No,they cannot. Yet care not thefe 
 falfe teachers and feducers, fo they may with fuch their vn- 
 tempered morttr oivnrvritten traditions, dawbe vp the 
 walls of their Antichrijfianfynagoguc. 
 
 Now, will you know what (ball be the portion of fuch 
 intruders 3 feducers,?nd lying Prophets? {cremtemll tell 
 
 h Ienm.t2.10, 3' 0U chap^i^. that the Lord is h againft them : that the 
 ' 3 1,3 1. c vphirlewinde of the Lor dU gone far th againll them tn afurie, 
 
 c yerf.i$. exert a gneHOKt whirlewinde y which /ball fall yponthewgrss- 
 
 ttwfly : 
 
Amos. i. 12. 305 
 
 noufly : that the **ng*r of the Lord fhaflnot return* t vntt1 it d rrrf.io, 
 
 haue executed hi« will vpon them : that the Lord will 
 
 bring vpon them *n * cnerlafting reproch, and a perpetual! c **rf.ap. 
 
 Their cop is tempered with no lelfe gall and bitternefle 
 by the Prophet E^echiel chap, i 3 . There, for folio* ing 
 i their ownfpiritfov lekmbliog* the foxes ix the defcrtsfor * Elpkf p $. 
 neglecting h to gee vp into the gap, to makj vp the hedge fir thf jj yer f'*' 
 houfe oflfrael^ to ft and in the battel in the Aaj of the Lira*, y ' rJ '*' 
 for feeing l vaine vtfions, for fpeaking lying diuwations, for i y*rf.6 y j m 
 building and k dawb'mg vp walls with vntempered morter,thty k rerf. 10. 
 arcaccurfed. Their curfe,w hat for the head thereof and 
 for the footers full of vnhappinctfe. ft enrreth with a V* 
 prephetis inftpientibus ,woe vntO the fooiifh Prophets,wr/.^ . 
 and it bids farewell with an Anathema, with acurfed ex- 
 COmmunicarion r f *r/ 8, 9. /am again ft yen, faith the Lord 
 Cod. (Jvfine hand (hall be vpon you ; yecjhall not be in the 
 afembly cfmy people, y ee (hall not be written in the writing of 
 the houfe of Ifrael^ ye (hall nOtr*r*r into the land of ffrael. 
 A heauy fentence I Will you haue the plaine meaning of 
 it? Icsthus: The Lord isagainft zWfalfe Prophets s He 
 will come vnto battel!, and will right againll the wicked 
 cruc, euen with that (harpc two-edged faerd, which procee- 
 ded out of his mouth. His hand (hall be vpon them, for 
 their deftmUion and ruine. They (hall not be of the num- 
 ber of Gods etc ft* They fnall l be blotted out of the booke of\ Tf4l.69.it. 
 the liuing^znd not be written with the righteous.Thcy (hall ne- 
 uer enter into that Celeftiall Hierufalem which is abouc, 
 and is the habitati on of the blef fed. 
 
 You haue heard in generall of Prophets,/**** and falfe. 
 Khould now fpeake fomewhar more diftin-ftly. 
 
 There are two forts of falfe Prophets : Some haue no cal- 
 ling at all 5 fome haue a calling, but without emxacie. Of 
 the firft fort were thefe Pricfts in Iudab, w ho were neither 
 c hofen by man, nor called of God- of whom the Lord com* m Jtrem fi 
 plaincth lerem. 1414.™ Ifent them not neither haue I com- & l? \ ^ 
 manded t£/w ; neicher (pake I vnto them, yet tbej prophetic : & t$.8,j. 
 
 and 
 
3o£ The XVIIL Lbctv rb.~ 
 
 and cbap.l 3.ZI. I fent themnot ,/• they ranne t 1 fl>*fa not to 
 thcm,jet tkej prophecie^. Qf the fecond fort, were thofc 
 Prophets in Jfraei, whom men chofe, but God called not. Of 
 fuch foroe would haue thefe words, Hof. 9. 8. to be vnder- 
 ftood, The Prophet ie the /hare of a fowler in all his »ayes t and 
 hatred in t he houfe of his God. 
 
 In oppofition to thefe 3 thcre are of t me Prophets two forts 
 alfo. Both of them are lawfully called to their holy fun- 
 ction 5 fome by (/^alone/ome by God and man. The ho- 
 ly Prophets in the(?/^r^w^,andthcbleired ApoflUsxa 
 the New, had their calling from Go/ alone: but Timoth'te^ 
 Tttus , and the feauen Deacons, and the refidueof religious 
 and godly Dotlors and Tajlors of the Church y had and 
 haue their calling^oth from God and man. 
 
 This di (tmclion thus giuen,ic i$ now eafie to defines ho 
 the Prophets are,that are meant in my text. They are true 
 Prophets Such as had their calling immediatly^w GW,and 
 fiom him alone : euen thofe holy men of (^ftf,who Jiued in 
 the time of the eld Tefiament ; fomc of which had the ho- 
 nour, to be the bleffed pen-men thereof. Such were the 
 ?ropbets 9 v>hom the Ifraelitcs commanded, faying, Prophecie 
 not. 
 
 'Prophecie not ] Speake not any more mo vs in the 
 name of the Lord. What i No more ! Can there be any 
 ©nc fo. execrably audacicus,as vitcfly to forbid the pafTage 
 of the word of God ? any forhead fo brafen, as (Imply an d 
 precifely to rcitU it! Its not to be imagined. The moft 
 wicked dare not doe it. Yet would they by their wills haue 
 leife libertic of fpeach. permitted to Gods Prophets ,Mini- 
 iters,and feruants: they would haue their tongues fome- 
 what tied, that they might not by their crying out againft 
 fms,vex and gall their feared confeiences. 
 
 Hitherto we haue taken a view of the words. It follow- 
 eth, that we examine the matter conteined in them. 
 Tee commanded the Prophet sJayingfTrophecie not. 
 Hoc nimir urncr at, faith Rupertiu^tpnfolurifloqu^fedetiam 
 agerc contra Spirit umSanttnm, fit loqucbatur per os Prophe- 
 
 tarnm 
 
A M O S. 2. II. 307 
 
 tArnm: This indeed wet* not onely to fpeaJy *g*mj}, but al- 
 {otodoeagatnft the holy Ghoft, who fl>*kf 1>J the mouth of 
 the Prophets. He noteth the disordered and frantickc hu- 
 meur, that was in the people oflfrael,to vHirie and negled 
 thok Prophets and teachers, which the Lord out of the a- 
 bundanceof hismercic had fent vnto them, to be their 
 guides and directors in the way of true pietieand religion. 
 The letfon we are to take frorrj hence, 1 giue in this propo- 
 sition, 
 
 The wicked are evermore in 4 readineft to doe aJltho 
 difgrtcc add ietyit* they can to then Me Ptophets of 
 the Lord % 4nd his Minijlers. 
 This truth grounded vpon my text, and thereby Suffici- 
 ently warranted, may further be illuftrated by other places 
 of this volume of the Booke of God. 
 
 InthefeauentrrCbapterof this "Trefhecte we fee what 
 courfe entertainment Our Prophet Ames receiueth from 
 jimkzUh, a Prieft of Bethel, Hethef e forbids Ames to pro- 
 phetic any more in the kingdome of the ter.neTrthes 5 and 
 aduifeth him toget him away by flight to the kingdome of 
 /*<&£,where the Lords prophets were betterjweicomeand 
 morer egarded : and tells him that in Ifrael, they needed 
 nofuch Prophets, nor cared for them, nor uould fufFer 
 them to preach foplainely to their King ferofoam. Will 
 you haue Am^'tahs oa ne words vnto Amos ? They are in 
 the twelfth and thirteenth verfes. Otbom Seer ( for he that is 
 now n called 4 Prophet jhzs before time called a Seer )Ot hots 
 StQT^oe 3 flfe thee 4Way into the Und of ludah, 4nd there f4te n !•£«*$ $* 
 irc4d t 4nd Prophetie/Aw. But Prophceie not agameany 
 mere 4t Bethel : For it is the Kings Chappfll, tndtt is the kjxgs 
 Court. 
 
 Was the entertainement, of the Prophet leremie found 
 in Ieruftlem, any whitbetter?Notawhit. In the 1 S. chap- 
 ter of hi Prophecie,i/«r/; 1 8 I find the men of Iudab plot- 
 ting againft him. Come, fay they, let vs deuifedeuifes agair.J} 
 hrcmuh \ Come, 4nd let vs (mite him with the tongue, and let 
 vsnotghtc httdtoanj ofhiiWrds. In the a o. Chapter, wr. 2. 
 
?o8 The XVIII. Lectvre. 
 
 I find him [mitten and put in theflockes by Pafiur, the chiefe 
 
 gouernor of the Lords houfe. In the 1 6. Chapter, verffi.l fee 
 
 him againe apprehended^ hreatned with death. And arraigned. 
 
 In the 3 ^chapter, z*r£ i . I fee himyfc** vp in the Qourt of 
 
 thepnfon. In the 3 8. Chapter, verf. 6. I find him let downe 
 
 with cords into a miry and dirtie dungeon. And all this bcfoll 
 
 him, becaufe he propheciedtn the name of the Lord. 
 
 The vfage oiMicaUb the Prophet is likewiie memorable. 
 
 o t.Chro.itj. King Ahab,K.Q{/fraell<>hatethh\m,i. King. iz. 8. Zede- 
 
 P W l h fab VfmitethhimontheckeekftVerf.iq. and Amon, thego- 
 
 q Vtrf 16. uernour of the Citie is commanded to put him <t inprifon, 
 
 zn6zofeedhimwi:hbreadofaffli&ion,3Lndmth water of af 
 
 //#**, verf. 27. 
 
 There was a Seer, a Prophet, called r tAnani. He had a 
 r %Xhro. \6. 7. mellage from the Lord to Afa King of ludah^zod did faith- 
 fully deliuer it. B ut for fo doing the Kirtg was in a rage with 
 him,andpmhiminaprifon-boufe 9 i.Chron. 16. 10. 
 
 As ill affected to the ^Prophets of the Lord were the peo- 
 ple of ludah for the mod part of them. And therefore is 
 Efay chapter 30. 8;Commanded to write it in 4 table, and to 
 note it in a Booke t \hzx. it might be for the time to come for euer 
 andencr an euidenceagainft that people, that they were a 
 rebellious people r ljiagchtldren,children f that would not heart 
 . the Law 0) the Lord :fuch,as blu(kcduot,tof*y to the Seers, 
 See not 3 and to the Prophets y Prophecie not vnto vs right things : 
 but if you will needs be Seeing, or Prophccying, or Prea- 
 ching, or fpeaking vnto vs, then fpeake vnto vsfmooth 
 things , Prophecie deceits: Get yon out oft he way 5 turne apde out 
 of the path : caufe the Holy oneoflfraelto ceafefrom before vs. 
 Strange thatthere (hould be in the people of the Lord, fuch 
 contempt, fuch a deteftation of the Prophets of the Lord \ 
 But you fee the lot oTGods Prophets vnder the oldTefta- 
 ment. 
 
 Were they more regarded m the time of the New f It 
 feemes not. For it could notbut fall out with them accor- 
 dingtorhat predi&ionofour«S*0*wrC£r;j/?,Mat. 23. 34. 
 J3ehold } huhhe 7 J find vnto you Prophets, and wife men 9 and 
 
 ' Scribes, 
 
 
Amos. 2. n. 309 
 
 Scribes, and f cms $f them yeefiatl kill and Crucifie, and fame of 
 them [hall yeefcourge in jour Synagogues, and perfecute them 
 fromcaietocitie. According to this prediction it came to 
 
 palfe. 
 
 Some they killed. They killed f lames, the brother of f **fik &/!<*. 
 Iohn,with tbefword, A<5t. 1 i. 2. Some they crucified. They *dtfM'*-«*f 
 crucified Cbrifthimfelk, the Lord of life, Acl. 3.15. Some 
 they fcourged. They fcourgedPaul. Hefhail teftificfbrhim- 
 felfe, 2. Cor. 1 1. 24. 0/f£* lews five times receiued I for tie 
 ftripes fane one. and verf. 2$. Thrice was I beaten with rods. 
 Some they per fecuted from arte to citie. So they dealt with 
 Barnabas, Aft. 1 3. 50. Somethey vexed with many kind* 
 of crueltie. S. Steucnvriy be one infrancc. They gnajhed on 
 him with their teeth, Acl. 7. 54. They fmote him with their 
 tongues, faying> we banc beard himfpeake bLfyhemotu words 
 agamfiCMofes^ and again ft God^ AH. 6. 1 1 . They came vpon 
 him, and caught him % and brought htmtothecouncell^ verf. 1 1. 
 J hey caft htm out of the at tie, All. 7. 58. and they ft one d 
 kim,verf.s9. In a word, they made fuch 'hauocke of the! ^tf.8.j. 
 Church in thofe prime dayes thereof, as that* the mtffengers 
 efgodvjere enforced through thebitternctfe of their fpirit 
 tocomplaine with (he Apeftic, Rom. 8. 36. u For thy fake we n «/ 4 /, 44 , 11 ; 
 are ktSedallthe day leng y we are counted as fbeepe appoyntedfor 
 the {laughter. And thus you fee what is the portion of Gods 
 Miniflers vnder the new Te /lament. Vnderboth New, and 
 Old, they arc liable to the difgraccs and vexations of this 
 wicked world. So true is my propofuion. 
 
 7he wicked are euermore in a readineffe , to dve all the 
 difgrace andiifpitethej can to their ue Prophets of the 
 Lord, and h if Miniflers. 
 
 Yet not to them onely,not onely to the true ^Prophets of 
 the Lordyind his minifiers •, but to you alfo of the laitiejo as 
 many of you, as haue a true defire to line in the fear e of God ^ 
 and to die in his fauour : to as many of you, as are willing to 
 deny vngdlimffe and worldly lufti>,that yee may liue x fober/y x T,tl ' T }* 
 iufiiy, and p.oufiy in tbk prefent world. Your lot will be the 
 
 X fame 
 
5 io The XVIII. Lectvre. 
 
 fame with ours. The wicked will be evermore in a readme j[e 9 
 to doe vnto you alfo, all the dif grace anddefpite they can. 
 
 YoumuftputontheZ^a^and cognifance of Chrifl, as 
 well as wee. The mod principal 1 and royall garment, which 
 he wore, while he Jiued vpon the earth, was afflttlion. tsff* 
 fliclionlh mull be your coate too,k muft be your littery. You 
 will hold him for an vndutiful!, and an vngracious child, 
 that is afhamed of hisrfather : you will takehini for a mala- 
 pert and 3 fawcie feruant, that refufeth to weare his marten 
 liuery ;Chrift is your Father $ he is your Af after. Take heed 
 then, that you Hiew not your felues vndmfull, vngracions, 
 malaptrt, or fawcie % in refufing to be, as he was, cluthed 
 y fetitAt*..!;. y vvit ^ a veflure dipt in bloud. 
 
 The 2 fonnes of Thunder, lames and hhn, would needs 
 % Mar\. 3.17. beaduancedin the Kingdomeof Chnft, to fit, the one on 
 his right handy the other, on his left. But what doth Chrift f 
 Doth he graunt their requeft ? He doth it not. He thus 
 fpeakes vnto them : * Areye able to drinke of the cup, that I 
 & Mat. ao. **-^ 4 /J drinks */> *»<* t0 be baptized with the baptifme, that lam 
 Mar^io.1%. fap tiKtei { w j t },j> Vpon their anfwere which is affirmatiue, 
 we are able, Chrifl farther faith vnto them, ye /ball indeed 
 drinkeofthecupythatldrinheof^andwiththe baptifme that 1 
 am baptifedwtth,Jhallye be baptifed. But to ft on my right 
 hand, and on my left hand, is not mine togineybnth (ball be gi- 
 uen to them for whom it u prepared. It is as if Chrifl had faid 
 in fewer words, ye mu(l of ncccflitie beare the Crejfe, be- 
 fore yee can weare the Crowne, 
 
 But you w ill fay 5 lames and John were of the number of 
 the twelue Apofties 5 and that they indeed by their calling 
 were to take vp their crojfe, and to folUw Chrifl : but what 
 is that to vs I to vs, who are not oftheranke ? v\hoare not 
 Prophets ftiOt Apofties, nor Minifters ? S. Paul (hall anfwere 
 you for me, I.Tim. 3 . 1 2. All that wid line godly infhrift le- 
 JH6,fb*llfnffer perfection. 
 
 Thus baue you my doctrine enlarged :The wicked arte- 
 uermore in areadmejfe,te doe all the difgrace and defpite they 
 can, not onely to the trut Prophets of the Lord, and his UWini* 
 
 ft**, 
 
 
A M O S. I. TZ, 
 
 31* 
 
 fieri ,bnt * ! /o tothetrueferuants ofGodtfwhat vocation^ ate, 
 #r condition /better they be. 
 
 Now let vs a little examine the reafon why the wicked 
 ftiouW ftand thus affected towards the godly. The reafon 
 is, becaufe they hate the Godly. They hate the Godly : and 
 therefore will they doe them all the difgrace and define they 
 can. 
 
 The wicked hate the Godly, It is no new thing: Its no 
 rare thing. No new thing; for h Sfay hated lacob, • 9****^%.+ 
 ffkac, and * Cain Abel/.hsno rare thing 5 for it is exceeding a ' g**.* *• 
 common at all times, in all places. The consideration wber- 
 ofmade S. "Peter thus to fpeake vnto the faithful! in his 
 dayes 5 Btloued, thinke it not ftrange concerning the fiery triad ', 
 which id to try yon, asthonghfome ftrange thing were come vnto 
 yon. Thinke it not ftrange 5 its no ftrange thing. It is Spiftle 1, 
 chap .4. 12. So S.Iohn,Epift. j. chap. 3. 13. Maruailc not 
 my brethren^ftbe world h Ate yon. Maruaile not. Its no point 
 or wifedome to wonder at that which is neither Magnum, 
 nor Novum>not Rarum. If it benota^r*** thing, or new, 
 Or rare, maruaiie not at it. 
 
 A Father of theSchool€s, c v^0#Wauoucheth it, that c Comment. i» 
 there is no caufeof maruaile, if it be not either great y or new, 1. Jtban.?. 
 or rare. Now that the world, that is, amatotes mundi,the lo- 
 uers of the w<^,wicked,carnall,irrcIigious,and pruphane 
 men liuing in the world) fliould &rff e the Godly, w» ^ mag- 
 num : it is no great matter. 
 
 The Phyfttien that binds zfranticke man, if he be bitten 
 by him, non reputat magnumMe counts it not any great mat- 
 ter •, butexcufeth his patient for his frenfies fake. The wic- 
 ked are as this franticl? man 5 the Godly as the "Thyfitton : 
 whcnceitis,thatvponthofewords,GV*. 4.8. Camrofevp 
 agatnft Abel-^oxagainft Abel y the gloile faith, i againfi hu f Contrmmdi- 
 Thyjition. Thus yoq fee, its not magrum, no great matter, cum. 
 that the wicked doe hate the Godly. 
 
 Nor is it Novum, nor is it Tlfrum\ its neither new, nor 
 rare> as yoa haue alreadic heard. Its no great matter, nor is 
 it any new thing 5 or rare that the world fliould hate jou> 
 
 X a therefore 
 
3iz 
 
 The XVIII. Lectvre. 
 
 therefore maruailenot, if it hateyoul Yea,fay hit were much 
 to be maruailed at, if it fliould not hate you. For fuch arc the 
 contrary difpofitions of Saints, and worldlings ,ofthQwick^d 
 and the Godly, that of neceflitic there will euer be occafio- 
 ned contentious oppofitions betweene them. The confi- 
 deration hereof drew from S. lames thofe words, chap.q. 4. 
 Know ye not,thatthefriend(lnp of the world is enmity with God? 
 Know ye nor 3 that is, faith Aquinas, 1 gnor are non debetis,yQ 
 ought not to be ignorant ofchis, that the amine of the world 
 is enmitie with Godt, and that whofoeuer is a hitndofthe 
 world,he tithe enemieofGod: I may adde,yea, and. of the 
 Godly too. 
 
 Hereto agreeth that demaundofS./W 2. Cor .6. 14. 
 l^.fVhat fellow/hip hath right eoufnc fie with vnrighteoufneffe f 
 What communion hath light with darfyteffe tfVhat concord hath 
 CkriJ( with Belial? God is righteous, the world is wicked, 
 
 V^iob"** 1 ? anc * 8 ^^ a ^ § ctnerin ^ Dne > tnere ^ orct h eiCCJnDe *ofel- 
 i Um.1.17. hwflip betweene God andthe world. Godu h light, he Is the 
 > Father of lights ;in him there is no darfyneffeat all: The 
 world what is it but k darkneffe, what but a receptacle of the 
 vnfruitfull ] workes of darkene ire? therefore? here can bee 
 no communion betweene god and the world, Cfrift b holy? al- 
 together holy* and immaculate; Behal is wicked, he is the 
 Prince ofwickednetfe: therefore there can be no concord 
 betweene Chrift and Belial. 
 
 Now if there can be no fellow flip, if no communion be- 
 tweene God and the world $ can we looke there fhould be any 
 fel!owfhip,any communion,betweene Saints & worldlings, 
 betweene tbe godly, and the wicked, betweene fuch as hue 
 God, and fuch as hue the world ? If there be no concord be- 
 tweene fhrift and Belial, can we expert there fhould be any 
 concord betweene true Qhriflians and r Bel$alifts i betweene 
 the followers of Christ, and xhzfonnesofBchd? 
 
 It-cannot be expected. Thcfe, whom I call Belialifls or 
 the fonnes ofBeliall, worldlings and the wicked, are fuch as 
 hue the world : the other, whom I call true Chriflians, or foU 
 lowers of ChnJf,Smnts ) & thcgodlj, are fuch a* hue ^W.The 
 
 repugnancie 
 
 k Ephe. 5. 8. 
 Iftrf.U. 
 
Amos. z. iz, 315 
 
 repugnancie that is betweene the qualities of thefe two, is 
 elegantly deliuered in holy writ. 
 
 The louers of God are IU led by the Spirit of god 3 they m ^ m , g. , 4 . 
 *»alke fa the Spirit, and bring forth the ° fruits thereof, as G*Ut. j. i«. 
 loueMy^eaceJc^g-fu^ering^entleneSygoodnesfaith^eekenef, n OaUt. y. if. 
 temperance > and iiich like 5 but they that loue the v\ orld, art ° r *f % lt ' ** 
 inverted, with raduherie, fornication, vncleannefte, la/cini-p ^r.ip.io.n 
 §ufneffe , ldolatrie , witchcraft } hatred, variance, emulations, 
 vpy ath,firife, [editions , herefies y envyings, mnrthers, drunkrn- 
 ?sefle 9 reve/lwgs t and fuchlike. What greater repugnancie 
 can there be then this ? 
 
 Againe, they that loue God, are <i of pure hearts, and of q *• "nm.i.ia. 
 fgoodconfeiences, they f prefent themfelues £*//, vnblameable * t 'T'? t l ' * 
 ani vnreproueable in the^/S^f of God 5 they ferue the L ord c o*^ 1 ' "' 
 * in Spirit and in truth: but they that loue the world are of u Pfat. 14! x. 
 *» corrupt heart$,of x defile d minds and 'conference j,t heir wor ks ^»i 5 $ . r . 
 arc x abeminable^hty are x deceitfullfrom the wombe,xhej are x r ' v - *• * * • 
 ak*get%cr*betomefilthy,Kheirfcruice ofgodis but a flattering \ tyfj ** r " 
 of rwm 5 forthey b /)^»tt/w» mth their double tongue.Wlm a T/khi+u 
 greater repugnancie can there be then this ? b Pp/. 78. $V. 
 
 Once more. They that loue God , cad all their c care c »• 1>f '- J- 7. 
 vpon him 5 they ztt^fober and z/i£*/«w/ :for *hey know that d r ' r ^ *' 
 their aduerfarie the 7)eui3,zs a roaring Lyon rvalketh about 
 feeking, whom he may deuour : but they that Joiie the world, 
 likethef*olemtbe e P(alme 9 hyintbeirheart i thereisnoGed. c Tf* l -H**.& 
 Sobrietie they care not for, vigilancie, they will none of it. f ^f. & ■* 4 ' 
 f Minding earthly things, 6c glutted with the pleafure there- 
 of, their fole care is, 8 1 ferue their orvne belly, *» their God is S K om - »*. 1 8. 
 their belly, their glory u their Jhame, their r»</ is damnation. h vlnli ?-l' , 9- 
 What greater repugnanci«can there be then this? 
 
 Willie now pleafeyou to collect with me r* the qualities 
 o£thcwickfd t thefonnefofgelial, wor Idlings, {\ich as loue the 
 **r/i,arewholy repugnant and contrary to the qualities, 
 of the Godly, the followers ofChrift, Saints, fuch as hue God 7 
 and therefore there can benoagreement betweene them : 
 No better then was betweene Cain and Abel. And that you 
 know was bad enough. For CWuflew Abel. And where- 
 
 X 3 fore 
 
314 The XVIII. Lectvre. 
 
 fore flew he huia?S.M»giues you the rcafon, i. Epift. 3. 
 1 2 . Becaufe his owne work?* were euill, and bis brothers righ- 
 teous. 
 
 Thus farre of the hatred of the wicked againfl the Godlj 9 
 thetruereafon of my doelrinc, which was : 
 
 The wicked are euermore in a readinejfe, to doe ail the 
 dtfgrace and defpite they ca» y not onely to the true Vro- 
 phets oft he Lord, and his Mmfters, but alfo to the true 
 feruants of god, of what vocation, eft ate, or condition foe* 
 ner they be. 
 Let vs now makefome vfe of that which hath beene hi- 
 therto deliucred, for the bettering, and the amendment 
 ©four linfull Hues. 
 
 Firn\thc Mtniflers of Gods word,may from hence learne*. 
 not to take it vnto heart, if fuch, as are bound by the Law 
 of God and nature,and by all good order, to ) eeld them 
 due Ioue and reuerence, (nail in pride and contempt infulc 
 OUcrthem } todif<rrace and to defpite them. They mly w*ll 
 lemember, that its neither £r<vtf, nor *«*>, nor rare tbing, 
 that they mecte with fuch courfe entereainement in the 
 world ;forafmuchas'they cannot be ignorant, that the 
 world bateth them. And whit if the world hate them ! $r«ll 
 they therefore be altogether deje&ed?They need not.Eor 
 Chrift giues them encouragement and comfort, hh», 15, 
 1 8. If the world hateyou y yee know that it hated me before it ha- 
 tedycu, 
 
 The argument is drawen ab exemp/o, from Chriftsowne 
 example. The world hateth mee % you know it to be fu, you 
 fee it. It needes not then to be any difparagemenir to you, if 
 it hate you, it hated me before tt bated yos. Cur ergo fe mem- 
 hmmfupra verticem extollit ? S. tsinfline propounds the 
 queftion Trail. % 8. m lohannem. Why doth a member ex- 
 toll it felfe aboue the head \ Rccufas effe in corpore 9 finon vis 
 odium mundifnUinere c?,m capite : thou refufeft to be in the 
 bodie>if thou wilt not with the bead fufteine the hatred of the 
 wcrld, 
 
 Afecond argument ofencouragement and comfort to 
 
 vs 
 
A mo s. x. ii. 315 
 
 vs agarnft the hatred of the world 5 is drawne from the na- 
 ture of the world, vtrf. I 9. If ye were of the world the world 
 would louehuowne ihutbecaufeyearenotofthe world, but I 
 bane cbofenjou out oft he worldyihereforethe world batetkjou. 
 This argument is euident euen to the common fcnfc of 
 menju ho cannot but know,that bctweene contraries there 
 is no agreement, and bciweene men of vnlike qualities, no 
 full confenc of minds. It is then zstfCbnft had thus faid: 
 The world tones none but his owne ; none but thofe rhat are 
 addicted, deuoted, and w holy giuen ouer to it .butyou 
 are not of the world $ therefore itloues not you. You are not 
 of the world $ for you are mine 5 and ' / am not of the world. l /«&*»• ••* ^ 
 I haue feparated you from the feruice of the world, to doe 4 l7 ' ,4 ' 
 me feruice > and therefore the world hateth yon, 
 
 A third argument of encouragement and comfort ro vs, 
 is verf. lo. %emember the word, that I faidvnto you : Tbefer- 
 uant is not greater then the Lord : if they haue perfecuted me % 
 they will alfo per fecute you. This argument is Jike the flrft: 
 Its drawne from Chrisls owne example, as that was. All 
 the difference is: the firftfpecifierh the hatred of the world 5 
 this the ejfeft of that hatred, Terfecution. 
 
 Thus (lands the argument. The world ftrfecutetb me 5 
 you are my wif nedes it doth fo. Thinkc it nor much then, 
 if it alfo ^<?r/<rc«r* you. Remember the word that I [aid vnto 
 you j The ^feruant is not greater then the Lord. l Si me Domi- k Matth.i 0.24 
 num t 'Reoem, caput, magiftrum,perfecutifur,t t vos qtioq^ ftryos hhan. 1 3 1 6. 
 ac fubduos meos, membra mea, atq 3 dtfcipulos meos perfeejuen 154iWro«rom. 
 tur. If they haue perfecuted mee your Lord, your King, 9- CowTr -*° 
 your bead, your Mafier, they will alfo perfecute you, my 
 feruAntSj my fubietls , my members, my dijciplcs. If they 
 haue called me a ™ madman, one that bath a Deuill, » ay?-™ ^7T'<T 
 ducer,° a blafphemer,? a glutton,* wine-bibber ,2 friend of Pub- Q M*tluLC%. 
 Itcans andJinners^iU they not much more fpeake of you re- p Mat. 1 1.19. 
 proachfully I 4 If they haue called the t^Mafier of the houfe 4 M**M*i+ 
 Belzebub, how much morefhalltbej call them of his kottjhold 
 fo f Turpe profeilo eft , & dedecore plenum, Rege in caflrU 
 X 4 vulneratio 
 

 3i<J The XVIIL Lbctvre. 
 
 — . f _ . — , . ii 
 
 vulnerato exiftettt e, milkeseim fine vulnerein civitate epulantes 
 mancre ,fay th Salmeron : It were very bafe and (hamefull,for 
 fouldiers to remaine in the Citieat eafe without hurr,whilc 
 their King lies wounded in the Campe. Pudeat, faith Saint 
 Bernard Serm. s.inFttto omnium San ft *pude at (ub jpinato 
 tapite^mem brum fieri delicatum : If were a fhame for vs to liue 
 delitioufly and in pleafures, faith our head, Cbrifi 7 was 
 crowned with thornes. 
 
 I conclude the firft vfe : Let the wicked fret, and fume, 
 and (lamp, and flare, and grudge , and murmurc againft 
 vs,Iet them forbid vs toprophec ie,Ut them refufe to heare vs, 
 let them lay vpon vs a3 the disgrace and defpite they can 5 yet 
 will we polTelfe our foules in patience, knowing it to be a 
 faithfull faying, which S. Paul hath. 2. Tim. 2.11.12. that, 
 if we die with Cbrtfiy wefhallalfo Hue with bimfind ifwefetffer 
 mth bimytvejhallalfo raigne with him. 
 
 A fecond vfe is for ail other the true feruants of God, of 
 what vocation, conditioner cflatefoeuer they be : for as 
 much as the wicked lie in waite for them alfo, to doe them 
 all the difgraee anddefpite tbejean^s hath already bin proo- 
 ued vntoyou. Thevfeistoadmonifhyou, that ye take it 
 not to heart, if they, who are bound by the law of god and 
 nature, by the bond of neighbourhood, and our Cbrifiian 
 prof efiion, to loucyout and to tender your good, fhalffn 
 pride and contempt infult ouer you,** dijgraet and to defpiic 
 jou. 
 
 The arguments for your encouragement and comfort 
 in fuch acafe,may be the fame with thofe,which I but euen 
 now produced for the encouragement and comfort of our 
 felues in the like : will you haue them fumed vp vntoyou? 
 Then thus. 
 
 You fin&but courfe refpeft and entertain ement in the 
 world, becaufe the world batttb jou. It bat etb you. Mar- 
 uaile not at it, nor feare it. For firft it bated Chrift, before 
 it hatedyou. 
 
 Secondly, the world would Iweyott, if you were bit owe. 
 
 But 
 
M O S. 2, 12,. ji 7 
 
 But you are not. You are not of the worid&nd therefore the 
 world hatethyon, Beof good comfort : you are not cf the 
 mrld, for Chrift hath chofen you out of the world, to be his 
 beloued. 
 
 Thirdly ,the world from bating you proccedeth to per* 
 fecute you. L et not this difcourage you. For it perfected 
 Chrift firft. They haue perfecmed Chrift, snd therefore 
 will t hey perfecute you, r ItU enough for the Difeiple,that he r Math.io. 1 j . 
 be as bis Maj}er,axdtbe feruant as the Lord. C^ifl is your 
 Mafter, he is your Lord .- you are his difciples,y ou are his 
 feruants. Let his f example be your rule ; be it our rule too, f 1 j>«a 2 . u, 
 (for herein we are allequall)beit the rule of direction to 
 vs all 5 the rule of all our fufferings. When he was reviled, f - 
 he reviled not againe\ when h e fufcredjhethreatned not ^ but 
 commute d his cm fe to him, that iudgeth rigbteevjly. Here is 
 matter worthy our imitation. 
 
 Therefolued Cbrifiun herevpon thus fweetlymedira- 
 teth. vShall Chrift lie in the manger, and we ruffle it out in 
 our palaces ? Shall he raourne in fackctotb, and wee bath in 
 plcafure ? vShall he fighting in our defence, be wounded 
 and crucified among theeues ; and fliall we difport and JoUce 
 our felues with fond and vaine delights^ Shall he bee 
 pierced through with the fword of Gods iufticefor our iins, 
 and (hall we be vnv\ illing to fuffi-r any thing for our felues i 
 This were too-too vnnacurall and vnkinde. 
 
 Let not therefore the crojfe aduentures that may betide 
 vs,difmay vs: Let not the crueltie of our enemies^the^r/)- 
 nes of our miferies^the cohtmuanceoi our affiiftions,daunt 
 vs : but let vs (following the aduife of S.Peter i.Ep.cbap.q. 
 verf.13.) Let vs rcioyce, in as much as we are partakers of 
 Chrifis fufferings. So when his glory fh all be reuealed,wc fliall 
 be glad alfo with exceeding toy. Thus n:uch of the fe- 
 cond vfe. 
 
 A third followeth. You remember the dctfrrii.e. 
 
 The wicked are euermore in a readme •Jfc, to doe all 
 the at/grace and defpite they can, not ontly .0 the true 
 Prophets of the Lord and his Minijlers, but alfo to ail 
 
 other % 
 
ji8 The XVIII. Lectvre. 
 
 other t the true feruants of God,ofwbat vocation ,ejlate, 
 
 or condition footer they be. 
 The vfe is, to reproue thofowho efteemenot aright of 
 the fufferings of the godly. Let a godly roan be bumbled 
 vndcr the erode, ler him feelc the hand of God vpon him; 
 i\ Pf. ioi.6j. how will fome wonder at rumbas at a u Pelican of the wilder- 
 nejfe.as at an Owle of the defer t,2S at a fparrew that Cits alone 
 vpon the boufe top ? They will hold him for a great finncr , 
 and will meafure his condition by the chaftifement, that 
 heendureth. 
 
 Did not Eliphaz deale fo with lob I From the afflictions, 
 the mifiries ythe calamities, that lob fuffered, Ehpha*. con- 
 cluded!, that lob is no innocent man, no righteous man, 
 but a deepe diflTembler, and a hollow-hearted hypocrite. 
 Hiscenfureof lob you may finde cbap.4.7. Remember I 
 pray thee, faith Eliphaz. to /*£, Remember I pray thecjvbe 
 euer perifhed being innocent ? Or where were the righteous 
 cut of? 
 
 JVho ener perifhed being innocent ? Or where were the 
 righteous cut off I It was Eltphaz. his error, to collect, be- 
 caufc fob was afflicted, and that mod grieuoufly , that 
 therefore he was to periflj^ or to be cm offvtterly. God 
 fuffereth not his elect children, fuch as lob utas^vtterly t9 
 pertfb,or to be cut off. He ajfltttetb them, but with a pur- 
 pofe to deliuer them 5 his hand is fometimes vpon them, 
 but it is for their good,not for their ruincFor albeit they 
 * may feeme to vs to pertfi, when in the fire of their calami- 
 ties and trials,they are furprifed by death, yet they perifb 
 not 5 the Lord, he receiues them into his glory, and to a 
 more happy life. 
 
 Wherefore to Eliphaz. his queftion,*^* ener perifhed 
 being innocent ? Qt where were the righteous cut off? I an- 
 fwerj If Eliphaz, take the words of perifhing,zn& cutting 
 off, In the ftricl fenfe and properly, f anfwer, neuer did the 
 innocent perifb, neuer was any righteous man cut off. But 
 if he tak« the w ords i» a larger fenfe for wallowing in mi- 
 
 ferie t 
 
Amos. i. \u 319 
 
 ferie,OT lying in afflttlton 5 my anfwer then, is rhe fame that 
 S. gregorie hath lib, 5. Moral, cap. 1 4, S<epe q*tppe hie & in- 
 nocentes pereunt^ & refit funditus delentur, Surely here in 
 this world the innocent doe oftentimes perifb, and thzrigb- 
 teous arevtterlycutorf: fedt-amen ad aternam gloriamye- 
 reundo feruantur : yet in peri/hing,zt\d in betng cut off, they 
 are referucd to eternal! glory. 
 
 Stnullm innocens penret, if no man fhould pcriilj, 
 that is innocent, why mould the Prophet £fai. fay, chap. 
 57.I. Tberigbteom perifheth,and no man lajeth it to heart j 
 Si retloi, Dens providendo non raperet,\{ God in his proui- 
 dence mould not take away any righteous man , why 
 fhould 1 he wife man, chjp, 4. 1 1. fay, The righteous was 
 fpeedtly taken awajr^cft. that wickfidneff: fhould alter his vn- 
 der^andin^OT deceit b'guile bx foule f St iuftos } animadver/io 
 nulla />;rr*f*r*f jfnopunirtiment mould (mite the iu(r,uhy 
 mould S. Peter fay , l.Ep.q. I 7. The time tsjihat tudgement 
 muft begin at the houfe of God ? 
 
 NoA'jdearely beloued, fith it may in fome fenfe bee 
 truely faid of the man that \s innocent ,thzt he pen/hfth^ 
 and of therighteom man, that he is punifhe d, is taken away, 
 is cut of; and of the faithfull of Gods houfe,that Judge- 
 ment muft begm with them : let it eucr bee our care to 
 efieeme aright of the afrfitons of our neighbours, and to 
 iudge of them, with a righteous iudgment. Though chey 
 be iudgedjaz p!agued,he fmitten of God, it is not for vs 
 (lightly ro regard them, to defpife them,or to hide our fa- 
 ces from ihcm : it is our parts rather to haue a fellow- 
 feeling and a tender companion oft heir tryals. 
 
 h were an vnchriftian, an vncharitable, yea a helJim 
 conceir, thus to inferre: CMy neighb our ,fuch a man, or 
 fuch a rnanj^ exercifedvnderthe Crofe, and is fenftble of 
 the Jcourge of God vpon him, therefore he u in Gods disfa- 
 uo%r,aniavery grieuous ftnner. No fuch inference is al- 
 lowable in Chrifis fchole. Jn his fchole, thefc Maximes 
 palfc for good. Where god purpofetb to heaU,hejpareth 
 
 not 
 
jio The XVIIL Lectvre. 
 
 net to lamsce. He miniftreth bitter firttpestof urge corrupt 
 burners: he fends cmba/Ees of death and rettenge> where 
 he meaneth to beflow etemall life, I conclude with that 
 blefling which S. lames f&*/u.i2,beftoivethvponth« 
 afflicled.'S U fed is the man that endnreth temptation: 
 for when be U trjed> be Jhall receiue the crowne 
 of life, which ths Lord bath pro- 
 mised to them that {one 
 binu % . 
 
 The 
 
 
The XIX, Lectvre. 
 
 AMOS 2. 13, 14, 15, 16. 
 
 Behtld, I am prejfcdvnder you,a$ a cart is pre/fed that 
 ufuUrf/heaues. 
 
 Therefore the flight /ball perifb from the fwtft.andthe 
 ftrongfhallnotjlrengthen hU force, neither jball the migh~ 
 tie deliver himfelfe. 
 
 l^e'ttherfliA heftand^ that handleth the t bov? y and he 
 thatisfwtft vffoQte fiiall not deliver himfelfe x neither 
 jball btftbat rideth the Htrfe, deliuer hhnfelfe. 
 
 And he j that is cottragious among the migbtie> pall fee 
 away naked in that day y faith the Lord. 
 
 mr "7*"^ "T"E Erenow come to the fourth part of 
 \/ \/ this firft Sermon of Amos % concerning 
 
 Y Y tnc kingdomc of the tenne tribes of Ifra- 
 
 cl. I heretofore called it a Comminution. 
 So I call it (lil I. For here are the Ifrachtes threatned with 
 punilhmenc for the enormitie of their finnes, expretfed, 
 vcrf. $,7,8 and for the foulcnetfe of their ingratitude, Jayd 
 to their charge, verf. 1 2 . In this Cemmtnation we may ob- 
 fcrue two things. 
 
 Firlt, how the Lord, in refpeel: of the finnes of //r**/,and 
 of their vnthankfulnclfe for benefits beftowed on them, 
 cfteemethofthem^r/I 1 3. Behold, I am prejfedvnderyou 
 & a Cartisprejfed, that tifull of fbeaues. 
 
 The other i?, a menacing or threatnirg of puniflimcnt 
 to befall them: Imaytcrmeir, A (ending of defence vnto 
 them 5 a denouncing o/jtwrr ^againft them>wr/. 14, 15, i<k 
 
 Wherein 
 

 
 jii The XIX.- Lectvre. 
 
 Wherein we may note three things. 
 
 The fir ft i^^mpotentiafugUndi^htit vnablcnetfe to efcapc 
 the flight in the day of battell :thus fet downcin the 14. 
 verf. The flight (hall per i(b from thefwift. And verf 1 5,thus : 
 He that u/mftoffoote t JhaHnot deliner htmfelfe l neither /ball 
 he that rideth the horfe deliuer htmfelfe. 
 
 The fecond is, JD ^ebihtat in refflende y their weakencfle in 
 refitting the enemie thus fet dovvne, verf 14, The ftrong 
 fbxilnotftrengthenkis force , neither JhaU the mtghtie deliuer 
 bitnfdfe, and ve rf 1 5, thus : Neither fiaH heftand that hand, 
 leth the £aw. 
 
 The third is 3 Fugafortium : the flight of the valiant* and 
 flout ofheart, fet downe in the laft vetfe> and there ampli- 
 fied by the adiuncl of nakednetfc : He that is cottragious a. 
 mong the mightie : Jbafi flee away ntlte din that day. Then* fol- 
 loweth theconfirrmtion of all , $VtfV*-c£}K3 fapltthe 
 Lord : the Lord, who is the truth, and is omnipotent. Heft 
 a Eft. 14. 17. tllc LordoSHoRs $ if he *p*rpofe to doe a thing x irk* {ball 
 ». Chro. »o.6.' difannU it ? if his hand be ftr etc bed out, mho [hall fur nt it hacks ? 
 iob. 9 . ii. My meditations for this time will be confined v\ithinthe 
 Vto. ai. jo. li m j ts of the l 3. verf Behold, 1 am prejfcdvnderjou,as acart 
 Dan. 4. 1 2. ^ yrtfod that is full of/beanes. In the baneUiog-wlwwef, my 
 order (hall be firft to runncouer the words { then to draw 
 from them, fome profitable note of doclrins. 
 
 Behold. 
 
 THis particle, fet in the front of this verfe, is as ic were a 
 watchword to flirre vp our attentions, for as much as 
 we are to heare of fome important matter. A learned Di- 
 uiuein his expofition vpon the fift or' Nehemiah hath alike 
 note .-This word Ecee^oeyMarkey or Behold, euer beto* 
 keneth throughout the Scripture fome notable thing very 
 good, or very ilI,thatisfpoken of immediately afterward, 
 and fucha one as commonly falleth not out among men : 
 and the holy Ghoftof purpofevfethto markefuch notable 
 things, with this word Ecce, Loe^arkftOtBehold^toput 
 
 men 
 
Amos. 2. 13. 313 
 
 r ■ — ■ 
 
 men in rcmembrance,and to awake them totheconfidera- 
 tion of the weightie matter that followeth,that they fnould 
 not lightly paife oucrit, but decpeJy marke and confi- 
 dent. 
 
 ThelcCultLonnw Commsnt. in *y4&. jjpoft. obferueth 
 out of holy Scripture, diuerfeacceptions and vCqs of this 
 particle, Ecce , Behold, 
 
 Firft, it noteth rem novam, ac inopinatam, at% mirabiltnu: 
 fomethingthatisnewand vnlookedfor, and wonderfull : 
 a$e/4#. I. 10, while the Apoftles looked (tedfaftly toward 
 /7f4**»,atthetimeo' Chrifts afcenfion, Ecce, Behold, twa 
 men,or two Angels in the forme of men, flood by them m 
 white af far ell, So is k vfed by the blelled Virgin in her Mag- 
 r.ifcAt, Luk. 1 . 4 8. Behold, from henceforth aft generations fiaS 
 call me bltfiei* Where Ecce , Beho/d,remmAgnam, novam >& 
 admiratione dtgnam, defignAt, fayrh Alfonfns Saimeren, Be- 
 hold Hi dcGgnethand poyntetbout vnto vs, fome great 
 matter, new, and admirable, fuch as is, creatnramin Ixcem 
 edere crcAterem famnUm Deminnmgencrare,Vsrgintm c Dtum 
 pArert. What greater, what newer,what matter more won- 
 derful I, then that a CreAturc fliould conceiuein her wombe 
 and bring forth her CreAtor, a handmauihct/jord, a virgm, 
 God > U h Co full of wonder, that the Prophet Sfay foretel- 
 ling it, chAp. 7. 14, (tamps it with an Ecce,Bebold.Bebold,a 
 virgin fiaffconceine and be Are afonne. 
 
 The Euangelift S. Lftfatthrw, chap, 1. 23. reciting the 
 Prophets prcdidion, kauesnotout this (lam pe,2?*&#/^ r 
 Behold, a virgin fall be with chtld^ndjhall bring forth a fomse. 
 
 The Angell Gabriel, w, ho wa* fent from God to the vir- 
 gin lMatj, to report vnto her, this great wonder,oraits not 
 this (tamp, Ecce, Behold. See the Angels words, Lnk. 1.3 1. 
 Behold % th*nfhalt conceine in thy wombe, and bring fort ha Jon , 
 and /halt call his name lefw. This the Pojhllers doe call Ec- 
 ce AdmirAtiviem^n Ecce of Admiration: and it is the firft 
 vfe of the particle #f6*/^,obfenKd by Lorinm. 
 
 Secondly, it betokeneth^rppw^iwwfff^w, fome time 
 neere a: band, as £74141. 37, The frft fhall fay to &- 
 
 on 
 
314 The XIX Lectvre. 
 
 on mm niU B ehold, behold them, ox behold the fe things, 
 And I will give to Ierufalem one that bringeth good ty dings .The 
 placelvnderftand of C£r*/?, who is Alpha, or primus, the 
 p-y?; and Euangelifta, he that bringeth the good ty dings : 
 him Gpd giueth to Sion,and to Ierufalem, and in him,Ecce 
 ecce tfia erunt : Behold, behold all the promifes of God (ball 
 come to parte, and that fpeedily.This is true of Chnft,* ho 
 fay th in the ReueUtion., chap. Z l. y. 'Behold, I come quickly 5 
 and Verf. 1 2 . Behold, 1 come quickly, and my reward is with 
 me togitte e fiery man according as his workefb*ft be. It I would 
 imitate the Poftillers, I could call this Ecce Admonitivnm, 
 an Ecce of 'Admonition , a warning word for euery one to 
 be in a readinelfe to embrace Chnft at his comming. 
 
 Thirdly, Ecce, Behold, is a note of aflfeueration, or cer- 
 taintie^ndis putforAw* or CVrr^veriJy or certainly. Such 
 it is lere. 2 3.3 9 ♦ iurtf, Behold /, euen I will vtterly forget you, 
 and I will for fake j0/*,and eafl you out of 'my pre fence, A nd / will 
 bring an euerlaftmg reprech vpon you, and a perpetuall fbame, 
 t»hich ft/all not be for gotten. Behold I will doc it 3 I will furely 
 doe it. 
 
 Fourthly, Ecce, Behold, is a particle, ordinarily vfed by 
 God in his Comminations,when he thrcatneth fome great 
 and heauie punishment to come ; as Ezech. 5. 8. Thusfaytb 
 the Lord againft Ierufalem, Behold, I, euen I am againft thee, 
 and will execute iudgments tn the mid ft of thee, in the fight of the 
 Nations, And, chap. tf^.ThusTaith the Z>r^ againft Ifrael, 
 Behold, /, euen /, will bring a (word 'vpon you, and I will deftroy 
 your high places. And agZ}nl\Tyrus,chap. 16. 3, Behold, 
 / am again ft thee, O Tyrus, and will caufe many Nations to 
 ccmevp againft thee, as the Sea caufeth his waues to come vp. 
 And ag2in(\Zidon,chap. 1 8. 22, Behold, lam againft thee, 
 O Zidon, and I wiH be glorified in the midfiofthee. And a- 
 gainft Pharaoh, chap. 20. 3. Behold, I am againft thee, Pha- 
 raoh, King of Egypt- 1 will put hookes in thy lawes. Many 
 other like places I might alledge yet farther, to fliew vnto 
 youth^iuquenrvfeofthi* particle, Ecce, Behold, in the 
 Comminations of Godspunifhmems. 6 ut I will not hold 
 
 you 
 
Amos. 1. 1$. 3Z5 
 
 you any longer with this difcourfe. 
 
 Su rhcieut (hall it be for you at this time to bee aduerti- 
 fed, that as often at you meete with this word Ecce,Bebold y 
 in the (acred Volume of the word of God ; fo often you 
 hauca watch-word, to (tirrevp your attention, to liften to 
 the matter that enfueth, for its weight and worth. Such is ic 
 in my text. Behold. Your attention 1*6 called vpon , to giuc 
 care to that which follow eth. 
 
 IamprejJ}dvndcryou y as a cart U freffedtbatisfuWif 
 jbcaues % 
 
 lam pre pd] ^p\3 It is in Hrfbil, the roote of it if 
 ^3; which in Hffbil is fomctimes Tranfitiue, fometimes 
 Intrarfittue or Neutral/: from whence there is a twofold In- 
 terpretation of this place. Oae i?, I ampreffcdvndcr you as 
 a Cart is prejfed, that is full offbeauss , the other, / mllprejfe 
 yourplace^asaCartfuUofjhsauespreffitb. That is Our7V#- 
 tuaH reading, this our AiarginaB.Somz incline to that^fome 
 to this. Each hath a proper, and a profitable vnderftan- 
 ding. Firftoftheflifl. 
 
 Behold, I am preffed vnder you at 4 Cartupreffed, that u 
 fukofjhcaues. 
 
 T His meaning the Vulgar Latin feemeth tocxpretfej 
 Ecce, egoflrtde&ofubter vos y ficut ftridet plauflrum onu* 
 ftumfoend : which I find thus handfomely tranflared in an 
 old Englifh Manufcript (fome take it to be Wtskltphcs)Loc % 
 I jbatt found ftrougly vnder you, as a wayne charged with hay 
 fiundethflrongly. S. Hterome thus gloffeth it. As a cart or 
 wayne, that is ruil laden with flublrlc or bay, maketh anoyfe y 
 four.dnh out, and bowleth : fo I, not any longer enduring 
 your finnes, but as it were commit ting fluhble to the fire, 
 fh all cry out. 
 
 With thiscxpofirionof S. Hierome, agreeth that ofGre- 
 gorie the great 9 (JHoral. $2.6. Who there takes thefc words 
 of my text to intimate, that God vnder the burden of fins 
 
 Y maketh 
 
\ 
 
 7,2.6 TheXIX. Lectvre. 
 
 maketh a noyfe and cryeth out.AIiqnando ( fayth hc)etiam 
 infenfatis rebus propter infirmitatem nofiram alt A condefctnfione 
 ft comparat : Goci fometimcs condefccnds to our weake 
 capacities* and for our infirmities fake compares himfelfe 
 to things voyd of fenfe : as here : Behold, I (hatlfkreeke, or 
 fry out vnder you, as a carter wayne full laden with fit axes 
 fereekftb ox cryeth cut. For, becauie/*»#/» eft vita earn a hum, 
 the life of carnall men is as bay, according to that, 5/^.40. 6. 
 Omnis carofenum, All flefti isgrajfe, the Lorjl patiently en- 
 during the life of carnall men, teftifleth of himfelfe, more 
 plauftnfenumfe port are, that like vnto a cart or wayne he is 
 charged vsith hay. Now for him, Subfeni onere finder t, to 
 fkreeke out vnder a load of hay, it i* nothing elfe, buc/w. 
 dera & mqtHtates p:ccantium cum querela tolerate, with 
 complaint to tolerasethe burdens and iniquities of finfuH 
 men. 
 
 •This hisconftruclion feeme* probable to Ribera. Pro- 
 bable to himi: but it is good with Brennus ,good with GW- 
 ter, good with Drufins, good with Wmckelman, good with 
 other* with Remains, with Albert m, with Hugo t mth Zfra, 
 with Dionyfius, as Caftrus hath obferued. 
 
 According to.whom 3 the true meaning of my text is, as 
 
 iftbeZ^diould thus hauefaid: Behold, O yee Ifraelites 5 
 
 *you, w bom enely of all the families eft be earth I bant known*; 
 
 b Veul i.Yj. you, whom I haue borne, b as a man doih heart his fonne 5 
 
 c 2i«w».ii.u. you j whom I haue carry ed in my botanic, c as a nmfingfa- 
 
 d JDotf.p. 16.2 9 tker bearttbtbtfuckjvg Child 5 You, once my d people, and 
 
 mine inheritance,^ hom I brought forth out or Egypt, by 
 
 my might ie power, and by my firetcbed out artne, Behold ': 
 
 c Vent. f. 2$. Behold fuch hath beene, and is your € fiubbemnejfe, fuch 
 
 your wickedneile, fuch the multitude of your finnes, that I 
 
 i t Efa. 1. 14. 4m ( wc a r y* to beare them : Behold, / aw preftcd vnder you , as a 
 
 Cart tspreffedtbatisfnllofJbtaues.As many fbeams&s much 
 
 hay or (rubble is vnto a tart , fo are you to me, in regard cf 
 
 your finnes you are fo to me $ fo trouhlefome, fo grieuous, 
 
 that I euen faint vnder you, and am not able any longer to 
 
 beare you. 
 
 Its 
 
M O S. 1. 13. 31; 
 
 Its a very grieuous compJamt 5 and may teach vi thus 
 much :thatour/wr/ are fometimes burden] owe and grieuoiu 
 vntoGod. It is my do&rine; 
 
 Our jinnes are fometimes burdenfome and grievous vnto 
 
 Such were the linnes of the old world, we know it by, 
 Gen. 6. 5,6.For God f aw, that the Wtckedneffe of man wju great 
 in the earth 7 and that every imagination of thz thoughts of h» 
 heart wot onely entU continnally. And it repented the Lfird^ that 
 he had made man en the earth* XndL u grxeued htm at bit heart. 
 It repented him, and grieued him at his hcarr. 
 
 Such were the finnes of ludah. We know it by the firft 
 Chapter of the Propiiecie of Efai. Tke complaints which 
 God maketh there, doc proouek : verfzi.Horr u the faith- 
 full Cine become an Harlot f [twos full of mdgement, right eouf. 
 neffe lodged in it 5 but nowmurtherers. 7hy ftluer u become 
 drojfejby wtne is mtxt with waiter. Thy 'Trine es are rebeKiom , 
 and companions oftheeues : Every one loner h gifts ,*ndfolloxverb 
 after rewards *. they iudge net the fatherlejfe f neither doth the 
 canfeof the widow come vnto them. Andverfe 14. Tour new 
 moontty and jour appointed feafis, my foul e hateih % they are a 
 trouble vnto me, I am weary to beare them. You fee ; the lii>s 
 ofludah were a trouble vnto God, he was weary to beare 
 them. They were burdenfome andgrieuvia vftro him. 
 
 Such were the finnes of lfrael y we know it by the 4 \.chap. 
 ok E fat. There verfe 24. thus faith the Lord to I ft ad : Thou 
 hajf made me to f true wtth thy finnes 5 thou haft wearied me with 
 thine iniquities. What ! Was God mndeto (erne v>iththe 
 finnes of Ifrael t Was he wearied with their iniquities Mrs 
 more then euidett: the fennes of Ifrael, were burdenfome, 
 zndgrieuouf ynto God. 
 
 Are not the finnes of the *.\ hole world fuch ? Arc not our 
 
 finnes fuch r Sweet Iefus, thou knoweft they are fuch. The 
 
 labours, the tfoitiles, the miferies, the grtefes, the tormtntt 
 
 which in the dayes of thy flefh, from the fed houre of thy 
 
 Y 2 X.itittttie, 
 
3^8 The XIX. Lectvre. 
 
 Natiuitie, to the laft moment of thy fufering vpon the 
 
 Crolfe, thou haft endured for vs, are To manydemonftra- 
 
 tionsj that our finnes arefuch 5 that they are burden fome and 
 
 grieuomvnto thee. 
 
 g Vhil z. 7. Dearely beloued, behold we Chrift Icfusin the S forme 
 
 h lh\ x. 7. ofaftrHMt) laid in a h manger, exiled 1 from his countrey, 
 
 i Matth.iA^ k reputed for a Carp enters fonne 9 ycz for aJcarpenterj™ hun- 
 
 1 Mar'll. 5 ^ gcfingjPthirfting, ° reuiled, rayled vpen, P (liamefully a- 
 
 m Mat*. 4.1. bufed 3 and in an agonies fweating great drops of blondes 
 
 n ib 4 . 7 , & muft confeife our linnes to hauebeene the caufe of all. 
 
 19 18. Behold we his glorious head crow ned r with tbornes^be- 
 
 VuLizT 9 holdweWsfwcctc face f bujfetted and fpit vpon*.behold 
 q Verf. 44. vve h* s harmelefle *■ hands di (tilling forth goare bloud $ be- 
 r Mat.i 7 , 19. hold we his naked /j& u pearced through with a (barpe 
 f Mat. 16.67- fpearc 5 behold we his vndefiled/<r<tf,'4pvhich neuer ftood in 
 M*r\ 14.65. t ^ e vva y f (inners, dented through with crucllmyUs $ wee 
 y johuTAl muft confeife our (innes to hauebeene thecaufe of aJL 
 
 Our finnes the caufe of all \Efay confeifeth it T chap. f 3. 
 4, Surely > He [ Chrift Iefus ] bath borne ourgriejes^ and car- 
 % Ufa. $3. $. riedourforrowes : he was wounded x for our iranfgrefftons^ 
 he was brtiifedfor our iniquities j the chafttfement of our peace 
 teas vp on him, and with hts ftripesrve are healed. S. Afattheur 
 repeats \t>chap. 8. 17. Himfelfe tooke our infrm'ttiet>and bare 
 cur ftckne fits. So doth S. Peter, 1, Spifi . chap. 2. 24. Chrift 
 his ownefelfe bare our fmnes in hx orvne bodie on the tree: by his 
 flripes are we healed. S. Taut fpeakes as plainely ,&>;». 4. 25. 
 * C h rift was delivered for our offe nets : an d I . Cor. 1 5, 3 . Chrift 
 died for our finnes. Ourfinnes are the caufe of all Chrifts 
 furTerings. 
 
 Our linnes the caufe of all Chrifts furTerings I hi cuen 
 (o. S. lAuguflin Mcditat.cap. 7. doth thus elegantly deli- 
 uer it : The firmer offendeth, the i^'is punifhed $ theouiltie 
 tranfgrclleth,.the*wwf«tf is beaten jthewiVi^/linnetn, tl\Q 
 godly is condemned jt hat which the?»i//deferueth,the good 
 furrereth 5 the feruant doth amide, the mafler maketh a- 
 mends \man committeth finne, and GWbeareth the pun- 
 
 ifhmcnc. 
 
Amos. 2. 13. 319 
 
 aliment. So true is my doctrine, 
 
 Our finnes are fomctiwtes burdenfome and grieuotit vnto 
 God. 
 
 SoburdenfomeJogrieuoHs,** that he is inforccd tocom- 
 plaine, as here he doth againft IfraelJ amprefedvuderycu, 
 as a Cart id pre fed,that is full of /he dues. Stands it thus Be- 
 louedi May our fins be burdmfome and grievous vnto God i 
 Mayfhey preffe bim^ a Curtis preffed,t hat isfulloffbeauesl 
 Makewehereofthisvfe; tohztcjivne, to dcteft it, to ftie 
 from it, as from the'Deui//, who is the Author ofif, 
 
 Sjracides in his Ecc/efiajltcus, chip, z 1, to incite vs to the 
 hatred offline, to the detection of it, and to flie from it, 
 COmpareth/«»* to a Serpent, to* Lyon, to a two edged [word. 
 To a Serpent, vcrf. X. Flee from finne % as from the face of a Ser- 
 pent 5 for if thou commrfi tooneere it, it will bite thee. To a Ly- 
 on in the fame verfe, F he from finne as from a Lyon - the teeth 
 thereof are as the teeth of a Lyon, flying thefoules of men. To a 
 two edged fword, vsrfr 3. Flee from finne as from a two edged 
 fword 5 for a 1 1 iniquitie is as a two edged fword, the wounds 
 whereof cannot be healed. 
 
 B ut what is a two edged fword ? what the teeth of a Lyon? 
 what the/*r<r otaSerpent I what the Deuill bknfelfe, to the 
 loue of God /Flee from finne for the hue ofGodfhtt with thy 
 finnesthoubenotburdenfomcand grieuous vnto God. If 
 we cannot but finne ( as, the truth is we cannot, fuch is cur 
 impctfcclionjyetletvsnotincreafethemeafureofourrm, 
 by any wicked malice. If we cannot flay our felues from 
 goingm the paths of finne,yet let vs (by our fclues forgoing 
 en therein. Stopwethecourfeofourfinnes, as the Lord 
 ftiall enable vs $and let vs nor,by the fulnetfe of their mea- 
 furc, pull vengeance fromHeauen, whether God will or 
 no. A heauie day and hourc will it be to you, to me, to a- 
 ny ,ifthe£#r^ (hall once fay vnto vs, as here he doth tolf- 
 raeljlampreffed vnderyou, as a (fart is preffed, that is full of 
 Jheaues. 
 
 Againc,ftands it thus, bcloued ? May our fiones be bur- 
 Y 3 denfome 
 
3jo The XIX. Lectvre. 
 
 dcnfomc and grieuous vnto God? May they prejfe him as * 
 Cart is prefcdy that is full offbeaues ? Make we then hereof a 
 fecond vie, euen to admonifh fach finners as are obftiaatc 
 and impenitent. They may from hence be remembred, 
 that if they be burdenfome and grieuous vnto God, [ with 
 their obHmacie and imp enitencie ] God will be burdenfome 
 and grieuous vnto them with bis plagues. 
 
 Obftinaciejmpenitencic I O let finncs of fuch an eleuation 
 be farre from our Coafts. If we driue God to call a conuo- 
 cationof Heauen andEarth,as Efd. t.i.Heare Oheauens, 
 andgiue care O earth : / haue nounfbed and brought vp Chil- 
 dren, and the j haue rebelled againfi mcji we driue him to call 
 on the moun taines & the foundations of the earth to heare 
 his controuerfie, as Micah 6. i . Heareyeo, O mountaincs, 
 the Lords controuerfie, andyee flrong foundations oft he earth ; 
 the Lord hath a controuerfie with hit people, and will plead with 
 them : if we driue him to his old complaint, Hof, 4. i. There 
 u no truth y nor mercie, nor knowledge of God in the land, By 
 fwearing, and lying^and killing, and ftealing, and whoring y ce 
 breake out, and bloud toucheth bloud.if wc thus and thus force 
 God, what (hall become ofvs in the end i Will hee not a. 
 gaine/0wvs,tocry out,hou!c,and repent, that euerwee 
 thus and thus forced him ? Yes, without all controuerfie he 
 x Ttyhum 1.6. wilJ.He will poure out x hisfurU hkcfire,hz mWtbrow dovme 
 rockes before him 3 and (hall we then be able to Hand i Its 
 importable we fhouldjVnkire truly and vnfeinedly renoun- 
 cing all {hew of obfiinacy and impenittncie, we become duti- 
 full and obedient children to the Lord our God. O how defi- 
 rous, how earneft is our fweete Saviour -, we fhould be fuch ? 
 How pathetically doth he pcrfwade our, and the whole 
 Churches reformation ? Cant. 6< 1 3. %uurne y retume O 
 Shu 1 am ite 5 retume^returne. Let our reply be, with Saint 
 Afdftine, Domine, da quod \*be$ y & )*be quo4 vis, Z> i,giue vs 
 abiiitie tonr*™? to rhee,and then command v tdretumez 
 or with Jeremie chap, 1 1 \%.Turnetheuvs vnrothee ; 6 Lord, 
 and wejballbe turned 9 thou Art the Lvrd our God. 
 
 Thus 
 
MO S. i. IJ. 33 
 
 Thus haueyou my dodlrine,and thcvfes thereof. My 
 dodrinc was : Our finnes are [ometimes burden/ome and gne. 
 nous vnto God. M y £rft vfc was ; an incitement to the de- 
 ceftarioa of (innein general!. My fecond was, a caueat a- 
 gainft the fouleft of iinnes, obftmactc and smpenitencie. My 
 do&rine branding our finnes with burdenfomeucllcaud 
 grieucufnefle in rcfpedl of God 5 I grounded vpon the com- 
 plaint, which in my tew, God makethagainft Ifrael -,1am 
 prejfedvnderjou, as 4 Cart is pre ffrd that is fultofjheaucs.Qod 
 it frtfidvnder our finnes 5 therefore our finnes are burden* 
 fomevnto him, they arc grteuous vnto him. 
 
 But here it may be questioned, bow God can be faid to 
 comp/atHtoiouT linnes,to be burdenrdmth them, to be grie- 
 ued atthem, fith in himfelfe he hath all pleafurc and con- 
 tent i He dwelleth in fuch y light, fash brightnetfe of glory, Y *« r *"« 6 > & 
 as neuer mortal! foote could approach vnto .- the fight of his 
 face is to vs on earth vnfurTerable - 9 no mortall eye euerfaw 
 kim s nor can fee him : he x inhabiteth tb* eternitie, is the 2 firfl, * %*• 17- if. 
 and is the /!*//, and b cbangetb not 5 y ca,hath not fo much as a * E ^ a ' , 44 * 6 ' 
 tfladow of change. How then is it, that he oft complainetb ? Q u ^ *" j" * 
 how can he be burdened * how grieved I 
 
 Complaints, we know ? are the witneiles of a burdeuedyZud 
 grieued foulc. God here complainetb of prellure, that he is 
 frefed vnder Ifraell, as a Cart is preffed, that tsfuQ offieaaes : v 
 
 from whence the collection is, that the finnes of Ifrael are 
 burdenfome and grieuous vnto God. But can this be fo in- 
 deed ? Can our finnes be burden/ome vnto God/Can they be 
 grievous vnto him? or can God compUine that they are fuch? 
 What can be faid vnto it \ 
 
 Will you, that I fpeake properly, without a figure? Then 
 thus I fay :GWr4»»<tfCompIaine, becaufe he cannot be bur- 
 dened, «r grieued. Could he be burdened or grieued, hee 
 could fufer : But he cannot fvfer. Euery blow of ours, 
 though we were as ftrong and high? as the fonnes of^nak, 
 light ftiort of him. If fome could haue reached him, it had 
 gone ill with him long ere this. BuiGod cannot i*fer. So 
 
 Y 4 true 
 
332. The XIX. Lectvre. 
 
 true is that axiome of the Schooles iNopajfioncan befall the 
 Deitie. Aquino* i.qn. %o.art, i. thus deliuers it : Nulla f of* 
 fio e§ in Deo 5 there is no paffion in God : and lib. i. Contra 
 Gentiles cap. %?Jn Deo mnfmt Paffionesajfcclmm j there arc 
 no *§<. Trine paffions in God. By ajfelliue pjjfitns he vndcr- 
 ftandeth the pajjions of thsfenfitme appetite which therefore 
 are not in God, becaufc God hath no fuch appet it e } zsFerra* 
 rienfis hath well obferucd. 
 
 Well then, if thefe pijfions of complainings of repenting, of 
 grieving, of faint i*g,and the like, czrmot properly be fay d to 
 be in God, how are they fo frequently in holy Scripture a- 
 fcribed vntu him I 
 
 My anfwere is, they are afenbed vnto him WT*7&&Wi 
 per ew'3]c«7raTO^/<«' J abufittefy, by an tsfntbropop&thie. It i$ 
 t/ftbanafm his golden rule jwju. avStanvmSut fi *fy$ a 
 Swwfi7mt 3 roouZ?). Say God complainsth 5 fay he repenteth \ 
 fay he grieaeth 5 Uyhefaintetb, or is wearied; allthefeare 
 fpoken of God fosouv capacities, but arc to be vnderfiood, 
 as its fit for God. 
 
 God in holy Scripture fpeakingofhimfelfeas ifthefe 
 paflions were familiar withhim,heappcares as tranffigured 
 into the Jikenetfe of our nature, and in our owne familiar 
 termes fpeaketh to our fhallow vnderflandings. As an olji 
 man fpeaking to a child, frames his voyce in a childifh 
 phrafe. So God fpeaking to vs men, fpcakes as the manner 
 of men is to fpeake. A/*' jfco iyaii^ «3«Vr*cw (faith Athana- 
 fim IJtjpHt, contra Ariam in Ntceno conctlio ) for our imbecilli- 
 tie God thus fpeaketh :he defcends to cur capacities .-and 
 that men may in fomc meafure know him, he will bee 
 knovvne as man 5 by pajfions or affections, by complaining, 
 by repenting, by grieuing^by fainting. By thefe he fignifies 
 not what he is indeed, but what isneedfullforvsto know 
 ofhim. For we well acquainted wit h the vfc of thefe natu- 
 rall paffions in our feluesjmay the better gueife at the kno\r 
 Jedge of that god> to whom -we heare themafcribtd by 
 tranflatm. By tranfl.itw^not property; or as onewll&yth, 
 
 per 
 
A m O s. i. 13. j53 
 
 perfiguram, nonnotnram, by a figure, not by nature : or as 
 the Schooleg fpeake quoad tfft c~lum % non quoad affettum , in 
 the effect, not in rhe affection 3 So tsfquinas Par, i\qu.zi. 
 art. 3. C. 
 
 But hauing intreated elfe- w here of this queftion, IV he- 
 tber there be any affeclion or pajfton in God, in my 1 7. Sermon 
 vpon Hofeahchap. 10. I now fay no more of ir, Onely I 
 conclude it affirming with Gregorie UWora/* lib. 2 o.cap. z ?. 
 that God is, Sine Z eloZtlans, fine irh irafcens, fine dolor e& 
 f<xnitenttapccnitens,fine mifero corde mifertcors, fine pr&vifioni* 
 bus prafciens : that God is zealous without ^eale > angry 
 without anger t grieuing wirhout/*r>w, repenting without 
 peKitencie, pitifuJl without />£i*, foreknowing without/»rf- 
 fight. There is no pajfton at all in (jod. 
 
 Thus haue you my anfwere to the queftion euen new 
 propounded. The queflion was ; Hew God may be fayd to 
 compUinc of our finnes, to be burdened rvith them y or to be gric- 
 nedatthem^fith in himfelfebe hatlo all pleafure and content f 
 My anfwere is. He cannot befaidfo to doe in a proper fenfe and 
 vnderftanding,beczufc God is nor obnoxious ro any paffion, 
 but improperly, in a figure, abufiuely, metaphorically, by an An* 
 threpopathie^and metonymicaKy, he may well b t fayd (0 to doe : 
 he may well be fayd to complaine of our finnes, to be bur- 
 dened with them, and to begrieued at them. So he complai. 
 neth again ft Ifrael, here in my zt^t ; / am prejfed vndcr you, 
 at a Cart ii preffed that is fullofjbeaues. 
 
 Hitherto haue I flood vpon thefirft Interpretation of 
 thefe wordsjdepending vpon the intranfuiue or ncwtrail fig m 
 mf canon of the Hebrew verbe "py YI I am preffed. The o- 
 ther Interpretation growing vpon thctraniitiue lignincati- 
 on of the fa me verbe, is put in the Margent of our neweft 
 Engltjh tranflation>andthusitis, 
 
 IwiQpreffe your place, as a Cart full of fie aues pre ffeth. 
 
 It is the very reading cfTremeHitee acd Iuniw, Jonathan 
 doth not much varicfrom it } nor R. t^brabam, and other 
 
 Hebrew 
 
334 
 
 The XIX. Iectvre. 
 
 Hebrew Doctors, nor the wife men of Sprite, zsTagmne 
 hathobfemed* Ournewexpofitorsforthe moft part doe 
 mentionit,Crf/w**,andD<i»rfw, Brentim and fT$nclelman 9 
 Mercerm and Jguadrattss, Chrifiop herns a Caftro t and Petrus 
 a Figuicro, I will prclTe you. 
 
 In an old Englifti Bible,It may be Taveruers tranflation) 
 I find this place thus Interpreted $ 1 will crafhe joutn [under - 9 
 like as a wayne crafieth, that ufulloffkeaucs. I will craft you, 
 or, I will prejfe you : the meaning is the fame : and thus I pa- 
 raphrafe it 5 
 
 / ] the Lord, lebovab, your Lord God* will pretfc jour 
 place, wherefoeuer it (hall be 5 But how i Hnhcr as a cart full 
 loadenvtith [hcauespreftetb ] the earth 3 and whatfoeuer elk it 
 pattern ouer ; or as a cart full leaden pre feththefieaues in the 
 threfhingfloare : or as a cart full loaden wtth jbeaues is itfelfe 
 pre fed. I will pretTc you, as a cart full offieauesprejfeth, or is 
 prejfed. 
 By this fecond Interpretation of my text, my text is fim- 
 minatorie. The Lord threatneth to punifh Ifraei for their 
 firmes $ topunifli them non levimanu, aut vmhus langmda t 
 not with a light hand, or languifhing force, Jed maw mfu 
 acrobore,but with great endeuour and ftrengtb. Imllpreffe 
 you, as a cart full offheaues preffeth, or is prefted. 
 
 God eueriuft/and immutable, afEgneth to like finnes 
 likepunifliments. We for (inning come not fliort of the 
 Jfraelttes. May we not then well expect (heir pun'tfhments f 
 Yesdoubtleile,wemay : and this Comminution may be af- 
 well to vs, as to them 5 TwiUpreffe you, as a cart full of (heaves 
 pre feth, or is prejfed. From this Commmatten we way take 
 thisleffbn: 
 
 Gtd willpeuerfuferJtHHe to efcape altogether vnpumjhed. 
 
 He willlnot.His f0waw*Wi<wof punifhment giuen in Pa. 
 radife to the tranfgreiTor of bis law, is a proofeof this truth. 
 The Commination is, Gw. 2.17. In the day that thou eateft 
 thereof [of the tree of knowledge of good and euili] thou 
 /bait dje the death. Adam tranfgreflfed the Law 5 it was his 
 
 Jm*% 
 
A MOS. 1. 13. 
 
 335 
 
 finne $the p uni lament of it,in him and his whole poftcritie, 
 IS death. 
 
 Hitherto belongcth that maleditlion.Dtut. 17.1 tf.which 
 i$ repeated,.*?*/. 3. IO. Curfedsseuery onc,ihat cont mutt h not 
 in all things, which are written in the Boefy of the Law, to doe 
 them. Now Go dis euertruein hisfayings,and he euerpcr- 
 formeth, what he faith. If thou then faile in the perfor- 
 mance gfany one Commandement of bis Law, or of any 
 braunch thereof, the C^iayeth hold on thee, and obli- 
 gcth thee to puniflment. 
 
 In the fir ft Chapter of the Epiftle to the Rom.verfi 3 a. we 
 know it to be ri hr&up*. rk ©?*,tbe Law of God, bis righ- 
 teous zxxdiuft Law, bin Law of Nature, that, they which 
 doefuch things ( as are there rehearfed ) are worthie of 
 death. Art thvu fitted with vnrighteoufnejfe , mxhforntcati- 
 on, with wickedneffe , with couetoufnejfe , with ma/iciouf- 
 nejfe ? Thou art worthie of death, Art thou full afenuie, 
 of mart her , of debate, of deceit , oimaltgnitie ?Thou art 
 worthie of death. Art thou a whijperer,* backbit er,* hater of 
 CfrfrThou art worthy of death. Art thou despiteful, 01 proud 
 Or a botftc r,or an inuentor ofeuilfir dijobedient to thy parents? 
 thou art worthy of death. Art thou without vnderfianding } or 
 without natural! affeflion ? Art thou a covenant breaker y or 
 implacable, or vnmercifuS ? Thou art worthie of death. It is 
 to Jh&JwixA ft ®««, the Law of God, his righteous and iuft 
 Law, his Law of Nature, that they which commit fuch 
 things, are worthie of death. They are worthie of death: 
 and death muft be their wages. It mull be fo. 
 So true is my Doctrine, 
 
 God wiU neuerfujfer finne to efcape altogether vnpunijbed. 
 
 For the further ilfuftrationof this truth, I might pro- 
 duce the fuffrages ©f the auncient 9 oft^ufiine^nd of(/re- 
 gorie. But hauingelfewheredoDc that in my 18. Sermon 
 vpon the 10. otHofeah, I will oot now againe doe it : and 
 what need I draw from the Riuers , when 1 am full of the 
 
 fountame f 
 
5 36 The XIX. Lbctvrb. 
 
 fount dme f Yet may I not end, without making fomevfc 
 hereof. 
 
 My firft vfefhall be, to reproouefuch as teach orhcr* 
 wife, as Socinus Oflerodtm^Gittichim, and other the ene- 
 mies or' C brills fatisfaftion. Thcyv\ ill thus argue: if God 
 will neuerfurfer finne toefcapevnpumjhed , then belikehce 
 caftet hall men into Hell , there to be punijhed with infernal! 
 torments. 
 
 I anfwerc, No. Sed esuofdam infernalibtupoenu funit, etU- 
 rispeccMA remttttt : Farre bee it from God, that he fhould 
 puniihall) rhtEleli as well as the Reprobate, with infer- 
 mil torments. Some, All the Reprobate, he fo punifheth: 
 but to others, to all the EUU* he forgiues their finnes. 
 
 Their reply here is : Dorh God forgiue the Elect their 
 finnes I Why then it is likely, he leaues them altogether vtt* 
 punijhed. 
 
 Ouranfwereis : Not fa. God doth not leaue the finnes 
 
 of the Elett altogether vnpunijhed ; but doth pmijh them 
 all,by tranfiating their finnes from thcm,to his owne fonne, 
 Chrtft lejm : according to that^ Efay 53.6. The Lord hath 
 laid on him the iniquiue of vs all. He was wounded for our 
 tranfgrejjlons 5 he wa* bruifedfor our iniquities. The fumme 
 of all is ; Our tranfgrcfTions, our iniqukies,our finnes God 
 punijbeth in Chrift, and for his fakeforgiues them vs. Thiis 
 farre the reproofe. 
 
 My Second Vfeis, a ftiort word of exhortation. Will 
 not God fuffer anyfmnc to efcape altogether vnpunijhedf 
 What then mall become of vs, beloued I Our finnes J Arc 
 they not impudent and vnblufhingi A re they not a#ed 
 wicb lifting vp the hand, and heeU againft God I The hAnd 
 in oppofition,the heeie in contempt I Our finnes ! They 
 iceepe not low water 5 the tydeof rhem is eucr fwelling: 
 they are objects to the eje of the world, and are proud, that 
 thcyareohferued, 
 
 Jhauereadof two ladders, by which mem climbe to 
 Heauen -, prayers and fmnss ; the godly by their prayers 5 the 
 
 wicked 
 
M O S. 2. 13. j ?7 
 
 wicked by their/***/. By this latter ladder did Sodome and 
 Nmivch ciimbe. O let not our [innes bee fuch climbers ! 
 Rather then they (hould p t eireinro the prefence chamber 
 oiHea*etj y and grow acquainted with 5W, let vs kcepe 
 them dov\ne,and hetcpHm/btbem. For they muft be pun- 
 ished. 
 
 Muft be J Yea, fayth S. *s4uftine E»arrat. k fpfai. s $ % 
 JmqmtM omniiy parva magnate fit, punUtur nccejfe eft : E- 
 ueryfinne,beitgreat, or be ic little, muftofneceditiebee 
 punifhed. 
 
 Mart it i By whom t He there tells you, aut ab ipfi ho. 
 mmepoenitente, am a 'Deo vindicante 5 eyther by man re- 
 penting, or by God reuenging. For quern pcemtet, feip. 
 fttmp'.imt, who fo repsnteth of his finnes, hcpu#t/betkhim- 
 felfe fcr his (innes. Ergo y fratres, puniamm peccata Kcftra: 
 therefore brethren, let vs be our owne puniHiers -.pHtufh 
 we our felues, our jTnnes, that God may haue mercie on 
 vs. 
 
 He cannot fhew mercie vpon workers of in ; quitie, qua- 
 JibUndiens peccatviaut ton eraAicens peccata^ as if he flatte- 
 red men in their (innes, or had nopurpofeto roote out 
 finne. 
 
 Trorfus aut funis y autpumt. Belceue it e'ther thou rnuft 
 punifh thy felfe, or God will punifh thee. Vitwn piiniat, 
 punit/e. Wilt thou that God fliould not punifh thee, then 
 punifh thou thy felfe : and wafh away thy finnes with the 
 fait and bitter teares of vnfeined Repentance, through a 
 liuely faith in the bloud of our Lord and Sauiour Ufa 
 Chrifl : So (hall not thy finnes be layedvnto thy Charge; 
 but they fliall be as a bundle, that is bound vp and is cart 
 into the bottomeof the Sea:they (hall neuer rife vpagainft 
 thee. 
 
 If thou thus punifh thy felfe, God will not complaine 
 of thee, that he is preffed vnderthee 04 a Cart u preffed, 
 that is foil of /heaves : nor will he threaten, to frejfe thee, as a 
 Cart full 'oj JbtAHes pre jfttb, or is pre fled. 
 
 Now 
 
53 8 The XIX. Lectvre. 
 
 Now forfakingche ladder of our finncs , climbe we to 
 Heaucn with the ladder of our prayers. 
 
 O Lord>onr God, thegiuerof all grace, grant, we befeeeh 
 thee, that we may vnfamedly bewajle ourfiwnes, be they neuer 
 fo(m*H,andmay amend all without excufe, as well our feerg* 
 fin»es, m thofe that are knowne, that we may in thy good time 
 be tranJUtedfiom this valley offinnes, to that thy blejfed ha- 
 bit at ion above, where we may with all Saints for e . 
 uerfing : Halleluja, Saluation f and glory , 
 and honour \ and power, vnto the 
 Lord our Cod for euer- 
 more. Amen, 
 (V) 
 
 The 
 
33S> 
 
 The XX. Lectvre, 
 
 AMOS 2. 14,15,16. 
 
 Therefore the flight [lull peri ft from the fwifi ,and t/je 
 ftrongfhdlnotflrengthen his force \neither fball the migh- 
 tie deliver himfelfe, 
 
 T^eitherfhaH hejiand, that handleth the bow> and he 
 that is fwift of foote fhall not deliuer hwfelfe, neither 
 fhall he, that rideth the Horfe y deliuer himfelfe. 
 
 And he, that is contagious among the mightie, [hall flee 
 away naked in that day, faith the Lord. 
 
 THe defiance is fet, the trumpet is blowne, the 
 warre is proclaimed (torn the Maieftie of heauen t 
 againft the Kingdoms of the ttn tribes of Ifrael. 
 Such was the height of their impieties, difcoue- 
 red,zvr/.6,7,8. fuch the fouleneire of their ingratitude, 
 blafed vtrf* 12. that they could not Jookc for Jctfe, then 
 a dilTipation,adifperfionandouerthrow by warre. 
 
 The proclamation you heard of, of late, out of the 1 5. 
 verfe, it was made, either by way of a grieuous complainr, 
 'Behold, 1 am preffed vnderjou, a* a c*rt is preffed,that is full 
 effheaues : or by way of a terrible commination, Behold, 
 I will preffe you , as 4 cart full »f fheaues prefoth , or is 
 preffed. 
 
 The fucceiTc and euent of this warre now followetb, 
 verf. 14, 1 5, 1 6. wherein three generals haue bin obfer- 
 ucd: Impotent ia fugiendi.Debilitai in refiffendo, and Fuga 
 fortium. 
 
 The firft was, their wwp*fw^ and vnaileneffe to efcape 
 
 by 
 
34o The XX. Lectvre. 
 
 by fight in the day of batte.II : the fecond, their debilitie 
 and weaknetfe in refitting the enemie : the third, the flight 
 of their mod valiant and tlout of heart. Three gencralls 
 they are, and are by our Prophet diuided into feauen fc- 
 ucrall branches * in which he defcribes gravitatem trsbtn 
 lationis,z$ Caftrw fpeaketh,thegrieuoufnei of their tribu- 
 lation ; or as gwtdratiu, (ttmmam caUmitatem & *ngtt- 
 ftiam> the extreame miferie and anguifh,whereinto the/ 
 were to fall. 
 
 HcfhewethGods judgements to be ineluctable. If he 
 will the puniftiment of any, there is no place for refuge % 
 no evafion, no mcanes to ejeape. Neither he that is of an 
 expedite and agile bodie , nor the firong man ? nor the 
 might], nor the bow-man, nor the fmft offoote, nor the 
 horfem4n,nor the couragiom and flout of heart* fliall be able 
 to helpe himfelfe in that dajjn the day of Gods rcuengc- 
 ment. 
 
 Thus haueyou fummarily the fcope of our Prophet in 
 this Scriprure,and the meaning thereof. I muft now de- 
 fcend to the particulars. The fu ft of the feauen miferies, 
 here foretold to betide the Ifraelites 9 h in the beginning of 
 the l^.vtrfe. 
 
 The flight (baH peri(b from the fmft. 
 
 IT is an Hebrew phrafe. Imeetewiththe)ikc,/^r/.i42. 
 4. "Terijt fvga a me. So Bawd in extreame danger in 
 the Caue,compIaineth : The flight peridied from me,or 
 llffitge failed me 5 or,I had no place to flie vnto : that is, 
 I faw not which way I might efcape 5 all hope of evafioo 
 was gone from me 5 I was in mine owne cyes,ofneceffity 
 to haue periflied. Perijt fttga a me, The flight penihed 
 frommee. 
 
 The like forme of fpeech is, Ierem. 25.35. Pcribitfugd 
 a pAftertbtii, &falmtio ab optimaiibm gregis : Theflight (half 
 peri/b from the (hepheards, andfaferie from rhc chicfe of 
 the flocke; that is } The fhepheards fhall haue no way to 
 
 flee, 
 
: 
 
 Amos. z. 14, 541 
 
 Bec,2ndtbeprineip*Bofth*fi*cke 9 the Rams of thcfloclce 
 (hall hauc do way to efcapc •, 'Peribit f*ga,thc flight (hall 
 perifb from the (hepheards , and J*fti: from the chiefe of 
 the flocke. 
 
 So,Iob 1 j . 2 o. it is par t of the infelidtie of the wicked, 
 Teribit fuga ab *v, flight (hall perifli from them, that is, 
 they ftiali notefcape. 
 
 The meaning of this phrafe is well expreiTed,/4ww 9. 1. 
 .W*» eric fuga cu quifugient > & non faluabitnr ex eis, qui fw 
 gerit. He thatfleeth of them, fhall not flteawaj, and he 
 that efcapeth of them, (hall not bedelmered. Surely from 
 fuch pertbitfuga, flight (hall perifli ; flee they may, but by 
 their flight they (hall not ejeape. 
 
 Pertbihfuga, the fltghf fhaU per ififrvm the fwift. As the 
 flight periflieth , fo may other things be (aid to perifli, 
 the Law, and fiunfe/l, and the Word • the Law from the 
 Pnefi, and counfell from the wife, and the word from the 
 Prophet, ler. 1 8.1 8. 
 
 So, Ez,cch t 7. 16. it is [a\d,The Uw fbaU perifb from the 
 Prtefl, and counfell from the Ancients. And Jerem.^.y^ 
 Counfell is per'sfhed from the prudent. And Efai. 29.14. the 
 nufdome of the wife men fhaU perifb. „ 
 
 Now for the /jw,and the word,and »^/2&»^,and counfell 
 to f7/£ from the /ViV/2, from the Prophet, from the Wi/> f 
 from the Prudent ,and from the Ancient ,what eifeis it,then 
 for fuch men to be deftitute of fuch things ; the Priefloi 
 the £41*, the Fr^^rofthe *f *r^, the wife,the prudent pud 
 the ancient ,of wifedome and counfell? 
 
 So touching my text, I fay, for f &* $gto r p*r//£ jfaan 
 r&* /iw/r, it is nothing elfe,thcn for the fwift to be deflitote 
 of flight, to be depriued of flight, to be altogither vnablc to 
 yfo 4»4j, \« hen he would. 
 
 Tfc* #g&f A*// pm/fc from the fwift. 
 
 The fwift! Who is that? The ©Id Hebreweshy,it is a uokniJa 
 Ieroboam 9 fonne of Nebat *> who fled from Salomon into b chrifi fh,k 
 \ALgjptyi& S. Hiertme, and after him b %emigiHt, Rupert us , ^/?ro. 
 
 Z Alberttu, , 
 
542- The XX. Lectvre. 
 
 osfttert ru,H*go, znd Dionyfiia haueobferued. Thislewijh 
 
 conceit is in this place enlarged : As by the Swiff they vn- 
 
 derftand leroboamJonnQ of Nebat,who fled from Salomon- 
 
 c i&n* 1516. Co by the Strong, they vnderftand c Baaj&a> that warlike 
 
 Kingjwho all his dayes had vvarre with A fa King of Judith; 
 
 a i.King.16.16. by the Mighty, King ci Own 5 by the Bowman, • M#, the 
 
 c Cap.19.16. fonne of Ntmjhi^ who flew X"/^ /^r^w with an f arrowy 
 
 i z.K/»g.9.z4> by the cSV*// of foote, King % Menahem $ by the Horfeman, 
 
 h ^if 2< I5> ^^ h ^'ti^the fonne of Remaliah 5 and by the Courage 
 
 i cJ.i7.i.eW. 9m\nAft9nt cf htart^K.i Hpfaafonnc of 2s/<*6,thelaft of 
 
 But thefeare Hebraorum fomma,zs Lyra calls them 5 or, 
 as Mercerm % Nugamenta: they are Iewifli dreames and 
 f0j*.r» vn worthy the maieftie of holy Scripture. 1 therefore 
 palfe them ouer: and doe vndcrftand this branch.of the 
 flight perifliing from the fwift, with the other fix that fol- 
 low, of the vtter fhbftet -fon of the ftate of Ifratl, and the 
 fi 'nail c apt tuitie of that people,whcn they were caried away 
 by Salmanazar into Affyria. In that day (a heauyday to 
 them) neither he that was of % fwift, an expedite and an 
 agile kodie, nor the ftrong man, nor the mighty, nor the ar- 
 cher, nor the fwift of foote, nor the rider, nor the couragma 
 and (tout &f heart , found any meanes to faue or heJpe 
 himfclfe. 
 
 From thefirft of thefe fcauen mifenes thus cxpreflTed in 
 this firft branch, The flight fail 'penjb from the(wtft 9 \\ e may 
 take this lelfon, 
 
 When God refolueth to punifh man for fane, there is no re- 
 fuge for htm, no evafion^no efcaping by flighty though he 
 be of a fwift, an expedite ,and an agile fodte. 
 
 This truth Albertus would ratifie with thofe words, 
 Prov.y.Z. Vehx pedibpu offendet. He that is fwift of foote 
 tffendeih, fturnbleth, hitteth againftfome ftone,or flump, 
 and fo falleth, and is ouertaken. Bat the allegation h im- 
 pertinent. The words are agaicft rafh and vnadui/eda&i* 
 ms m thccourfcofmanslife3 and doe bearc with them 
 
 this 
 

 MOS. Z. 14. . 343 
 
 thisfenfei As he that runneth hatfily,ifheIooke not to 
 his feete, that he may chufe the good way, and Jeaue the 
 bad, is in great danger of continuall falling: fo hc,that 
 haftily and without due deliberation goeth about this or 
 that, may eafily tranfgrelle before he be aware. This fcnfe ** , 
 is naturall to the words, as we render them : He that ha- 
 fteth *nth his feet e,finneth. If thou runnc haftily to euiij, 
 thou (inneftagainft God and thine owne foule. 
 
 The other place alicaged by Albtrttu to prouc , that 
 there is no evaiion,no cfcaping for the fvrtft,i$ n.ore perti- 
 nent. It is in Efay chap.io.%6, Veiocioreserunt^m ptrfe- 
 quentur vos. Thinkeyou not by flight to faue your felues: 
 for they,tbat (hall purfuc you, (hail be tsfwift as you, or 
 fmfter. 
 
 As pertinent is that of the Preacher, Eccl.o. 1 1. There u 
 no race to the fwtft, or,i» running it belprth net to befrijt. The 
 meaning of it the Chaldee Paraphrafe thus expretfeth: 
 though men be asfmft as Eagles t yzt (ball they not by run. 
 ning helpe tbemfcluesjor dcliuer thcmfelucs from death 
 in the day of battel! The Hebrewes refer this to Hafahel, 
 one of the fonnes of Tzeruiab, who though he were an 
 exceeding frift runner, as light of feote as ajwilde Roe, as he 
 is defcribed, i.Sam.i.x 8. yet could he not cfcape,but he 
 muftbeflaine k by^/Kr. ^ t.sant.i.*}. 
 
 We read of diuers,fwifc of foote beyond admiration : 
 of AtaUnta in the 1 ?oet,\\ ho feemed 1 o>id. Metam. 
 
 Scythica non fegnius ire [*&***, M* 10. f*b.\ 4. 
 
 to runne as fa(t,as an arrow flyeth from a ftrong bow : of 
 Camilla in an other mC Poet, that ihe did cur fu pedum, with » nrg.JEneid. 
 her fwiftfcete,0/tf-r*«»<r the winds 5 that (he flew ouer flan- Uh ' 7 ' 
 cling come, n In f a<ro 
 
 nee tenerat enrfu Ufiffet ari/ita ftmw. 
 
 and did no hurt to theeares thereof ; that ftieiournied vpon o Dionrfus hi. 
 the reft les and fwelling Ocean, and nene r dipped the Jole of lBt 
 
 her foote therein. Of Jphtblus in n Orphesu, ° Nonmts, and ^) eT jH at Z] 
 P others, that he likewife ranne ouerftanding cornt without Byg*. j/hom. 
 hurt vnto the eares,and vtalkedvpon the Set : of Orion, Ne- Wa in Omne. 
 
 Z % ptuns 
 
344 The XX. Lectvre. 
 
 ptms fonnc m Hygtnus , that he coald runne vpen the 
 
 wattes, of the Sea: of Arias, Menecits his fonne, ia 
 
 q lti.i.£f£.3« the Greeks * Epigram* that running in a race from the 
 
 ampaier. ^ ginning to the end no man could fee him y fo fwift he was of 
 
 foote. 
 
 But thefe I take to be either fabulous, or hyperboiicaQ. 
 Yet fay,there were fuch $ fay, there are fuch 5 1 fay,neither 
 was there for them, neither is there for thefe, any evafion, 
 or efcaping from God. No, not any at all. My Prophet 
 in the next verfe/6<? 1 5. *f this Chapter ',fpeaks it in plaine 
 tearmes; He, that isfmfr of foote, Jhall not deliver him* 
 felfe. 
 
 Not deliuerhimfelfej and yet fwift of foote, Itiseuen 
 fo. Why may he not attempt to flee 1 Perchance he may: 
 yetfhall his attempt be fruftrate: for thus faith the Lord, 
 Amos 9. 1 . He, that fleet h, (ball not flee away y andhe that efca- 
 pcth-fhall not be delmered. Yea,faith hC) though they digge 
 into Hell, thence [ball mine hand take them : though they 
 climbc vp to Heauen* thence will I bring them downe. And 
 though they hide themfelues in the top of Carmel> I will fearch 
 and take them out thence 5 and though they be hid font-* 
 my fight in the bottpmeof the Sea, thence will I command the 
 ferpent and he fiall bite them. And though they goe into cap* 
 tiuitie before their*enemies, thence will I command the fword } 
 and it /hall flay them. In this Hyper bohcall exaggeration, 
 (for fuch it is in the iudgements of S.Hicromc,Remigitti* 
 tAlbertm, Hugojnd Dionyfiusfhe (hewethjhow impoffi- 
 ble it is for man, by feeking to flee, to lurke, or to hide him* 
 felfe , to exempt himfelfe from the power or wrath of 
 GOD. 
 
 This impoflibilitie of hiding our felues from the power, 
 or wrath of God , cither in Heauen , or Hell, or Sea, or 
 darke place, or any where elfe, is elegantly and fully iilu- 
 ffrated by the fweeteft finger of Pfalmes > D avid, pfal 
 
 Whuher {hall I goe from thy ffririt? or whither Jballt 
 fie from thy pre fence f 
 
Amos. i. 14. 34c 
 
 Iflafcend vp into Heauen, thou art there : if I mal^e my 
 bed in Hell,behold,thou art there >. 
 
 If I take the wings of the morning ,and dwell in the vttermofl 
 farts of the Sea, 
 
 Euen there {ball thy hand lead me, and thy right hand /ball 
 hold me. 
 
 If I fay, Surely the darknes flail couer me : euen the nigh 
 flail he light about me. 
 
 Tea the darkneffe hideth not from theejsut the night flint th 
 as the day : the darkneffe and the light are both alike to 
 thee. 
 
 You fee, nor Heaucn,nor Hell, nor Sea, nor darkneffe 
 could hide Datstd from the prcfence of God. Could they 
 not hide Dauid,3t\d fhall they be able to hide others ?They 
 fhall not. God makes it good by thar his vehement alfeue- 
 ratioa,/fr/».2 v*3« Ami a Cj id at hand, faith the Lord,and 
 not a G*d a far off? 
 
 Can any hsde himfelfe infecret places, that I flail not fee 
 him, faith the Lord? Doe not I fill Heauen^and Earth, faith 
 the Lord ? You fee againe : *s<t hand ox further off, in 
 He auenjox Earth, in places of moil fecreeie^ouv Lord heis 
 God, ho feeth all things, be fills both Heauen and Earth. 
 Thus hauc you the confirmation of my do&rine, which 
 was, 
 
 When Godrefojuetb to punifl man for fir.ne, there is no re- 
 fuge for him, no evafion,no efcaping by flight 9 t bough he 
 be of a fwsft^an expedite ^and an agile bodie. 
 
 Is there no refuge for vs,no evajion, no 'fcaping by flight, 
 when God will punifii I No,there is none. How can there 
 be any ? fith our perfecutors fhall befwtfier then the Eagles 
 of the Heauen to purfue vs vpon the mount aines , and to lay 
 roaite for vs in the wilder nefe: according to the mone that 
 the daughter of Sten maketh, Lament .4 1 9. Flee we, as 
 we mzy,tomouxtaines : tothcwildernepyto hide our feluesf 
 our flight fhall be in vaine: for our perfecutors (hall be fmf- 
 ter then the Eagles of the Heauen 5 they whom God will 
 employ j to be the executioners of bis difpleafure to- 
 
 Z 3 wards 
 
r 
 
 34* 
 
 The XX. Lectvue. 
 
 wards vs, (hall dill haue meanes to ouercake vs, and to 
 finde vs out. 
 
 Will there be no refuge for vs, no evafion ,no efcaping by 
 jftgfej when God will vifitforourfinncs? What (hall wc 
 then doc bcloued* What? yis audire cenfiiitm ? Wilt 
 thou hearecounfclJjfairh S.Auftinem his fixth Trcatifc vp* 
 on % M«/ £jp#/* , «fr w *£ i&ofugere, ad tpfum fuge • If 
 thou wilt flee from him, flee to him. Adipfumfugeconp. 
 tendo&on ab ipfo latendo. Flee to him by confefling thy fins, 
 but hide not thy felfe from him . Latere enim non pot es, fed 
 eonfitert potes. For its impoffiblc thou fliouldft lye hid 
 from him, yet may ft thou confedethy felfe vntohim. 
 t Vfal.$ui. Say vnto him, r Ttffugium meumes tu, Lord thou art my re* 
 fnge and my fortreffe : my Gad, in thee will I tru&Refugium 
 meum es tu, Lord thou art my refuge. 
 
 To like purpofe the fame S. Anfttnevpon Pfal. yi. faith, 
 Non eft quo fugiatur ab itto t nifi ad ilium , there is no flying 
 from Godjbut by flying to Him.& vie evader eiratum, fuge 
 adptacatumfif thou wilt flee from him,as he is angry >flee 
 to him as pacified. 
 
 So vpon P/al.7$. Nat eft, qua fugiae a Deoirato, nijt ad 
 Deum placatum\ there is no flying from God angry, but 
 to God pacified J Trorfue non eft, quofugtas, beleeue if, 
 there is no flying from God. Vufugere ab ipfo f fuge ad 
 ipfum. Wilt thou needs flee from him? then flee to 
 him. 
 
 Flee to him ! From whence and whither I Can I flee 
 from any place where God U not >to foroe phec where be u f 
 Or is he not euery where I Fills he not Heauen and Earth * 
 How then can I flee to him I 
 
 Vnderftand not any local] flying de loco ad locum, but a 
 flying devita advitam, de aftu ad aftum,de bonis admeliora, 
 de vhlibui advtiliera, de fan ft is adfanftiora, as Origen fpca- 
 keth, HomiL 1 1. in Genefin, and fo may ft thou flee to god. 
 Flee from life to fife fiom an euill life to a good life * from 
 aft to aft, from an euill a <5t to a good ad ; from good to 
 btttcr 5 from profitable couifes to more profitable •> from 
 
 fauftifled 
 

 M O S. Z. 14. $47 
 
 fau&ified thoughtstomorefanElifiedi ajid thou docft flee 
 to God. The performance of this thy flight muft be, non 
 pajftbus pedsem y fed mentis profetlibus, not by the agilitic cr 
 fwiftnesof thy feete, but by the increafe or bettering of 
 will and vnderftanding. 
 
 Thus to flee to GodAs nothing elfe,then to drawneere 
 vnto him, to haue acceffe vnto htm,io come vnto him. 
 
 To draw neere vnto him weare exhorted, lam. 4. 8. Draw 
 nigh vnto God, and he vnU draw nigh to yon. Draw nigh to 
 God J feut how. ? Pedibus, aut pajpbus corporis yw'nh your 
 bodslj feete or paces ? No, fed cordis, but with the fcete and 
 paces of our heart. Per bona opera, faith the GUffe^by good 
 VVOrkes:^r mornrn imitationemyCahh Aquinas, by honeftie 
 of life and conuerfation : fide, affeftu, pijs precibus, faith 
 another, by true faith, by Sincere affecl!on,by godly and 
 deuout prayers. Such are the/**f*,fuchthe pacts of our 
 hearts ; by »hicb,if wc are conrrite,broken,and forrowfull 
 in fpirir,for our fmnes already paft, and ate carefull to pre- 
 uent all occaf ion of fmne hereafter, we draw nigh to God % 
 yea,we haue acceffe vnto him. 
 
 To haue acceffe to God we are invited, Pfal. 3 4. 5. Acce* 
 dste odeum £• iftuminamintyefr fades veflra non>confundentur : 
 Let your acceffe be to God)and be lightned, and your faces 
 fiall not be confounded. A nd this accede to God, according 
 to S.Am ft me vpon Pfal. 145. 1 6". is to bc f animoynon vehiculo^ 
 affetlibus, non pedibus\ with the minde t not with a chariot $ 
 with our affeftions, not with our feete. 
 
 So the fame Father vpon the 59 Pfalme. Our accefle 
 to God muft be, nongreffu pedum t non fubveSltone vehiculo. 
 rum, non ce lent ate animalium,non elevattone pennarum, not 
 by running with our feete, not by hurrying in 9 coach, not 
 by riding vpon the fwiftefi of horfes y not by mounting vp 
 with feathered wings 5 fed pur it ate affecluum, & fr obit ate 
 fan&orum morum, but with puritieot affcclions,and fan eli- 
 de of behauiour. 
 
 This our acceffe vnto Godyis nothing elfe, then our com- 
 wing vnto God. Theinvitation to come vnto him is general!, 
 
 Z 4 Matth. 
 
348 The XX. Lbctvrb. 
 
 f Kom.i.1,7. Matth^i.28, It is there made by our Lord* lefus Cbrift, 
 t Matih.i.iu onr tSauiour> and* Redeemer, the x Lord of Lords , and 
 U fe>f/' ?IJ " K**g °f Kings; the bead of all principalitic and power, the 
 x ^«>f .17. 4«^ anc j wlw , f of a n s a j n ts, the allured truft andcertaine 
 v CtUjf.i.17. Y hope of sill the faithfull : and its made veto all: Come 
 vnto me,alijee that labour and are heauy laden t and / will giue 
 j on rejf. 
 
 Come, Come vnto me. £)uibus grejfibus ad/emetspfam 
 not verttas voeat f Chrift the Truth, calls vs 5 but how (hall 
 we come vnto him ? guibus grejfibus ? by what fleps or 
 paces? Gregorie frames the qusl\ioo s A4oraUib, zicap.q. 
 and there giues this anfwer : Ad fe ejttippe venire n$s Domi- 
 nus praciptt, ntmimm non grejfibus corporis , fed profetlibut 
 cordis : its true 5 the Lord commands vs to come vnto him, 
 not with the motion of our bodies, but with the proceed- 
 ings of our hearts. 
 
 Thus I haiie made plaine vnto you,what it is AdDeum 
 fuger e,to flee to God. Irs nothing elfe,thcn "Deo appropm- 
 ejuare^adDeum aecedere,adDeum venire: to draw nigh to 
 God,to approch vnto him, to come vnto him : but whe- 
 ther we flee,or draw nigh ,ox approch t ox cense vnto him 3 thc 
 vnderllandingof all muft be fpirituall. Our. wings, our 
 charriots 3 our coaches^our feete 9 wherewith we are to flieJQ 
 draw nigh y to approch,tocometo GW,are all fpirituali. 
 
 And what are they ? They are contrition, faith ± and obe- 
 dience. With thefe we approch , we draw nigh, weflit, we 
 come to God. Vt miferi ad mifericordiam, vt nudt addiy'Jem, 
 vt famelici ad paxem, vt tnfirmi ad medicum,vt firui ad dorxU 
 »um % vt difcipuliad mAgijirum,vt c<zci adhmen,vt frtgidi ad 
 ignem^ as the wretched to the mercifully as the naked to 
 the rich, as*the hungcr-ftaruen to bread&sihc ficke to the 
 Phyfition,zs the feruant to his Lord, asthefcholar to his 
 Ma(ter>zs the blinde to the /j^ 3 as the cold to the yTr* ; fo 
 Hugo Cardinal^ vpon the4 rl * of S James. 
 
 Now with thefe three, Contrition, Faith,&nd Obedience, 
 theinfeparable companions of true and vnfeigned %*pen- 
 tance^kt vs mahehafie to God, and fit: we with ail fpeede 
 
 from 
 
A M O S. 2. 14. 349 
 
 from the volfe to the (hep heard, from death to //fofrom cur 
 finnes to our Sauiour, from the paths of Heft p ,fu ! I of all dark- 
 cede and horror, to the w^t */£/**•*», full of ail crueioy 
 and pleafurc. So will God draw nigh to vs, Uberand* ab 
 anguj?uf,gratiam dando,& de virtute advirtutempromoven- 
 do, faith the fame Hugo .« he will free vs from diftretfe, will 
 giuevs of his grace, and wiil promote vsiromvertuc to 
 vertue. 
 Thus fhall it be with vs, if with the afTeclion ohhzfroufe 
 in the Canticles we call vpon the Lord. Her arfcclion is 
 feene Chap. 1.4. Draw me, faith (he^iud we wilirunne after 
 thee. Say we v it h like arTe&ion, Lord draw v sand we vijfi 
 runne after thee. Draw vs and v\ e will runne. 
 
 That wc may begin zealoufly to runne after God,we haue 
 neede to be drawne, and that with great force. For vnleife 
 he draw vs, we cannot T come to him , we cannot follow 2 fok6 
 him. But if he once<ir4»>,Lo, then we ha/tcn, then v*c 
 runne, then we wax hot. Wherefore let the Lord draw \ 
 let him pull vs out from the bondage of cur finnes, lee 
 him deliuer vs from this wicked world } let him powerful- 
 ly incline our wills and afcclions towards him, let him 
 giuevs ftrength tocleaue vnto him 5 andjhen we,»r,d all 
 the faithful], will a: once with fpeedand'|eartKftncifc,y7/> 
 vnto him, draw nigh vnto him, haue our kccejfe vnco fiiiu, 
 and come vnto him. 
 
 Hitherto of the fa ft branch of this fourteenth verfe, ex- 
 prefting the fir ft of the fcauen miferies here forerold to be- 
 tide the Ifraelites, that, the flight Ihould peri/h fiov the 
 fwift. Now follow eth the fecondjand it concerned) tneir 
 ftrong men ; 
 
 AndtheftroBgfhallHQt flrengthen hU force. 
 
 THb ftrong, \*\h He in whom is ftrength; ftrengfh 
 not of minde, but of bodie • he fhall not flrengthen his 
 force"] though he ba « xpfnvU, very ftrong and li'ftic,)ec 
 i p* -AfArw -r< \y&t 'am) h« (hall not retetnc his force : fo 
 
 daunted 
 
35° 
 
 The XX. Lectvrb. 
 
 d a unted fhall he be in heart,and his courage fo abated,t hit 
 he (hill not dare for his owne defence to vfe the ftrengtb 
 he hath. He (hall be,a$ if he had nofirengtb at all The 
 leflbn to be taken hcnce,is : 
 
 When Godmeanet to pu»ijb>4 mans ftrengtb mi not helfe 
 hinu. 
 
 It will not. For as it is in the fong ofHannab,thc mo- 
 ther of Samuel, i.Sam.2,% 'By ftrengtb (ball no man pre- 
 vails No man againft god. For God is Alrhightie. He 
 remoftetb the mount awe s^and tbej k*on> not : He ouercommeth 
 them in bis anger. He Jhaketb the Earth out of her f /ace, and 
 the pillars thereof tremble \ He commands the Sunne,a*dit 
 rifetb not : andfealeth vp the Starres. He alone ftreadetb 
 out the Heanens y and treadeth vpon the vanes of the Sea. He 
 maketh Arclurw,Orion,and Pleiades ,and the chambers of the 
 South. He doth great things pafl finding out : ye* y and wonders 
 without number. He is the Almightie : Who euer hath bard" 
 nedhimfelfe agatnft bim,and hath projpercd? Sodeuout fob, 
 chap. 9 4. It is as if he had thus briefly argued : God $4 AU 
 mighty : and t hereforc there is no contending againjl htm, no 
 withstanding him,by anjflrengtb of man. 
 
 Here may theffrong be admonifhed, that they glory 
 not in their ftrengtb, nor put rheir truft in it. I would wifti 
 them to liften to the words of J. Aufline in his Enarration 
 vpon the 3 3 • Pfalme : Ad Dominumemnes % In Deo omnes : 
 •Get yee all to theLord, truft yeeall in God. SpestnaVetu 
 ftt,fortitudo tua Dens Jit, firmitas tua Dew Jit, exoratio tua 
 tpfe fity law tua ipje Jit $ finis, in quo requiefcas, ipje fit 5 adiu' 
 tor turn, cim labor**, ipje fit : Let God be thy bopejet him 
 be thy forth ude,\et him be thy ftrengtb, let him be thy re- 
 cenciltment, let him be thyprafe, let him bcthy end,v. here- 
 in tbou maiftpleafure and folace thy felfc, let him be thy 
 refuge in time of trouble. AdDominum omnes jn Deoemnes: 
 Gee yee all ro God,reft ye all in God. Truft not in tby felf, 
 nor in thine ownc ftrengtb. 
 
 But thou wouldfl ftiU be reputed for firong and valianr. 
 
 • Wouldeft 
 
A MOS. 1. 14. 
 
 35 1 
 
 Wouldcfl thou fo ? Then be thou fo: but take this for 
 thy charadcrj Thou ftrong and valiant man,be thou r£* 
 wtafteroftbyfelfe^ fubduethy paflions /* reafon; and by 
 this inward vi&orie »*r/^ r£<»« thmeowneptace. Be thou 
 afraid of nothing, £«r */> &* dtfpleafure of 'the Almighty ^nd 
 runnc away from nothing but from finne. Lookenot on 
 thy hands but thy caufe ; not how ftrong thou art,£»/ W 
 innocent. Let goodnetfe eucr be thy vrarrant,and I allure 
 thee, though thou maift be ouer-majfered, yet (halt thou 
 neucr be /*;/i?</. For Deus firtitudo tut, God vill be thy 
 ftrength. 
 
 Thus haue you heard in briefe of thefecond njifcrie, 
 here foretold to betide the //raeI$to t thzt 9 the ftrong fhould 
 not ftrengthtn his force. The third is, 
 
 Neither fbaJd the mighty delmer bimfelfe. 
 
 TH e mighty *YQft Gtbbor. Hee that excelleth in 
 ftrength • in ftrength, not of bodie onely, but of minde 
 too. This (lout and douty man is called by the Septuagint, 
 i fu*p07jV, a man of armes y a fightcr,a warriour 5 fuch a one 
 as hath ipwl*» 7n^uuidw\ as S. Cyri/l fpeaketh , and is 
 skilfull in militarie affaires. This man-for ail his skill, 
 ftrength,zn& valour (hall not deliucr himfelfe. 
 
 Himfelfe] The Hebrew is WBl Naphfcho, his /&*/* 
 orbfe. Hi* foule,thzt is,hi$ life. Well. For what is Iife,but 
 as the Tbilofopber defineth it, WStw xj evrATpQ- 4o%f< 
 ntyuLiJ i the compo/ttion and colligation of the (oulc to the bodie 9 
 The foule for life ! It if often fo put in holy Scripture. A s 
 I.King. 1 9.4. Eltadjn the >ri/<kr»*/,reque(ting for bimfelfe, 
 that he might dye y faid, It is enough notr, O Lordjakc away my 
 foule from me. My [oule,he meant his life. So Jonas t chap. 
 4,3. O Lord, Take away mj foule from me. That by his 
 fomle % he meant his life, it is plaine : for he addetb, // is bet- 
 ter for me to dye, then to Hue. Satan, lob 2.4. thus faith vn- 
 to the Lord^ Skin for skiff )**> *U that a man hath,wM be 
 giue for bis foule. For his frule 9 that is, for his life ; and fo 
 
 the 
 
55 
 
 The XX. Lectvre. 
 
 the (freely Scholia vpon the firft of S. James doe expound 
 it: 4*g #£»£«* **>*3» The /**/* is alfo called///*, as ia 
 ' thefewordsj All that a man hath mil he giue r«$>' * «£$♦& 
 ^, for his foule or life. 
 
 God tclleth the rich man in the Gofpell,who was talk- 
 ing of larger buildings, to hen the building within him was 
 neere pulling downe, and thought he had goods enough 
 for his foule to delight in,when he had not foule enough to 
 delighcinhisgoodsj Thou foole y this night Th ^u^jj <ri~£. 
 wiiw ami o*, this night doe they require and redemaund 
 thy foule of thee,£*£. n.io. Thy foule ^ that is ; thy lifejtot 
 the meaning is,this night thou muft dye. 
 
 S. Aufline in his fecond *Booke concerning Chrift hid Set* 
 monvpon the Mount, vponthefevrords, Nonneamma pint 
 ejl.cjudm efca 1 Is not the foule more then meat H*\i\\>Anu 
 ma hoc loco- pro ifta vita pofit a nover'tmus ,know we ,that the 
 Joule in this place is put for this /^,whofe retinacle or ftay, 
 is the corporall fuftenance we daily take. According to 
 this fignificatien is that alfo fpoken , lob. 12.2?. Jgui amat 
 ammamfuam, perdet tllam> he that loueth his foule (hall 
 loofe it. In each place, the foule is put for life $ and ac- 
 cordingly is it rendered in our neweft Englijh: in the one 
 place, // not the hfe more thenmeate ? in the other, He that 
 loueth hit life, /hall loofe it. 
 a Vfal 31. 13. As in thefe now-cited places, and a many othetyAnima 
 ji&, 10. 14^ pro Vitk, the foule is put for the life 5 fo is it in my text : 
 Vdpt. &c j-fo m igk t j fall not deltuer his foule y that is, his life. The 
 meaning is, He mall not fauc his life 5 he (hall not faue 
 himfelfe. 
 
 The doctrine to be taken from hence is this, 
 
 No man can be primledged by hi* might , againfi the 
 
 Lord. 
 
 No man can. The Wifeman affirmeth it 3 Ecclefy.w. 
 
 There is no battell to the flrong 5 lZD^'02& L-iggibborim 5 
 
 ro the mighty, to the man of armes there is no batted, no vi- 
 
 ftoriein bartcll. The Pfalmift fpeaks itp!aiBCJy,P/4^35. 
 
 i<5. *A mighty man is not dclwercd by much ftrtngtb, ^AD* 
 
 Glbbory 
 
A m o s. z. 14. 353 
 
 Gibbor,z mighty man is not dcliuered from the danger and 
 power of his enemies, by much or great (Irength)Of him- 
 felfe, or others for him. This mighty man in the Vulgar 
 Latin, is (tiled a GiJnt : Gigas non faluabitur in multitudwe 
 wtutis fudt ; A Giant (hall not be (zfe in the multitude of his 
 firength % Little DauidfcutZ^ jeuth t without c armonr, only ^ ^ 
 with d a fling and a ftonc , (lew the Thiltftim, great Goliah. c ymfo^* 
 It is true 5 No man is friuiledged by his might againftthe d xr/Tj o. 
 Lord. 
 
 Therealbn hereof isthat,i.i5>w.2.2. Non eft fortis rfctit 
 Dens nofter : There is none ftrong, like our god. None (o 
 mighty, none fo potentate our god. Men oFthis world,may 
 fceme to be mighty ,2nd of great power : bur, our God in 
 Heauen is mightier, and doth whatfeeucr pleafeth him y euen 
 vpon the mighty hereon the Earth. 
 
 From hence may the mighty man takeinftru&ion 5 the 
 inftru&ion that is giuen him, Ierem, 9.23. Let not the mighty 
 man glory in his might : B ut if he will needs glory, let him 
 ghry in thisjthat he vndcrftandcth and knowcth the Lord. 
 Vpon this Lord, the Lordoi Heauen and Earth, e creator c i H j ei f }gtlu 
 *f the waters, and King of enery creature, letvswholy de- 
 pend 5 bring well altered , that none of thefe outward 
 things, agilitie of bodie, ftrength, might, or the like, can be 
 any way avayleable to vs, if Gcds fpeciall blefling be not 
 vpon them. 
 
 Thus much of the third miferie, here foretold to betide 
 the Ifraetitej,\\hich hath ended the fourteenth verfe. The 
 fourth followeth, and is expretred in the firft branch of the 
 fifteenth verfe: thefe words, 
 
 Neither /hall he ft and y t hat handleth the bow. 
 
 HE that handleth the bow, is in the language of the 
 Septuagmt, 7*f 5 w, the bowman, the archer, the Jboo- 
 ter. HeJhMl not ftatid] Hee (hall not dare to abide his 
 ground: or, if he abide ir, he (hall not be able to bend his 
 hw j fo through fcarc (hall the *mjm* °f ^ io J nes & e b'fed* f B*** 
 
 and 
 
554 
 
 The XX. Lectvre. 
 
 and his k nees /halt fmite the one again/l l the #f£#r.This anguifh 
 orperplexitiefhall betide him, according to Jonathan in 
 his Targum *0^£ Bicrabha , in time of sktrmtfh and 
 fight,cum then, when hid bow fhould fland him rood in 
 fteed. By this bow, 1 vnderfland, notthe^w^W and 
 arrows, but euery 01 her weapon and inftrument of warre. 
 From hence"arifeth this doctrine, 
 Its not the bow and arrowes,or [worker any other infirument 
 of warre, that can any whit avajle vs t when God wilt 
 punifb. 
 For proofe hereof I produce the judgement of God 
 vpon Gog , the cheife Prince of Afe/hech and Tubal) Szech. 
 3 9. 3. where thus faith the Lord, Behold, I am againsl thee, 
 O Gog , and I will f mite thyhw out of thy left hand, and will 
 caufe thine arrowes to fall out of thy right hand, 'Bow and 
 arrowes ! There is no helpe in them. None at all : nor in 
 xhefword- nor in any other militarie engine. Therefore 
 doth the Tfalmi/iy PJal.44. 6. renounce all truft in them. 
 His words are* / doe not trnfi in my bow .neither can my fword 
 faue me. His bow and fword, he doth not much care for. 
 Wherein then is histruft ? It is in the might and ftrength 
 of God . Gods power was his buckler, whereto he truffed 
 for his owne defence, and for the difcomfkure of his 
 enemi«s. 
 
 It is theVfewe ate t® make of the doctrine now pro- 
 pounded. We mud not rcpofe ourtruftinany exreroall 
 iielpe,the b*w, the fword y OT the like, for this were indeed, 
 to rob God of his glory, and to runnc to the creature for 
 helpe. Our helpe h but one 5 and that is the LordefHofts. 
 Domtnw Dens auxiliator mem . Efay procla imerh it twife 
 in one cbapter,r^/>. 50. Firft verfy. The Lord God is my 
 helper: fecpndIy,z«T/^9. Behold, the Lord God is my hel- 
 per. The Lord God is my helper, behold, he is my helper. 
 Surely Efay looked for no helpe, but from the Lord hid 
 God. 
 
 Nor did leremie Jooke for any, but from the fame etcr- 
 nall fountainc of helpe: and therefore, chap. 20. 11. he 
 
 faith; 
 

 A M OS. 1. 14. 3 cc 
 
 laith: Dominmmecumefi^HAfibeiUtoffpY^ii: the Lord is 
 with mc,as a/!**f or mighty wan-tour. 
 
 Nor did Dauid lookc for any, but from the fame. He 
 Pfal.iS.i. acknowledged the Z>*«,andhimoneJy,to be 
 bisftrength, his fttcconr , bis fort rrjfe t his delmerer , his 
 ^W,his ^t wherein he trufleth, his bucJz/er, the borne o£ 
 his faluation,and hi*? 6#g& roBw. 
 
 The like he doth, Ffal. 144. 1,2. Where, what is his 
 ftrengtb, but the £*r<i ? What his goodne fle^his fortrejfefxis 
 high tower Jh\% delwerer ,his /bitld,but the £*r^/ The Zr-fr^ 
 alone is he,inwhom7>4Wtrufteth. Tkefon> f ihcfrvtrd y 
 the Jpeart, and eucry other milttane weapon, he knew to be 
 meerevanirie without &-//>? from the/W; *nd therefore 
 the L*r^ was to him in fteed of all. 
 
 And let the Lord be to vs in deed of all, in fteed, of 
 bori^f fivord, of Jpeare, of buckler, of /&«/</, of fortrejfe, of 
 ttnxT/and of euery orher mihurie engine , and vnder s /fc*g Tfal.^. 7 . 
 (W<?b> and b f o«frr or his wi*g/,we *yW/ £* /*/>. h PA/.6 1.4. 
 
 Muftthe Lordbevnto vs in ftcedcf ail* In deed of 1 *M«#iiit. 
 ^Wjof Jrvord^oi Jpeare^ztld the red r* Ergove omnU armor um 
 vfu* abijciendust What? Shall we therefore condemne, 
 caft away,or neglccl, the how^ the fvord >the Jpear*,3\l kind 
 of artitlerie, furniture, or munition that meif doe vfe, either 
 for the prinate defence of themfelues ; or for the publicly of 
 the Country ? 
 
 No, in no a i(e. This were too too Anabapttflicall. And 
 I am no Anabapttft ,that 1 Ihould maintained robevnlaw- 
 ftill for a Chriftian, either to ma\e weapons for the vfe of 
 man, or to vf them being made. They denie it to be law- 
 full to vfe the [word. I affirme it to belawfull. My after* 
 tion is 5 All men into who fe bands God putt etb the fword,may 
 vfe the faord,etten to finite and kj/I, if neede be. Now God 
 pucteth thtfnwd firft and principally into the hand of 
 the fnbltckt Magtftrate, who when iuft occafion fcrues, 
 may draw it out. And fometime he pucteth it into the 
 hand of a prinate man. A prmate man when he is avai- 
 led of his enemie, may take the fwor dm way of hiiowne 
 
 defence. 
 
3 5* The XX. Lectvre. 
 
 defence, and may^f there be no other helpe) kill his eac- 
 
 mic therewith, fo he doe k not vpon any malice, but 
 onely becaufe he cannot otherwifcefcape, and fauc his 
 ownc life. 
 
 Now- to the queflion : My anfw^r is ; No* reucitur vfit/ 9 
 fedfiducU. , The t>ow f the fword, the fl>eare>aiid other xn- 
 irrumcnts of warre, arc not to be condemned, not* « be cm ft 
 away, not to be negUded^huttO be vfed. Nov reijeitur v(iu, 
 fed fiducia^ their vje is not forbidden , but our truft in 
 them. The vfe of all kinde of weapons is common as 
 well to the wicked as to the godly : the difference is in 
 the truft. The wicked, they vfe them, and truft in them $ 
 the godly,they vfe them tob,but their truft mount* higher, 
 eu en to the Lord of Hods, The diftinclion then here to 
 be obferued is? ZJt vjtes creaturu,fiducia verb creatori defu- 
 tctur. Vfe the bovt y the fword, the Jpeare, and cucry other 
 martiall weapon .when thou fhak haue iuft occafion 3 but 
 fee that thy trufl be cuer in the Lord. 
 
 S. Chryfoftome vpon thofe words of the 44.PfaIm«, / 
 truft not in my borv, neither fijal my /word faue me, faith :, 
 Why then doft thou vfe them I Why art thou armed? 
 VVhy handled thou the ban? VVhy the (word? The 
 anfwer there is returned 5 Becaufe our God hath fo com- 
 manded, therefore Izfe them: 7* 5 m* ' t7r * oj/tov pitfa, yet 
 I caft my whole care on him; in him I doe wholy trnft* 
 . Thus ^73 ^ euaxip pome qectfi ipfyor, thus fortified & fenfed 
 wirh power from aboue,we are to fight zgamR our vifible 
 enemies : and thus fortified and fenfed with power from 
 aboue,we arc to fight againft our Spiritual/ enemies m The 
 chicfe of them is the DemlL 
 
 Our fight again ft him is a daily fight. Forour direction 
 in thh fight % % we haue S. Chrjfe-fiomes direUion. When 
 thou art to combat with the DcuiiJ, fay , / truft not in my 
 weapons \ truft not in mine orvne ftrength,or mine ownc righ- 
 teoufnetfe^but in the mercy of God: fay with Daniel, 
 chap. 9, 18. Omy Go4,encline thine care and he are : of en thine 
 eyes, and behold our defolathn^ we frefent our fupflications 
 
 before 
 
Amos. i. ry. 3 yj 
 
 before thee, not for oter tfwne right eoufneffe } fat far thy great 
 mercies. 
 
 Saue vsfi Lerd t faue thy people, from the power andfurie of 
 this immortaU enemie. Though at a roaring Lyon he 
 wallet h about (eekingwhom he may devour e,yet Jhali 
 we, placing all our hope and confidence in thee our Lord 
 and god.be fafe vnder thy protection. Trotetl & keep 
 vt t O Lord, among the manifold dangers of this life, and 
 in thy good time, by the conduU of "thy fauour >, bring vs 
 home from this vaSey of miferie and mourning, to that 
 *ur hoped-for country of ct email glory y where we may 
 with all Saints Jing vntothee a perpetuaU Halleluiah. 
 Salvation and glory and honour vnto the Lord our God. 
 
 Aa The 
 
35* 
 
 The XXLLectvre. 
 
 AMOS 2. i?,i6. 
 
 An A he thdtisfwift of foot e (ball not deliver him- 
 felfe, neither /Mi I he, that ridetb the fforfe, deliver hipi- 
 
 And he, that is coaragieus among the mightie, (ball flit 
 *my mkeAin that day, faith the Lord. 
 
 I Now bring you the remainder of the fourth part of 
 ^yimos his firft Sermon. I called it heretofore a Com* 
 mmation. I ftill call it fo. It conteineth menacing*, or 
 threats againft the kingdome of the ten tribes, the chil- 
 dren of Ifrael for the foulnefle of their ingratitude. Thefe 
 menacings or threats proceeding from him who onely ii 
 omnipotent, and al-fufficient to effeft what he threatneth, 
 eucn from the Lord, lehovah, doe plafnely demon (Irate, 
 - that Gods iudgements are ineluctable, not to be auoyded. 
 If God will the punifhment of any, there is no place for w- 
 juge, no evafion, no meanes to efcape. Neither he that is of " 
 an expedite and aoile bodie, nor theftrong man, nor the migh- 
 tie, nor the bow-man, not the fmft offoote, nor ihehdrfi- 
 man, nor the cow agio w, and (tout of heart fhall be able to 
 helpehimfelfei»r^/^,in the day of Gods vengeance. 
 
 Seauen particulars are here difabled from helping rhem- 
 felues, in that day, when the Lord will be pleafed to execute 
 vengeance for finne. Of foureofthem,you heard at large 
 in my laft Leftureout of this place, that, neither he that is 
 olzn expedite and agile bodie , nor the .ftreng man, nor the 
 
 '\ie, 
 
Amos. z. 15. 5j<j 
 
 miotic, not the fan-man, can any way helpethemfelucs. 
 Letitpleafeyounowtogiucearejand you (hall hcarc as 
 much of the other three 5 of the fvnft of fate, of the horfe- 
 man, ohhecouragtout and (lout of heart. Begin we with the 
 fwifi 0ff0tte.lt is the next branch that folio weth,t/*r£ 1 5. 
 
 ./f*^ £#*64f #//?*/// of fiote Jhall not deliuer himfelfe. 
 
 THe originall is 5 thejwift off tote Jball not deliuer. Shall 
 n#r if&tfr /What (hall he not dcliuer 5 Supply the de- 
 fed; according to the lad claufes of this and the former 
 verfe: and the full (hall be, Veloxpedtbxs, non liber abit ani< 
 mamjuam, the fvvift of foote (hall not deliuer his foule $ His 
 fou'e, that is 9 his life, or himfelfe. 
 
 The Author of the Vulgar Latin here readeth, Velox pe- 
 dtbwjHts non falv abit ur, thefvufc of foot (hall not be faued. 
 So doth S. Hierome^otbcSeptuagint $ fo an old * Englilh a *» Bihlhth*- 
 CWauufcript. Some read thus : The fwtft of foote Jhall not ef. c * ^%%£ k 
 cape, as the Ca/dee7>araphr attend Montana*, and Munfler % '££„[ 
 and our late Church Bible. 
 
 Admit of which reading you will , you cannot mi(lc of 
 the true vndcrftanding of the place. Read^ifyou will; the 
 fwift of foote Jhall not be fatted, or, Jhall nit efcape 9 or, Jhall 
 not deliuer himfelfe 5 you will forth with vnderftand, that, a 
 *n2RC2MiotbjthefwtftneJfe ofhufeete out-runne God. This 
 is the very marrow of that iellon, which we are to learne 
 from hence, Thekilonis: 
 
 Thefwift of foote hath no aduantage about other /, for 
 thefamng of himfelfe, if God doe once refolue topuntjh. 
 
 This agreeth with that which 1 haueobferued vponthe 
 
 firftclaufeofthe l^.verfe ; The flight Jhall perijh from the 
 finft. VVith that,this which \ve haue now in hand is coinci- 
 dent. The flight Jhall perijh from the fwifty and, The fwtft of 
 foote (hall not deliuer himfelfe 5 thefe two,to the vnder (land- 
 ing are but one, and doe yeeld vnto vs one and the fame 
 obferuation. The obferuarion is, 
 
 When God refolucs to punijh man for fane, there is no refuge 
 
 A a 2 fir 
 
3<fo The XXL Lectvre. 
 
 for htm, no euajion, no efcaping by flighty though he be ofafwife, 
 an expedite, and an agile bo die. 
 
 This truth ftandj ratified with that in the ninth Chap- 
 ter of this Prophecie, verf. i.Noneritfnga eis y quifngient,& 
 nonfalvabitur ex eu, ejuifugerit.Hc that fleet h of them,fball 
 not flee away 5 andhethatr/?4/>*/£ of them dial] not be de- 
 livered. And with that-Ecc/^9. 11. There is no race to the 
 fwtft, or, In running it helpeth not to be fwift :t\\Zt is, as Jonathan 
 expounds the place-, Though men be as {wife as Eagles, yet 
 ftiall they not by running helpe themfeluesjor deliuer them- 
 felues from death in the day of battel/. 
 
 The many euidences of holy Writ, which are vfually 
 brought to proue,that God is entry where prefent, and in all 
 places at *»<v,may ferue for a further ratification of my pro- 
 pounded doctrine. For if God be euery where prefent, if he 
 hz at once in all places t then certainely there is no refuge for 
 man againft him, no euafion, no efcapingby flight. Nor the 
 caues of the earthj nor the fecrets of walls 3 nor the darheneffe 
 of the night? nor the diftancc of place by land or by fea> can 
 hide vsfrom his prefence. 
 
 Can they not ? How then may that be excufed which 
 we read of Adam and his wife, gen. 3. 8. that they HID 
 themfelue* from the prefence of the Lord god among the tree's' 
 of the garden /"How that which we read of Caw, gen. 4. 16. 
 that he went cut from the prefence of the Lord f How that 
 ^whichwereadof/*»^,c^/>.i.3.that he,whenhewas fent 
 to Nmveh ,rofe vp to flee to Tarfbijh from the prefence of the 
 Lord. 
 
 Thefe fcruples I am now to rcmoue; The firft concer- 
 neth Adam and his wife,their hiding themfelucs among the 
 trees of Paradtfe. Some fay 5 . Adam hid himfelfe through 
 feare, not as if he could flee from god, but becaufehee 
 thought himfelfe vnworrhief come into Gods fight. So Ire- 
 mm Itb. 3 .adverfus harefes cap. 3 7.He feemes to take in good 
 part this flight of Adam, and his endeuour to hide himfelfe 3 
 as if it proceeded from a pious and profitabh feare and 
 dread of an humble an d repentant lbule. 
 
 Other 
 
Amos. i. 15. 361 
 
 Other fay, that e/<^w exceedingly troubled in mind, 
 much alhamed and afraid, that he had tranfgrctfed the 
 commandement of God, like vnto a mad man,tbat knows 
 not which way to turne himfclfe, went about to hide him- 
 felfe. So S. vAttfhne lib. il.de (jenefi ad liter am cap. $ 5. 
 
 A third opinion there is, that raxeth Adam and Eue of 
 infidelitie and impenitencie, for hiding of themfef ues : as if 
 guiltieof tranfgreflion, they had thought fimplyto<W<? 
 themfeluesfromtheprcfenceof God. Of this opinion I 
 find Rupert w, who Comment, in Gene fin lib. 3 . cap. 12. thus 
 expretfeth himfelfe. Abfcondendoje&tcr^ de Deo male fen- 
 ft, &fibt infipienter providit, tancjuam im$txtter.s y tanquam in- 
 fidelU. Adam and bis wife in hiding themfelues thought a- 
 mitfe concerning God, and prouided fooliihly forthem- 
 felues,asif they had becneimpenitentand vnbeleeuing. 
 
 It is no ill or idle opinion,to fay that,Perhaps Adam and 
 his wife, for want of experience (for they had neuer fallen 
 before ) might thinke, that by running among thetrees of 
 Paradife they might &<fc themfehies. But when God had 
 oncefoundthem out ( and quickly he found them out) 
 they could not any longer fo thinke, Then they could not 
 but be refolued vpon this 5 that there is no fleeing *»ay } no 
 hiding of our felues from the pre fence ofQod. 
 
 Thus is the firft fcruple remoued. Adam and his rtife hid 
 themfelues^w the pre fence of the Lord Cjod among the trees 
 of a garden. They ^thcmfelues, that is, they would hau* 
 hid themfelues,they would but could not. 
 
 The fecond fcruple,concerneth Cainehis going cut from 
 the pre fence of the Lord. It Cain could^a* out from the prc- 
 fenceof the Lord, how is the Lordeuerj -where prefent i 
 
 For anfwerc hereunto we are to note, tfeat thQprefence of 
 God doth fomctime in holy Scripture betoken the place 
 of his prcfence 5 the place where God was firft worftipped 
 by fecrificej and (hewed vifiblefignes of hisprefence ; And 
 that it doth fometime fjgnifiethe^r4fr of God, hisfauonr^ 
 his care t hisprouid*uce, andp<rtfffi0w.lnboththefe refpects 
 may £<u«.be faid to hauegoneout fremthe pre fence of the 
 
 A a 3 Lord. 
 
$6z The XXL Lectvre. 
 
 Lord. For firfl he was expelled from the land of hisnatiui- 
 tie, from that land where God was wont to (hew his face* 
 and vnder the vifible forme of humane nature, to talkc 
 with man familiarly : and fecondly he was excluded from 
 Gods grace andfauour. 
 
 Thus much doth Cain himfelfe confetti,*^/; 14.ZW, 
 faith he. Behold , thou baft driven me out thk day from the face 
 of the earth 5 and from thy face foall I be hid, and Ifhall be a fu- 
 gitiue and a vagabond in the earth. Thou haft dr'ttte n me out 
 this day ftomthe face of the earthy that is, Thou expellejtme 
 from my natiue foyle,which to me is molt deare & fweete, 
 wherein I was borne, hauebeenebred vp, and haucliued 
 with my parents and kinf-folke euen vnto this day : thou 
 driueft me out from a mod fruitfull and pleafant land, a land, 
 that is next to the Paradife of the earth ; a land, which thou 
 haft confecrated to thy felfe,to be the land of thy facrifices 
 oblations, and holy worfhip 5 a /and wherein thou art wont 
 to manifeft thy felfc vnto men,and to inftrud them by thy 
 facred oracles, and anfwers. From this /W^the land of my 
 natiuitie, thou driueft me out. 
 
 And ftom thy face flail I be hid] I (hall for euer and euery 
 where,find thee difpleafed with me,angry at me,and mine 
 enemy, to the intolerable horrourand amazement ofmy ' 
 minde : thou wilt not deigne to looke vponme with the 
 eyes of thy mercie,but wilt for euer bide thy face from me, 
 and fo depriue me of thy lingular bcneuolcnce, care, tutele 
 and protection. So was Caw hid from thzfact of the Lord, 
 andfo went be out from his prefence. Othemife hee could 
 not be hid, he would not goe out from the prefence of the 
 Lord. 
 
 The third fcruplc concerns h lonahhis fleeing to Tar- 
 Jhi/by from the -prefence of the Lord. \Uonah could flee to 
 Tarfbifh from the prefence of the Lord, how is the Lord c- 
 uery vf here pre fent ? 
 
 Of this fleeing oflonah from the prefence of the Lord, 
 there is a twofold vnderftanding.Some thus vnderftandit 5 
 that he kfc the whole border and ground of Ifraei, where 
 
 the 
 
Amos. 2. 15. 3^5 
 
 the prefenee of the Lord, though it were not more then in o- 
 ther places,was yet more euident by the matifeftations of his 
 fauours and graces towards them. There was the arke of 
 the covenant, znc\ the fantl tsar y y there the Lord gaue them 
 anfwere by dreames, and oracles .there were other morefpc- 
 ciall fauours of the Lords abode there. 
 
 Others by this fleeing of/onah from the prefenee of the 
 Lord, doe vnderftand his turning his backevpon the Lord, 
 his fhaking ofTtheyoke of the Lord,bis wilful! renouncing 
 theCommandement of the Lord $ his departing from his 
 dutie and from the execution of bis office, enioyned him 
 by the Lord. 
 
 In the language of the Scripturc,they are faid to be in the 
 Lords prefenee, or to ftand before the Lord 9 \x ho doe carefully 
 attend his plcafure, and are readie to lecciue and execute 
 w hatfoeuer he impofeth. In the i o. oiDeut. verf. 8. The 
 Tribe of Levi is feparated by the Lord, to ftand before the 
 Lord, To ftand before the Lord, that is, as it is there expoun- 
 ded, to mtnifter vnto the Lord, and to blejle in his name. 
 
 So is the phrafe vfedfcy Eiias, i . King. 1 7. 1, Where thus 
 faith he, vnto Ahab: As the LordGodofKridl/inethj before 
 whom I si And, there fha// not be dew nor ratnt thefe yeares, but 
 according to my word. T he Lord God , before whom I ftand 5 
 that is, the Lord God, v\ horn faithfully 1 doc fcrue. And 
 io is it by Ehzttes in thofe his words to Naaman the Sjnan. 
 2.King.s.i6* As the Lor d/iueth before whom I (land,/ will 
 receme no b /eft/ ng of thee. As the Lord liueth before whom I 
 ftand, a witnclTetomy actions, the fearcher of my heart, 
 whofe honour and feru ice I tender more then mine ov\nc 
 gaine, I will receiue no bleffiog, no reward of thee. 
 
 Now if they, who duely ferue the Lord, are faid to ftand 
 before the Lord, and to be tn his prefenee, then may they who 
 caft offthe yoke of the fer uice due vnto him, well be (aid to 
 hide t h em] e lues from the face of the Lord y and to flee from his 
 prefenee. 
 
 We fee now what this phrafe offieeing from the prefenee of 
 the Lord doth meane. It giues vs to vndcrftand,t hat Jonas, 
 
 A a 4 as 
 

 3^4 The XXI. Lectvre. 
 
 as a fugitiue and refra&aryferuantranne/r#*i the Lord, 
 breaking his bonds of dutie, and making no confciencc or 
 care to do e himferuice* 
 
 Thus arc th« fcruples done away and my doclrine ftand* 
 good, 
 
 There is no refuge^ noeuafion, no efcapingy no hiding.no fleeing 
 from the face oft be Lor J , from his pre fence t from his iudgment s t 
 BO not for thefwift effoote. 
 
 Well. What if the footman for all his fmftneffe cannot 
 faue himfelrejfares it not better with the horfeman ? Cannot 
 hedeltuer himfelfe ?No*bLQCMUQt. He is difablcd in the, 
 next words, 
 
 Neither (Ijati he that rideth the horfe deliuer himfelfe. 
 
 This rider of the Horfe is in the Septuagint 5 ivmCs, the 
 horfemtn. CyrillcM* him Co. Sq doth Caslalto, and Ta ver* 
 ner\ in his Englifh translation. In the Vulgar Latin he is AfL 
 cenfor equi. So is he in S.Hierome.The appellation pleafeth 
 Luther, and Calvin, and Ofiander. Nor doth Gualter diilike 
 it. For he hath , *h*i ajcendit fuper equum. Afcenfor equi, or 
 qui afeendit fuper equum y he that mgunts on horfebackc.He 
 is with TremeUifUyZnd lunius, infidens equo 5 fo is he with Va- 
 tablxs,\x'ith Mercer,znd with Pifcattr : Infidens e quo ,he that 
 fits on horfebackc. With Drufius he is Vettor equi, v\ith 
 BrentitesVeSlta equo. Vetlorequi, or V&tu equo, he that is 
 carried en horfebacke. With Oecolampadius, he is equitans 
 Equum, he that rideth the horfe. This lad reading is that 
 which the learned tranflators of our now Englifli Btbkhzuc 
 made choyfe of. He that rideth the horfe. This rider of the 
 horfe? this horfeman, mounting, fitting) or, carried on 
 horfebacke (hall not deliuer him/e/fe. 
 
 Shall not deliuer himfelfe Jn the Hebrew it is,hc /hall not 
 deliuer hisfoulc. So is it in the Chaldee. The reading is re- 
 tained by Brentiu4iQalvin t Dru^m 9 Vatablus, and Mercer. 
 In the Septuagint it is i ^ ™r* tOj> ymlw i*,?*, he fliall not 
 huchisfoule. It is the very reading of S. Hhrcme, and S. 
 Cjriti, and the author of the Vulgar Latin .-and is followed 
 by Luther andby Mmfier. 
 
 He 
 
A M O S. 1. 15. 365 
 
 He (hall not deliuer, he (hall not faue tayW.?. His foule, 
 thzt is bis life. Whence fome doe read: He (hall not faue 
 bisltfe 5 fo Caflalio, Co Ofiander^nd Co our countryman Ta- 
 vemer in his old Englifh tranflation. Let the reading be 
 Soule, or Life , man bimfelfe is meant : and therefore fome 
 haucread, He (halj not deliuer hmfelfe. SoTremeltiu* and 
 Tuniue,zndPtfcator:zndCo we read in our new eft Englifh 
 Biblo % He (hall not deliuer btmfelfc. 
 
 Thus haueyou the Grammatical! fenfeand vn deman- 
 ding of thefe words, He that rideth the horfe fbatl r.ot deliuer 
 btmfelfe : This rider of the horfe, this horfeman mounting, 
 fitting, or carried on horfebacke, (hall not deliuer, (hall 
 not faue hi$y**/<r,his hfe,btmfelfe.T he leilbn we are to Icarne 
 from hence, is, 
 
 He that is mounted en horfebacke, hath no advantage a- 
 bone others, for thefauing ofhimfelfe,ifGoddoe once re- 
 folue to punifb. 
 
 Be thine horfe euery way anfwerable to that Horfe ( of 
 which thou maiftread in the Bookeof/^ chap, 3p.jwhofe 
 meckfis clot bed with thunder , the glorj of whofe noflrilsis 
 terronr • that parvetb in the vaiey, andreiojeeth in bisftrengtb, 
 t\nd goeth on to meet the armed men ; that mockfth at fear e and 
 is not affrighted, and turnes not backs from the fmord : no* 
 though the quiuer rattle againfi him, though the ffieare and 
 fiielddoeghfter, y&jwa&ojocth he the ground mth fierceneffe 
 and rage. The (oundofthe trumpet terrifieth him not, but ra- 
 ther reioyceth him : for hcfmefletb the battellafarre off, the 
 thunder of the Captames, and the fhouting. Be thine horfe eue- 
 ry way anfwererable to this horfe, yet repofc not any confi- 
 dence in him for thy fafdc : for he will faylethee. # 
 
 He will doe fo. Whatelfe is it that thoureadeft, 7fal. 
 33 .17. An horfe is a vaine thing to faue a man, neither fiail bo 
 deliuer any by his great firengtb. Let S.Auflme in ftru ft thee, 
 Mentitur tibiequustfuandh promittu faluttm : if thy horfe pro- 
 mife thee fafetie,he iyeth vntothee.Thepromifc ofa horfe \ 
 Nunquidcquus alicki loquitur, & promittit falutem . ? Doth 
 
$66 The XXI. Lectvre. 
 
 nhorfcJptAk? to man ? doth hepromifehim fafetie ? It can* 
 not be. Yet when thou confidereft the comely feature and 
 proportion of thy horfe, his flout courage, his admired 
 fwiftnelTe, ifta omnia y velnt promittmt tibi de ill* faint em, aM 
 thefe things doe, as it werepromifc thee faftie by him. Sed 
 fallant, (iDewnontuetur, but without the efpeciall blefling 
 of God all thefc things will fay le thee. For, Mendax equtu 
 ad faint em, an horfe is a lying thing for fafetie,a vainc thing 
 to fane a man > and (hall not de liner any man by his great 
 flrcngth. 
 
 This is it,w hich you may read in the Booke ofTrcntrfa 
 chap. 21.31 The horfe if prepared againfl the day of : batted, but 
 fafetie is of the Lord. Let the horfe be made readie, let him 
 be throughly furnifljed for the warre, yet relie not vpon 
 him for thy fafetie. For fafetie ,all fafetie is of the Lord ; and 
 of him alone. Let the Lord rebuke, yea, let him but fpeake 
 the word j both the chariot and horfe fliall be cafl into a dead 
 Jlfepe. So we read, 7 J fat. 76. 6. The meaning is : By the 
 onely word of the Lbrd it often comes to patfe, that they 
 who truft in their Chariots and Horfes t doe vanifli &come 
 to naught, like a dreame, yea, Wkcthcfhadowofa dreame. 
 
 Pharaoh, proud and cruell Pharaoh, fory that he had let 
 
 the children of 1 'frac I goe,would needs goe fetch them back'6 
 
 againe. He allured him felfe before hand of fucce(fe,eit her 
 
 tofpoylethem, orto reduce them to bondage. In the 
 
 . (trength of this conceit/umifhing himfelfe with horfes and 
 
 charms of v\ arre,/.v hundred chariots, and all the chariots of 
 
 Egypt, accompanied w ith bis nobles, captaines , and fouldu 
 
 ers he marched furioufly and purfued the Ifraehtes, eucn to 
 
 the middeft of the Red Sea : To rhc middesl of that Sea they 
 
 came, & no one waue rofc vp ag Wnft them, to wet fo much 
 
 as the hcofes of their horfes. When they were comzfofar 
 
 ( too farrc to returne ) they were fodainely ftriken with 
 
 their laft terrour. Their char tots and horfes, in which they 
 
 tru (ted, fay led them,ashauingdonethem feruice enough, 
 
 to carry them into perdition. For the Sea fhut her mouth 
 
 vpon them, and [wallowed them vp in her wattes : you know 
 
 it 
 
A M OS. i. 15. 367 
 
 it to be fo, Exod. 14.16. Where is now the fafctie, which 
 they promifed themfelues by their Horfes and Charms I I 
 muft againefay, Mendax eqniu adfalutem, A horfe is a ly- 
 ing thing forfafetie, a vaine thing to fane a man. Thus is my 
 doctine confirmed 5 
 
 He that it mounted on horfebacke* hath no advantage 
 aboac others, (or the fasting ofhimfetfe, if God doe onte 
 refolue to punifh. 
 Now let vs makefome vfe of this doftrine.lt may firfl 
 fcrue i'orreproofe effuch, as for the time of war re doe glory 
 inthcmultitudeandflrength of theirW/r/, and prefume 
 that they (hall preuaile and get the victory by the valour of 
 their horfemen. The holy Scripture would haue them to 
 be of an other minde,andto be perfwaded, that victory is 
 euer from the Lord, and from him alone,and that without him 
 the horfe and the rider can doe nothing. But they will not 
 change their mind,they will not be thus pcr/waded. *K> 
 thefe therefore thus faith the Lord god,xhz holy one ofjfrael, 
 Efa. 30. 1 5. /« returning and refl fhallyee befaued^ in quictnes 
 and confidence, [hall beyourftrength 5 andje would not. But ye 
 faid$ No, for we will flee vpon horfes, andwiS ride vpon the 
 fwift. Will you flee vpon horfes f therefore (hail yee flee Will 
 yc ride vpon the fwift f therefore (hall they that purfue you 
 befmft. A thoufand of you fliall flee at the rebuke of one : 
 or at the in oft at t he rebuke of flue fliall y e flee tillyee be left m 
 a beacon vpon the top of a mount aine, and as an enfigne on a htU. 
 
 Againft thefe there is a curfe gone forth, Efa. 31.1. fVoe 
 be vnto them that goe downeto Egypt for helpe, andtrufl in 
 hoi Ces, and comfort them felues with chariots, becatffe they are 
 many 5 and with horfemen, becaufe they are luftie and flrong: 
 but looke not vnto the holy one 0/Ifrael, norfeeke the Lord. 
 
 Concerning thefe Inow fay no more. I goe on with a 
 fecond vfe : and that is, to admomfh our felues, that w e put 
 no truft, no confidence in horfe ,chariot ,horfemen,ox like ex- 
 ternal! meaneforfafetie.Sithir is euident,that thefe cannot 
 deliuervs, from any the leaft judgement, that God in his 
 difpleafurc (hall lay vpon vs. Let vsfor euertruft in the 
 
 Lord 
 
368 The XXI. Lectvre. 
 
 ZWalone,and his power. It is a fwette ftraine which the 
 faith'full haue in their (ongJPfal. a o. 7. Hi, curruum, & ilh 
 c quorum 5 nos vero nominis lehov* Dei noftri recordamur. Let 
 it be the matter of our meditation in the day of trouble and 
 diftrctTe. Say we in faith and afurehopc 5 Some trufl in 
 Chariots, andfome in horfes, but rve will remember the name 
 of the Lord our God. We will remember him, to put our 
 trufl in him, and to fettle our hope on him alone. So (hall 
 ableffingattendvs. It is promifed, Ierem. ij. 7. "Bleffed 
 u the man that trufieth in the Lord, and whofe hope the Lord 
 U. Bletfedishei What is that to fay \ It followeth : Hee 
 (hail be as a tree planted by the w*urs,thdit jpreadeth out her 
 rootet by the riuer t whom the beat, when it comrnetfe, **»»** 
 hurt, whofe //***/ are alwayes £'****, that if not carefull in 
 thcyeare of drought, and neucr Qtefcih from yeeiding fruit. 
 
 In this comparifon betweene a/rf/7^#w4*,thattru&eth 
 in the Lord, and a tree planted by the waters fide, we may 
 cote the fled fa (Incite and ftabilitie wherewith the faithfull 
 people of God are fuppor ted, fo, that they canneuer/^ 
 away from faith, and from the grace of God : whereby is 
 condemned the doctrine of doubting,xhii Pooifli doctrine, 
 very pernicious,yeajdeadly to euery foule 5 that (hall drinke 
 it in.But I will not here make any excurfion.Let that which 
 hathalreadiebeenedeKucrcd fufficefor the explication of 
 the 15 . yerfc. The llxteenth folioweth. 
 
 And he that is couragious among the mightie fiaX flee a- 
 'way nakedinthat day , fayth the Lord. 
 
 HE that U ceuragious among the mightie ] This couragi- 
 ous man is in the Hebrew thus defcribed, the flout of 
 heart among the mightie. In the Vulgar Latin thus : Robuftm 
 corde inter fortes, the flrong of heart among the float. This 
 reading is embraced by Brenfiut, and Ofiander, and Luther % 
 and Calvin, and gualter. Some vary the pbrafe 5 as thus $ 
 fortisanimo inter rebuftos, the (lout of courage among the 
 flrong ', fo 'Drufius, Some thus, fort if ammo inter fotentiffi- 
 mn> the (tout of courage among the mighticjfo Tremeltiu*. 
 
 funiw, 
 
A M O c . 2. 16. 369 
 
 Jun<w,at\d Tifcator, Some thusrfuiroberatcor fuum inter 
 robuflos t he that ftrengthneth his heart among the tfrong, 
 fo Vatabltts, LMunftir thus tranflatcs it? qm inter fortes 
 virili eft corde, he that is of a manly heart among the flout. 
 In Tauerners tranflation thus I read 5 He that is as manly of 
 ftomack* ** * Gyant. In our late Chursh-TSible thus j Hi 
 that is of mighty courage among theftro«g men. 
 
 The reading of the Septuagint is farre different. They 
 thus : Ei/psSi? i i@pJU cut™ \v Awdpxff. It is fo in the Franc ks 
 ford Edition. S. Hierome thus renders it 5 Inventnm cor 
 tins inter potentes, his heart is found among the mighty 5 
 for h Stw&sTVf, forochaue iv Awa&fab foitmuftbe,;»^«- 
 tttm cor eitu in potent at thus, his heart is found in />*/*»/*/*/ 
 or dominions. Its obfeure enough. S .Cyr ill vnfolds it: 
 he findes his heart mightily opprelfed with terrors, and 
 without refinance giues the vi&orie to thefpoyler. 
 
 The former readings, Latin and Englt/h^xc more natu- 
 rall,and doe better exprelle the originall. Ours is good; 
 He that is contagious among the mighty CD^^-*^ bagib- 
 borim in potentibm, or inter potent es, among the mighty. 
 The Hebrews by the particle S In or Inter > doe vie to 
 fignifie the<highert degree,the fupcrlatiue/ lael the wife 
 of Heber theKenite, ludg.$.l^. is itiled, beneditt* inter mm- 
 heres, bletfed among women. The phrafe is vfed by the 
 Angell in his Ave Maria-) Lvc.i.iS. Benedict* tu in wm- 
 licrtbus. Elizabeth repeats itj verf 42. Bcntdxtla tu tvter 
 tnulteres. B enedicla in mulieribus, or inter nrnlit re ,-. Blelled 
 in,or among women, that is,Be*edtcl4rum benediclifjims. 
 of women, that are blefled , the mcftblelled; b.. 
 abouc all. 
 
 Such is the expofition that Petrnt Ln fit antes gives of 
 thefe words, rob^flm corde inter forte s t thc ftrong oi nesrc 
 among the ftour,that i$,faith hQ^robuftorum corde rstufttjffi- 
 mtss^r? fortium fortfjpmiu.oizhz (rrong of heart the ftrcn- 
 geft and of (lout men the ftouteft: or as C*ft*hohuh it> 
 militnm ammofiffimits^ (ould'crs themoll ccuiagious & 
 hardiefl. With w$ } he is the couraeicHs amor.rt the might-; . 
 
 1 * "of 
 
370 The XXI. Lectvre. 
 
 Of this courMgiota mziiyCouragiota among the mighty, 
 notwtthftanding \ri$firength,bis wtght y \\is manhooa.his va- 
 lour ,h\s ffoutneffe^hls hardmeffe ^his co$gragtouJnes t \t is faid t 
 that he (hall flte away. 
 
 O*^ ianusyhc (hall flee awaj. Shall he flee away? How 
 is it poffible ? Is not the contrary already confirmed by 
 all the patfages of the two precedent verfcs,t he I4.and the 
 15 i Yes it hath. I therefore vnderftand by thb flying 
 away, not (Imply * flying away, but oncly *de fire y or an en- 
 deauour to flic away. He flialJ fit* away, that is,be ftiall df- 
 fire toflie array, or, he (hall endeauourto flit away-, yet to 
 hislitleor no aduantage, though his defire or endcauour 
 be to flic away naked. 
 
 He fliall flee away C3V\J7 hharom naked. A man 
 is fometimes faid to be naked, v\ hen he wanteth neceilaries 
 for the fupply of prefentoccafions. It is /aid of Saul, 
 I.^w.19.24. that htflript off hk clothes ,and prophecied % 
 and was all that day and all that night naked. I cannot ima- 
 gine, that Saulwis indecdaltogtthcrnakfd,butheisfaid to 
 be fo, becaufe he had laid aflde his princely robes ; as 3^. 
 Cbimchi thinketh; or becaufe he had putoffhis militaric 
 apparell, and was now as another common perfon,as lu- 
 nms iuppofcth; or becaufe he was fine pallio prophettct, 
 becaufe he had not on a Prophets cloake, as Dmfius afnr- 
 rneth obferuat.lih.j^.c.i^. So is Efay faid tohaaegone 
 nakedychap. 1 o. l. becaufe he was nudatus vefle fit a prophetic a, 
 becaufe he had loofed the fackcloth from offhis loynes, 
 and had put off his propheticall attire. 
 
 In the fecond of Samuel,cbap. 6, 20. t^Michal tclleth 
 Damd^hu he had vncoueredhimfeife,ormadchimfelfe 
 naked. And why I but becaufe he had put of his princely 
 apparell ; and danced in a linnen Epbod. 
 
 Naked *Ko may tbey be faid to be, that haue no good 
 apparell,no good clothing on. So are the Apoftles faid 
 tobe naked t J.£V.4.II. Even to thu pre/ent hour ewe both 
 hunger and thtrfl^ and are naked y andare buffet ed^andhaue no 
 certame dwelling place. We arc nakedjim is,fakh Dru- 
 
A MOS. Z. 16. 371 
 
 fitu, won its Irene veftm^t are not very well clothed. No 
 more were that brother and yftikr, of whom £/*;«?/ fpea. 
 keth , chap. 2. 1 5. They were naked : Naked, tkac is, male 
 veftittyQT neeefario ve'ftitu defiituti 5 they were ill clothed, 
 or wanted neccflarie apparel!. 
 
 By the places now alleagcd yow fee,that he may be faid 
 to be »4^,thatis not fimply and altogitber fo. So of the 
 conragiomrmu ia my text it is faid, that he Jball flee army 
 nuked. Naked,that is,vnarmcdj without armour : hauing 
 caft away his weapons) and all other inftruments of miii- 
 tariedifcipline 5 content to efcape with life,ifhe may be 
 fo happy; but fliallnot: for there is no efcapmg t zs you 
 well know by that you haue already heard. 
 
 But when (hall this couragtotu *»*» be in fuch a ftreigfct, 
 at that he fliallbcfaineto^ away naked* It (hall bee, 
 faith my text KVttVCDYO *Baijom habujn that day. 
 In that day, the day of Gods Judgement : in that ^*y,when 
 God will exercife bis iudgment againft the rebellious, and 
 refra&arie. 
 
 This**/ may be called the *&y of the Z#r</,whereof we 
 TtzdiEfai. 13.6. Howie yee,for the day of the Lord it at hand: 
 itjhallcome at a deftruttion from the Almighty. It is fo called, 
 Iotl I.I 5. AIm for the day: for the day of the Lord is at 
 band, and as a deftrn&ion from the Almighty {hall it come. 
 
 This day j the day of the Lord, for the horror thereof, i$ 
 by our Propbtt Amos called darknejfe,chap. 5. 1 8 Woe vnto 
 youjthat defire the day of the Lord : to what end is it for yon ? 
 The day of the Lord is darknes and not light. A day, and yet 
 darknetfe/ a day and no light in it I Its euen fo: and is 
 repeated by an ETnfyyw, verf.io- Shall not the day of the 
 Lord be darkveffe and not light , ? suen very darke and no 
 brightnejfeinit. I cannot better fet forth vnto you the 
 ftate of this day, then the Prophet Zephaniah doth,cb*p.i. 
 15. Read him, and you (hall finde this day , the day of the 
 Z0r*',tobe a day of \*.rzth,aday of trouble and diHrefre, a 
 day of waHnelle and defolation, a day of darknede and 
 gloomineife; a day of clouds and thicke darkneife^^ day 
 
 of 
 
57^ The XXI. Lbctvre. 
 
 of the trumpet and alarme. No maruaiJe then if our 
 couragiom man, the couragiom among the mighty fiiall endca* 
 ucu or defire to flee away naked in that day. 
 
 But (hall heendeauour,or&aIl hedeflretodoit? Yesl 
 He muft be faine to doe it. For it followeth by way of 
 confirmation JV\ftVCDK2 Neumlcbovab, faith the 
 Lord. 
 
 Stfih the Lord. 
 
 THis is the conclufion and confirmation of all. Th* 
 Lord, the a Qed of truths who b lyeth not nor deceiueth, 
 b Tium.ii, \9> whofe words are c yea and *0wi,whoeuer d <W according 
 Tit ) 1 ?' o t0 inal ne f ait b* an ^ accompUJheth what he $caketb,hc it is, 
 i Cor i 20. tnat ^ cre tnreatnctn f hc couragious among the mighty, that 
 A Ntm.*$A9> they ftiM flee *»ay naked in the day of their vifitation. And 
 fo out of doubt it came to patfe. 
 
 It came to parte in the dajes of Peka K.of Ifrael, at 
 what time Tiglath PiUfar K. of Ajfyria came vp againft 
 the Ifraelites, tooke diuers of their Cities, the whole Re- 
 gion that was beyond lordan>\hz polleffion of the Reube* 
 nitesfiaditesyandhalfe tribe of Manafleh,y ea all the land of 
 Nephthali: and carried fome of their inhabitants captiuem- 
 to Ajfyria. l.King % \5 % !% 
 
 After that in the dayes of Hefeah fonneof Elah, the Ia/l 
 
 of the Kings of Ifrael,this prediction was fulfiIJed 3 at what 
 
 time Salmanapr King of AJfyria invaded ^r^theKing- 
 
 * dome of the ten Tribes, tooke Samaria, and carried much 
 
 people away into Ajfyria. Of this we read 2. King. iy.6. 
 
 In that day, that day when TigUth\ Pile far prevailed a- 
 gainft Ifrael, and that day wherein Salmanaffer was con- 
 queror, he that was ceuragious among the mighty, was faine 
 no doubt /*, runne away, and that naked, according to this 
 predic1:ion,Ffe^<«* is courageous among the might y^/hall flee 
 away naked in that day. My obferuation from hence is 
 this : 
 
 Itisnet a flout courage, a valiant hearty or aboldjpirit, 
 that can flee A a man in the day of gods vengeance. 
 
 Beleeuc 
 
Amos. i. \6. 3^5 
 
 Beleeue it, it is not.For in that day fa flouted, the mod 
 valiant and bold, fhall be ftriken with aflentfbmentef heart t j) eutt »8.i8.if. 
 and fhall grope at uoouedayes, as the blind man doth in 
 darkencile. It (hall then be with him,as it was with Belfia*,- 
 *.ar the King, Darnel 5. 6. His countenance fhall bee changed, 
 bis thoughts (ball trouble htmjhz iaynts of bis Jeyues fhall be loo- 
 fed, and his kpeespsallfmite one againfl the other. Yea then 
 ( for then will the Zor^arifetoA*/^ terribly the earth) then 
 Jhall he goe into the holes and clefts oft he ragged rockes,lnd 
 into the caues of tht earth, for fear e of the Lord, and for the 
 glorj of bis Maieflie. So faith Efay elegantly, chap. 2 . 1 9,2 1 . 
 And fay you now, what can a .flout courage, a valiant heart, 
 a bold fpirit deed a man in that day, in the day of Gods 
 vengeance I You mud needs confetti, it can deed him no- 
 thing. 
 
 Nothing / Lee vs then for our good make fome profita- 
 ble vfc hereof. We (hall the better make it if we will fumrac 
 vp together thofe naturall abilities, which our Prophet A* 
 mos hath here difabKd, from ycclding any heipevnto vsin 
 the day of God his reuengement: If neither he that is*/** 
 expedite and agile bodte, nor the flrong man, nor the might is 
 man,nox the bow man.nox the fwift of foot , nor the borfeman, 
 /hall mthat day be able to deliuer or heJpe biwfetfe.'ifbc that 
 i$ couragious among the migbtie, fhall befaine to runneaway 
 tusked in that day, whence then (hall we in that day Iooke for 
 fafetie \ It mud not be from any ay dc of man. 
 
 No* the Vfe we are to make hereof is, that we rruft not 
 in man, or in any thing that is in or about man. To this du- 
 tieweareaduifcdbytneProphet2r>i,chap.*. 12. Ceafe 
 yeefiom man, whofe breath is in bis noftriis : for whersin is be 
 to be accounted of? If you will be fafc and without danger in 
 the day of trouble, Ceafe from man - 9 Sec that yechaue no 
 confidence, no affiance in him ? as though dgainft God oxviib- 
 **f God he were able to belpeyou. His breath is in his no- 
 flrils 3 his fuule, his virall fpirit, his life is but a blaft, and is 
 gone with a pufFe. Then where it hit helpe t Weake, fraile, 
 aad biictlewM», wherein is hs to be accounted of? Is he to be 
 B b accounted 
 
374 The XXI. Lectvre. 
 
 accounted of Cox any thing chat is in him? for his aftiuitiefor 
 his dexteritie^Cox his valour y for his i*ifedome> or the like? 
 No ? for if he begone^ all thefe are likcwifc vanifhed. 
 
 But may he not be accounted of forfomewhat that is*. 
 bout him? for his riches > for his munition t and weapons of 
 defence, for his honour y and the reputation hehoJdethin 
 the ftate wherein thou liuelr t No, no. For what cares the 
 uilmightie for thefe ? The Tfalmifl was not ill aduifed, PfaL 
 146. 3 . Where he thus aduifeth vs : Tut not jour truft in 
 Princes, nor in anyfonne of man , in whom there is no he/pe 9 his 
 breath goeth forth, he returneth to his ear th y tn that very day bis 
 thoughts perijh. Sec man here pictured and drav^ne forth in 
 liucly colours : Put not your truft in Prtnces] not in Trinces / 
 Why? Is not their authoritieand pre-eminence here ex- 
 ceeding great ? Yes. B ut they arefonnes of men ] Well. Be it 
 Co. The fanes o* men are creatures not farre inferiourto 
 the iAnocls. True. But there is no helpe in them]ao helpein 
 them?Why Co ITheir breath goeth forth] rhey dye. What if 
 they dye t Is there no place for them in Heauen among the 
 flarrcs t No, they retume to their earth ] there to participate 
 with rottenneire and corruption. What if corruption be in 
 their flefb, may not'their intendments and deuifes be ca- 
 nonized and kept for etcrnitie ? No, ihey may not. For in- 
 that very day their thoughts perijh ] their thought 7 are as tran- 
 fitorie as their bodies, and come to nought. And there- 
 - fore put not your truft in them 3 not in Princes y nor in any Jen 
 ofman. 
 
 Wherein then (ball we put our truft ? Euen in the Lord 
 our God. To this truft in the Lord, we are inuited,P/5i£ 1 1 8. 
 8,9. It is hotter to truft in the Lord then to put confidence in 
 man. It is better to truft in the L ord, then to put confidence in 
 Prinees.Is one better then the other ? Why, then both may 
 begoody and it may be good to put confidence in man. Not 
 fo. You may not take the word better in this place to be fo 
 fpoken. For if you put any confidence tn man y you rob God 
 of his glory 5 which to doe can neucr be good, I therefore 
 thus expound the words \Itts better] by infinite degrees, 
 
 abfoluiJy 
 
A M O S. 1. 16. 37; 
 
 abfolutely and limply better, to sruji tnthe Lord] to truft 
 ftedfaftly in him alone, then to put any confidence ] any man- 
 ner of truft or confidence, in man} or what cftate or dignity 
 foeuer he be, though he be of the rancke of Primes, who 
 haue all the power and aurhoritie in the world. Its euery 
 way better to trufl in the Lord,ihen to truft in fuch,euci good 
 to trufl in the Lord ^ but neuergood to truft tn man. Truft 
 wet* the Lvrdjind blelTcd (hall a e be. bur curfed is the man 
 ihittrufteth in man, and maktthflejb his armefht Lord bim- 
 fclfe hath faid it, Ierem. 1 7. 5. 
 
 Now therefore, O Lord, fince thou haft from hence 
 taught vs, that from the ayd of man there is no fafetieto 
 be expeded, neither from him, that is of an expedite, and 
 agile iodie, nor from the flrong man, nor from the mightie 
 man, nor from the bow-man, nor from thefwift offoote, nor 
 from the horfemauy nor from the couragious among the migh- 
 tie, nor from any thing elfe that is w man, or about him, 
 giuc vs grace we befeech thee, that in thee alone wee may 
 place all our hope and confidence. In thee alone our God 
 and Father of mercies doc we truft : and doe thou accor* 
 dingtothemulritude of thy companions lookevpon vs. 
 Hearc the Applications ofvs thy poorefe/uants,liuing far, 
 as banilhed men in a fauage Countrey . Protect, wee be- 
 feech thee, and kecpe our foules among the many dangers 
 of this mortall life, and bring vs by the conduct of tby 
 gracious fauour into that thy facred habitation, 
 and feate of eternall glory. Grant this 
 vnto vs, mod deare Father, for 
 thy beft beloued Sonne 
 Jefus Chrift his 
 fake. 
 
 FINIS. 
 
A Table of fuch particulars ~as are 
 
 contained in this Commentarie. 
 
 Abraham, his mild jpeech to Lot. 29 
 esfccejfetoGod. 347 
 
 No accident in Cjod. 1 J 4 
 
 Adam, 2 £7. 360 
 
 Adulter it, J48 
 
 Adulterers. 148 
 
 NaturallAffctlion. ■ 28 
 
 Affliilion. 154 
 
 Alexander the ftxth. 157 
 
 An Altar , of earth. 169 
 
 of ft one. of Holocanjls. ibtd. 
 
 There was but one Altar. 169 
 
 The Altar a tipe ofChrtft. 1 70 
 
 Popifh tAltars. IJl 
 
 none fuch in the Primitiue Church 
 
 tbid. 
 Our Altar now y not mater tall, xyi 
 It u our he art. 177 
 
 The Ammonites , enemies to the peo- 
 ple of God. 18 
 Sxcluded from that Church. 18 
 Tht%Amoritc 2J4 
 
 D:flroied. . ibid 
 
 lAmerites , thej were tale andftrgng. 
 
 116 
 
 They were dcjlnicd. 236 
 
 Amos. 3 07 
 
 Amosjwhj hefrjfpropbecied againft 
 
 Forreinc nations. 2. 47 
 
 Anum. 21 6 
 
 Antiockw* 149 
 
 AntoniuA Caracalla. ibid. 
 
 Arias. 344 
 
 tslfaphel, 343 
 
 zsfjpafia. 149 
 
 Apt ranee of our faith. 7. 
 
 Atahnta. 343 
 
 Atheifis , denying God and his truth. 
 
 12 
 B 
 
 d//» */#*/£ eftau comforted. 4 5 
 £**/?/ worflxppedfor Gods. 247 
 Beautie. 229 
 
 Behold. 372 
 
 2ta*/Ff/, fit order of God/ Bensfits 
 
 not 
 
A Table. 
 
 Not obferued. 242 
 
 We muft remember gods Benefits. 
 
 2 52 
 The T?ible thegreateft treafure. y 4 
 The Bible muft be had. ibid. 
 
 The 'Bible to be read. ibid. 
 
 Men BUfpheme God. 1 j 2 
 
 Gods name Blajphemed. 1 50 
 
 Our Bodies afacrifice. 1 74 
 
 The goods of our Bodies, muft be offe- 
 red, ibid. 
 The Bond of blond. 28 
 ofchriftiamty. ibid 
 Thegreatefl Bond betweene menjbid 
 tA Broken jpirit. 176 
 D.Bucknham. 89 
 The Bur tail of the dead. 1 7 
 
 3 £0. 36 ? 
 
 3*43 
 138 
 ibid. 
 
 33 
 
 **3 
 ibid. 
 
 Cam. 
 
 Camilla. 
 
 A Calumniator. 
 
 A Calumnie. 
 
 Carioth. 
 
 Cedars* 
 
 They grew high. 
 Certjoth. % 3 
 
 WehauebeeneChaflifedofGod. 42 
 Chrift, our altar. 1 70 
 
 His benefits towards vs. ibid 
 
 His death andpaffion. ' ibtd 
 
 tsf Chriftian in name. 106 
 
 A Chriftianwho. ibid 
 
 The Church of God. 153 
 
 A Citie notfafe againft Godbj muni- 
 tion &c. 35 
 
 ConfangHwitte* %y 
 
 Contempt. C4 
 
 Contempt of the law of the Lord. 67 
 Contempt may be afinne and not. 65 
 Couetoufneffe. 133 
 
 TbecaufesofourCroJfesisfinne. 60 
 Crueltie. ^3. 135 
 
 Crueltie againft t he dead. 2 $ 
 
 Crueltie dityleafeth God. 23.37 
 
 D 
 Darius. 9S. 149 
 
 Thenaturallman in Darknefe. 8 6 
 D auid chef en king. 230 
 
 Dauid George. gp 
 
 The Day of the Lord. 134.371 
 Crueltie towards the Dead. 2% 
 
 BurialloftheDead % 27 
 
 Death of 4. forts. 3 tf 
 
 Death terrible. &y 
 
 Death confidered in a double rejp eft. 
 
 38 
 Death to be feared, of whom. 3 9 
 
 Death welcome to thepenitint.^ 8 40 
 
 Of three things no Definition, nz 
 
 The Denying of a contrary is fomtime 
 
 an affirmation. 70 
 
 All muft once Die, 3 c. 3 7 
 
 Difobeditnce. 74, 77, 2 8p. 292 
 D tjpenfations Topifi.. 1 5^ 
 
 Doggsthankfull. 207 
 
 'Draw nigh to God. 3 47 
 
 A Drunkard, 1 82, 284 
 
 defcribed. i%z 
 
 Drunkennes:the effefts of it. ibid &c. 
 Our Dwelling houfes 4 bleffing vnf 
 
 vs. 35* 
 
A Tabic. 
 
 Eagle :fwifter then Eagles. 224 
 The Edomttes defcendeafrom Abra- 
 ham. ** 
 Egypt, 345.M 
 
 Where fituate. *4$. 
 
 The Egyptians [uperftttions. 246 
 
 Their Gods. *hd. 
 
 Their crueltie. 2 5 1 
 
 The Jjraelites brought vf from the 
 
 tend of Egypt. 244.245 
 
 Slhib : letfe his eldefifonne. 228 
 
 liked by Samuell. 229.230 
 
 faire of countenance and of goodly 
 fiat Mr e. "9 
 
 refufcd. *3° 
 
 No Efcap'wgfrom god. 3 42 
 
 Etham. 15$ 
 
 No Enafonfrom god. 342 
 
 The caufe of Etullisfwne. 60 
 
 Extortion. '33 
 
 GodwholyanSje. I ©5 
 
 The Eyes of the Lord , behold all 
 t bines, 104 
 
 * F 
 
 Faith : the power of it. 2 60 
 
 jifiurance of our Fait h 7 
 
 Perfeuerar.ee in our Faith. 8 
 
 Faiihfull: their ftedfafintffe and (la 
 bite j. 36*8 
 
 Our fir ft patents Fall. 1 o 
 
 The Famine of ierufulem. I o o 
 
 Fathers. fc - 
 
 Our Fathers not (imply to befftio 
 
 in matters of religion. 9 2 
 
 The Papifts follow their Fathers in 
 
 religion. 9 3 
 
 Fire." 34.97 
 
 No Fleeing from God. 342. 360 
 Flee to God. 346 
 
 The father of a Foolereioyceth not. 70 
 Fornication. 149 152 
 
 abflainefromforntcation. 152 
 
 name not Fornication. ibid. 
 
 Fornication vnlawfud by the law of 
 
 nature. 153. 
 
 Fornicators. j 49 
 
 Free dome. 253 
 
 F rider icke the fourth. 94 
 
 Fruit e. 237 
 
 G 
 
 Gentiles their calling. 
 Their Gods. 
 Giants. 
 
 Glorie only in the Lord. 
 God: hit counfells, 
 all power is his. 
 
 **4 
 247 
 
 234 
 231 
 
 238 
 *3S> 
 
 the honour of victories is his. 239 
 
 isprefent euery where 344 
 
 feet h all things. 104.345 
 
 is all in all in the ouer throw of hie 
 
 enemies. 218 
 
 and in the vpholding his children. 
 
 218.219 
 
 fakh full in hu promises. 2 6* o 
 
 aprefenthelpe, 261 
 
 What God is. 113 
 
 N > accident in God. 1 1 4, 
 
 god' attributes , nf gat inc. 1 1 3 
 
 Aff.rmatMC 114 
 
A Table. 
 
 
 Go d is vnpartsaff. 103 
 
 Goods external we mufl offer vp tn fi- 
 eri fice. iji 
 Goodf of the body mufl be offered, j 74 
 Goods ofthe mind to be offered. iy6 
 Goods vnlawfuUy gotten , not fit to be 
 employed in Gods (eruice, 1 co 
 nor in theferuice of Idols. ibid. 
 TheGoftellofQhrifl. 272 
 its the word of faluation. ibid 
 the do Br me of peace. ibid 
 the dotlrine of good things. 2 75 
 Great perfonages punifbedby God. 44 
 Cjrubcnheimer. 88 
 
 H 
 
 Haile. 1 9/ 
 
 Hanani. 308 
 
 Hearers ofthe word , mufl be atten- 
 tive. 1 6", 50 
 Afaithfull Heart. 1 78 
 Our Hearts mufl not befet on the out- 
 ward things of this world. 4 5 
 Heauen. 139 
 He3. no 
 Hercules : the print of his foot. 22 7 
 A Horfe a vaine thing. 5 66 
 A Horfe defcribed, 3 6j 
 The Horjeman 3 64 
 Hyperbole. 214.22$ 
 
 K. lames. 94 
 
 Idoles. So 
 
 Idolaters: Itsablefftngto be freed 
 
 from them. 249 
 
 Iehouah. 5. 49. 112, 
 
 leremie. $oj 
 
 lewes : their captiuitie. 9 8 
 
 theirretume from captiuitie, ibid 
 The lewes a fltfneckfd people. 8 3 
 The deftruttion o( the lewes fore- 
 told. . 97 
 lerufalem. ibid. 107 
 had f aire appellations. 9 9. 1 07 
 Affiled with famine, 1 00 
 The defer ullion of lerufalem. 101. 
 
 102 
 
 the defolationforetold. 100 
 
 Imptety taken for Impiety by God 
 
 wherefoeuer hefindeth it, 1 04 
 
 Like Impieties likf puntfhment 1 0/ 
 
 Incefi. 148 
 
 Inceftuotuperfons. ibid, 
 
 Incejluous manages. 149. 155: 
 
 Inceftuous mariages among the bea* 
 
 then, 149 
 
 Incontineneie. 1$$ 
 
 lohnojLeyden, 88 
 
 John the thirteenth. 156* 
 
 lohn the three and t wentictb. 157 
 
 Johannes de Cafa. ibid. 
 
 lonah. 360.361 
 
 Iphttlm. 343 
 
 Ifrael. 1 50 
 
 their Jtnnes. 161 
 
 t heir prerogatiues, • 150 
 
 Ifraelsvnthankfuineffe, 207.209 
 
 The people of Ifrael : their number 
 
 when they went out of Egypt . 2 54 
 
 Iudah. - 55, So. Ill 
 
 The kingdomc ofJndah. 55*97 
 
 Iudat 
 
A Tabic. 
 
 Judas. 2 ^ o 
 
 1 fidget admomfoed. 195 
 
 Judgement begtnneth with Gods chil- 
 dren. 108 
 The Judgement ofGcd cxercifedvpon 
 great ones. 44 
 The Ufl lodgement \ 2p6 
 lulu. 149 
 Gods Iufllcegoet 'ionfiorrlj ■ 6 2 
 J u ft ices adru omfhed. 195 
 
 Kcrioth. 
 Kitted. 
 
 31 
 29^48 
 
 L 
 
 7"^ Law of the Lord, 66 
 The Law oft he Lord not to he con- 
 
 tsmned. 6j 
 
 Itftirpdffc t h all other Ltwes, 6 6 
 
 A Lie tn words. 8 1 
 
 in manners, ibid 
 
 takings. ibid 
 
 Lies. 8 J 
 
 r iAl he wot (hip of God, ^ . \ . ibid 
 
 of two forts, ibid 
 
 
 in commerce with men tf three 
 
 forts. 
 An exhortation to Lou e. 
 The pray fes ofchrifitan Lour 
 Ljmgdowneatmeaf. . 
 Lions th ankle full. 
 
 fir onger then Lions. 
 Carn.MLrf;. 
 YlefiljLujis. 
 
 M 
 
 LMagiflrats. 195 
 
 their iutie. ibid 
 
 (JMah fionld be curt com. 24 
 
 Men oftpjo fort /. 39 
 
 Martirddme. ' 1 74 
 
 in peace. _- tbtd. 
 
 Marti n of Tolcr.tA. ijl 
 
 Meanes vfedby God. 2 ; 8 
 
 Mtmfl'crsifthe Cjttyell 2JZ 
 
 Their dtitie. ' 2 7 6. 2 8 (j 
 
 The Mimflerie of the word. 271 
 
 Mictuh, 308 
 
 Mtrraitn } 246 
 
 Moab. 18. 32.3 6 
 
 The Moabites: 2 2 
 
 there inhnmanitie t 1 9 
 
 their pride, ibid, 
 
 their crueltie. 2 Z 
 
 A crttsl Mother. 101 
 
 UHimtion. 35 
 
 
 ibid 
 
 3° 
 ibid 
 
 161 
 
 208 
 
 2 34 
 159 
 
 Naked. 
 
 The Names $f God. 
 
 howprjophantd. 
 
 howfanfiiftd. 
 Naz*arene m 
 Nazjtrites. 
 
 their law. 
 Nazirit'es. 
 Nazrites. 
 
 o 
 
 Obedience. 
 Olldtence better ttik 
 
 370 
 
 4. 114 
 
 146 
 
 M7 
 
 268 
 
 ibtdy 
 
 270,284 
 
 268 
 
 268 
 
 7 <J 
 
 nfc>.7 
 O . »%tinc$ 
 
A. Table. 
 
 Obedience to the commandments of 
 the Lor A. 73 
 
 Og K. ofBafian. lid 1 6 
 
 height and flrength. zz6 
 
 his bedfleed. 2 2 
 
 Oke,ftrong as the Okes f 125 
 
 OppnJJion, 133,187.188 
 
 vnlawfull, ibid, 
 
 Opprejfions of this Age. 1 87, 1 8 8 
 Oporejfotirs hated , 1 94 
 
 Op? -cfors of the poor e godfeeth 9 iyy 
 One poore man may not oppreffe ano- 
 ther, ibid 
 The Order of Gods benefits inverted, 
 
 24* 
 Orion. 343 
 
 P 
 
 For the Toon opprejfed cenfe>Iation 9 / 
 The "poore not to be turned out of his 
 
 Paine the companion of a fault. 105 
 4 Painter of Trufta. 88 
 
 The Paradtfe ofHeauen. 139 
 
 The Patience of God, a 1 ,42,45 , 6 1 
 r Paultes the third. 1 $y 
 
 Taking ofPaunes. 1 6$ 
 
 We enioy 'Peace. 45 
 
 Perfeuerance in faith, 8 
 
 Perfons. 103 
 
 Perfins not rejpeftcd by God, ibid 
 Pharaoh, $C6 
 
 Pius the third. 157 
 
 Pledges. 1 6 $ 
 
 A Poore mans *? ) ledge not to be taken, 
 
 166 
 
 (Poore 1 God pleadeth their caufe. 
 
 130.135 
 
 idoe good to them, 138 
 
 j they wUlcarj thee to heautn, 139 
 
 way. i 3 g 
 
 7 (The Toore that are wicked, t^G 
 Popes wicked. 1$$ 
 
 inceftuow, iUd 
 
 Topes dijpenfatiens, 1 * j 
 
 Powder treafon. 219 
 
 PromifetofGod. 260 
 
 Preachers ^mufi deliuer the word of 
 
 God, 15,50 
 
 GodPrefcnt euery where. 
 Prophets, 265,30$ 
 
 how inftrutteds %66 
 
 True Prophets twofirts, 306" 
 
 Falfe Prophets twofirts, 305 
 
 Lying Prophets. g © 3 
 
 Pumjhmentfolhweth wickedpes. 1 03 
 
 R 
 
 To %{ife tfp. 
 
 TZfchabites, 
 
 l^hoboam. 
 
 Repent. 
 
 Repentance. 
 
 Refiituthn* 
 
 The Rider. 
 
 Roote. 
 
 164 
 
 7* 
 56 
 
 4* 
 
 4**78,202 
 
 201 
 
 *15 
 
 Sacrifices vnder the law. iy% 
 
 of two forts. xyt 
 
 Propiciatvrie,Expiatorie,or Satiffac- 
 torie. iyt 
 
 Eucharifticallorgratulatorie. 1 yt 
 
 Eucha» 
 
A Table. 
 
 EwchivijjtcaU of three forts. 1 7 3 
 Buangehcall. ' 1 77 
 
 The Sacrifices of God. 1 7 6 
 
 Gods Sacrifice mufl be thefatteft* 1 7 j 
 Salmanaffer. %7 X 
 
 Saul. 288 
 
 4$W; 4 good man off erf on. 228 
 r tutted by the Lord. ibid. 
 
 God the author of Holy Scriptures. 1 4 
 
 5o 
 Speaketh in the Scriptures 13 
 The holy Scriptures of no priuate mo- 
 tion. 1 3 
 The Scriptures vilified by Papifis. 14 
 51. magnified. 54-55 
 £*//>. 90 
 bad free pajfage in old time, ibid 
 diuerfiy refembled. 9 1 
 In the Scriptures Chriftians general- 
 ly had knowledge. 94 
 The red Sea. 25/ 
 Sheep e in England cruel. 193 
 A Shouting. 40 
 .S&*r, 255 
 Sihon K. of the tAmorues. 2 $6 
 Sinne agreiuow burden. 1 
 pumjhed by god in the Angels. 2 1 
 The caufe of our crofies. 6 o 
 to be punijhed. 1 04 
 refembled. 106 
 theefeEtsofit. 124 
 Grieuous Siunes f hone grieuotu pu- 
 nishments. 6 1 
 Eleefiom Sinne. 1 06 
 godwillpunifhSinm , in his deer -eft 
 children. 107 
 / a fart of Gods inflict , topunifi 
 jtfiune. 108 
 
 Thefilthinejfe of Sinne. 150 
 
 >i» exhortation againfi Sinne. 60 
 Our Sinne sprcfie into (jods pre fence. 
 
 God punifieth for one Sinne. Cz 
 
 Euery Sinne is to be punifhed. ibid 
 
 Ourfiate of Sinne and death. 1 o 
 
 Sinnes procure Gods wrath. 20 
 
 Sinne s hated of God.- 1 o . 5 9 
 
 Sixtw the fourth. 1 $7 
 
 Sobrietie. x z%6 
 
 Sonnes. 2 6$ 
 The eldeft Sonnes prerogatine.i^ 1 3 
 
 Xofyn. 1? 
 
 The Spanijh inuafion. 298 
 
 Stand before the Lord. 3 63 
 
 Stature. 233 
 0*r to** « of re generation andelctli- 
 
 on. 11 
 
 Str atonic e. 149 
 
 StwesinRome. 157 
 
 patr^nifed. ibid 
 
 confuted. 158 
 
 «Sjrj# offoote. 3 f 9 
 
 Thanbjtfulneffe in doggs. 2 07 
 
 tn Lyons 208 
 
 ^» exhortation to Thanl^fulnes.% 1 1 
 
 Thrtt andfoure Tranfgrejfions. §7. 
 
 116 
 
 Thunder. 29 5: 
 
 Tiglath Pilefer. 3 72 
 
 7T& Tr an fictions of the Scriptures irt. 
 
 Ccz to 
 
A Table. 
 
 to vulgar 'tongues ,mthftoodby Pa- 
 
 pills. 88 
 
 their except ions. ibid. 
 
 Treafares of mokednes profit not. Ji 
 CjodisTrue, 6 
 
 Wemuft (Iriue to be True , as God is 
 
 True. ii 
 
 graft not in wealth nor in any rv or d- 
 
 l) helpe, 2Z0 
 
 Trufi not in external helps. 367 
 T r *ft ^ the Lord. 3.6-8; 3 74 
 
 Truft not in man, . 3 73 
 
 Trumpet s v fed in warre. 4 o. 4 1 
 
 God is Trm bin himfelfe, in his words 
 
 etndinhisvrorMes* 6 
 
 We -fats ft be thanHefulltoGqdforour 
 
 knowledge of theTrutb. : 
 We muft ftriue to reprefent'Godin 
 
 Truth. 10.12 
 
 A Tumult, 40 
 
 An exhortation to Turne to the Lord 
 
 Tydeus. 234 
 
 Ty ramie. 253 
 
 V 
 
 The execution of yengeance proper to 
 
 the Lord. 3 3. 
 
 Victories. 239 
 
 yilages depopulated. l 93 
 
 Vnthankefulneffe. to S.li 1 
 
 Odious before God. 105.1 i I 
 
 forbidden. 206 
 
 reprehended. . . ibid, 
 
 punijhed. a op 
 
 VJurie. 133 
 
 w 
 
 Totvalkf. 84 
 
 howsecarctawdke. 249 
 
 Thd Water, 196 
 
 Warre the executioner of Gods ven- 
 geance, 41, 
 A-Waj tahen properly &figuratiuelj. 
 
 137 
 
 Wealth : truft not in 'it, 220 
 
 The nicked man, 235 
 
 mldcrneffe ofEt ham. 1 54 
 
 I c ofShnr. i$6 
 
 \ TheWinde. 297 
 
 ' tVmea/ijorved, 1 8 L 
 
 tobeauoided, 1S4 
 
 , forbidden to the Nazirites, 285 
 
 ■toPriep, . 286 
 
 -to Kings. 28/ 
 
 Wtae guiehio'thetondemned.y J 86 
 
 0///./* condemned, ibid 
 
 The abufe opVjne. 1 g 1 
 
 A Woman of Mwfter. . 88 
 
 Anvnglifh Woman. 89 
 
 TheWordofGodpraifed, 1&,2JI 
 .magnified, . 54> 5S 
 
 not to be declined from, 85 
 
 r £* embraced \vtih diligence, 8 7 
 compared to klampe or Jtght, 8£ 
 B& mujt.be tkartkefull for h'aumgthe 
 Word of god. . ; vf7$7 
 
 21fo Church 'ofTtymc. withholds the 
 Word of God. ibid, 
 
 The WorkesofGod intcmallar.d ex- 
 ternal. 7 
 Z 
 Zachem, 101,131 
 ZedcchidhK. ofludah. 97. 
 
 finis; 
 
• 
 
 
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 >1«¥ 
 
 ■ 
 
 o 
 
 
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