A commentary or exposition vpon the third chapter of the prophecie of Amos Deliuered in vxii. [sic] sermons in the parish church of Meysey-Hampton in the diocesse of Glocester. By Sebastian Benefield Doctor of Diuinitie.
Heare this word, that the Lord hath spoken against you, O children of Israel, against the whole family, which I brought vp from the land of Aegypt, saying,
Hear this word, that the Lord hath spoken against you, Oh children of Israel, against the Whole family, which I brought up from the land of Egypt, saying,
HAuing heretofore, by the gracious assistance of the Almighty, finished my Exposition vpon the first and second Chapters of this Prophesie of Amos, I doe now aduenture vpon the third, in a sure hope and confidence, of the continuance of the same assistance vnto me, not doubting,
Having heretofore, by the gracious assistance of the Almighty, finished my Exposition upon the First and second Chapters of this Prophesy of Amos, I do now adventure upon the third, in a sure hope and confidence, of the Continuance of the same assistance unto me, not doubting,
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yet happy in warre, had vanquished and subdued many of the Syrians, and had recouered the coast of Israel from the entring of Hamath, vnto the Sea of the plaine;
yet happy in war, had vanquished and subdued many of the Syrians, and had recovered the coast of Israel from the entering of Hamath, unto the Sea of the plain;
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The parts are three: 1 An Exordium, or an entrance into the Sermon, vers. 1. 2 A Proposition, containing the summe of that whereof he admonisheth them, vers. 2. 3 An Enarration, a Declaration, an Exposition, or an Expolition of the matter in hand, from the third vers. to the end of the Chapter.
The parts Are three: 1 an Exordium, or an Entrance into the Sermon, vers. 1. 2 A Proposition, containing the sum of that whereof he Admonisheth them, vers. 2. 3 an Enarration, a Declaration, an Exposition, or an Expolition of the matter in hand, from the third vers. to the end of the Chapter.
and came out of the loines of Iacob, whose name was changed to Israel; whereby they may well be admonished, either to insist in the steps of that holy Patriarch, or like disobedient and degenerate children to expect punishment from the Lord:
and Come out of the loins of Iacob, whose name was changed to Israel; whereby they may well be admonished, either to insist in the steps of that holy Patriarch, or like disobedient and degenerate children to expect punishment from the Lord:
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The third is taken from the memory of their greatest deliuerance, their deliuerance out of Aegypt. By this benefit, had there beene nothing else, were the Israelites deepely obliged to giue care to the Word of the Lord their Redeemer and deliuerer.
The third is taken from the memory of their greatest deliverance, their deliverance out of Egypt. By this benefit, had there been nothing Else, were the Israelites deeply obliged to give care to the Word of the Lord their Redeemer and deliverer.
Heare this Word, that the Lord hath spoken against you, O children of Israel, against the whole family which I brought vp from the land of Aegypt, saying.
Hear this Word, that the Lord hath spoken against you, Oh children of Israel, against the Whole family which I brought up from the land of Egypt, saying.
Heare it interiori auditu: so Albertus Magnus expounds it, Heare with your inward hearing. In the phrase of the Gospell, it is Audite & intelligite, Matth. 15.10. Heare and vnderstand.
Hear it interiori auditu: so Albert Magnus expounds it, Hear with your inward hearing. In the phrase of the Gospel, it is Audite & Understand, Matthew 15.10. Hear and understand.
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You children of Israel. The Hebrew is NONLATINALPHABET Benei Iischrael, sonnes of Israel. Children of Israel, or sonnes of Israel, the Israelites are meant.
You children of Israel. The Hebrew is Benei Israel, Sons of Israel. Children of Israel, or Sons of Israel, the Israelites Are meant.
First, the children of Israel, for the Israelites: So speake the Greekes, NONLATINALPHABET, the children of the Aethiopians, for Aethiopians themselues.
First, the children of Israel, for the Israelites: So speak the Greeks,, the children of the Ethiopians, for Ethiopians themselves.
Againe, the sonnes of Israel, for the Israelites. And so speake the Greekes, NONLATINALPHABET, the sonnes of the Grecians, for the Grecians themselues.
Again, the Sons of Israel, for the Israelites. And so speak the Greeks,, the Sons of the Greeks, for the Greeks themselves.
the sonnes of Iuda, and the sonnes of Ierusalem, ye sold to the sonnes of the Grecians; where the sonnes of Iuda are put for the people of Iuda, and the sonnes of Ierusalem for the inhabitants of Ierusalem, and the sonnes of the Grecians for the Grecians themselues:
the Sons of Iuda, and the Sons of Ierusalem, you sold to the Sons of the Greeks; where the Sons of Iuda Are put for the people of Iuda, and the Sons of Ierusalem for the inhabitants of Ierusalem, and the Sons of the Greeks for the Greeks themselves:
In the name of sonne, sometime the Nephew is to be vnderstood. So it is, Haggai 1.1. Zerubbabel is there called the sonne of Shealtiel; whose sonne hee was not, but Nephew, for hee was sonne of Pedaiah, and Pedaiah sonne of Schealtiel. And so is it Ezra 5.1. Zechariah the Prophet is there called the sonne of Iddo, whose sonne he was not;
In the name of son, sometime the Nephew is to be understood. So it is, Chaggai 1.1. Zerubbabel is there called the son of Shealtiel; whose son he was not, but Nephew, for he was son of Pedaiah, and Pedaiah son of Shealtiel. And so is it Ezra 5.1. Zechariah the Prophet is there called the son of Iddo, whose son he was not;
but Nephew; for he was the sonne of Barachiah, and Barachiah the sonne of Iddo. Now as a sonne is sometimes put for a Nephew, so are sonnes for a posterity; So in my Text, the sonnes of Israel are put for the posterity of Israel. The sonnes of Israel, Secundum carnem, non secundū spiritum, as Petrus à Figueiro speaketh;
but Nephew; for he was the son of Barachiah, and Barachiah the son of Iddo. Now as a son is sometime put for a Nephew, so Are Sons for a posterity; So in my Text, the Sons of Israel Are put for the posterity of Israel. The Sons of Israel, Secundum Carnem, non secundū spiritum, as Peter à Figueiro speaks;
Sonnes of Israel, such as were lineally descended from the loines of Iacob, who was surnamed Israel. These sonnes or children of Israel are here further described to be that whole family which the Lord brought vp from the land of Aegypt. Heare this Word, that the Lord hath spoken against you, O children of Israel, against the whole family, which I brought vp from the land of Aegypt.
Sons of Israel, such as were lineally descended from the loins of Iacob, who was surnamed Israel. These Sons or children of Israel Are Here further described to be that Whole family which the Lord brought up from the land of Egypt. Hear this Word, that the Lord hath spoken against you, Oh children of Israel, against the Whole family, which I brought up from the land of Egypt.
Against the whole family ] The Hebrew word here is NONLATINALPHABET Mischpachah, and signifieth a family. So its translated by Brentius, and Caluin, and Drusius, and Gnalter, and Iunius, and Piscator: and so is it in our newest English; against the whole family.
Against the Whole family ] The Hebrew word Here is Mischpachah, and signifies a family. So its translated by Brent, and Calvin, and Drusius, and Gnalter, and Iunius, and Piscator: and so is it in our Newest English; against the Whole family.
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it is a houshold consisting of persons of diuers sexes, ages, statures, strengths, and abilities. But this narrow signification of a family will not serue for this place.
it is a household consisting of Persons of diverse sexes, ages, statures, strengths, and abilities. But this narrow signification of a family will not serve for this place.
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Nation is a fitter word with Castalio: Heare this word, that the Lord pronounceth to you, to the whole Nation, which I brought vp from the land of Aegypt.
nation is a fitter word with Castalio: Hear this word, that the Lord pronounceth to you, to the Whole nation, which I brought up from the land of Egypt.
for each of them may well bee vsed to signifie a Nation. The reason whereof Kimhi giueth, quia ab initio gentes singulae ab vno aliquo viro defluxerunt;
for each of them may well be used to signify a nation. The reason whereof Kimhi gives, quia ab initio gentes Singular ab vno Aliquo viro defluxerunt;
Against this family, that is, against this Nation of the Israelites. So haue you, Ierem. 8.3. Death shall be chosen rather than life, by all the residue of them that remaine of this euill family.
Against this family, that is, against this nation of the Israelites. So have you, Jeremiah 8.3. Death shall be chosen rather than life, by all the residue of them that remain of this evil family.
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This euill family is the nation of the Iewes. I read of the family of Aegypt, Zach. 14.18. and there the family of Aegypt, is the nation of the Aegyptians. Such is the signification of the word family in my Text;
This evil family is the Nation of the Iewes. I read of the family of Egypt, Zach 14.18. and there the family of Egypt, is the Nation of the egyptians. Such is the signification of the word family in my Text;
By this whole family of the children of Israel, some doe vnderstand all the people which the Lord brought vp from Aegypt, which afterward was rent into two Kingdomes, the Kingdome of Iudah, and the Kingdome of Israel. So Saint Hierome, and Remigius, and Hugo, and Lyra, and Dionysius. Some by the children of Israel doe vnderstand the Kingdome of Israel, the Kingdome of the ten Tribes,
By this Whole family of the children of Israel, Some do understand all the people which the Lord brought up from Egypt, which afterwards was rend into two Kingdoms, the Kingdom of Iudah, and the Kingdom of Israel. So Saint Jerome, and Remigius, and Hugo, and Lyram, and Dionysius. some by the children of Israel do understand the Kingdom of Israel, the Kingdom of the ten Tribes,
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Petrus à Figueiro takes this whole family to be here vsed Appositoriè, by Apposition, to expresse what is meant by the children of Israel. The children of Israel, that is, the whole family, kindred,
Peter à Figueiro Takes this Whole family to be Here used Appositoriè, by Apposition, to express what is meant by the children of Israel. The children of Israel, that is, the Whole family, kindred,
or nation of the Israelites which the Lord brought vp from the land of Aegypt. The like doth Tauerner in his English Bible; his Translation runnes thus:
or Nation of the Israelites which the Lord brought up from the land of Egypt. The like does Taverner in his English bible; his translation runs thus:
the Tribes of Iudah and Benjamin: to this sense, Heare this word, this sentence, that the Lord pronounceth against you, O children of Israel, and not against you alone,
the Tribes of Iudah and Benjamin: to this sense, Hear this word, this sentence, that the Lord pronounceth against you, Oh children of Israel, and not against you alone,
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If Iudah sinne as well as Israel, Iudah shall bee punished as well as Israel. Heare therefore this word, not only you of Israel, but you of Iudah too, all you whom I brought vp from the land of Aegypt.
If Iudah sin as well as Israel, Iudah shall be punished as well as Israel. Hear Therefore this word, not only you of Israel, but you of Iudah too, all you whom I brought up from the land of Egypt.
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All, which I brought vp from the land of Aegypt? ] How can this bee? Of those which the Lord brought vp out of Aegypt, all that were of twenty yeeres old and vpward, all saue two, Caleb the sonne of Iephunneh, and Ioshua the sonne of Nun, died in the Wildernesse.
All, which I brought up from the land of Egypt? ] How can this be? Of those which the Lord brought up out of Egypt, all that were of twenty Years old and upward, all save two, Caleb the son of Jephunneh, and Ioshua the son of Nun, died in the Wilderness.
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Againe, the deliuerance of Israel out of Aegypt was about seuen hundred yeeres before the time that this Prophesie came by the ministery of Amos vnto Israel.
Again, the deliverance of Israel out of Egypt was about seuen hundred Years before the time that this Prophesy Come by the Ministry of Amos unto Israel.
How then is it, that here so long after it is said to the children of Israel from the Lord, Eduxi, I brought you, your whole family, vp from the Land of Aegypt? The Israelites, to whom this speech is, had for the place of their natiuity and habitation the land of Iudaea. Neuer had they beene in the land of Aegypt, and yet may there be a good construction of what is here said vnto them;
How then is it, that Here so long After it is said to the children of Israel from the Lord, Eduxi, I brought you, your Whole family, up from the Land of Egypt? The Israelites, to whom this speech is, had for the place of their Nativity and habitation the land of Iudaea. Never had they been in the land of Egypt, and yet may there be a good construction of what is Here said unto them;
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Wherefore for a full exposition of these words, and the profit to be taken by them, I referre you to my fifteenth Lecture vpon the second Chapter of this Prophesie of Amos.
Wherefore for a full exposition of these words, and the profit to be taken by them, I refer you to my fifteenth Lecture upon the second Chapter of this Prophesy of Amos.
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heare and vnderstand, — this word ] this thing, this sentence, this decree, — that the Lord ] Iehouah, the onely true euerlasting and Almighty God — hath spoken ] hath pronounced — ouer you ] vpon you, to you, against you;
hear and understand, — this word ] this thing, this sentence, this Decree, — that the Lord ] Jehovah, the only true everlasting and Almighty God — hath spoken ] hath pronounced — over you ] upon you, to you, against you;
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and Ancestours — I brought vp ] and deliuered with a mighty hand and out-stretched arme — from the land of Aegypt ] that land, wherein they liued in great slauery and bondage, — saying ] after this manner as it followeth, vers. 2. You only haue I knowne, &c. The words you see are expounded.
and Ancestors — I brought up ] and Delivered with a mighty hand and outstretched arm — from the land of Egypt ] that land, wherein they lived in great slavery and bondage, — saying ] After this manner as it follows, vers. 2. You only have I known, etc. The words you see Are expounded.
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Of the three perswasory arguments here vsed by Amos to moue the Israelites to attention, the first is taken from the authority of the Word to the hearing whereof they are inuited, it is verbum Iehouae; Heare this word, non meum somnium, not any dreame of mine, not my word,
Of the three persuasory Arguments Here used by Amos to move the Israelites to attention, the First is taken from the Authority of the Word to the hearing whereof they Are invited, it is verbum Iehouae; Hear this word, non meum Somnium, not any dream of mine, not my word,
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repeated in sundry others places of the New Testament, what else implieth it, but that all are bound to heare? The voice that spake out of the cloud at the time of Christ his transfiguration, Matth. 17.5. it said no more but this, This is my beloued Sonne in whom I am well pleased, heare ye him.
repeated in sundry Others places of the New Testament, what Else Implies it, but that all Are bound to hear? The voice that spoke out of the cloud At the time of christ his transfiguration, Matthew 17.5. it said no more but this, This is my Beloved Son in whom I am well pleased, hear you him.
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Say now, is not the creature bound to obey his Creator, the sheepe his Shepheard, the seruant his Master, the child his Father, the subiect his King? The Scripture sheweth it: yea nature teacheth it.
Say now, is not the creature bound to obey his Creator, the sheep his Shepherd, the servant his Master, the child his Father, the Subject his King? The Scripture shows it: yea nature Teaches it.
A second reason to enforce this duty, I take from the great value and high price of obedient hearing. Obedience in this kinde is better worth than any sacrifice, yea than all the sacrifices that can be offered.
A second reason to enforce this duty, I take from the great valve and high price of obedient hearing. obedience in this kind is better worth than any sacrifice, yea than all the Sacrifices that can be offered.
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See here how elegantly Samuel deciphereth two contraries, Obedience and disobedience? He maketh the one to be better than sacrifice; the other to bee as witchcraft and idolatry. Obedience is better than sacrifice: for hee that offereth a Sacrifice, offereth the flesh of some beast:
See Here how elegantly Samuel deciphereth two contraries, obedience and disobedience? He makes the one to be better than sacrifice; the other to be as witchcraft and idolatry. obedience is better than sacrifice: for he that Offereth a Sacrifice, Offereth the Flesh of Some beast:
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Disobedience is as witchcraft and Idolatry. If, when the Lord imposeth some duty vpon vs, we then conferre with our owne hearts, as Saul consulted with the woman of Endor, or as Ahaziah with Beelzebub, whether wee shall hearken vnto the voice of the Lord, or not;
Disobedience is as witchcraft and Idolatry. If, when the Lord Imposes Some duty upon us, we then confer with our own hearts, as Saul consulted with the woman of Endor, or as Ahaziah with Beelzebub, whither we shall harken unto the voice of the Lord, or not;
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God liketh of obedience, and preferreth it before sacrifice; he hateth disobedience as he doth witchcraft and idolatry; therefore it is our duty, refusing this, to embrace that:
God liketh of Obedience, and preferreth it before sacrifice; he hates disobedience as he does witchcraft and idolatry; Therefore it is our duty, refusing this, to embrace that:
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A third reason to enforce this duty of hearing the Word of God, I take from the consideration of the punishment that shall betide the disobedient. The disobedient shall be sure to be punished.
A third reason to enforce this duty of hearing the Word of God, I take from the consideration of the punishment that shall betide the disobedient. The disobedient shall be sure to be punished.
Our warrant for this we haue, Deut. 28.15. If thou wilt not hearken vnto the voice of the Lord thy God, to obserue and to doe all his Commandements and his Statutes which he commandeth thee;
Our warrant for this we have, Deuteronomy 28.15. If thou wilt not harken unto the voice of the Lord thy God, to observe and to do all his commandments and his Statutes which he commands thee;
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Cursed shalt thou be in the City, and cursed in the field: Cursed in thy basket, and cursed in thy store: Cursed in the fruit of thy body, in the fruit of thy land, in the increase of thy kine,
Cursed shalt thou be in the city, and cursed in the field: Cursed in thy basket, and cursed in thy store: Cursed in the fruit of thy body, in the fruit of thy land, in the increase of thy kine,
But if thou wilt hearken vnto the voice of the Lord thy God, to obserue and to doe all his Commandements which he commandeth thee, then shall blessings come as thicke vpon thee.
But if thou wilt harken unto the voice of the Lord thy God, to observe and to do all his commandments which he commands thee, then shall blessings come as thick upon thee.
Salomon gaue his Parables onely in Hierusalem; Christ giues his voice thorowout the Christian world, hee giues it vs in our streets, in our Temples, in this his house wherein now I stand.
Solomon gave his Parables only in Jerusalem; christ gives his voice throughout the Christian world, he gives it us in our streets, in our Temples, in this his house wherein now I stand.
Inexcusable therefore art thou O man, O woman, O childe of vnderstanding, whosoeuer thou art that refusest to heare the word of Christ, thy Lord and God. For such your refusall you shall be sure to giue an account at the great day of Gods vengeance.
Inexcusable Therefore art thou Oh man, Oh woman, Oh child of understanding, whosoever thou art that refusest to hear the word of christ, thy Lord and God. For such your refusal you shall be sure to give an account At the great day of God's vengeance.
Because I spake vnto you, rising vp early and speaking, but ye heard not, and I called you, but ye answered not, therefore will I doe vnto you thus, and thus:
Because I spoke unto you, rising up early and speaking, but you herd not, and I called you, but you answered not, Therefore will I do unto you thus, and thus:
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Cares he not for our presence, nor for our tongue, nor for our eare, vnlesse he haue our heart too? Then may that Caueat, which Christ giueth his Disciples, Luk. 8.18. when he had expounded vnto them the parable of the Sower, be a seasonable caueat for vs. The Caueat is, Take heed how ye heare.
Cares he not for our presence, nor for our tongue, nor for our ear, unless he have our heart too? Then may that Caveat, which christ gives his Disciples, Luk. 8.18. when he had expounded unto them the parable of the Sour, be a seasonable caveat for us The Caveat is, Take heed how you hear.
Would ye now know how ye should heare? The Prophet Ieremy shall teach you, Chap. 13.15. Heare and giue eare. So shall Esay, Chap. 28.23. Giue ye eare and heare, hearken and heare. Heare, giue eare and hearken!
Would you now know how you should hear? The Prophet Ieremy shall teach you, Chap. 13.15. Hear and give ear. So shall Isaiah, Chap. 28.23. Give you ear and hear, harken and hear. Hear, give ear and harken!
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as in the phrase of the Gospell already alleaged. It is to heare for the after time, as Esay speaketh, Chap. 42.23. It is to marke, and vnderstand, and remember, and beleeue, and follow that which you heare.
as in the phrase of the Gospel already alleged. It is to hear for thee After time, as Isaiah speaks, Chap. 42.23. It is to mark, and understand, and Remember, and believe, and follow that which you hear.
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This duty of hearing as we should, we shall the better performe, if as Moses at the commandement of the Lord did put off his shooes, the shooes from off his feet, because the place whereon he stood was holy ground, Exod. 3.5. so shall we, as oft as we come to this or the like holy place, the House of God, to heare his Word read and preached vnto vs, put off our shooes too;
This duty of hearing as we should, we shall the better perform, if as Moses At the Commandment of the Lord did put off his shoes, the shoes from off his feet, Because the place whereon he stood was holy ground, Exod 3.5. so shall we, as oft as we come to this or the like holy place, the House of God, to hear his Word read and preached unto us, put off our shoes too;
but our much fouler shooes, our lusts, our thoughts, our cares, our fancies, our businesses, euen all that corruption and sinne wherewith in this life we are clogged:
but our much Fowler shoes, our Lustiest, our thoughts, our Cares, our fancies, our businesses, even all that corruption and sin wherewith in this life we Are clogged:
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When the woman said to Christ, Blessed is the wombe that bare thee, and the paps which thou hast sucked, Christ replyed, Luk. 11.18. Yea, rather blessed are they that heare the Word of God, and keepe it.
When the woman said to christ, Blessed is the womb that bore thee, and the paps which thou hast sucked, christ replied, Luk. 11.18. Yea, rather blessed Are they that hear the Word of God, and keep it.
By this his reply, he sheweth that his Disciples were more blessed for hearing him, than his Mother for bearing him. Yet hereby hee denieth not his Mother to haue beene blessed euen for bearing him: but insinuates onely that she was more blessed in being his childe, than in being his Mother.
By this his reply, he shows that his Disciples were more blessed for hearing him, than his Mother for bearing him. Yet hereby he Denieth not his Mother to have been blessed even for bearing him: but insinuates only that she was more blessed in being his child, than in being his Mother.
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And well may you call it a blessing. For the word which we bring vnto you is verbum regni, Mat. 13.19. The word of a Kingdome; it bring a Kingdome with it:
And well may you call it a blessing. For the word which we bring unto you is verbum Regni, Mathew 13.19. The word of a Kingdom; it bring a Kingdom with it:
It was grounded vpon the first branch of my Text, wherein is contained the first perswasory argument of attention drawne from the authority of the word to be hearkned vnto.
It was grounded upon the First branch of my Text, wherein is contained the First persuasory argument of attention drawn from the Authority of the word to be hearkened unto.
They are Filij Israel, the children, the sonnes, the posterity of Israel; a people descended from the holy Patriarke Iacob, chosen aboue all other nations to bee Gods peculiar people, with whom God had made a couenant, and had on his part most absolutely performed it, preseruing them from their enemies,
They Are Filij Israel, the children, the Sons, the posterity of Israel; a people descended from the holy Patriarch Iacob, chosen above all other Nations to be God's peculiar people, with whom God had made a Covenant, and had on his part most absolutely performed it, preserving them from their enemies,
Yet, when those their impieties, disobediences, and rebellions were growne to the height, God was resolued to come against them in iudgement, and to punish them.
Yet, when those their impieties, disobediences, and rebellions were grown to the height, God was resolved to come against them in judgement, and to Punish them.
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This his resolution appeareth in the many menaces and threats, which from time to time the Lord sent vnto them by his holy Prophets. One of which is in my Text, Heare this word that the Lord speaketh against you, O children of Israel;
This his resolution appears in the many menaces and Treats, which from time to time the Lord sent unto them by his holy prophets. One of which is in my Text, Hear this word that the Lord speaks against you, Oh children of Israel;
Against you, to punish you, O children of Israel, euen you. My obseruation here is: God will not spare to smite his dearest children, when they sinne against him.
Against you, to Punish you, Oh children of Israel, even you. My observation Here is: God will not spare to smite his dearest children, when they sin against him.
The other to admonish vs, that we looke not for any certaine earthly peace, though we are by faith the children of Israel, but that we prepare our selues for a continuall succession of crosses and calamities.
The other to admonish us, that we look not for any certain earthly peace, though we Are by faith the children of Israel, but that we prepare our selves for a continual succession of Crosses and calamities.
The third argument of perswasion to moue attention in these children of Israel, is taken from the commemoration of their greatest deliuerance, their deliuerance out of Aegypt;
The third argument of persuasion to move attention in these children of Israel, is taken from the commemoration of their greatest deliverance, their deliverance out of Egypt;
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Heare this word that the Lord speaketh against you, O children of Israel; against the whole family, which I brought vp from the land of Aegypt. My obseruation is:
Hear this word that the Lord speaks against you, Oh children of Israel; against the Whole family, which I brought up from the land of Egypt. My observation is:
The temporall benefits and manifold deliuerances, which the Lord bestoweth vpon his people, are euer to be had in remembrance, and in thankefull acknowledgement.
The temporal benefits and manifold Deliverances, which the Lord bestoweth upon his people, Are ever to be had in remembrance, and in thankful acknowledgement.
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This very doctrine for the substance of it, I haue heretofore in your hearing propounded and proued, in my fifteenth Lecture vpon the second chapter of this booke, occasioned thereunto by the tenth verse, wherein this great deliuerance out of Aegypt is mentioned.
This very Doctrine for the substance of it, I have heretofore in your hearing propounded and proved, in my fifteenth Lecture upon the second chapter of this book, occasioned thereunto by the tenth verse, wherein this great deliverance out of Egypt is mentioned.
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but that in some sort it appertaineth to the Church of God in all ages: for as much as it was a type of a more surpassing deliuery from that fearefull Kingdome of sinne and darknesse. It appertaineth euen vnto vs, whom God of his infinite goodnesse and mercy, through the precious bloud of his Sonne,
but that in Some sort it appertaineth to the Church of God in all ages: for as much as it was a type of a more surpassing delivery from that fearful Kingdom of sin and darkness. It appertaineth even unto us, whom God of his infinite Goodness and mercy, through the precious blood of his Son,
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and our Sauiour, Christ Iesus, hath deliuered from this spirituall Aegypt, the Kingdome of sinne and darknesse, and will in his good time giue vs safe passage from hence, to that heauenly Canaan, the true Country and Inheritance of all Saints.
and our Saviour, christ Iesus, hath Delivered from this spiritual Egypt, the Kingdom of sin and darkness, and will in his good time give us safe passage from hence, to that heavenly Canaan, the true Country and Inheritance of all Saints.
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THis second verse is the second part of Amos his second Sermon concerning the Kingdome of the ten Tribes, the Kingdome of Israel. It is the proposition, and containeth the very substance of the whole Sermon:
THis second verse is the second part of Amos his second Sermon Concerning the Kingdom of the ten Tribes, the Kingdom of Israel. It is the proposition, and Containeth the very substance of the Whole Sermon:
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It hath reference to the many singular and exceeding great benefits, which the Lord hath bestowed vpon his people, Israel. You onely haue I knowne of all the families of the earth.
It hath Referente to the many singular and exceeding great benefits, which the Lord hath bestowed upon his people, Israel. You only have I known of all the families of the earth.
It may serue thus farre to instruct the Israelites, that if the Lord should at any time with his strong hand oppose himselfe against them, and make their welfare to passe away as a cloud, and lay terrors vpon them,
It may serve thus Far to instruct the Israelites, that if the Lord should At any time with his strong hand oppose himself against them, and make their welfare to pass away as a cloud, and lay terrors upon them,
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Whatsoeuer is in God, is Gods owne Essence. And therefore the knowledge of God is his diuine Essence, and God is his owne knowledge. Whence it followeth, that wheresoeuer God is and his holy-Essence, there is his knowledge. Now God is euery where, his Essence is euery where:
Whatsoever is in God, is God's own Essence. And Therefore the knowledge of God is his divine Essence, and God is his own knowledge. Whence it follows, that wheresoever God is and his holy-Essence, there is his knowledge. Now God is every where, his Essence is every where:
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For the cleering of this doubt, we are to note, that knowledge attributed vnto God in holy Scripture, doth not euer betoken a bare and naked knowledge, but sometimes his loue, his fauour, his care, his prouidence, his choice, his approbation, his allowance, his acceptance, or the like. As Psal. 1.6. The Lord knoweth the way of the righteous.
For the clearing of this doubt, we Are to note, that knowledge attributed unto God in holy Scripture, does not ever betoken a bore and naked knowledge, but sometime his love, his favour, his care, his providence, his choice, his approbation, his allowance, his acceptance, or the like. As Psalm 1.6. The Lord Knoweth the Way of the righteous.
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He knoweth, that is, He doth not onely foresee, but also he alloweth, he careth and prouideth for the life of the vpright. So I vnderstand that branch of Dauids prayer which he made in the caue, Psal. 142.3. When my spirit was ouer-whelmed within me, then thou knewest my path.
He Knoweth, that is, He does not only foresee, but also he alloweth, he Careth and Provideth for the life of the upright. So I understand that branch of David prayer which he made in the cave, Psalm 142.3. When my Spirit was overwhelmed within me, then thou Knewest my path.
In the second Epistle to Timothy, Chap. 2.19. we reade of a foundation, a foundation of God, a sure foundation, the seale whereof is, Nouit Dominus, qui sunt ejus:
In the second Epistle to Timothy, Chap. 2.19. we read of a Foundation, a Foundation of God, a sure Foundation, the seal whereof is, Novit Dominus, qui sunt His:
The Lord knoweth; vnderstand not onely a knowledge in generall, but a speciall knowledge; such a knowledge as is ioyned cum applicatione cordis ac voluntatis NONLATINALPHABET,
The Lord Knoweth; understand not only a knowledge in general, but a special knowledge; such a knowledge as is joined cum application Cordis ac voluntatis,
Other like places I could produce yet further, to shew this idiotisme of the holy tongue, that verba notitiae, words of knowledge, doe not euer betoken a bare and naked knowledge, but sometime such a knowledge, as is ioyned with some decree of him that knoweth, with some action of his will, with his approbation. But I shall not neede to doe it.
Other like places I could produce yet further, to show this idiotism of the holy tongue, that verba notitiae, words of knowledge, do not ever betoken a bore and naked knowledge, but sometime such a knowledge, as is joined with Some Decree of him that Knoweth, with Some actium of his will, with his approbation. But I shall not need to do it.
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From the Texts of Scripture before alleaged, ariseth a distinction of the Schoolemen: their distinction of the knowledge of God. The knowledge of God, say they, is two-fold:
From the Texts of Scripture before alleged, arises a distinction of the Schoolmen: their distinction of the knowledge of God. The knowledge of God, say they, is twofold:
Hee knew them, not onely as he knew other Nations, by his absolute and speculatiue knowledge, but also by his speciall and practicall; not onely by the knowledge of his apprehension, but also by the knowledge of his approbation.
He knew them, not only as he knew other nations, by his absolute and speculative knowledge, but also by his special and practical; not only by the knowledge of his apprehension, but also by the knowledge of his approbation.
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Vos tantummodò mihi in viros cultores assumpsi, aut possedi, saith Illyricus. You only haue I taken to be the men for my worship: you alone haue I possessed.
Vos tantummodò mihi in viros Cultores assumpsi, Or Possess, Says Illyricus. You only have I taken to be the men for my worship: you alone have I possessed.
if by this choice, you vnderstand not, that speciall election and choise of God, by which he hath ordained to life eternall those, whom of his free good will and pleasure he hath decreed to endow with a celestiall inheritance.
if by this choice, you understand not, that special election and choice of God, by which he hath ordained to life Eternal those, whom of his free good will and pleasure he hath decreed to endow with a celestial inheritance.
That the people of Israel were alone thus elected and chosen of God, Moses confesseth, Deut. 4.7, 8. What nation, saith he, is there so great, who hath God so nigh vnto them,
That the people of Israel were alone thus elected and chosen of God, Moses Confesses, Deuteronomy 4.7, 8. What Nation, Says he, is there so great, who hath God so High unto them,
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This doth the same Moses more plainly deliuer, in sundry places of the same booke of Deuteronomy, Chap. 7.6. Chap. 10.15. Chap. 14.2. Chap. 26.18. In all which places his purpose is to fasten it in the memories of the people of Israel, that they were an holy people vnto the Lord their God:
This does thee same Moses more plainly deliver, in sundry places of the same book of Deuteronomy, Chap. 7.6. Chap. 10.15. Chap. 14.2. Chap. 26.18. In all which places his purpose is to fasten it in the memories of the people of Israel, that they were an holy people unto the Lord their God:
In the three first places is expresly said, that the Lord did chuse Israel to be a peculiar people vnto himselfe aboue all the Nations that are vpon the earth:
In the three First places is expressly said, that the Lord did choose Israel to be a peculiar people unto himself above all the nations that Are upon the earth:
and all for his promise sake. The promise is, Exod. 19.5. Ye shall be a peculiar or chiefe treasure vnto me aboue all people, though all the earth be mine.
and all for his promise sake. The promise is, Exod 19.5. You shall be a peculiar or chief treasure unto me above all people, though all the earth be mine.
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The Hebrew word is NONLATINALPHABET Segullah, which signifieth ones owne proper good, which he loueth and keepeth in store for himselfe, and for speciall vse.
The Hebrew word is Segullah, which signifies ones own proper good, which he loves and Keepeth in store for himself, and for special use.
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Or the meaning is, that the Lord would commit vnto this people, his people Israel, as a chiefe and principall treasure, his Lawes and Statutes, which he would not doe to any other people in the world besides.
Or the meaning is, that the Lord would commit unto this people, his people Israel, as a chief and principal treasure, his Laws and Statutes, which he would not do to any other people in the world beside.
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They were Israelites; to them perish 〈 … 〉, and 〈 … 〉 and this couenants, and the giuing of the Law, and the seruice of God, and the promises: Theirs were the Fathers, and of them as concerning the flesh Christ came, who is ouer all, God blessed for euer.
They were Israelites; to them perish 〈 … 〉, and 〈 … 〉 and this Covenants, and the giving of the Law, and the service of God, and the promises: Theirs were the Father's, and of them as Concerning the Flesh christ Come, who is over all, God blessed for ever.
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So many preeminences, are so many euidences and demonstrations, that of all the nations of the Earth, the Israelites were knowne of God, were chosen by him, and were his possession.
So many preeminences, Are so many evidences and demonstrations, that of all the Nations of the Earth, the Israelites were known of God, were chosen by him, and were his possession.
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and were separated from among all the people of the earth to be his inheritance. So Salomon confesseth, 1 King. 8.53. and the Lord himselfe here in my Text auoucheth:
and were separated from among all the people of the earth to be his inheritance. So Solomon Confesses, 1 King. 8.53. and the Lord himself Here in my Text avoucheth:
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Your will now confesse with me, that these words are, as in the beginning I said they were, a Commemoration of Gods benefits vpon Israel. Euery prerogatiue of theirs was a benefit, a blessing of God vpon them.
Your will now confess with me, that these words Are, as in the beginning I said they were, a Commemoration of God's benefits upon Israel. Every prerogative of theirs was a benefit, a blessing of God upon them.
It was Gods blessing vpon them, that to them were committed the Oracles of God. It was Gods blessing vpon them that they were Israelites, that to them pertained the adoption, and the glory, and the Couenants, and the giuing of the Law, and the seruice of God, and the promises. It was Gods blessing vpon them, that theirs were the Fathers, and that of them, concerning the flesh, Christ came.
It was God's blessing upon them, that to them were committed the Oracles of God. It was God's blessing upon them that they were Israelites, that to them pertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises. It was God's blessing upon them, that theirs were the Father's, and that of them, Concerning the Flesh, christ Come.
These great benefits, these blessings of God vpon the Israelites, Albertus Magnus in his Enarration vpon the words of my Text, reduceth to the number of fiue. Thus:
These great benefits, these blessings of God upon the Israelites, Albert Magnus in his Enarration upon the words of my Text, reduceth to the number of fiue. Thus:
You onely haue I knowne of all the families of the Earth, per beneplacitum. Onely you of all the families of the Earth haue I knowne by my good pleasure:
You only have I known of all the families of the Earth, per beneplacitum. Only you of all the families of the Earth have I known by my good pleasure:
I haue reuealed my selfe vnto you, I haue giuen you the Law, I haue made to you the promises, I haue recompenced you with rewards, I haue illuminated you with Prophesies.
I have revealed my self unto you, I have given you the Law, I have made to you the promises, I have recompensed you with rewards, I have illuminated you with prophecies.
Nay hee hath not so with any Nation. Vpon this first part of my Text; this Commemoration of Gods benefits bestowed vpon Israel, I grounded my first obseruation. It is this:
Nay he hath not so with any nation. Upon this First part of my Text; this Commemoration of God's benefits bestowed upon Israel, I grounded my First observation. It is this:
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The excellency of this priuilege appeareth in this, that the Lord here calls Israel to the remembrance of it, saying, You onely haue I knowne of all the families of the earth.
The excellency of this privilege appears in this, that the Lord Here calls Israel to the remembrance of it, saying, You only have I known of all the families of the earth.
This excellent priuilege, the true seruice of the liuing God thorow the free vse of his holy Word and Sacraments wheresoeuer it is found among any people, is a sure pledge that the Lord knoweth that people with the knowledge of his approbation, that he hath chosen them to be his peculiar people, that they are in his loue and fauour, and that he careth and prouideth for them.
This excellent privilege, the true service of the living God thorough the free use of his holy Word and Sacraments wheresoever it is found among any people, is a sure pledge that the Lord Knoweth that people with the knowledge of his approbation, that he hath chosen them to be his peculiar people, that they Are in his love and favour, and that he Careth and Provideth for them.
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How much then (Beloued) how much are we indebted to the Maiesty and bounty of Almighty God, who hath graced vs with so excellent a blessing as is the Ministery of his holy Word? His holy Word! It is a Iewell, than which nothing is more precious;
How much then (beloved) how much Are we indebted to the Majesty and bounty of Almighty God, who hath graced us with so excellent a blessing as is the Ministry of his holy Word? His holy Word! It is a Jewel, than which nothing is more precious;
for profit, it is compared to Gold, for pleasure to Honey. For profit it is more to bee desired than gold, yea than much fine gold: for pleasure, it is sweeter than honey or the hony combe. Moreouer, at the tenth verse.
for profit, it is compared to Gold, for pleasure to Honey. For profit it is more to be desired than gold, yea than much fine gold: for pleasure, it is Sweeten than honey or the honey comb. Moreover, At the tenth verse.
Now dearely beloued, is the holy Word of God a Iewell so precious? of such an estimate? Then giue eare to the exhortation of wisdome; Prou. 23.23. Buy it, and sell it not.
Now dearly Beloved, is the holy Word of God a Jewel so precious? of such an estimate? Then give ear to the exhortation of Wisdom; Prou. 23.23. Buy it, and fell it not.
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It is, as one wittily speaketh, Gods best friend, and the Kings best friend, and the Courts best friend, and the Cities best friend, and the Countries best friend, and euery mans best friend. Giue it therefore entertainment, not as to a forreiner or stranger,
It is, as one wittily speaks, God's best friend, and the Kings best friend, and the Courts best friend, and the Cities best friend, and the Countries best friend, and every men best friend. Give it Therefore entertainment, not as to a foreigner or stranger,
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Yet in all wisdome. Let vs heare it in all wisdome, reade it in all wisdome, meditate vpon it in all wisdome, speake of it in all wisdome, and preach it in all wisdome; not only in wisdome, but in all wisdome, that the words of our mouthes, and the meditations of our hearts may euer be acceptable in the sight of the Lord our strength and our Redeemer.
Yet in all Wisdom. Let us hear it in all Wisdom, read it in all Wisdom, meditate upon it in all Wisdom, speak of it in all Wisdom, and preach it in all Wisdom; not only in Wisdom, but in all Wisdom, that the words of our mouths, and the meditations of our hearts may ever be acceptable in the sighed of the Lord our strength and our Redeemer.
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Thus farre of my first obseruation, grounded vpon the Commemoration of Gods blessings vpon Israel; You onely haue I knowne of all the families of the earth.
Thus Far of my First observation, grounded upon the Commemoration of God's blessings upon Israel; You only have I known of all the families of the earth.
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that, this great blessing of the true seruice of God, and the free vse of his holy Word, was in the daies before Christ appropriate to the people of the Iewes.
that, this great blessing of the true service of God, and the free use of his holy Word, was in the days before christ Appropriate to the people of the Iewes.
This appeareth by some of those places before alleaged, Deut. 4.7, 8 and Psal. 147.19, 20. for the further illustration of the point, that of the 76. Psalme, vers. 1, 2. may well serue:
This appears by Some of those places before alleged, Deuteronomy 4.7, 8 and Psalm 147.19, 20. for the further illustration of the point, that of the 76. Psalm, vers. 1, 2. may well serve:
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In which words, the Psalmist giueth vnto the land of Iudah and Israel this prerogatiue aboue the rest of the Nations of the whole earth, that there God was knowne, and his name was great, but especially in Salem, that is, in Hierusalem, and in Mount Sion, the place which he desired for his habitation.
In which words, the Psalmist gives unto the land of Iudah and Israel this prerogative above the rest of the nations of the Whole earth, that there God was known, and his name was great, but especially in Salem, that is, in Jerusalem, and in Mount Sion, the place which he desired for his habitation.
Enough is said for the confirmation of my second obseruation, which was, that in time of old, in time past, in the daies before Christ his comming in the flesh, the true seruice of God,
Enough is said for the confirmation of my second observation, which was, that in time of old, in time past, in the days before christ his coming in the Flesh, the true service of God,
One is, Gods vndeserued and speciall loue; the other is, the truth of his promise. Both are expressed, Deut. 7. At the seuenth verse the false cause is remoued;
One is, God's undeserved and special love; the other is, the truth of his promise. Both Are expressed, Deuteronomy 7. At the Seventh verse the false cause is removed;
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A second vse may be, to admonish vs, that we hold it for a singular blessing, that the Lord hath reserued vs for these last daies, wherein the word of God of old time limited to the coasts of Iudaea and Palaestina, is now published vnto vs of the Gentiles. Now in Christ Iesus, wee who were sometimes farre off, are made nigh by the bloud of Christ. Now therefore we are no more strangers and forreiners, but fellow-heires with the Saints, and of the houshold of God.
A second use may be, to admonish us, that we hold it for a singular blessing, that the Lord hath reserved us for these last days, wherein the word of God of old time limited to the coasts of Iudaea and Palestine, is now published unto us of the Gentiles. Now in christ Iesus, we who were sometime Far off, Are made High by the blood of christ. Now Therefore we Are no more Strangers and foreigners, but fellow-heirs with the Saints, and of the household of God.
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Of that we would therefore praise the Lord for this his goodnesse, and declare this wonder that he hath done for vs. It is time, that from the Commemoration, wee descend to the Commination. The Commination is in these words:
Of that we would Therefore praise the Lord for this his Goodness, and declare this wonder that he hath done for us It is time, that from the Commemoration, we descend to the Commination. The Commination is in these words:
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Therefore! Why? Because the Lord hath knowne Israel aboue all the families of the earth, will he therefore punish them for all their iniquities? Is not the sequell absurd, You onely haue I knowne of all the families of the earth, therefore I will punish you for all your iniquities? Were it not better thus;
Therefore! Why? Because the Lord hath known Israel above all the families of the earth, will he Therefore Punish them for all their iniquities? Is not the sequel absurd, You only have I known of all the families of the earth, Therefore I will Punish you for all your iniquities? Were it not better thus;
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You onely haue I knowne of all the families of the earth, therefore I will spare you, I will pardon you, I will not punish you for all your iniquities.
You only have I known of all the families of the earth, Therefore I will spare you, I will pardon you, I will not Punish you for all your iniquities.
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For remouing of this scruple, wee must haue recourse to that Couenant which the Lord made with Israel in Horeb. The forme of the Couenant is extant, Exod. 19.5. If you will obey my voice indeed, and keepe my Couenant, then yee shall bee a peculiar treasure vnto me aboue all people.
For removing of this scruple, we must have recourse to that Covenant which the Lord made with Israel in Horeb. The Form of the Covenant is extant, Exod 19.5. If you will obey my voice indeed, and keep my Covenant, then ye shall be a peculiar treasure unto me above all people.
If thou wilt hearken diligently to the voice of the Lord thy God, to obserue and to doe all his Commandements which hee commandeth thee, then blessed shalt thou be;
If thou wilt harken diligently to the voice of the Lord thy God, to observe and to do all his commandments which he commands thee, then blessed shalt thou be;
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Therefore ] because you hauing beene graciously receiued by me into fauour, doe runne headlong into all iniquity, I will punish you: therefore I will punish you. In the Hebrew it is Ʋisitabo super vos, or contra vos, I will visit vpon you, or against you.
Therefore ] Because you having been graciously received by me into favour, do run headlong into all iniquity, I will Punish you: Therefore I will Punish you. In the Hebrew it is Ʋisitabo super vos, or contra vos, I will visit upon you, or against you.
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for to visit in anger or dispeasure, whence by a Synecdoche of the Genus for the Species, it betokeneth to punish. So is God said to visit, when with some sudden,
for to visit in anger or displeasure, whence by a Synecdoche of the Genus for the Species, it Betokeneth to Punish. So is God said to visit, when with Some sudden,
O Lord God of hosts, the God of Israel, awake thou to visit the heathen, to visit is to visit in anger, it is to corroct, it is to punish. In the 89. Psal. vers. 32. to such as depart from the Law of the Lord, and from that rule of righteousnesse which it prescribeth them to walke in, the Lord threatneth, that hee will visit their transgression with the rod, and their iniquity with stripes.
Oh Lord God of hosts, the God of Israel, awake thou to visit the heathen, to visit is to visit in anger, it is to corroct, it is to Punish. In the 89. Psalm vers. 32. to such as depart from the Law of the Lord, and from that Rule of righteousness which it prescribeth them to walk in, the Lord threatens, that he will visit their Transgression with the rod, and their iniquity with stripes.
It is to correct, it is to punish. In the thirteetnh of Esay, vers. 11. the Lord saith, I will visit the world for their euill, and the wicked for their iniquity.
It is to correct, it is to Punish. In the thirteetnh of Isaiah, vers. 11. the Lord Says, I will visit the world for their evil, and the wicked for their iniquity.
Now as to visit signifieth in the now alleaged places, so doth it in my Text, I will visit you, I will visit you in mine anger, I will correct you, I will punish you.
Now as to visit signifies in the now alleged places, so does it in my Text, I will visit you, I will visit you in mine anger, I will correct you, I will Punish you.
For all, either vniuersall, or indefinitely. For all vniuersally; so the glosse takes it, so Albertus the Bishop of Ratisbone; so Rupertus the Abbot of Tuitium. I will punish you for all, Vt sit nihil impunitum, that nothing be vnpunished.
For all, either universal, or indefinitely. For all universally; so the gloss Takes it, so Albert the Bishop of Ratisbon; so Rupert the Abbot of Tuitium. I will Punish you for all, Vt sit nihil impunitum, that nothing be unpunished.
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Therefore ] because you, hauing beene respected by me, and receiued into my fauour aboue all the Nations of the earth, haue notwithstanding forsaken my Lawes,
Therefore ] Because you, having been respected by me, and received into my favour above all the nations of the earth, have notwithstanding forsaken my Laws,
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In this place, by Euill, we are not to vnderstand malum culpae, NONLATINALPHABET, not robbery, not couetousnesse, nor any like wickednesse; but malum poene, NONLATINALPHABET,
In this place, by Evil, we Are not to understand malum Culpae,, not robbery, not covetousness, nor any like wickedness; but malum poene,,
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Gasper Sanchius doth here reckon vp, whatsoeuer disturbeth our tranquillity or quiet, whatsoeuer externall or domesticall vexation we haue, whatsoeuer taketh from vs the faculty and opportunity of those things that are necessary for our life;
Gaspar Sanchius does Here reckon up, whatsoever disturbeth our tranquillity or quiet, whatsoever external or domestical vexation we have, whatsoever Takes from us the faculty and opportunity of those things that Are necessary for our life;
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as warre, and exile, and depredation, and seruitude, and want, and the like. Of all these it may be truly affirmed, that the Lord createth them; the Lord doth them all.
as war, and exile, and depredation, and servitude, and want, and the like. Of all these it may be truly affirmed, that the Lord Createth them; the Lord does them all.
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What? Shall wee receiue good at the hand of God, and shall we not receiue Euill? Shall we not receiue Euill? By Euill hee meaneth the Euill not of sinne, but of punishment: as calamities, miseries, crosses, afflictions, and the like:
What? Shall we receive good At the hand of God, and shall we not receive Evil? Shall we not receive Evil? By Evil he means the Evil not of sin, but of punishment: as calamities, misery's, Crosses, afflictions, and the like:
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Some are not indeed Euill, but onely in regard of vs, in regard of our sense, of our feeling, of our apprehension, of our estimation. Such are the punishments, the calamities, the miseries, the afflictions, whereto we are in this life subiect:
some Are not indeed Evil, but only in regard of us, in regard of our sense, of our feeling, of our apprehension, of our estimation. Such Are the punishments, the calamities, the misery's, the afflictions, whereto we Are in this life Subject:
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One is to reproue some Philosophers of old, and some ignorant people now adaies, for a vaine opinion of theirs, whereby they attribute to accident, chance, and fortune, all those their afflictions, from the least to the greatest, whereof they fee not any apparant cause.
One is to reprove Some Philosophers of old, and Some ignorant people now adais, for a vain opinion of theirs, whereby they attribute to accident, chance, and fortune, all those their afflictions, from the least to the greatest, whereof they fee not any apparent cause.
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The other is, to admonish vs, that when any affliction is vpon vs, we take it patiently as coming from the Lord; and repine not at the instruments, by whom we are afflicted.
The other is, to admonish us, that when any affliction is upon us, we take it patiently as coming from the Lord; and repine not At the Instruments, by whom we Are afflicted.
Wherefore in all our afflictions let our practise be, as holy Dauids was, Psal. 39.9. euen to hold our peace, and say nothing, because the Lord hath done it.
Wherefore in all our afflictions let our practice be, as holy David was, Psalm 39.9. even to hold our peace, and say nothing, Because the Lord hath done it.
This truth I further proue out of Saint Peter, Epist. 1. Chap. 4. Vers. 17. He there saith, The time is come, that iudgement must beginne at the house of God.
This truth I further prove out of Saint Peter, Epistle 1. Chap. 4. Vers. 17. He there Says, The time is come, that judgement must begin At the house of God.
Beginne at my Sanctuary. It is the Lords direction for the punishment of Ierusalem, Ezech. 9.6. Goe thorow the City, and smite, Let not your eye spare, neither haue yee pity: Slay v•terly old and young:
Begin At my Sanctuary. It is the lords direction for the punishment of Ierusalem, Ezekiel 9.6. Go thorough the city, and smite, Let not your eye spare, neither have ye pity: Slay v•terly old and young:
Now lay we all this together: Beginne with them, that are nigh vnto me: beginne at my City, at my house, at my Sanctuary, spare none; pity none, smite all.
Now lay we all this together: Begin with them, that Are High unto me: begin At my city, At my house, At my Sanctuary, spare none; pity none, smite all.
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let that of the Apostle, 1 Cor. 11.32. be our comfort, When we are iudged, we are chastened of the Lord, that we should not be condemned with the world.
let that of the Apostle, 1 Cor. 11.32. be our Comfort, When we Are judged, we Are chastened of the Lord, that we should not be condemned with the world.
for all, not onely originall, but also actuall: and for all actuall, not onely of commission, but also of omission; not onely of knowledge, but also of ignorance; not onely of presumption, but also of infirmity: I will punish you for all your sinnes. For all. The obseruation is:
for all, not only original, but also actual: and for all actual, not only of commission, but also of omission; not only of knowledge, but also of ignorance; not only of presumption, but also of infirmity: I will Punish you for all your Sins. For all. The observation is:
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We cannot bee ignorant, for we haue learned it out of Gods Word, that wee haue whole armies of enemies to encounter withall, not only out of vs, in the world abroad,
We cannot be ignorant, for we have learned it out of God's Word, that we have Whole armies of enemies to encounter withal, not only out of us, in the world abroad,
and vse wee all holy meanes to get the victory ouer them, by the daily exercises of prayer and repentance, and by a continuall practise of new obedience to Gods most holy Will, according to that measure of grace which wee haue receiued.
and use we all holy means to get the victory over them, by the daily exercises of prayer and Repentance, and by a continual practice of new Obedience to God's most holy Will, according to that measure of grace which we have received.
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OF the three parts, which heretofore I haue obserued in this third Chapter and second Sermon of Amos concerning the kingdome of the ten Tribes, this is the third, and is continued from this third verse to the end of this Chapter.
OF the three parts, which heretofore I have observed in this third Chapter and second Sermon of Amos Concerning the Kingdom of the ten Tribes, this is the third, and is continued from this third verse to the end of this Chapter.
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So it cannot be, that Gods Prophets should forewarne vs of any iudgement that shall befall vs, except they be first agreed with God, and God speake in them.
So it cannot be, that God's prophets should forewarn us of any judgement that shall befall us, except they be First agreed with God, and God speak in them.
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By his seruants, the Prophets, the Lord roareth as a Lion, he layeth his snares as a Fowler, he soundeth an alarum as with a trumpet, and proclaimeth euill to a Citie.
By his Servants, the prophets, the Lord roareth as a lion, he Layeth his snares as a Fowler, he soundeth an alarm as with a trumpet, and proclaims evil to a city.
But afterward, when they forsooke God, and betooke themselues to the seruice of strange gods, Idoll-gods, Deuils, it could not be, that God should walke any longer with them, or they with God. No maruell then,
But afterwards, when they forsook God, and betook themselves to the service of strange God's, Idol-gods, Devils, it could not be, that God should walk any longer with them, or they with God. No marvel then,
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the exposition of Arias Montanus. He vnderstands these similitudes of the disagreement, that was betweene the two peoples, of Israel and Iudah. Notorious was the reuolt of Israel from Iudah: notorious the rent of the ten Tribes from the other two. By this reuolt,
the exposition of Arias Montanus. He understands these Similitudes of the disagreement, that was between the two peoples, of Israel and Iudah. Notorious was the revolt of Israel from Iudah: notorious the rend of the ten Tribes from the other two. By this revolt,
or rent, of one kingdome were made two: the kingdome of Israel, and the kingdome of Iudah. Here was much a doe, much contention, which kingdome should be the chiefe, which should haue the preeminence.
or rend, of one Kingdom were made two: the Kingdom of Israel, and the Kingdom of Iudah. Here was much a do, much contention, which Kingdom should be the chief, which should have the preeminence.
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Agreed among themselues, but not with God. The more they were agreed among themselues, the further off they were from any agreement with God. Now this exposition is:
Agreed among themselves, but not with God. The more they were agreed among themselves, the further off they were from any agreement with God. Now this exposition is:
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and will summon them to battell, whereby their ruine shall be wrought: ruine vpon Israel through Salmanasser, and ruine vpon Iudah through Nabuchodonosor.
and will summon them to battle, whereby their ruin shall be wrought: ruin upon Israel through Salmanasser, and ruin upon Iudah through Nebuchadnezzar.
from his reading Legi in cuiusdam commentario, rem difficilem persuadere cupientis, I haue read, saith he, in a Commentary of one, that is willing to perswade a hard matter;
from his reading Legi in cuiusdam Commentary, remembering difficilem persuadere cupientis, I have read, Says he, in a Commentary of one, that is willing to persuade a hard matter;
the first of Damascus; the second of Gaza, and other Cities of Palaestina; the third of Tyre; the fourth of Idumaea or Edom; the fift of the children of Ammon; the sixt of Moab; the seuenth of Iudah, or of the two Tribes; the eight of Israel, or, of the ten Tribes. Fiue of them are discouered in the first Chapter, the other three in the second. To these eight impieties, eight comminations are here rendred;
the First of Damascus; the second of Gaza, and other Cities of Palestine; the third of Tyre; the fourth of Idumaea or Edom; the fift of the children of Ammon; the sixt of Moab; the Seventh of Iudah, or of the two Tribes; the eight of Israel, or, of the ten Tribes. Fiue of them Are discovered in the First Chapter, the other three in the second. To these eight impieties, eight comminations Are Here rendered;
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I begin with the first. The first similitude is taken from way-faring men, from trauellers: vers. 3. Can two walke together, except they be agreed? NONLATINALPHABET.
I begin with the First. The First similitude is taken from wayfaring men, from travellers: vers. 3. Can two walk together, except they be agreed?.
Can two walke together, except they be agreed? ] The translation of the Septuagint is, NONLATINALPHABET, Will two walke wholly to the same purpose, NONLATINALPHABET, vnlesse they know one the other? The Vulgar Latine hath Nunquid ambulabunt duo pariter, Will two walke together, nisi conuenerit eis, vnlesse they be agreed? Tremelius and Iunius, and Piscator; their translation is;
Can two walk together, except they be agreed? ] The Translation of the septuagint is,, Will two walk wholly to the same purpose,, unless they know one the other? The vulgar Latin hath Whether ambulabunt duo pariter, Will two walk together, nisi conuenerit eis, unless they be agreed? Tremelius and Iunius, and Piscator; their Translation is;
An ibunt duo simul, Will two goe together, nisi conuenerint, vnlesse they meet in some certaine place? Tauerner, an ancient English Translator, he hath, May twaine walke together, except they be agreed among themselues.
an ibunt duo simul, Will two go together, nisi conuenerint, unless they meet in Some certain place? Taverner, an ancient English Translator, he hath, May twaine walk together, except they be agreed among themselves.
vnlesse they be agreed, vnlesse they could agree, vnlesse they meet together, except they be agreed among themselues? Some difference you see there is in the translations,
unless they be agreed, unless they could agree, unless they meet together, except they be agreed among themselves? some difference you see there is in the Translations,
And its plaine by that, which our Sauiour in his Sermon, in the Mount, sayes to his Auditors, Mat. 5.41. Whosoeuer shall compell thee to goe a mile, goe with him twaine.
And its plain by that, which our Saviour in his Sermon, in the Mount, Says to his Auditors, Mathew 5.41. Whosoever shall compel thee to go a mile, go with him twaine.
Now where compulsion is, there is no agreement: and therefore may two walke together, though they be not agreed. May they so? To what end then serues this Interrogation;
Now where compulsion is, there is no agreement: and Therefore may two walk together, though they be not agreed. May they so? To what end then serves this Interrogation;
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Interrogatio quando { que } vim habet nogandi: An Interrogation hath sometimes the force of a Negation. So hath it, Gen. 18.14. Is any thing too hard for the Lord? The answer must be, No; there is nothing too hard for him.
Interrogatio quando { que } vim habet nogandi: an Interrogation hath sometime the force of a Negation. So hath it, Gen. 18.14. Is any thing too hard for the Lord? The answer must be, No; there is nothing too hard for him.
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The Angell Gabriel well renders it, Luke 1.37. With God nothing shall be vnpossible. In the seuenth Chapter of Saint Matthew, vers. 9, 10. you haue a two-fold Interrogation:
The Angel Gabriel well renders it, Lycia 1.37. With God nothing shall be unpossible. In the Seventh Chapter of Saint Matthew, vers. 9, 10. you have a twofold Interrogation:
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What man is there of you, whom if his sonne aske bread, will he giue him a stone? or if he aske a fish, will he giue him a serpent? The answer must be, No. You will not giue any sonne of yours, a stone in stead of bread, or a serpent in stead of fish. You will not.
What man is there of you, whom if his son ask bred, will he give him a stone? or if he ask a Fish, will he give him a serpent? The answer must be, No. You will not give any son of yours, a stone in stead of bred, or a serpent in stead of Fish. You will not.
It hath the force of a Negation. Can two walke together, except they be agreed? The answer must be, No. They cannot. Two cannot walke together, except they be agreed.
It hath the force of a Negation. Can two walk together, except they be agreed? The answer must be, No. They cannot. Two cannot walk together, except they be agreed.
so it cannot be, that the Prophets of the Lord should forewarne vs of any iudgement, that shall befall vs, except they be first agreed with God, and God speake in them.
so it cannot be, that the prophets of the Lord should forewarn us of any judgement, that shall befall us, except they be First agreed with God, and God speak in them.
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The Prophets of the Lord spake not of their owne heads; God spake in them. Prophets! They are criers: and criers speake nothing, but what is put into their mouthes.
The prophets of the Lord spoke not of their own Heads; God spoke in them. prophets! They Are criers: and criers speak nothing, but what is put into their mouths.
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therefore heare the Word at my mouth, and giue them warning from me. This their charge is reiterated, Ezeck. 33.7. O sonne of man, I haue set thee a watch-man vnto the house of Israel:
Therefore hear the Word At my Mouth, and give them warning from me. This their charge is reiterated, Ezekiel. 33.7. Oh son of man, I have Set thee a watchman unto the house of Israel:
The roule is spread before him, and is written within and without. Within is written, Lamentations, and mournings, and woe. This roule he is commanded to eat. He eats it. So he goes and speakes vnto the house of Israel, Ezech. 3.3. Saint Iohn the Diuine a Prophet too.
The roll is spread before him, and is written within and without. Within is written, Lamentations, and mournings, and woe. This roll he is commanded to eat. He eats it. So he Goes and speaks unto the house of Israel, Ezekiel 3.3. Saint John the Divine a Prophet too.
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and bids him eat it. He takes it and eats it. Then is he fit to prophesie before many peoples, and nations, and Kings, and tongues, Reuel. 10 11. The Prophets professe of themselues, that they speake nothing besides the pure word of God.
and bids him eat it. He Takes it and eats it. Then is he fit to prophesy before many peoples, and Nations, and Kings, and tongues, Revel. 10 11. The prophets profess of themselves, that they speak nothing beside the pure word of God.
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Ioshua, he saith to the children of Israel: Come hither and heare the Word of the Lord your God, Chap. 3.9. The words which I shall deliuer vnto you concerning what shall come to passe hereafter, they are not my words;
Ioshua, he Says to the children of Israel: Come hither and hear the Word of the Lord your God, Chap. 3.9. The words which I shall deliver unto you Concerning what shall come to pass hereafter, they Are not my words;
they are the words of the Lord your God. Esay calls vpon Heauen and Earth to heare, Chap. 1.2. Heare O Heauens, and giue eare, O Earth, for the Lord hath spoken. The words, which I now speake vnto you, they are not my words, they are the words of the Lord. Amos our Prophet:
they Are the words of the Lord your God. Isaiah calls upon Heaven and Earth to hear, Chap. 1.2. Hear Oh Heavens, and give ear, Oh Earth, for the Lord hath spoken. The words, which I now speak unto you, they Are not my words, they Are the words of the Lord. Amos our Prophet:
he likewise calleth vpon the children of Israel in the beginning of this Chapter. Heare this word that the Lord hath spoken against you, O children of Israel. Heare it.
he likewise calls upon the children of Israel in the beginning of this Chapter. Hear this word that the Lord hath spoken against you, Oh children of Israel. Hear it.
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What more familiar in the writings of the Prophets, than these formes of speech, Thus saith the Lord, Saith the Lord, the burthen of the Word of the Lord;
What more familiar in the writings of the prophets, than these forms of speech, Thus Says the Lord, Says the Lord, the burden of the Word of the Lord;
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From hence, as also from that they are Eaters of the Word of God, and are Watchmen, and are Trumpeters, and are Cryers, its euident, their prophesies were not of their owne wils:
From hence, as also from that they Are Eaters of the Word of God, and Are Watchmen, and Are Trumpeters, and Are Criers, its evident, their prophecies were not of their own wills:
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It is our part to speake in the Name of God, and in his Name alone, to feed the flocke of Christ with his pure word, and with his word alone: and to doe it as learnedly, as faithfully, as sincerely, as constantly as we may;
It is our part to speak in the Name of God, and in his Name alone, to feed the flock of christ with his pure word, and with his word alone: and to do it as learnedly, as faithfully, as sincerely, as constantly as we may;
The horse-keeper that dresseth their horses, the shepheard that watcheth their sheepe, the heardman that looketh to their swine, the Cobler that clouteth their shooes, shall willingly be considered for their paines:
The Horsekeeper that dresseth their Horses, the shepherd that watches their sheep, the herdsman that looks to their Swine, the Cobbler that clouteth their shoes, shall willingly be considered for their pains:
Yet you, as well affected as you are in this behalfe, are to be admonished, that to these exercises of our religion ye come willingly and ioyfully. Willingly for you owne duties sake,
Yet you, as well affected as you Are in this behalf, Are to be admonished, that to these exercises of our Religion you come willingly and joyfully. Willingly for you own duties sake,
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euen the precious Word of God: wherein quicquid docetur, veritas; quicquid praecipitur, bonitas; quicquid promittitur, felicitas est, as Hugo lib. 3. de Anima speaketh:
even the precious Word of God: wherein quicquid docetur, veritas; quicquid praecipitur, bonitas; quicquid promittitur, Felicity est, as Hugo lib. 3. de Anima speaks:
Whatsoeuer is taught, its truth; whatsoeuer is commanded, its goodnesse; whatsoeuer is promised, its happinesse. Nam Deus veritas est, sine fallaciâ; bonitas, sine malitiâ; felicitas, sine miseriâ:
Whatsoever is taught, its truth; whatsoever is commanded, its Goodness; whatsoever is promised, its happiness. Nam Deus veritas est, sine fallaciâ; bonitas, sine malitiâ; Felicity, sine miseriâ:
so is hee also accursed that commeth into the house of the Lord either vnwillingly or grudgingly, as if he were discouraged with the tediousnesse either of the way, or of the word.
so is he also accursed that comes into the house of the Lord either unwillingly or grudgingly, as if he were discouraged with the tediousness either of the Way, or of the word.
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It is recorded of the people of God, Psal. 84. that they trauelling towards the place of Gods worship, passed through many dangers, endured much heat, suffered wants in the wildernesse,
It is recorded of the people of God, Psalm 84. that they travelling towards the place of God's worship, passed through many dangers, endured much heat, suffered Wants in the Wilderness,
And, I had rather be a doore-keeper in the house of my God ] I had rather be of the meanest account in the Church, the place where my God, the onely true and euerliuing God is serued;
And, I had rather be a doorkeeper in the house of my God ] I had rather be of the Meanest account in the Church, the place where my God, the only true and everliving God is served;
than to dwell in the tents of wickednesse ] than to make my abode in most stately and gorgeous Palaces, wherein wickednesse is practised and professed.
than to dwell in the tents of wickedness ] than to make my Abided in most stately and gorgeous Palaces, wherein wickedness is practised and professed.
Thus farre by the occasion of my first obseruation, which was grounded vpon the second of those fiue expositions, whereof you heard in the beginning of this exercise. My obseruation was:
Thus Far by the occasion of my First observation, which was grounded upon the second of those fiue expositions, whereof you herd in the beginning of this exercise. My observation was:
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The Prophets of the Lord cannot forewarne vs of any iudgements that shall befall vs, except they be first agreed with God, and God speake in them. I proceed.
The prophets of the Lord cannot forewarn us of any Judgments that shall befall us, except they be First agreed with God, and God speak in them. I proceed.
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But afterward, when rebelliously they forsooke God, and applied themselues to the seruice of false gods, it could not be, that God should any longer walke with them,
But afterwards, when rebelliously they forsook God, and applied themselves to the service of false God's, it could not be, that God should any longer walk with them,
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It was the exposition of Albertus, Rupertus, and Isidere; and is embraced by later Expositors, by Pranciscus Ribera, by Petrus Lusitanus, by Occolampadius, Danaeus, Gualter, Tremellius, and Iunius, and Piscator. The obseruation is:
It was the exposition of Albert, Rupert, and Isidere; and is embraced by later Expositors, by Pranciscus Ribera, by Peter Lusitanus, by Oecolampadius, Danaeus, Gualter, Tremellius, and Iunius, and Piscator. The observation is:
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To walke with God is louingly to adhere vnto him, and to please him. So is the phrase vsed in the Prophesie of Micah, Chap. 6.8. What doth the Lord require of thee.
To walk with God is lovingly to adhere unto him, and to please him. So is the phrase used in the Prophesy of micah, Chap. 6.8. What does the Lord require of thee.
It is said of Enoch, Gen. 5.22, 24. that he walked with God. He walked with God, that is, hee pleased God. So doth the Author of the Epistle to the Hebrewes expound the place, chap. 11.5. Enoch before his translation, had this testimony, that hee pleased God.
It is said of Enoch, Gen. 5.22, 24. that he walked with God. He walked with God, that is, he pleased God. So does the Author of the Epistle to the Hebrews expound the place, chap. 11.5. Enoch before his Translation, had this testimony, that he pleased God.
Syracides in the 44. of his Ecclesiasticus, vers. 16. saith to the same effect. Enoch pleased the Lord, and was translated, being an example of repentance to all generations.
Syracides in the 44. of his Ecclesiasticus, vers. 16. Says to the same Effect. Enoch pleased the Lord, and was translated, being an Exampl of Repentance to all generations.
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that he walked with God: Noah was a iust man, perfect in his generations, and walked with God. He walked with God, Whats that? He liued a solitary life, and professed Monkery? No:
that he walked with God: Noah was a just man, perfect in his generations, and walked with God. He walked with God, Whats that? He lived a solitary life, and professed Monkery? No:
and to obey him according to his will. Such are those seruants of the Lord, of whom Salomon speaketh, 2 Chron. 6.14. that walke before the Lord with all their hearts.
and to obey him according to his will. Such Are those Servants of the Lord, of whom Solomon speaks, 2 Chronicles 6.14. that walk before the Lord with all their hearts.
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Such are they that walke in the Law of God, Exod. 16.4. Such they, that walke after the Lord their God, Deut. 13.4. where they are further described to feare the Lord, to keepe his Commandements, to obey his voice, to serue him, and to cleane vnto him. In the language of Canaan you see it is all one, to walke in the Law of God, to walke before God, to walke after God, and to walke with God. The Metaphore is very elegant:
Such Are they that walk in the Law of God, Exod 16.4. Such they, that walk After the Lord their God, Deuteronomy 13.4. where they Are further described to Fear the Lord, to keep his commandments, to obey his voice, to serve him, and to clean unto him. In the language of Canaan you see it is all one, to walk in the Law of God, to walk before God, to walk After God, and to walk with God. The Metaphor is very elegant:
so in the way of piety, in the course of godlinesse, when wee walke either in the Law of God, or after God, or before God, or with God, we are not to stand still,
so in the Way of piety, in the course of godliness, when we walk either in the Law of God, or After God, or before God, or with God, we Are not to stand still,
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to goe forward, as Origen speaketh in his twelfth Homily vpon Genesis, De vita ad vitam, de actu ad actum, de bonis ad meliora, de vtilibus ad vtiliora, de sanctis ad sanctiora.
to go forward, as Origen speaks in his twelfth Homily upon Genesis, De vita ad vitam, de Acts ad Acts, de bonis ad Meliora, de vtilibus ad vtiliora, de sanctis ad sanctiora.
Our going forward must be from life to life, from action to action, from good to better, from profitable to more profitable, from sanctified actions to more sanctified:
Our going forward must be from life to life, from actium to actium, from good to better, from profitable to more profitable, from sanctified actions to more sanctified:
Solet Scriptura verbo Ambulandi consensionem animorum explicare: it is the custome of the Scripture, by this word of walking to expresse the agreement and consent of minds.
Solent Scripture verbo Ambulandi consensionem animorum explicare: it is the custom of the Scripture, by this word of walking to express the agreement and consent of minds.
It is the voice of wisdome to her sonne, Prouerb. 1.15. My sonne, if sinners shall say vnto thee, Come with vs, cast in thy lot among vs, let vs all haue one purse, Walke not thou in the way with them;
It is the voice of Wisdom to her son, Proverb. 1.15. My son, if Sinners shall say unto thee, Come with us, cast in thy lot among us, let us all have one purse, Walk not thou in the Way with them;
But what is it so to walke? To walke in the counsell of the wicked, is to yeeld thine assent, to agree vnto, to ioyne thy selfe in naughty practises with the wicked.
But what is it so to walk? To walk in the counsel of the wicked, is to yield thine assent, to agree unto, to join thy self in naughty practises with the wicked.
The same Father in his 88. Sermon De Tempore, exhorts his then Auditors, faithfully and firmely to beleeue, that God neuer forsakes man, nisi prius deseratur ab homine, vnlesse he be first forsaken of man.
The same Father in his 88. Sermon De Tempore, exhorts his then Auditors, faithfully and firmly to believe, that God never forsakes man, nisi prius deseratur ab homine, unless he be First forsaken of man.
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Although the omnipotency of God could haue giuen to them that would fall, strength to stand, Gratia tamen eius non prius eos deseruit, quàm ab eis desereretur;
Although the omnipotency of God could have given to them that would fallen, strength to stand, Gratia tamen eius non prius eos deseruit, quàm ab eis desereretur;
Neither the time, nor your patience will suffer me to alleage, what Chrysostome, what Macarius, what others of the ancient haue in their bookes deliuered concerning the point in hand.
Neither the time, nor your patience will suffer me to allege, what Chrysostom, what Macarius, what Others of the ancient have in their books Delivered Concerning the point in hand.
But why is it thus? Why is it, that man first leaues off to walke with God, ere God leaues off to walke with man? Why is it, that man first forsakes God, ere God forsake him?
But why is it thus? Why is it, that man First leaves off to walk with God, ere God leaves off to walk with man? Why is it, that man First forsakes God, ere God forsake him?
Not to Ioshuah alone is this promise made, but to all; to all the godly. The Author of the Epistle to the Hebrewes so applies it, chap. 13.5. I will neuer leaue thee nor forsake thee.
Not to Joshua alone is this promise made, but to all; to all the godly. The Author of the Epistle to the Hebrews so Applies it, chap. 13.5. I will never leave thee nor forsake thee.
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against the vnsatiable greedinesse after the Mammon of this world, which is to many their delight, their loue, their solace, and to some their God. Let your conuersation bee without Couetousnesse, and be content with such things as you haue.
against the unsatiable greediness After the Mammon of this world, which is to many their delight, their love, their solace, and to Some their God. Let your Conversation be without Covetousness, and be content with such things as you have.
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If God leaues not off to walke with vs, till we leaue off to walke with him; if he forsake not vs, till wee forsake him: O then let it be our care, neuer to leaue off to walke with him, neuer to forsake him. Our sinnes they are, that breake off our walke with God,
If God leaves not off to walk with us, till we leave off to walk with him; if he forsake not us, till we forsake him: Oh then let it be our care, never to leave off to walk with him, never to forsake him. Our Sins they Are, that break off our walk with God,
and so driue God from vs? If by our sinnes, our drunkennesse, our luxury, our vncleannesse, our couetousnesse, our oppression, our vncharitablenesse, and other our sinnes no lesse odious, which indeed are the very diet and dainties of the Deuill, we feast the foule fiends of Hell, wee driue God from vs. He can no longer walke with vs, he cannot but forsake vs. What shall wee then doe, Beloued? What? Certainly, Ne Deum moueamus, vt nos deserat, opus est vt inter nos & ipsum conueniat:
and so driven God from us? If by our Sins, our Drunkenness, our luxury, our uncleanness, our covetousness, our oppression, our uncharitableness, and other our Sins no less odious, which indeed Are the very diet and dainties of the devil, we feast the foul fiends of Hell, we driven God from us He can no longer walk with us, he cannot but forsake us What shall we then do, beloved? What? Certainly, Ne God moueamus, vt nos deserat, opus est vt inter nos & ipsum It is fitting:
Wherefore that there may bee betweene vs an agreement, tread wee the way scored out vnto vs by Saint Paul, Titus the second Chapter and the twelfth Verse, which is, that, denying vngodlinesse and worldly lusts, we liue for the time to come soberly, righteously, and godlily in this present world, looking for that blessed hope,
Wherefore that there may be between us an agreement, tread we the Way scored out unto us by Saint Paul, Titus the second Chapter and the twelfth Verse, which is, that, denying ungodliness and worldly Lustiest, we live for the time to come soberly, righteously, and godlily in this present world, looking for that blessed hope,
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if thou so behaue thy selfe, that hee may vouchsafe to bee with thee. What said I? So behaue thy selfe that hee may vouchsafe to bee with thee? Nay howeuer thou behaue thy selfe, hee will not faile to bee with thee.
if thou so behave thy self, that he may vouchsafe to be with thee. What said I? So behave thy self that he may vouchsafe to be with thee? Nay however thou behave thy self, he will not fail to be with thee.
What then remaineth for thee, for mee, for euery one of vs, but that we all endeuour so to spend the residue of the daies of our pilgrimage here in this life, in all righteousnesse and true holinesse, that God, our good God, bee not at any time prouoked to bee with vs, per vindictam, by his vengeance, who is euer most willing to be with vs per gratiam, by his gracious fauour.
What then remains for thee, for me, for every one of us, but that we all endeavour so to spend the residue of the days of our pilgrimage Here in this life, in all righteousness and true holiness, that God, our good God, be not At any time provoked to be with us, per vindictam, by his vengeance, who is ever most willing to be with us per gratiam, by his gracious favour.
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So hauing finished our course here, in this mortality, wee shall bee aduanced to a state immortall in the Paradise of Heauen, where wee shall with all Saints sing perpetually Hallelujah, Saluation,
So having finished our course Here, in this mortality, we shall be advanced to a state immortal in the Paradise of Heaven, where we shall with all Saints sing perpetually Hallelujah, Salvation,
THat a people, chosen by God himselfe to be his peculiar, aboue all the Nations vpon the earth, honoured with many singular and super-eminent priuileges, aduanced to the custody of Gods holiest Oracles, should be so stif-necked, so vncircumcised of hearts and eares,
THat a people, chosen by God himself to be his peculiar, above all the nations upon the earth, honoured with many singular and supereminent privileges, advanced to the custody of God's Holiest Oracles, should be so Stiffnecked, so uncircumcised of hearts and ears,
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so disobedient, so rebellious, as to set at nought the threatnings of the Lord, to account them vaine, to esteeme of them as of sports, could it euer be imagined? Yet thus stood the case with the people of the ten Tribes, the children of Israel, with whom this our Prophet Amos was to deale.
so disobedient, so rebellious, as to Set At nought the threatenings of the Lord, to account them vain, to esteem of them as of sports, could it ever be imagined? Yet thus stood the case with the people of the ten Tribes, the children of Israel, with whom this our Prophet Amos was to deal.
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Amos, to meet with such their grosse stupidity, and to reforme their erronious conceits of those fearefull threatnings; which the Almighty by the mouth of his holy Prophets vseth to giue forth against sinners and wicked men, instructeth them by similitudes. The similitudes which here he bringeth, are in number six. They are all taken from vulgar experience,
Amos, to meet with such their gross stupidity, and to reform their erroneous conceits of those fearful threatenings; which the Almighty by the Mouth of his holy prophets uses to give forth against Sinners and wicked men, Instructeth them by Similitudes. The Similitudes which Here he brings, Are in number six. They Are all taken from Vulgar experience,
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Of the first, taken from way-faring men, from two trauellers vpon the way, I spake in my last exercise, occasioned thereunto by the third verse of this Chapter.
Of the First, taken from wayfaring men, from two travellers upon the Way, I spoke in my last exercise, occasioned thereunto by the third verse of this Chapter.
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This fourth verse, now read vnto you, will yeeld vs two other, taken from the custome of Lions, old and young. From the custome of the old Lion in these words;
This fourth verse, now read unto you, will yield us two other, taken from the custom of Lions, old and young. From the custom of the old lion in these words;
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Else how may that bee vnderstood which is spoken of our aduersary, the Deuill, 1 Pet. 5.8. that he, as a roaring Lion walketh about, seeking whom he may deuoure? There it seemes the Lion roareth before hee haue his prey.
Else how may that be understood which is spoken of our adversary, the devil, 1 Pet. 5.8. that he, as a roaring lion walks about, seeking whom he may devour? There it seems the lion roareth before he have his prey.
His words are in his ninth Homily vpon the Hexaëmeron: Nature hath bestowed vpon the Lion, such organs or instruments for his voice, that oftentimes beasts farre swifter than the Lion are taken, NONLATINALPHABET, onely by the roaring of the Lion.
His words Are in his ninth Homily upon the Hexaëmeron: Nature hath bestowed upon the lion, such organs or Instruments for his voice, that oftentimes beasts Far swifter than the lion Are taken,, only by the roaring of the lion.
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Saint Cyril likewise, he that was Archbishop of Alexandria, he hath the like obseruation, and he takes it from those, who with much curiosity and diligence haue sought into the nature of wild beasts.
Saint Cyril likewise, he that was Archbishop of Alexandria, he hath the like observation, and he Takes it from those, who with much curiosity and diligence have sought into the nature of wild beasts.
Now if a Lion will roare before he haue taken his prey, as by the now produced authorities it seemes he will, to what end serues this interrogation, Will a Lion roare in the forrest,
Now if a lion will roar before he have taken his prey, as by the now produced authorities it seems he will, to what end serves this interrogation, Will a lion roar in the forest,
and fall to the deuouring of his prey? Plutarch in a treatise of his, concerning this question, Which creatures haue more reason, they that line on the earth,
and fallen to the devouring of his prey? Plutarch in a treatise of his, Concerning this question, Which creatures have more reason, they that line on the earth,
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or they that in the water? thus speaketh of the Lion: The Lion, when he hath gotten a prey vseth to roare, thereby to call his fellow-lions to be his partakers in the prey.
or they that in the water? thus speaks of the lion: The lion, when he hath got a prey uses to roar, thereby to call his fellow-lions to be his partakers in the prey.
It is plaine by the 22. Psalme, where Dauid complaining of the cruelty of his enemies vnder the name of the Bulls of Bashan, saith of them, vers. 13. They gaped vpon mee with their mouthes,
It is plain by the 22. Psalm, where David complaining of the cruelty of his enemies under the name of the Bulls of Bashan, Says of them, vers. 13. They gaped upon me with their mouths,
Will a young Lion cry out of his den, if he haue taken nothing? This young Lion in the originall is NONLATINALPHABET Chephir, Leo-iuuenis, leunculus; in the Septuagint, he is NONLATINALPHABET:
Will a young lion cry out of his den, if he have taken nothing? This young lion in the original is Chephir, Leo-iuuenis, leunculus; in the septuagint, he is:
in the Vulgar, Catulus Leonis, the Lions whelpe. The property of this young Lion or Lions whelpe is, to lie close in his den without making any noise at all, till such time as the old Lion brings him a booty for his food;
in the vulgar, Catulus Leonis, the Lions whelp. The property of this young lion or Lions whelp is, to lie close in his den without making any noise At all, till such time as the old lion brings him a booty for his food;
then doth this whelpe rouze vp himselfe, giues forth his voice, cryeth and roareth. It is Saint Cyrils obseruation. Petrus Lusitanus likes it well. Hee thus deliuers it:
then does this whelp rouse up himself, gives forth his voice, Cries and roareth. It is Saint Cyril's observation. Peter Lusitanus likes it well. He thus delivers it:
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The Lion is God, the forest the world, the prey of the Lion the people of the world, the roaring of the Lion Gods threatnings by his Prophets. You may thus apply it:
The lion is God, the forest the world, the prey of the lion the people of the world, the roaring of the lion God's threatenings by his prophets. You may thus apply it:
who, wheresoeuer he be, because he is predestinate vnto life, ab ipso Deo requiritur, is sought for of God himselfe, that at his voice, whether it be vttered by an Angell, or by a Prophet, or by the Scriptures, he may tremble, may be humbled, may repent him of his sinnes, and be saued.
who, wheresoever he be, Because he is predestinate unto life, ab ipso God requiritur, is sought for of God himself, that At his voice, whither it be uttered by an Angel, or by a Prophet, or by the Scriptures, he may tremble, may be humbled, may Repent him of his Sins, and be saved.
Nunquid rugiet Leo in saltu, nisi habuerit praedam? Will a Lion roare in the forest, vnlesse he hath a prey? Idem est, ac si dicet, It is as if he said, Is it worthy of God, there to speake,
Nuqquid rugiet Leo in saltu, nisi habuerit Praedam? Will a lion roar in the forest, unless he hath a prey? Idem est, ac si dicet, It is as if he said, Is it worthy of God, there to speak,
or thither to send a Prophet, where he knoweth there is none worthy of eternall life? Is it seemely, is it any way fit, that God should there vtter his voice, or send his Messengers thither, where hee knoweth, there is not any one ordained vnto saluation? By all congruity of reason the answer must be negatiue; No, its altogether vnseemly; its not any way fit.
or thither to send a Prophet, where he Knoweth there is none worthy of Eternal life? Is it seemly, is it any Way fit, that God should there utter his voice, or send his Messengers thither, where he Knoweth, there is not any one ordained unto salvation? By all congruity of reason the answer must be negative; No, its altogether unseemly; its not any Way fit.
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Arias Montanus by this Lion, and Lions whelpe, vnderstandeth Sennacherib and Nabuchodonozor, two Assyrian Kings, two mighty enemies to the state of the Kingdome of Iudah. According to him thus must the application be:
Arias Montanus by this lion, and Lions whelp, understandeth Sennacherib and Nebuchadnezzar, two assyrian Kings, two mighty enemies to the state of the Kingdom of Iudah. According to him thus must the application be:
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so shall not the people of Iudah escape from out the hands of Sennacherib, or Nabuchodonozor. Bur this application of his is not so fit for this place,
so shall not the people of Iudah escape from out the hands of Sennacherib, or Nebuchadnezzar. Burr this application of his is not so fit for this place,
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for as much as the Deuill like a roaring Lion walketh about seeking whom he may deuoure, Semperque sitit animarum damnationem, & rugit vt eas deglutiat, and euer thirsteth of the damnation of the soules of men,
for as much as the devil like a roaring lion walks about seeking whom he may devour, Semperque sitit animarum damnationem, & rugit vt eas deglutiat, and ever Thirsteth of the damnation of the Souls of men,
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I may not deny, but that the Deuill for his extreme fiercenesse and cruelty ioyned with force and hurt to annoy mankind, is by Saint Peter likened to a Lion, to a roaring Lion; yet I cannot thinke that he is the Lion in my Text;
I may not deny, but that the devil for his extreme fierceness and cruelty joined with force and hurt to annoy mankind, is by Saint Peter likened to a lion, to a roaring lion; yet I cannot think that he is the lion in my Text;
but that such are diuers times in the holy Scriptures compared to Lions. The wicked man, who is euermore an enemy to the godly, is likened to a Lion, Psal. 10.9. He lieth in wait secretly as a Lion in his den;
but that such Are diverse times in the holy Scriptures compared to Lions. The wicked man, who is evermore an enemy to the godly, is likened to a lion, Psalm 10.9. He lies in wait secretly as a lion in his den;
he lieth in wait to catch the poore. Dauids enemies are as Lions; He so speakes of them, Psal. 22.13. They gaped vpon mee with their mouthes, as a rauening and a roaring Lion.
he lies in wait to catch the poor. David enemies Are as Lions; He so speaks of them, Psalm 22.13. They gaped upon me with their mouths, as a ravening and a roaring lion.
Tyrants and oppressors of the Church are as Lions. Such a one was Nero, Saint Paul calls him a Lion, 2 Tim. 4.17. I was, saith hee, deliuered out of the mouth of the Lion.
Tyrants and Oppressors's of the Church Are as Lions. Such a one was Nero, Saint Paul calls him a lion, 2 Tim. 4.17. I was, Says he, Delivered out of the Mouth of the lion.
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but Nero, proud and cruell Nero, persecuting Nero, as its expounded by Chrysostome, Theodoret, Theophylact, Oecumenius, Aquinas, and Eusebius, Hist. Eccles. lib.
but Nero, proud and cruel Nero, persecuting Nero, as its expounded by Chrysostom, Theodoret, Theophylact, Oecumenius, Aquinas, and Eusebius, Hist. Eccles. lib.
2. cap. 22. Be it then granted, that Men, enemies to the godly, Tyranas and oppressors are in holy Scripture sometimes compared to Lions; yet can it not thence be inferred, that therefore by this roaring Lion in my Text, Men are to be vnderstood.
2. cap. 22. Be it then granted, that Men, enemies to the godly, Tyranas and Oppressors's Are in holy Scripture sometime compared to Lions; yet can it not thence be inferred, that Therefore by this roaring lion in my Text, Men Are to be understood.
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God is compared to both, as wel to the young Lion as to the old. To both he is compared, Hos. 5.14. There thus saith the Lord: I will be vnto Ephraim as a Lion, and as a young Lion to the house of Iudah.
God is compared to both, as well to the young lion as to the old. To both he is compared, Hos. 5.14. There thus Says the Lord: I will be unto Ephraim as a lion, and as a young lion to the house of Iudah.
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Like as the Lion and the young Lion roaring on his prey, when a multitude of Shepherds is called forth against him, hee will not be afraid of their voice,
Like as the lion and the young lion roaring on his prey, when a multitude of Shepherd's is called forth against him, he will not be afraid of their voice,
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In both places you see, God is compared not onely to the old Lion, but to the young one too, to the Lions whelpe. So is he here in this Text of mine. Now the meaning is;
In both places you see, God is compared not only to the old lion, but to the young one too, to the Lions whelp. So is he Here in this Text of mine. Now the meaning is;
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He will not by his Prophets and Ministers giue forth his threatnings, except there be iust cause for him, to be auenged vpon a people for their sinnes. My obseruation is:
He will not by his prophets and Ministers give forth his threatenings, except there be just cause for him, to be avenged upon a people for their Sins. My observation is:
The threatnings of God, they are not vana dunt axat puerorum simplicisque rusticitatis terricula, as Quadratus hath well noted, they are not onely as scar-crowes or bugs for the terrifying of little children and the ruder sort of people;
The threatenings of God, they Are not Vana dunt axat Puerorum simplicisque rusticitatis terricula, as Quadratus hath well noted, they Are not only as scarecrows or bugs for the terrifying of little children and the Ruder sort of people;
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because the curse is opposed to the blessing. Now to bee blessed with faithfull Abraham, is to be iustified, to bee absolued from sinne and death, to be in fauour with God, to obtaine eternall saluation,
Because the curse is opposed to the blessing. Now to be blessed with faithful Abraham, is to be justified, to be absolved from sin and death, to be in favour with God, to obtain Eternal salvation,
In the 26. of Leuit. vers. 16. he will visit you with vexations, consumptions, and burning agues, that shall consume your eyes, and cause you sorrow of heart. Ʋers.
In the 26. of Levites vers. 16. he will visit you with vexations, consumptions, and burning Fevers, that shall consume your eyes, and cause you sorrow of heart. Ʋers.
they that hate you shall reigne ouer you, and ye shall flee when none pursueth you. Vers. 19. Hee will breake the pride of your power, and will make your Heauen as iron, and your Earth as brasse: and your strength shall be spent in vaine;
they that hate you shall Reign over you, and you shall flee when none pursueth you. Vers. 19. He will break the pride of your power, and will make your Heaven as iron, and your Earth as brass: and your strength shall be spent in vain;
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for, neither shall your land yeeld her encrease, nor your trees their fruits. Vers. 32. Hee will send wilde beasts among you which shall rob you of your children, and destroy your cattell, and make you few in number.
for, neither shall your land yield her increase, nor your trees their fruits. Vers. 32. He will send wild beasts among you which shall rob you of your children, and destroy your cattle, and make you few in number.
These and other like threatnings against the wilfull contemners of Gods holy Will you may better read of in the now alleaged 26. Chapter of Leuiticus, and 28. Chapter.
These and other like threatenings against the wilful contemners of God's holy Will you may better read of in the now alleged 26. Chapter of Leviticus, and 28. Chapter.
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or punishments that are temporary and corporall. These threatnings of punishments, corporall or spirituall, temporary or eternall, are by the Lord himselfe accomplished at times certaine and vnchangeable.
or punishments that Are temporary and corporal. These threatenings of punishments, corporal or spiritual, temporary or Eternal, Are by the Lord himself accomplished At times certain and unchangeable.
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When the old world in the daies of Noah had growne to much impiety and wickednesse, the Lord appointed a certaine space, the space of 120. yeeres for their repentance and conuersion, Gen. 6.3. My spirit shall not alwaies striue with man, for that he also is flesh: yet his daies shall be an hundred and twenty yeeres.
When the old world in the days of Noah had grown to much impiety and wickedness, the Lord appointed a certain Molle, the Molle of 120. Years for their Repentance and conversion, Gen. 6.3. My Spirit shall not always strive with man, for that he also is Flesh: yet his days shall be an hundred and twenty Years.
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Though he saw, that the wickednesse of man was great in the earth, and that euery imagination of the thoughts of his heart was euill, was onely euill, was euill continually, so that with great iustice he might forth with haue swallowed them vp with a floud, yet would hee not,
Though he saw, that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was evil, was only evil, was evil continually, so that with great Justice he might forth with have swallowed them up with a flood, yet would he not,
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For compare we the particular circumstances of time noted, Gen. 7.3, 6, 11. with that which Saint Peter writeth in his first Epistle, chap. 3.20. we shall finde, that the inundation of waters came vpon the earth at the very point of time before determined.
For compare we the particular Circumstances of time noted, Gen. 7.3, 6, 11. with that which Saint Peter Writeth in his First Epistle, chap. 3.20. we shall find, that the inundation of waters Come upon the earth At the very point of time before determined.
& serue the King of Babylon seuenty yeeres. Now if we take the iust computation of time, it will appeare that so soone as those yeeres, those seuenty yeeres were expired, the foresaid threat was accomplished.
& serve the King of Babylon seuenty Years. Now if we take the just computation of time, it will appear that so soon as those Years, those seuenty Years were expired, the foresaid threat was accomplished.
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And therefore Daniel alluding to this prophesie of Ieremie, exactly setteth it downe, Chap. 5.30. saying, The same night was Belshazzar King of the Chaldeans slaine, the same night, the very night wherein those seuenty yeeres came to their full period, was Belshazzar King of the Chaldeans slaine.
And Therefore daniel alluding to this prophesy of Ieremie, exactly sets it down, Chap. 5.30. saying, The same night was Belshazzar King of the Chaldeans slain, the same night, the very night wherein those seuenty Years Come to their full Period, was Belshazzar King of the Chaldeans slain.
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To these fearefull examples of Noahs floud, and the carrying away of the Iewes into Babylon, may be added the burning of Sodome by fire and brimstone, the destruction of the ten Tribes, the ruine of Ierusalem, and the Kingdome of Iudah, the desolation of the seuen Churches of Asia; all which, besides many other calamities vpon many other places,
To these fearful Examples of Noahs flood, and the carrying away of the Iewes into Babylon, may be added the burning of Sodom by fire and brimstone, the destruction of the ten Tribes, the ruin of Ierusalem, and the Kingdom of Iudah, the desolation of the seuen Churches of Asia; all which, beside many other calamities upon many other places,
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and persons, accomplished and come to passe according to the threatnings of the Lord, may well assure vs, that whatsoeuer he hath threatned, will certainly take effect. And certainly,
and Persons, accomplished and come to pass according to the threatenings of the Lord, may well assure us, that whatsoever he hath threatened, will Certainly take Effect. And Certainly,
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If God threaten, and no repentance followeth, then certainly the threatnings pronounced will come to passe. Hee threatens not in vaine; hee terrifies not without cause;
If God threaten, and no Repentance follows, then Certainly the threatenings pronounced will come to pass. He threatens not in vain; he terrifies not without cause;
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Vnderstand wee therefore, that the threatnings and denuntiations of Gods iudgements are either absolute or conditionall. If absolute, then are they irreuocable, and must take effect:
Understand we Therefore, that the threatenings and denunciations of God's Judgments Are either absolute or conditional. If absolute, then Are they irrevocable, and must take Effect:
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Moses and Aaron, both are threatned that they shall neuer enter into the land of Canaan. Moses vnderstanding the threat conditionally, besought the Lord that hee might goe ouer Iordan into that good land.
Moses and Aaron, both Are threatened that they shall never enter into the land of Canaan. Moses understanding the threat conditionally, besought the Lord that he might go over Iordan into that good land.
But the Lord was wroth with him, and would not heare him; but said vnto him, Deut. 3.26. Let it suffice thee, speake no more vnto me of this matter. Speake no more:
But the Lord was wroth with him, and would not hear him; but said unto him, Deuteronomy 3.26. Let it suffice thee, speak no more unto me of this matter. Speak no more:
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As absolute and peremptory was that threatning by Nathan from the Lord vnto Dauid, 2. Sam. 12.14. Because by thine adultery thou hast giuen great occasion to the enemies of the Lord to blaspheme, the childe also that is borne vnto thee shall surely dye.
As absolute and peremptory was that threatening by Nathan from the Lord unto David, 2. Sam. 12.14. Because by thine adultery thou hast given great occasion to the enemies of the Lord to Blaspheme, the child also that is born unto thee shall surely die.
Others are conditionall, to be vnderstood with this exception, except they repent and amend. The condition is sometimes expressed; sometimes it is not.
Others Are conditional, to be understood with this exception, except they Repent and amend. The condition is sometime expressed; sometime it is not.
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Such a Nation, such a Kingdome, I will plucke vp, I will pull downe, I will destroy. The Nation, the Kingdome performes the condition; repenteth and turnes from euill, and God reuerseth his sentence;
Such a nation, such a Kingdom, I will pluck up, I will pull down, I will destroy. The nation, the Kingdom performs the condition; Repenteth and turns from evil, and God reverseth his sentence;
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How then? They conceiuing aright of the commination, as fearefull as it was, that it was vnto them a Sermon of repentance, they feared the Lord, they besought the Lord:
How then? They conceiving aright of the commination, as fearful as it was, that it was unto them a Sermon of Repentance, they feared the Lord, they besought the Lord:
and the Lord repented him of the euill which hee had pronounced against them. So was the Commination conditionall, though the condition was not expressed.
and the Lord repented him of the evil which he had pronounced against them. So was the Commination conditional, though the condition was not expressed.
And so was the commination conditionall, though the condition was not expressed. And such is that in the Prophesie of Ionah, Chap. 3.4. Yet forty daies, and Nineueh shall be ouerthrowne.
And so was the commination conditional, though the condition was not expressed. And such is that in the Prophesy of Jonah, Chap. 3.4. Yet forty days, and Nineveh shall be overthrown.
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The King of Nineueh, though an heathen and an idolatrous King, yet conceiues aright of this threat, that it was to him and his people, no otherwise than a Sermon of repentance.
The King of Nineveh, though an heathen and an idolatrous King, yet conceives aright of this threat, that it was to him and his people, no otherwise than a Sermon of Repentance.
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The King therefore touched with repentance, vnseateth himselfe, vnthroneth himselfe, commeth as low as the meanest, strips himselfe of his kingly robes, puts on sack-cloth, sits in ashes;
The King Therefore touched with Repentance, unseateth himself, unthroneth himself, comes as low as the Meanest, strips himself of his kingly robes, puts on Sackcloth, sits in Ashes;
causeth it to be proclaimed and published through Niniueh, that there be a generall fast kept by man and beast, that man and beast be couered with sack-cloth, and cry mightily vnto God, and turne euery one from his euill way, and from the violence that is in their hands:
Causes it to be proclaimed and published through Nineveh, that there be a general fast kept by man and beast, that man and beast be covered with Sackcloth, and cry mightily unto God, and turn every one from his evil Way, and from the violence that is in their hands:
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for, saith the King, Who can tell, if God will turne and repent, and turne away from his fierce anger, that we perish not? Who can tell? And God saw their workes, that they turned from their euill way, and God repented of the euill that he had said that he would doe vnto them, and he did it not.
for, Says the King, Who can tell, if God will turn and Repent, and turn away from his fierce anger, that we perish not? Who can tell? And God saw their works, that they turned from their evil Way, and God repented of the evil that he had said that he would do unto them, and he did it not.
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But why are these and many other threatnings of the Lord against sinners conditionall? Why are they with condition of amendment? Why is the condition either expressed, or suppressed and only inclusiuely vnderstood? Its thus.
But why Are these and many other threatenings of the Lord against Sinners conditional? Why Are they with condition of amendment? Why is the condition either expressed, or suppressed and only inclusively understood? Its thus.
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Let sinne be washed away with the teares of vnfained repentance, and punishment shall neuer hurt vs. This is it, which but euen now you heard out of Ezech. chap. 33.14 15. They were the words of the Lord; When I say vnto the wicked, Thou shalt surely die,
Let sin be washed away with the tears of unfeigned Repentance, and punishment shall never hurt us This is it, which but even now you herd out of Ezekiel chap. 33.14 15. They were the words of the Lord; When I say unto the wicked, Thou shalt surely die,
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if he restore the pledge, and giue againe that he hath robbed, and walke in the statutes of life without committing iniquitie, he shall surely liue, he shall not die.
if he restore the pledge, and give again that he hath robbed, and walk in the statutes of life without committing iniquity, he shall surely live, he shall not die.
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Secondly, the threatnings of God against sinners are for the most part conditionall, because he is a God of mercies, a gracious God, a God of long suffering, and much patience, a God of vnspeakable kindnesse, euer ready to receiue vs to mercy,
Secondly, the threatenings of God against Sinners Are for the most part conditional, Because he is a God of Mercies, a gracious God, a God of long suffering, and much patience, a God of unspeakable kindness, ever ready to receive us to mercy,
as soone as we returne vnto him. This is it that the Lord commandeth to be proclaimed by Ieremy, chap. 3.12. Returne thou back-sliding Israel, saith the Lord, and I will not cause mine anger to fall vpon you, for I am mercifull, saith the Lord, and I will not keepe mine anger for euer.
as soon as we return unto him. This is it that the Lord commands to be proclaimed by Ieremy, chap. 3.12. Return thou backsliding Israel, Says the Lord, and I will not cause mine anger to fallen upon you, for I am merciful, Says the Lord, and I will not keep mine anger for ever.
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Thirdly, the threatnings of God against sinners are euermore conditionall, because in his threatnings God aimeth not at the destruction of them that are threatned, but at their amendment. Their amendment is the thing he aimeth at.
Thirdly, the threatenings of God against Sinners Are evermore conditional, Because in his threatenings God aimeth not At the destruction of them that Are threatened, but At their amendment. Their amendment is the thing he aimeth At.
Its plaine by that, Ezech. 18.23. Haue I any pleasure at all, that the wicked should die, saith the Lord God? and not, that he should returne from his waies and liue? This by way of question.
Its plain by that, Ezekiel 18.23. Have I any pleasure At all, that the wicked should die, Says the Lord God? and not, that he should return from his ways and live? This by Way of question.
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But its out of question and confirmed by oath, Ezech. 23.11. As I liue, saith the Lord God, I haue no pleasure in the death of the wicked, but that the wicked turne from his way and liue:
But its out of question and confirmed by oath, Ezekiel 23.11. As I live, Says the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his Way and live:
Hitherto you haue heard of Gods threatnings, that they are of punishments either corporall or spirituall; either temporall or eternall: and that they are either absolute or conditionall; and if conditionall, that then the condition is either expressed or only vnderstood;
Hitherto you have herd of God's threatenings, that they Are of punishments either corporal or spiritual; either temporal or Eternal: and that they Are either absolute or conditional; and if conditional, that then the condition is either expressed or only understood;
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Our first vse may be, to consider that in the greatest and most fearefull threatnings of Gods heauy iudgements there is comfort remaining, hope of grace and mercy to be found, life in death,
Our First use may be, to Consider that in the greatest and most fearful threatenings of God's heavy Judgments there is Comfort remaining, hope of grace and mercy to be found, life in death,
and health in sicknesse, if we repent and amend. Thus did the Princes of Iudah profit by the threatnings of Ieremy. Ieremie, chap. 26.6. comes vnto them with a threatning from the Lords owne mouth:
and health in sickness, if we Repent and amend. Thus did the Princes of Iudah profit by the threatenings of Ieremy. Ieremie, chap. 26.6. comes unto them with a threatening from the lords own Mouth:
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And thus did the same King Hezekiah profit at the threatning of Esay, and the King of Nineueh at the threatning of Ionah, as you haue already heard.
And thus did the same King Hezekiah profit At the threatening of Isaiah, and the King of Nineveh At the threatening of Jonah, as you have already herd.
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but for our capacities and for the weaknesse of our vnderstandings, who cannot conceiue how God doth after a diuers manner will and not will the same thing;
but for our capacities and for the weakness of our understandings, who cannot conceive how God does After a diverse manner will and not will the same thing;
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the will of God is called sometimes secret or hidden, and sometimes reuealed, as the Church is called sometimes visible, and sometimes inuisible, yet is but one Church. The secret will of God is of things hidden in himselfe,
the will of God is called sometime secret or hidden, and sometime revealed, as the Church is called sometime visible, and sometime invisible, yet is but one Church. The secret will of God is of things hidden in himself,
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Whatsoeuer this secret, this hidden will of God is concerning vs, whether to liue or die, to be rich or poore, to be of high estimation or of meane account in this world, it is our part to rest in the same,
Whatsoever this secret, this hidden will of God is Concerning us, whither to live or die, to be rich or poor, to be of high estimation or of mean account in this world, it is our part to rest in the same,
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much more are we to be therewith contented, and to giue thankes to God, howsoeuer it fareth with vs. The obiection thus answered, our recourse should be to the profit, that is yet further to be made by the threatnings of Gods iudgements.
much more Are we to be therewith contented, and to give thanks to God, howsoever it fareth with us The objection thus answered, our recourse should be to the profit, that is yet further to be made by the threatenings of God's Judgments.
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It concernes the duty of the Minister. Its our duty to propound vnto you the threatnings of the Lord with condition. Should we propound them without condition, we should be,
It concerns the duty of the Minister. Its our duty to propound unto you the threatenings of the Lord with condition. Should we propound them without condition, we should be,
Its your duty whensoeuer you heare the threatnings of Gods iudgements against sinners, to stirre vp your selues to repentance and to the amendment of your liues.
Its your duty whensoever you hear the threatenings of God's Judgments against Sinners, to stir up your selves to Repentance and to the amendment of your lives.
Its certaine, God will neuer change his threatnings, except we change our liues and conuersations. Wherefore (dearely beloued) suffer we a word of exhortation for conclusion of all.
Its certain, God will never change his threatenings, except we change our lives and conversations. Wherefore (dearly Beloved) suffer we a word of exhortation for conclusion of all.
and that is the reall performance of true and vnfained repentance through a liuely faith in Christ Iesus: Concerning which let me giue you a rule, a rule that is grounded and infallible;
and that is the real performance of true and unfeigned Repentance through a lively faith in christ Iesus: Concerning which let me give you a Rule, a Rule that is grounded and infallible;
without earnest prayer there is no sorrow, no godly sorrow, and without a due feeling of the Lords wrath, there is no prayer that can pierce the skie or moue the Lord.
without earnest prayer there is no sorrow, no godly sorrow, and without a due feeling of the lords wrath, there is no prayer that can pierce the sky or move the Lord.
O therefore let vs pray for repentance, let vs sue for repentance, let vs worke for repentance, let vs bestow all wee haue vpon repentance. All we haue!
O Therefore let us pray for Repentance, let us sue for Repentance, let us work for Repentance, let us bestow all we have upon Repentance. All we have!
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Smite, O gracious God, smite we beseech thee, our flinty hearts, make them euen to melt within vs at the sight of our owne transgressions, that so being cleansed from the filthinesse of sin, we may grow vp vnto full holinesse in thy feare through Iesus Christ our Lord and Sauiour.
Smite, Oh gracious God, smite we beseech thee, our flinty hearts, make them even to melt within us At the sighed of our own transgressions, that so being cleansed from the filthiness of since, we may grow up unto full holiness in thy Fear through Iesus christ our Lord and Saviour.
THat the comminations, the menacies, and threats, which the Almighty by the ministery of his holy Word giueth forth against the sonnes of men for their impious and euill courses in their peregrination here vpon the earth, are not in vaine,
THat the comminations, the menacies, and Treats, which the Almighty by the Ministry of his holy Word gives forth against the Sons of men for their impious and evil courses in their peregrination Here upon the earth, Are not in vain,
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but are certaine euidences of Gods resolution for the punishment of sinne, I haue heretofore out of the former verse made plaine vnto you by a two-fold similitude taken from the custome of Lions; the old Lion and the young. This fifth verse yeeldeth vs two other to the like effect:
but Are certain evidences of God's resolution for the punishment of sin, I have heretofore out of the former verse made plain unto you by a twofold similitude taken from the custom of Lions; the old lion and the young. This fifth verse yields us two other to the like Effect:
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In the second there is an illustration of the certainty, the stability, the efficacie of his iudgements, which hee fore-sheweth and fore-telleth by his Prophets. Of both in their order. The first is:
In the second there is an illustration of the certainty, the stability, the efficacy of his Judgments, which he foreshoweth and foretelleth by his prophets. Of both in their order. The First is:
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Can a bird fall in asnare vpon the earth, where no ginne is for him? Can he fall? The Vulgar Latine is, Nurquid cadet, shal he fall? So reade the Septuagint, so the Chaldee Paraphrast. Nunquid cadit, doth he fall? So Winckleman, and so our Country-man Tauerner in his English translation, An casura esset, could shee fall? So Iunius.
Can a bird fallen in asnare upon the earth, where no gin is for him? Can he fallen? The vulgar Latin is, Nurquid cadet, shall he fallen? So read the septuagint, so the Chaldee Paraphrast. Whether Cadit, does he fallen? So Winckleman, and so our Countryman Taverner in his English Translation, an casura esset, could she fallen? So Iunius.
Can a bird, could a bird, shall a bird, doth a bird fall NONLATINALPHABET hal pach haaretz, in laqueumterrae, word for word, into a snare of the earth:
Can a bird, could a bird, shall a bird, does a bird fallen hall Patch haaretz, in laqueumterrae, word for word, into a snare of the earth:
Into such a snare can a bird fall, where no ginne is for him? NONLATINALPHABET Vmokesch ein lah. This same mokesch is by some taken for a ginne. With Iunius and Drusius it is tendicula; with Mercer it is offendiculum; with Vatablus it is laqueus. These,
Into such a snare can a bird fallen, where no gin is for him? Vmokesch ein lah. This same mokesch is by Some taken for a gin. With Iunius and Drusius it is tendicula; with Mercer it is Offendiculum; with Vatablus it is Laqueus. These,
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as our late Translators, take mokesch for a ginne. Others take it for him that layeth the ginne, for the fowler. So doe the Septuagint; so doth the Author of the Vulgar Latine, so doth Saint Hierome take it.
as our late Translators, take mokesch for a gin. Others take it for him that Layeth the gin, for the Fowler. So do the septuagint; so does the Author of the vulgar Latin, so does Saint Jerome take it.
With the Septuagint this mokesch is NONLATINALPHABET, a birder, one that catcheth birds with birdlime; with the author of the Vulgar Latine and Saint Hierome it is Auceps, a Fowler. So is it with Tauerner in his translation;
With the septuagint this mokesch is, a birder, one that Catches Birds with birdlime; with the author of the vulgar Latin and Saint Jerome it is Auceps, a Fowler. So is it with Taverner in his Translation;
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Doth a bird fall in a snare vpon the earth, where no fowler is? Be it a ginne, or he that layeth the ginne, the birder, the fowler, it much skilleth not:
Does a bird fallen in a snare upon the earth, where no Fowler is? Be it a gin, or he that Layeth the gin, the birder, the Fowler, it much skilleth not:
Now to the interrogation, Can a bird fall in a snare vpon the earth, where no ginne is for him, or where no fowler is? The answer must be negatiue; No, hee cannot.
Now to the interrogation, Can a bird fallen in a snare upon the earth, where no gin is for him, or where no Fowler is? The answer must be negative; No, he cannot.
This our Prophet de pastoralibus assumptus, once a shepherd, now called to be a dispenser of the secrets of God, is content to dispense them, by drawing similitudes from such things,
This our Prophet de pastoralibus assumptus, once a shepherd, now called to be a dispenser of the secrets of God, is content to dispense them, by drawing Similitudes from such things,
and that in the same verse, the habitations of the shepherds shall mourne; and that in the verse before my text, will a Lion roare in the forrest, when he hath no prey;
and that in the same verse, the habitations of the shepherd's shall mourn; and that in the verse before my text, will a lion roar in the forest, when he hath no prey;
Sufficiunt coelesti magisterio res non solùm piscatorum, verùm etiam pastorum, vt per corum similitudines docti sint & doceant conuenienter gloriam rerum caelestium.
Sufficiunt Coelesti Magisterium Rest non solùm piscatorum, verùm etiam Pastorum, vt per corum similitudines Learned sint & doceant Conveniently gloriam rerum Celestial.
Things that fall within the knowledge not only of fishers, but also of shepherds, are auaileable to diuine instruction, that by the similitudes of both, fishers, and shepherds, the glory of things celestiall may be manifested.
Things that fallen within the knowledge not only of Fishers, but also of shepherd's, Are available to divine instruction, that by the Similitudes of both, Fishers, and shepherd's, the glory of things celestial may be manifested.
Such is this pastorall similitude: this similitude of birds not falling into a snare vpon the earth, vnlesse by the fowlers art some ginne be set for him.
Such is this pastoral similitude: this similitude of Birds not falling into a snare upon the earth, unless by the fowlers art Some gin be Set for him.
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so the calamities and miseries of this life, wherewith men are vsually taken and snared, come not by chance, but are sent among vs by the certaine counsell of God, by his iust iudgement, by his diuine prouidence.
so the calamities and misery's of this life, wherewith men Are usually taken and snared, come not by chance, but Are sent among us by the certain counsel of God, by his just judgement, by his divine providence.
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They who through charitie are as birds, and doe fly aloft in the libertie of the holy Spirit, through discord doe lose their wings, fall downe vpon the earth and are a prey vnto the fowler.
They who through charity Are as Birds, and do fly aloft in the liberty of the holy Spirit, through discord do loose their wings, fallen down upon the earth and Are a prey unto the Fowler.
Did they still soare aloft with the wings of loue; they should not need to scare the fowlers snares. For as Salomon saith, Prou. 1.17. Surely in vaine the n•t is spread in the eyes of euery thing that hath a wing.
Did they still soar aloft with the wings of love; they should not need to scare the fowlers snares. For as Solomon Says, Prou. 1.17. Surely in vain the n•t is spread in the eyes of every thing that hath a wing.
but if through variance, through strife, through hatred, and other like impieties thou be ouer-burdened and pressed downe, downe thou fallest to the ground,
but if through variance, through strife, through hatred, and other like impieties thou be overburdened and pressed down, down thou Fallest to the ground,
how much more shall I, I the Lord, who haue my habitation in the Heauen of Heauens, bring men themselues within the snare of my decree and sentence, that there shall be no escaping for them?
how much more shall I, I the Lord, who have my habitation in the Heaven of Heavens, bring men themselves within the snare of my Decree and sentence, that there shall be no escaping for them?
so shall not sinners fall into punishment, vnlesse they themselues make snares of their owne sinnes to catch themselues withall. So may they quickly doe;
so shall not Sinners fallen into punishment, unless they themselves make snares of their own Sins to catch themselves withal. So may they quickly doe;
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As that a bird falls into a snare vpon the earth, it is to be attributed to the care and diligence of the fowler, that laid the snare; so, that the soule of man commeth to be ensnared in the word of saluation, which it neither can resist, nor is willing so to doe, it is wholly to be attributed to the grace of God. For God alone so spreadeth the snare of his good word, that this little bird, this wandring and restlesse bird, the soule of man, is caught and brought into the hands of the Lord her God,
As that a bird falls into a snare upon the earth, it is to be attributed to the care and diligence of the Fowler, that laid the snare; so, that the soul of man comes to be Ensnared in the word of salvation, which it neither can resist, nor is willing so to do, it is wholly to be attributed to the grace of God. For God alone so spreadeth the snare of his good word, that this little bird, this wandering and restless bird, the soul of man, is caught and brought into the hands of the Lord her God,
then ours is, as if they came out of Coelestius his Schoole, haue with their sophismes and subtilties much disquieted the State of the Belgicke Churches, chiefly for the point of diuine Predestination and the appendices thereof.
then ours is, as if they Come out of Coelestius his School, have with their sophisms and subtleties much disquieted the State of the Belgic Churches, chiefly for the point of divine Predestination and the Appendices thereof.
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in respect of himselfe, and in respect of God. If he be considered in respect of himselfe, as he is vnregenerate, and according to his inbred prauitie,
in respect of himself, and in respect of God. If he be considered in respect of himself, as he is unregenerate, and according to his inbred pravity,
so is grace by him too too resistable: for as much as man of himselfe, in his pure naturals, gouerned only by nature, reason and sense, without grace, without the Spirit of God, cannot only resist, but also cannot but resist the grace of God.
so is grace by him too too resistable: for as much as man of himself, in his pure naturals, governed only by nature, reason and sense, without grace, without the Spirit of God, cannot only resist, but also cannot but resist the grace of God.
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So saith Saint Paul, 1 Cor. 2.14. NONLATINALPHABET, the naturall man receiueth not the things of the Spirit of God, for they are foolishnesse vnto him:
So Says Saint Paul, 1 Cor. 2.14., the natural man receiveth not the things of the Spirit of God, for they Are foolishness unto him:
neither can he know them, for they are spiritually discerned. To the like purpose the same Apostle, Rom. 8.7. NONLATINALPHABET: the wisdome of the flesh is enmitie against God:
neither can he know them, for they Are spiritually discerned. To the like purpose the same Apostle, Rom. 8.7.: the Wisdom of the Flesh is enmity against God:
In respect of God, and his good pleasure, it may well be said to be irresistible. I speake of that grace of God, which is his mouing and effectuall grace, against which there is no resistance. For to say, that the effectuall grace of God can be resisted, is to deny it to be effectuall. It implieth a contradiction,
In respect of God, and his good pleasure, it may well be said to be irresistible. I speak of that grace of God, which is his moving and effectual grace, against which there is no resistance. For to say, that the effectual grace of God can be resisted, is to deny it to be effectual. It Implies a contradiction,
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That of Saint Paul, Rom. 9.19. Who hath resisted the will of God? being an Interrogation of a denier, implying that no man hath or can resist it, is in very reason it selfe most certaine.
That of Saint Paul, Rom. 9.19. Who hath resisted the will of God? being an Interrogation of a denier, implying that no man hath or can resist it, is in very reason it self most certain.
For the superiour cause can neuer suffer of the inferiour: therefore if mans will should goe about to resist or frustrate the will of God, it were euen against reason it selfe:
For the superior cause can never suffer of the inferior: Therefore if men will should go about to resist or frustrate the will of God, it were even against reason it self:
for to will, or not to will, is so in the power of him that willeth or willeth not, that it neither hindreth the will of God, nor ouer-commeth his power.
for to will, or not to will, is so in the power of him that wills or wills not, that it neither hindereth the will of God, nor Overcometh his power.
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Can a bird ] Dionysius the Carthusian will tell you, that this fowler, according to the Expositors, is either the Deuill, or man, or God: and that their snares are either Laquaei culpae, or Laquaeipoena; either snares of sinne, or snares of punishment.
Can a bird ] Dionysius the Carthusian will tell you, that this Fowler, according to the Expositors, is either the devil, or man, or God: and that their snares Are either Laquaei Culpae, or Laquaeipoena; either snares of sin, or snares of punishment.
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That the Deuill is in holy Scripture compared vnto a fowler, I deny not: for I reade of his wiles, Ephes. 6.11. where we are aduised to put on the whole armour of God, that wee may be able to stand against the wiles of the Deuill.
That the devil is in holy Scripture compared unto a Fowler, I deny not: for I read of his wiles, Ephesians 6.11. where we Are advised to put on the Whole armour of God, that we may be able to stand against the wiles of the devil.
Nor may it be denied, but that man also is in holy Scripture compared to a fowler. To a fowler he is compared in a two-fold respect, in respect of others, and in respect of himselfe.
Nor may it be denied, but that man also is in holy Scripture compared to a Fowler. To a Fowler he is compared in a twofold respect, in respect of Others, and in respect of himself.
They haue hid a snare for me, and cords, they haue spread a net by the waies side, they haue set ginnes for me. And such are they, those wicked men, Ierem. 5. 26. They lay wait, as he that setteth snares, they set a trap, they catch men. And such are they, of whom the complaint of the faithfull is, Lament. 3. 52. Mine enemies chased me sore like a bird, without cause.
They have hid a snare for me, and cords, they have spread a net by the ways side, they have Set begins for me. And such Are they, those wicked men, Jeremiah 5. 26. They lay wait, as he that sets snares, they Set a trap, they catch men. And such Are they, of whom the complaint of the faithful is, Lament. 3. 52. Mine enemies chased me soar like a bird, without cause.
and fowlers they are in respect of themselues, euen to catch themselues. Such a one is he, Psal. 7.15. He made a pit, and digged it, and is fallen into the ditch which he made.
and fowlers they Are in respect of themselves, even to catch themselves. Such a one is he, Psalm 7.15. He made a pit, and dug it, and is fallen into the ditch which he made.
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he is snared in the worke of his owne hands. And he, Prou. 5.22. His owne iniquities shall take himselfe, and he shall be holden with the cords of his sinnes.
he is snared in the work of his own hands. And he, Prou. 5.22. His own iniquities shall take himself, and he shall be held with the cords of his Sins.
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Not amisse then hath Carthusian affirmed, that men sometimes doe fall, in laqueum culpae, into the snare of sinne, by their owne inclination, or naughtinesse. For as Origen witnesseth;
Not amiss then hath Carthusian affirmed, that men sometime do fallen, in laqueum Culpae, into the snare of sin, by their own inclination, or naughtiness. For as Origen Witnesseth;
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He powres them forth like raine. This is that we reade, Psal. 11.6. Vpon the wicked shall the Lord raine snares, fire and brimstone, and a burning tempest:
He Powers them forth like rain. This is that we read, Psalm 11.6. Upon the wicked shall the Lord rain snares, fire and brimstone, and a burning tempest:
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King Dauid deuoting his enemies to destruction, Psal. 69.22. Wisheth their table to become a snare vnto them, and that which should be for their welfare to become a trap vnto them. The place Saint Paul alleageth with some little difference, Rom. 11.9. Let their table be made a snare, and a trap, and a stumbling blocke, and a recempence vnto them.
King David devoting his enemies to destruction, Psalm 69.22. Wishes their table to become a snare unto them, and that which should be for their welfare to become a trap unto them. The place Saint Paul allegeth with Some little difference, Rom. 11.9. Let their table be made a snare, and a trap, and a stumbling block, and a recempence unto them.
And here behold, a mans owne table, and that which should yeeld him much comfort, becomes a snare and a trap for God to entangle, and catch the wicked with.
And Here behold, a men own table, and that which should yield him much Comfort, becomes a snare and a trap for God to entangle, and catch the wicked with.
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Remarkable is that of the Prophet Esay chap. 8.14. where it is said of the Lord of Hostes himselfe, that to both the houses of Israel he shall be for a stone of stumbling, and for a rocke of offences; and to the inhabitants of Ierusalem for a ginne and for a snare: and that many of them shall stumble, and fall, and be broken, and be snared, and be taken. And here againe behold:
Remarkable is that of the Prophet Isaiah chap. 8.14. where it is said of the Lord of Hosts himself, that to both the houses of Israel he shall be for a stone of stumbling, and for a rock of offences; and to the inhabitants of Ierusalem for a gin and for a snare: and that many of them shall Stumble, and fallen, and be broken, and be snared, and be taken. And Here again behold:
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The Lord of Hosts, he that is euer to the faithfull a rocke of refuge and saluation, he is to the wicked and the vnbeleeuing a ginne and snare to ensnare and take them with. It is not to be denied,
The Lord of Hosts, he that is ever to the faithful a rock of refuge and salvation, he is to the wicked and the unbelieving a gin and snare to ensnare and take them with. It is not to be denied,
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and fore-sight of the fowler: so the calamities and miseries of this life, wherewith men are vsually taken and snared, come not by chance, but are sent among vs by the prouidence of God.
and foresight of the Fowler: so the calamities and misery's of this life, wherewith men Are usually taken and snared, come not by chance, but Are sent among us by the providence of God.
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The point of doctrine which from hence I would commend vnto you, is this, Nihil accidere, nisi à Deo prouisum, that nothing falleth out in this life, no calamitie, no misery, nothing, good or euill, but by Gods prouidence.
The point of Doctrine which from hence I would commend unto you, is this, Nihil accidere, nisi à God prouisum, that nothing falls out in this life, no calamity, no misery, nothing, good or evil, but by God's providence.
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Sith God is of all things the prime cause, and knoweth all things in particular, it is of necessitie that all things are subiect to his prouidence, not tantùm in vniuersali, sed etiam in singulari;
Sith God is of all things the prime cause, and Knoweth all things in particular, it is of necessity that all things Are Subject to his providence, not tantùm in Universalis, sed etiam in singulari;
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nor only in generall, but also in particular. I speake not now of the prouidence of God, as it is potentialis, & immanens; but as it is actualis, & transiens; not as it is the internall action of God,
nor only in general, but also in particular. I speak not now of the providence of God, as it is potentialis, & immanens; but as it is actualis, & Transiens; not as it is the internal actium of God,
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This prouidence of God, this his actuall and transient prouidence, this his externall action, and the execution of his inward and eternall decree, is nothing else than a perpetuall and vnchangeable disposition and administration of all things:
This providence of God, this his actual and Transient providence, this his external actium, and the execution of his inward and Eternal Decree, is nothing Else than a perpetual and unchangeable disposition and administration of all things:
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Of this vniuersall or generall prouidence of God, Theodoret Bishop of Cyrus, in his first Sermon concerning this argument, discourseth copiously and elegantly:
Of this universal or general providence of God, Theodoret Bishop of Cyrus, in his First Sermon Concerning this argument, discourseth copiously and elegantly:
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and are obuious to your eies, consider their nature, their site, their order, their state, their motion, their agreement, their harmony, their comlinesse, their beautie, their magnitude, their vse, their delight, their variety, their alteration, their continuance; and then,
and Are obvious to your eyes, Consider their nature, their site, their order, their state, their motion, their agreement, their harmony, their comeliness, their beauty, their magnitude, their use, their delight, their variety, their alteration, their Continuance; and then,
if you can, deny Gods prouidence. Gods prouidence is manifest in euery worke of creation: you may behold it in the Heauen, and in the lights thereof, the Sunne, the Moone, and the Starres. You may behold it in the aire, in the clouds, in the earth, in the sea, in plants, in hearbs, in seeds. You may behold it in euery other creature, euery liuing creature, reasonable, or vnreasonable, man or beast:
if you can, deny God's providence. God's providence is manifest in every work of creation: you may behold it in the Heaven, and in the lights thereof, the Sun, the Moon, and the Stars. You may behold it in the air, in the Clouds, in the earth, in the sea, in plants, in herbs, in seeds. You may behold it in every other creature, every living creature, reasonable, or unreasonable, man or beast:
I goe on to the 147. Psalme; There I see God numbering the starres, and calling them by name: I see him couering the Heauens with clouds preparing raine for the earth, giuing snow like wooll, scattering the hoare frost like ashes, casting forth his ice like morsells, making grasse to grow vpon the mountaines, giuing food to beasts, to Rauens: all this I see,
I go on to the 147. Psalm; There I see God numbering the Stars, and calling them by name: I see him covering the Heavens with Clouds preparing rain for the earth, giving snow like wool, scattering the hoar frost like Ashes, casting forth his ice like morsels, making grass to grow upon the Mountains, giving food to beasts, to Ravens: all this I see,
I looke backe to the booke of Iob, and Chap. 9. I finde God remouing mountaines, and ouer-turning them; I finde him shaking the earth out of her place, and commanding the Sunne to stand still:
I look back to the book of Job, and Chap. 9. I find God removing Mountains, and overturning them; I find him shaking the earth out of her place, and commanding the Sun to stand still:
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I finde him making Arcturus, Orion, Pleiades, and the chambers of the South: I finde him doing great things past finding out, yea, and wonders without number.
I find him making Arcturus, Orion, Pleiades, and the chambers of the South: I find him doing great things passed finding out, yea, and wonders without number.
but I passe them ouer, contenting my selfe with only two out of the new. That of our Sauiour Christ, Iohn 5.17. My Father worketh hitherto, and I worke, is fit to my purpose.
but I pass them over, contenting my self with only two out of the new. That of our Saviour christ, John 5.17. My Father works hitherto, and I work, is fit to my purpose.
He rested the seuenth day from all his workes, and yet he worketh; how can this be so? It is thus according to Aquinas: He rested the seuenth day â nouis creaturis condendis, from making any new creatures;
He rested the Seventh day from all his works, and yet he works; how can this be so? It is thus according to Aquinas: He rested the Seventh day â nouis Creaturis condendis, from making any new creatures;
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and restoreth things decaying, and preserueth things subsisting to his good pleasure ▪ This is that saying of our Sauiours, Pater meus vs { que } modò operatur, my Father worketh hitherto.
and restoreth things decaying, and Preserveth things subsisting to his good pleasure ▪ This is that saying of our Saviour's, Pater meus us { que } modò operatur, my Father works hitherto.
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If, saith he, thou shouldest aske; How is it, that the Father yet worketh, sith he rested the seuenth day from all his workes? I tell thee, NONLATINALPHABET.
If, Says he, thou Shouldst ask; How is it, that the Father yet works, sith he rested the Seventh day from all his works? I tell thee,.
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behold, and consider these, and all other things, whereof NONLATINALPHABET, this vniuerse consisteth, and thou wilt not deny the perpetuall operation of the Father, but wilt breake forth into the praises of his vniuersall prouidence.
behold, and Consider these, and all other things, whereof, this universe Consisteth, and thou wilt not deny the perpetual operation of the Father, but wilt break forth into the praises of his universal providence.
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In him, that was to the Athenians the vnknowne God, but is indeed the only true and euer-liuing God, we liue, we moue, we haue our being. Saint Ambrose in his booke De bono montis cap. 12. thus descants vpon the words, In Deo moremur, quasi in viâ, sumus quasi in veritate, vinimus quasi in vitâ aeternâ:
In him, that was to the Athenians the unknown God, but is indeed the only true and everliving God, we live, we move, we have our being. Saint Ambrose in his book De Bono montis cap. 12. thus descants upon the words, In God moremur, quasi in viâ, sumus quasi in veritate, vinimus quasi in vitâ aeternâ:
In him we moue as in the way, we haue our being as in the truth, we liue as in the life eternall. S. Cyprian, or whosoeuer was the Author of that Treatise de Baptismo Christi, thus:
In him we move as in the Way, we have our being as in the truth, we live as in the life Eternal. S. Cyprian, or whosoever was the Author of that Treatise de Baptismo Christ, thus:
We haue our being in the Father, we liue in the Son, we moue in the Holy Ghost. S. Hilary in his Enarrat, vpon Psal. 13. seemeth to assigne all these to the holy Ghost:
We have our being in the Father, we live in the Son, we move in the Holy Ghost. S. Hilary in his Enarrat, upon Psalm 13. seems to assign all these to the holy Ghost:
S. Augustine lib. 14. de Trinit. cap. 12. refers them to the whole Trinity. Of the whole Trinity, the Father, the Son, and the Holy Ghost, he will haue it to be true, that in him we liue, and moue, and haue our being:
S. Augustine lib. 14. de Trinity. cap. 12. refers them to the Whole Trinity. Of the Whole Trinity, the Father, the Son, and the Holy Ghost, he will have it to be true, that in him we live, and move, and have our being:
NONLATINALPHABET, prouidence is his, NONLATINALPHABET, and preseruation is his; NONLATINALPHABET, our being is from him, NONLATINALPHABET, our actiuity is from him;
, providence is his,, and preservation is his;, our being is from him,, our activity is from him;
Who heares this, and stands not in admiration of the vniuersall prouidence of God? From this vniuersall or generall prouidence of God, I descend to his speciall prouidence.
Who hears this, and Stands not in admiration of the universal providence of God? From this universal or general providence of God, I descend to his special providence.
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There is not the man, that either is conceiued, or is borne, or liueth, or is preserued, or moueth, or doth any thing, or dieth, nisi ex nutu & voluntate Dei, but by the will, pleasure, and appointment of God.
There is not the man, that either is conceived, or is born, or lives, or is preserved, or moves, or does any thing, or Dieth, nisi ex Nutu & voluntate Dei, but by the will, pleasure, and appointment of God.
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But of all most famous, and to be admired, was that his preseruation, his protection of the Church among the people of Israel; when they, soiourning in a strange land, in the Land of Aegypt, were for foure hundred and thirty yeares held in slauery and bondage, and were very ill intreated.
But of all most famous, and to be admired, was that his preservation, his protection of the Church among the people of Israel; when they, sojourning in a strange land, in the Land of Egypt, were for foure hundred and thirty Years held in slavery and bondage, and were very ill entreated.
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Then, then at the time appointed God sent Moses to be their ruler and deliuerer, who led them from out of Aegypt into the wildernesse. In the wildernesse, a place of desolation, could their necessities be supplied? They could be, and were supplied.
Then, then At the time appointed God sent Moses to be their ruler and deliverer, who led them from out of Egypt into the Wilderness. In the Wilderness, a place of desolation, could their necessities be supplied? They could be, and were supplied.
For the direction of their consciences a Law was giuen them from mount Sinai; and for the resolution of their doubts, they had the oracles of God, from betweene the Cherubins. They needed not to feare the force and fury of their enemies:
For the direction of their Consciences a Law was given them from mount Sinai; and for the resolution of their doubts, they had the oracles of God, from between the Cherubim. They needed not to Fear the force and fury of their enemies:
for they found by experience that the Sun and Moone, and fire from Heauen, and vapours from the clouds, and water, and frogs, and lice, and flies, and locusts, and caterpillers tooke their parts.
for they found by experience that the Sun and Moon, and fire from Heaven, and vapours from the Clouds, and water, and frogs, and lice, and flies, and Locusts, and caterpillars took their parts.
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As speciall is his prouidence for his Church among vs. Here should I set the mercies of our Land to run along with Israels; we should win ground of them, we should out-run them.
As special is his providence for his Church among us Here should I Set the Mercies of our Land to run along with Israel's; we should win ground of them, we should outrun them.
yet in his spirituall and sauing health, they come short of vs. For, as one well saith, they had the shadow, we the substance; they the candle-light, we the noone-day; they the breakfast of the Law, fit for the morning of the world, we the dinner of the Gospel, fit for the high-noone thereof.
yet in his spiritual and Saving health, they come short of us For, as one well Says, they had the shadow, we the substance; they the candlelight, we the noonday; they the breakfast of the Law, fit for the morning of the world, we the dinner of the Gospel, fit for the High noon thereof.
They had a glimpse of the Sunne, we haue him in the full strength: they saw per fenestram, we sine medio. They had the Paschall lambe, to expiate sins ceremonially;
They had a glimpse of the Sun, we have him in the full strength: they saw per fenestram, we sine medio. They had the Paschal lamb, to expiate Sins ceremonially;
It is that by which he prouideth for euery particular creature. That there was sent out a great wind into the sea to raise a tempest against a ship that was going to Tarshish; that there was a preparation of a great fish to swallow vp Ionah, and of a Gourd to be a shadow ouer his head against the Sun-beames, and of a worme to smite that Gourd, it was wholly from the particular prouidence of God. From the same prouidence it is, that the Sunne riseth on the euill and the good, and that the raine falleth on the iust and on the vniust, Mat. 5.45. From the same it is, that the Lilies of the field are so arayed, as Solomon in all his glory was not so, Mat. 6.28. From the same it is, that the haires of our head are all numbred, Mat. 10.30. What? Are the haires of our head numbred? Are they all numbred? Quid timebo, saith Saint Augustine, quid timebo damna membrorum, quando securitatem accipio capillorum? Surely I that haue security for the haires of my head, will not feare the losse of any member I haue.
It is that by which he Provideth for every particular creature. That there was sent out a great wind into the sea to raise a tempest against a ship that was going to Tarshish; that there was a preparation of a great Fish to swallow up Jonah, and of a Gourd to be a shadow over his head against the Sunbeam, and of a worm to smite that Gourd, it was wholly from the particular providence of God. From the same providence it is, that the Sun Riseth on the evil and the good, and that the rain falls on the just and on the unjust, Mathew 5.45. From the same it is, that the Lilies of the field Are so arrayed, as Solomon in all his glory was not so, Mathew 6.28. From the same it is, that the hairs of our head Are all numbered, Mathew 10.30. What? are the hairs of our head numbered? are they all numbered? Quid timebo, Says Saint Augustine, quid timebo Damna Members, quando securitatem accipio capillorum? Surely I that have security for the hairs of my head, will not Fear the loss of any member I have.
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I shall euer acknowledge the hand of God, and his particular prouidence, without wch not so much as a little sparrow falleth on the ground, as it is testified by our Sauiour Christ, Mat. 10.30.
I shall ever acknowledge the hand of God, and his particular providence, without which not so much as a little sparrow falls on the ground, as it is testified by our Saviour christ, Mathew 10.30.
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So true is my propounded doctrine, Nihil accidere, nisi à Deo prouisum: that nothing falleth out in this life, no calamity, no misery, nothing, good or euill,
So true is my propounded Doctrine, Nihil accidere, nisi à God prouisum: that nothing falls out in this life, no calamity, no misery, nothing, good or evil,
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The first vse may be, to stirre vs vp to glorifie God for all his mercies. For sith we know, that whatsoeuer befalleth vs in this life, it is by the prouidence of God, what should come out of our mouthes,
The First use may be, to stir us up to Glorify God for all his Mercies. For sith we know, that whatsoever befalls us in this life, it is by the providence of God, what should come out of our mouths,
but these or the like motions? O Lord! Lord! that the hearts of these men my righteous friends or others, are turned vnto me, it is of thee alone. Of thee alone it is, that I haue their loue, their fauour, their benefits ▪ thou alone art the fountaine, they are but the instruments. Thy instruments they are, such as next after thee I will thankfully regard,
but these or the like motions? Oh Lord! Lord! that the hearts of these men my righteous Friends or Others, Are turned unto me, it is of thee alone. Of thee alone it is, that I have their love, their favour, their benefits ▪ thou alone art the fountain, they Are but the Instruments. Thy Instruments they Are, such as next After thee I will thankfully regard,
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For sith wee know, that whatsoeuer befalleth vs in this life, be it to the flesh neuer so sowre, it commeth to passe by the prouidence of God; why should any one that is the childe of God murmure or repine,
For sith we know, that whatsoever befalls us in this life, be it to the Flesh never so sour, it comes to pass by the providence of God; why should any one that is the child of God murmur or repine,
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beleeue we rather, that, of his good and fatherly purpose, he chasteneth vs for the remnant of sin, abiding in this corrupted nature of ours, thereby to stirre vs vp to the exercise of true Christian patience.
believe we rather, that, of his good and fatherly purpose, he Chasteneth us for the remnant of since, abiding in this corrupted nature of ours, thereby to stir us up to the exercise of true Christian patience.
A third vse, which for this time shall be my last vse of the doctrine now deliuered, is to driue vs to our knees early and late, to begge and desire at this our good Gods hand, the continuance of his euer sweet prouidence ouer vs,
A third use, which for this time shall be my last use of the Doctrine now Delivered, is to driven us to our knees early and late, to beg and desire At this our good God's hand, the Continuance of his ever sweet providence over us,
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to which the Lord grant vs a happie comming, for his dearely beloued Sonne Iesus Christ his sake, to whom with the Father in the vnitie of the holy Spirit be all praise and power. Amen.
to which the Lord grant us a happy coming, for his dearly Beloved Son Iesus christ his sake, to whom with the Father in the unity of the holy Spirit be all praise and power. Amen.
YOu may at the first blush thinke it a needlesse labor for me to stand vpon the exposition of this second branch of this fift verse, because it seemeth to be coincident with the former.
YOu may At the First blush think it a needless labour for me to stand upon the exposition of this second branch of this fift verse, Because it seems to be coincident with the former.
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It is true, that as well in this branch as in that, the similitude is taken from the manner of a fowler; yet I doubt not euen from hence to gather some good and profitable fruit for our instruction in the way of piety and godly liuing.
It is true, that as well in this branch as in that, the similitude is taken from the manner of a Fowler; yet I doubt not even from hence to gather Some good and profitable fruit for our instruction in the Way of piety and godly living.
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and in taking shall it not take? So are the words translated by Mercerus, and by Vatablus, and by Drusius. Shall a snare ascend from the earth ] To ascend in the Hebrew tongue, signifieth to be taken away, to be remoued. Laqueus ascendit, quum tollitur:
and in taking shall it not take? So Are the words translated by Mercerus, and by Vatablus, and by Drusius. Shall a snare ascend from the earth ] To ascend in the Hebrew tongue, signifies to be taken away, to be removed. Laqueus ascendit, Whom tollitur:
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Shall a snare be loosed from the earth, shall it be broken vpon the earth? Herewith agreeth the Chaldee Paraphrast. The Vulgar Latine hath Auferetur, Shall a snare be taken from the earth? Shall it be taken? By whom? By whom,
Shall a snare be loosed from the earth, shall it be broken upon the earth? Herewith agreeth the Chaldee Paraphrast. The vulgar Latin hath Auferetur, Shall a snare be taken from the earth? Shall it be taken? By whom? By whom,
Shall a fowler remoue his snare from the earth, Et capiendo non capiet? and in taking shall he not take? It is an Hebraisme: for which the Greekes haue NONLATINALPHABET, without taking somewhat; the old Latine hath antequam quid ceperit, before he haue taken somewhat;
Shall a Fowler remove his snare from the earth, Et capiendo non capiet? and in taking shall he not take? It is an Hebraism: for which the Greeks have, without taking somewhat; the old Latin hath antequam quid ceperit, before he have taken somewhat;
His saying is, that the Gospell is not in the words of the Scriptures, but in the sense; not in the outside, but in the marrow; not in the leaues of the booke,
His saying is, that the Gospel is not in the words of the Scriptures, but in the sense; not in the outside, but in the marrow; not in the leaves of the book,
The fowler laies his snares, sets his ginnes, spreads his nets with an intent, with a minde to catch somewhat, though sometime it may fall out he catcheth nothing.
The Fowler lays his snares, sets his begins, spreads his nets with an intent, with a mind to catch somewhat, though sometime it may fallen out he Catches nothing.
Petrus Lusitanus here obserueth it to bee the custome of fowlers, non facilè laqueos amouere, not willing to remoue their snares, till they catch somewhat.
Peter Lusitanus Here observeth it to be the custom of fowlers, non facilè laqueos amouere, not willing to remove their snares, till they catch somewhat.
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Non tollitur, that is, non t•lli solet communiter, NONLATINALPHABET, commonly and for the most part a snare vseth not to be taken vp, till somewhat bee catched.
Non tollitur, that is, non t•lli Solent Communiter,, commonly and for the most part a snare uses not to be taken up, till somewhat be catched.
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It may serue, as in my former Lecture I signified, for the illustration of the certainty, the stability and the efficacy of the iudgements of God, which he threatneth to bring vpon the wicked for their sins; thus.
It may serve, as in my former Lecture I signified, for the illustration of the certainty, the stability and the efficacy of the Judgments of God, which he threatens to bring upon the wicked for their Sins; thus.
from which whosoeuer is deliuered, good cause hath he to reioyce; and to say as it is, Psal. 124.7. Our soule is escaped, as a bird out of the snare of the fowlers:
from which whosoever is Delivered, good cause hath he to rejoice; and to say as it is, Psalm 124.7. Our soul is escaped, as a bird out of the snare of the fowlers:
the snare is broken, and we are deliuered. This is contritus ille laqueus, that same broken snare, whereof the Apostle speaketh, Rom. 16.20. Deus conteret Satanam sub pedibus vestris velociter;
the snare is broken, and we Are Delivered. This is Contritus Isle Laqueus, that same broken snare, whereof the Apostle speaks, Rom. 16.20. Deus Conteret Satanam sub pedibus vestris Velociter;
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God shall bruise, he shall breake Satan vnder your feet shortly. And hitherto he bringeth that, Psa. 140.5. Iuxta semitam scandulum posuerunt mihi, they haue spred a net for me, by the way-side. By the way side haue they done it.
God shall bruise, he shall break Satan under your feet shortly. And hitherto he brings that, Psa. 140.5. Next semitam scandulum posuerunt mihi, they have spread a net for me, by the wayside. By the Way side have they done it.
For they are not able any other way to deceiue the simple, then by propounding vnto them the name of Christ, Vt dum putamus nos Christum inuenire, pergamus ad Antichristum:
For they Are not able any other Way to deceive the simple, then by propounding unto them the name of christ, Vt dum putamus nos Christ invenire, Pergamos ad Antichrist:
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and he is followed by Strabus Fuldensis, the Author of the ordinary Glosse. The doctrine which that good Father would from hence commend vnto vs is this; Discordiae poena, in laqueum incidere.
and he is followed by Strabo Fuldensis, the Author of the ordinary Gloss. The Doctrine which that good Father would from hence commend unto us is this; Discordiae poena, in laqueum incidere.
And no maruell is it, that hee should with his soule abhorre such a one. Non enim est dissentionis Deus, sed pacis, as the Apostle speaketh, 1 Cor. 14.33.
And no marvel is it, that he should with his soul abhor such a one. Non enim est dissentionis Deus, sed pacis, as the Apostle speaks, 1 Cor. 14.33.
That it doth so, Saint Paul proueth, Gal. 5.19. because it is a worke of the flesh: among which he numbreth, hatred, variance, emulation, wrath, strife, and seditions: and concludeth, that they which doe such things shall not inherit the Kingdome of God.
That it does so, Saint Paul Proves, Gal. 5.19. Because it is a work of the Flesh: among which he numbereth, hatred, variance, emulation, wrath, strife, and seditions: and Concludeth, that they which do such things shall not inherit the Kingdom of God.
A third way to finde out the foulnesse and leprosie of this sinne, is, to take a view of the appellations, which in holy Scripture are giuen to this kinde of sinner.
A third Way to find out the foulness and leprosy of this sin, is, to take a view of the appellations, which in holy Scripture Are given to this kind of sinner.
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He is carnall, he is froward, he is proud, he is foolish. First, he is Carnall. Saint Paul auoucheth it, 1 Cor. 3.3. Ye are yet Carnall. For whereas there is among you enuying, and strife, and diuisions, are ye not carnall and walke as men? Are ye not carnall? Deny it not.
He is carnal, he is froward, he is proud, he is foolish. First, he is Carnal. Saint Paul avoucheth it, 1 Cor. 3.3. You Are yet Carnal. For whereas there is among you envying, and strife, and divisions, Are you not carnal and walk as men? are you not carnal? Deny it not.
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as long as there is among you e•uying, and strife, and diuisions. Secondly, the sinner in this kinde is froward. So doth Salomon stile him, P•ou. 16.28. A froward man soweth strife.
as long as there is among you e•uying, and strife, and divisions. Secondly, the sinner in this kind is froward. So does Solomon style him, P•ou. 16.28. A froward man Soweth strife.
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and is a very batemaker. Wil you a fuller description of him? you may haue it, Prou. 6.12. There shall you find him to be a naughty person, a wicked man, one that walketh with a froward mouth, that winketh with his eyes, that speaketh with his feet, that teacheth with his fingers, that hath frowardnesse in his heart, that continually deuiseth mischiefe, that soweth discord. Beleeue it:
and is a very batemaker. Will you a fuller description of him? you may have it, Prou. 6.12. There shall you find him to be a naughty person, a wicked man, one that walks with a froward Mouth, that winketh with his eyes, that speaks with his feet, that Teaches with his fingers, that hath frowardness in his heart, that continually devises mischief, that Soweth discord. Believe it:
But well may it without glosse or exposition passe for a truth, that onely by pride commeth contention, if Saint Augustine in his booke de Nat. & Grat. against the Pelagians bee not deceiued.
But well may it without gloss or exposition pass for a truth, that only by pride comes contention, if Saint Augustine in his book de Nat. & Grat. against the Pelagians be not deceived.
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Initium omnis peccati est superbia, The beginning of euery sinne is pride. Now if euery sinne, if the beginning of euery sinne be pride, then certaine it is, that contention, variance, strife, debate, and the like, are all from pride.
Initium omnis peccati est superbia, The beginning of every sin is pride. Now if every sin, if the beginning of every sin be pride, then certain it is, that contention, variance, strife, debate, and the like, Are all from pride.
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Labia stulti miscent se rixis, A fooles lips are euer brawling. The words which a foole vttereth with his lips, haue alwaies strife annexed vnto them, as an inseparable companion.
Labia stulti miscent se rixis, A Fools lips Are ever brawling. The words which a fool uttereth with his lips, have always strife annexed unto them, as an inseparable Companion.
Thus you see the account wherein the Spirit of God holdeth brawlers, make-bates, and sowers of discord, in that it stileth them carnall, and froward, and proud, and foolish. It was the third way, I propounded, to finde out the foulnesse and leprosie of this sinne.
Thus you see the account wherein the Spirit of God holds brawlers, Makebates, and sower's of discord, in that it styleth them carnal, and froward, and proud, and foolish. It was the third Way, I propounded, to find out the foulness and leprosy of this sin.
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Abstaine from strife, NONLATINALPHABET, and thou shalt diminish thy sinnes. If by abstaining from strife we diminish our sinnes, then surely by liuing in strife we increase our sinnes.
Abstain from strife,, and thou shalt diminish thy Sins. If by abstaining from strife we diminish our Sins, then surely by living in strife we increase our Sins.
A second effect of strife he maketh to be the subuersion of the bearers: according to that charge which Paul giueth to Timothy, 2 Epist. 2.14. Charge them before the Lord, that they striue not about words to no profit, but to the subuerting of the hearers.
A second Effect of strife he makes to be the subversion of the bearer: according to that charge which Paul gives to Timothy, 2 Epistle 2.14. Charge them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers.
A third effect is, that it disturbeth the quietnesse euen of a wise man, saith Salomon, Prou. 29.9 A wise man, if he contend with a foolish man, there is no quietnesse for him.
A third Effect is, that it disturbeth the quietness even of a wise man, Says Solomon, Prou. 29.9 A wise man, if he contend with a foolish man, there is no quietness for him.
but to Cities also, yea to Countries, yea to Kingdomes. This our Sauiour Christ sheweth by a prouerbiall saying, Mat. 12.25. The saying is, Euery Kingdom diuided against it selfe is brought to desolation:
but to Cities also, yea to Countries, yea to Kingdoms. This our Saviour christ shows by a proverbial saying, Mathew 12.25. The saying is, Every Kingdom divided against it self is brought to desolation:
it increaseth our faults, it subuerteth our hearers, it disturbeth our quietnesse; it brings desolation vpon all, vpon family, vpon nation, vpon Kingdome. You now see the foulnesse;
it increases our Faults, it subverteth our hearers, it disturbeth our quietness; it brings desolation upon all, upon family, upon Nation, upon Kingdom. You now see the foulness;
which was, The man that liueth in discord and variance, shall fall into such calamities, out of which there is no escaping for him as there is no escaping for a bird out of a snare.
which was, The man that lives in discord and variance, shall fallen into such calamities, out of which there is no escaping for him as there is no escaping for a bird out of a snare.
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Is it thus, Beloued? Must the man that liues in discord and variance fall into calamities, out of which there is no escaping for him? Must he? Our best way then will be, euer to beare about with vs, that same Antidote or preseruatiue which Saint Ambrose hath prescribed, Offic. lib. 1. cap. 21. Caueatur iracundia, aut si pracaueri non potest cohibeatur.
Is it thus, beloved? Must the man that lives in discord and variance fallen into calamities, out of which there is no escaping for him? Must he? Our best Way then will be, ever to bear about with us, that same Antidote or preservative which Saint Ambrose hath prescribed, Office lib. 1. cap. 21. Caveatur Iracundia, Or si pracaueri non potest Cohibeatur.
Principijs obsta, serò medicina paratur Cum malaper long as inualuere moras. Withstand beginnings; thy medicines may come too late, if thy disease be grown strong.
Principijs obsta, serò medicina paratur Cum malaper long as inualuere moras. Withstand beginnings; thy medicines may come too late, if thy disease be grown strong.
Discord is a Serpent. This serpent, like Goliah, must bee smote dead in the forehead, he must be crushed in the head, lest if he get in the head, as he did into Eue, he bring in the whole body,
Discord is a Serpent. This serpent, like Goliath, must be smote dead in the forehead, he must be crushed in the head, lest if he get in the head, as he did into Eue, he bring in the Whole body,
Discord is as Leauen, whereof it is said, Paullulò fermenti tota massa fermentatur, If we purge not out this little leauen, it will sowre the whole lumpe.
Discord is as Leaven, whereof it is said, Paullulò Ferment tota massa fermentatur, If we purge not out this little leaven, it will sour the Whole lump.
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Discord is Aqua amaritudinis. We must giue this water of bitternesse no passage, no not a little, lest like that in Ezechiel, it grow from the anckles to the knees, and from the knees to the loines, and proue a riuer that cannot bee passed ouer without drowning.
Discord is Aqua amaritudinis. We must give this water of bitterness no passage, no not a little, lest like that in Ezechiel, it grow from the ankles to the knees, and from the knees to the loins, and prove a river that cannot be passed over without drowning.
Discord is Parunlus Babylonis. Wee must betimes take this youngling of Babylon, and dash him against the stones, lest after growth he should cry against vs, downe with them, downe with them euen vnto the ground.
Discord is Parunlus Babylonis. we must betimes take this youngling of Babylon, and dash him against the stones, lest After growth he should cry against us, down with them, down with them even unto the ground.
Thus, and thus, are we to deale with this youngling of Babylon, with this water of bitternesse, with this leuen, this little leauen, with this fox, this little fox, with this Cockatrice, with this serpent; we are to resist discord euen in the beginning.
Thus, and thus, Are we to deal with this youngling of Babylon, with this water of bitterness, with this Leven, this little leaven, with this fox, this little fox, with this Cockatrice, with this serpent; we Are to resist discord even in the beginning.
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But how shall we keepe it short? how shall we bridle it? The same good Father will for this point instruct vs. Si prauenerit & praeoccupauerit mentem tuam iracundia, non relinquas locum tuum.
But how shall we keep it short? how shall we bridle it? The same good Father will for this point instruct us Si prauenerit & praeoccupauerit mentem tuam Iracundia, non relinquas locum tuum.
Thy place is patience, thy place is wisdome, thy place is reason, thy place is the asswaging, the quieting of thine anger. By patience, by wisdome, by reason, thou maist asswage and quiet anger.
Thy place is patience, thy place is Wisdom, thy place is reason, thy place is the assuaging, the quieting of thine anger. By patience, by Wisdom, by reason, thou Mayest assuage and quiet anger.
But how shall I be able to follow it? S. Iames seemeth to imply an impossibility in this performance, Chap. 3.8. where he saith, The tongue can no man tame:
But how shall I be able to follow it? S. James seems to imply an impossibility in this performance, Chap. 3.8. where he Says, The tongue can no man tame:
It is an euill, and an euill of a wilde nature, it is an vnruly euill. An vnruly euill it is, Saint Bernard in his Treatise De triplici custodia, saith of it;
It is an evil, and an evil of a wild nature, it is an unruly evil. an unruly evil it is, Saint Bernard in his Treatise De triplici Custodia, Says of it;
Hee that gaue man a tongue to speake, can giue him a tongue to speake well. Hee that placed that vnruly member in the mouth of man, can giue man a mouth to rule it.
He that gave man a tongue to speak, can give him a tongue to speak well. He that placed that unruly member in the Mouth of man, can give man a Mouth to Rule it.
Wherefore let vs moue our tongues to entreat of him helpe for our tongues. Dauid hath scored out this way for vs, Psal. 141.3. Set a watch, O Lord, before my mouth, keepe the doore of my lips.
Wherefore let us move our tongues to entreat of him help for our tongues. David hath scored out this Way for us, Psalm 141.3. Set a watch, Oh Lord, before my Mouth, keep the door of my lips.
I know you would keepe your house from theeues, your garments from moths, your treasure from rust: See that ye be as carefull to keepe your tongues from euill. Giue not ouer your hearts vnto security,
I know you would keep your house from thieves, your garments from moths, your treasure from rust: See that you be as careful to keep your tongues from evil. Give not over your hearts unto security,
hate euill cogitations, and there will proceed from you no euill communication. Foster charity in your hearts; and your lips will bee like the Spouses lips in the Canticles; they will be like a thred of scarlet, and your talke comely; the speech that proceeds from you will be gracious in it selfe, and such as may administer grace vnto the hearers, full of grauity, full of discretion, full of zeale, full of loue.
hate evil cogitations, and there will proceed from you no evil communication. Foster charity in your hearts; and your lips will be like the Spouses lips in the Canticles; they will be like a thread of scarlet, and your talk comely; the speech that proceeds from you will be gracious in it self, and such as may administer grace unto the hearers, full of gravity, full of discretion, full of zeal, full of love.
So shall all bitternesse, and wrath, and anger, and clamour, and euill speaking bee put away from you, with all malice. And ye will be kinde one to another, you will be tender-hearted one towards another, you will forgiue one another, euen as God for Christs sake hath forgiuen you. Happy are ye that are in such a case.
So shall all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice. And you will be kind one to Another, you will be tender-hearted one towards Another, you will forgive one Another, even as God for Christ sake hath forgiven you. Happy Are you that Are in such a case.
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I haue with some prolixity insisted vpon this argument of discord and variance, the rather being perswaded of the truth of that which S. Augustin. Serm. 57. de verbis Domini hath deliuered in these words, Non potest concordiam habere cum Christo, qui discors voluerit esse cum Christiano:
I have with Some prolixity insisted upon this argument of discord and variance, the rather being persuaded of the truth of that which S. Augustin. Sermon 57. de verbis Domini hath Delivered in these words, Non potest concordiam habere cum Christ, qui discourse voluerit esse cum Christian:
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The motiue that now drew me to entreat of this argument, was Saint Hieroms application of my Text to such as liue in discord and variance, whereupon his collection was, Discordiae poenam esse, in laqueum incidere, that it is the punishment of discord, to fall into a snare. Thus far I haue beene his.
The motive that now drew me to entreat of this argument, was Saint Hieroms application of my Text to such as live in discord and variance, whereupon his collection was, Discordiae poenam esse, in laqueum incidere, that it is the punishment of discord, to fallen into a snare. Thus Far I have been his.
God giues not forth his threats in vaine, nor gathers hee vp his nets, nor takes he vp his snares, till hee hath taken what hee would, till he hath effected what he threatned by his Prophets.
God gives not forth his Treats in vain, nor gathers he up his nets, nor Takes he up his snares, till he hath taken what he would, till he hath effected what he threatened by his prophets.
In the daies of Noah the world was growne so foule with sinne, that God would needs wash it with a floud. With this his purpose to wash the world with a floud, hee acquainted Noah one hundred and twenty yeeres before hee sent the floud.
In the days of Noah the world was grown so foul with sin, that God would needs wash it with a flood. With this his purpose to wash the world with a flood, he acquainted Noah one hundred and twenty Years before he sent the flood.
then, euen then, and not before, hee brought in the floud, as it appeareth by the collation of Genesis 7.6, 11. with 1 Peter 3.20. In the fifteenth of Genesis, vers.
then, even then, and not before, he brought in the flood, as it appears by the collation of Genesis 7.6, 11. with 1 Peter 3.20. In the fifteenth of Genesis, vers.
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that they should goe into a strange land, should liue in thraldome, and should from thence be deliuered at the end of foure hundred yeeres. According to this prediction it came to passe.
that they should go into a strange land, should live in thraldom, and should from thence be Delivered At the end of foure hundred Years. According to this prediction it Come to pass.
But first I note here, that this time of foure hundred yeeres, must beginne at the birth of Isaak; though from his birth to the deliuerance of the children of Israel out of Aegypt were foure hundred and fiue yeeres, which few yeeres in so great a summe maketh no great difference.
But First I note Here, that this time of foure hundred Years, must begin At the birth of Isaac; though from his birth to the deliverance of the children of Israel out of Egypt were foure hundred and fiue Years, which few Years in so great a sum makes no great difference.
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And thirdly I note, that where the Text rehearseth these three, they shall be strangers, they shall serue, they shall be afflicted; we must iointly, not seuerally, apply them all to the time limited of foure hundred yeeres, that this whole time of foure hundred yeeres, they were either strangers, or serued, or were afflicted. And so Saint Augustine, quaest. 47. in Exod. vnderstandeth this place.
And Thirdly I note, that where the Text rehearseth these three, they shall be Strangers, they shall serve, they shall be afflicted; we must jointly, not severally, apply them all to the time limited of foure hundred Years, that this Whole time of foure hundred Years, they were either Strangers, or served, or were afflicted. And so Saint Augustine, Question. 47. in Exod understandeth this place.
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Christ the Messias, the Sauiour of mankind was promised to our first parents, euen vpon the beginning of the world, Gen. 3.15. where God tells the Serpent, that the seed of the woman should bruise his head. Hee was promised vnto Abram, Genesis 12.3. In thee shall all the Nations of the earth be blessed.
christ the Messias, the Saviour of mankind was promised to our First Parents, even upon the beginning of the world, Gen. 3.15. where God tells the Serpent, that the seed of the woman should bruise his head. He was promised unto Abram, Genesis 12.3. In thee shall all the nations of the earth be blessed.
This promise vnto Abraham is seuen times reiterated. The seuenth repetition of it is, Gen. 22.18. In thy seed shall all the Nations of the earth be blessed.
This promise unto Abraham is seuen times reiterated. The Seventh repetition of it is, Gen. 22.18. In thy seed shall all the nations of the earth be blessed.
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The time of his comming is noted by Iacob the Patriarch, Gen. 49.10. The Scepter shall not depart from Iudah, nor a Law-giuer from betweene his feet vntill Shiloh come. It is noted likewise by the Angell Gabriel, Dan. 9.25.
The time of his coming is noted by Iacob the Patriarch, Gen. 49.10. The Sceptre shall not depart from Iudah, nor a Lawgiver from between his feet until Shiloh come. It is noted likewise by the Angel Gabriel, Dan. 9.25.
All these promises, prophesies, and predictions touching Christ, the Messias, the Sauiour of mankind, we beleeue and know, they haue had their due accomplishment.
All these promises, prophecies, and predictions touching christ, the Messias, the Saviour of mankind, we believe and know, they have had their due accomplishment.
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but it was three hundred and thirty three yeeres before Iosiah was borne, and before the execution of this prediction three hundred fifty and nine yeeres.
but it was three hundred and thirty three Years before Josiah was born, and before the execution of this prediction three hundred fifty and nine Years.
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The execution of it we haue, 2 King. 22.15. Such is that, Esa. 44.28. There thus saith the Lord of Cyrus, He is my shepheard and shall performe all my pleasure, euen saying to Ierusalem, Thou shalt be built, and to the Temple, thy foundation shall be laid.
The execution of it we have, 2 King. 22.15. Such is that, Isaiah 44.28. There thus Says the Lord of Cyrus, He is my shepherd and shall perform all my pleasure, even saying to Ierusalem, Thou shalt be built, and to the Temple, thy Foundation shall be laid.
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Thus haue I briefly, and in a few instances made it plaine, that the prophesies, the predictions of things to come, propounded in the Word of God, are euer true, and haue their due accomplishment: that all the promises made therein, all the threats denounced therein, are euer true in their performance. So, true is my doctrine.
Thus have I briefly, and in a few instances made it plain, that the prophecies, the predictions of things to come, propounded in the Word of God, Are ever true, and have their due accomplishment: that all the promises made therein, all the Treats denounced therein, Are ever true in their performance. So, true is my Doctrine.
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By this similitude taken from the raine and snow, the Lord giueth vs to vnderstand that his Word hath euer an effectiue power. It is euer working one way or other.
By this similitude taken from the rain and snow, the Lord gives us to understand that his Word hath ever an effective power. It is ever working one Way or other.
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but they were either the better or the worse by it. Wee preach, saith Saint Paul, 1 Corinth. 1.23. We preach Christ crucified, vnto the Iewes a stumbling blocke, and vnto the Greekes foolishnesse:
but they were either the better or the Worse by it. we preach, Says Saint Paul, 1 Corinth. 1.23. We preach christ Crucified, unto the Iewes a stumbling block, and unto the Greeks foolishness:
It hath an edge for some vnto saluation; an edge for others vnto perdition: an edge for receiuers vnto redemption, an edge for contemners vnto reiection. This is it that our Sauiour saith, Ioh. 12.48. He that reiecteth me, and receiueth not my words, hath one that iudgeth him:
It hath an edge for Some unto salvation; an edge for Others unto perdition: an edge for Receivers unto redemption, an edge for contemners unto rejection. This is it that our Saviour Says, John 12.48. He that rejects me, and receiveth not my words, hath one that Judgeth him:
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Shall it be his Iudge? Tell vs then, Vbi nam iste talis judex sedebit? Where shall this Iudge, a Iudge of this nature, the Word of God, where shall it sit? Quali de solio suo voces aut sententias indicij sui dabit? From what bench, from what tribunall shall it giue sentence? Rupertus shall make the answer:
Shall it be his Judge? Tell us then, Vbi nam iste Talis Judge sedebit? Where shall this Judge, a Judge of this nature, the Word of God, where shall it fit? Kuali de Solar Sue voces Or sententias indicij sui Dabit? From what bench, from what tribunal shall it give sentence? Rupert shall make the answer:
It will be neere vnto thee, it will haue a seale within thee, euen in thy conscience: and there it will terribly pronounce iust iudgement against thee, if thou bee a contemner of the word of God.
It will be near unto thee, it will have a seal within thee, even in thy conscience: and there it will terribly pronounce just judgement against thee, if thou be a contemner of the word of God.
Beleeue it, dearely Beloued beleeue it, The Word of God preached among vs, shall either saue vs or iudge vs. It shall bee either a copie of our pardon,
Believe it, dearly beloved believe it, The Word of God preached among us, shall either save us or judge us It shall be either a copy of our pardon,
As it is true what God in his holy Word hath promised, so certaine is it what therein he threatneth. And as thou shouldest be certainly assured of thy rest, of thy welfare, of thy felicity, of thine eternity, of thine immortality, if thou be obedient to this Word of God;
As it is true what God in his holy Word hath promised, so certain is it what therein he threatens. And as thou Shouldst be Certainly assured of thy rest, of thy welfare, of thy felicity, of thine eternity, of thine immortality, if thou be obedient to this Word of God;
so must thou be certainly assured of thy molestation, of thy vexation, of thy ruine, of thy burning in eternall fire, and of thy damnation with the deuils, if thou be disobedient hereunto.
so must thou be Certainly assured of thy molestation, of thy vexation, of thy ruin, of thy burning in Eternal fire, and of thy damnation with the Devils, if thou be disobedient hereunto.
Thus haue you as well the illustration, as the confirmation of my second doctrine; which was, The Word of God falleth not out without its efficacy. The vses may be two.
Thus have you as well the illustration, as the confirmation of my second Doctrine; which was, The Word of God falls not out without its efficacy. The uses may be two.
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The first is terrour to the wicked. The wicked when hee shall consider, that the threatnings of God against sinners denounced in the Word of God, are euer true in their performance, and must therefore be performed vpon him, how shall he stand affected? Shall not a feare seize vpon him, shall not anguish and sorrow enuiron him about? Shall not his heart be as the heart of a woman in her pangs? His agony will bee no lesse, than was Belshazzars, Dan. 5.6. His countenance will be changed, his thoughts will be troubled, the ioints of his loines will bee loosed, his knees will smite one against the other.
The First is terror to the wicked. The wicked when he shall Consider, that the threatenings of God against Sinners denounced in the Word of God, Are ever true in their performance, and must Therefore be performed upon him, how shall he stand affected? Shall not a Fear seize upon him, shall not anguish and sorrow environ him about? Shall not his heart be as the heart of a woman in her pangs? His agony will be no less, than was Belshazzars, Dan. 5.6. His countenance will be changed, his thoughts will be troubled, the Joints of his loins will be loosed, his knees will smite one against the other.
Such will bee his agony, when the threatnings in Gods Word are brought home vnto him, and laid vnto his conscience: as that, Psal. 11.6. Vpon the wicked the Lord shall raine snares, fire, and brimstone, and a burning tempest;
Such will be his agony, when the threatenings in God's Word Are brought home unto him, and laid unto his conscience: as that, Psalm 11.6. Upon the wicked the Lord shall rain snares, fire, and brimstone, and a burning tempest;
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this shall be the portion of their cup. And that Rom. 2.9. Tribulation and anguish vpon euery soule of man that doth euill: And that Matth. 5.10. Euery tree that bringeth not forth good fruit, is hewne downe and cast into the fire: And that Matth. 25.30. Cast ye the vnprofitable seruant into vtter darknesse, where shall be weeping and gnashing of teeth.
this shall be the portion of their cup. And that Rom. 2.9. Tribulation and anguish upon every soul of man that does evil: And that Matthew 5.10. Every tree that brings not forth good fruit, is hewed down and cast into the fire: And that Matthew 25.30. Cast you the unprofitable servant into utter darkness, where shall be weeping and gnashing of teeth.
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First, they may teach vs rightly to poise the weight of our sinnes in the balance of the Sanctuary: and by the fearefull issue and after-claps that they bring, to iudge how hainous they are in the sight of God.
First, they may teach us rightly to poise the weight of our Sins in the balance of the Sanctuary: and by the fearful issue and afterclaps that they bring, to judge how heinous they Are in the sighed of God.
Fourthly, they may deterre vs from the practise of sinne. And so passing from the terrors of the wicked, let vs haue an eye to the comforts of the godly.
Fourthly, they may deter us from the practice of sin. And so passing from the terrors of the wicked, let us have an eye to the comforts of the godly.
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The godly man, he that is the childe of God, when hee considereth that the promises of God made in his holy Word are euer true in their performance, and therefore will be performed in his particular, how great cause hath hee of exultation and reioycing? Sweet is that promise made by Christ, Matthew 11.28. Come vnto mee all yee that labour and are heavy laden, and I will giue you rest.
The godly man, he that is the child of God, when he Considereth that the promises of God made in his holy Word Are ever true in their performance, and Therefore will be performed in his particular, how great cause hath he of exultation and rejoicing? Sweet is that promise made by christ, Matthew 11.28. Come unto me all ye that labour and Are heavy laden, and I will give you rest.
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Turne but to the second Chapter of the Epistle to the Romans, and there shall you finde a promise of glory, honour, peace, and eternall life, to such as with patience continue in well doing.
Turn but to the second Chapter of the Epistle to the Roman, and there shall you find a promise of glory, honour, peace, and Eternal life, to such as with patience continue in well doing.
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how passeth it all vnderstanding! And who is he that can vtter the sweetnesse of that peace of conscience, and spirituall reioycing in God, which himselfe hath here in this life tasted? And if the beginning bee so sweet,
how passes it all understanding! And who is he that can utter the sweetness of that peace of conscience, and spiritual rejoicing in God, which himself hath Here in this life tasted? And if the beginning be so sweet,
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how sweet shall the fulnesse bee? Of which fulnesse vouchsafe most gracious Father in thy good time to make vs all partakers, for Iesus Christ his sake.
how sweet shall the fullness be? Of which fullness vouchsafe most gracious Father in thy good time to make us all partakers, for Iesus christ his sake.
The first was from trauailers vpon the way, Vers. 3. The second and third were from Lions, Vers. 4. The fourth and fifth, from Fowlers, Vers. 5. This, the sixth and the last is from Warriours, Vers. 6. All doe serue for the polishing and adorning of the proposition set downe in the second Verse of this Chapter, the substance whereof is, God being good and gracious to a people,
The First was from travellers upon the Way, Vers. 3. The second and third were from Lions, Vers. 4. The fourth and fifth, from Fowlers, Vers. 5. This, the sixth and the last is from Warriors, Vers. 6. All do serve for the polishing and adorning of the proposition Set down in the second Verse of this Chapter, the substance whereof is, God being good and gracious to a people,
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This Trumpet with the Vulgar Latine is Tuba, but with Tremelius and Iunius, with Mercerus and with Drusius it is Buccina. Tuba is the Hebrewes Chatsotsrah; Buccina is their Schophar, and so are these two, Chatsotsrah and Schophar translated by the author of the Vulgar Latine, Hos. 5.8. Clangite buccinâ in Gabaâ, Tubâ in Româ.
This Trumpet with the vulgar Latin is Tuba, but with Tremelius and Iunius, with Mercerus and with Drusius it is Buccina. Tuba is the Hebrews Chatsotsrah; Buccina is their Shophar, and so Are these two, Chatsotsrah and Shophar translated by the author of the vulgar Latin, Hos. 5.8. Clangite buccinâ in Gabaâ, Tubâ in Româ.
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Saint Hierome vpon that place puts a difference betweene Buccina and Tuba. Buccina pastoralis est, & cornu recurno efficitur, Tuba autem de are efficitur, vel argento.
Saint Jerome upon that place puts a difference between Buccina and Tuba. Buccina Pastoralis est, & cornu recurno efficitur, Tuba autem de Are efficitur, vel argento.
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One is, Shall not the people be afraid? the other is, Shall not they run together? Each reading is commended vnto you by our late Translators: the first in the text; the second in the margent. The difference ariseth from the Hebrew word Charadh, which signifieth either to be afraid, or, to run together. Shall a trumpet be blowne in a citie,
One is, Shall not the people be afraid? the other is, Shall not they run together? Each reading is commended unto you by our late Translators: the First in the text; the second in the margin. The difference arises from the Hebrew word Charadh, which signifies either to be afraid, or, to run together. Shall a trumpet be blown in a City,
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one in time of warre, the other in time of peace. The vse of Trumpets in time of warre was, to assure them, that God would then remember them for good,
one in time of war, the other in time of peace. The use of Trumpets in time of war was, to assure them, that God would then Remember them for good,
In the day of your gladnesse, and in your solemne dayes, and in the beginnings of your monthes, yee shall blow with the Trumpets ouer your burnt offerings, and ouer the sacrifices of your peace offerings, that they may be to you for a memoriall before your God, Vers. 10. Of this double vse of the Trumpet Saint Hierome maketh mention, in his Comment vpon Hos. 5. Tubâ in bellis ac solonnitatibus concrepabant:
In the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the Trumpets over your burned offerings, and over the Sacrifices of your peace offerings, that they may be to you for a memorial before your God, Vers. 10. Of this double use of the Trumpet Saint Jerome makes mention, in his Comment upon Hos. 5. Tubâ in bellis ac solonnitatibus concrepabant:
they blew with the Trumpet in time of warre, and in their solemnities. So doth Isidore in the eleuenth booke of his Etymologies, chap. 20. Tuba adhibebatur, non solum in praefijs, sed in omnibus festis diebus:
they blew with the Trumpet in time of war, and in their solemnities. So does Isidore in the Eleventh book of his Etymologies, chap. 20. Tuba adhibebatur, non solum in praefijs, sed in omnibus festis diebus:
The Trumpet was vsed not onely in warre, but also vpon their feast-dayes. Whence is that, Psalm. 81.3. Blow vp the Trumpet in the new moone, in the time appointed, on our solemne feast-day.
The Trumpet was used not only in war, but also upon their Feast-days. Whence is that, Psalm. 81.3. Blow up the Trumpet in the new moon, in the time appointed, on our solemn Feast day.
And why was the Trumpet to be blowne vpon the solemne feast-day, but to call the people together to their holy assemblies? So saith Drusius; Ad sonum buccinae accurrebat populus, cùm ad sacra vocaretur:
And why was the Trumpet to be blown upon the solemn Feast day, but to call the people together to their holy assemblies? So Says Drusius; Ad Sound buccinae accurrebat populus, cùm ad sacra vocaretur:
The Trumpet then called them together, as now the Bells call vs. This vse of the Trumpet was meerely Ecclesiasticall. There were also ciuill vses of it euen in the time of peace; as when the people were to be called together, to heare some charge giuen them;
The Trumpet then called them together, as now the Bells' call us This use of the Trumpet was merely Ecclesiastical. There were also civil uses of it even in the time of peace; as when the people were to be called together, to hear Some charge given them;
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These vses of the Trumpet, as well Ciuill as Ecclesiasticall, Drusius hath touched in his sacred obseruations, lib. 14. cap. 18. There he saith, that at the found of the Trumpet, the people were wont speedily to come together, Vel ad audiendum aliquid, vel ad prandum, vel deni { que } ad agendum siue consultandum, de republicâ:
These uses of the Trumpet, as well Civil as Ecclesiastical, Drusius hath touched in his sacred observations, lib. 14. cap. 18. There he Says, that At the found of the Trumpet, the people were wont speedily to come together, Vel ad audiendum Aliquid, vel ad prandum, vel Deni { que } ad agendum siue consultandum, de republicâ:
a Trumpet shall not be blowne in a citie, but the people will run together. They will assemble themselues, they will come together at the sound of the Trumpet, either to heare what shall be deliuered to them from the Magistrate;
a Trumpet shall not be blown in a City, but the people will run together. They will assemble themselves, they will come together At the found of the Trumpet, either to hear what shall be Delivered to them from the Magistrate;
Shall a Trumpet be blowne in a city, and populus trepidè non accurrerint? shall not the people tremblingly run together? The interrogation thus framed, may haue an answer affirmatiue:
Shall a Trumpet be blown in a City, and populus trepidè non accurrerint? shall not the people tremblingly run together? The interrogation thus framed, may have an answer affirmative:
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A Trumpet may be blowne in a city, and the people shall not need tremblingly to run together. For why should here be any trembling where there is no cause of feare?
A Trumpet may be blown in a City, and the people shall not need tremblingly to run together. For why should Here be any trembling where there is no cause of Fear?
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There was a feast of Trumpets yearely to be obserued in the seuenth month, on the first day of the month, Leuit. 23.24. It was a day of blowing the Trumpets vnto the people.
There was a feast of Trumpets yearly to be observed in the Seventh Monn, on the First day of the Monn, Levites 23.24. It was a day of blowing the Trumpets unto the people.
The Trumpets were blowne and the people ranne together, but without feare, without trembling. There was a yeare of Iubile euery fiftieth yeare to be hallowed.
The Trumpets were blown and the people ran together, but without Fear, without trembling. There was a year of Jubilee every fiftieth year to be hallowed.
You will say these were set times of festiuitie, times of ioy, and the blowing of Trumpets at these times was ordinary, and therefore the people now had no reason to be afraid at the sound of the Trumpets: but say, the sound of the Trumpets were extraordinary; would not the people then be afraid, and tremblingly runne together? No; not euer then.
You will say these were Set times of festivity, times of joy, and the blowing of Trumpets At these times was ordinary, and Therefore the people now had no reason to be afraid At the found of the Trumpets: but say, the found of the Trumpets were extraordinary; would not the people then be afraid, and tremblingly run together? No; not ever then.
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Extraordinary was the sound of the Trumpets, when Dauid with great solemnity fetched the Arke from Kiriath jearim. He brought vp the Arke from thence with songs and with Harpes, and with Psalteries, and with Timbrels, and with Cymbals, and with Trumpets, 1 Chron. 13.8. The Trumpets were blowne. Here was much ioy expressed;
Extraordinary was the found of the Trumpets, when David with great solemnity fetched the Ark from Kiriath Jerusalem. He brought up the Ark from thence with songs and with Harps, and with Psalteries, and with Timbrels, and with Cymbals, and with Trumpets, 1 Chronicles 13.8. The Trumpets were blown. Here was much joy expressed;
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Extraordinary was the sound of the Trumpets at the dedication of Solomons Temple. Then besides the Leuites who had their Cymbals and Psalteries and Harpes, there were an hundred and twenty Priests sounding with Trumpets, 2 Chron. 5.12. The Trumpets were blowne;
Extraordinary was the found of the Trumpets At the dedication of Solomons Temple. Then beside the Levites who had their Cymbals and Psalteries and Harps, there were an hundred and twenty Priests sounding with Trumpets, 2 Chronicles 5.12. The Trumpets were blown;
Extraordinary was the sound of the Trumpets at the restitution of religion by Hezekiah King of Iudah; and then were the Leuites present with their Cymbals, their Psalteries, and their Harpes, and the Priests with their Trumpets, 2 Chron. 29.26. The Trumpets were blowne, ioy was expressed, no feare appeared.
Extraordinary was the found of the Trumpets At the restitution of Religion by Hezekiah King of Iudah; and then were the Levites present with their Cymbals, their Psalteries, and their Harps, and the Priests with their Trumpets, 2 Chronicles 29.26. The Trumpets were blown, joy was expressed, no Fear appeared.
and shall not the people tremblingly with feare run together? The interrogation thus framed, for the substance of it, well agreeth with our new translation;
and shall not the people tremblingly with Fear run together? The interrogation thus framed, for the substance of it, well agreeth with our new Translation;
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So, our Prophet here speaketh de clangore buccina extraordinario, of an extraordinary blowing of the Trumpet; of its being blowne alieno tempore, at a strange time.
So, our Prophet Here speaks de clangore Buccina extraordinario, of an extraordinary blowing of the Trumpet; of its being blown alieno tempore, At a strange time.
Hitherto hath the reading beene cleared, and the interrogation answered: and now let vs see whereto this sixth similitude taken from warriours is appliable.
Hitherto hath the reading been cleared, and the interrogation answered: and now let us see whereto this sixth similitude taken from warriors is appliable.
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that being placed in the city of the Lord, they be terrified with the sound of the trumpet. By this city of the Lord, he meaneth the holy Catholike Church, and by this trumpet, the word of God sounding in the Church. For thus headdeth, Whatsoeuer is spoken in holy Scriptures, it is tuba comminans, a threatning trumpet, that with a mighty voice penetrateth the eares of beleeuers.
that being placed in the City of the Lord, they be terrified with the found of the trumpet. By this City of the Lord, he means the holy Catholic Church, and by this trumpet, the word of God sounding in the Church. For thus headeth, Whatsoever is spoken in holy Scriptures, it is Tubam comminans, a threatening trumpet, that with a mighty voice penetrateth the ears of believers.
With the sound of this trumpet shall they be terrified that liue in discord, and variance. Of the foulenesse and leprosie of which sin, I spake at large in my last Sermon out of this place.
With the found of this trumpet shall they be terrified that live in discord, and variance. Of the foulness and leprosy of which sin, I spoke At large in my last Sermon out of this place.
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Now therefore I leaue it, and proceed to some other application of this sixth similitude. Saint Cyril applies it to the Prophets of the Lord, and his Ministers, thus:
Now Therefore I leave it, and proceed to Some other application of this sixth similitude. Saint Cyril Applies it to the prophets of the Lord, and his Ministers, thus:
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as not to conceiue exceeding feare of future euils? But you, you the people of Israel, are so void of all sense and feeling, that though my trumpets cease not continually to sound aloud in your eares,
as not to conceive exceeding Fear of future evils? But you, you the people of Israel, Are so void of all sense and feeling, that though my trumpets cease not continually to found aloud in your ears,
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and to fore-warne you of euils, that shall come to passe, you receiue no profit thereby. Though you vnderstand by the sound of my trumpets, that your cities which are now inhabited, shall be laid waste, and your Land shall be desolate; yet you take courage to your selues against such terrours, you put far away from you the euill day, you say within your selues, the vision which this man seeth, is for many daies to come, and he prophefieth of the times that are far off. To this purpose Saint Cyril.
and to forewarn you of evils, that shall come to pass, you receive no profit thereby. Though you understand by the found of my trumpets, that your cities which Are now inhabited, shall be laid waste, and your Land shall be desolate; yet you take courage to your selves against such terrors, you put Far away from you the evil day, you say within your selves, the vision which this man sees, is for many days to come, and he prophefieth of the times that Are Far off. To this purpose Saint Cyril.
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If a trumpet be blowne in a citie at an vnseasonable houre to giue warning that the enemie is comming, the people will exceedingly tremble and be afraid. Why then, are not you afraid? why tremble yee not at the voices of my Prophets? My Prophets are my trumpetors: by them I giue you warning of the euils that hang ouer your heads,
If a trumpet be blown in a City At an unseasonable hour to give warning that the enemy is coming, the people will exceedingly tremble and be afraid. Why then, Are not you afraid? why tremble ye not At the voices of my prophets? My prophets Are my trumpeters: by them I give you warning of the evils that hang over your Heads,
They vnderstand by this Citie the Church of God, by the Trumpet the Word of God, by the people the hearers of the Word: and so, thus stands the application:
They understand by this city the Church of God, by the Trumpet the Word of God, by the people the hearers of the Word: and so, thus Stands the application:
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When a trumpet giueth a sudden signe by the sound of it out of a watch-tower, all the people harken, and are troubled, and prepare themselues this way or that way, according as the trumpet giueth the token:
When a trumpet gives a sudden Signen by the found of it out of a watchtower, all the people harken, and Are troubled, and prepare themselves this Way or that Way, according as the trumpet gives the token:
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The blowers of this trumpet are the Ministers of the Word, who in this regard are called sometimes Tuba Dei, and sometimes Speculatores. They are Gods trumpet, and they are watch-men. They are Tuba Dei, Gods trumpet: and hereby are they put in minde of their dutie;
The blowers of this trumpet Are the Ministers of the Word, who in this regard Are called sometime Tuba Dei, and sometime Speculators. They Are God's trumpet, and they Are watchmen. They Are Tuba Dei, God's trumpet: and hereby Are they put in mind of their duty;
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and to excite men, euen to fight against the Deuill, and to bid defiance vnto sinne. And they are Speculatores, they are Watch-men, placed by God in his holy Citie, the Church, Ʋolut in speculâ, as in a Watch-tower, to watch for the safetie of the people,
and to excite men, even to fight against the devil, and to bid defiance unto sin. And they Are Speculators, they Are Watchmen, placed by God in his holy city, the Church, Ʋolut in speculâ, as in a Watchtower, to watch for the safety of the people,
and to blow the trumpet vnto them, when any danger is at hand. Both appellations are met together in Ierem. 6.17. Constitui super vos speculatores; audite vocem tubae:
and to blow the trumpet unto them, when any danger is At hand. Both appellations Are met together in Jeremiah 6.17. Constitui super vos Speculators; audite vocem Tubae:
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For Ministers haue trumpets. Their trumpets are two. One is Territoria, the other is Consolatoria. One is a terrifying trumpet; the other trumpet is comforting.
For Ministers have trumpets. Their trumpets Are two. One is Territoria, the other is Consolation. One is a terrifying trumpet; the other trumpet is comforting.
and the house of Iacob their sinnes. So doth hee by Zephania, chap. 1.16. A day of the Trumpet and alarme against the fenced cities, and against the high towers:
and the house of Iacob their Sins. So does he by Zephaniah, chap. 1.16. A day of the Trumpet and alarm against the fenced cities, and against the high towers:
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and calamitie to euery vnrepentant sinner. Of the other trumpet of the ministery, we may vnderstand that, Esay. 27.13. The great Trumpet shall be blowne, and they shall come, which were readie to perish in the Land of Assyria, and the out-casts in the Land of Aegypt, and shall worship the Lord in the holy Mount at Ierusalem.
and calamity to every unrepentant sinner. Of the other trumpet of the Ministry, we may understand that, Isaiah. 27.13. The great Trumpet shall be blown, and they shall come, which were ready to perish in the Land of Assyria, and the outcasts in the Land of Egypt, and shall worship the Lord in the holy Mount At Ierusalem.
These two trumpets, terrifying and comforting, that of the Law, this of the Gospell, are still of vse in the Church of Christ, the Minister sounding sometimes woe, sometimes weale, according as our sinnes shall giue him cause.
These two trumpets, terrifying and comforting, that of the Law, this of the Gospel, Are still of use in the Church of christ, the Minister sounding sometime woe, sometime weal, according as our Sins shall give him cause.
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But why is it, that the ministery of the Word, and the preaching thereof, is compared to a trumpet? Hector Pintus in his Comment vpon the eight and fiftieth of Esay giueth hereof two reasons.
But why is it, that the Ministry of the Word, and the preaching thereof, is compared to a trumpet? Hector Pintus in his Comment upon the eight and fiftieth of Isaiah gives hereof two Reasons.
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This representation of the word of God by a trumpet should euer sound, and as it were, goe before vs, in all our actions, in warre, in peace, in all meetings and ioyfull feasts, that all our doings may be acceptable to the Lord our God.
This representation of the word of God by a trumpet should ever found, and as it were, go before us, in all our actions, in war, in peace, in all meetings and joyful feasts, that all our doings may be acceptable to the Lord our God.
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I proceed then with my Thesis, as it is giuen in termes absolute, The preaching of the word of God is to be harkened vnto with all reuerence. I vrge this dutie,
I proceed then with my Thesis, as it is given in terms absolute, The preaching of the word of God is to be hearkened unto with all Reverence. I urge this duty,
For the honours sake of him that speaketh? Why? Who is he? Is he not some Prophet, some Apostle, some Priest, or Minister; one whom wee know to be of meane descent, some Heard-man, some Fisher-man, some Tent-maker, some Carpenters sonne. Is not his mother called Mary? and his brethren Iames and Ioses, and Simon, and Iudas? And his sisters, are they not all with vs? How then is it that you vrge vs to giue eare with reuerence to the preaching of the Word,
For the honours sake of him that speaks? Why? Who is he? Is he not Some Prophet, Some Apostle, Some Priest, or Minister; one whom we know to be of mean descent, Some Herdsman, Some Fisherman, Some Tentmaker, Some Carpenters son. Is not his mother called Marry? and his brothers James and Ioses, and Simon, and Iudas? And his Sisters, Are they not all with us? How then is it that you urge us to give ear with Reverence to the preaching of the Word,
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when they preach vnto you, for the honours sake of him that speaketh. Qui vos audit, me audit, saith Christ vnto his Disciples, Luke 10.16. Hee that heareth you, heareth mee;
when they preach unto you, for the honours sake of him that speaks. Qui vos audit, me audit, Says christ unto his Disciples, Lycia 10.16. He that hears you, hears me;
God is hee that speaketh from aboue, that blesseth and curseth, that bindeth and looseth, that exhorteth and disswadeth by the mouth of man. For this respect and relations sake betweene God and his Ministers, whom it hath pleased of his mercy in some sort to dignifie with the representation of his owne person here vpon the earth, the world hath euer held them in very reuerent estimation.
God is he that speaks from above, that Blesses and Curseth, that binds and loses, that exhorteth and dissuadeth by the Mouth of man. For this respect and relations sake between God and his Ministers, whom it hath pleased of his mercy in Some sort to dignify with the representation of his own person Here upon the earth, the world hath ever held them in very reverent estimation.
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Remember the Galatians. Though Saint Paul preached the Gospell vnto them through infirmitie of the flesh, without the honour, without the oftentation, without the pompe of this world, rather as one that studied to bring his person into contempt, than otherwise;
remember the Galatians. Though Saint Paul preached the Gospel unto them through infirmity of the Flesh, without the honour, without the ostentation, without the pomp of this world, rather as one that studied to bring his person into contempt, than otherwise;
or if it had beene possible, that is, if it might haue beene ad Ecclesiae vtilitatem, so speake Aquinas and Gorran, if it might haue beene for the good of the Church, they would haue plucked out their owne eyes, and haue giuen them to Paul. Would they haue plucked out their owne eyes? Nihil habet quisquam charius oculis suis:
or if it had been possible, that is, if it might have been and Ecclesiae vtilitatem, so speak Aquinas and Gorran, if it might have been for the good of the Church, they would have plucked out their own eyes, and have given them to Paul. Would they have plucked out their own eyes? Nihil habet quisquam charius oculis suis:
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When the Children of Israel murmured against Moses and Aaron, Moses said vnto them, Exod. 16.8. The Lord heareth your murmurings which yee murmure against him;
When the Children of Israel murmured against Moses and Aaron, Moses said unto them, Exod 16.8. The Lord hears your murmurings which ye murmur against him;
This is that, which the Lord saith concerning his Prophet, Deut. 18.19. Whosoeuer will not harken to the words which hee shall speake in my name, Ego vltor existam, I will require it of him, I will bee his auenger.
This is that, which the Lord Says Concerning his Prophet, Deuteronomy 18.19. Whosoever will not harken to the words which he shall speak in my name, Ego Vltor existam, I will require it of him, I will be his avenger.
God diuinâ & admirabili suâ virtute, God of his diuine and maruellous power, is able to bring to passe excellent and diuine workes by euill instruments.
God diuinâ & admirabili suâ virtute, God of his divine and marvelous power, is able to bring to pass excellent and divine works by evil Instruments.
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God vseth many times to giue vnto his people the spirituall food of their soules, sound and wholesome doctrine, by euill and wicked men, as he gaue good bread and flesh to Elias by Rauens: tu vero comede, onely eat thou,
God uses many times to give unto his people the spiritual food of their Souls, found and wholesome Doctrine, by evil and wicked men, as he gave good bred and Flesh to Elias by Ravens: tu vero Eat, only eat thou,
so the food hee bringeth thee be sound and come from God. By this time you see, you are to giue eare with reuerence to the preaching of the word of God for the honours sake of him that speaketh.
so the food he brings thee be found and come from God. By this time you see, you Are to give ear with Reverence to the preaching of the word of God for the honours sake of him that speaks.
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Saint Augustine discouers it by comparing the word of God for the estimation that is to be held of it, to the Body of Christ in the Eucharist. His words are in the six and twentieth of his fifty Homilies;
Saint Augustine discovers it by comparing the word of God for the estimation that is to be held of it, to the Body of christ in the Eucharist. His words Are in the six and twentieth of his fifty Homilies;
Whosoeuer shall heare the word of God negligently, shall bee no lesse guiltie, than hee that by his owne negligence shall suffer the Bodie of Christ to fall vpon the ground.
Whosoever shall hear the word of God negligently, shall be no less guilty, than he that by his own negligence shall suffer the Body of christ to fallen upon the ground.
And therefore with what solicitude and care wee take heed that no part of Christs bodie which is giuen to vs by the Minister, doe fall vnto the ground;
And Therefore with what solicitude and care we take heed that no part of Christ body which is given to us by the Minister, do fallen unto the ground;
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Hee that turneth away his eare from hearing the Law, his prayer shall be an abomination to the Lord, the Lord will loath and abhorre the prayer he maketh, and will not heare him.
He that turns away his ear from hearing the Law, his prayer shall be an abomination to the Lord, the Lord will loath and abhor the prayer he makes, and will not hear him.
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and shall not be to this people a reprouer, for they are a rebellious house. Whereupon Great Gregorie; Propter malos auditores bonis sermo doctoribus tollitur:
and shall not be to this people a reprover, for they Are a rebellious house. Whereupon Great Gregory; Propter Malos auditores bonis sermon doctoribus tollitur:
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So stopped hee the mouth of Saint Paul, that hee should not teach in Ierusalem, Act. 22.18. Make haste, and get thee quickly out of Hierusalem, for they will not receiue thy testimonie concerning mee.
So stopped he the Mouth of Saint Paul, that he should not teach in Ierusalem, Act. 22.18. Make haste, and get thee quickly out of Jerusalem, for they will not receive thy testimony Concerning me.
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The Apostles that would haue preached in Asia, could not, for the Spirit would not suffer them, Act. 16.7. Christ forbids vs dare sanctum canibus, Matth. 7.6. Giue not that which is holy vnto dogges, neither cast yee your pearles before swine.
The Apostles that would have preached in Asia, could not, for the Spirit would not suffer them, Act. 16.7. christ forbids us Dare sanctum canibus, Matthew 7.6. Give not that which is holy unto Dogs, neither cast ye your Pearls before Swine.
and wallowing in the mire of vnbridled luxurie? who if they vouchsafe to come to this Watch-tower of the Lord to heare the sound of the Trumpet, they giue eare but negligently, but vnprofitably, but contemptuously? Such are they whom this inhibition concerneth, Giue not that which is holy vnto dogges, neither cast yee your pearles before swine.
and wallowing in the mire of unbridled luxury? who if they vouchsafe to come to this Watchtower of the Lord to hear the found of the Trumpet, they give ear but negligently, but unprofitably, but contemptuously? Such Are they whom this inhibition concerns, Give not that which is holy unto Dogs, neither cast ye your Pearls before Swine.
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but veritatis mysteria, the mysteries of truth inclosed within the profunditie of the Scriptures, as pearles within shell-fishes? These holy mysteries be kept backe from them, that will be negligent, vnprofitable and contemptuous hearers. And thus you see, you are to giue eare with reuerence to the preaching of the word of God, for the dangers sake of him that heareth negligently.
but veritatis Mysteries, the Mysteres of truth enclosed within the profundity of the Scriptures, as Pearls within shellfishes? These holy Mysteres be kept back from them, that will be negligent, unprofitable and contemptuous hearers. And thus you see, you Are to give ear with Reverence to the preaching of the word of God, for the dangers sake of him that hears negligently.
for the profits sake of him that heareth diligently. Here is a three-fold profit for him. 1. His heart hereby shall be softned. 2. It shall be sweetned. 3. It shall be cleansed.
for the profits sake of him that hears diligently. Here is a threefold profit for him. 1. His heart hereby shall be softened. 2. It shall be sweetened. 3. It shall be cleansed.
That the preaching of the Word softeneth the heart, Petrus de Palude would proue by the confession of the Spouse, Cant. 5.6. Anima mea liquefacta est, vt dilectus locutus est;
That the preaching of the Word softeneth the heart, Peter de Palude would prove by the Confessi of the Spouse, Cant 5.6. Anima mea liquefacta est, vt Beloved Spoken est;
As soone as my beloued spake, as soone as I heard the voice of my Sauiour, my soule euen melted. But fitter to our purpose is the example of Ahab, 1 King. 21. Elias comes vnto him with the word of God in his mouth:
As soon as my Beloved spoke, as soon as I herd the voice of my Saviour, my soul even melted. But fitter to our purpose is the Exampl of Ahab, 1 King. 21. Elias comes unto him with the word of God in his Mouth:
In the place where dogges licked the bloud of Naboth, shall dogges licke thy bloud, euen thine, O King, vers. 19. and vers. 21. I will bring euill vpon thee,
In the place where Dogs licked the blood of Naboth, shall Dogs lick thy blood, even thine, Oh King, vers. 19. and vers. 21. I will bring evil upon thee,
In the second Chapter of the booke of Iudges, a Messenger of the Lord comes vp from Gilgal to Bochim, with words of reproofe against the people of Israel, and saith, I made you to goe vp out of Aegypt, and haue brought you vnto the Land, which I sware vnto your Fathers, and I said, I will neuer breake my couenant with you;
In the second Chapter of the book of Judges, a Messenger of the Lord comes up from Gilgal to Bochim, with words of reproof against the people of Israel, and Says, I made you to go up out of Egypt, and have brought you unto the Land, which I sware unto your Father's, and I said, I will never break my Covenant with you;
they heard it, and cryed out, and wept. Their hearts were humbled: their hard hearts were softened. This is it that the Lord hath said, Ierem. 23.29. Is not my sword like fire? and like a hammer that breaketh the rocke in peeces? Yes Lord:
they herd it, and cried out, and wept. Their hearts were humbled: their hard hearts were softened. This is it that the Lord hath said, Jeremiah 23.29. Is not my sword like fire? and like a hammer that breaks the rock in Pieces? Yes Lord:
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For the word of God is Manna, habens in se omne delectamentum saporis, it is as the Celestiall Manna, that Angells food, that bread from Heauen, very pleasant and well gusted. Dauid esteemes it to be sweeter than Hony, and the dropping of the hony-combe, Psalm. 19.10. And Psal. 119.103. out of the admiration thereof, hee saith, O how sweet are thy words vnto my taste! yea sweeter are they than Hony to my mouth. Faum mellis verba composita, Prou. 16.24. Faire, pleasant, and well composed words are as an Hony-combe, sweet to the soule, and health to the bones.
For the word of God is Manna, habens in se omne delectamentum saporis, it is as the Celestial Manna, that Angels food, that bred from Heaven, very pleasant and well gusted. David esteems it to be Sweeten than Honey, and the dropping of the honeycomb, Psalm. 19.10. And Psalm 119.103. out of the admiration thereof, he Says, Oh how sweet Are thy words unto my taste! yea Sweeten Are they than Honey to my Mouth. Faum mellis verba Composita, Prou. 16.24. Fair, pleasant, and well composed words Are as an Honeycomb, sweet to the soul, and health to the bones.
Qua verba composita, dulcia sunt, si tua non sunt? So Claudius Aquauiua in his Meditations vpon the 119. Psalme: What faire, what pleasant, what well composed words are sweet, Lord,
Qua verba Composita, Dulce sunt, si tua non sunt? So Claudius Aquaviva in his Meditations upon the 119. Psalm: What fair, what pleasant, what well composed words Are sweet, Lord,
Cleane are yee, Non propter baptismum, quo loti estis, Not for the Baptisme wherewith you haue beene baptised, sed propter verbum quod locutus sum vobis, but for the Word which I haue spoken vnto you.
Clean Are ye, Non propter Baptism, quo loti Ye are, Not for the Baptism wherewith you have been baptised, sed propter verbum quod Spoken sum vobis, but for the Word which I have spoken unto you.
You are cleane, not for your Baptisme, but for the Word. So Saint Augustine Tract. 80. in Iohannem, Detrahe verbum & quid est aqua nisi aqua? Accedit verbum ad elementum & sit sacramentum:
You Are clean, not for your Baptism, but for the Word. So Saint Augustine Tract. 80. in John, Detrahe verbum & quid est aqua nisi aqua? Accedit verbum ad Elementum & sit sacramentum:
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Take away the Word, and what is the water but water? the Word commeth to the element, and it is made a Sacrament. You are cleane then, not by your Baptisme, but by the Word. And you are cleane by the Word, Non quia dicitur, sed quia creditur.
Take away the Word, and what is the water but water? the Word comes to the element, and it is made a Sacrament. You Are clean then, not by your Baptism, but by the Word. And you Are clean by the Word, Non quia dicitur, sed quia creditur.
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The Pharisees and other hypocrites did heare the Word of Christ, yet were they not thereby made cleane, because they did not beleeue the Word of Christ. And so doth Rupertus expound these words.
The Pharisees and other Hypocrites did hear the Word of christ, yet were they not thereby made clean, Because they did not believe the Word of christ. And so does Rupert expound these words.
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The fruit then, and the profit, that ariseth vnto vs from our reuerent hearing of the Word preached is by our faith. It is faith that purifieth our hearts, saith Peter, Act. 15.9. Faith it is, by which we apprehend the bloud of the Lambe of God, and are thereby cleansed from all our sinnes.
The fruit then, and the profit, that arises unto us from our reverent hearing of the Word preached is by our faith. It is faith that Purifieth our hearts, Says Peter, Act. 15.9. Faith it is, by which we apprehend the blood of the Lamb of God, and Are thereby cleansed from all our Sins.
and that wee vnderstand this profit to be three-fold, that it softeneth our hard hearts, that it sweeteneth them, that it cleanseth them. What now remaineth,
and that we understand this profit to be threefold, that it softeneth our hard hearts, that it sweeteneth them, that it Cleanseth them. What now remains,
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Wee humbly beseech thee, most gracious God, so to open our hearts, and to vnlocke the eares of our vnderstanding, that now and euer hearing thy Word profitably, we may obserue, learne,
we humbly beseech thee, most gracious God, so to open our hearts, and to unlock the ears of our understanding, that now and ever hearing thy Word profitably, we may observe, Learn,
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all taken from vulgar experience, and such as is incident to a Shepherds walke. The explication, as it is giuen by Theodoret and Remigius, stands thus:
all taken from Vulgar experience, and such as is incident to a Shepherd's walk. The explication, as it is given by Theodoret and Remigius, Stands thus:
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As a trumpet is not blowne in a City, but that the people thereof should be afraid, and runne together: so neither is there any euill sent by the Lord to any place, city,
As a trumpet is not blown in a city, but that the people thereof should be afraid, and run together: so neither is there any evil sent by the Lord to any place, City,
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The NONLATINALPHABET, the reddition, suiting with the NONLATINALPHABET, with the proposition of the similitude here drawne from the sound of the trumpet, should be thus:
The, the reddition, suiting with the, with the proposition of the similitude Here drawn from the found of the trumpet, should be thus:
and the euils which he foretelleth, fall not out but by the Lord; therefore Amos here omitting the Antecedent, sets downe the consequent: Shall there be euill in a city, and the Lord hath not done it?
and the evils which he foretelleth, fallen not out but by the Lord; Therefore Amos Here omitting the Antecedent, sets down the consequent: Shall there be evil in a City, and the Lord hath not done it?
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My then endeuours were to arme my selfe, and that deuout auditory with patience against the day of affliction. And because that day, is a day, which euery child of God must looke for, I was induced to publish what I then deliuered,
My then endeavours were to arm my self, and that devout auditory with patience against the day of affliction. And Because that day, is a day, which every child of God must look for, I was induced to publish what I then Delivered,
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What need then is there, that I should at this time recommend the same Text vnto you? What the wise sonne of Syrach in the eighteenth of his Ecclesiasticus, vers. 6. saith of such as search into the workes of God, is true of vs, whose office is, to search into the words of God, Cum consummauerit homo, tunc incipiet:
What need then is there, that I should At this time recommend the same Text unto you? What the wise son of Sirach in the eighteenth of his Ecclesiasticus, vers. 6. Says of such as search into the works of God, is true of us, whose office is, to search into the words of God, Cum consummauerit homo, tunc incipiet:
Not a word, but its a Sacrament! not a letter, but it yeelds mountaines of doctrines! not a point, but its full of senses! Well then may the words which I haue now read vnto you, yeeld variety of matter, fit for our deepest meditations a second time: and because they follow in course in this Chapter, the exposition whereof I haue for this place vndertaken, I may not in silence passe them ouer,
Not a word, but its a Sacrament! not a Letter, but it yields Mountains of doctrines! not a point, but its full of Senses! Well then may the words which I have now read unto you, yield variety of matter, fit for our Deepest meditations a second time: and Because they follow in course in this Chapter, the exposition whereof I have for this place undertaken, I may not in silence pass them over,
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Shall there be euill in a City, and the Lord hath not done it? Herein obserue with me three circumstances; Quis, Quid, Vbi. Quis, the Agent; Quid, the Action; Vbi, the place of performance.
Shall there be evil in a city, and the Lord hath not done it? Herein observe with me three Circumstances; Quis, Quid, Vbi. Quis, the Agent; Quid, the Actium; Vbi, the place of performance.
Is his name Iehouah? How then is it that Iacob the Patriarch, Gen. 32.29. asking after the name of God, receiues answer in the Vulgar Latine, Cur quaris nomen meum, quod est mirabile? Wherfore is it, that thou doest aske after my name, seeing it is wonderfull? And how comes it to passe, that the like answer is giuen vnto Manoah, Iudges 13.18. Cur quaris nomen meum, quod est mirabile? Why askest thou thus after my name, seeing it is secret? And why doth Agur enquire with admiration, Prou. 30.4. Who hath ascended vp into Heauen? or who hath come downe from thence? Who hath gathered the wind in his fist? Who hath bound the waters in a garment? Who hath established all the ends of the earth? Quod nomen eius? What is his name? Canst thou tell? as if it were impossible to finde out a fit name for God.
Is his name Jehovah? How then is it that Iacob the Patriarch, Gen. 32.29. asking After the name of God, receives answer in the vulgar Latin, Cur quaris Nome meum, quod est Marvelous? Wherefore is it, that thou dost ask After my name, seeing it is wonderful? And how comes it to pass, that the like answer is given unto Manoah, Judges 13.18. Cur quaris Nome meum, quod est Marvelous? Why askest thou thus After my name, seeing it is secret? And why does Agur inquire with admiration, Prou. 30.4. Who hath ascended up into Heaven? or who hath come down from thence? Who hath gathered the wind in his fist? Who hath bound the waters in a garment? Who hath established all the ends of the earth? Quod Nome eius? What is his name? Canst thou tell? as if it were impossible to find out a fit name for God.
In the affirmatiue diuinity, God is called by such names as doe sound out his perfection, such as are, Omnipotent, Euerlasting, Good, Wise, Holy, Iust, and True.
In the affirmative divinity, God is called by such names as do found out his perfection, such as Are, Omnipotent, Everlasting, Good, Wise, Holy, Just, and True.
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In the mysticall or negatiue diuinity, no certaine name is giuen him, to describe him, what he is, but to shew what he is not. Such appellations are these, Immortall, Inuisible, Vncorruptible, Incorporeall, Ineffable, Inestimable, Incomprehensible, Infinite, Immense, Vndiuided, Vnuariable, Vnchangeable.
In the mystical or negative divinity, no certain name is given him, to describe him, what he is, but to show what he is not. Such appellations Are these, Immortal, Invisible, Uncorruptible, Incorporeal, Ineffable, Inestimable, Incomprehensible, Infinite, Immense, Undivided, Unvariable, Unchangeable.
he may be called a Lion, a Lambe, a Worme, a Calfe, Light, Heauen, a Starre, any thing else, by Analogie or similitude, Nulla fiquidem res est, quae in aliquo Deum non referat:
he may be called a lion, a Lamb, a Worm, a Calf, Light, Heaven, a Star, any thing Else, by Analogy or similitude, Nulla fiquidem Rest est, Quae in Aliquo God non referat:
and NONLATINALPHABET, he is of himselfe alone, and euer of himselfe and of no other, the beginning and fountaine of all things else, that haue any being.
and, he is of himself alone, and ever of himself and of no other, the beginning and fountain of all things Else, that have any being.
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Much too blame then are the Iewes, who through their vaine superstition, holding this name of God, this great name, NONLATINALPHABET as they call it, to be NONLATINALPHABET, ineffable, and not to be pronounced, doe neither write it,
Much too blame then Are the Iewes, who through their vain Superstition, holding this name of God, this great name, as they call it, to be, ineffable, and not to be pronounced, do neither write it,
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but as oft as they meet with it in holy Scripture, they either reade for it Elohim, or Adonai, or doe only name the foure letters of which it consisteth, Iod, He, Van, He:
but as oft as they meet with it in holy Scripture, they either read for it Elohim, or Adonai, or do only name the foure letters of which it Consisteth, God, He, Van, He:
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And he is Summè bonus; he is good in the highest degree of goodnesse. For he is that same Summum Bonum, that same chiefest good, that is of all men to be sought for.
And he is Summè bonus; he is good in the highest degree of Goodness. For he is that same Summum Bonum, that same chiefest good, that is of all men to be sought for.
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but also to such as haue fallen away from their primigeniall goodnesse, euen to euill Angels, and to wicked men. Of this goodnesse I vnderstand that, Psal. 33.5. The earth is full of the goodnesse of the Lord.
but also to such as have fallen away from their primigenial Goodness, even to evil Angels, and to wicked men. Of this Goodness I understand that, Psalm 33.5. The earth is full of the Goodness of the Lord.
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and to his elect children among the sonnes of men. Such is that, whereof wee reade, Psal. 73.1. Truly God is good to Israel, euen to such as are of a cleane heart.
and to his elect children among the Sons of men. Such is that, whereof we read, Psalm 73.1. Truly God is good to Israel, even to such as Are of a clean heart.
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yet militant vpon the earth, deliuering her from euill, and bestowing good vpon her. Now if hony of its owne nature and essence sweet, hath no bitternesse in it;
yet militant upon the earth, delivering her from evil, and bestowing good upon her. Now if honey of its own nature and essence sweet, hath no bitterness in it;
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He, in whom there is no staine of euill. This is He, the Agent. Now followeth his Action, which seemeth to be a doing of euill, and is my second circumstance.
He, in whom there is no stain of evil. This is He, the Agent. Now follows his Actium, which seems to be a doing of evil, and is my second circumstance.
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The next distinction is out of Saint Augustine, chap. 26. against Adimantus the Manichee: There are two sorts of euils; there is malum, quod facit homo, and there is malum, quod patitur. There is an euill, which the wicked man doth; and there is an euill, which he suffereth. That is sinne; this, the punishment of sinne: In that, the wicked are Agents; in this, they are Patients: that, is done by them; this, is done vpon them. They offend Gods Iustice,
The next distinction is out of Saint Augustine, chap. 26. against Adamantius the Manichee: There Are two sorts of evils; there is malum, quod facit homo, and there is malum, quod patitur. There is an evil, which the wicked man does; and there is an evil, which he suffers. That is sin; this, the punishment of sin: In that, the wicked Are Agents; in this, they Are Patients: that, is done by them; this, is done upon them. They offend God's justice,
Tertullian lib. 2. contra Marcionem, cap. 14. more than a hundred yeeres before Saint Augustines time, deliuers this distinction with much perspicuity.
Tertullian lib. 2. contra Marcionem, cap. 14. more than a hundred Years before Saint Augustine's time, delivers this distinction with much perspicuity.
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There is malum delicti, and malum supplicij: or, there is malum culpae and malum poenae. There is an euill of sinne, and an euill of punishment: and of each part he nominateth the Author;
There is malum Delicti, and malum supplicij: or, there is malum Culpae and malum Poenae. There is an evil of sin, and an evil of punishment: and of each part he nominateth the Author;
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This second distinction of euills, Rupertus well expresseth in other termes: There is malum, quod est iniquitas, and there is malum, quod est Afflictio propter iniquitatem:
This second distinction of evils, Rupert well Expresses in other terms: There is malum, quod est iniquitas, and there is malum, quod est Affliction propter iniquitatem:
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So did he punish it in the Gentiles, when hee gaue them ouer to a reprobate minde, to vncleannesse, to the lusts of their owne hearts, to doe such things as were not conuenient, because when they knew God, they glorified him not as God, Rom. 1.12.
So did he Punish it in the Gentiles, when he gave them over to a Reprobate mind, to uncleanness, to the Lustiest of their own hearts, to do such things as were not convenient, Because when they knew God, they glorified him not as God, Rom. 1.12.
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lest they see with their eyes, and heare with their eares, and vnderstand with their hearts, and conuert, and be healed. This same excoecation or blindnesse in the Iewes, was the punishment of a precedent sinne, namely, of their infidelity towards Christ; and it was a sinne, because euery ignorance of God is a sinne; and it was the cause of other sinnes:
lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed. This same excoecation or blindness in the Iewes, was the punishment of a precedent sin, namely, of their infidelity towards christ; and it was a sin, Because every ignorance of God is a sin; and it was the cause of other Sins:
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so Saint Augustine teacheth, lib. 5. cap. 3. contra Iulianum. And this distinction is found in Saint Greg. Moral. lib. 25. cap. 9. My fifth distinction concerneth also the euill of sinne. In sinne there are two things to be obserued:
so Saint Augustine Teaches, lib. 5. cap. 3. contra Julian. And this distinction is found in Saint Greg. Moral. lib. 25. cap. 9. My fifth distinction concerns also the evil of sin. In sin there Are two things to be observed:
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there is Actio, and there is Actionis malitia: or, there is Actio, and there is Actionis irrectitudo, which is, declinatio à rectitudine voluntatis Dei in lege reuelatae.
there is Actio, and there is Actionis malitia: or, there is Actio, and there is Actionis irrectitudo, which is, declinatio à Rectitude voluntatis Dei in lege reuelatae.
In euery sinne there is an entitie, being, or action; and there is of that entitie, being, or action, a crookednesse, obliquity, or naughtinesse. Euery entity, being, or action, as such is good from a good author, God Almighty, in whom we liue, moue, and haue our being.
In every sin there is an entity, being, or actium; and there is of that entity, being, or actium, a crookedness, obliquity, or naughtiness. Every entity, being, or actium, as such is good from a good author, God Almighty, in whom we live, move, and have our being.
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as such, is wicked, from a wicked Author, mans decayed nature: All the imaginations of the thoughts of mans heart, are onely euill continually. Thus haue you my distinctions.
as such, is wicked, from a wicked Author, men decayed nature: All the Imaginations of the thoughts of men heart, Are only evil continually. Thus have you my Distinctions.
In so doing hee doth no more, then what becommeth a iust Iudge to doe. Hereof Saint August•ne, Contra aduersarium legis & Prophetarum lib. 1. cap. 24. thus speaketh:
In so doing he does no more, then what becomes a just Judge to do. Hereof Saint August•ne, Contra aduersarium Legis & Prophetarum lib. 1. cap. 24. thus speaks:
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It is a fearefull iudgement, when God takes course, Vt crimina criminibus vindicantur, & supplicia peccantium non sunt tormenta, sed incrementa vitiorum.
It is a fearful judgement, when God Takes course, Vt Crimes criminibus vindicantur, & supplicia sinners non sunt tormenta, sed incrementa Vitiorum.
It is the most admirable iudgement of God, and most dreadfull of all other, when he taketh course that sinne be stricken with sinne, so as that the increase of sinne is the punishment of the sinner:
It is the most admirable judgement of God, and most dreadful of all other, when he Takes course that sin be stricken with sin, so as that the increase of sin is the punishment of the sinner:
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if God hath done whatsoeuer he hath willed, then surely, Quaecunque fecit, vult, whatsoeuer he doth, that hee willeth. And the truth is, not in Philosophy onely,
if God hath done whatsoever he hath willed, then surely, Quaecunque fecit, vult, whatsoever he does, that he wills. And the truth is, not in Philosophy only,
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For though he speaketh concerning the gifts of the holy Ghost, yet is his proposition generall, God worketh all in all: like to that, Rom. 11.36. God is he, of whom are all things, through whom are all things, and to whom are all things.
For though he speaks Concerning the Gifts of the holy Ghost, yet is his proposition general, God works all in all: like to that, Rom. 11.36. God is he, of whom Are all things, through whom Are all things, and to whom Are all things.
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All things? He meaneth not onely all substances, but also all the actions of all things. For as all actions are gouerned by him, and doe tend vnto him;
All things? He means not only all substances, but also all the actions of all things. For as all actions Are governed by him, and do tend unto him;
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so also are they all of him, as of the first mouer; according to that, Act. 17.28. In him we liue, and moue, and haue our being. The fourth Conclusion:
so also Are they all of him, as of the First mover; according to that, Act. 17.28. In him we live, and move, and have our being. The fourth Conclusion:
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it is the crookednesse, the obliquity, the naughtinesse of an action; it is the swaruing of an action from the line of the will of God reuealed in his holy Word:
it is the crookedness, the obliquity, the naughtiness of an actium; it is the swerving of an actium from the line of the will of God revealed in his holy Word:
God is not a God that willeth iniquity. It is proper vnto him Nolle inquitatem, Not to will iniquity. Habbakkuk auoucheth it, Chap. 1.13. O Lord my God mine holy one, thou art of purer eyes than to behold euill, and canst not looke on iniquity;
God is not a God that wills iniquity. It is proper unto him Nolle inquitatem, Not to will iniquity. Habakkuk avoucheth it, Chap. 1.13. Oh Lord my God mine holy one, thou art of Purer eyes than to behold evil, and Canst not look on iniquity;
no euill of paine, punishment, or affliction, but the Lord hath done it. And thus you are to vnderstand that Esay 45.7. I, the Lord, create euill. And that, Ierem. 18.11. I, the Lord, frame euill against you.
no evil of pain, punishment, or affliction, but the Lord hath done it. And thus you Are to understand that Isaiah 45.7. I, the Lord, create evil. And that, Jeremiah 18.11. I, the Lord, frame evil against you.
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he vnderstandeth, euill not of sinne, but of reuengement. So likewise are we to vnderstand by the name of euill in all those places of holy Scripture in which God either bringeth, or threatneth to bring euill vpon any. By euill in all such places as here in my Text, we are to vnderstand the euill of reuengement; the euill of paine, punishment, or affliction. The euill of reuengement!
he understandeth, evil not of sin, but of revengement. So likewise Are we to understand by the name of evil in all those places of holy Scripture in which God either brings, or threatens to bring evil upon any. By evil in all such places as Here in my Text, we Are to understand the evil of revengement; the evil of pain, punishment, or affliction. The evil of revengement!
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For these reasons it cannot be denied, but that euery reuengement, paine, punishment, and affliction is good. Why then is it in my Text, and elsewhere called euill?
For these Reasons it cannot be denied, but that every revengement, pain, punishment, and affliction is good. Why then is it in my Text, and elsewhere called evil?
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What Irenaeus saith concerning Hell-torments, the same is true of the aduersities, the crosses, the scourges, the afflictions that befall men in this life.
What Irnaeus Says Concerning Hell torments, the same is true of the adversities, the Crosses, the scourges, the afflictions that befall men in this life.
they are called euills, non quòd per se mala sint, not because they are of themselues euill, sed quod patientibus mala esse videantur, but because they seeme euill to vs who suffer them.
they Are called evils, non quòd per se mala sint, not Because they Are of themselves evil, sed quod patientibus mala esse videantur, but Because they seem evil to us who suffer them.
With these two, Irenaeus and Saint Ierome, doe agree Saint Augustine, Saint Ambrose, Gregory the Great, Eucherius Bishop of Lions, Dionysius the Areopagite, Clemens the Romane, Iustin Martyr, Great Basil, and Cyril of Alexandria, euen all the ancient and Orthodoxall Fathers.
With these two, Irnaeus and Saint Jerome, do agree Saint Augustine, Saint Ambrose, Gregory the Great, Eucherius Bishop of Lions, Dionysius the Areopagite, Clemens the Roman, Justin Martyr, Great Basil, and Cyril of Alexandria, even all the ancient and orthodoxal Father's.
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I haue long stood vpon the second circumstance, the Quid, the Action, which was a doing of euill. I must be the shorter in the third, the Vbi, the place where this Action is performed.
I have long stood upon the second circumstance, the Quid, the Actium, which was a doing of evil. I must be the shorter in the third, the Vbi, the place where this Actium is performed.
This vniuerse and admirable frame of nature, wherein Iehouah, the Lord our God, the King of Kings reigneth, consisteth of two Cities, the one is Ciuitas Dei, the City of God, the other is Ciuitas hujus mundi, the City of this world.
This universe and admirable frame of nature, wherein Jehovah, the Lord our God, the King of Kings Reigneth, Consisteth of two Cities, the one is Cities Dei, the city of God, the other is Cities hujus mundi, the city of this world.
In the first, that most glorious City, the City of God, and his Saints, the celestiall Ierusalem, all teares are wiped away from the eyes of the inhabitants;
In the First, that most glorious city, the city of God, and his Saints, the celestial Ierusalem, all tears Are wiped away from the eyes of the inhabitants;
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In the other City, the City of this world, the terrene City, the City of the wicked, Babylon, great Babylon, the City of confusion, there is no sure repose for the godly there.
In the other city, the city of this world, the terrene city, the city of the wicked, Babylon, great Babylon, the city of confusion, there is no sure repose for the godly there.
There they may be tempted, they may bee stoned, they may bee flaine with the sword, they may bee sawne asunder: There may they daily mourne by reason of affliction:
There they may be tempted, they may be stoned, they may be flain with the sword, they may be sawn asunder: There may they daily mourn by reason of affliction:
they are also by grace peregrini deorsum, pilgrims or strangers here below in this terrene City, the City of this world. Here they must bee cut, hewne,
they Are also by grace Peregrini deorsum, pilgrim's or Strangers Here below in this terrene city, the city of this world. Here they must be Cut, hewed,
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and squared with sundry tribulations, sicknesses and diseases before they can be made fit, and as liuely stones for the Heauenly Ierusalem. And this is the City in my Text, my third circumstance, the Vbi, the circumstance of the place, where the Agent, Iehouah, performeth his Action, a doing of euill: Shall there be euill in a City,
and squared with sundry tribulations, Sicknesses and diseases before they can be made fit, and as lively stones for the Heavenly Ierusalem. And this is the city in my Text, my third circumstance, the Vbi, the circumstance of the place, where the Agent, Jehovah, Performeth his Actium, a doing of evil: Shall there be evil in a city,
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Shall there bee any such euill, any where, and the Lord hath not done it? or as the Marginall reading is, Shall not the Lord doe somewhat? The point of obseruation is:
Shall there be any such evil, any where, and the Lord hath not done it? or as the Marginal reading is, Shall not the Lord do somewhat? The point of observation is:
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Whatsoeuer is any way grievous or offensiue to our humane nature I call affliction. The temptations of the flesh, the world, and the Deuill; the diseases of the body; a froward husband or wife; rebellious children; vnthankfull friends; losse of goods;
Whatsoever is any Way grievous or offensive to our humane nature I call affliction. The temptations of the Flesh, the world, and the devil; the diseases of the body; a froward husband or wife; rebellious children; unthankful Friends; loss of goods;
euery crosse and passion, bodily and ghostly, proper to our selues, or pertaining to our kindred, priuate or publike, secret or manifest, either by our owne deserts gotten,
every cross and passion, bodily and ghostly, proper to our selves, or pertaining to our kindred, private or public, secret or manifest, either by our own deserts got,
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or otherwise imposed vpon vs, I call afflictions. To be short, the miseries, the calamities, the vexations, the molestations of this life, from the least to the greatest, from the paine of the little finger to the very pangs of death, I call afflictions. Of euery such affliction, whatsoeuer it betideth any one in this life, God is NONLATINALPHABET, hee is the primary efficient cause thereof, he doth it, or doth somewhat in it.
or otherwise imposed upon us, I call afflictions. To be short, the misery's, the calamities, the vexations, the molestations of this life, from the least to the greatest, from the pain of the little finger to the very pangs of death, I call afflictions. Of every such affliction, whatsoever it betides any one in this life, God is, he is the primary efficient cause thereof, he does it, or does somewhat in it.
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but its from the Lord? Here then we haue wherewith to comfort our selues in the day of affliction. Whatsoeuer affliction shall befall vs, its from the Lord. The Lord whose name is Iehouah, who is himselfe and of none other, whose being is from all eternity, who only is omnipotent, who is good in himselfe,
but its from the Lord? Here then we have wherewith to Comfort our selves in the day of affliction. Whatsoever affliction shall befall us, its from the Lord. The Lord whose name is Jehovah, who is himself and of none other, whose being is from all eternity, who only is omnipotent, who is good in himself,
and good to all his creatures, he will not suffer vs to be tempted aboue our abilities, but will with the temptation also make away to escape that we may be able to beare it, Saint Paul is our warrant for it, 1 Cor. 10.13.
and good to all his creatures, he will not suffer us to be tempted above our abilities, but will with the temptation also make away to escape that we may be able to bear it, Saint Paul is our warrant for it, 1 Cor. 10.13.
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In such a case was Saint Paul. What if we be in the like? If we be troubled, perplexed, persecuted, and cast downe, what shall we doe? We will support our selues with the confidence of Dauid, Psal. 23.4. Though we walke through the valley of the shadow of death, yet will we feare no euill;
In such a case was Saint Paul. What if we be in the like? If we be troubled, perplexed, persecuted, and cast down, what shall we do? We will support our selves with the confidence of David, Psalm 23.4. Though we walk through the valley of the shadow of death, yet will we Fear no evil;
Sith there is no affliction, that betideth any one any where in this world, but its from the Lord; and as the Author to the Hebrewes speaketh, chap. 12.8. He is a bastard and not a sonne, that is not partaker of afflictions;
Sith there is no affliction, that betides any one any where in this world, but its from the Lord; and as the Author to the Hebrews speaks, chap. 12.8. He is a bastard and not a son, that is not partaker of afflictions;
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He that is the doore and the way, our blessed Lord and Sauiour Iesus Chrīst, hath by his owne example taught vs, that we must through many afflictions enter into the Kingdome of Heauen. There is but one passage thither,
He that is the door and the Way, our blessed Lord and Saviour Iesus Chrinst, hath by his own Exampl taught us, that we must through many afflictions enter into the Kingdom of Heaven. There is but one passage thither,
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Wherefore whensoeuer any aduersity, crosse, calamity, misery, or affliction shall befall vs, let vs with due regard to the hand of the Lord, that smiteth vs, receiue it with thankes, keepe it with patience, d•gest it in hope, apply it with wisdome, bury it in meditation, and the end thereof will be peace and glory:
Wherefore whensoever any adversity, cross, calamity, misery, or affliction shall befall us, let us with due regard to the hand of the Lord, that smites us, receive it with thanks, keep it with patience, d•gest it in hope, apply it with Wisdom, bury it in meditation, and the end thereof will be peace and glory:
Hee sent vnto them his seruants, the Prophets: he rose early and sent them, with the soonest, to let them vnderstand of the euills which hung ouer their heads, that returning euery man from their euill wayes, and amending their doings, they might be receiued to grace and mercy.
He sent unto them his Servants, the prophets: he rose early and sent them, with the soonest, to let them understand of the evils which hung over their Heads, that returning every man from their evil ways, and amending their doings, they might be received to grace and mercy.
This difference betweene Gods care and prouidence, towards his owne people and other nations, is thus expressed, Psal. 147.19, 20. God! He sheweth his word vnto Iacob, his statutes and ordinances vnto Israel;
This difference between God's care and providence, towards his own people and other Nations, is thus expressed, Psalm 147.19, 20. God! He shows his word unto Iacob, his statutes and ordinances unto Israel;
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Both wayes their Idolatry, their Atheisme, their disobedience were made before God vnexcusable. But to his owne people, the people of Israel, was he knowne after another manner.
Both ways their Idolatry, their Atheism, their disobedience were made before God unexcusable. But to his own people, the people of Israel, was he known After Another manner.
To them pertained the adoption, and the glory, and the couenants, and the giuing of the Law, and the seruice of God, and the promises. To them were committed the oracles of God. To them at sundry times, and in diuers manners God spake by his Prophets. He gaue them time and space to repent them of their sinnes,
To them pertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises. To them were committed the oracles of God. To them At sundry times, and in diverse manners God spoke by his prophets. He gave them time and Molle to Repent them of their Sins,
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Vncurable though they were, yet did God seldom or neuer, send among them any of his foure sore iudgements, either the sword, or the famine, or the noysome beast, or the pestilence, or any other,
Uncurable though they were, yet did God seldom or never, send among them any of his foure soar Judgments, either the sword, or the famine, or the noisome beast, or the pestilence, or any other,
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Be it NONLATINALPHABET or NONLATINALPHABET, an exposition or a reason of what was said before, it is all one for the matter. But if we respect the forme of the sentence,
Be it or, an exposition or a reason of what was said before, it is all one for the matter. But if we respect the Form of the sentence,
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The Reuealer is the Lord God, His secret is the thing reuealed. They to whom the reuelation is made are his seruants, the Prophets. Of those in their order.
The Revealer is the Lord God, His secret is the thing revealed. They to whom the Revelation is made Are his Servants, the prophets. Of those in their order.
Lord in Hebrew is Adonai, which signifieth My Lords; or my stayes, or pillars: implying in it a mystery of the holy Trinity. It is one of the proper names of God, the Lord of Heauen and earth, who as a base sustaineth his faithfull children in all their infirmities.
Lord in Hebrew is Adonai, which signifies My lords; or my stays, or pillars: implying in it a mystery of the holy Trinity. It is one of the proper names of God, the Lord of Heaven and earth, who as a base sustaineth his faithful children in all their infirmities.
It is written here with kametz or long A in the end, and so is proper to God, hauing the vowels of Iehouah: when it is written with Patach or short A, it is applied to creatures.
It is written Here with kametz or long A in the end, and so is proper to God, having the vowels of Jehovah: when it is written with Patach or short A, it is applied to creatures.
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In the forme singular Adon, Lord or sustainer, is also ascribed vnto God, the Lord of all the earth, Psal. 97 5. The hills melted like wax at the presence of the Lord:
In the Form singular Adon, Lord or sustainer, is also ascribed unto God, the Lord of all the earth, Psalm 97 5. The hills melted like wax At the presence of the Lord:
at the presence of the Lord of the whole earth. The Lord of the whole earth, he is Adon, Adonim in the forme plurall is likewise ascribed vnto God; Malac. 1.6.
At the presence of the Lord of the Whole earth. The Lord of the Whole earth, he is Adon, Adonim in the Form plural is likewise ascribed unto God; Malachi 1.6.
The other name of God in this place is Iehouih. Iehouih? It is vsually so written when it is ioyned with Adonai: and it hath the consonant letters of Iehouah, and the vowels of Elohim. And where one Prophet writeth Adonai Iehouih, as in the prayer of Dauid, set downe, 2 Sam. 7.18. another writing of the same prayer, saith Iehouah Elohim, 1 Chron. 17.16. Say Iehouih or Iehouah, the signification is the same.
The other name of God in this place is Jehovah. Jehovah? It is usually so written when it is joined with Adonai: and it hath the consonant letters of Jehovah, and the vowels of Elohim. And where one Prophet Writeth Adonai Jehovah, as in the prayer of David, Set down, 2 Sam. 7.18. Another writing of the same prayer, Says Jehovah Elohim, 1 Chronicles 17.16. Say Jehovah or Jehovah, the signification is the same.
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that he is the only true prime and supreme Lord of all things, yea, the Lord of Lords; that he alone hath absolute, full, free, and eternall right ouer all things that are contained within the circuit of Heauen and Earth.
that he is the only true prime and supreme Lord of all things, yea, the Lord of lords; that he alone hath absolute, full, free, and Eternal right over all things that Are contained within the circuit of Heaven and Earth.
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The second Iehouah, they deriue, as they doe Iehouah, from Hauah, which signifieth, He was. The force of this name is opened in the Reuelati•n of Saint Iohn, chap. 1.4.
The second Jehovah, they derive, as they do Jehovah, from Hauah, which signifies, He was. The force of this name is opened in the Reuelati•n of Saint John, chap. 1.4.
in that his salutation to the seuen Churches of Asia: Grace be vnto you and peace from Him, which is, and which was, and which is to come: that is, from God the Father, Iehouah; from him that is eternall, immortall, and vnchangeable;
in that his salutation to the seuen Churches of Asia: Grace be unto you and peace from Him, which is, and which was, and which is to come: that is, from God the Father, Jehovah; from him that is Eternal, immortal, and unchangeable;
In the same chap. vers. 8. I am Alpha and Omega, the beginning and the end, saith the Lord, which is, and which was, and which is to come, the Almighty. The words are the conclusion or shutting vp of the fore-mentioned salutation,
In the same chap. vers. 8. I am Alpha and Omega, the beginning and the end, Says the Lord, which is, and which was, and which is to come, the Almighty. The words Are the conclusion or shutting up of the forementioned salutation,
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This same who is, who was, and who is to come, as before in the distinguishing of the Persons of the Trinitie it was vsed to expresse God the Father; so here it is vsed to declare the vnion of substance in the whole three Persons, Father, Sonne, and Holy Ghost.
This same who is, who was, and who is to come, as before in the distinguishing of the Persons of the Trinity it was used to express God the Father; so Here it is used to declare the Union of substance in the Whole three Persons, Father, Son, and Holy Ghost.
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where those foure and twentie Elders which sate before God on their seats, fell vpon their faces and worshipped God, saying, Wee giue thee thankes O Lord Almightie, which art, and which wast, and which art to come.
where those foure and twentie Elders which sat before God on their seats, fell upon their faces and worshipped God, saying, we give thee thanks Oh Lord Almighty, which art, and which waste, and which art to come.
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whose true Profunditie being sine fundo, without bottome, is his incomprehensibility. Bernard in his fifth booke de Consideratione, cap. 13. hath a discourse to this very purpose, but with some variety.
whose true Profundity being sine fundo, without bottom, is his incomprehensibility. Bernard in his fifth book the Consideration, cap. 13. hath a discourse to this very purpose, but with Some variety.
God, he is Length, Breadth, Height and Depth. He is Length for his Eternity; Breadth for his Charity; Height for his Maiestie, Depth for his Wisdome. Length He is for his Eternity. He is the Ancient of dayes, and inhabiteth Eternitie. Before the Mountaines were brought forth, or euer the earth and the world were formed, euen from euerlasting to euerlasting. He is God.
God, he is Length, Breadth, Height and Depth. He is Length for his Eternity; Breadth for his Charity; Height for his Majesty, Depth for his Wisdom. Length He is for his Eternity. He is the Ancient of days, and Inhabiteth Eternity. Before the Mountains were brought forth, or ever the earth and the world were formed, even from everlasting to everlasting. He is God.
Neither would he haue made any thing if he had hated it. He maketh his Sunne to rise on the euill and the good, and sendeth raine on the iust, and on the vniust.
Neither would he have made any thing if he had hated it. He makes his Sun to rise on the evil and the good, and sends rain on the just, and on the unjust.
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From the glory of this Maiestie in the day of the Lord of Hosts, when he ariseth to shake terribly the earth, will the proud man, the loftie man, euery wicked man, seeke to hide himselfe in the clefts of the rockes, and in the caues of the earth, but all in vaine:
From the glory of this Majesty in the day of the Lord of Hosts, when he arises to shake terribly the earth, will the proud man, the lofty man, every wicked man, seek to hide himself in the clefts of the Rocks, and in the caves of the earth, but all in vain:
NONLATINALPHABET Dabar a word, with the Greekes it is NONLATINALPHABET, a controuersie; with the old Latine Interpreter it is Disceptatio, a contention;
Dabar a word, with the Greeks it is, a controversy; with the old Latin Interpreter it is Dispute, a contention;
In the 39. of Esay, vers. 2. it is recorded of Hezechiah King of Iudah, that when Merodach Baladan, the son of Baladan King of Babylon, had sent messengers to visit him and to congratulate his recouery;
In the 39. of Isaiah, vers. 2. it is recorded of Hezekiah King of Iudah, that when Merodach Baladan, the son of Baladan King of Babylon, had sent messengers to visit him and to congratulate his recovery;
In the first of Luke, vers. 37. The Angell Gabriel tells the Virgin Mary that with God no word shall be impossible, NONLATINALPHABET, no word. His meaning is, with God no thing shall be impossible.
In the First of Lycia, vers. 37. The Angel Gabriel tells the Virgae Marry that with God no word shall be impossible,, no word. His meaning is, with God no thing shall be impossible.
In the same Chapter vers. 65. The Euangelist hauing set downe what had passed concerning Elizabeth and her husband Zacharias, saith, NONLATINALPHABET, all these words were noised abroad throughout all the hill country of Iudaea, NONLATINALPHABET, all these words, that is, all these things were diuulged and made knowne.
In the same Chapter vers. 65. The Evangelist having Set down what had passed Concerning Elizabeth and her husband Zacharias, Says,, all these words were noised abroad throughout all the hill country of Iudaea,, all these words, that is, all these things were divulged and made known.
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In the second of Luke vers. 15. When the Angels who related to the shepherds Christs Natiuitie, were gone away from them into Heauen, the shepherds said one to another, Let vs now goe euen vnto Bethlehem and see NONLATINALPHABET, this word, that is, come to passe, which the Lord hath made knowne vnto vs. This word? that is, this thing, this whole businesse, whereof wee haue heard by the Angels.
In the second of Lycia vers. 15. When the Angels who related to the shepherd's Christ Nativity, were gone away from them into Heaven, the shepherd's said one to Another, Let us now go even unto Bethlehem and see, this word, that is, come to pass, which the Lord hath made known unto us This word? that is, this thing, this Whole business, whereof we have herd by the Angels.
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whereby, that I may speake as Logicians doe, the Abstract is put for the Concret, taken either actiuely or passiuely: as Verbum pro re dictâ, a word for a thing that is spoken of.
whereby, that I may speak as Logicians do, the Abstract is put for the Concrete, taken either actively or passively: as Verbum Pro re dictâ, a word for a thing that is spoken of.
Or to speake as a Rhetorician would, it is Metonymia adiuncti; the Adiunct is put for the Subiect. Still it is Verbum pro re, a word for the thing or matter, whereof the speech is.
Or to speak as a Rhetorician would, it is Metonymy adiuncti; the Adjunct is put for the Subject. Still it is Verbum Pro re, a word for the thing or matter, whereof the speech is.
NONLATINALPHABET Sodho, his secret, NONLATINALPHABET, say the Septuagint, translated Eruditionem suam, his instruction or chastisement. Saint Hierome expounds it Correptionem suam: the Interlinearie Glosse, Correctionem suam, his reproofe or correction.
Sodho, his secret,, say the septuagint, translated Eruditionem suam, his instruction or chastisement. Saint Jerome expounds it Correptionem suam: the Interlineary Gloss, Correctionem suam, his reproof or correction.
His secret ] By this secret of his, Albertus Magnus vnderstandeth praeordinationis diuinae absconditam voluntatem, the hidden will of Gods preordination.
His secret ] By this secret of his, Albert Magnus understandeth praeordinationis diuinae absconditam voluntatem, the hidden will of God's preordination.
so doth Mathurinus Quadratus. Such a knowledge they meane, whereof no Mathematician, no Astrologer, no Magician, no Chaldaean, no Wizard is made partaker.
so does Mathurinus Quadratus. Such a knowledge they mean, whereof no Mathematician, no Astrologer, no Magician, no Chaldaean, no Vizard is made partaker.
and knowne only vnto God, are the secrets of God. But this secret of his whereof my text speaketh, is the decree and purpose of God to bring euill vpon a Land and the inhabitants thereof:
and known only unto God, Are the secrets of God. But this secret of his whereof my text speaks, is the Decree and purpose of God to bring evil upon a Land and the inhabitants thereof:
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to take from them the voice of mirth, and the voice of gladnesse, the voice of the Bridegroome, and the voice of the Bride, the sound of the milstones, and the light of the candle; to make them an astonishment, and a hissing, and perpetuall desolations.
to take from them the voice of mirth, and the voice of gladness, the voice of the Bridegroom, and the voice of the Bride, the found of the millstones, and the Light of the candle; to make them an astonishment, and a hissing, and perpetual desolations.
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One is of things supernaturall, such as are the mysteries of Religion, the incarnation of the Sonne of God, the resurrection of the dead, and the life to come.
One is of things supernatural, such as Are the Mysteres of Religion, the incarnation of the Son of God, the resurrection of the dead, and the life to come.
The second is of those things, which are called arcana cordium, the secrets of the heart, such as are the proper actions of the will and vnderstanding: Secrets they are;
The second is of those things, which Are called arcana cordium, the secrets of the heart, such as Are the proper actions of the will and understanding: Secrets they Are;
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and saue to the spirit of man, which is in man, are knowne to none, but God, who is, NONLATINALPHABET, and knoweth euery corner and creuise of the heart.
and save to the Spirit of man, which is in man, Are known to none, but God, who is,, and Knoweth every corner and crevice of the heart.
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At the 28. verse he telleth King Nebuchadnezzar; Though the wise-men, the Astrologians, the Magicians, the Sooth-sayers, cannot shew vnto the King the secret which he demandeth,
At the 28. verse he Telleth King Nebuchadnezzar; Though the Wise men, the Astrologians, the Magicians, the Soothsayers, cannot show unto the King the secret which he demandeth,
Is it true? What shall we then say to sundry predictions in Gentilisme? What to those dreames which the Heathen often had? What to their Oracles? What to Apollo Delphicus and Loxias, and Delius, and Clarius? What to other their Idols, which made faire shew,
Is it true? What shall we then say to sundry predictions in Gentilism? What to those dreams which the Heathen often had? What to their Oracles? What to Apollo Delphicus and Loxias, and Delius, and Clarius? What to other their Idols, which made fair show,
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If they could fore-tell things to come, why foretold they nothing of Christ? Why nothing of the twelue Apostles? Why nothing of the ruine, and abolition of their owne Temples? If th•y could not foretell their owne destruction, how could they fore-tell either good or euill, that should betide others? But you will say;
If they could foretell things to come, why foretold they nothing of christ? Why nothing of the twelue Apostles? Why nothing of the ruin, and abolition of their own Temples? If th•y could not foretell their own destruction, how could they foretell either good or evil, that should betide Others? But you will say;
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Know then, that from those oracles the Deuill, the Father of lyes, that he might not be reproued of falshood, did euermore giue his answers doubtfully, th•t you might expound them both wayes, either for good or euill. Such was his answer giuen to Pyrrhus K•ng of the Epirotes, when hee tooke part with the Tarentines against the Romans.
Know then, that from those oracles the devil, the Father of lies, that he might not be reproved of falsehood, did evermore give his answers doubtfully, th•t you might expound them both ways, either for good or evil. Such was his answer given to Phyrrhus K•ng of the Epirotes, when he took part with the Tarentines against the Romans.
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I tell thee Pyrrhus, thou that art of the linage of Aeacus, I tell thee, te Romanos vincere posse: the words are ambiguous, and may be rendred, either for Pyrrhus; thou shalt ouercome the Romans: or against him, the Romans shall ouercome thee. The like answer was giuen vnto Croesus, when he consulted the Oracle at D•lphos, about his expedition into Persia, Croesus perdet, H•lim transgressus, maxima regna.
I tell thee Phyrrhus, thou that art of the lineage of Aeacus, I tell thee, te Romanos vincere posse: the words Are ambiguous, and may be rendered, either for Phyrrhus; thou shalt overcome the Roman: or against him, the Romans shall overcome thee. The like answer was given unto Croesus, when he consulted the Oracle At D•lphos, about his expedition into Persiam, Croesus Perdet, H•lim transgressus, maxima regna.
or the Deuill by the subtiltie of his nature, and quicknesse of his vnderstanding, might by some antecedent signes fore-see the effects and euents which should follow:
or the devil by the subtlety of his nature, and quickness of his understanding, might by Some antecedent Signs foresee the effects and events which should follow:
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Yet deny we not, but they had their dreames. Their dreames! Of what sort? There are three sorts of dreames. Some are NONLATINALPHABET or NONLATINALPHABET, diuine dreames; some are NONLATINALPHABET or naturall; some are NONLATINALPHABET or Diabolicall.
Yet deny we not, but they had their dreams. Their dreams! Of what sort? There Are three sorts of dreams. some Are or, divine dreams; Some Are or natural; Some Are or Diabolical.
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Et Pharaoh & Nabuchodonosor in iudicium sui somnijs futura cognoscunt, & tamen Deum non intelligunt reuelantem, saith S. Hierome vpon the first of Ionas:
Et Pharaoh & Nebuchadnezzar in iudicium sui somnijs futura cognoscunt, & tamen God non Intelligunt reuelantem, Says S. Jerome upon the First of Ionas:
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The third sort is of dreames diabolicall, such as the Gentiles sought for in the Temple of Aesculapius. Bonauenture calls them, Somnia, quae fiunt ex illusione Diabolicâ;
The third sort is of dreams diabolical, such as the Gentiles sought for in the Temple of Aesculapius. Bonaventure calls them, Somnia, Quae Fluent ex illusione Diabolicâ;
some gaue a contrary sense, Curtius lib. 3. Tully giues another instance. One going to the Olympicke games had a dreame, that he was turned into an Eagle. One Wiz•rd interpreted it, that he should ouercome, because the Eagle is supreme to all other fowles:
Some gave a contrary sense, Curtius lib. 3. Tully gives Another instance. One going to the Olympic games had a dream, that he was turned into an Eagl. One Wiz•rd interpreted it, that he should overcome, Because the Eagl is supreme to all other fowls:
Such dreames, as these, are well censured by Siracides in the 34. of his Ecclesiasticus, vers. 5. Diuinations, and sooth-sayings, and dreames are vaine. Dreames are vaine.
Such dreams, as these, Are well censured by Sirach in the 34. of his Ecclesiasticus, vers. 5. Divinations, and soothsayings, and dreams Are vain. Dreams Are vain.
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His seruants ] Not only because they serued God in the common profession of godlinesse, but also because they serued him in their particular functions and callings.
His Servants ] Not only Because they served God in the Common profession of godliness, but also Because they served him in their particular functions and callings.
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How doe men delight to shroud themselues vnder the liueries of great men? and how much doe they take themselues to be honoured thereby? How much more ought we to labour to approue our selues in the presence of the Lord our God, and to shew our selues euery man in his seuerall vocation and course of life to be his faithfull seruants.
How do men delight to shroud themselves under the liveries of great men? and how much doe they take themselves to be honoured thereby? How much more ought we to labour to approve our selves in the presence of the Lord our God, and to show our selves every man in his several vocation and course of life to be his faithful Servants.
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God alwayes teacheth before hee punisheth: hee warneth before hee striketh. When hee was resolued to wash the World with a Deluge of waters for the sinne thereof, hee fore-told it vnto Noah, Gen. 6.13.
God always Teaches before he Punisheth: he warneth before he striketh. When he was resolved to wash the World with a Deluge of waters for the sin thereof, he foretold it unto Noah, Gen. 6.13.
Though the crie of Sodome and Gomorrah were great, and their sinne very grieuous, yet would not God destroy them, till he had made knowne his purpose vnto Abraham, Gen. 18.17. and to Lot, Gen. 19.13. The seuen yeares of famine, that should consume the Land of Aegypt, seuen yeares before hee fore-told to Ioseph, Gen. 41.25.
Though the cry of Sodom and Gomorrah were great, and their sin very grievous, yet would not God destroy them, till he had made known his purpose unto Abraham, Gen. 18.17. and to Lot, Gen. 19.13. The seuen Years of famine, that should consume the Land of Egypt, seuen Years before he foretold to Ioseph, Gen. 41.25.
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So hee reuealed the intended subuersion of Niniueh to Ionah; the famine that should be in the dayes of Claudius Caesar vnto Agabus: the captiuitie of the ten Tribes to this our Prophet Amos. Amos in the full assurance of this truth, saith with boldnesse:
So he revealed the intended subversion of Nineveh to Jonah; the famine that should be in the days of Claudius Caesar unto Agabus: the captivity of the ten Tribes to this our Prophet Amos. Amos in the full assurance of this truth, Says with boldness:
Will hee doe nothing, but hee reuealeth it? Wee may not so take it, that God reuealeth to his Prophets, all things which he hath a purpose to doe, all things simply, all his secrets:
Will he do nothing, but he Revealeth it? we may not so take it, that God Revealeth to his prophets, all things which he hath a purpose to do, all things simply, all his secrets:
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or, that hee reuealeth, Omnia, quae bonum communitatis concernunt, as Carthusian speaketh, that hee reuealeth all things, which concerne the common good.
or, that he Revealeth, Omnia, Quae bonum communitatis concernunt, as Carthusian speaks, that he Revealeth all things, which concern the Common good.
All things which either concerne the common good, or are profitable vnto vs, such as are the iudgements of God to be laid vpon a multitude or a priuate person, God reuealeth. This is the substance of the doctrine euen now deliuered.
All things which either concern the Common good, or Are profitable unto us, such as Are the Judgments of God to be laid upon a multitude or a private person, God Revealeth. This is the substance of the Doctrine even now Delivered.
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He loueth them, and would not haue any of them to perish, but would haue them all come to repentance, as Saint Peter witnesseth, 2 Epist. 3.9. God would haue them all come to repentance, that so they might preuent his iudgements.
He loves them, and would not have any of them to perish, but would have them all come to Repentance, as Saint Peter Witnesseth, 2 Epistle 3.9. God would have them all come to Repentance, that so they might prevent his Judgments.
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Wherefore let these men, wicked men, learne, as oft as the rod of God lieth heauie vpon them, to accuse themselues; because when God gaue them warning, they would not be warned:
Wherefore let these men, wicked men, Learn, as oft as the rod of God lies heavy upon them, to accuse themselves; Because when God gave them warning, they would not be warned:
or any priuate person, but he alwayes first fore-warneth the same and fore-telleth it? Here then acknowledge we Gods great mercie, and his wonderfull patience. Thus God needeth not to deale with vs. For vpon our owne perill we are bound to take heed of his iudgements before they come.
or any private person, but he always First forewarneth the same and foretelleth it? Here then acknowledge we God's great mercy, and his wonderful patience. Thus God needs not to deal with us For upon our own peril we Are bound to take heed of his Judgments before they come.
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Yet so good is our God, so louing, so mercifull, so patient, that he is desirous wee should preuent his iudgements before they fall, by sending our prayers vnto him as Embassadours, to treat of conditions of Peace with him.
Yet so good is our God, so loving, so merciful, so patient, that he is desirous we should prevent his Judgments before they fallen, by sending our Prayers unto him as ambassadors, to Treat of conditions of Peace with him.
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but he alwayes first fore-warneth the same, and foretelleth it? Let vs then, whensoeuer wee see any ouertaken with any grieuous iudgement, confesse with Saint Augustine de verâ & falsâ poenitentiâ, cap.
but he always First forewarneth the same, and foretelleth it? Let us then, whensoever we see any overtaken with any grievous judgement, confess with Saint Augustine de verâ & falsâ poenitentiâ, cap.
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that God is true, as in his promises, so also in his threatnings. If his desire were not, that wee should preuent his iudgements, doubtlesse he would neuer giue vs warning of them.
that God is true, as in his promises, so also in his threatenings. If his desire were not, that we should prevent his Judgments, doubtless he would never give us warning of them.
God neuer commeth with any iudgement, but he alwayes sendeth a warning peece before. He sendeth vnto vs his seruants the Prophets. Prophets we haue among vs;
God never comes with any judgement, but he always sends a warning piece before. He sends unto us his Servants the prophets. prophets we have among us;
and God giueth vs his Ministers, Pastors, and Preachers, as it were to put life againe into the dead Prophets and Apostles, euen to open and declare vnto vs those things which they deliuered.
and God gives us his Ministers, Pastors, and Preachers, as it were to put life again into the dead prophets and Apostles, even to open and declare unto us those things which they Delivered.
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Wherefore, when we shall be admonished by his Ministers, that such and such iudgements shall come; when they shall threaten plagues according to the generall directions, which they haue in the word of God, let vs not withstand the Spirit speaking in them.
Wherefore, when we shall be admonished by his Ministers, that such and such Judgments shall come; when they shall threaten plagues according to the general directions, which they have in the word of God, let us not withstand the Spirit speaking in them.
IT was a thing too common with the Israelites, if their Prophets or Preachers did at any time speake sharply against their euill courses, euermore to finde fault and quarrell them.
IT was a thing too Common with the Israelites, if their prophets or Preachers did At any time speak sharply against their evil courses, evermore to find fault and quarrel them.
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What meane these men? Why doe they so farre vrge vs? Why doe they not suffer vs to be quiet? Will they euer prouoke the wrath of God against vs? Sic enim solent homines: surely so worldlings vse to doe.
What mean these men? Why do they so Far urge us? Why do they not suffer us to be quiet? Will they ever provoke the wrath of God against us? Sic enim solent homines: surely so worldlings use to do.
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If Amos foretell Ieroboam, King of Israel, that the high places of Isaack shall be desolate, that the Sanctuaries of Israel shall be laid waste; that Ieroboams house shall perish with the sword;
If Amos foretell Jeroboam, King of Israel, that the high places of Isaac shall be desolate, that the Sanctuaries of Israel shall be laid waste; that Ieroboams house shall perish with the sword;
If Micaiah foreshew vnto King Ahab the euill that shall befall him, the King will hate him for it, 1 King. 22.8. Zedechiah will smite him on the cheeke, vers. 24. Amon the Gouernor will put him in prison, and will feede him with bread of affliction and with water of affliction, vers.
If Micaiah foreshow unto King Ahab the evil that shall befall him, the King will hate him for it, 1 King. 22.8. Zedekiah will smite him on the cheek, vers. 24. Amon the Governor will put him in prison, and will feed him with bred of affliction and with water of affliction, vers.
27. If Ieremiah foreshew vnto the Iewes their desolation for their sinnes, some will deuise deuices against him, and will smite him with the tongue, Ieremy 18.18. Some will smite him with the fist, and put him in the stocks, chap. 20.2. Some will apprehend him, threaten him with death, and arraigne him, chap. 26.8. Some will shut him vp in prison, chap. 32.2. Some will let him downe with cords into a miry and dirty dungeon, chap. 38.6.
27. If Jeremiah foreshow unto the Iewes their desolation for their Sins, Some will devise devices against him, and will smite him with the tongue, Ieremy 18.18. some will smite him with the fist, and put him in the stocks, chap. 20.2. some will apprehend him, threaten him with death, and arraign him, chap. 26.8. some will shut him up in prison, chap. 32.2. some will let him down with cords into a miry and dirty dungeon, chap. 38.6.
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This ill custome in the people, Amos here finds fault with, and condemneth for vniust, saying, The Lion hath roared, &c. as if he had said, You take me for your enemy, because I foreshew vnto you the iudgements of God which shall light vpon you,
This ill custom in the people, Amos Here finds fault with, and Condemneth for unjust, saying, The lion hath roared, etc. as if he had said, You take me for your enemy, Because I foreshow unto you the Judgments of God which shall Light upon you,
The euill whereof I tell you, proceedeth not so much from my mouth, as from the Mandate of God. Will I, nill I, I am constrained to obey my God. God he hath chosen me to be his Prophet,
The evil whereof I tell you, Proceedeth not so much from my Mouth, as from the Mandate of God. Will I, nill I, I am constrained to obey my God. God he hath chosen me to be his Prophet,
The Similitude is from a Lion, the Application is to God. The Similitude in these words, The Lion hath roared, who will not feare? The Application in these, The Lord God hath spoken, who can but prophesie? First, of the Similitude.
The Similitude is from a lion, the Application is to God. The Similitude in these words, The lion hath roared, who will not Fear? The Application in these, The Lord God hath spoken, who can but prophesy? First, of the Similitude.
Hee is, saith Cyril, NONLATINALPHABET, the strongest of wild beasts. This wild beast, the Lion, the King of beasts, excelling all others in courage and strength, full of fiercenesse and violence, giuen to destroy and deuoure, is in holy Writ called by sundry names according to his effects and properties.
He is, Says Cyril,, the Strongest of wild beasts. This wild beast, the lion, the King of beasts, excelling all Others in courage and strength, full of fierceness and violence, given to destroy and devour, is in holy Writ called by sundry names according to his effects and properties.
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Sometime he is called NONLATINALPHABET Labi, that is, hearty or couragious, Ioel 1.6. Sometime NONLATINALPHABET Kephir, that is, lurking or couchant, abiding in couert places, Ezech. 19.3. Sometime NONLATINALPHABET Schachal, that is, ramping and fierce of nature, Iob 10.16. Sometime NONLATINALPHABET Lajisch, that is, subduing his prey, Esay 30.6. Here he is called NONLATINALPHABET Arieh, that is, a plucker, a renter, a tearer: and so was he called in the fourth verse of this Chapter. So many names haue the Hebrewes to call the Lion by, according to his seuerall properties.
Sometime he is called Labi, that is, hearty or courageous, Joel 1.6. Sometime Kephir, that is, lurking or couchant, abiding in covert places, Ezekiel 19.3. Sometime Schachal, that is, ramping and fierce of nature, Job 10.16. Sometime Lajisch, that is, subduing his prey, Isaiah 30.6. Here he is called Arieh, that is, a plucker, a renter, a tearer: and so was he called in the fourth verse of this Chapter. So many names have the Hebrews to call the lion by, according to his several properties.
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The Lion NONLATINALPHABET Schagg, hath roared. The word, as Dones sonne of Labratus hath noted, is proper to the Lion, whose roaring is very shrill, dreadfull, and full of ire.
The lion Schagg, hath roared. The word, as Dones son of Labratus hath noted, is proper to the lion, whose roaring is very shrill, dreadful, and full of ire.
No maruell then is it, if at his roaring all the beasts of the forest doe tremble. That they doe so its acknowledged by Saint Basil, in his ninth Homily vpon the Hexameron, where he saith, that Nature hath bestowed vpon the Lion such organs or instruments for his voice, that oftentimes beasts farre swifter than the Lion, are taken, NONLATINALPHABET, onely by the roaring of the Lion. The like hath Saint Ambrose in his Hexaëmeron, lib. 6. cap. 3. Naturally there is in the Lions voice such a terrour, that many beasts which might by their swiftnesse escape the Lions assault, doe faint and fall downe before the Lion, astonied and stricken as it were with the hideousnesse of his roaring. The like hath Saint Cyril; the like R. Dauid; Lyra, and Carthusian the like;
No marvel then is it, if At his roaring all the beasts of the forest do tremble. That they do so its acknowledged by Saint Basil, in his ninth Homily upon the Hexameron, where he Says, that Nature hath bestowed upon the lion such organs or Instruments for his voice, that oftentimes beasts Far swifter than the lion, Are taken,, only by the roaring of the lion. The like hath Saint Ambrose in his Hexaëmeron, lib. 6. cap. 3. Naturally there is in the Lions voice such a terror, that many beasts which might by their swiftness escape the Lions assault, do faint and fallen down before the lion, astonished and stricken as it were with the hideousness of his roaring. The like hath Saint Cyril; the like R. David; Lyra, and Carthusian the like;
and after he hath gotten it. Before he hath his prey he roareth. Psal. 104.21. The Lions, the young and lusty Lions, roare after their prey, and seeke their meat from God. 1 Pet. 5.8.
and After he hath got it. Before he hath his prey he roareth. Psalm 104.21. The Lions, the young and lusty Lions, roar After their prey, and seek their meat from God. 1 Pet. 5.8.
From this fearefull roaring of the Lion, one of the foure Euangelists, Saint Marke is hieroglyphically figured by the image of a Lion, because as a Lion in the wildernesse sends forth a terrible voice,
From this fearful roaring of the lion, one of the foure Evangelists, Faint Mark is hieroglyphically figured by the image of a lion, Because as a lion in the Wilderness sends forth a terrible voice,
but for his bad, of bad men, yea of the Deuill. Habet Leo virtutem, habet & saeuitiam, saith Gregory, Moral. 5. cap. 17. The Lion hath courage, and he hath cruelty. For his courage he betokeneth Christ; for his cruelty the Deuill. So Augustine Serm. 46. de diuersis: Christus Leo propter fortitudinem, Diabolus propter feritatem:
but for his bad, of bad men, yea of the devil. Habet Leo virtutem, habet & saeuitiam, Says Gregory, Moral. 5. cap. 17. The lion hath courage, and he hath cruelty. For his courage he Betokeneth christ; for his cruelty the devil. So Augustine Sermon 46. de Diuersis: Christus Leo propter fortitudinem, Diabolus propter feritatem:
Christ may be called a Lion, not onely for his inuincible courage and fortitude, but also for his great might and power in defending his flocke from bodily and spirituall enemies:
christ may be called a lion, not only for his invincible courage and fortitude, but also for his great might and power in defending his flock from bodily and spiritual enemies:
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so is he the Lion of the Tribe of Iuda, Reuel. 5.5. that same victorious Lion, our true Shilo and Messias, who is Non minus helluo animarum ad illas saluandas, quàm Diabolus ad perdendas, as Salmeron speaketh in his eighth Disput. vpon the first Epistle of Peter:
so is he the lion of the Tribe of Iuda, Revel. 5.5. that same victorious lion, our true Shilo and Messias, who is Non minus helluo animarum ad Illas saluandas, quàm Diabolus ad perdendas, as Salmeron speaks in his eighth Dispute upon the First Epistle of Peter:
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So are Kings and mighty Princes that rule ouer others called Lions. Iudah is a Lions whelpe, — He stooped downe, he couched as a Lion, and as an old Lion;
So Are Kings and mighty Princes that Rule over Others called Lions. Iudah is a Lions whelp, — He stooped down, he couched as a lion, and as an old lion;
who shall rouse him vp? Gen. 49.9. where Dauid, Salomon, and other Kings, that were lineally descended from the Tribe of Iudah, are compared to the roaring Lion, because through the fame of their Empire, they were a terrour to many of their neighbour Nations. Kings and Princes are Lions.
who shall rouse him up? Gen. 49.9. where David, Solomon, and other Kings, that were lineally descended from the Tribe of Iudah, Are compared to the roaring lion, Because through the fame of their Empire, they were a terror to many of their neighbour nations. Kings and Princes Are Lions.
they know if they lose this life, they shall finde a better: and for this cause in their greatest extremities are they quiet in minde, euer giuing a fiat to the will of God;
they know if they loose this life, they shall find a better: and for this cause in their greatest extremities Are they quiet in mind, ever giving a fiat to the will of God;
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The wicked man, euery tyrant and violent oppressor is a Lion. A Lion for cruelty. Dauid auoucheth it, Psal. 10.9, 10. He lyeth in wait secretly as a Lion in his denne, he lyeth in wait to catch the poore, he doth catch the poore when he draweth him into his net.
The wicked man, every tyrant and violent oppressor is a lion. A lion for cruelty. David avoucheth it, Psalm 10.9, 10. He lies in wait secretly as a lion in his den, he lies in wait to catch the poor, he does catch the poor when he draws him into his net.
So Nero, tyrannizing and oppressing Nero; Nero, that was the bloudy persecutor of the Christians in the infancy of the Church, is called a Lion, 1 Tim. 4.17. I was deliuered, saith Paul, from the mouth of the Lion.
So Nero, tyrannizing and oppressing Nero; Nero, that was the bloody persecutor of the Christians in the infancy of the Church, is called a lion, 1 Tim. 4.17. I was Delivered, Says Paul, from the Mouth of the lion.
Its no doubt, saith Iustinian, but that Paul pointeth at the cruelty and immanity of Nero. The like Metaphore I meet with, Prou. 28.15. As a roaring Lion, so is a wicked ruler ouer the poore people.
Its no doubt, Says Iustinian, but that Paul pointeth At the cruelty and immanity of Nero. The like Metaphor I meet with, Prou. 28.15. As a roaring lion, so is a wicked ruler over the poor people.
And the Deuill himselfe is a Lion. You know Saint Peter stiles him so, 1 Epist. chap. 5.8. Your aduersary the Deuill as a roaring Lion, walketh about seeking whom hee may deuoure.
And the devil himself is a lion. You know Saint Peter stile him so, 1 Epistle chap. 5.8. Your adversary the devil as a roaring lion, walks about seeking whom he may devour.
Vpon those words of Daniel 6.22. My God hath sent his Angell, and hath shut the Lions mouthes, in Midras tehilim in the Hebrew exposition of the Psalmes, at the 64. Psalme, there is a remarkable sentence for our present purpose, Venit Leo, & liberauit Leonem de ore Leonis:
Upon those words of daniel 6.22. My God hath sent his Angel, and hath shut the Lions mouths, in Midrash tehilim in the Hebrew exposition of the Psalms, At the 64. Psalm, there is a remarkable sentence for our present purpose, Venit Leo, & liberauit Leonem de over Leonis:
this Lion is God, holy and blessed, as it is said in the third of Amos, Leo rugijt, the Lion hath roared, who will not feare? the Lord God hath spoken, who will not prophesie? A Lion came, Et liberauit leonem, and he deliuered a Lion, this other Lion is Daniel, who came from Iudah, as it is said, Gen. 49. Catulus Leonis Iudah, Iudah is a Lions whelpe. A Lion came and deliuered a Lion, de ore Leonis, from the mouth of a Lion:
this lion is God, holy and blessed, as it is said in the third of Amos, Leo rugijt, the lion hath roared, who will not Fear? the Lord God hath spoken, who will not prophesy? A lion Come, Et liberauit leonem, and he Delivered a lion, this other lion is daniel, who Come from Iudah, as it is said, Gen. 49. Catulus Leonis Iudah, Iudah is a Lions whelp. A lion Come and Delivered a lion, de over Leonis, from the Mouth of a lion:
The Glossator saith, that because Amos, whilst he liued a shepheards life stood in feare of the Lion, therefore he here compareth the feare of the Lord to the roaring of the Lion.
The Glossator Says, that Because Amos, while he lived a shepherds life stood in Fear of the lion, Therefore he Here compareth the Fear of the Lord to the roaring of the lion.
as the Deuill is heard of the reprobate to their condemnation, so Christ is heard of the Elect to their saluation. But this opinion being singular, I passe it by,
as the devil is herd of the Reprobate to their condemnation, so christ is herd of the Elect to their salvation. But this opinion being singular, I pass it by,
how much more shall men tremble if God roare against them by his Prophets? The stoutest courage of man, Mascula virtus, the manliest prowesse vpon the earth,
how much more shall men tremble if God roar against them by his prophets? The Stoutest courage of man, Mascula virtus, the manliest prowess upon the earth,
when it hath girded vp her loines with strength, and deckt it selfe with greatest glory, what can it auaile where the fortitude of God is set against it? Pitchers that are fashioned of clay,
when it hath girded up her loins with strength, and decked it self with greatest glory, what can it avail where the fortitude of God is Set against it? Pitchers that Are fashioned of clay,
how is it possible they should not breake and fall asunder, if euer they come to encounter the brasse of Gods vnspeakable Maiesty? The Lion hath roared, who will not feare? The Lord God hath spoken, and commanded vs to cry aloud, and spare not, to lift vp our voices like trumpets,
how is it possible they should not break and fallen asunder, if ever they come to encounter the brass of God's unspeakable Majesty? The lion hath roared, who will not Fear? The Lord God hath spoken, and commanded us to cry aloud, and spare not, to lift up our voices like trumpets,
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And thus f•om the similitude, the Lion roaring, I am come to the application thereof, God speaking: The Lord God hath spoken, who can but prophesie? Wherein I note, 1 Who speaketh. 2 How he speaketh. 3 What is the sequell of his speech.
And thus f•om the similitude, the lion roaring, I am come to the application thereof, God speaking: The Lord God hath spoken, who can but prophesy? Wherein I note, 1 Who speaks. 2 How he speaks. 3 What is the sequel of his speech.
Onely be pleased to remember, that the first of these two names, Adonai, betokeneth the Maiesty of God, his sustentation of all things, and his dominion ouer all:
Only be pleased to Remember, that the First of these two names, Adonai, Betokeneth the Majesty of God, his sustentation of all things, and his dominion over all:
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the second, Iehouih, his essence, his existing or being. The first, Adonai, is with Caluin, Oecolampadius, and Brentius, Dominator, ruler or Gouernour;
the second, Jehovah, his essence, his existing or being. The First, Adonai, is with Calvin, Oecolampadius, and Brent, Dominator, ruler or Governor;
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But our Lord he is by the right of redemption; for thereby he hath made vs, through Christ, a peculiar people vnto himselfe, zealous of good workes. Such is the vse of this first name, Adonai.
But our Lord he is by the right of redemption; for thereby he hath made us, through christ, a peculiar people unto himself, zealous of good works. Such is the use of this First name, Adonai.
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and by himselfe he euer was, is, and shall be; that of him all creatures haue their being; and that he giueth a reall being to all his promises and threats.
and by himself he ever was, is, and shall be; that of him all creatures have their being; and that he gives a real being to all his promises and Treats.
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First, God speaketh vnto men, either by himselfe immediatly, or by some messenger. This messenger is either an Angell, or a man. If a man, then is he either a Prophet, or a Priest; the Priest, that hath in the brest-plate of iudgemement the Vrim and the Thummim.
First, God speaks unto men, either by himself immediately, or by Some Messenger. This Messenger is either an Angel, or a man. If a man, then is he either a Prophet, or a Priest; the Priest, that hath in the breastplate of iudgemement the Urim and the Thummim.
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What the ancient Fathers haue thought of this point touching God his speaking vnto man, I haue long since deliuered out of this place in my third Lecture vpon the first Chapter of this Prophecie.
What the ancient Father's have Thought of this point touching God his speaking unto man, I have long since Delivered out of this place in my third Lecture upon the First Chapter of this Prophecy.
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What was Saint Basils opinion, what Saint Augustines, what Saint Gregories, you then heard. Later Writers haue reduced all the speakings of God to two heads; Deeds and Words.
What was Saint Basils opinion, what Saint Augustine's, what Saint Gregories, you then herd. Later Writers have reduced all the speakings of God to two Heads; deeds and Words.
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Christophorus à Castro vpon the first of Zachary, Et factis loquitur Deus & verbis, God speaketh both by Deeds and by words. Franciscus Ribera vpon the same Chapter, Deus ita rebus, vt verbis loquitur;
Christopher à Castro upon the First of Zachary, Et factis loquitur Deus & verbis, God speaks both by deeds and by words. Francis Ribera upon the same Chapter, Deus ita rebus, vt verbis loquitur;
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A learned and a very orthodox Diuine, Dauid Pareus, in his Commentary vpon Genesis at the third Chapter, well liking of Saint Gregories opinion, thus resolueth vpon the point:
A learned and a very orthodox Divine, David Pareus, in his Commentary upon Genesis At the third Chapter, well liking of Saint Gregories opinion, thus resolveth upon the point:
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Such was the speech of God vnto the Apostles, at what time they were filled with the Holy Ghost, Act. 2.2. Suddenly there came a sound from Heauen, as of a rushing mightie wind, and it fill•d all the house, where they were sitting:
Such was the speech of God unto the Apostles, At what time they were filled with the Holy Ghost, Act. 2.2. Suddenly there Come a found from Heaven, as of a rushing mighty wind, and it fill•d all the house, where they were sitting:
the fire, that appear'd, was without; but the fire that gaue them knowledge, was within. So may you iudge of the sound: the sound that was heard was without; but the sound that smote their hearts, was within. So Gods speech, is a speech to the heart without words, without a sound.
the fire, that appeared, was without; but the fire that gave them knowledge, was within. So may you judge of the found: the found that was herd was without; but the found that smote their hearts, was within. So God's speech, is a speech to the heart without words, without a found.
The Spirit said vnto Philip, that is, Philip was by the Spirit of God inwardly moued to draw neere, and ioyne himselfe to the Chariot, wherein that Aethiopian Eunuch sate reading the Prophesie of Esay.
The Spirit said unto Philip, that is, Philip was by the Spirit of God inwardly moved to draw near, and join himself to the Chariot, wherein that aethiopian Eunuch sat reading the Prophesy of Isaiah.
The Spirit said vnto Peter, that is, Peter was by the Spirit of God inwardly moued to depart from Ioppa, and goe to Caesarea to preach to the Gentiles, to Cornelius and his company.
The Spirit said unto Peter, that is, Peter was by the Spirit of God inwardly moved to depart from Joppa, and go to Caesarea to preach to the Gentiles, to Cornelius and his company.
From this inward speaking of God by his holy Spirit in the hearts of men without either words or sound, we may note thus much for our present comfort, that whensoeuer wee are inwardly moued, and doe feele our hearts touched with an earnest desire, either to offer vp our priuate requests to God,
From this inward speaking of God by his holy Spirit in the hearts of men without either words or found, we may note thus much for our present Comfort, that whensoever we Are inwardly moved, and do feel our hearts touched with an earnest desire, either to offer up our private requests to God,
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or to receiue the blessed Sacrament of the Eucharist, or to doe any good worke, we may be assured, that God by his holy Spirit, God by himselfe speaketh vnto vs.
or to receive the blessed Sacrament of the Eucharist, or to do any good work, we may be assured, that God by his holy Spirit, God by himself speaks unto us
When Christ prayed, Father glorifie thy name, immediatly there came a voice from Heauen, saying, I haue both glorified it, and will glorifie it againe.
When christ prayed, Father Glorify thy name, immediately there Come a voice from Heaven, saying, I have both glorified it, and will Glorify it again.
An example of this kind of Gods speaking is that vision of Ezechiel, chap. 1.4. He saw a whirle-wind come out of the North, with a great cloud, and a fire infolding it selfe; and in the middest of the fire the colour of Amber. All this he saw;
an Exampl of this kind of God's speaking is that vision of Ezechiel, chap. 1.4. He saw a whirlwind come out of the North, with a great cloud, and a fire infolding it self; and in the midst of the fire the colour of Amber. All this he saw;
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and saying, Adam where art thou? Gen. 3.8. 4 God speaketh, Imaginibus cordis oculis extensis, by some images, shapes, or semblances exhibited to our inward eyes, the eyes of our hearts.
and saying, Adam where art thou? Gen. 3.8. 4 God speaks, Imaginibus Cordis oculis extensis, by Some Images, shapes, or semblances exhibited to our inward eyes, the eyes of our hearts.
So Iacob in his dreame saw a ladder set vpon the earth, the top whereof reached to Heauen, and the Angels of God ascended and descended on it, Gen. 28.12.
So Iacob in his dream saw a ladder Set upon the earth, the top whereof reached to Heaven, and the Angels of God ascended and descended on it, Gen. 28.12.
palpable and tractable bodies for the time. One of the three more eminent than the rest, to whom Abraham did reuerence aboue the rest, with whom he talked, calling him Lord, vers. 3. who is also called Iehouah, vers. 17. was Christ the second person in the Trinity. And so God spake vnto Lot, by Angels in the likenesse of men, Gen. 19. Two Angels they were, vers. 1. Men they are called, vers. 10. Angels, and yet men. Angels in nature, and men in their habit.
palpable and tractable bodies for the time. One of the three more eminent than the rest, to whom Abraham did Reverence above the rest, with whom he talked, calling him Lord, vers. 3. who is also called Jehovah, vers. 17. was christ the second person in the Trinity. And so God spoke unto Lot, by Angels in the likeness of men, Gen. 19. Two Angels they were, vers. 1. Men they Are called, vers. 10. Angels, and yet men. Angels in nature, and men in their habit.
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By Celestiall substances I meane not onely the Heauens with the workes therein, but also the two superiour elements, the fire and the aire. So at the Baptisme of Christ, De nube vox sonuit, a voice was heard out of a cloud,
By Celestial substances I mean not only the Heavens with the works therein, but also the two superior elements, the fire and the air. So At the Baptism of christ, De Nube vox sonuit, a voice was herd out of a cloud,
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So to reproue the dulnesse of Balaam, In ore Asinae humana verba formauit, he enabled Balaams owne Asse to speake, Num. 22.28. Saint Peter, 2 Ep. 2.16. thus deliuers it;
So to reprove the dulness of balaam, In over Asinae Humana verba formauit, he enabled Balaams own Ass to speak, Num. 22.28. Saint Peter, 2 Epistle 2.16. thus delivers it;
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as when he spake to Moses in a flame of fire out of the middest of a bush, Exod. 3.2.4. The fire I call the celestiall, the bush the terrestriall substance.
as when he spoke to Moses in a flame of fire out of the midst of a bush, Exod 3.2.4. The fire I call the celestial, the bush the terrestrial substance.
Last of all, God speaketh by his Angels, when Secretâ eorum praesentiâ, by a secret presence of theirs he infuseth the power of his influence to the hearts of men:
Last of all, God speaks by his Angels, when Secretâ Their praesentiâ, by a secret presence of theirs he infuseth the power of his influence to the hearts of men:
sometimes by words, sometimes by things, sometimes by both words and things; sometimes by shapes exhibited to the eyes of the heart, sometimes by apparitions to the eyes of the body; sometime by celestiall substances, sometimes by terrestriall, sometimes by both celestiall and terrestriall: and last of all, by some secret presence of an Angell within man to the heart of man.
sometime by words, sometime by things, sometime by both words and things; sometime by shapes exhibited to the eyes of the heart, sometime by apparitions to the eyes of the body; sometime by celestial substances, sometime by terrestrial, sometime by both celestial and terrestrial: and last of all, by Some secret presence of an Angel within man to the heart of man.
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Thus from time to time hath God beene vsed to speake. Now followeth the sequell of his speech, Quis non prophetabit? Who can but prophesie? If the Lord God hath spoken, frendens quasi Leunculus, grinding his teeth as a lusty young Lion, against his people euen ready to be deuoured, Quis non prophetabit? What Prophet is there that dares containe himselfe from prophesying? that dares keepe silence from denouncing the reuengefull threats of God? The Lord God hath spoken, Quis non prophetabit? Who will not prophesie?
Thus from time to time hath God been used to speak. Now follows the sequel of his speech, Quis non prophetabit? Who can but prophesy? If the Lord God hath spoken, frendens quasi Leunculus, grinding his teeth as a lusty young lion, against his people even ready to be devoured, Quis non prophetabit? What Prophet is there that dares contain himself from prophesying? that dares keep silence from denouncing the revengeful Treats of God? The Lord God hath spoken, Quis non prophetabit? Who will not prophesy?
Ezechiel is sent vnto a people stiffe of forehead, and hard of heart, a people that would not hearken vnto him, by whom he might well feare to lose his life:
Ezechiel is sent unto a people stiff of forehead, and hard of heart, a people that would not harken unto him, by whom he might well Fear to loose his life:
Amos, this our Amos, now our Prophet Amos, once no Prophet, nor a Prophets sonne, but an heardman, and a gatherer of Sycomore fruit, taken by the Lord, as he was following the flocke, receiues his commission from the Lord; Goe, Prophesie vnto my people Israel. So he goeth, and prophesieth.
Amos, this our Amos, now our Prophet Amos, once no Prophet, nor a prophets son, but an herdsman, and a gatherer of Sycomore fruit, taken by the Lord, as he was following the flock, receives his commission from the Lord; Go, Prophesy unto my people Israel. So he Goes, and Prophesieth.
who though they haue not the gift of prediction, to foretell things to come, yet are they called Prophets, Mat. 10.41. He that receiueth a Prophet in the name of a Prophet, shall receiue a Prophets reward. Prophets they are called.
who though they have not the gift of prediction, to foretell things to come, yet Are they called prophets, Mathew 10.41. He that receiveth a Prophet in the name of a Prophet, shall receive a prophets reward. prophets they Are called.
Doctors or teachers are oftentimes in holy language called Prophets, because while they declare things present to be fugitiue and transitory, they doe manifest the things that are to come.
Doctors or Teachers Are oftentimes in holy language called prophets, Because while they declare things present to be fugitive and transitory, they do manifest the things that Are to come.
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Thus are Doctors or Teachers, the Ministers of the New Testament, Prophets in their kind; and the obseruation euen now made concerning the office of prophesying reacheth them.
Thus Are Doctors or Teachers, the Ministers of the New Testament, prophets in their kind; and the observation even now made Concerning the office of prophesying reaches them.
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Our hand against euery man, and euery mans hand against vs: Our tongue against euery vice, and euery tongue walketh & rangeth at liberty through our actions.
Our hand against every man, and every men hand against us: Our tongue against every vice, and every tongue walks & rangeth At liberty through our actions.
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The Disciple is not aboue his Master, nor the Seruant aboue his Lord. If our Master and Lord, Christ Iesus, haue suffered such things, we his Disciples and seruants must possesse our soules in patience.
The Disciple is not above his Master, nor the Servant above his Lord. If our Master and Lord, christ Iesus, have suffered such things, we his Disciples and Servants must possess our Souls in patience.
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If I preach not the Gospell! What then shall become of the Law? Wee must preach both, as the Gospell so the Law. As wee are to publish the tidings of ioy to those that reioyce in our message,
If I preach not the Gospel! What then shall become of the Law? we must preach both, as the Gospel so the Law. As we Are to publish the tidings of joy to those that rejoice in our message,
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Yet is not this necessity, necessitas coactionis, a necessity of coaction, constraint or compulsion, but necessitas obligationis & mandati diuini, a necessity of obligation and diuine Commandement.
Yet is not this necessity, Necessity coactionis, a necessity of coaction, constraint or compulsion, but Necessity obligationis & Mandati Divine, a necessity of obligation and divine Commandment.
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or an Exornation, pertaining to the prop•sition, which was in the second verse of this Chapter. It amplifieth the iniquitie of the Israelit•s from the testification of forren Nations, thus:
or an Exornation, pertaining to the prop•sition, which was in the second verse of this Chapter. It amplifieth the iniquity of the Israelit•s from the testification of foreign nations, thus:
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The Accusation is deliuered by an Apostrophe, by a turning of the speech from the Israelites to others, vers. 9. Others are called vpon to make a proclamation, in these words, Proclaime in the Palaces of Ashdod, and in the Palaces of the Land of Aegypt, and say: the tenour of their proclamation is in these, Assemble your selues vpon the mountaines of Samaria, and behold the great tumults in the midst thereof,
The Accusation is Delivered by an Apostrophe, by a turning of the speech from the Israelites to Others, vers. 9. Others Are called upon to make a proclamation, in these words, Proclaim in the Palaces of Ashdod, and in the Palaces of the Land of Egypt, and say: the tenor of their proclamation is in these, Assemble your selves upon the Mountains of Samaria, and behold the great tumults in the midst thereof,
The sinnes pointed at in this proclamation are two, Crueltie and Couetousnesse. Cruelty in their great tumults; Couetousnesse in their oppressions. Both are amplified vers. 10. from two places, à genere, & à specie.
The Sins pointed At in this proclamation Are two, Cruelty and Covetousness. Cruelty in their great tumults; Covetousness in their oppressions. Both Are amplified vers. 10. from two places, à genere, & à specie.
At the entrance into this field the Hebrew word is NONLATINALPHABET Haschmignu, and is as much, as, make to heare. The old Interpreter puts for it, Auditum facite, make a hearing;
At the Entrance into this field the Hebrew word is Haschmignu, and is as much, as, make to hear. The old Interpreter puts for it, Auditum Facite, make a hearing;
The Septuagint with their NONLATINALPHABET, are not farre from the meaning, nor is Oecolampadius with his annunciate, for which our countryman Tauerner hath Preach: Preach in the Palaces at Ashdod.
The septuagint with their, Are not Far from the meaning, nor is Oecolampadius with his annunciate, for which our countryman Taverner hath Preach: Preach in the Palaces At Ashdod.
Brentius with his Clamate; Gualter with his Diuulgate; Vatablus, Mercer, Drusius, and others, with their Promulgate, are all for the Proclamation: Cry, Diuulge, Publish, or Proclaime.
Brent with his Clamato; Gualter with his Divulgate; Vatablus, Mercer, Drusius, and Others, with their Promulgate, Are all for the Proclamation: Cry, Divulge, Publish, or Proclaim.
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Palaestina, the Countrey of the Philistines, was diuided into fiue Prouinces, Dutchies, or Lordsh•ps, mentioned Iosh. 13.3. the Prouinces of Azzah, of Ashdod, of Askelon, of Gath, of Ekron. These fiue, the chiefe and most famous Cities of Palaestina are recorded also, 1 Sam. 6.17.
Palestine, the Country of the philistines, was divided into fiue Provinces, Duchies, or Lordsh•ps, mentioned Joshua 13.3. the Provinces of Gaza, of Ashdod, of Ashkelon, of Gaza, of Ekron. These fiue, the chief and most famous Cities of Palestine Are recorded also, 1 Sam. 6.17.
where the Philistines are said to haue returned for a trespasse offering vnto the Lord, fiue golden E•rods; one for Ashdod, one for Azzah, one for Askelon, one for Gath, and one for Ekron.
where the philistines Are said to have returned for a trespass offering unto the Lord, fiue golden E•rods; one for Ashdod, one for Gaza, one for Ashkelon, one for Gaza, and one for Ekron.
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as the Children of Simeon had, within the inheritance of the Children of Iudah; & is accordingly described by Adrichom and Schrot in their tables of the Holy Land.
as the Children of Simeon had, within the inheritance of the Children of Iudah; & is accordingly described by Adrichom and Schrot in their tables of the Holy Land.
The more familiar name of it is Azotus. In it were left Giants, those that were called Enakim. It is to this day a famous Citie of Palaestina. So saith Eusebius lib. de locis Hebraicis.
The more familiar name of it is Azotus. In it were left Giants, those that were called Enakim. It is to this day a famous city of Palestine. So Says Eusebius lib. de locis Hebraicis.
Another learned Author writing of the Hebrew places in the Acts of the Apostles, saith, Azotus, is a famous towne of Palaestina, called in Hebrew Ashdod, and is one of the fiue cities of the Allophyli of the Philistines.
another learned Author writing of the Hebrew places in the Acts of the Apostles, Says, Azotus, is a famous town of Palestine, called in Hebrew Ashdod, and is one of the fiue cities of the Allophyli of the philistines.
For the Etymologie of the word, Saint Hierome saith, it signifieth as much as ignis vberis, or ignis patrui, the fire of an vnder, or of an vncle. The words are in his Commentary vpon Amos, chap. 1. where he refuseth those that say, it is ignis generationis, the fire of generation. And well:
For the Etymology of the word, Saint Jerome Says, it signifies as much as ignis vberis, or ignis patrui, the fire of an under, or of an uncle. The words Are in his Commentary upon Amos, chap. 1. where he Refuseth those that say, it is ignis generationis, the fire of generation. And well:
for they mistake Resch for Daleth; taking it for Aschdor, when it is Aschdod. The Author of the booke De nominibus Hebraicis vpon Ioshua, saith, Asdod is dissolutio, vel effusio, sine incendium, a dissolution,
for they mistake Resch for Daleth; taking it for Aschdor, when it is Ashdod. The Author of the book De nominibus Hebraicis upon Ioshua, Says, Asdod is Dissolution, vel Effusio, sine incendium, a dissolution,
Ignis patrui, so I reade with Drusius obseru. 6.8. not Gens patrui, as it is in the old bookes by the like mistake of Resch for Daleth. Buntingus in his Itinerarie vpon the old Testament, saith it is, Ignis dilectus, a beloued fire.
Ignis patrui, so I read with Drusius Observation. 6.8. not Gens patrui, as it is in the old books by the like mistake of Resch for Daleth. Buntingus in his Itin upon the old Testament, Says it is, Ignis Beloved, a Beloved fire.
The more familiar and Greeke name of this Citie, Azotus, is by Stephanus in his booke of Cities deriued from Aza, a woman, that was the Foundresse of this Citie.
The more familiar and Greek name of this city, Azotus, is by Stephanus in his book of Cities derived from Aza, a woman, that was the Foundress of this city.
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whē it was taken by the Philistines; and by the house of the Idoll Dagon there, 1 Sam. 5.2. This is that Azotus, where Philip the Deacon was found after he had baptised the Aethiopian Eunuch, Act. 8.40.
when it was taken by the philistines; and by the house of the Idol Dagon there, 1 Sam. 5.2. This is that Azotus, where Philip the Deacon was found After he had baptised the aethiopian Eunuch, Act. 8.40.
And this that Asdod, whereof you heard in my thirteenth Sermon vpon the first Chapter of this booke, vpon the eight verse, these words, I will cut off the inhabitant from Asdod.
And this that Asdod, whereof you herd in my thirteenth Sermon upon the First Chapter of this book, upon the eight verse, these words, I will Cut off the inhabitant from Asdod.
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but that it may by a Synecdoche comprehend the whole region or Country of the Philistines. Commonly it is so vnderstood by Ancients, Saint Hierome, Remigius, Albertus, Rupertus, Hugo, Lyra, Isidorus, and by moderne Writers, Montanus, Christophorus à Castro, Petrus Lusitanus, and others.
but that it may by a Synecdoche comprehend the Whole region or Country of the philistines. Commonly it is so understood by Ancients, Saint Jerome, Remigius, Albert, Rupert, Hugo, Lyra, Isidorus, and by modern Writers, Montanus, Christopher à Castro, Peter Lusitanus, and Others.
Yet may we not leaue it altogether vnsaluted. It is here called NONLATINALPHABET Eretz Mitzrajim, the Land of Mitzrajim. Saint Hierome Comment. in Esai. cap.
Yet may we not leave it altogether unsaluted. It is Here called Eretz Mitzraim, the Land of Mitzraim. Saint Jerome Comment. in Isaiah. cap.
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18. saith, that with the Hebrewes an Aegyptian man and an Aegyptian woman, and the Country of Aegypt haue all one name Mesraim: for so Drusius readeth out of a Manuscript of Saint Hieromes Workes, Apud Ebraeos & Aegyptius, & Aegyptus,
18. Says, that with the Hebrews an Egyptian man and an Egyptian woman, and the Country of Egypt have all one name Mesraim: for so Drusius readeth out of a Manuscript of Saint Jerome's Works, Apud Hebrews & Aegyptius, & Egypt,
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For the Aegyptian man, hee is Mesri, the woman Mesrith, the Countrey only Mesraim. And if by the name of Mesraim, the Aegyptians bee sometime signified, it is by a figure of speech,
For the Egyptian man, he is Egyptians, the woman Mesrith, the Country only Mesraim. And if by the name of Mesraim, the egyptians be sometime signified, it is by a figure of speech,
Iosephus in his first booke of the Antiquities of the Iewes, cap. 7. saith, that Egypt was called Mesre, and the Aegyptians Mesraei: he alludeth to the Hebrew name Mitzrajim. And Aegypt was so called from Mitzrajim one of the sonnes of Cham, his second sonne,
Iosephus in his First book of the Antiquities of the Iewes, cap. 7. Says, that Egypt was called Mesre, and the egyptians Mesraei: he alludeth to the Hebrew name Mitzraim. And Egypt was so called from Mitzraim one of the Sons of Cham, his second son,
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as we finde him, Gen. 10.6. He first inhabited that part of Africa, which was afterward called Aegypt, from Aegyptus, sonne of Belus, King of that Land. Now because this same Mitzrajim was one of the sons of Cham, the Land of Mitzrajim, or of Aegypt, is in the Psalmes of Dauid entitled the Land of Cham; as Psalm. 105.23. Iaacob was a stranger in the Land of Cham; and in other places.
as we find him, Gen. 10.6. He First inhabited that part of Africa, which was afterwards called Egypt, from Egypt, son of Belus, King of that Land. Now Because this same Mitzraim was one of the Sons of Cham, the Land of Mitzraim, or of Egypt, is in the Psalms of David entitled the Land of Cham; as Psalm. 105.23. Jacob was a stranger in the Land of Cham; and in other places.
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He smote all the first borne in Aegypt, euen the beginning of their strength, in the tabernacles of Cham. The latter part of that verse being an exposition of the former, makes it manifest, that Cham is there put for Mitzrajim, or Aegypt.
He smote all the First born in Egypt, even the beginning of their strength, in the Tabernacles of Cham. The latter part of that verse being an exposition of the former, makes it manifest, that Cham is there put for Mitzraim, or Egypt.
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not barely the houses, as the Vulgar Latine here readeth, but the Palaces: to shew, that this proclamation was to be made not in obscure houses, or poore Cottages, but in their Princes Courts.
not barely the houses, as the vulgar Latin Here readeth, but the Palaces: to show, that this proclamation was to be made not in Obscure houses, or poor Cottages, but in their Princes Courts.
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who haue euermore some about them, that will not spare to tell abroad what is either said or done by the Princes themselues in their most secret closets.
who have evermore Some about them, that will not spare to tell abroad what is either said or done by the Princes themselves in their most secret closets.
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nec posse dari regalibus vsquàm Secretum vitijs. Whatsoeuer thou doest, it is knowne abroad; nor can any place be of sufficient secrecie to conceale the vices of Kings.
nec posse dari regalibus vsquàm Secretum vitijs. Whatsoever thou dost, it is known abroad; nor can any place be of sufficient secrecy to conceal the vices of Kings.
And therefore is the Proclamation here enioyned to be made in the Palaces of Palaestina and Aegypt, in their Princes Courts, that the same thereof flying abroad into all the coasts of those dominions, the rest of the people might vnderstand thereof,
And Therefore is the Proclamation Here enjoined to be made in the Palaces of Palestine and Egypt, in their Princes Courts, that the same thereof flying abroad into all the coasts of those Dominions, the rest of the people might understand thereof,
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By this iniunction for the Proclamation now expounded, you see, that Heathens, the Philistines and Aegyptians, aliens from the Common-wealth of Israel, and vtter enemies to that State, are inuited to be spectators of the euils which God in iudgement was to bring vpon that his people, the Israelitish Nation.
By this injunction for the Proclamation now expounded, you see, that heathens, the philistines and egyptians, aliens from the Commonwealth of Israel, and utter enemies to that State, Are invited to be spectators of the evils which God in judgement was to bring upon that his people, the Israelitish nation.
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if our enemies be made priuie vnto them. This is it the Lord saith to Ierusalem, Ezech. 5.8. Behold, I, euen I, will execute iudgement, in the midst of thee, in the sight of the nations thine enemies.
if our enemies be made privy unto them. This is it the Lord Says to Ierusalem, Ezekiel 5.8. Behold, I, even I, will execute judgement, in the midst of thee, in the sighed of the Nations thine enemies.
The reproach and ignominie that commeth from an enemie in time of misery is to some farre more grieuous than death it selfe, who rather choose to die, though it be by their owne hands,
The reproach and ignominy that comes from an enemy in time of misery is to Some Far more grievous than death it self, who rather choose to die, though it be by their own hands,
Abimelech sonne of Ierubbaal, he, whom the Sichemites made their King, when at an assault of his giuen to the tower of Theber he had his scull broken by a peece of a Milstone which a certaine woman had cast vpon his head, he called hastily vnto a young man his armour-bearer, and said vnto him, Draw my sword, and slay me, that men say not of me, A woman slew him.
Abimelech son of Jerubbaal, he, whom the Sichemites made their King, when At an assault of his given to the tower of Theber he had his scull broken by a piece of a Millstone which a certain woman had cast upon his head, he called hastily unto a young man his armour-bearer, and said unto him, Draw my sword, and slay me, that men say not of me, A woman slew him.
he will not haue it said of him, that a woman slew him. That a woman, of the enemies side, slew him, he will not by any meanes haue it said of him: Kill him rather than it should be said, A woman slew him.
he will not have it said of him, that a woman slew him. That a woman, of the enemies side, slew him, he will not by any means have it said of him: Kill him rather than it should be said, A woman slew him.
Such was the impatience of Saul, Saul, he that was the first King of the Israelites, when the Philistines had gotten the day against him, had slaine three of his sonnes, Ionathan, Abinadab, and Malchishua, and himselfe was wounded by their archers, he thus spake vnto his Armour-bearer, Draw thy sword and thrust me thorow therewith,
Such was the impatience of Saul, Saul, he that was the First King of the Israelites, when the philistines had got the day against him, had slain three of his Sons, Ionathan, Abinadab, and Malchishua, and himself was wounded by their archers, he thus spoke unto his Armour-bearer, Draw thy sword and thrust me thorough therewith,
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Which vile act his Armour-bearer refusing, Saul became his owne executioner, took his owne sword and slew himselfe, 1 Sam. 31.4. He takes his own sword and slayes himselfe. And why so? Lest, saith he, these vncircumcised Philistines come and thrust me thorow, and mocke me. See, he will die, that he may not die:
Which vile act his Armour-bearer refusing, Saul became his own executioner, took his own sword and slew himself, 1 Sam. 31.4. He Takes his own sword and slays himself. And why so? Lest, Says he, these uncircumcised philistines come and thrust me thorough, and mock me. See, he will die, that he may not die:
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It was not valour in them, but cowardise, or impatiencie. For if they could with patience haue borne and endured their troubles, they would not haue hastened their owne death.
It was not valour in them, but cowardice, or impatiency. For if they could with patience have born and endured their Troubles, they would not have hastened their own death.
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and I hold it not amisse to bring a few, especially in the inequitie of these times, wherein wretchednesse hath so fearefully preuailed in some persons, and almost daily doth preuaile, that they dare plunge themselues into this pit of terrible destruction. My first reason shall be;
and I hold it not amiss to bring a few, especially in the inequity of these times, wherein wretchedness hath so fearfully prevailed in Some Persons, and almost daily does prevail, that they Dare plunge themselves into this pit of terrible destruction. My First reason shall be;
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because it is forbidden in that Commandement, Thou shalt not kill. In that Commandement is forbidden the killing of any man without lawfull authority. But no man hath authority ouer himselfe,
Because it is forbidden in that Commandment, Thou shalt not kill. In that Commandment is forbidden the killing of any man without lawful Authority. But no man hath Authority over himself,
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Thy soule, thy preseruation, the good wished to thy selfe, should be the true direction of thy deeds vnto thy neighbour. But it is vnlawfull for thee to lay bloudy or murthering hands vpon thy neighbour; and therefore thou mayest not make away thy selfe. It is more vnnaturall for thee to shed thine owne bloud,
Thy soul, thy preservation, the good wished to thy self, should be the true direction of thy Deeds unto thy neighbour. But it is unlawful for thee to lay bloody or murdering hands upon thy neighbour; and Therefore thou Mayest not make away thy self. It is more unnatural for thee to shed thine own blood,
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Iosephus a noble Captaine in the warre of the Iewes, after the losse of the Citie Iotapata, which Vespasian the Roman Generall tooke, being assembled with diuers of his souldiers in a caue, where for a while they lay hid from the fury of the Enemie,
Iosephus a noble Captain in the war of the Iewes, After the loss of the city Iotapata, which Vespasian the Roman General took, being assembled with diverse of his Soldiers in a cave, where for a while they lay hid from the fury of the Enemy,
when they would take no way, but that they would kill one the other, rather than they would be taken by their enemies the Romans, vseth vnto them a very patheticall speech,
when they would take no Way, but that they would kill one the other, rather than they would be taken by their enemies the Roman, uses unto them a very pathetical speech,
before he doe demand it? If we should kill our selues, Quis nos admittet ad illa sanctarum animarum consortia? Who is he, that shall admit vs into the company of good soules? Shall it not be said to vs,
before he do demand it? If we should kill our selves, Quis nos admittet ad illa sanctarum animarum consortia? Who is he, that shall admit us into the company of good Souls? Shall it not be said to us,
as once it was said to Adam, where art thou? so, where are yee? Where are yee, who contrary to my commandement are come, from whence yet you should not,
as once it was said to Adam, where art thou? so, where Are ye? Where Are ye, who contrary to my Commandment Are come, from whence yet you should not,
the soules of them who haue killed themselues are descended into Hell. And so much Saint Hierom seemes to affirme in an Epistle of his to Paula concerning the death of her daughter Blafilla, where he makes God thus to speake, Nullam animam recipio, quae me nolente separatur à corpore, I will receiue no soule, which against my will goeth out of the body to which I haue committed it.
the Souls of them who have killed themselves Are descended into Hell. And so much Saint Hieronymus seems to affirm in an Epistle of his to Paula Concerning the death of her daughter Blafilla, where he makes God thus to speak, Nullam animam recipio, Quae me nolente separatur à corpore, I will receive no soul, which against my will Goes out of the body to which I have committed it.
Beloued, without Gods exceeding mercy, whereof no man can presume, nay great and mighty preiudice is to the contrarie, it will be very ill with them, who doe aduenture to slay themselues.
beloved, without God's exceeding mercy, whereof no man can presume, nay great and mighty prejudice is to the contrary, it will be very ill with them, who do adventure to slay themselves.
Let then those of the Heathen, whom euen now I mētioned, Cato Vticensis, Antony, Cleopatra and Thraseas; let Abimelech and Saul, let others be famous for killing themselues; let it be said of them, that it was not bloud, but honour that gushed out of their sides,
Let then those of the Heathen, whom even now I mentioned, Cato Vincennes, Antony, Cleopatra and Thraseas; let Abimelech and Saul, let Others be famous for killing themselves; let it be said of them, that it was not blood, but honour that gushed out of their sides,
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namely, that aduersity and bitter affliction must be borne with patience: that in our miseries and calamities, we are to expect what end God will make,
namely, that adversity and bitter affliction must be born with patience: that in our misery's and calamities, we Are to expect what end God will make,
and not to hasten the issue in our selues. Maior animus meritò dicendus est, qui vitam arumnosam magis potest ferre, quàm fugere, August. de Ciuit. Dei lib.
and not to hasten the issue in our selves. Maior animus meritò dicendus est, qui vitam arumnosam magis potest Far, quàm Fugere, August. de Civil Dei lib.
Quis enim ignorat foemineae timiditatis esse, & muliebris formidinis, ne moriare, mori velle? Iosephus in that his Oration now cited out of Hegesippus: Who knowes it not to be effeminate timorousnesse and woman-like faint-heartednesse, to be willing to die, that thou die not, to kill thy selfe, that another kill thee not. So is it, beloued.
Quis enim Ignorant foemineae timiditatis esse, & muliebris formidinis, ne moriare, Mori velle? Iosephus in that his Oration now cited out of Hegesippus: Who knows it not to be effeminate timorousness and womanlike faintheartedness, to be willing to die, that thou die not, to kill thy self, that Another kill thee not. So is it, Beloved.
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This same NONLATINALPHABET, this same NONLATINALPHABET, this same selfe-killing, at the best, is no better than the badge of an abiect and a base minde.
This same, this same, this same Self-killing, At the best, is no better than the badge of an abject and a base mind.
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None of the Saints in their greatest miseries, nor Ioseph, nor Iob, nor Dauid, nor Daniel, nor other, thought of any such way to rid themselues out of trouble.
None of the Saints in their greatest misery's, nor Ioseph, nor Job, nor David, nor daniel, nor other, Thought of any such Way to rid themselves out of trouble.
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And for the sweetnesse they found in the fauour and grace of God, they were well content not only to be depriued of all worldly delights, and earthly pleasures,
And for the sweetness they found in the favour and grace of God, they were well content not only to be deprived of all worldly delights, and earthly pleasures,
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though these calamities befall vs in the sight of our enemies. Nay, though we be giuen vp into the hands of our enemies, who will triumph and reioyce at our downefall,
though these calamities befall us in the sighed of our enemies. Nay, though we be given up into the hands of our enemies, who will triumph and rejoice At our downfall,
The same Dauid, vpon the newes of the death of King Saul and Ionathan his sonne, willing to preuent the opprobrious and disgracefull insultations and vpbraidings of the enemie, giues a charge for secrecie,
The same David, upon the news of the death of King Saul and Ionathan his son, willing to prevent the opprobrious and disgraceful insultations and upbraidings of the enemy, gives a charge for secrecy,
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Tell it not in Gath, publish it not in the streets of Askelon, lest the daughters of the Philistines reioyce, lest the daughters of the vncircumcised triumph.
Tell it not in Gaza, publish it not in the streets of Ashkelon, lest the daughters of the philistines rejoice, lest the daughters of the uncircumcised triumph.
The little flocke of the righteous, the holy Church her selfe, is sensible of the insolencie of an enemie, Micah. 7.8. O thou enemie of mine, reioyce not at my fall;
The little flock of the righteous, the holy Church her self, is sensible of the insolency of an enemy, micah. 7.8. Oh thou enemy of mine, rejoice not At my fallen;
and the more these are afflicted, the more insolent are they. Great was the insolencie of those enemies of Dauid, of whom he complaineth Psal. 35.15. In mine aduersity they reioyced, and gathered themselues together;
and the more these Are afflicted, the more insolent Are they. Great was the insolency of those enemies of David, of whom he Complaineth Psalm 35.15. In mine adversity they rejoiced, and gathered themselves together;
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made mowes at me, and ceased not. As great was that of Nabal, in his answer to Dauids messengers, 1 Sam. 25.10. Who is Dauid? and who is the sonne of Iesse? There be many seruants now adayes that breake away euery man from his Master.
made mows At me, and ceased not. As great was that of Nabal, in his answer to David messengers, 1 Sam. 25.10. Who is David? and who is the son of Iesse? There be many Servants now adays that break away every man from his Master.
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and giue it vnto men, when I know not whence they be? Churlish Nabal; he is not content only not to giue any thing to Dauid, but also raileth at him, and reuileth him.
and give it unto men, when I know not whence they be? Churlish Nabal; he is not content only not to give any thing to David, but also rails At him, and revileth him.
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And was not the insolencie of Shemei of as high a straine? Shemei, a man of the family of the house of Saul, comes forth from Bahurim, and curseth still as hee comes, meets Dauid, casts stones at him, and reuileth him;
And was not the insolency of Shimei of as high a strain? Shimei, a man of the family of the house of Saul, comes forth from Bahurim, and Curseth still as he comes, meets David, Cast stones At him, and revileth him;
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Thirdly, wee may learne from hence how to behaue our selues towards our enemies, when they are fallen vnder the crosse, wee may not triumph ouer them. Wee must doe vnto them,
Thirdly, we may Learn from hence how to behave our selves towards our enemies, when they Are fallen under the cross, we may not triumph over them. we must do unto them,
This is that the Lord so seuerely commandeth in the Prophecie of Obadiah, vers. 11, 12. Looke not, reioyce not, speake not proudly in the day of thy brother, in the day of his peregrination, in the day of his perdition, in the day of his anguish, in the day of his ruine, in the day of his calamitie, in the day of his tribulation. And this is that, whereto Salomon exhorteth, Prou. 24.17. Reioyce not, when thine enemie falleth; and let not thine heart be glad when he stumbleth. So Ecclesiasticus admonisheth, Chap. 7.11. Laugh no man to scorne in the bitternesse of his soule. Holy Iob, Chap. 31.29. in the Catalogue of his comforts, reckoneth vp this for one;
This is that the Lord so severely commands in the Prophecy of Obadiah, vers. 11, 12. Look not, rejoice not, speak not proudly in the day of thy brother, in the day of his peregrination, in the day of his perdition, in the day of his anguish, in the day of his ruin, in the day of his calamity, in the day of his tribulation. And this is that, whereto Solomon exhorteth, Prou. 24.17. Rejoice not, when thine enemy falls; and let not thine heart be glad when he stumbleth. So Ecclesiasticus Admonisheth, Chap. 7.11. Laugh no man to scorn in the bitterness of his soul. Holy Job, Chap. 31.29. in the Catalogue of his comforts, Reckoneth up this for one;
that he neuer reioyced at the hurt of his enemie, nor was euer glad that any harme happened vnto him, nor euer suffered his mouth to doe such a sinne as to wish him euill.
that he never rejoiced At the hurt of his enemy, nor was ever glad that any harm happened unto him, nor ever suffered his Mouth to do such a sin as to wish him evil.
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And now (beloued) if neither the precept of the Lord, nor the exhortation of Salomon, nor the admonition of the wise sonne of Syrach, nor the example of holy Iob, can moue vs to the performance of this Christian duty,
And now (Beloved) if neither the precept of the Lord, nor the exhortation of Solomon, nor the admonition of the wise son of Sirach, nor the Exampl of holy Job, can move us to the performance of this Christian duty,
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What shall I say? Will the feare of punishment any whit amend vs? Then remember we what the Wise-man saith, Prou. 17.5. He that reioyceth at the harme of another, shall not himselfe escape vnpunished.
What shall I say? Will the Fear of punishment any whit amend us? Then Remember we what the Wiseman Says, Prou. 17.5. He that rejoices At the harm of Another, shall not himself escape unpunished.
And thus much be spoken by occasion of the iniunction for the proclamation, these words, Proclaime in the palaces of Ashdod, and in the palaces of the Land of Aegypt, and say. Now followeth the tenour of the Proclamation, in these:
And thus much be spoken by occasion of the injunction for the proclamation, these words, Proclaim in the palaces of Ashdod, and in the palaces of the Land of Egypt, and say. Now follows the tenor of the Proclamation, in these:
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and the oppressed in the middest thereof. Wherein three things are principally to be obserued: One is, the calling of an assembly. Secondly, the place for the assembly.
and the oppressed in the midst thereof. Wherein three things Are principally to be observed: One is, the calling of an assembly. Secondly, the place for the assembly.
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say to the Princes of Palaestina and of Aegypt, Congregamini, Be yee gathered together; assemble your selues, Come and meet together vpon the mountaines of Samaria.
say to the Princes of Palestine and of Egypt, Be gathered together, Be ye gathered together; assemble your selves, Come and meet together upon the Mountains of Samaria.
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Samaria, for the most common vse of the name, is the City registred, 1 King. 16.24. to be built by King Omrie, vpon a mountaine purchased by him of one Semer, called in the allegory, Ezech. 23.4. Aholah, sister to Aholibah, named to be the head of Ephraim, Esai. 7.9. It was a royall city of Israel, the Metropolis, the mother city of that kingdome.
Samaria, for the most Common use of the name, is the city registered, 1 King. 16.24. to be built by King Omrie, upon a mountain purchased by him of one Semer, called in the allegory, Ezekiel 23.4. Aholah, sister to Aholibah, nam to be the head of Ephraim, Isaiah. 7.9. It was a royal City of Israel, the Metropolis, the mother City of that Kingdom.
From it the coast adioyning, situate betwixt Galilee and Iudaea, was named Samaria, and is accordingly described by Cosmographers, Ptolomee, Ortelius, Maginus and others:
From it the coast adjoining, situate betwixt Galilee and Iudaea, was nam Samaria, and is accordingly described by Cosmographers, Ptolemy, Ortelius, Maginus and Others:
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2. or they may betoken the chiefe Citie thereof, because it was seated on a mountaine. And then our Prophet saith, the mountaines of Samaria, as we say in Latine, flumen Euphratis, Ʋrbs Romae, and herba Lapathi. As we say, the Riuer of Euphrates for Euphrates, the Citie of Rome, for Rome, the herbe of Patience, for Patience: so may our Prophet here say, the Mountaines of Samaria, for Samaria. That by these Mountaines of Samaria the whole Prouince is to be vnderstood, it is the opinion of Saint Hierome, Remigius, Rupertus, with some other, with whom agreeth Petrus Lusitanus. Yet to Castrus it seemeth more probable, that the very Citie be here meant,
2. or they may betoken the chief city thereof, Because it was seated on a mountain. And then our Prophet Says, the Mountains of Samaria, as we say in Latin, Flumen Euphratis, Ʋrbs Rome, and herba Lapathi. As we say, the River of Euphrates for Euphrates, the city of Room, for Room, the herb of Patience, for Patience: so may our Prophet Here say, the Mountains of Samaria, for Samaria. That by these Mountains of Samaria the Whole Province is to be understood, it is the opinion of Saint Jerome, Remigius, Rupert, with Some other, with whom agreeth Peter Lusitanus. Yet to Castrates it seems more probable, that the very city be Here meant,
Videte, looke about you therefore, Behold, see, NONLATINALPHABET Mehumoth rabboth, Whats that? Insanias multas, saith the old Interpreter; so Saint Hierome; See their many madnesses, NONLATINALPHABET, say the Septuagint, many miraculous and strange demeanours: Oecolampadius saith, Stupenda multa, many prodigious deportments. Drusius, Strages multas, many slaughters:
Videte, look about you Therefore, Behold, see, Mehumoth Rabboth, Whats that? Insanias multas, Says the old Interpreter; so Saint Jerome; See their many Madnesses,, say the septuagint, many miraculous and strange demeanours: Oecolampadius Says, Stupenda Multa, many prodigious deportments. Drusius, Strages multas, many slaughters:
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Caluin, Concussiones multas, many concussions, violent and publike extortions. Vatabl•• and Mercer, Contritiones multas, many Contritions, brusings, or cursings of the afflicted.
Calvin, Concussiones multas, many concussions, violent and public extortions. Vatabl•• and Mercer, contritiones multas, many Contritions, bruisings, or cursings of the afflicted.
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Iunius and Piscator, Vexationes plurimas, very many vexations: Gualter, Tumultus multos, many tumults: Brentius, Tumultus magnos, great tumults; Great tumults! Its our translation. See;
Iunius and Piscator, Vexationes plurimas, very many vexations: Gualter, Tumultus multos, many tumults: Brent, Tumultus Magnos, great tumults; Great tumults! Its our Translation. See;
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See then, many madnesses, strange and prodigious behauiours, slaughters, concussions, contritions, very many vexations, many and great tumults. All these see.
See then, many Madnesses, strange and prodigious behaviours, slaughters, concussions, contritions, very many vexations, many and great tumults. All these see.
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Their meaning is, that in Samaria, in the middest thereof, in penetralibus eius, in the inmost parts thereof, there were many that were calumniated, were accused falsly, were appeached wrongfully, were charged maliciously, were reproached vniustly, were reuiled iniuriously.
Their meaning is, that in Samaria, in the midst thereof, in penetralibus eius, in the inmost parts thereof, there were many that were calumniated, were accused falsely, were appeached wrongfully, were charged maliciously, were reproached unjustly, were reviled injuriously.
yea and Iudges too, of the impurity and vncleannesse, that was in the Lords owne people, the people of Israel. My obseruation is, God sometimes conuinceth his owne people of impiety, by comparing them with forreine Nations.
yea and Judges too, of the impurity and uncleanness, that was in the lords own people, the people of Israel. My observation is, God sometime Convinces his own people of impiety, by comparing them with foreign nations.
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Can you finde, thinke you, any Nations so like your selues? so inconstant, so mutable? Is there any Nation in the whole world, that so rashly changeth her Gods? Gods!
Can you find, think you, any nations so like your selves? so inconstant, so mutable? Is there any nation in the Whole world, that so rashly changes her God's? God's!
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And yet are the Nations constant in the worship of these their false Gods, their no Gods. But you, you of the Iewish Nation, mine owne people; you haue changed your Glory. Me, the true, faithfull,
And yet Are the nations constant in the worship of these their false God's, their no God's But you, you of the Jewish nation, mine own people; you have changed your Glory. Me, the true, faithful,
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be ye horribly afraid, be ye very desolate, saith the Lord. A like comparison is that brought by our Sauiour in the Gospell, Matth. 12.41. Where from the example of the Niniuites, he inferreth the condemnation of the Iewes. The men of Niniueh shall rise vp in iudgement with this generation, and shall condemne it: because they repented at the preaching of Ionas;
be you horribly afraid, be you very desolate, Says the Lord. A like comparison is that brought by our Saviour in the Gospel, Matthew 12.41. Where from the Exampl of the Niniuites, he infers the condemnation of the Iewes. The men of Nineveh shall rise up in judgement with this generation, and shall condemn it: Because they repented At the preaching of Ionas;
but Christ God and man, of the line and race of Dauid, was the Preacher to the Iewes: Ionas his preaching continued but for three daies, and the Niniuites repented;
but christ God and man, of the line and raze of David, was the Preacher to the Iewes: Ionas his preaching continued but for three days, and the Niniuites repented;
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Saint Paul likewise presseth the example of the Gentiles, the more to accuse the Corinthians of a grieuous sinne among them, 1 Cor. 5.1. It is reported commonly, that there is fornication among you, and such fornication, as is not so much as named among the Gentiles.
Saint Paul likewise Presseth the Exampl of the Gentiles, the more to accuse the Corinthians of a grievous sin among them, 1 Cor. 5.1. It is reported commonly, that there is fornication among you, and such fornication, as is not so much as nam among the Gentiles.
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But where is the Christian, that now adayes liueth such a life? Hath not dissimulation and hypocrisie in a manner couered the face of the Earth? Christi nomen anditis, you heare the name of Christ,
But where is the Christian, that now adays lives such a life? Hath not dissimulation and hypocrisy in a manner covered the face of the Earth? Christ Nome anditis, you hear the name of christ,
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Multa passim fides absque operibus, euery where there is much speech of the efficacie of faith without workes; but where is the man that sheweth me his faith by his workes?
Multa passim fides absque operibus, every where there is much speech of the efficacy of faith without works; but where is the man that shows me his faith by his works?
Beloued, what shall I say more? If we haue a delight to be called the people of God, if wee take any ioy in the name of a Christian, let it be our care to liue as it becommeth the people of God, as it becommeth Christians.
beloved, what shall I say more? If we have a delight to be called the people of God, if we take any joy in the name of a Christian, let it be our care to live as it becomes the people of God, as it becomes Christians.
If we shall so lead our liues, that our liues shall be to the vnbeleeuing Atheist, and blinde Papist, a horrour and a scandall, shall they not both, Atheist and Papist, rise vp in iudgement with vs and condemne vs? If vnder the cloake of Christian libertie, we liue petulantly, lasciuiously, dissolutely, in gluttony, in drunkennesse, in chambering, in wantonnesse, in whoredome, in luxuriousnesse, in strife, in maliciousnesse, in cruelty, in couetousnesse, and in other like enormities, shall they not both, Atheist and Papist, rise vp in iudgement with vs, and condemne vs?
If we shall so led our lives, that our lives shall be to the unbelieving Atheist, and blind Papist, a horror and a scandal, shall they not both, Atheist and Papist, rise up in judgement with us and condemn us? If under the cloak of Christian liberty, we live petulantly, lasciviously, dissolutely, in gluttony, in Drunkenness, in chambering, in wantonness, in whoredom, in luxuriousness, in strife, in maliciousness, in cruelty, in covetousness, and in other like enormities, shall they not both, Atheist and Papist, rise up in judgement with us, and condemn us?
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But put we on, as the elect of God, holy and beloued, the bowels of mercies, kindnesse, sanctimony and holinesse of life, humblenesse of minde, meekenesse, long-suffering, forbearing one another, and forgiuing one another, (if any man hath a quarrell against any) euen as God for Christs sake hath forgiuen vs. O! Let vs thus doe, and our soules shall liue.
But put we on, as the elect of God, holy and Beloved, the bowels of Mercies, kindness, sanctimony and holiness of life, humbleness of mind, meekness, long-suffering, forbearing one Another, and forgiving one Another, (if any man hath a quarrel against any) even as God for Christ sake hath forgiven us OH! Let us thus doe, and our Souls shall live.
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Such men, men for quality like fishes, deuourers one of another, cruell and couetous men, bore the sway in Samaria. It is plaine by this passage of Amos his second Sermon to the Kingdome of the ten Tribes, the people of Israel. Of this passage there are two parts:
Such men, men for quality like Fish, devourers one of Another, cruel and covetous men, boar the sway in Samaria. It is plain by this passage of Amos his second Sermon to the Kingdom of the ten Tribes, the people of Israel. Of this passage there Are two parts:
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An iniunction for a proclamation: Publish in the palaces, &c. The proclamation it selfe. Assemble your selues, &c. In the proclamation two sinnes were controlled: Cruelty and Couetousnesse.
an injunction for a proclamation: Publish in the palaces, etc. The proclamation it self. Assemble your selves, etc. In the proclamation two Sins were controlled: Cruelty and Covetousness.
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à genere, and à specie. From the Genus thus, They know not to doe right: and thus from the Species, They store vp violence and robbery in their palaces.
à genere, and à specie. From the Genus thus, They know not to do right: and thus from the Species, They store up violence and robbery in their palaces.
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That so it is God is witnesse, for NONLATINALPHABET Neum Iehouah, the Lord hath said it. I beginne with the amplification from the Genus; They know not to doe right.
That so it is God is witness, for Neum Jehovah, the Lord hath said it. I begin with the amplification from the Genus; They know not to do right.
So doe they who haue either non nouerunt, as Caluin, Gualter, and Brentius; or non norunt, as Vatablus, Mercer, and Piscator: They haue not knowne. Tremelius and Iunius haue, vt ignorent, how they are ignorant;
So do they who have either non nouerunt, as Calvin, Gualter, and Brent; or non Norunt, as Vatablus, Mercer, and Piscator: They have not known. Tremelius and Iunius have, vt ignorent, how they Are ignorant;
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So then, they of Samaria, the people of Israel, are accused of Ignorance. Ignorance of the Law of God, and of doing thereafter, is here laid vnto their charge.
So then, they of Samaria, the people of Israel, Are accused of Ignorance. Ignorance of the Law of God, and of doing thereafter, is Here laid unto their charge.
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and in the affirmatiue the negatiue. Thou shalt haue none other Gods but me, that's the negatiue; the affirmatiue to bee vnderstood is, Thou shalt haue me alone for thy God:
and in the affirmative the negative. Thou shalt have none other God's but me, that's the negative; the affirmative to be understood is, Thou shalt have me alone for thy God:
Its forbidden in the Epistle to the Ephes. cap. 4.17, 18. Walke not from henceforth as other Gentiles walke in the vanity of their minde, hauing their vnderstanding darkned, being alienated from the life of God, through the ignorance that is in them,
Its forbidden in the Epistle to the Ephesians cap. 4.17, 18. Walk not from henceforth as other Gentiles walk in the vanity of their mind, having their understanding darkened, being alienated from the life of God, through the ignorance that is in them,
so on the other side, the ignorance of God is the death of the soule. Hence is that of Saint Paul, 1 Thes. 4.13. I would not haue you ignorant, brethren, concerning them which are asleepe, that you sorrow not, euen as others which haue no hope.
so on the other side, the ignorance of God is the death of the soul. Hence is that of Saint Paul, 1 Thebes 4.13. I would not have you ignorant, brothers, Concerning them which Are asleep, that you sorrow not, even as Others which have no hope.
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This abuse of theirs grew of ignorance, for that they knew not the happy estate of such as die in the Lord. Saint Paul to reforme this their error, saith, Brethren, I would not haue you ignorant concerning them which are asleepe.
This abuse of theirs grew of ignorance, for that they knew not the happy estate of such as die in the Lord. Saint Paul to reform this their error, Says, Brothers, I would not have you ignorant Concerning them which Are asleep.
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and your heauinesse will be turned into ioy. And let this suffice to haue beene spoken to shew, that in respect of the Commandement, Ignorance of God, and his holy Will, is damnable, and to be auoided.
and your heaviness will be turned into joy. And let this suffice to have been spoken to show, that in respect of the Commandment, Ignorance of God, and his holy Will, is damnable, and to be avoided.
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So is it in regard that God hath expresly reproued it. There is a sharpe reproofe of it, Esay 1.3. The Oxe knoweth his owne•, and the Asse his masters Crib, but Israel hath not knowne, my people hath not vnderstood.
So is it in regard that God hath expressly reproved it. There is a sharp reproof of it, Isaiah 1.3. The Ox Knoweth his owne•, and the Ass his Masters Crib, but Israel hath not known, my people hath not understood.
Quid stolidius boue, quid stupidius asino? What is more foolish than the Oxe, what more stupid than the Asse? Yet those bruit beasts doe know them, by whom they are fed and nourished;
Quid stolidius above, quid stupidius Asino? What is more foolish than the Ox, what more stupid than the Ass? Yet those bruit beasts do know them, by whom they Are fed and nourished;
they are foolish children, and haue no vnderstanding: they are wise to doe euill, but to doe well they haue no knowledge. As absolute is that, Ierem. 9.3. They proceed from euill to worse, and haue not knowne me, saith the Lord.
they Are foolish children, and have no understanding: they Are wise to do evil, but to do well they have no knowledge. As absolute is that, Jeremiah 9.3. They proceed from evil to Worse, and have not known me, Says the Lord.
These, and the like reproofes of the ignorance of God, from Gods owne mouth, may serue for my second proofe, that the ignorance of God is damnable, and to be auoided.
These, and the like reproofs of the ignorance of God, from God's own Mouth, may serve for my second proof, that the ignorance of God is damnable, and to be avoided.
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The ignorance of God, and of the things reuealed in his holy Word, is a punishment of sinne, a cause of sinne, and sinne in it selfe. The position hath three branches.
The ignorance of God, and of the things revealed in his holy Word, is a punishment of sin, a cause of sin, and sin in it self. The position hath three branches.
Our ignorance of God and of things reuealed in his holy Word, is a punishment of sinne. It is a punishment of that sinne, which by the default of our first Father, Adam, was from him deriued downe to vs;
Our ignorance of God and of things revealed in his holy Word, is a punishment of sin. It is a punishment of that sin, which by the default of our First Father, Adam, was from him derived down to us;
For it labours with a defect, or want of light or knowledge, and with a want of sanctitie or holinesse; that quality, by which light or knowledge in the vnderstanding should be seasoned,
For it labours with a defect, or want of Light or knowledge, and with a want of sanctity or holiness; that quality, by which Light or knowledge in the understanding should be seasoned,
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That in the often repetition of the names of light and knowledge I seeme not tedious, may it please you to take what I shal speak of the one, as spokē of the other also.
That in the often repetition of the names of Light and knowledge I seem not tedious, may it please you to take what I shall speak of the one, as spoken of the other also.
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For between light & knowledge in the vnderstanding, I put no essentiall difference. Now I note in the vnderstanding a twofold light; the one naturall, the other Spirituall.
For between Light & knowledge in the understanding, I put no essential difference. Now I note in the understanding a twofold Light; the one natural, the other Spiritual.
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For notwithstanding our first fathers fall, there doe yet remaine in the vnregenerate man, certaine generall notions of good and euill things commanded or forbidden in the Law of God.
For notwithstanding our First Father's fallen, there do yet remain in the unregenerate man, certain general notions of good and evil things commanded or forbidden in the Law of God.
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NONLATINALPHABET, The naturall man, man of himselfe in his pure naturals, ruled only by nature, reason, and sense, without grace, without the Spirit of God, man vnregenerate, is altogether destitute of the spirituall light of the vnderstanding.
, The natural man, man of himself in his pure naturals, ruled only by nature, reason, and sense, without grace, without the Spirit of God, man unregenerate, is altogether destitute of the spiritual Light of the understanding.
Besides this want of light in the vnderstanding, whether naturall or spirituall, there is also carentia sanctitatis, a want of holinesse, wherewith the forenamed light ought now to be, as once it was, seasoned.
Beside this want of Light in the understanding, whither natural or spiritual, there is also Carentia sanctitatis, a want of holiness, wherewith the forenamed Light ought now to be, as once it was, seasoned.
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The want of this holinesse is manifested, Rom. 8.7. where you shall find, that whatsoeuer light or knowledge is in man, it is all vncleane, impure, and prophane; the Apostles words are NONLATINALPHABET, The wisdome of the flesh is enmity against God:
The want of this holiness is manifested, Rom. 8.7. where you shall find, that whatsoever Light or knowledge is in man, it is all unclean, impure, and profane; the Apostles words Are, The Wisdom of the Flesh is enmity against God:
What I haue now deliuered de mente, concerning the minde or vnderstanding, which is a speculatiue facultie of the soule, the same may be spoken De voluntate & affectionibus, of the will and affections, which are practicall faculties of the same.
What I have now Delivered de mente, Concerning the mind or understanding, which is a speculative faculty of the soul, the same may be spoken De voluntate & affectionibus, of the will and affections, which Are practical faculties of the same.
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And therefore as in the vnderstanding there is a defect of light and sanctitie, so is there in the will and affections, euen the absence of created holinesse.
And Therefore as in the understanding there is a defect of Light and sanctity, so is there in the will and affections, even the absence of created holiness.
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I haue said enough to shew, that ignorance of God and his will is in all the powers and faculties of the soule of man, a punishment of sinne, of originall sinne. But this punishment of sinne is generall, its common to all men,
I have said enough to show, that ignorance of God and his will is in all the Powers and faculties of the soul of man, a punishment of sin, of original sin. But this punishment of sin is general, its Common to all men,
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and depriued of the knowledge of God and his truth. So God punished the Gentiles with ignorance, Rom. 1.24. Because when they knew God, they glorified him not as God, therefore God gaue them vp to vncleannesse through the lusts of their owne hearts to dishonour their owne bodies betweene themselues.
and deprived of the knowledge of God and his truth. So God punished the Gentiles with ignorance, Rom. 1.24. Because when they knew God, they glorified him not as God, Therefore God gave them up to uncleanness through the Lustiest of their own hearts to dishonour their own bodies between themselves.
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So they became vaine in their imaginations; and professing themselues wise, they became fooles. And so God punished the wicked among the Thessalonians, 2 Thes. 2.10. Because they receiued not the truth, that they might be saued, therefore God did send them strong delusions, that they should beleeue lies.
So they became vain in their Imaginations; and professing themselves wise, they became Fools. And so God punished the wicked among the Thessalonians, 2 Thebes 2.10. Because they received not the truth, that they might be saved, Therefore God did send them strong delusions, that they should believe lies.
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Ignorance is a cause of sinne. For whosoeuer knoweth not God, he cannot worship God, he cannot but serue strange Gods. We see that in the Galatians, chap. 4.8. who therefore did seruice to them who by nature were not Gods, because they knew not the true God, Rom. 3.11. The like collection is made from some words in the fourteenth Psalme, that therefore men seeke not God because they know him not.
Ignorance is a cause of sin. For whosoever Knoweth not God, he cannot worship God, he cannot but serve strange God's We see that in the Galatians, chap. 4.8. who Therefore did service to them who by nature were not God's, Because they knew not the true God, Rom. 3.11. The like collection is made from Some words in the fourteenth Psalm, that Therefore men seek not God Because they know him not.
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There is none that vnderstandeth, there is none that seeketh God. In both places Saint Paul makes Ignorance to be the mother of superstition and idolatry.
There is none that understandeth, there is none that seeks God. In both places Saint Paul makes Ignorance to be the mother of Superstition and idolatry.
1 One sinne is the cause of another, in as much as for a sinne committed, the grace and presence of the Holy Spirit leaueth and forsaketh vs. It being departed, we cannot but runne into foule and filthy sinnes.
1 One sin is the cause of Another, in as much as for a sin committed, the grace and presence of the Holy Spirit Leaveth and Forsaketh us It being departed, we cannot but run into foul and filthy Sins.
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2 One sinne is the cause of another, in as much as God punisheth sinne with sinne; as when God gaue vp the Gentiles to their owne hearts lusts, to vncleannesse, to defile their owne bodies betweene themselues, Rom. 1.24. as euen now you heard.
2 One sin is the cause of Another, in as much as God Punisheth sin with sin; as when God gave up the Gentiles to their own hearts Lustiest, to uncleanness, to defile their own bodies between themselves, Rom. 1.24. as even now you herd.
3 One sinne is the cause of another, in as much as by committing of any sinne, we are drawne on againe to doe the like, and to ingeminate and double action vpon action, vntill at length we make the sinne habituall vnto vs. 4 One sinne is the cause of another, in as much as it cannot be, that a sinne should be committed without attendants. In which sense the Apostle, 1 Tim. 6.10. saith of NONLATINALPHABET, that it is NONLATINALPHABET;
3 One sin is the cause of Another, in as much as by committing of any sin, we Are drawn on again to do the like, and to ingeminate and double actium upon actium, until At length we make the sin habitual unto us 4 One sin is the cause of Another, in as much as it cannot be, that a sin should be committed without attendants. In which sense the Apostle, 1 Tim. 6.10. Says of, that it is;
You heard euen now that Paul makes it to be the mother of superstition and idolatry. I may say it is the mother of all heresies and errors. To this purpose Saint Hierome in a proeme of his to the Virgin Eustochium before his Commentaries vpon Esay saith, that the ignorance of th• Scriptures, is the ignorance of Christ.
You herd even now that Paul makes it to be the mother of Superstition and idolatry. I may say it is the mother of all heresies and errors. To this purpose Saint Jerome in a proem of his to the Virgae Eustochium before his Commentaries upon Isaiah Says, that the ignorance of th• Scriptures, is the ignorance of christ.
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the ignorance of the Scriptures, is the ignorance of Christ. It is so worthy a saying, that it is put into the body of the Canon Law, Dist. 38. C. Si iuxta. Thus much for the second branch of my position, wherein I affirmed, that Ignorance is a cause of sinne. The third branch is:
the ignorance of the Scriptures, is the ignorance of christ. It is so worthy a saying, that it is put into the body of the Canon Law, Dist 38. C. Si Next. Thus much for the second branch of my position, wherein I affirmed, that Ignorance is a cause of sin. The third branch is:
The first is an ignorance by wilfulnesse, the second by negligence, the third by necessity. The first and second they hold for sinnes: the third they excuse,
The First is an ignorance by wilfulness, the second by negligence, the third by necessity. The First and second they hold for Sins: the third they excuse,
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It is a malicious sinne, a sinne of commission, a very heynous sinne, when men may know and will not. It is a negligent sinne, a sinne of omission, yet a grieuous sinne,
It is a malicious sin, a sin of commission, a very heinous sin, when men may know and will not. It is a negligent sin, a sin of omission, yet a grievous sin,
The excuse which Christ fitteth to them serues onely to excuse them from the greatnesse and grieuousnesse of sinne, as if he had thus said, If I had not come and spoken vnto them, they should not haue had sin;
The excuse which christ fits to them serves only to excuse them from the greatness and grievousness of sin, as if he had thus said, If I had not come and spoken unto them, they should not have had since;
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The place may receiue light from Christs owne mouth, Luk. 12.47. Our Sauiour there affirmeth, that the seruant which knoweth his masters will and doth it not, shall bee beaten with many stripes;
The place may receive Light from Christ own Mouth, Luk. 12.47. Our Saviour there Affirmeth, that the servant which Knoweth his Masters will and does it not, shall be beaten with many stripes;
This ignorance resideth rather in their will and affections, than in their vnderstanding part. These are wilfully ignorant, saith Peter, 2 Ep. 3.5. They know but will not know, and they run with broad eyes vnto destruction.
This ignorance resideth rather in their will and affections, than in their understanding part. These Are wilfully ignorant, Says Peter, 2 Epistle 3.5. They know but will not know, and they run with broad eyes unto destruction.
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They which know not their Lords will because they care not to know it, their ignorance is Ignorantia crassa vel supina; a grosse, idle, wretchlesse, and negligent ignorance.
They which know not their lords will Because they care not to know it, their ignorance is Ignorantia Crassa vel Supine; a gross, idle, wretchless, and negligent ignorance.
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and stands conuicted by that saying of our Sauiour already produced, The seruant that doth not his Masters will, by reason he knowes it not, shall be beaten with stripes, though fewer.
and Stands convicted by that saying of our Saviour already produced, The servant that does not his Masters will, by reason he knows it not, shall be beaten with stripes, though fewer.
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But say an ignorance is inuincible, an ignorance of necessity, an ignorance that a man would, but cannot remoue: shall not such an ignorance excuse? No, it shall not,
But say an ignorance is invincible, an ignorance of necessity, an ignorance that a man would, but cannot remove: shall not such an ignorance excuse? No, it shall not,
but through his owne default he lost the same for himselfe and his posterity. A man may not for this complaine against Gods iustice, since that our fi•st sinne hath deserued a greater punishment.
but through his own default he lost the same for himself and his posterity. A man may not for this complain against God's Justice, since that our fi•st sin hath deserved a greater punishment.
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And this may serue for the illustration of the third part of my position, wherein I affirmed, that our ignorance of God and his truth is of it selfe sinne.
And this may serve for the illustration of the third part of my position, wherein I affirmed, that our ignorance of God and his truth is of it self sin.
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So foule a thing is ignorance. And therefore in this respect also its true, that Ignorance of God and his reuealed will is a sinne that is damnable and to be auoided. My obseruation thus established;
So foul a thing is ignorance. And Therefore in this respect also its true, that Ignorance of God and his revealed will is a sin that is damnable and to be avoided. My observation thus established;
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The Minister that neglects his duty, and either through insufficiency or idlenesse, suffereth the people to goe on in the waies of darknesse to their perdition, he becommeth accessary,
The Minister that neglects his duty, and either through insufficiency or idleness, suffers the people to go on in the ways of darkness to their perdition, he becomes accessary,
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Secondly, this may teach vs all to detest this ignorance of God and his reueuled will, and to seeke by all meanes to know God. They that content themselues to liue in their ignorance, and voluntarily submit themselues to be led by blind guides, such as cannot enforme them in the waies of the Lord, their estate is lamentable.
Secondly, this may teach us all to detest this ignorance of God and his reueuled will, and to seek by all means to know God. They that content themselves to live in their ignorance, and voluntarily submit themselves to be led by blind guides, such as cannot inform them in the ways of the Lord, their estate is lamentable.
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Thirdly, it may serue to reproue a Popesh practise, by which they endeuour by all meanes possible to keepe the people in blindnesse and ignorance, by taking away from them the light of Gods Word both read and preached;
Thirdly, it may serve to reprove a Popesh practise, by which they endeavour by all means possible to keep the people in blindness and ignorance, by taking away from them the Light of God's Word both read and preached;
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that so keeping them blind-folded, they may doe with them at their pleasure, and like carrion Crowes hauing picked out their eyes, may make a prey of them.
that so keeping them blindfolded, they may do with them At their pleasure, and like carrion Crows having picked out their eyes, may make a prey of them.
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What else meane they, when they teach, that Ignorance is the mother of deuotion? I know that N. D. in his Wardword denieth this to be taught by any Catholique.
What Else mean they, when they teach, that Ignorance is the mother of devotion? I know that N. D. in his Wordword Denieth this to be taught by any Catholic.
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A Deane of Pauls, Doctor Cole by name, one chosen not onely to maintaine the assertions of the Papists against the Protestants in a disputation at Westminster, but appointed by the Bishops and other his Collegues, to be the mouth for them all;
A Deane of Paul's, Doctor Coal by name, one chosen not only to maintain the assertions of the Papists against the Protestants in a disputation At Westminster, but appointed by the Bishops and other his Colleagues, to be the Mouth for them all;
euen he in that honourable assembly of the Councell and Nobles, and frequent concourse of the Commons, did with great vehemency maintaine this position in these words:
even he in that honourable assembly of the Council and Nobles, and frequent concourse of the Commons, did with great vehemency maintain this position in these words:
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But it appeareth by the whole practise and policy of that side, that they are fully perswaded, that without deepe Ignorance of the people, it is not possible for their Church to stand.
But it appears by the Whole practice and policy of that side, that they Are Fully persuaded, that without deep Ignorance of the people, it is not possible for their Church to stand.
Verily it is with them, as it was with the Scribes and Pharises, those Hypocrites, vnto whom a woe is denounced by our Sauiour, Matth. 23.13. They shut vp the Kingdome of Heauen before men.
Verily it is with them, as it was with the Scribes and Pharisees, those Hypocrites, unto whom a woe is denounced by our Saviour, Matthew 23.13. They shut up the Kingdom of Heaven before men.
yet the truth is, by depriuing the people of knowledge, they depriue them also of saluation, and make them subiect to vtter destruction: and so by consequent they make themselues guilty of the sinne and ruine of the people of both which they haue beene the principall causes.
yet the truth is, by depriving the people of knowledge, they deprive them also of salvation, and make them Subject to utter destruction: and so by consequent they make themselves guilty of the sin and ruin of the people of both which they have been the principal Causes.
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NONLATINALPHABET Haotzerim in the originall is from the root NONLATINALPHABET Aizar, which signifieth to treasure vp, to hoard vp, to store vp, to lay vp as in a store house. And accordingly runne the translations:
Haotzerim in the original is from the root Aizar, which signifies to treasure up, to hoard up, to store up, to lay up as in a store house. And accordingly run the Translations:
the Greeke, NONLATINALPHABET, who treasure vp. So the old Latine, Thesaurizantes; Drusius, qui thesauirzant; Tremelius, Piscator, and Buxtorfius, qui thesauros faciunt: all these are for the gathering or making of treasures. Vatablus and Mercer haue, qui recondunt, who lay vp:
the Greek,, who treasure up. So the old Latin, Thesaurizantes; Drusius, qui thesauirzant; Tremelius, Piscator, and Buxtorf, qui Thesauros faciunt: all these Are for the gathering or making of treasures. Vatablus and Mercer have, qui recondunt, who lay up:
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NONLATINALPHABET Chamas vaschod. Chamas with the Greekes is NONLATINALPHABET, Vnrighteousnesse; with the old Interpreter, Iniquitas, its Iniquity; with Caluin, Oecolampadius, and Gualter Rapina, its Rauine; with Brentius Iniuria, its Iniury;
Chamas vaschod. Chamas with the Greeks is, Unrighteousness; with the old Interpreter, Iniquitas, its Iniquity; with Calvin, Oecolampadius, and Gualter Rapine, its Ravine; with Brent Iniuria, its Injury;
with Tremelius, Drusius, and Piscator, Violentia, its Violence; and so it is with vs. So, see stored vp in the first place, Vnrighteousnesse, Iniquity, Rauine, Iniury, and Violence. Next is,
with Tremelius, Drusius, and Piscator, Violence, its Violence; and so it is with us So, see stored up in the First place, Unrighteousness, Iniquity, Ravine, Injury, and Violence. Next is,
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NONLATINALPHABET Schod: and that is likewise diuersly translated: with the Greekes it is NONLATINALPHABET, Misery; with the old Latine it is Rapina, Rauine;
Schod: and that is likewise diversely translated: with the Greeks it is, Misery; with the old Latin it is Rapine, Ravine;
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The like phrase our Sauiour vseth, Luk. 16.9. Make to your selues De mammona iniquitatis, of the Mammon of vnrighteousnesse, or of the riches of vnrighteousnesse.
The like phrase our Saviour uses, Luk. 16.9. Make to your selves De Mammon iniquitatis, of the Mammon of unrighteousness, or of the riches of unrighteousness.
So here may we call the treasures of violence and robbery, such treasures as violent and cruell men, such as couetous men and robbers doe gather together by pilling, by polling, by robbing, by wasting, by spoiling, by ransacking the poore, fatherlesse, widowes, and other distressed persons.
So Here may we call the treasures of violence and robbery, such treasures as violent and cruel men, such as covetous men and robbers do gather together by pilling, by polling, by robbing, by wasting, by spoiling, by ransacking the poor, fatherless, Widows, and other distressed Persons.
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In their palaces ] By mentioning their palaces our Prophet here taxeth and twiteth the great ones of Israel, as if they had built stately and sumptuous houses, Ex pauperum sanguine, saith Mercer, of the bloud of the poore;
In their palaces ] By mentioning their palaces our Prophet Here Taxes and twiteth the great ones of Israel, as if they had built stately and sumptuous houses, Ex Pauperum sanguine, Says Mercer, of the blood of the poor;
yea saith Quadratus, Ex pauperum visceribus, of the very bowels of the poore; Ex bonis rapto partis, by goods gotten from the poore by catching and by pillage.
yea Says Quadratus, Ex Pauperum visceribus, of the very bowels of the poor; Ex bonis rapto partis, by goods got from the poor by catching and by pillage.
And he further intimateth that all this couetous and cruell dealing against the poore was from their great ones, Kings, Princes, Nobles, and Magistrates, whose duty it was, not onely not to haue committed such enormities,
And he further intimateth that all this covetous and cruel dealing against the poor was from their great ones, Kings, Princes, Nobles, and Magistrates, whose duty it was, not only not to have committed such enormities,
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Here then are the rulers of Samaria accused of violence and robbery, iust as the rulers of Ierusalem are, Esay 1.23. Thy Princes are rebellious and companious of theeues:
Here then Are the Rulers of Samaria accused of violence and robbery, just as the Rulers of Ierusalem Are, Isaiah 1.23. Thy Princes Are rebellious and companious of thieves:
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Euery one loueth gifts and followeth after rewards: they iudge not the fatherlesse, neither doth the cause of the widow come vnto them. Whence my obseruation is:
Every one loves Gifts and follows After rewards: they judge not the fatherless, neither does the cause of the widow come unto them. Whence my observation is:
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Magistrates, rulers, men in authority, such as grow to wealth by oppression, bribery, and vniust dealing, may from hence be noted to be men of violence and robbery.
Magistrates, Rulers, men in Authority, such as grow to wealth by oppression, bribery, and unjust dealing, may from hence be noted to be men of violence and robbery.
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Alexander asked him, Quid ei videretur, vt mare haberet infestum? What he meant to be so troublesome at Sea to rob all that passed by? The Pirat freely and stoutly replyed;
Alexander asked him, Quid ei videretur, vt mare haberet infestum? What he meant to be so troublesome At Sea to rob all that passed by? The Pirate freely and stoutly replied;
Quid tibi vt orbem terrarum? Nay, what meane you Alexander, to be so troublesome to rob all the world? What I doe, I doe it but with one ship, Et latro vocor, and must be called a theefe: you doe the like with a fleet, with a number of ships,
Quid tibi vt orbem terrarum? Nay, what mean you Alexander, to be so troublesome to rob all the world? What I do, I do it but with one ship, Et Latro vocor, and must be called a thief: you do the like with a fleet, with a number of ships,
He that filcheth or pilfereth, the least pinne, point or sticke of wood from his neighbour, he that moueth ancient bounds, the ancient bounds which his fathers haue made, with a purpose to encroach vpon his neighbours land;
He that filcheth or pilfereth, the least pin, point or stick of wood from his neighbour, he that moves ancient bounds, the ancient bounds which his Father's have made, with a purpose to encroach upon his neighbours land;
For we must not feare to tell you, you doe offend. And if your conscience tell you, your offence is great, runne not headlong into Hell without returning.
For we must not Fear to tell you, you do offend. And if your conscience tell you, your offence is great, run not headlong into Hell without returning.
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And so much be spoken of my second part, the speciall amplification of cruelty and couetousnesse, the sinnes of Samaria, taken from their violence and robberies, treasured vp in their palaces.
And so much be spoken of my second part, the special amplification of cruelty and covetousness, the Sins of Samaria, taken from their violence and robberies, treasured up in their palaces.
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My third part is the ratification of the whole accusation. NONLATINALPHABET Neum Iehouah, the Lord hath said it. They know not to doe right, saith the Lord, who store vp violence and robbery in their palaces. Saith the Lord.
My third part is the ratification of the Whole accusation. Neum Jehovah, the Lord hath said it. They know not to do right, Says the Lord, who store up violence and robbery in their palaces. Says the Lord.
He seeth them all. There is nothing so secret, nothing so abstracted from the senses of men, Vt creatoris aut lateat cognitionem, aut effugiat potestatem, that it may either lurke from the eye,
He sees them all. There is nothing so secret, nothing so abstracted from the Senses of men, Vt Creatoris Or lateat cognitionem, Or effugiat potestatem, that it may either lurk from the eye,
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or escape the hand of God; August. de Ciuit. Dei, lib. 22. cap. 20. As plaine is that, Iob 34.22. There is no darknesse nor shadow of death, where the workers of iniquity may hide themselues.
or escape the hand of God; August. de Civil Dei, lib. 22. cap. 20. As plain is that, Job 34.22. There is no darkness nor shadow of death, where the workers of iniquity may hide themselves.
The obscurity of their Cells and Dorters, the thicknesse of their walls, the closenesse of their Windowes, with the cloake of a strict profession, couering all, could not hide their sinnes from the eye of Heauen.
The obscurity of their Cells and Dorters, the thickness of their walls, the closeness of their Windows, with the cloak of a strict profession, covering all, could not hide their Sins from the eye of Heaven.
16. The bad angell sees thee, and the good sees thee, and he that is better than the Angels, farre aboue all principalities and powers, God Almighty, he sees thee.
16. The bad angel sees thee, and the good sees thee, and he that is better than the Angels, Far above all principalities and Powers, God Almighty, he sees thee.
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an Exornation, pertaining to the proposition deliuered in the second verse. It amplifieth the iniquitie of the Israelites from the testification of forren nations: as thus;
an Exornation, pertaining to the proposition Delivered in the second verse. It amplifieth the iniquity of the Israelites from the testification of foreign Nations: as thus;
Sith you of your selues are not touched with a conscience of your euill deeds, them, the Philistines and Aegyptians, I call as witnesses and Iudges of your impurity and vncleannesse.
Sith you of your selves Are not touched with a conscience of your evil Deeds, them, the philistines and egyptians, I call as Witnesses and Judges of your impurity and uncleanness.
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It is the scope of this passage. The passage consisteth of two parts, An Accusation, vers. 9, 10. A Commination, vers. 11. In the ninth verse, a part of the Accusation, two things haue beene obserued:
It is the scope of this passage. The passage Consisteth of two parts, an Accusation, vers. 9, 10. A Commination, vers. 11. In the ninth verse, a part of the Accusation, two things have been observed:
In the Proclamation, two sinnes were controuled: Cruelty, and Couetousnesse. Their Cruelty in their great tumults; their Couetousnesse in their oppressions.
In the Proclamation, two Sins were controlled: Cruelty, and Covetousness. Their Cruelty in their great tumults; their Covetousness in their oppressions.
In the tenth verse, the other part of the Accusation, those two enormities, Cruelty and Couetousnesse, are amplified from two Topickes; à genere, & à specie; from the Genus, thus:
In the tenth verse, the other part of the Accusation, those two enormities, Cruelty and Covetousness, Are amplified from two Topics; à genere, & à specie; from the Genus, thus:
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Now from the Accusation I proceed to the Commination, vers. 11. Therefore thus saith the Lord God, An aduersary there shall be euen round about the Land:
Now from the Accusation I proceed to the Commination, vers. 11. Therefore thus Says the Lord God, an adversary there shall be even round about the Land:
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to their violence and robbery stored vp in their palaces, vers. 10. The relation that this particle hath to those sinnes, sheweth that those sinnes are the cause of the punishment here denounced:
to their violence and robbery stored up in their palaces, vers. 10. The Relation that this particle hath to those Sins, shows that those Sins Are the cause of the punishment Here denounced:
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Because you, that are the Princes and Potentates of Samaria, doe oppresse the poore and needie, Therefore will I bring against you mightier than your selues, that shall oppresse and spoile you.
Because you, that Are the Princes and Potentates of Samaria, do oppress the poor and needy, Therefore will I bring against you Mightier than your selves, that shall oppress and spoil you.
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In this my Thesis, by euill I vnderstand malum poenae, the euill of punishment, or the euill of affliction. Affliction or punishment, whereof sinne is the cause, is two fold, internall or externall; either inward or outward. The inward pertaineth to the minde, the outward to the body.
In this my Thesis, by evil I understand malum Poenae, the evil of punishment, or the evil of affliction. Affliction or punishment, whereof sin is the cause, is two fold, internal or external; either inward or outward. The inward pertaineth to the mind, the outward to the body.
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Againe, affliction or punishment, whereof sinne is the cause, is either publike or priuate. Publike afflictions, I call such wherof many men at once haue a sense and feeling:
Again, affliction or punishment, whereof sin is the cause, is either public or private. Public afflictions, I call such whereof many men At once have a sense and feeling:
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the waste done in them by fire, warre, euill beasts, pestilence, famine, tyrannie, persecution, the death of good Princes, heresie, schisme, euery common misery. All these are publike.
the waste done in them by fire, war, evil beasts, pestilence, famine, tyranny, persecution, the death of good Princes, heresy, Schism, every Common misery. All these Are public.
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It is causa NONLATINALPHABET, it is efficiens impellen•; it is the impulsiue cause of all afflictions or punishments: it fetcheth downe vengeance from the Maiestie of Heauen.
It is causa, it is Efficients impellen•; it is the impulsive cause of all afflictions or punishments: it Fetches down vengeance from the Majesty of Heaven.
It brought that same vniuersall deluge vpon the whole world, Gen. 7.17. It brought downe fire and brimstone vpon Sodome and Gomorrah, Gen. 19.24. It caused the Land of Canaan to spue out her inhabitants, Leuit. 18.25. It will make any Land sit mourning like a desolate widow, or a distressed mother, robbed of her children, and spoiled of all her comforts.
It brought that same universal deluge upon the Whole world, Gen. 7.17. It brought down fire and brimstone upon Sodom and Gomorrah, Gen. 19.24. It caused the Land of Canaan to spue out her inhabitants, Levites 18.25. It will make any Land fit mourning like a desolate widow, or a distressed mother, robbed of her children, and spoiled of all her comforts.
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It is that, whereof the Prophet Ieremie complaineth, Chap. 12.4. How long shall the Land mourne, and the herbes of euery field wither, for the wickednesse of them that dwell therein? Turne to the Prophecie of Micah, Chap. 1.4.
It is that, whereof the Prophet Ieremie Complaineth, Chap. 12.4. How long shall the Land mourn, and the herbs of every field wither, for the wickedness of them that dwell therein? Turn to the Prophecy of micah, Chap. 1.4.
Secondly, it may teach vs to iustifie God, whensoeuer hee shall afflict vs, and to beare his visitation with patience. Wherefore doth a liuing man complaine, a man for the punishment of his sinnes? Lament. 3.39.
Secondly, it may teach us to justify God, whensoever he shall afflict us, and to bear his Visitation with patience. Wherefore does a living man complain, a man for the punishment of his Sins? Lament. 3.39.
we haue transgressed, and rebelled against him, and therefore he afflicteth vs. My resolution shall be in the words of Micah the Prophet, Chap. 7.9. I will beare the indignation of the Lord, because I haue sinned against him.
we have transgressed, and rebelled against him, and Therefore he afflicts us My resolution shall be in the words of micah the Prophet, Chap. 7.9. I will bear the Indignation of the Lord, Because I have sinned against him.
And let this suffice to haue beene spoken of my first generall, the cause of the punishment here denounced, implied in this particle, Therefore. I proceed to my next generall, the Author of this punishment, the Lord God. Therefore, thus saith the Lord God.
And let this suffice to have been spoken of my First general, the cause of the punishment Here denounced, implied in this particle, Therefore. I proceed to my next general, the Author of this punishment, the Lord God. Therefore, thus Says the Lord God.
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With these two names of God, Adonai Iehouih, wee haue met twice alreadie in this Chapter, verse 7. and 8. Sith they are here againe, they are againe by vs to be saluted: but briefly. Adonai, the Lord.
With these two names of God, Adonai Jehovah, we have met twice already in this Chapter, verse 7. and 8. Sith they Are Here again, they Are again by us to be saluted: but briefly. Adonai, the Lord.
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It is the obseruation of the Massorets. Rambam maketh this name to be equiualent to the name Iehouah: so doth the Talmud. Yet is there a difference betweene them.
It is the observation of the Massorets. Rambam makes this name to be equivalent to the name Jehovah: so does the Talmud. Yet is there a difference between them.
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Adonai is the name of God of his sustentation and dominion; but Iehouih is his name of existing or being. By Adonai wee know that God alone is absolutely Lord, Ruler and Gouernour of all things; yea and our Lord.
Adonai is the name of God of his sustentation and dominion; but Jehovah is his name of existing or being. By Adonai we know that God alone is absolutely Lord, Ruler and Governor of all things; yea and our Lord.
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By Iehouih, that of himselfe and by himselfe, He euer was, is, and shall be: that of him all creatures haue their being; and that he giueth a reall being to all his promises and threats.
By Jehovah, that of himself and by himself, He ever was, is, and shall be: that of him all creatures have their being; and that he gives a real being to all his promises and Treats.
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Adonai Iehouih, the Lord God, he that is iudex iustissimus, the most iust Iudge, and suffereth not a sinne to passe without due punishment, He is here presented vnto you for the Author of the punishment here denounced.
Adonai Jehovah, the Lord God, he that is Judge iustissimus, the most just Judge, and suffers not a sin to pass without due punishment, He is Here presented unto you for the Author of the punishment Here denounced.
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And here by euill I vnderstand as in my former obseruation, the euill of punishment, or the euill of affliction, priuate or publike, internall, or externall: God is the Author of all.
And Here by evil I understand as in my former observation, the evil of punishment, or the evil of affliction, private or public, internal, or external: God is the Author of all.
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where by euill vnderstand with Tertullian lib. 2. aduersus Marcionem cap. 24. Mala non peccatoria, sed vltoria, Euill not of sinne, but of reuengement. In which sense wee are to take euill in all those places of holy writ, wherein God either bringeth or threatneth to bring euill vpon any.
where by evil understand with Tertullian lib. 2. Adversus Marcionem cap. 24. Mala non peccatoria, sed vltoria, Evil not of sin, but of revengement. In which sense we Are to take evil in all those places of holy writ, wherein God either brings or threatens to bring evil upon any.
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By euill in all such places, as in this my Thesis, we are to vnderstand the euill of reuengement, the euill of punishment, or the euill of affliction. Of euery such euill God is the Author.
By evil in all such places, as in this my Thesis, we Are to understand the evil of revengement, the evil of punishment, or the evil of affliction. Of every such evil God is the Author.
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The author of euill by accident! How is that? Why thus? When God withdraweth from the earth his heauenly benedictions, forbidding the clouds to giue their raine,
The author of evil by accident! How is that? Why thus? When God withdraweth from the earth his heavenly benedictions, forbidding the Clouds to give their rain,
or the Sunne his influence, and taking from vs our health, our peace, or any other temporall blessing, hee is the author of euill. And this may serue for the proofe and explanation of my second Doctrine, which was, Of all the euill that befalleth man in this life, God is the Author.
or the Sun his influence, and taking from us our health, our peace, or any other temporal blessing, he is the author of evil. And this may serve for the proof and explanation of my second Doctrine, which was, Of all the evil that befalls man in this life, God is the Author.
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Secondly, from hence may be confuted, the vaine opinion of Fortune, whereunto many Philosophers and carnall ignorant people vse to ascribe those things whereof they see not an apparant cause.
Secondly, from hence may be confuted, the vain opinion of Fortune, whereunto many Philosophers and carnal ignorant people use to ascribe those things whereof they see not an apparent cause.
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What more casuall in this world than Lottery? Yet, therein nothing falleth out by fortune, but all is wholly and altogether directed by the infinite and eternall prouidence of Almighty God:
What more casual in this world than Lottery? Yet, therein nothing falls out by fortune, but all is wholly and altogether directed by the infinite and Eternal providence of Almighty God:
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yet in their afflictions he yeeldeth them comfort. Saint Paul blesseth God for it, 2 Cor. 1.3. Blessed be God, euen the Father of our Lord Iesus Christ, the Father of mercies, and the God of all comfort, who comforteth vs in all our tribulation.
yet in their afflictions he yields them Comfort. Saint Paul Blesses God for it, 2 Cor. 1.3. Blessed be God, even the Father of our Lord Iesus christ, the Father of Mercies, and the God of all Comfort, who comforts us in all our tribulation.
An aduersary there shall be euen round about the Land ] The old Interpreter translates it, Tribulabitur & circuietur terra; the Land shall be troubled and compassed about.
an adversary there shall be even round about the Land ] The old Interpreter translates it, Tribulabitur & circuietur terra; the Land shall be troubled and compassed about.
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NONLATINALPHABET Tsar in the originall is rendred Arctator by Montanus; Tribulator, by Occolampadius; Aduersarius, by Caluin and Drusius; Hostis, by Tremelius, Piscator, and Gualter; It is Tribulatio with Vatablus and Mercer; but Angustiae with Ionathan. Well;
Tsar in the original is rendered Arctator by Montanus; Tribulator, by Oecolampadius; Adversary, by Calvin and Drusius; Hostis, by Tremelius, Piscator, and Gualter; It is Tribulatio with Vatablus and Mercer; but Angustiae with Ionathan. Well;
be it either Arctator, or Tribulator, or an Aduersary, or an Enemie; or be it Tribulation, or be it Anguish; it is not in a little part or corner of the Land,
be it either Arctator, or Tribulator, or an Adversary, or an Enemy; or be it Tribulation, or be it Anguish; it is not in a little part or corner of the Land,
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but in circuitis terrae, it is in the circuit of the Land, it enuironeth the whole Land. The Septuagint haue a reading by themselues, NONLATINALPHABET: Tyre shall be made desolate;
but in circuitis terrae, it is in the circuit of the Land, it environeth the Whole Land. The septuagint have a reading by themselves,: Tyre shall be made desolate;
Tyrus is in Hebrew Tzor; so is it in the first Chapter of this prophecie, vers. 9. It seemes the S•ptuagint did in this place reade Tzor, as also Aquila once did reade.
Tyre is in Hebrew Tzor; so is it in the First Chapter of this prophecy, vers. 9. It seems the S•ptuagint did in this place read Tzor, as also Aquila once did read.
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He with his armies is to come against the Citie and Kingdome of Samaria: he shall so beset and beleaguer the whole countrey round about, that there shall be no escaping for any of the inhabitants.
He with his armies is to come against the city and Kingdom of Samaria: he shall so beset and beleaguer the Whole country round about, that there shall be no escaping for any of the inhabitants.
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According to this prediction it came to passe some sixty fiue yeares after, in the ninth yeare of the reigne of Hoshea son of Elah King of Israel, as it is, 2 King. 17.6. An aduersary there shall be euen round about the Land ] Now from this circumstance of the Siege of Samaria so long before threatned, ariseth this obseruation, Gods threatning to punish long before he punisheth, are inuitations to repentance.
According to this prediction it Come to pass Some sixty fiue Years After, in the ninth year of the Reign of Hoshea son of Elah King of Israel, as it is, 2 King. 17.6. an adversary there shall be even round about the Land ] Now from this circumstance of the Siege of Samaria so long before threatened, arises this observation, God's threatening to Punish long before he Punisheth, Are invitations to Repentance.
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He threatneth, saith S. Chrysostome, Hom. 12. in Genes. Vt nobis correctis, min as ad opus minimè perducat, that we being amended, his menacing need not take effect.
He threatens, Says S. Chrysostom, Hom. 12. in Genesis. Vt nobis correctis, min as ad opus minimè perducat, that we being amended, his menacing need not take Effect.
If this were not the end of Gods threatnings, why doth Zephaniah Chap. 2.1, 2. thus exhort the Iewes? Gather yourselues together, yea gather together, O Nation not desired.
If this were not the end of God's threatenings, why does Zephaniah Chap. 2.1, 2. thus exhort the Iewes? Gather yourselves together, yea gather together, Oh nation not desired.
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Because Gods will is, rather to terrifie them, than to lay punishments vpon them, he incites them to repentance, that he be not driuen to doe, as he hath threatned.
Because God's will is, rather to terrify them, than to lay punishments upon them, he incites them to Repentance, that he be not driven to do, as he hath threatened.
This is that same NONLATINALPHABET, it is the goodnesse, the forbearance, the long suffering of God, whereof Saint Paul speaketh, Rom. 2.4. Despisest thou, O man, the riches of his goodnesse and forbearance, and long suffering, not knowing that the goodnesse of God leadeth thee to repentance? It leadeth to repentance.
This is that same, it is the Goodness, the forbearance, the long suffering of God, whereof Saint Paul speaks, Rom. 2.4. Despisest thou, Oh man, the riches of his Goodness and forbearance, and long suffering, not knowing that the Goodness of God leads thee to Repentance? It leads to Repentance.
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because if after threatning repentance follow, it procureth the forgiuenesse of sinne, and taketh away the cause of the punishment. Sinne is the cause of Gods iudgements; this wee heard euen now.
Because if After threatening Repentance follow, it procureth the forgiveness of sin, and Takes away the cause of the punishment. Sin is the cause of God's Judgments; this we herd even now.
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For so saith the Lord, Ez•ch. 33.14, 15. When I say vnto the wicked, Thou shalt surely die, if hee turne from his sinne and doe that which is lawfull and right, hee shall surely liue, he shall not die.
For so Says the Lord, Ez•ch. 33.14, 15. When I say unto the wicked, Thou shalt surely die, if he turn from his sin and do that which is lawful and right, he shall surely live, he shall not die.
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when he threatneth, is not the destruction of them that are threatned, but their amendment. For thus saith the Lord, Ezech. 18.23. Haue I any pleasure at all that the wicked should die, and not that he should returne from his wayes and liue? This by way of interrogation. But it is by way of assertion, Ezech. 33.11. and is backed with an oath;
when he threatens, is not the destruction of them that Are threatened, but their amendment. For thus Says the Lord, Ezekiel 18.23. Have I any pleasure At all that the wicked should die, and not that he should return from his ways and live? This by Way of interrogation. But it is by Way of assertion, Ezekiel 33.11. and is backed with an oath;
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The first is to teach vs, that in the greatest and most fearefull threatnings of Gods iudgements, there is comfort remaining, hope of grace and mercy to be found, health in sicknesse, and life in death.
The First is to teach us, that in the greatest and most fearful threatenings of God's Judgments, there is Comfort remaining, hope of grace and mercy to be found, health in sickness, and life in death.
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It is your parts whensoeuer you shall heare of the threatnings of Gods iudgements against sinners, to stirre vp your selues vnto repentance, thereby to preuent the wrath of God and to stay his iudgements.
It is your parts whensoever you shall hear of the threatenings of God's Judgments against Sinners, to stir up your selves unto Repentance, thereby to prevent the wrath of God and to stay his Judgments.
Hee raiseth vp the Chaldeans against the kingdome of Iudah, Habac. 1.6. I raise vp the Chaldeans, that bitter and hasty Nation, which shall march thorow the breadth of the land, to possesse the dwelling places that are not theirs.
He Raiseth up the Chaldeans against the Kingdom of Iudah, Habakkuk 1.6. I raise up the Chaldeans, that bitter and hasty nation, which shall march thorough the breadth of the land, to possess the Dwelling places that Are not theirs.
The extent or greatnesse of the Kingdome whereof thou art, what can it auaile thee? Hee that once for sinne couered the whole earth with an armie of waters, can now for sinne enuiron the greatest kingdome of the earth with an armie of warriours. And flagellum inundans cum transierit, eritis ei in conculcationem, Esay 28.18.
The extent or greatness of the Kingdom whereof thou art, what can it avail thee? He that once for sin covered the Whole earth with an army of waters, can now for sin environ the greatest Kingdom of the earth with an army of warriors. And flagellum inundans cum transierit, You will be ei in conculcationem, Isaiah 28.18.
O let vs therefore with a sweet feeling acknowledge the infinite loue and compassion of God towards this Kingdome, in so long preseruing it from all hostile inuasion.
O let us Therefore with a sweet feeling acknowledge the infinite love and compassion of God towards this Kingdom, in so long preserving it from all hostile invasion.
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There was indeed an inuasion in the yeare 88. intended against this Kingdome by a supposed inuincible Armad•. It gloried in strength, munition, ships, preparations and confederates.
There was indeed an invasion in the year 88. intended against this Kingdom by a supposed invincible Armad•. It gloried in strength, munition, ships, preparations and confederates.
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It was the Lords mercy towards vs to crosse, to curse that proud attempt. The winds and seas by his appointment fought against them, and we were deliuered.
It was the lords mercy towards us to cross, to curse that proud attempt. The winds and Seas by his appointment fought against them, and we were Delivered.
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Now sith it hath pleased God to continue vnto vs hitherto our peace and plenty; and we sit euery one vnder his Vine, and vnder his Fig-tree, whilst our neighbour-nations are shaken and tossed with the tempest of warres, and all things round about vs are in an vproare;
Now sith it hath pleased God to continue unto us hitherto our peace and plenty; and we fit every one under his Vine, and under his Fig tree, while our neighbour-nations Are shaken and tossed with the tempest of wars, and all things round about us Are in an uproar;
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and pray we for the continuance of this our happinesse: that there be no taste of the sharpnes and misery of war among vs, that there be no assaulting of our Cities, that there be no sorrow of heart,
and pray we for the Continuance of this our happiness: that there be no taste of the sharpness and misery of war among us, that there be no assaulting of our Cities, that there be no sorrow of heart,
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nor weeping of eyes, nor wringing of hands, nor shriking of voices among vs. Will you take direction for your prayer from the royall Prophet? Pray then as hee hath directed, Psalm. 144.12. Pray, that our sonnes may be as plants growen vp in their youth, that our daughters may be as corner stones polished after the similitude of a palace, that our garners may be full, affoording all manner of store:
nor weeping of eyes, nor wringing of hands, nor shrieking of voices among us Will you take direction for your prayer from the royal Prophet? prey then as he hath directed, Psalm. 144.12. prey, that our Sons may be as plants grown up in their youth, that our daughters may be as corner stones polished After the similitude of a palace, that our garners may be full, affording all manner of store:
I haue done with the Siege, and am come to the Victory. NONLATINALPHABET Vehoridh mimmek gnuzzek, word for word, and he shall cause thy strength to come downe.
I have done with the Siege, and am come to the Victory. Vehoridh mimmek gnuzzek, word for word, and he shall cause thy strength to come down.
Dejiciet à te robur tuum, He shall cast downe thy strength from thee, so Tremelius, Piscator, Drusius, and Gualter; Tollet, he shall take it away from thee,
Dejiciet à te robur tuum, He shall cast down thy strength from thee, so Tremelius, Piscator, Drusius, and Gualter; Tollet, he shall take it away from thee,
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so Caluin; Detrahet, he shall pull it downe, so Vatablus; Deducet, he shall bring it downe, so Oecolampadius. The Vulgar Latine turnes it passiuely, Detrahetur ex te fortitudo tua, thy strength shall be brought downe from thee.
so Calvin; Detrahet, he shall pull it down, so Vatablus; Deducet, he shall bring it down, so Oecolampadius. The vulgar Latin turns it passively, Detrahetur ex te fortitudo tua, thy strength shall be brought down from thee.
as in some fortification: whether it were the substance of their riches, or the munitions of their Citie•, or the multitude of their souldiers, or the armies of their adherents. Whatsoeuer it be, downe it must.
as in Some fortification: whither it were the substance of their riches, or the munitions of their Citie•, or the multitude of their Soldiers, or the armies of their adherents. Whatsoever it be, down it must.
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My obseruation here shall be that of Albertus, Vltioni diuinae nulla obsistere potest fortitudo: No strength shall be able to withstand diuine reuengement.
My observation Here shall be that of Albert, Ultioni diuinae nulla obsistere potest fortitudo: No strength shall be able to withstand divine revengement.
For there is no strength against the Lord. No strength! None at all. So saith Esay, Chap. 2.12. The day of the Lord of Hosts shall bee vpon euery one that is proud and loftie, vpon euery one that is lifted vp;
For there is no strength against the Lord. No strength! None At all. So Says Isaiah, Chap. 2.12. The day of the Lord of Hosts shall be upon every one that is proud and lofty, upon every one that is lifted up;
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vpon all the Cedars of Lebanon, vpon all the Okes of Bashan; vpon all high Mountaines and Hilles; vpon euery high Tower, and vpon euery fenced wall; vpon all the ships of Tarshish, and vpon all Pictures of desire: the loftinesse of man shall be bowed downe, and the haughtinesse of man shall be made low. The Lord alone shall be exalted in that day. In that day when the Lord shall send a power against a Land,
upon all the Cedars of Lebanon, upon all the Oaks of Bashan; upon all high Mountains and Hills; upon every high Tower, and upon every fenced wall; upon all the ships of Tarshish, and upon all Pictures of desire: the loftiness of man shall be bowed down, and the haughtiness of man shall be made low. The Lord alone shall be exalted in that day. In that day when the Lord shall send a power against a Land,
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for the iniquity thereof, all strength shall faile before him. This is that we reade, Esai. 26.5. In the Lord Iehouah is euerlasting strength; For he bringeth downe them that dwell on high; the lofty City he layeth it low; he layeth low euen to the ground; he bringeth it euen to the dust.
for the iniquity thereof, all strength shall fail before him. This is that we read, Isaiah. 26.5. In the Lord Jehovah is everlasting strength; For he brings down them that dwell on high; the lofty city he Layeth it low; he Layeth low even to the ground; he brings it even to the dust.
Erit fortitudo vestra, vt fauilla stupae, your strength shall be as the imbers of tow, & opus vestrum, and the worke of your strength shall be as a sparke; they shall both burne together,
Erit fortitudo Vestra, vt fauilla stupae, your strength shall be as the embers of tow, & opus Vestrum, and the work of your strength shall be as a spark; they shall both burn together,
A second is, because there is no strength, but it is of God and from God. Vastatum superrobustum roborat, Amos 5.9. God aboue is he that strengthneth the spoiled against the strong, and maketh the spoiled to come with might against the fortresse.
A second is, Because there is no strength, but it is of God and from God. Vastatum superrobustum roborat, Amos 5.9. God above is he that strengtheneth the spoiled against the strong, and makes the spoiled to come with might against the fortress.
One is, to teach vs, neuer to put any affiance in our owne strength, but so to vse all good meanes for our defence, that still wee rely vpon the Lord for successe.
One is, to teach us, never to put any affiance in our own strength, but so to use all good means for our defence, that still we rely upon the Lord for success.
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The Lord is my rocke, and my fortresse, and my deliuerer: my God, my strength in whom I will trust, my buckler and the horne of my saluation, and my high tower. The Lord is my strength.
The Lord is my rock, and my fortress, and my deliverer: my God, my strength in whom I will trust, my buckler and the horn of my salvation, and my high tower. The Lord is my strength.
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yea alwayes, to approach vnto the throne of grace by humble prayer, to begge of God his protection against all the assaults of our enemies, that they neuer preuaile against vs to take away our strength.
yea always, to approach unto the throne of grace by humble prayer, to beg of God his protection against all the assaults of our enemies, that they never prevail against us to take away our strength.
The Vulgar Latine saith, Diripientur aedes tuae, thy houses shall be spoiled. Petrus Lusitanus preferreth Palaces, as best agreeing with the Hebrew. He is in the right.
The vulgar Latin Says, Diripientur aedes tuae, thy houses shall be spoiled. Peter Lusitanus preferreth Palaces, as best agreeing with the Hebrew. He is in the right.
for the Palaces of Samaria, wherein the Princes, Magistrates, and Rulers of Samaria, did store vp the treasures of violence and robbery, as wee saw vpon the former verse. So the meaning may be thus:
for the Palaces of Samaria, wherein the Princes, Magistrates, and Rulers of Samaria, did store up the treasures of violence and robbery, as we saw upon the former verse. So the meaning may be thus:
Palatia tua, Thy Palaces, O Samaria, which were as the receptacles, caues, or dens, in which thou didst treasure vp thy goods gotten from the poore by violence and wrong, diripientur, they shall be spoiled:
Palatia tua, Thy Palaces, Oh Samaria, which were as the receptacles, caves, or dens, in which thou didst treasure up thy goods got from the poor by violence and wrong, diripientur, they shall be spoiled:
They who sought the life of Daniel, sinned in causing him to be cast into the Lions den. How were they for so sinning punished? God might haue reuenged himselfe vpon them by his owne immediate hand, but would not.
They who sought the life of daniel, sinned in causing him to be cast into the Lions den. How were they for so sinning punished? God might have revenged himself upon them by his own immediate hand, but would not.
It was Dauids sinne to commit adultery with Ʋriahs wife, and to slay her husband with the sword of the Ammonites. How was he for so sinning punished? He was paid home and punished in his owne kinde. To reward and serue him,
It was David sin to commit adultery with Ʋriahs wife, and to slay her husband with the sword of the Ammonites. How was he for so sinning punished? He was paid home and punished in his own kind. To reward and serve him,
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A tent is spread for Absolom vpon the house top, and he lyeth with his fathers Concubines in the sight of all Israel, 2 Sam. 16.22. Amnon deflowreth his sister Tamar, 2 Sam. 13.14.
A tent is spread for Absalom upon the house top, and he lies with his Father's Concubines in the sighed of all Israel, 2 Sam. 16.22. Amnon deflowreth his sister Tamar, 2 Sam. 13.14.
Hereof are we assured, Gen. 9 6. Who so sheddeth mans bloud, by man shall his bl•ud be shed. So saith our Sauiour in the Gospell, Matth. 26.51. All they that take the sword, shall perish with the sword.
Hereof Are we assured, Gen. 9 6. Who so sheds men blood, by man shall his bl•ud be shed. So Says our Saviour in the Gospel, Matthew 26.51. All they that take the sword, shall perish with the sword.
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as if his murthers had beene forgotten, but at length vengeance came home vnto him, and suffered not his hoare head to goe downe to the graue in peace;
as if his murders had been forgotten, but At length vengeance Come home unto him, and suffered not his hoar head to go down to the graven in peace;
for his bloud was shed, 1 King. 2.34. Memorable is the example of Adoni-Bezek, who being taken by Iudah and Simeon, had his thumbes and great toes cut off.
for his blood was shed, 1 King. 2.34. Memorable is the Exampl of Adoni-Bezek, who being taken by Iudah and Simeon, had his thumbs and great toes Cut off.
If Haman set vp a gallowes to hang vp Mordecai, Haman may be the first that shall be hanged thereon, Esther 7.10. It is the law of equalitie and equitie, that men suffer the same things of others, which they haue offered vnto others.
If Haman Set up a gallows to hang up Mordecai, Haman may be the First that shall be hanged thereon, Esther 7.10. It is the law of equality and equity, that men suffer the same things of Others, which they have offered unto Others.
Our Sauiour Christ in his Sermon vpon the Mount thus deliuers it; With what measure yee mete, it shall be measured to you againe, Matth. 7.2. Whereupon one saith after this manner;
Our Saviour christ in his Sermon upon the Mount thus delivers it; With what measure ye meet, it shall be measured to you again, Matthew 7.2. Whereupon one Says After this manner;
According to this law of equitie it is said, Reu. 3.10. He that leadeth into captiuity, shall be led into captiuity: And Esay 33.1. They that deale treacherously with others, shall haue others to deale treacherously with them;
According to this law of equity it is said, Reu. 3.10. He that leads into captivity, shall be led into captivity: And Isaiah 33.1. They that deal treacherously with Others, shall have Others to deal treacherously with them;
Are punishments proportionable to the offences? One reason hereof may be, because the iustice of God is hereby cleared, and the mouth of iniquitie stopped.
are punishments proportionable to the offences? One reason hereof may be, Because the Justice of God is hereby cleared, and the Mouth of iniquity stopped.
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When God retaileth vs according to the sinne that we haue committed, what can we alleage or answer for our selues? Surely, we cannot haue any excuse, pretence or allegation for our selues,
When God retaileth us according to the sin that we have committed, what can we allege or answer for our selves? Surely, we cannot have any excuse, pretence or allegation for our selves,
Vpon this equity is grounded the Law of retaliation, by which God requireth of the hands of Magistrates, that they recompence life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, Exod. 21.23. The Law is repeated, Leuit. 24.19, 20. If a man cause a blemish in his neighbour:
Upon this equity is grounded the Law of retaliation, by which God requires of the hands of Magistrates, that they recompense life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, Exod 21.23. The Law is repeated, Levites 24.19, 20. If a man cause a blemish in his neighbour:
so shall it be done to him againe. Now if God hath made a law for Magistrates to recompence the sinner according to the manner of his sinne, we may not doubt but that God himselfe will measure his punishments according to the rule of iustice and equitie.
so shall it be done to him again. Now if God hath made a law for Magistrates to recompense the sinner according to the manner of his sin, we may not doubt but that God himself will measure his punishments according to the Rule of Justice and equity.
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Now one vse of this doctrine is to teach vs, to set a watch ouer our selues, to keepe out the practise of sinne, that carrieth such a taile and traine after it.
Now one use of this Doctrine is to teach us, to Set a watch over our selves, to keep out the practice of sin, that Carrieth such a tail and train After it.
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This is a notable bridle to induce vs to abstaine from all kinde of sinne: to abstaine from whoredome and drunkennesse, the sinnes that rage among carnall men.
This is a notable bridle to induce us to abstain from all kind of sin: to abstain from whoredom and Drunkenness, the Sins that rage among carnal men.
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Because Magistrates are slacke and carelesse in punishing of these sinnes, God bringeth vpon such as continue in them very loathsome and noysome diseases;
Because Magistrates Are slack and careless in punishing of these Sins, God brings upon such as continue in them very loathsome and noisome diseases;
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Againe, from hence we learne to be patient vnder the punishments that doe befall vs. Sith God doth punish vs in that wherein we haue offended, when we feele that God hath found vs out,
Again, from hence we Learn to be patient under the punishments that do befall us Sith God does Punish us in that wherein we have offended, when we feel that God hath found us out,
Thirdly, this may serue to checke all cruell and mercilesse oppressours, such as grinde the faces of the poore, and spoile the needie by their couetous and corrupt dealing, pulling from them, that which is their owne, without conscience of sinne,
Thirdly, this may serve to check all cruel and merciless Oppressors's, such as grind the faces of the poor, and spoil the needy by their covetous and corrupt dealing, pulling from them, that which is their own, without conscience of sin,
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the spoiler shall be spoiled, the robber shall be robbed, the oppressour shall be oppressed: and they that deale violently with others, shall haue others to deale violently with them. Wherefore, whatsoeuer you would that men should doe vnto you, euen so doe vnto them, for this is the Law of equitie.
the spoiler shall be spoiled, the robber shall be robbed, the oppressor shall be oppressed: and they that deal violently with Others, shall have Others to deal violently with them. Wherefore, whatsoever you would that men should do unto you, even so do unto them, for this is the Law of equity.
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The Commination was a denunciation or a menacing of the iudgement of God against the Kingdome of the ten Tribes, the people of Israel. The iudgement was a conquest by warre,
The Commination was a denunciation or a menacing of the judgement of God against the Kingdom of the ten Tribes, the people of Israel. The judgement was a conquest by war,
Now is the conquest amplified, from the sad and fearefull euent thereof, which our Prophet here deliuereth by a Similitude taken from the experience of a Shepheard.
Now is the conquest amplified, from the sad and fearful event thereof, which our Prophet Here Delivereth by a Similitude taken from the experience of a Shepherd.
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Such shall be the conquest of the Assyrians against the Israelites, that the Israelites shall be no more able to resist the Assyrians, than a silly Sheepe is able to resist a Lion.
Such shall be the conquest of the Assyrians against the Israelites, that the Israelites shall be no more able to resist the Assyrians, than a silly Sheep is able to resist a lion.
The Israelites trusted in the multitude of their people, in the valour of their souldiers, in their fenced Cities, among which the chiefe were Samaria and Damascus; for they had enlarged their territories euen vnto Damascus. Therefore it seemed to them impossible, that any forreine power should preuaile against them.
The Israelites trusted in the multitude of their people, in the valour of their Soldiers, in their fenced Cities, among which the chief were Samaria and Damascus; for they had enlarged their territories even unto Damascus. Therefore it seemed to them impossible, that any foreign power should prevail against them.
To beat downe this vaine confidence of theirs, Amos here bringeth this rurall and pastorall Similitude, assuring them, that those things, whereupon they rely for safety, shall be so farre from doing them any good, that few, very few of them shall escape the hand of the enemie.
To beatrice down this vain confidence of theirs, Amos Here brings this rural and pastoral Similitude, assuring them, that those things, whereupon they rely for safety, shall be so Far from doing them any good, that few, very few of them shall escape the hand of the enemy.
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For our more easie proceeding at this time, let it please you to obserue with me two things: 1 An introduction to a similitude, Thus saith the Lord. 2 The similitude it selfe;
For our more easy proceeding At this time, let it please you to observe with me two things: 1 an introduction to a similitude, Thus Says the Lord. 2 The similitude it self;
First, a Lion, and Salmanassar King of Assyria. Secondly, a Sheepe, and the Children of Is•ael. Thirdly, some fragments of a deuoured sheep•; two legs, or a peece of an eare,
First, a lion, and Shalmaneser King of Assyria. Secondly, a Sheep, and the Children of Is•ael. Thirdly, Some fragments of a devoured sheep•; two legs, or a piece of an ear,
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and the small number of the Israelites that should escape. These Israelites are here described ab ipsorum securitate, from their security or lacke of care.
and the small number of the Israelites that should escape. These Israelites Are Here described ab Ipsorum securitate, from their security or lack of care.
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And he repeateth it to iustifie his calling: to shew, that albeit he formerly liued the life of a Shepheard, yet now he hath his calling to be a Prophet from the Lord, Iehouah. Whence my obseruation is:
And he repeateth it to justify his calling: to show, that albeit he formerly lived the life of a Shepherd, yet now he hath his calling to be a Prophet from the Lord, Jehovah. Whence my observation is:
No man taketh this honour to himselfe, but he that is called of God, as Aaron was. Now that Aaron and his sonnes were consecrated to the Priests office by the authority and appointment of God, it is plaine by the eighth Chapter of Leuiticus, wherein are set downe the sacrifices and ceremonies vsed at the Consecration, together with the place and time thereof.
No man Takes this honour to himself, but he that is called of God, as Aaron was. Now that Aaron and his Sons were consecrated to the Priests office by the Authority and appointment of God, it is plain by the eighth Chapter of Leviticus, wherein Are Set down the Sacrifices and ceremonies used At the Consecration, together with the place and time thereof.
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Thereby it appeareth, that the office of holy Priest-hood was not of man, nor from man; but God Almighty did first institute and ordaine it by his owne expresse commandement.
Thereby it appears, that the office of holy Priesthood was not of man, nor from man; but God Almighty did First institute and ordain it by his own express Commandment.
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Then being ordained, he confirmed the honour and reputation of it, by that great miracle of the budding of Aarons rod, Num. 17.8. The rod of Aaron for the house of Leui, brought forth buds, and bloomed blossomes, and yeelded Almonds. Thus was the institution of holy Priesthood from God alone.
Then being ordained, he confirmed the honour and reputation of it, by that great miracle of the budding of Aaron's rod, Num. 17.8. The rod of Aaron for the house of Levi, brought forth buds, and bloomed blossoms, and yielded Almonds. Thus was the Institution of holy Priesthood from God alone.
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but were all called of God, and in the name of God they declared vnto the people his visions and his words: which is intimated by those passages, very obuious in the writings of the Prophets; as the vision of Esaiah, the vision of Obadiah, the burden of Nineueh in the booke of the vision of Nahum; the burden which Habakkuk the Prophet did see;
but were all called of God, and in the name of God they declared unto the people his visions and his words: which is intimated by those passages, very obvious in the writings of the prophets; as the vision of Isaiah, the vision of Obadiah, the burden of Nineveh in the book of the vision of Nahum; the burden which Habakkuk the Prophet did see;
the burden of the word of the Lord to Israel by Malachy: the word of the Lord which came to Hosea, to Ioel, to Ionah, to Micah, to Zephaniah, to Haggai, to Zachariah. The Lord hath spoken; Heare yee the word of the Lord: Thus saith the Lord; Saith the Lord.
the burden of the word of the Lord to Israel by Malachy: the word of the Lord which Come to Hosea, to Joel, to Jonah, to micah, to Zephaniah, to Chaggai, to Zachariah. The Lord hath spoken; Hear ye the word of the Lord: Thus Says the Lord; Says the Lord.
The holy Apostles of Christ, whence had they their calling? were they not all openly ordained by Christ himselfe? Neuer did any of them execute that office,
The holy Apostles of christ, whence had they their calling? were they not all openly ordained by christ himself? Never did any of them execute that office,
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Paul a seruant of Iesus Christ called to bee an Apostle, not of m•n, neither by man, but by Iesus Christ, and God the Father. Iames a seruant of God, and of the Lord Iesus Christ:
Paul a servant of Iesus christ called to be an Apostle, not of m•n, neither by man, but by Iesus christ, and God the Father. James a servant of God, and of the Lord Iesus christ:
So had the blessed Euangelists. So, all those, whom Christ gaue vnto his Church for the instruction thereof, Ephes. 4.11. He gaue some Apostles; and some Prophets;
So had the blessed Evangelists. So, all those, whom christ gave unto his Church for the instruction thereof, Ephesians 4.11. He gave Some Apostles; and Some prophets;
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euen vnto the end of the world And all these haue the assurance of their calling from God. Who so hath it not, he is not to be vouchsafed the name of Prophet, or Apostle, or Euangelist, or Pastor, or Teacher: for he is an Intruder.
even unto the end of the world And all these have the assurance of their calling from God. Who so hath it not, he is not to be vouchsafed the name of Prophet, or Apostle, or Evangelist, or Pastor, or Teacher: for he is an Intruder.
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And great is the danger of Intrusion. Euery Intruder was to be put to death. The Law for it is, Num. 1.51. Euery stranger that commeth nigh vnto the Tabernacle, shall be put to death:
And great is the danger of Intrusion. Every Intruder was to be put to death. The Law for it is, Num. 1.51. Every stranger that comes High unto the Tabernacle, shall be put to death:
who, because they had looked into the Arke of the Lord, contrary to the Law, were smitten with a great slaughter to the number of fifty thousand and threescore and ten men.
who, Because they had looked into the Ark of the Lord, contrary to the Law, were smitten with a great slaughter to the number of fifty thousand and threescore and ten men.
who because he touched the Arke of God contrary to the Law, was punished with sudden death, and stricken with the immediate hand of God that fell vpon him, to the terrour of others,
who Because he touched the Ark of God contrary to the Law, was punished with sudden death, and stricken with the immediate hand of God that fell upon him, to the terror of Others,
Now from the danger of intrusion, thus laid open, we may inferre the vnlawfulnesse of medling with ministeriall function in the Church, without assurance of calling from God.
Now from the danger of intrusion, thus laid open, we may infer the unlawfulness of meddling with ministerial function in the Church, without assurance of calling from God.
The same may be inferred vpon the blame which God layeth vpon false Prophets, Ierem. 14.14. I sent them not, neither haue I commanded them, neither spake I vnto them, yet they prophesie. And Chap. 23.21. I haue not sent these Prophets ▪ yet they runne: I haue not spoken to them, yet they prophesied. They haue prophesied? What;
The same may be inferred upon the blame which God Layeth upon false prophets, Jeremiah 14.14. I sent them not, neither have I commanded them, neither spoke I unto them, yet they prophesy. And Chap. 23.21. I have not sent these prophets ▪ yet they run: I have not spoken to them, yet they prophesied. They have prophesied? What;
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Thus haue they done, but I sent them not, nor commanded them, nor spake vnto them. This blame thus laid by the Lord vpon wicked and false Teachers for running before they are sent, and preaching before they are called, enforceth the acknowledgement of the point hitherto deliuered, that It is not lawfull for any man to take vpon him ministeriall function in the Church without assurance of calling from God.
Thus have they done, but I sent them not, nor commanded them, nor spoke unto them. This blame thus laid by the Lord upon wicked and false Teachers for running before they Are sent, and preaching before they Are called, enforceth the acknowledgement of the point hitherto Delivered, that It is not lawful for any man to take upon him ministerial function in the Church without assurance of calling from God.
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This calling, the assurance whereof we are to haue, is either immediate and extraordinary, or mediate and ordinary. The first is, where God calleth immediatly without the ministery of man;
This calling, the assurance whereof we Are to have, is either immediate and extraordinary, or mediate and ordinary. The First is, where God calls immediately without the Ministry of man;
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Both these callings, as well the mediate as the immediate, the ordinary as the extraordinary, are of God: that of God alone; this of God by man: and of this especially is the doctrine hitherto proued to be vnderstood:
Both these callings, as well the mediate as the immediate, the ordinary as the extraordinary, Are of God: that of God alone; this of God by man: and of this especially is the Doctrine hitherto proved to be understood:
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The point hitherto handled serueth for the confutation of the Anabaptist, and other fanaticall spirits, who runne without calling, and preach though they be not sent:
The point hitherto handled serveth for the confutation of the Anabaptist, and other fanatical spirits, who run without calling, and preach though they be not sent:
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contrary to that of Saint Paul, Rom. 10.5. How shall they preach, except they bee sent? And yet will these men, if they meet with a Minister that is lawfully and orderly called, demand of him, Quis te elegit? Sir, Who hath chosen you? though themselues haue no calling at all; no, not from their blind Church:
contrary to that of Saint Paul, Rom. 10.5. How shall they preach, except they be sent? And yet will these men, if they meet with a Minister that is lawfully and orderly called, demand of him, Quis te elegit? Sir, Who hath chosen you? though themselves have no calling At all; no, not from their blind Church:
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or Carpenter, or what else, he is bound to teach and preach. This is obserued of them by Chemnitius in his Treatise of the Church, Chap. 4. With these Anabaptists I may ioyne the Photinians, who deny the necessity of vocation in the Ministers of the Church.
or Carpenter, or what Else, he is bound to teach and preach. This is observed of them by Chemnitz in his Treatise of the Church, Chap. 4. With these Anabaptists I may join the Photinians, who deny the necessity of vocation in the Ministers of the Church.
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Socinus in his Treatise of the Church, Theophilus Nicolaides, in his defence of that Treatise, Osterodius, Radeccius, Shemalizius, and the Catechist of Racow: all these are against a necessity of calling in the Ministery, and doe here stand conuicted of that their error.
Socinus in his Treatise of the Church, Theophilus Nicolaides, in his defence of that Treatise, Osterodius, Radeccius, Shemalizius, and the Catechist of Racow: all these Are against a necessity of calling in the Ministry, and do Here stand convicted of that their error.
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So doe all those lay people, men or women, who in the case of supp•sed necessity doe aduenture to administer the Sacrament of Baptisme, which together with the preaching of the word, the Lord hath inuested in the persons of Ministers duly called, Mat. 28.19.
So do all those lay people, men or women, who in the case of supp•sed necessity do adventure to administer the Sacrament of Baptism, which together with the preaching of the word, the Lord hath invested in the Persons of Ministers duly called, Mathew 28.19.
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should be permitted to administer any Sacrament? They may not so much as Baptize. Its obiected: women may teach their families; therefore they may also baptize.
should be permitted to administer any Sacrament? They may not so much as Baptise. Its objected: women may teach their families; Therefore they may also baptise.
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It is further obiected from the example of Zipp•rah, Exod. 4.25. Zipporah, Moses wife, circumcised her sonne. In the place of Circumcision, Baptisme hath succeeded;
It is further objected from the Exampl of Zipp•rah, Exod 4.25. Zipporah, Moses wife, circumcised her son. In the place of Circumcision, Baptism hath succeeded;
Againe, what if Zipporah sinned in Circumcising her child? Must she be a patterne to other women to Baptize? Caluin is not afraid to proue she sinned, and his proofe is sound, in the fourth of his Institutions, chap. 15. §. 22. though Bellarmine labour to refute him.
Again, what if Zipporah sinned in Circumcising her child? Must she be a pattern to other women to Baptise? Calvin is not afraid to prove she sinned, and his proof is found, in the fourth of his Institutions, chap. 15. §. 22. though Bellarmine labour to refute him.
But may they not Baptise in case of extreme necessity? No, not then. Why then, the childe may die vnbaptized, and so be in certaine danger of damnation.
But may they not Baptise in case of extreme necessity? No, not then. Why then, the child may die unbaptized, and so be in certain danger of damnation.
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so doth not the want. By want I meane, when God so preuenteth by death, that Baptisme cannot be had according to the manner allowed in the holy Word of God.
so does not the want. By want I mean, when God so preventeth by death, that Baptism cannot be had according to the manner allowed in the holy Word of God.
For as Comestor in his Euangelicall History, cap. 197. saith, Sine Baptismo saluatur homo cum eum excludit articulus necessitatis, non contemptus religionis:
For as Comestor in his Evangelical History, cap. 197. Says, Sine Baptismo saluatur homo cum Eum excludit articulus necessitatis, non Contemptus Religion:
It is in his Epistle to Hugo de S. Victore, Ep. 77. He is depriued of the benefit of Baptisme, that despiseth Baptisme, not hee that cannot haue it. This truth he supporteth by two chiefe pillars of the Christian Church, Saint Ambrose, and Saint Augustine.
It is in his Epistle to Hugo de S. Victore, Epistle 77. He is deprived of the benefit of Baptism, that despises Baptism, not he that cannot have it. This truth he supporteth by two chief pillars of the Christian Church, Saint Ambrose, and Saint Augustine.
22. saith that faith is auaileable to saluation without the visible Sacrament of Baptisme, but then, Cùm ministerium Baptismatis non contemptus religionis, sed articulus necessitatis excludit;
22. Says that faith is available to salvation without the visible Sacrament of Baptism, but then, Cùm ministerium Baptismatis non Contemptus Religion, sed articulus necessitatis excludit;
I could here shew vnto you from the testimonies of our learned aduersaries, that the absolute necessity of Baptisme is not iustifiable by the practise of primitiue antiquity:
I could Here show unto you from the testimonies of our learned Adversaries, that the absolute necessity of Baptism is not justifiable by the practice of primitive antiquity:
I cannot altogether despaire of the saluation of such as depart this life without Baptisme, if it be not done of contempt, but when as Baptisme cannot possibly be had.
I cannot altogether despair of the salvation of such as depart this life without Baptism, if it be not done of contempt, but when as Baptism cannot possibly be had.
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Now of the soules of Infants, who liue not to desire Baptisme, what shall I say? May not the desire of others be theirs as well as the faith of others beleeuing, and the mouth of others confessing is theirs? Here it is safe to suspend, and dangerous to passe iudgement.
Now of the Souls of Infants, who live not to desire Baptism, what shall I say? May not the desire of Others be theirs as well as the faith of Others believing, and the Mouth of Others confessing is theirs? Here it is safe to suspend, and dangerous to pass judgement.
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You see how farre I haue beene carried with the obiection drawne from women baptizing in case of necessity, whereby they are intruders into that function which is appropriate to the Ministers of the Word.
You see how Far I have been carried with the objection drawn from women baptizing in case of necessity, whereby they Are intruders into that function which is Appropriate to the Ministers of the Word.
First, it enforceth diligence. If God hath set thee in thy calling, then it stands thee vpon to discharge the duties of thy calling with all sedulity and alacrity.
First, it enforceth diligence. If God hath Set thee in thy calling, then it Stands thee upon to discharge the duties of thy calling with all sedulity and alacrity.
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a particular, and a generall. The particular, which is also personall, is the externall designment of a man, to some outward seruice in the Church or common wealth, to the discharge of speciall duties in regard of the distinction betweene man and man.
a particular, and a general. The particular, which is also personal, is the external designment of a man, to Some outward service in the Church or Common wealth, to the discharge of special duties in regard of the distinction between man and man.
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Christs Commandement, that men seeke first the Kingdome of God and his righteousnesse, is a demonstration, that men ought not so to follow their outward businesse and employments,
Christ Commandment, that men seek First the Kingdom of God and his righteousness, is a demonstration, that men ought not so to follow their outward business and employments,
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Fourthly, from this consideration, that we hold our particular callings from God, we are to learne contentment in the willing vndergoing of the daily molestations, troubles, and crosses, that doe befall vs in our seuerall courses and kinds of life.
Fourthly, from this consideration, that we hold our particular callings from God, we Are to Learn contentment in the willing undergoing of the daily molestations, Troubles, and Crosses, that do befall us in our several courses and Kinds of life.
It is a lesson, in the practise whereof Saint Paul had well profited. I haue learned, saith he, in whatsoeuer state I am, therewith to be content, Philip. 4.11.
It is a Lesson, in the practice whereof Saint Paul had well profited. I have learned, Says he, in whatsoever state I am, therewith to be content, Philip. 4.11.
He knew how to bee abased; and he knew how to abound. Euery where and in all things he was instructed both to be be full and to be hungry, both to abound and to suffer need. Let vs set him for the patterne of our imitation,
He knew how to be abased; and he knew how to abound. Every where and in all things he was instructed both to be be full and to be hungry, both to abound and to suffer need. Let us Set him for the pattern of our imitation,
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and we will be content with what we haue, be it much or little. If we haue little, our account shall be the lesse; if more, we are bound to doe the more good.
and we will be content with what we have, be it much or little. If we have little, our account shall be the less; if more, we Are bound to do the more good.
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Some will haue this similitude to signifie, that few of the Israelites shall be deliuered from the spoile of Samaria, and those such as shall be sicke, weake, and feeble, and therefore shall be despised and left behind as vnprofitable,
some will have this similitude to signify, that few of the Israelites shall be Delivered from the spoil of Samaria, and those such as shall be sick, weak, and feeble, and Therefore shall be despised and left behind as unprofitable,
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Others will haue this similitude to be vnderstood by a Sarcasme or Irrision, as if our Prophet here scoffed at the Israelites for their vaine confidence which they put in Samaria, and Damascus, thus:
Others will have this similitude to be understood by a Sarcasm or Irrision, as if our Prophet Here scoffed At the Israelites for their vain confidence which they put in Samaria, and Damascus, thus:
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so surely shall the children of Israel saue themselues from the mouth of the Assyrians, trusting in the strength of Samaria, and in the helpe of Damascus or of the King of Syria, in whom they thinke,
so surely shall the children of Israel save themselves from the Mouth of the Assyrians, trusting in the strength of Samaria, and in the help of Damascus or of the King of Syria, in whom they think,
as shall escape by flight either to King Ez•kiah, to the Kingdome of Iudah, to saue themselues there in plagû lectuli, in the side or corner of a bed, that is, in Ierusalem, where the Temple was Dei lectulus, Gods bed, as its called, Cant. 1.16. Lectulus noster floridus, our bed is deckt with flowers;
as shall escape by flight either to King Ez•kiah, to the Kingdom of Iudah, to save themselves there in plagû lectuli, in the side or corner of a Bed, that is, in Ierusalem, where the Temple was Dei lectulus, God's Bed, as its called, Cant 1.16. Lectulus Noster Floridus, our Bed is decked with flowers;
but his sheepe being deuoured, he findeth some part of it, two legs, or a peece of an eare, whereby he may excuse himselfe to his Master for his lost sheepe.
but his sheep being devoured, he finds Some part of it, two legs, or a piece of an ear, whereby he may excuse himself to his Master for his lost sheep.
He saith not, out of the mouth of the wolfe, but out of the mouth of the Lion. For a thing is recouered with more difficulty and with greater danger from a Lion than from a Wolfe. Iohannes Leo in his description of Africke: Credat qui volet, quicquid Leo prehenderit, etiamsi Camelus foret, rostro aufert;
He Says not, out of the Mouth of the wolf, but out of the Mouth of the lion. For a thing is recovered with more difficulty and with greater danger from a lion than from a Wolf. Iohannes Leo in his description of Africa: Credat qui volet, quicquid Leo prehenderit, Even if Camelus foret, rostro Aufert;
Some will haue that Lion to bee the Deuill; some Pilat, some Caiaphas, some Herod. Lorinus will haue him to betoken Principe• & potentes, all the chiefe Priests, Scribes, the Elders of the people, all that were the crucifiers of Christ.
some will have that lion to be the devil; Some Pilat, Some Caiaphas, Some Herod. Lorinus will have him to betoken Principe• & potentes, all the chief Priests, Scribes, the Elders of the people, all that were the crucifiers of christ.
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Yet will Albertus haue this Lion to be, either the King of Babylon, or the Deuill. He addeth by way of explication, Os tyranni violentia est, os Diaboli peccatum:
Yet will Albert have this lion to be, either the King of Babylon, or the devil. He adds by Way of explication, Os tyranni Violence est, os Diaboli peccatum:
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This Lion Carthusian in his morall explanation expoundeth by the Deuill, so doth Salmeron in his Tropologie. And I deny not but that the Lion doth many times in a morall and tropologicall sense signifie the Deuill. But if we will follow the letter of my Text, this Lion doth well resemble the King of Babylon, or the King of Assyria, Salmanassar.
This lion Carthusian in his moral explanation expoundeth by the devil, so does Salmeron in his Tropologie. And I deny not but that the lion does many times in a moral and tropological sense signify the devil. But if we will follow the Letter of my Text, this lion does well resemble the King of Babylon, or the King of Assyria, Shalmaneser.
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An vngodly Prince is vnto the people ouer whom he ruleth, as a roaring Lion or a ranging Beare to a Lambe or Kid. Thus doth a Lion resemble a King, either in good or vngodly.
an ungodly Prince is unto the people over whom he Ruleth, as a roaring lion or a ranging Bear to a Lamb or Kid. Thus does a lion resemble a King, either in good or ungodly.
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Not amisse then is it, that Salmanassar, King of Assyria, that great and mighty King, who was to carry away into captiuity the ten Tribes of Israel, is here compared vnto a Lion: according to the sense aboue giuen.
Not amiss then is it, that Shalmaneser, King of Assyria, that great and mighty King, who was to carry away into captivity the ten Tribes of Israel, is Here compared unto a lion: according to the sense above given.
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Such shall be the conquest of the Assyrians, vnder the conduct of Salmanassar against the Israelites, that the Israelites shall bee no more able to resist the Assyrians, than a silly sheepe is able to resist a Lion.
Such shall be the conquest of the Assyrians, under the conduct of Shalmaneser against the Israelites, that the Israelites shall be no more able to resist the Assyrians, than a silly sheep is able to resist a lion.
Now to the NONLATINALPHABET, the Reddition, the other part of this Similitude. So shall the children of Israel be taken out, that dwell in Samaria in the corner of a bed,
Now to the, the Reddition, the other part of this Similitude. So shall the children of Israel be taken out, that dwell in Samaria in the corner of a Bed,
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Damascus was the Metropoliticall, the chiefest City of Syria. Esay calls it the head of Syria. Iulian in his Epistle to Sarapion stiles it the City of Iupiter, and eye of the whole East, Holy and Great Damascus. Tzetzes vpon Lycophron, the Trophee of Iupiter, because Iupiter there conquered the Titans.
Damascus was the Metropolitical, the chiefest city of Syria. Isaiah calls it the head of Syria. Iulian in his Epistle to Sarapion stile it the city of Iupiter, and eye of the Whole East, Holy and Great Damascus. Tzetzes upon Lycophron, the Trophy of Iupiter, Because Iupiter there conquered the Titans.
] Sermo est de lecto discubitorio siue tricliniari, saith Villalpandus in Ezech. 23. The speech is of a triclinary or parlor-bed, of such a bed, whereon of old time men vsed to take and eat their meat.
] Sermon est de lecto discubitorio siue tricliniari, Says Villalpandus in Ezekiel 23. The speech is of a triclinary or parlor-bed, of such a Bed, whereon of old time men used to take and eat their meat.
It was the vse of old to haue a dining roome, Chamber, or Parlour, wherein stood three beds whereon they sate at meat, compassing the table on three sides;
It was the use of old to have a dining room, Chamber, or Parlour, wherein stood three Beds whereon they sat At meat, compassing the table on three sides;
Amos now againe alluding to it, giueth vs to vnderstand, that the Israelites desiring to lye in angulo lecti, that is, in capite lecti, at the beds head, in the chiefest place, feasted it sumptuously and deliciously as well in Samaria, as in Damascus: Little thought they of going into Captiuity.
Amos now again alluding to it, gives us to understand, that the Israelites desiring to lie in Angulo lecti, that is, in capite lecti, At the Beds head, in the chiefest place, feasted it sumptuously and deliciously as well in Samaria, as in Damascus: Little Thought they of going into Captivity.
so the children of Israel, here a man, and there a man, few of them, very few, shall be taken out of the mouth of the Lion, King Salmanassar, though they trust in the strength of Samaria, and in the succour of Damascus, thinking thereby to be safe,
so the children of Israel, Here a man, and there a man, few of them, very few, shall be taken out of the Mouth of the lion, King Shalmaneser, though they trust in the strength of Samaria, and in the succour of Damascus, thinking thereby to be safe,
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Our Prophet here deriding or scoffing at the Israelites, for their confidence in the multitude of their people, in the valour of their souldiers, in their fenced Cities, in the strength of Samaria, in the succour of Damascus, teacheth vs, that All confidence in creatures, strength of man,
Our Prophet Here deriding or scoffing At the Israelites, for their confidence in the multitude of their people, in the valour of their Soldiers, in their fenced Cities, in the strength of Samaria, in the succour of Damascus, Teaches us, that All confidence in creatures, strength of man,
All such confidence is with all diligence to bee shunned ▪ Diuine prohibition is against it, Psal. 118.8. Put no confidence in man, no not in Princes: and Psal. 146.3. Put not your trust in Princes, nor in any sonne of man. The prohibition is diuine: Put no confidence in man;
All such confidence is with all diligence to be shunned ▪ Divine prohibition is against it, Psalm 118.8. Put no confidence in man, no not in Princes: and Psalm 146.3. Put not your trust in Princes, nor in any son of man. The prohibition is divine: Put no confidence in man;
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Lord, what is man, that thou takest knowledge of him? or the sonne of man, that thou makest account of him? And then shapes vnto himselfe an answer; Homo vanitati similis factus est;
Lord, what is man, that thou Takest knowledge of him? or the son of man, that thou Makest account of him? And then shapes unto himself an answer; Homo vanitati Similis factus est;
Veruntamen vniuersa vanitas, omnis homo viuens; Verily euery man at his best state is altogether vanity, Psal. 39.5. Euery man at his best state altogether vanity!
Veruntamen vniuersa vanitas, omnis homo viuens; Verily every man At his best state is altogether vanity, Psalm 39.5. Every man At his best state altogether vanity!
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Surely, men of low degree are vanity; and men of high degree are a Lie. Lay them in the balance, they are altogether lighter than vanity, Psal. 62.9. What! Man, who hath an admirable feature, and aboundeth with created •xcellencies, is he made like vnto vanity? Nay, is he altogether vanity? Nay, is he lighter than vanity? What then can his life be? Paul saies, its but a tabernacle, 2 Cor. 5 4. and if a tabernacle stand a yeere, its much.
Surely, men of low degree Are vanity; and men of high degree Are a Lie. Lay them in the balance, they Are altogether lighter than vanity, Psalm 62.9. What! Man, who hath an admirable feature, and Aboundeth with created •xcellencies, is he made like unto vanity? Nay, is he altogether vanity? Nay, is he lighter than vanity? What then can his life be? Paul Says, its but a tabernacle, 2 Cor. 5 4. and if a tabernacle stand a year, its much.
Iob compares it to a shadow, Chap. 14.2. and a shadow hath neither yeere, nor summer, nor month, nor day, but an houre. Moses likens it to a thought, Psal. 90 9. and of thoughts there may be an hundred in an houre.
Job compares it to a shadow, Chap. 14.2. and a shadow hath neither year, nor summer, nor Monn, nor day, but an hour. Moses likens it to a Thought, Psalm 90 9. and of thoughts there may be an hundred in an hour.
And what so little a creature is there, that yeelds not an argument to proue mans vanity? A little haire in milke strangles Fabius; the stone of a Raison Anacreon; a flye Pope Adrian the fourth.
And what so little a creature is there, that yields not an argument to prove men vanity? A little hair in milk strangles Fabius; the stone of a Raison Anacreon; a fly Pope Adrian the fourth.
The Myuntines were chased from their habitations by Gnats; the Atariotes by frogs, some Italians by mice, some Medians by sparrowes, the Aegyptians oftentimes by grashoppers. And if Pharaoh aske, who is the Lord? Frogs, and Lice, and Flies, and other the basest vermine shall be his Challengers, and Conquerours, and Iaylors; and aske, who is Pharaoh? so vaine a thing is man.
The Myuntines were chased from their habitations by Gnats; the Atariotes by frogs, Some Italians by mice, Some Medians by sparrows, the egyptians oftentimes by grasshoppers. And if Pharaoh ask, who is the Lord? Frogs, and Lice, and Flies, and other the Basest vermin shall be his Challengers, and Conquerors, and Jailors; and ask, who is Pharaoh? so vain a thing is man.
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So they, who strengthened themselues in the strength of Pharaoh, and trusted in the shadow of Aegypt. The strength of Pharaoh was their shame, and the shadow of Aegypt their confusion, Esay 30.3.
So they, who strengthened themselves in the strength of Pharaoh, and trusted in the shadow of Egypt. The strength of Pharaoh was their shame, and the shadow of Egypt their confusion, Isaiah 30.3.
And so (to omit many other) the Israelites in my Text, for relying vpon the multitude of their people, the valour of their souldiers, their fenced Cities, the strength of Samaria, and the succour of Damascus.
And so (to omit many other) the Israelites in my Text, for relying upon the multitude of their people, the valour of their Soldiers, their fenced Cities, the strength of Samaria, and the succour of Damascus.
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Let others pretend merit, let them bragge that they haue borne the burden and heat of the day, let them tell of their fasting twice a weeke, let them glory that they are not as other men;
Let Others pretend merit, let them brag that they have born the burden and heat of the day, let them tell of their fasting twice a Week, let them glory that they Are not as other men;
one in his learning, another in his nobility, a third in his worth, a fourth in any other vanity, Mihi autem adhaerere Deo, bonum est, but its good for me to cleaue fast vnto God, to put my trust in the Lord God. Dearely beloued;
one in his learning, Another in his Nobilt, a third in his worth, a fourth in any other vanity, Mihi autem adhaerere God, bonum est, but its good for me to cleave fast unto God, to put my trust in the Lord God. Dearly Beloved;
if we shall sacrifice to our owne nets, burne incense to our owne yarne, put our trust in outward meanes, either riches, or policie, or Princes, or men, or mountaines, forsaking God, God will blow vpon these meanes and turne them to our ouerthrow.
if we shall sacrifice to our own nets, burn incense to our own yarn, put our trust in outward means, either riches, or policy, or Princes, or men, or Mountains, forsaking God, God will blow upon these means and turn them to our overthrow.
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as that, we are fenced by Sea, fortified by ships, blessed by Princes, backed with friends, stored with munitions, aided with confederates, and armed with multitudes of men, yet may we not put our trust herein;
as that, we Are fenced by Sea, fortified by ships, blessed by Princes, backed with Friends, stored with munitions, aided with confederates, and armed with Multitudes of men, yet may we not put our trust herein;
its also good for vs to cleaue fast vnto God, to put our trust in the Lord God, who alone giues the blessing to make all good meanes effectuall. There is not much remaining.
its also good for us to cleave fast unto God, to put our trust in the Lord God, who alone gives the blessing to make all good means effectual. There is not much remaining.
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The small number of the Israelites that were to be deliuered from the fury of the Assyrian, resembled by the two legs, or the tip of the eare taken by the shepheard out of the Lions mouth, yeelds vs this obseruation:
The small number of the Israelites that were to be Delivered from the fury of the assyrian, resembled by the two legs, or the tip of the ear taken by the shepherd out of the Lions Mouth, yields us this observation:
When God punished the old world, the world of the vngodly, bringing the floud vpon them, he saued Noah the eighth person, the preacher of righteousnesse.
When God punished the old world, the world of the ungodly, bringing the flood upon them, he saved Noah the eighth person, the preacher of righteousness.
When God condemned the Cities of Sodome and Gomorrah with an ouerthrow, turning them into ashes, making them an ensample vnto those that after should liue wickedly, he deliuered iust Lot from among them.
When God condemned the Cities of Sodom and Gomorrah with an overthrow, turning them into Ashes, making them an ensample unto those that After should live wickedly, he Delivered just Lot from among them.
There is a remnant left, Esay 1.9. Except the Lord of hosts had left vnto vs a very small remnant, we should haue beene as Sodome, and we should haue beene like vnto Gomorrah.
There is a remnant left, Isaiah 1.9. Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.
Yet God tells him, vers. 18. of seuen thousand in Israel, which neuer bowed their knees to Baal. I finde, Ioel 2.32. deliuerance in mount Sion, deliuerance in Ierusalem, and deliuerance in the remnant, when the Lord shall call.
Yet God tells him, vers. 18. of seuen thousand in Israel, which never bowed their knees to Baal. I find, Joel 2.32. deliverance in mount Sion, deliverance in Ierusalem, and deliverance in the remnant, when the Lord shall call.
take vnto you, beauty for ashes, the oyle of ioy for mourning, the garment of gladnesse for the spirit of heauinesse, reioyce ye, be glad together and be ye comforted.
take unto you, beauty for Ashes, the oil of joy for mourning, the garment of gladness for the Spirit of heaviness, rejoice you, be glad together and be you comforted.
Let the Prince of darknesse, and all the powers of Hell, assisted with the innumerable company of his wicked vassals vpon the Earth, ioyne together to worke your ouerthrow, they shall not be able to effect it.
Let the Prince of darkness, and all the Powers of Hell, assisted with the innumerable company of his wicked vassals upon the Earth, join together to work your overthrow, they shall not be able to Effect it.
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Out of it there is no Saluation, for hee that hath not the Church for his Mother, shall neuer haue God for his Father. So much for the explanation of this twelfth verse.
Out of it there is no Salvation, for he that hath not the Church for his Mother, shall never have God for his Father. So much for the explanation of this twelfth verse.
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That in the day, that I shall visit the transgressions of Israel vpon him, I will also visit the Altars of Bethel, and the hornes of the Altar shall be cut off, and fall to the ground.
That in the day, that I shall visit the transgressions of Israel upon him, I will also visit the Altars of Bethel, and the horns of the Altar shall be Cut off, and fallen to the ground.
he thundereth, or he speaketh with as much Maiestie from the mouth of a shepherd, as from the mouth of an Emperour. Amos our Prophet, is this shepherd from whom the holy Spirit here thundereth.
he Thundereth, or he speaks with as much Majesty from the Mouth of a shepherd, as from the Mouth of an Emperor. Amos our Prophet, is this shepherd from whom the holy Spirit Here Thundereth.
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Before he came with a proclamation to the palaces of Ashdod, and to the palaces of the Land of Aegypt. Now he comes with a Contestation to the house of Iacob. Hereafter you may heare his message to the King of Bashan, that are in the mountaines of Samaria, Chap. 4.1.
Before he Come with a proclamation to the palaces of Ashdod, and to the palaces of the Land of Egypt. Now he comes with a Contestation to the house of Iacob. Hereafter you may hear his message to the King of Bashan, that Are in the Mountains of Samaria, Chap. 4.1.
If Amos had from a shepherd beene aduanced to the Maiestie of a King, as Dauid was, what could we wish should haue beene added to the greater maiestie of his elocution? The contestation is the thing whereupon I shall at this time principally insist.
If Amos had from a shepherd been advanced to the Majesty of a King, as David was, what could we wish should have been added to the greater majesty of his elocution? The contestation is the thing whereupon I shall At this time principally insist.
and to beare witnesse of the calamities which he was purposed to lay vpon the house of Iacob: that when he should punish them for their euill deeds, he would visit their Temple, and proudest buildings with desolation.
and to bear witness of the calamities which he was purposed to lay upon the house of Iacob: that when he should Punish them for their evil Deeds, he would visit their Temple, and proudest buildings with desolation.
2. That this punishment, so resolued vpon by the Lord, shall reach vnto their holiest places, to their houses of Religion, to their Altars in Bethel: the hornes of the Altar shall be cut off,
2. That this punishment, so resolved upon by the Lord, shall reach unto their Holiest places, to their houses of Religion, to their Altars in Bethel: the horns of the Altar shall be Cut off,
and fall to the ground, vers. 14. 3. That this punishment shall extend to the palaces, the chiefest places of their habitation, euen to their demolition and ruine.
and fallen to the ground, vers. 14. 3. That this punishment shall extend to the palaces, the chiefest places of their habitation, even to their demolition and ruin.
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In the day that I shall visit the transgressions of Israel vpon him, I will also visit the Altars of Bethel, and the hornes of the Altar shall be cut off, and fall to the ground.
In the day that I shall visit the transgressions of Israel upon him, I will also visit the Altars of Bethel, and the horns of the Altar shall be Cut off, and fallen to the ground.
but not content therewith, he now addeth a third title or appellation, NONLATINALPHABET Elohei hatz-baoth, the God of Sabaoth. He is called also Iehoua tzebaoth, 1 Sam. 4.4.
but not content therewith, he now adds a third title or appellation, Elohim hatz-baoth, the God of Sabaoth. He is called also Iehoua Tzebaoth, 1 Sam. 4.4.
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the Lord of Sabaoth. In your Te Deum, that excellent Canticle of Ambrose and Augustine, he is stiled the Lord God of Sabaoth, Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth, Holy, Holy, Holy, Lord God of Sabaoth.
the Lord of Sabaoth. In your Te God, that excellent Canticle of Ambrose and Augustine, he is styled the Lord God of Sabaoth, Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth, Holy, Holy, Holy, Lord God of Sabaoth.
This name of Sabaoth is retained by Saint Paul, Rom. 9 29. and he hath it from Esay 1.9. NONLATINALPHABET, Except the Lord of Sabaoth had left vs a seed, we had beene as Sodoma, and made like vnto Gomorrah. Saint Iames hath it in his Epistle, Chap. 5.4.
This name of Sabaoth is retained by Saint Paul, Rom. 9 29. and he hath it from Isaiah 1.9., Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and made like unto Gomorrah. Saint James hath it in his Epistle, Chap. 5.4.
Behold, the hire of the labourers which haue reaped downe your fields, which is of you kept backe by fraud, crieth: and their cry is entered NONLATINALPHABET, into the eares of the Lord of Sabaoth.
Behold, the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, cries: and their cry is entered, into the ears of the Lord of Sabaoth.
Saint Hierome Epist. 136. writing to Marcella of the ten Hebrew names of God, saith, the fourth is Sabaoth. Quartum nomen Dei est Sabaoth, quod Septuaginta virtutum, Aquila exercituum transtulerunt:
Saint Jerome Epistle 136. writing to Marcella of the ten Hebrew names of God, Says, the fourth is Sabaoth. Quartum Nome Dei est Sabaoth, quod Septuagint Virtues, Aquila Exercituum transtulerunt:
The fourth name of God in Hebrew is Sabaoth, which is by the LXX. translated Virtutum, by Aquila, Exercituum. Both words Virtutes and Exercitu•, signifie the same thing, military forces, an host or band of armed souldiers.
The fourth name of God in Hebrew is Sabaoth, which is by the LXX. translated Virtues, by Aquila, Exercituum. Both words Virtues and Exercitu•, signify the same thing, military forces, an host or band of armed Soldiers.
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de quo in Psalmo ab Angelis dicitur, Quis est iste Rex gloriae? Dominus virtutum? The fourth name of God is Sabaoth: turne it into Latine, it will be Exercitus, or Virtutes, hosts or bands of armed souldiers:
de quo in Psalm ab Angels dicitur, Quis est iste Rex Glory? Dominus Virtues? The fourth name of God is Sabaoth: turn it into Latin, it will be Exercitus, or Virtues, hosts or bans of armed Soldiers:
Origen. Hom. 4. in Esaiam, vpon those words of the Song of the Seraphins, Holy, Holy, Holy Lord God of Sabaoth, saith, Sabaoth is by Aquila's interpretation Dominus militiarum, the Lord of Hosts.
Origen. Hom. 4. in Esaiam, upon those words of the Song of the Seraphim, Holy, Holy, Holy Lord God of Sabaoth, Says, Sabaoth is by Aquila's Interpretation Dominus militiarum, the Lord of Hosts.
As for Saint Hierome and Isidore, and the Author of the Looking-glasse; Drusius is of opinion they were deceiued, in taking Sabaoth for a name of God. Beleeue me, saith he, Sabaoth is neuer said of God,
As for Saint Jerome and Isidore, and the Author of the Looking glass; Drusius is of opinion they were deceived, in taking Sabaoth for a name of God. Believe me, Says he, Sabaoth is never said of God,
Elegantly to this purpose saith Epiphanius lib. 1. Haeres. 40. against the Archontici: NONLATINALPHABET, the name of Sabaoth hath the interpretation of Hosts: and therefore the Lord of Sabaoth is the Lord of Hosts. It is well knowne to euery one that is conuersant in holy Scripture, that the Scripture, where it vseth the name of Sabaoth, speaketh not after this manner, NONLATINALPHABET,
Elegantly to this purpose Says Epiphanius lib. 1. Haeres. 40. against the Archontici:, the name of Sabaoth hath the Interpretation of Hosts: and Therefore the Lord of Sabaoth is the Lord of Hosts. It is well known to every one that is conversant in holy Scripture, that the Scripture, where it uses the name of Sabaoth, speaks not After this manner,,
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1. There vpon those words of the 24. Psalme, Dominus Sabaoth, ipse est Rex gloriae, the Lord of the Sabaoth, he is the King of glorie, he •aith, Sabaoth interpretes alioubi Dominum virtutam, alicubi Regem, alicubi O••ipotentem interpretati sunt.
1. There upon those words of the 24. Psalm, Dominus Sabaoth, ipse est Rex Glory, the Lord of the Sabaoth, he is the King of glory, he •aith, Sabaoth interprets alioubi Dominum virtutam, Alicubi Regem, Alicubi O••ipotentem interpretati sunt.
Interpreters haue rendred the name of Sabaoth, sometime by the Lord of Hosts, sometime by the name of King, sometime by the name of Almighty. But the place is manifestly vicious.
Interpreters have rendered the name of Sabaoth, sometime by the Lord of Hosts, sometime by the name of King, sometime by the name of Almighty. But the place is manifestly vicious.
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To correct that errour, Drusius for Regem readeth exercituum; and he proues his correction out of Eucherius, whose words are Sabaoth, exercituum, siue virtutum, aut vt aliqui volunt, omnipotent.
To correct that error, Drusius for Regem readeth Exercituum; and he Proves his correction out of Eucherius, whose words Are Sabaoth, Exercituum, siue Virtues, Or vt aliqui volunt, omnipotent.
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Sabaoth is rendred Omnipotent, or Almighty, by the Septuagint, as in other places, so in this text of mine, wherein for Elohe hatzebaoth, the God of Sabaoth, they haue NONLATINALPHABET, God Almighty. Whence is that rule of Saint Hierome to Damasus, Epist. 142. We are to know, that where 〈 … 〉 Seuentie Interpreters haue expressed Dominum virtutum, and Dominum omnipotentem, the Lord of Hosts, and the Lord Almighty, there in the Hebrew it is Dominus Sabaoth, which is by Aquila's interpretation, Dominus militiarum, the Lord of Hosts.
Sabaoth is rendered Omnipotent, or Almighty, by the septuagint, as in other places, so in this text of mine, wherein for Elohim hatzebaoth, the God of Sabaoth, they have, God Almighty. Whence is that Rule of Saint Jerome to Damasus, Epistle 142. We Are to know, that where 〈 … 〉 Seuentie Interpreters have expressed Dominum Virtues, and Dominum omnipotentem, the Lord of Hosts, and the Lord Almighty, there in the Hebrew it is Dominus Sabaoth, which is by Aquila's Interpretation, Dominus militiarum, the Lord of Hosts.
or bee hee with the Latines, Dominus, or Deus virtutum, or Militiarum, or Exercituum; all will be well expressed in our language with one title, The Lord, or God of Hosts.
or be he with the Latins, Dominus, or Deus Virtues, or Militiarum, or Exercituum; all will be well expressed in our language with one title, The Lord, or God of Hosts.
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And what that is, Saint Hierome expoundeth to the noble Lady Algasia, Epist. 151. quaest. 10. The Host of Heauen, is not only the Sunne and Moone, and glistring Starres, but also the whole multitude of Angels, and their armies: called in Hebrew Sabaoth, which is in Latine Virtutum or Exercituum. Hispalensis for this host of Heauen, doth reckon vp in the place aboue alleaged, Angels, Arch-angels, Principalities and Powers, and all the Orders of the armies celestiall, of whom God is the Lord. For they are all vnder him, and subiect to his soueraigntie.
And what that is, Saint Jerome expoundeth to the noble Lady Algasia, Epistle 151. Question. 10. The Host of Heaven, is not only the Sun and Moon, and glistering Stars, but also the Whole multitude of Angels, and their armies: called in Hebrew Sabaoth, which is in Latin Virtues or Exercituum. Hispalensis for this host of Heaven, does reckon up in the place above alleged, Angels, Archangels, Principalities and Powers, and all the Order of the armies celestial, of whom God is the Lord. For they Are all under him, and Subject to his sovereignty.
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and that multitude was of Angels: and they were (by likelihood) created in the first day with the Heauens, because those sonnes of God did •• ou• for ioy,
and that multitude was of Angels: and they were (by likelihood) created in the First day with the Heavens, Because those Sons of God did •• ou• for joy,
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when God laid and fastned the foundations of the earth, Iob 38.7. These the sonnes of God, the Angels, sweetly described by the Nightingale of France to be, The sacred Tutors of the Saints;
when God laid and fastened the foundations of the earth, Job 38.7. These the Sons of God, the Angels, sweetly described by the Nightingale of France to be, The sacred Tutors of the Saints;
these, the Sonnes of God, the Angels, are of the glorious Host of Heauen. So are the Starres, the Sun, the Moone, the goodly furniture of the visible Heauens;
these, the Sons of God, the Angels, Are of the glorious Host of Heaven. So Are the Stars, the Sun, the Moon, the goodly furniture of the visible Heavens;
Of this host of Heauen it is prophecied, Esai. 34.4. All the Host of Heauen shall be dissolued, and the Heauens shall be rowled together as a scroll, and all their host shall fall downe, as the leafe falleth off from the Vine, and as a falling figge from the fig-tree.
Of this host of Heaven it is prophesied, Isaiah. 34.4. All the Host of Heaven shall be dissolved, and the Heavens shall be rolled together as a scroll, and all their host shall fallen down, as the leaf falls off from the Vine, and as a falling fig from the Fig tree.
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the Sunne vpon Gibeon the Moone in the valley of Ajalon, till the people of Israel had auenged themselues vpon their enemies, the Amorites, Ios. 10.12.
the Sun upon Gibeon the Moon in the valley of Ajalon, till the people of Israel had avenged themselves upon their enemies, the amorites, Ios. 10.12.
and all the host of them, by all the host of them, we are to vnderstand all creatures in the Earth and Heauens, which stand as an armie seruants to the Lord, and are by him comm•nded.
and all the host of them, by all the host of them, we Are to understand all creatures in the Earth and Heavens, which stand as an army Servants to the Lord, and Are by him comm•nded.
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and so shall doe to the worlds end, by the ordinance and appointment of God, for all are his seruants; all creatures yeeld obedience to him, as seruants to their masters.
and so shall do to the world's end, by the Ordinance and appointment of God, for all Are his Servants; all creatures yield Obedience to him, as Servants to their Masters.
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Now from this which hath hitherto beene deliuered, the reason is plaine, why this title of God El••• harzebaoth, the God of Sabaoth, or the God of Hosts, is by our Prophet added to the two former appellations, Adonai Iehouih, the Lord God. It is, the more liuely to set forth his rule, dominion, and soueraigntie ouer all.
Now from this which hath hitherto been Delivered, the reason is plain, why this title of God El••• harzebaoth, the God of Sabaoth, or the God of Hosts, is by our Prophet added to the two former appellations, Adonai Jehovah, the Lord God. It is, the more lively to Set forth his Rule, dominion, and sovereignty over all.
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For who is he, that will not feare him, by whom he shall finde himselfe to be beset and compassed about with very many and potent armies; aboue, beneath,
For who is he, that will not Fear him, by whom he shall find himself to be beset and compassed about with very many and potent armies; above, beneath,
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before, behinde, on the one hand, and on the other, that there can be no euasion, no escaping from him? Our God, is the God of Hosts. Man, sinfull man, how shall he consist,
before, behind, on the one hand, and on the other, that there can be no evasion, no escaping from him? Our God, is the God of Hosts. Man, sinful man, how shall he consist,
This feare of the Lord will both land your ships in an happy hauen, and after your trauels vpon the earth, will harbour your soules in his euerlasting Kingdome.
This Fear of the Lord will both land your ships in an happy Haven, and After your travels upon the earth, will harbour your Souls in his everlasting Kingdom.
they are of the house of Iacob. The house of Iacob, is the Kingdome of the ten Tribes, or the Kingdome of Israel. Vnderstand then by the house of Iacob, the people of Israel; to whom Priests and Prophets were ordinary messengers from the Lord. And thus haue I couched together three particulars of the Mandate. 1. To whom it is giuen:
they Are of the house of Iacob. The house of Iacob, is the Kingdom of the ten Tribes, or the Kingdom of Israel. Understand then by the house of Iacob, the people of Israel; to whom Priests and prophets were ordinary messengers from the Lord. And thus have I couched together three particulars of the Mandate. 1. To whom it is given:
to Priests and Prophets. 2. The manner how it is giuen, Audite & contestamini, Heare and testifie. 3. The place, which, or the parties, whom it concerneth, the house of Iacob. Heare and testifie in the house of Iacob.
to Priests and prophets. 2. The manner how it is given, Audite & contestamini, Hear and testify. 3. The place, which, or the parties, whom it concerns, the house of Iacob. Hear and testify in the house of Iacob.
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to all people: as if all people were here commanded to heare what the God of Hosts saith, concerning the subuersion of the Kingdome of the ten Tribes, and thereof to beare witnesse to the house of Iacob, that they hearing, might be conuerted from their euill wayes.
to all people: as if all people were Here commanded to hear what the God of Hosts Says, Concerning the subversion of the Kingdom of the ten Tribes, and thereof to bear witness to the house of Iacob, that they hearing, might be converted from their evil ways.
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But Remigius, Albertus, Hugo, Dionysius, Vatablus, Montanus, and others, doe affirme more truly, that Priests and Prophets are here called vpon, to heare from the mouth of the God of Hosts, the destruction that is eminent and ready to fall vpon the house of Iacob, and thereof to beare witnesse vnto them, vt credunt & resipiscant, that they may beleeue and repent them of their sinnes, and so be deliuered.
But Remigius, Albert, Hugo, Dionysius, Vatablus, Montanus, and Others, do affirm more truly, that Priests and prophets Are Here called upon, to hear from the Mouth of the God of Hosts, the destruction that is eminent and ready to fallen upon the house of Iacob, and thereof to bear witness unto them, vt credunt & resipiscant, that they may believe and Repent them of their Sins, and so be Delivered.
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First heare, and then testifie. Whence the obseruation is, The Minister of the Gospell is to heare what God sp••k•th before he presume to deliuer his message to the people.
First hear, and then testify. Whence the observation is, The Minister of the Gospel is to hear what God sp••k•th before he presume to deliver his message to the people.
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There is a two-fold hearing of God when he speaketh, or a two-fold hearing of the word of God, Auditus externus and internus, an outward, and an inward hearing.
There is a twofold hearing of God when he speaks, or a twofold hearing of the word of God, Auditus externus and internus, an outward, and an inward hearing.
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They heare but vnderstand not what they heare, These are they that receiue the seed by the wayes side, Matth. 13.19. Others there are that heare not with the outward eare: all their hearing is within; it is in the hear•; there they heare God speaking to them by the inspiration of the holy Spirit.
They hear but understand not what they hear, These Are they that receive the seed by the ways side, Matthew 13.19. Others there Are that hear not with the outward ear: all their hearing is within; it is in the hear•; there they hear God speaking to them by the inspiration of the holy Spirit.
Now the hearing, whereby the Minister of the Gospell heareth the word of God, or God speaking to him, is a mixt kinde of hearing: it is partly inward, by the secret operation of the blessed Spirit;
Now the hearing, whereby the Minister of the Gospel hears the word of God, or God speaking to him, is a mixed kind of hearing: it is partly inward, by the secret operation of the blessed Spirit;
For God in the Scripture speaketh vnto vs, as it were face to face, or mouth to mouth, as plainly as hee spake out of the cloud, Matth. 17.5. when that voice was vttered;
For God in the Scripture speaks unto us, as it were face to face, or Mouth to Mouth, as plainly as he spoke out of the cloud, Matthew 17.5. when that voice was uttered;
heare yee him. And surely, if God were now to giue his voice from Heauen, hee would speake no otherwise than he speaketh in the Scriptures. And therefore are we commanded, Ioh. 5.39. to search the Scriptures. NONLATINALPHABET, search the Scriptures, he saith not NONLATINALPHABET, reade the Scriptures, but NONLATINALPHABET, search them.
hear ye him. And surely, if God were now to give his voice from Heaven, he would speak not otherwise than he speaks in the Scriptures. And Therefore Are we commanded, John 5.39. to search the Scriptures., search the Scriptures, he Says not, read the Scriptures, but, search them.
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The truth and sense of the Scripture is profound and deepe; it is as gold, that lyeth, not vpon the face and out-side of the Earth, but in the veines thereof:
The truth and sense of the Scripture is profound and deep; it is as gold, that lies, not upon the face and outside of the Earth, but in the Veins thereof:
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if we will partake of the treasure that is hidden vnder it, and heare God speaking vnto vs. Christ confuting the Sadduces for the point of the Resurrection, saith vnto them, NONLATINALPHABET:
if we will partake of the treasure that is hidden under it, and hear God speaking unto us christ confuting the Sadducees for the point of the Resurrection, Says unto them,:
and directed them in that truth. Saint Peter Ep. 2. Chap. 1.19. commending the faithfull of his time, for their diligence in the Scriptures, saith vnto them, we haue a most sure word, NONLATINALPHABET, a propheticall word, whereunto you doe well that you take heed, as vnto a light, that shineth in a darke place;
and directed them in that truth. Saint Peter Epistle 2. Chap. 1.19. commending the faithful of his time, for their diligence in the Scriptures, Says unto them, we have a most sure word,, a prophetical word, whereunto you do well that you take heed, as unto a Light, that shines in a dark place;
intimating, that, that same NONLATINALPHABET, that same propheticall word, or word of prophecie, or word vttered by the Prophets, is nothing else but the word of God, conueyed vnto vs by ministery of his Prophets.
intimating, that, that same, that same prophetical word, or word of prophecy, or word uttered by the prophets, is nothing Else but the word of God, conveyed unto us by Ministry of his prophets.
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That so it is, wee are assured by the Protestation that God himselfe maketh, Hos. 12.10. I, that am the Lord thy God, I haue spoken by the Prophets, and I haue multiplied visions, and vsed similitudes, by hand or by the ministery of the Prophets.
That so it is, we Are assured by the Protestation that God himself makes, Hos. 12.10. I, that am the Lord thy God, I have spoken by the prophets, and I have multiplied visions, and used Similitudes, by hand or by the Ministry of the prophets.
In the second yeare of the reigne of King Darius came the Word of the Lord by the hand, or by the ministery of Haggai the Prophet vnto Zerubbabel. Haggai was but a conduit to conuey the Word; the W•rd was the Lords. This is that we reade, Hebr. 1.1. that God •• sundry times and in diuers manners spake in time past vnto the Fathers by the Prophets.
In the second year of the Reign of King Darius Come the Word of the Lord by the hand, or by the Ministry of Chaggai the Prophet unto Zerubbabel. Chaggai was but a conduit to convey the Word; the W•rd was the lords. This is that we read, Hebrew 1.1. that God •• sundry times and in diverse manners spoke in time passed unto the Father's by the prophets.
And if it be demanded, whence it may be knowne that our sayings are the Lords sayings, we answer it is knowne ex Scripturis, by this or that place of Scripture.
And if it be demanded, whence it may be known that our sayings Are the lords sayings, we answer it is known ex Scriptures, by this or that place of Scripture.
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To the Scriptures we are tyed, as the Leuites were to the Law, Deut. 17.11. From the Law they might not decline either to the right hand or to the last;
To the Scriptures we Are tied, as the Levites were to the Law, Deuteronomy 17.11. From the Law they might not decline either to the right hand or to the last;
They were to teach according to the Law; and we according to the Scriptures. The voice of the Law was their rule, the voice of the Scriptures must be ours.
They were to teach according to the Law; and we according to the Scriptures. The voice of the Law was their Rule, the voice of the Scriptures must be ours.
The Bishop of Poitiers, in the infamous conuenticle of Trent, was of this minde, Scripturam esse reminauimem at { que } mutam, that the Scripture is a dead and a dumbe thing, as are all other Politicke Lawes.
The Bishop of Poitiers, in the infamous conventicle of Trent, was of this mind, Scripturam esse reminauimem At { que } mutam, that the Scripture is a dead and a dumb thing, as Are all other Politic Laws.
This is but one of the many blasphemies which Papists haue vttered to the disgrace of holy Scripture: against whom to the honour thereof, wee maintaine this assertion,
This is but one of the many Blasphemies which Papists have uttered to the disgrace of holy Scripture: against whom to the honour thereof, we maintain this assertion,
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For the confirmation of this our assertion, I produce that of Saint Paul, Rom. 3.19. Whatsoeuer things the Scripture saith, it faith to them that are vnder the Law:
For the confirmation of this our assertion, I produce that of Saint Paul, Rom. 3.19. Whatsoever things the Scripture Says, it faith to them that Are under the Law:
Moses ascribeth to the Law a mouth, Deut. 17.11. and Paguines translation there, is ex ore Legis: the Priests were to teach according to the mouth of the Law.
Moses ascribeth to the Law a Mouth, Deuteronomy 17.11. and Paguines Translation there, is ex over Legis: the Priests were to teach according to the Mouth of the Law.
If exhortations of holy writ doe speake, why may not precepts; prohibitions, expostulations, and other passages speake as well? There is an exhortation that speaketh vnto you as children, Hebr. 12.5. NONLATINALPHABET, it speaketh, and thus it speaketh:
If exhortations of holy writ do speak, why may not Precepts; prohibitions, expostulations, and other passages speak as well? There is an exhortation that speaks unto you as children, Hebrew 12.5., it speaks, and thus it speaks:
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The Scripture euery where speaketh: NONLATINALPHABET, a phrase often iterated in the New Testament, is a sure euidence that the Scripture is not dumbe. NONLATINALPHABET, Rom. 4.3. What saith the Scripture? Abraham beleeued God; and it was counted vnto him for righteousnesse. That Scripture is Gen. 15.6. and therefore the Scripture in Genesis speaketh, NONLATINALPHABET, Rom. 9.17. The Scripture saith vnto Pharaoh. What? Euen for this same purpose haue I raised thee vp, that I might shew my power in thee: that Scripture is Exod. 9.16. and therefore the Scripture in Exodus speaketh. NONLATINALPHABET, Rom. 10.11. The Scripture saith; whosoeuer beleeueth in him, in Iesus Christ, shall not be ashamed: that Scripture is Esay 28.16.
The Scripture every where speaks:, a phrase often iterated in the New Testament, is a sure evidence that the Scripture is not dumb., Rom. 4.3. What Says the Scripture? Abraham believed God; and it was counted unto him for righteousness. That Scripture is Gen. 15.6. and Therefore the Scripture in Genesis speaks,, Rom. 9.17. The Scripture Says unto Pharaoh. What? Even for this same purpose have I raised thee up, that I might show my power in thee: that Scripture is Exod 9.16. and Therefore the Scripture in Exodus speaks., Rom. 10.11. The Scripture Says; whosoever Believeth in him, in Iesus christ, shall not be ashamed: that Scripture is Isaiah 28.16.
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NONLATINALPHABET, saith the Scripture, from this phrase so often reiterated in the New Couenant, I may conclude for the whole Scripture, that it hath a voice and speaketh: and therefore that it is neither dead nor dumbe, as the aboue alleaged Popish Authors haue imagined.
, Says the Scripture, from this phrase so often reiterated in the New Covenant, I may conclude for the Whole Scripture, that it hath a voice and speaks: and Therefore that it is neither dead nor dumb, as the above alleged Popish Authors have imagined.
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Quasi amicus familiaris, fine fuco ad cor loquitur indoctorum at { que } doctorum, Augustine to V•l•sian Epist. 3. God in Scriptures daily speaketh to vs;
Quasi Amicus familiaris, fine fuco ad cor loquitur indoctorum At { que } doctorum, Augustine to V•l•sian Epistle 3. God in Scriptures daily speaks to us;
and hee speaketh plainly to the heart, as well of the vnlearned, as of the learned, to the heart of euery one of vs. Now as God in the Scriptures speaketh to vs,
and he speaks plainly to the heart, as well of the unlearned, as of the learned, to the heart of every one of us Now as God in the Scriptures speaks to us,
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Sic enim loquitur nobiscum, vt nos eius sermonem intelligam••, Ambrose to Irenaeus Epist. 5. So God speaketh with vs, that we may vnderstand his speech. And this that, which aboue I vndertooke to proue, that God now adayes speaketh, that he may be heard of his Ministers.
Sic enim loquitur nobiscum, vt nos eius sermonem intelligam••, Ambrose to Irnaeus Epistle 5. So God speaks with us, that we may understand his speech. And this that, which above I undertook to prove, that God now adays speaks, that he may be herd of his Ministers.
they are witnesses for Christ. They are to beare witnesse to the truth of Christs person; to his threefold office, his Priestly, Princely, and Propheticall office,
they Are Witnesses for christ. They Are to bear witness to the truth of Christ person; to his threefold office, his Priestly, Princely, and Prophetical office,
and to the benefits that doe flow from thence for the edification of the Church. All this they are to heare from the mouth of God speaking in his holy Word,
and to the benefits that do flow from thence for the edification of the Church. All this they Are to hear from the Mouth of God speaking in his holy Word,
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The other vse is for hearers. For if the Preacher be first to heare what God speaketh, and then to testifie the truth thereof to the house of Iacob, the people of God;
The other use is for hearers. For if the Preacher be First to hear what God speaks, and then to testify the truth thereof to the house of Iacob, the people of God;
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but as the Word of God. Such Hearers were those Thessalonians commended by S. Paul. Epist. 1. Chap. 2.13. For this cause, saith he, thanke we God without ceasing, because when ye receiued the word of God, which ye heard of vs, ye receiued it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that beleeue.
but as the Word of God. Such Hearers were those Thessalonians commended by S. Paul. Epistle 1. Chap. 2.13. For this cause, Says he, thank we God without ceasing, Because when you received the word of God, which you herd of us, you received it not as the word of men, but as it is in truth, the word of God, which effectually works also in you that believe.
Wherefore, suffer yee a word of exhortation. It shall be in S. Peters words, 1 Epist. 2.2. As new borne babes desire yee the sincere milke of the Word, that yee may grow thereby.
Wherefore, suffer ye a word of exhortation. It shall be in S. Peter's words, 1 Epistle 2.2. As new born babes desire ye the sincere milk of the Word, that ye may grow thereby.
O, how great was the felicity that Dauid felt in this word of God? In one Psalme, Psal. 119. He preferreth it before profit, before pleasure, before glory.
O, how great was the felicity that David felt in this word of God? In one Psalm, Psalm 119. He preferreth it before profit, before pleasure, before glory.
Before profit, V. 127. I loue thy Commandements aboue gold, yea, aboue fine gold. Before pleasure, vers. 103. How sweet are thy words vnto my taste? yea sweeter than hony vnto my mouth.
Before profit, V. 127. I love thy commandments above gold, yea, above fine gold. Before pleasure, vers. 103. How sweet Are thy words unto my taste? yea Sweeten than honey unto my Mouth.
Before glory, vers. 57. Thou art my portion, O Lord, I haue determined to keepe thy words, and vers. 111. Thy testimonies haue I taken as an heritage for euer, for they are the reioycing of my heart.
Before glory, vers. 57. Thou art my portion, Oh Lord, I have determined to keep thy words, and vers. 111. Thy testimonies have I taken as an heritage for ever, for they Are the rejoicing of my heart.
and Glory in the conquest or triumph, he addeth vers• 162. I reioyce at thy Word, as one that findeth great spoile. Thus was holy Dauid determined and resolued to content himselfe with the word of God in stead of all profit, pleasure and glory. For his profit, wa• his support in trouble and aduersitie;
and Glory in the conquest or triumph, he adds vers• 162. I rejoice At thy Word, as one that finds great spoil. Thus was holy David determined and resolved to content himself with the word of God in stead of all profit, pleasure and glory. For his profit, wa• his support in trouble and adversity;
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When the same Philip had taught the mystery of Christ to the Eunuch, the Eunuch went on his way reioycing, in the same Chapter, vers. 39. The Angell relating to the shepherds the Natiuity of Christ, said vnto them, Feare not, for behold I bring vnto you good tidings of great ioy, that shall be to all people, Luk. 2.10. Good tidings of great ioy!
When the same Philip had taught the mystery of christ to the Eunuch, the Eunuch went on his Way rejoicing, in the same Chapter, vers. 39. The Angel relating to the shepherd's the Nativity of christ, said unto them, fear not, for behold I bring unto you good tidings of great joy, that shall be to all people, Luk. 2.10. Good tidings of great joy!
Wherefore, dearly beloued, let me againe put you in minde of your Christian duty concerning this word of God, that as new borne infants ye desire the sincere milk thereof to grow therby. Long ye after it;
Wherefore, dearly Beloved, let me again put you in mind of your Christian duty Concerning this word of God, that as new born Infants you desire the sincere milk thereof to grow thereby. Long you After it;
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If you stand thus affected to the word of God; if you desire the sincere milke thereof for your spirituall food, as the little infant doth the mothers milke for its bodily food:
If you stand thus affected to the word of God; if you desire the sincere milk thereof for your spiritual food, as the little infant does the mother's milk for its bodily food:
if you finde your selues truly to loue it, carefully to desire to vnderstand it, and to take comfort in the exercises of it; thanke God for it; it is a good signe;
if you find your selves truly to love it, carefully to desire to understand it, and to take Comfort in the exercises of it; thank God for it; it is a good Signen;
pray God, if thou loue thine owne soule, to remoue such thy dulnesse from thee. And let this suffice to haue beene deliuered vpon my second obseruation:
pray God, if thou love thine own soul, to remove such thy dulness from thee. And let this suffice to have been Delivered upon my second observation:
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God foreshewed it vnto Noah, the Preacher of righteousnesse, long before he brought in the Floud, Gen. 6.13. The cry of Sodome and Gomorrah was great, their sinne was very grieuous, and therefore was God resolued to destroy them:
God foreshowed it unto Noah, the Preacher of righteousness, long before he brought in the Flood, Gen. 6.13. The cry of Sodom and Gomorrah was great, their sin was very grievous, and Therefore was God resolved to destroy them:
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yet would he not doe it, till he had told Abraham and Lot thereof: the one, Gen. 18.17. the other, Gen. 19.13. The seuen yeares of famine which were to consume the land of Aegypt, God foretold to Ioseph, seuen yeares before they came, Gen. 41.25. A man of God is sent to Eli, to foretell him of the euill that should befall his house, 1 Sam. 2.27. The Prophet Ieremie is sent to the Iewes to foretell them of the seuenty yeares of their captiuitie in Babylon, Ier. 25.12.
yet would he not do it, till he had told Abraham and Lot thereof: the one, Gen. 18.17. the other, Gen. 19.13. The seuen Years of famine which were to consume the land of Egypt, God foretold to Ioseph, seuen Years before they Come, Gen. 41.25. A man of God is sent to Eli, to foretell him of the evil that should befall his house, 1 Sam. 2.27. The Prophet Ieremie is sent to the Iewes to foretell them of the seuenty Years of their captivity in Babylon, Jeremiah 25.12.
And here in my text, Priests and Prophets are called vpon, to foretell to the house of Iacob the miseries that were readie to fall vpon them. Thus stands the doctrine firme;
And Here in my text, Priests and prophets Are called upon, to foretell to the house of Iacob the misery's that were ready to fallen upon them. Thus Stands the Doctrine firm;
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God euermore vseth to aduertise vs of miseries, before they doe befall vs. Our Prophet expresly and confidently auoucheth it, vers. 7. of this Chapter.
God evermore uses to advertise us of misery's, before they do befall us Our Prophet expressly and confidently avoucheth it, vers. 7. of this Chapter.
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one in respect of the godly; the other, in respect of the wicked. For the Godly. God is vnwilling at any time to take them at vnawares. He loueth them:
one in respect of the godly; the other, in respect of the wicked. For the Godly. God is unwilling At any time to take them At unawares. He loves them:
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He fore-warneth them also of his future iudgements, ne dicere qu•ant, se illa euentura non audiuisse, that they may not be able to say for themselues, they had no fore-warning.
He forewarneth them also of his future Judgments, ne dicere qu•ant, se illa euentura non audiuisse, that they may not be able to say for themselves, they had not forewarning.
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Wherefore, beloued, let vs acknowledge the great mercie, and wonderfull patience of our good and gracious God, in that he vouchsafeth so to deale with vs, to retire vs from sinne.
Wherefore, Beloved, let us acknowledge the great mercy, and wonderful patience of our good and gracious God, in that he vouchsafeth so to deal with us, to retire us from sin.
He needs not, nor is he bound to deale so kindly with vs. For it is our part vpon our owne perill to take heed of his iudgements that they ouertake vs not.
He needs not, nor is he bound to deal so kindly with us For it is our part upon our own peril to take heed of his Judgments that they overtake us not.
Yet so good is the Lord, so louing, so mercifull, so patient, so desirous is he, we should escape the misery, which we haue deserued, that he sends vnto vs his letters of loue, the holy Scriptures, by his Ministers, to fore-warne vs of the euill day.
Yet so good is the Lord, so loving, so merciful, so patient, so desirous is he, we should escape the misery, which we have deserved, that he sends unto us his letters of love, the holy Scriptures, by his Ministers, to forewarn us of the evil day.
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The meanes are the letters of his loue, as euen now I called them, the sacred Scriptures. Them he conueyeth to vs by his seruants, his Ministers, by whom hee inuites vs to good, and deters vs from euill:
The means Are the letters of his love, as even now I called them, the sacred Scriptures. Them he conveyeth to us by his Servants, his Ministers, by whom he invites us to good, and deters us from evil:
THE Sixteenth Lecture. AMOS 3.14, 15. That in the day, that I shall visit the transgressions of Israel vpon him, I will also visit the Altars of Bethel, and the hornes of the Altar shall be cut off and fall to the ground.
THE Sixteenth Lecture. AMOS 3.14, 15. That in the day, that I shall visit the transgressions of Israel upon him, I will also visit the Altars of Bethel, and the horns of the Altar shall be Cut off and fallen to the ground.
Audite, & contestamini, Heare and testifie. 4 The place where this testification was to be made, in domo Iacob, in the house of Iacob. Heare and testifie in the house of Iacob, saith the Lord God, the God of Hosts, vers. 13. In the other part, which concerneth the matter to be testified, we may obserue: 1 A resolution of God, to punish Israel for sinne:
Audite, & contestamini, Hear and testify. 4 The place where this testification was to be made, in domo Iacob, in the house of Iacob. Hear and testify in the house of Iacob, Says the Lord God, the God of Hosts, vers. 13. In the other part, which concerns the matter to be testified, we may observe: 1 A resolution of God, to Punish Israel for sin:
There shall be a day, wherein the Lord will visit the transgression of Israel vpon him, vers. 14. 2 That this punishment so resolued vpon by the Lord, shall reach vnto their holiest places, to their houses of religion;
There shall be a day, wherein the Lord will visit the Transgression of Israel upon him, vers. 14. 2 That this punishment so resolved upon by the Lord, shall reach unto their Holiest places, to their houses of Religion;
In the day that I shall visit the transgressions of Israel vpon him, I will also visit the Altars of Bethel, and the hornes of the Altar shall be cut off and fall to the ground.
In the day that I shall visit the transgressions of Israel upon him, I will also visit the Altars of Bethel, and the horns of the Altar shall be Cut off and fallen to the ground.
Now I am to descend to the second generall, which is of the matter to be testified. The first branch therein is, of Gods resolution to punish Israel for sinne:
Now I am to descend to the second general, which is of the matter to be testified. The First branch therein is, of God's resolution to Punish Israel for sin:
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That day some ancient Rabbines referre to the earthquake, that was in the daies of Vzziah King of Iudah, whereof we finde mention made in the first Chapter of this Prophecie, verse 1. and Zach. 14.5. Some referre it to the time of King Iosiahs reigne, when he brake downe the Altar that was at Bethel, and the high place there, 2 King. 23.15. Others hereby doe vnderstand that day, wherein Samaria was captiuated by the Assyrian King, Salmanassar, 2 King. 17.6. Whensoeuer that day fell out, it was the day of the Lords visitation, the day wherein the Lord visited Israel for his iniquities.
That day Some ancient Rabbis refer to the earthquake, that was in the days of Uzziah King of Iudah, whereof we find mention made in the First Chapter of this Prophecy, verse 1. and Zach 14.5. some refer it to the time of King Josiahs Reign, when he brake down the Altar that was At Bethel, and the high place there, 2 King. 23.15. Others hereby do understand that day, wherein Samaria was captivated by the assyrian King, Shalmaneser, 2 King. 17.6. Whensoever that day fell out, it was the day of the lords Visitation, the day wherein the Lord visited Israel for his iniquities.
For at the end of those yeeres, euen the selfe same day that those yeeres were ended, it came to passe, that all the Hosts of the Lord, the Tribes of Israel, went out from the land of Aegypt. Out they went with an high hand in the sight of all the Aegyptians. And so God visiting visited his people Israel, according to his promise made by Moses, Exod. 3.16.
For At the end of those Years, even the self same day that those Years were ended, it Come to pass, that all the Hosts of the Lord, the Tribes of Israel, went out from the land of Egypt. Out they went with an high hand in the sighed of all the egyptians. And so God visiting visited his people Israel, according to his promise made by Moses, Exod 3.16.
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But gracious and mercifull aboue all was the visitation of our Lord Iesus Christ, when with a true and euerlasting redemption he redeemed all true Israelites from sinne, and death, and Satan.
But gracious and merciful above all was the Visitation of our Lord Iesus christ, when with a true and everlasting redemption he redeemed all true Israelites from sin, and death, and Satan.
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And why blessed? for he hath visited, and redeemed his people. He hath visited his people; visited in the better part; visited in mercy; in exceeding great mercy.
And why blessed? for he hath visited, and redeemed his people. He hath visited his people; visited in the better part; visited in mercy; in exceeding great mercy.
But I am sure he is the best Christian that is most forward in Subsidiis, in helping of his brethren with such good things as God hath bestowed vpon him.
But I am sure he is the best Christian that is most forward in Subsidies, in helping of his brothers with such good things as God hath bestowed upon him.
Besides this visitation for good, and in mercy; there is also a visitation for euill and in iudgement. Thus to visit, is to visit in anger or displeasure. And so by a Synecdoche of the Genus for Species, to visit is to punish. Thus is God said to visit, when with some sudden and vnlooked scourge or calamity, he taketh vengeance vpon men for their sinnes, which for a long time he seemed to take no notice of.
Beside this Visitation for good, and in mercy; there is also a Visitation for evil and in judgement. Thus to visit, is to visit in anger or displeasure. And so by a Synecdoche of the Genus for Species, to visit is to Punish. Thus is God said to visit, when with Some sudden and unlooked scourge or calamity, he Takes vengeance upon men for their Sins, which for a long time he seemed to take no notice of.
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So God visited the iniquity of the fathers vpon the children, Exod. 20.5. He visiteth, not onely by taking notice of, and appre•ending children in their fathers faults,
So God visited the iniquity of the Father's upon the children, Exod 20.5. He Visiteth, not only by taking notice of, and appre•ending children in their Father's Faults,
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Dauid in his deuotions calleth vpon the Lord to visit the Heathen, Psal. 59.5. O Lord God of Hosts, the God of Israel, awake thou to visit the Heathen. Where, to visit, is to visit for euill, to visit in iudgement, in anger and displeasure, it is to correct, it is to punish.
David in his devotions calls upon the Lord to visit the Heathen, Psalm 59.5. O Lord God of Hosts, the God of Israel, awake thou to visit the Heathen. Where, to visit, is to visit for evil, to visit in judgement, in anger and displeasure, it is to correct, it is to Punish.
To such as depart from the Law of the Lord, and from that rule of righteousnesse which it prescribeth them to walke in, the Lord himselfe threatneth, that he will visit their transgression with the rod,
To such as depart from the Law of the Lord, and from that Rule of righteousness which it prescribeth them to walk in, the Lord himself threatens, that he will visit their Transgression with the rod,
It is to correct, it is to punish. There is, Esay 10.12. a commination against the King of Assyria, that same rod of hypocrites, that his pride should be broken. It is thus deliuered:
It is to correct, it is to Punish. There is, Isaiah 10.12. a commination against the King of Assyria, that same rod of Hypocrites, that his pride should be broken. It is thus Delivered:
or displeasure, and by a consequent, to correct or punish; so doth it in my Text. And therefore for Visitabo, Iunius hath animaduertam. This same visiting is with him a punishing.
or displeasure, and by a consequent, to correct or Punish; so does it in my Text. And Therefore for Visit, Iunius hath animaduertam. This same visiting is with him a punishing.
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What? Prauaricationes Israel, saith the Vulgar Latine. The preuarications of Israel. The preuarications of Israel are his swaruings from truth, reason, and honesty.
What? Praedicationes Israel, Says the vulgar Latin. The prevarications of Israel. The prevarications of Israel Are his swaruings from truth, reason, and honesty.
Iunius translates them, Defectiones, the reuoltings or slippings of Israel. Our English hath the transgressions of Israel, by which name sinnes are called,
Iunius translates them, Defectiones, the revoltings or slippings of Israel. Our English hath the transgressions of Israel, by which name Sins Are called,
These generall appellations doe direct vs to particular sins, to couetousnesse, to pride, to cruelty, to vniust exactions, to robbing and spoiling of the poore;
These general appellations do Direct us to particular Sins, to covetousness, to pride, to cruelty, to unjust exactions, to robbing and spoiling of the poor;
these were the sinnes that reigned and raged in Israel; in the Kingdome of the Ten tribes, or the Kingdome of Israel, called in the precedent verse, The house of Iacob: and these were the sinnes,
these were the Sins that reigned and raged in Israel; in the Kingdom of the Ten tribes, or the Kingdom of Israel, called in the precedent verse, The house of Iacob: and these were the Sins,
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There is a Visitabo as well as here: Visitabo super vos omnes iniquitates vestras. I will visit vpon you, or I will punish you, for all your iniquities: Visitabo, I will doe it;
There is a Visit as well as Here: Visit super vos omnes Iniquities Vestras. I will visit upon you, or I will Punish you, for all your iniquities: Visit, I will do it;
When the world was growne so foule with sinne, that it deserued to be washed with a floud, God himselfe vndertooke the visitation, Gen. 6.7. I will destroy man, whom I haue created from the face of the earth.
When the world was grown so foul with sin, that it deserved to be washed with a flood, God himself undertook the Visitation, Gen. 6.7. I will destroy man, whom I have created from the face of the earth.
Concerning the sinne of the people, that great and grieuous sinne, when they made them Gods of gold, the Lord saith vnto Moses, Exod. 32.34. In the day when I visit, then will I visit their sinne vpon them: When I see good to punish them, I my selfe will punish them.
Concerning the sin of the people, that great and grievous sin, when they made them God's of gold, the Lord Says unto Moses, Exod 32.34. In the day when I visit, then will I visit their sin upon them: When I see good to Punish them, I my self will Punish them.
Monstrous and grieuous were the sinnes of Sodome and Gomorrah, that were to be reuenged by so fearefull a iudgement, as is a raine of brimstone and fire.
Monstrous and grievous were the Sins of Sodom and Gomorrah, that were to be revenged by so fearful a judgement, as is a rain of brimstone and fire.
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But how fell that raine vpon them? The Text is, Gen. 19.24. The Lord rained vpon Sodome and vpon Gomorrah, brimstone and fire from the Lord out of Heauen.
But how fell that rain upon them? The Text is, Gen. 19.24. The Lord reigned upon Sodom and upon Gomorrah, brimstone and fire from the Lord out of Heaven.
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I see vnder them, the waters changed into bloud; the earth swarming with frogs and grashoppers. I see about them swarmes of flies, by which the land was corrupted.
I see under them, the waters changed into blood; the earth swarming with frogs and grasshoppers. I see about them swarms of flies, by which the land was corrupted.
I see their fruits destroyed, their cattell dying, their children dead. Turning mine eyes vnto themselues, I see them very loathsome with lice; and deformed with scabs, boiles, and botches. Grieuous indeed were these visitations, but who was he that wrought them? It was the Lord.
I see their fruits destroyed, their cattle dying, their children dead. Turning mine eyes unto themselves, I see them very loathsome with lice; and deformed with scabs, boils, and botches. Grievous indeed were these visitations, but who was he that wrought them? It was the Lord.
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Who was it but the Lord that smote Nabal, that he died? 1 Sam. 25.38. Aske of Esay, who it is that formeth the light, and createth darknesse; that maketh peace, and createth euill? he will tell you it is the Lord that doth all these things, Chap. 45.7. It is the Lord doth all.
Who was it but the Lord that smote Nabal, that he died? 1 Sam. 25.38. Ask of Isaiah, who it is that formeth the Light, and Createth darkness; that makes peace, and Createth evil? he will tell you it is the Lord that does all these things, Chap. 45.7. It is the Lord does all.
Thus haue you the confirmation of my obseruation, which was, that Whatsoeuer visitation or punishment befalleth any of vs in this life, it is laid vpon vs by the hand of God, by his good will and pleasure. One reason hereof is;
Thus have you the confirmation of my observation, which was, that Whatsoever Visitation or punishment befalls any of us in this life, it is laid upon us by the hand of God, by his good will and pleasure. One reason hereof is;
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Now if Gods hand be found in the disposing of Lots; shall it not be found in the ordering of the visitations and punishments that are incident to vs in this life for our euill deeds?
Now if God's hand be found in the disposing of Lots; shall it not be found in the ordering of the visitations and punishments that Are incident to us in this life for our evil Deeds?
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There is no power, but from him. And therefore for this reason also it is true, that Whatsoeuer visitation or punishment befalleth vs in this life, it is laid vpon vs by the hand of God, by his good will and pleasure.
There is no power, but from him. And Therefore for this reason also it is true, that Whatsoever Visitation or punishment befalls us in this life, it is laid upon us by the hand of God, by his good will and pleasure.
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and searching all the corners of our wits to finde out the causes of our calamities without vs, whereas indeed the true and right cause of them is within vs. Wee are euermore accusing either heat or cold,
and searching all the corners of our wits to find out the Causes of our calamities without us, whereas indeed the true and right cause of them is within us we Are evermore accusing either heat or cold,
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yet the reuealed and originall cause of all our miseries, hath his beginning and spring-head from within vs; from our iniquities. The Prophet Ieremy, Lament. 3.39. makes this enquiry:
yet the revealed and original cause of all our misery's, hath his beginning and springhead from within us; from our iniquities. The Prophet Ieremy, Lament. 3.39. makes this enquiry:
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Wherefore should a liuing man complaine, a man for the punishment of his sinne, wherefore should he complaine? Whereunto he fits this answer, man suffereth for his sinnes:
Wherefore should a living man complain, a man for the punishment of his sin, Wherefore should he complain? Whereunto he fits this answer, man suffers for his Sins:
sith miseries befall no man, but for his sinnes. Whereupon sweetly Pellican, Non murmuret afflictus contra Dominum, Let not the man that is in affliction murmure against the Lord,
sith misery's befall no man, but for his Sins. Whereupon sweetly Pelican, Non murmuret afflictus contra Dominum, Let not the man that is in affliction murmur against the Lord,
and sinne no more, lest a worse thing should befall him. Sciebat Dominus ei quem salvum fecerat, meritis peccatorum illum etiam carnis accidisse languorem:
and sin no more, lest a Worse thing should befall him. Sciebat Dominus ei Whom Salvum fecerat, Meritis peccatorum Ilum etiam carnis accidisse languorem:
Now in the second place, the consideration of this truth, that whatsoeuer visitation or punishment befalleth any of vs in this life, 〈 ◊ 〉 is laid vpon vs by the hand of God, may teach vs to haue patience in our troubles, not to repine or grudge when we are vnder the rod of affliction.
Now in the second place, the consideration of this truth, that whatsoever Visitation or punishment befalls any of us in this life, 〈 ◊ 〉 is laid upon us by the hand of God, may teach us to have patience in our Troubles, not to repine or grudge when we Are under the rod of affliction.
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To the reuilings of the wicked, to their reproaches, to their malicious detractions, to their scoffings, to their iniurious speeches, Obmutuit, he answered not a word,
To the revilings of the wicked, to their Reproaches, to their malicious detractions, to their scoffings, to their injurious Speeches, Obmutuit, he answered not a word,
he excused not himselfe, he returned no euill language, but he held his peace and bore it patiently. The fountaine of this his patience was, Quoniam tu fecisti, because thou didst it. Lord, thou didst it:
he excused not himself, he returned no evil language, but he held his peace and boar it patiently. The fountain of this his patience was, Quoniam tu fecisti, Because thou didst it. Lord, thou didst it:
Out of this fountaine Iob drew his patience. When he had lost his children, and was depriued of all his goods, he murmured not, nor charged he God foolishly.
Out of this fountain Job drew his patience. When he had lost his children, and was deprived of all his goods, he murmured not, nor charged he God foolishly.
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All he said was, Dominus abstulit, the Lord hath taken away, and he hath done so by good right, Quia etiam dedit, for first he gaue it, Iob 1.21. The ground of this his patience was, Domine tu fecisti; Lord, thou hast done it.
All he said was, Dominus abstulit, the Lord hath taken away, and he hath done so by good right, Quia etiam dedit, for First he gave it, Job 1.21. The ground of this his patience was, Domine tu fecisti; Lord, thou hast done it.
when commanding Peter to put vp his sword into the sheath, he asked him this question, Calicem, quem dedit mihi Pater, non bibam illum? The cup which my Father hath giuen me, shall I not drinke it? Domine tu fecisti; my Father hath tempered this cup for me, and I will drinke it.
when commanding Peter to put up his sword into the sheath, he asked him this question, Calicem, Whom dedit mihi Pater, non bibam Ilum? The cup which my Father hath given me, shall I not drink it? Domine tu fecisti; my Father hath tempered this cup for me, and I will drink it.
This cup is the cup of the Passion of Christ, the cup of his sufferings, which God gaue vnto him, Vt Pater, non vt ludex, saith Rupertus. God gaue this cup vnto him,
This cup is the cup of the Passion of christ, the cup of his sufferings, which God gave unto him, Vt Pater, non vt ludex, Says Rupert. God gave this cup unto him,
O the infinite patience of our sweet Iesus, which he drew from this fountaine, Domine tu fecisti; Lord, thou hast prouided this cup for me, and I refuse it not!
O the infinite patience of our sweet Iesus, which he drew from this fountain, Domine tu fecisti; Lord, thou hast provided this cup for me, and I refuse it not!
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If thy selfe be visited with sicknesse, and so, that there is no soundnesse in thy flesh, nor rest in thy bones; yet if thou draw from this fountaine, the sorrow and bitternesse of thy visitation will be asswaged.
If thy self be visited with sickness, and so, that there is no soundness in thy Flesh, nor rest in thy bones; yet if thou draw from this fountain, the sorrow and bitterness of thy Visitation will be assuaged.
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He putteth our teares into his bottle. Are they not all in his booke? His left hand is vnder our head, and his right hand embraceth vs. Beloued Christians, we should comfort one another in these things.
He putteth our tears into his Bottle. are they not all in his book? His left hand is under our head, and his right hand Embraceth us beloved Christians, we should Comfort one Another in these things.
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Thirdly, is it true, Beloued? Are all our visitations and punishments in this life laid vpon vs by the hand of God? Here then may we take direction, whither to make our recourse in the day of visitation. And whither may that be,
Thirdly, is it true, beloved? are all our visitations and punishments in this life laid upon us by the hand of God? Here then may we take direction, whither to make our recourse in the day of Visitation. And whither may that be,
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as Asa did, 2 Chron. 16.12. lest thou be condemned, as Asa was, for seeking not to the Lord, but to the Physitian. But seeke thou first vnto the Lord.
as Asa did, 2 Chronicles 16.12. lest thou be condemned, as Asa was, for seeking not to the Lord, but to the physician. But seek thou First unto the Lord.
And let this suffice to haue beene spoken of the first branch of my second generall part, which was, the resolution of God to punish Israel for sinne. Now followeth the second branch:
And let this suffice to have been spoken of the First branch of my second general part, which was, the resolution of God to Punish Israel for sin. Now follows the second branch:
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the one belonging to the Tribe of Beniamin, as appeareth Iosh. 18.22. the other in the Tribe of Ephraim, as it is manifested, Iudges 1.22. This opinion of two Bethels, Andrew Masius in his Comment vpon Ioshuah reiecteth as needlesse.
the one belonging to the Tribe of Benjamin, as appears Joshua 18.22. the other in the Tribe of Ephraim, as it is manifested, Judges 1.22. This opinion of two Bethels, Andrew Masius in his Comment upon Joshua rejects as needless.
Bethel here is that, which in former time was called Luz, which name it had from the abundance of Nuts or Almonds which grew there, for Luz in Hebrew signifieth a Nut or an Almond. Neere to this City Iacob slept,
Bethel Here is that, which in former time was called Luz, which name it had from the abundance of Nuts or Almonds which grew there, for Luz in Hebrew signifies a Nut or an Almond. Near to this city Iacob slept,
but as Abulensis, Adrichomius, and others, it is a City distant from Ierusalem some eighteene miles, situate in the Lot of the Tribe of Ephraim, neere vnto Sichem. Here in this City, King Ieroboam, he that was the sonne of Nebat, set vp a calfe of gold to be worshipped by the reuolted Tribes, that they •eed not be at the paines to goe vp to Ierusalem to worship.
but as Abulensis, Adrichomius, and Others, it is a city distant from Ierusalem Some eighteene miles, situate in the Lot of the Tribe of Ephraim, near unto Sichem. Here in this city, King Jeroboam, he that was the son of Nebat, Set up a calf of gold to be worshipped by the revolted Tribes, that they •eed not be At the pains to go up to Ierusalem to worship.
Thus the place, whereof faithfull Iacob said, Surely this is no other, but Bethel, the house of God, is by faithlesse Ieroboam turned into Beth-auen, the house of an idoll,
Thus the place, whereof faithful Iacob said, Surely this is no other, but Bethel, the house of God, is by faithless Jeroboam turned into Bethaven, the house of an idol,
and is named Beth-auen by the Prophet Hoseah, chap. 4.15. and in other places. Such is the Bethel, the visitation of whose Altars the Lord here vndertaketh:
and is nam Bethaven by the Prophet Hosea, chap. 4.15. and in other places. Such is the Bethel, the Visitation of whose Altars the Lord Here undertaketh:
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It may be, here is Euallage numeri, one number for another, which is in vse sometimes with the Latine; as when they say, Flumina Nili, or Montes Sion, the riuers of Nilus, for the riuer Nilus, or the mountaines of Sion, for Mount Sion: Or rather in progresse of time, other Altars were erected for other Idols, when the Calfe of gold was worshipped but vpon one. And this is the coniecture of Drusius, because he findeth, Hos. 8.11. that Ephraim had made many Altars to sin: and Hos. 10.1. that Israel had increased Altars according to the multitude of his fruit.
It may be, Here is Euallage Numeri, one number for Another, which is in use sometime with the Latin; as when they say, Flumina Nili, or Montes Sion, the Rivers of Nilus, for the river Nilus, or the Mountains of Sion, for Mount Sion: Or rather in progress of time, other Altars were erected for other Idols, when the Calf of gold was worshipped but upon one. And this is the conjecture of Drusius, Because he finds, Hos. 8.11. that Ephraim had made many Altars to since: and Hos. 10.1. that Israel had increased Altars according to the multitude of his fruit.
These hornes were Eleuationes quaedam, as Abulensis speaketh in his fourth quest. vpon Exod. 29. they were peeces of wood ascending aboue the Altar, made like vnto hornes, of the very wood of the Altar ouer-laid with brasse,
These horns were Eleuationes quaedam, as Abulensis speaks in his fourth quest. upon Exod 29. they were Pieces of wood ascending above the Altar, made like unto horns, of the very wood of the Altar overlaid with brass,
and were with the Priests finger anointed with th• bloud of the sacrifice, to betoken Quatuor Euangeliis velatam Christi passionem, as Cyrillus or rather Hesychius vpon Leuiticus hath obserued;
and were with the Priests finger anointed with th• blood of the sacrifice, to betoken Quatuor Evangelists velatam Christ passionem, as Cyril or rather Hesychius upon Leviticus hath observed;
had likewise foure hornes. These Villalpandus taketh to bee quatuor taurorum cornua, foure bulls hornes, which rose vpward from the foure corners of the Altar to the height of a cubit,
had likewise foure horns. These Villalpandus Takes to be quatuor taurorum cornua, foure Bulls horns, which rose upward from the foure corners of the Altar to the height of a cubit,
and vpon these is the sentence of the Lord here gone forth, Amputabuntur, they shall be cut off and fall to the ground, vtter desolation shall betide them.
and upon these is the sentence of the Lord Here gone forth, Amputabuntur, they shall be Cut off and fallen to the ground, utter desolation shall betide them.
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And now, O ye miserable and wretched Israelites, Dii, qui neque se, neque altaria sua tueri possunt, quomodo vos tuebuntur? The gods which can neither defend themselues,
And now, Oh you miserable and wretched Israelites, Gods, qui neque se, neque Altars sua tueri possunt, quomodo vos tuebuntur? The God's which can neither defend themselves,
yea the hornes of your Altars, speciosissima instrumenta voluptatum, the fairest and goodliest spectacles, wherein you take pleasure, shall be cut off, and fall to the ground.
yea the horns of your Altars, speciosissima Instrumenta voluptatum, the Fairest and Goodliest spectacles, wherein you take pleasure, shall be Cut off, and fallen to the ground.
According to this prediction it fell out, either through the Earthquake in the daies of Vzziah King of Iudah, or when Salmanasser King of Assyria carried Israel into captiuity,
According to this prediction it fell out, either through the Earthquake in the days of Uzziah King of Iudah, or when Salmanasser King of Assyria carried Israel into captivity,
Now from this commination of iudgement against Bethel and the Altars there, namely, that the Lord will visit the Altars of Bethel, and that the hornes of the Altar shall be cut off and fall to the ground, ariseth this doctrine:
Now from this commination of judgement against Bethel and the Altars there, namely, that the Lord will visit the Altars of Bethel, and that the horns of the Altar shall be Cut off and fallen to the ground, arises this Doctrine:
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Places of Idols, together with the Idolaters, shall be punished with desolation and confusion: the places with desolation, the Idolaters with confusion.
Places of Idols, together with the Idolaters, shall be punished with desolation and confusion: the places with desolation, the Idolaters with confusion.
for that she was the house of God, by the like abuse became Beth-auen, the house of an Idoll. But where is she now? Doubtlesse she is measured with the line of desolation, according to this prophecie.
for that she was the house of God, by the like abuse became Bethaven, the house of an Idol. But where is she now? Doubtless she is measured with the line of desolation, according to this prophecy.
Idolaters, whilst they flourish with prosperity, they flatter themselues in their sinnes, and become hereby more obstinate in their superstitions, imagining that they are priuileged from Gods iudgements,
Idolaters, while they flourish with Prosperity, they flatter themselves in their Sins, and become hereby more obstinate in their superstitions, imagining that they Are privileged from God's Judgments,
Confounded be all they that serue grauen images, that boast themselues of Idols. And Esay 42.17. They shall be turned backe, they shall be greatly ashamed, that trust in grauen images, and say to the moulten images, Ye are our gods. Other places I might produce to warrant this confusion and shame of the Idolater, but the time forbids me.
Confounded be all they that serve graven Images, that boast themselves of Idols. And Isaiah 42.17. They shall be turned back, they shall be greatly ashamed, that trust in graven Images, and say to the moulted Images, You Are our God's. Other places I might produce to warrant this confusion and shame of the Idolater, but the time forbids me.
as doe religiously worship for God, that which is not God: such are Infidels, who worship deuils, men, and other creatures, erecting to their honour grauen and carued images, pictures, and statues.
as doe religiously worship for God, that which is not God: such Are Infidels, who worship Devils, men, and other creatures, erecting to their honour graven and carved Images, pictures, and statues.
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From this Idolatry we may not exempt the now-Church of Rome, for that she yeeldeth religious worship to creatures, Angels, and men: and to men not such onely,
From this Idolatry we may not exempt the now-Church of Room, for that she yields religious worship to creatures, Angels, and men: and to men not such only,
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yea such as neuer had any being in the world, as their Saint Hippolytus, Saint Christopher, Saint Catharine, fictitious and counterfeited Saints: to such they haue set vp pictures, images, and statues, and those forsooth must be worshipped, and that with religious worship.
yea such as never had any being in the world, as their Saint Hippolytus, Saint Christopher, Saint Catherine, fictitious and counterfeited Saints: to such they have Set up pictures, Images, and statues, and those forsooth must be worshipped, and that with religious worship.
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And doe they not, thinke you, deserue it, sith they are so wonderously decked and adorned? Garlands and Coronets are set on their heads, precious pearles hang about their necks, their fingers shine with rings beset with precious stones;
And do they not, think you, deserve it, sith they Are so wondrously decked and adorned? Garlands and Coronets Are Set on their Heads, precious Pearls hang about their necks, their fingers shine with rings beset with precious stones;
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And are not these worthy to be adored? If you should see the images of their men Saints, you would beleeue they were some Princes of Persia, by their proud apparell:
And Are not these worthy to be adored? If you should see the Images of their men Saints, you would believe they were Some Princes of Persiam, by their proud apparel:
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Secondly, shall idolatrous places and persons be punished, they with desolation, these with confusion? Let the consideration hereof inflame our hearts to be more zealously thankfull to the Lord,
Secondly, shall idolatrous places and Persons be punished, they with desolation, these with confusion? Let the consideration hereof inflame our hearts to be more zealously thankful to the Lord,
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for that hauing freed vs from Heathenish and ••tichristian darknesse, from idolatry, and the seruice of grauen images, he hath giuen vs the cleare light of his gracious Gospell, through the illumination whereof wee may bee brought to the right knowledge of the true worship of him, the onely liuing God.
for that having freed us from Heathenish and ••tichristian darkness, from idolatry, and the service of graven Images, he hath given us the clear Light of his gracious Gospel, through the illumination whereof we may be brought to the right knowledge of the true worship of him, the only living God.
Thirdly, from this consideration we are to be admonished, that abhorring and renouncing idols, and all manner of idolatrous superstition, which will leaue vs without helpe and hope in our greatest extremities, we doe cleaue fast vnto the true Iehouah, performing vnto him such faithfull and sincere seruice as he requireth in his Word, without the mixture of humane inuentions:
Thirdly, from this consideration we Are to be admonished, that abhorring and renouncing Idols, and all manner of idolatrous Superstition, which will leave us without help and hope in our greatest extremities, we do cleave fast unto the true Jehovah, performing unto him such faithful and sincere service as he requires in his Word, without the mixture of humane Inventions:
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True religion cleansed from all dregs of Idolatry, maketh not ashamed. So saith the kingly Prophet, Psal. 34.5. They shall looke vnto him, and run vnto him, and their faces shall not not be ashamed.
True Religion cleansed from all dregs of Idolatry, makes not ashamed. So Says the kingly Prophet, Psalm 34.5. They shall look unto him, and run unto him, and their faces shall not not be ashamed.
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That promise of the Lord, Ioel 2.26. My people shall neuer be ashamed, repeated in the verse following, My people shall neuer be ashamed, is a promise to the religious; for the religious only are his people. My people, saith he, shall neuer •e ashamed.
That promise of the Lord, Joel 2.26. My people shall never be ashamed, repeated in the verse following, My people shall never be ashamed, is a promise to the religious; for the religious only Are his people. My people, Says he, shall never •e ashamed.
O what a maruellous benefit a man hath by religion, which he cannot haue by any other thing in the world? There is nothing in all our life, whereof we haue not need to repent,
O what a marvelous benefit a man hath by Religion, which he cannot have by any other thing in the world? There is nothing in all our life, whereof we have not need to Repent,
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Henceforth there is laid vp for thee a Crowne of righteousnesse, which the Lord, the righteous Iudge, shall giue thee in that great day of his visitation:
Henceforth there is laid up for thee a Crown of righteousness, which the Lord, the righteous Judge, shall give thee in that great day of his Visitation:
and not vnto thee onely, but to them also that loue his appearing: euen to vs all, holy Father, let that Crowne be giuen for thy sweet Sonne Iesus Christ his sake. Amen.
and not unto thee only, but to them also that love his appearing: even to us all, holy Father, let that Crown be given for thy sweet Son Iesus christ his sake. Amen.
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It presents vnto vs a resolution of God to punish the sinnes of Israel. The places where they sinned, were either religious or prophane. Religious were the places of their publike assembly for the worship of their Gods. Prophane places were all other of ordinary and common vse,
It presents unto us a resolution of God to Punish the Sins of Israel. The places where they sinned, were either religious or profane. Religious were the places of their public assembly for the worship of their God's Profane places were all other of ordinary and Common use,
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Now am I to proceed with the punishment intended to their prophane and ciuill places, to their places of ordinary and common vse, to their edifices and dwelling houses,
Now am I to proceed with the punishment intended to their profane and civil places, to their places of ordinary and Common use, to their Edifices and Dwelling houses,
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God immediatly, of himselfe and without meanes, smote all the first-borne in the Land of Aegypt, from the first-borne of Pharaoh that sate on his throne,
God immediately, of himself and without means, smote all the firstborn in the Land of Egypt, from the firstborn of Pharaoh that sat on his throne,
the action is not properly attributed to the instrument, but to the principall agent. The building of a house is not to be ascribed to the axe, but to the Carpenter that vseth the axe.
the actium is not properly attributed to the Instrument, but to the principal agent. The building of a house is not to be ascribed to the axe, but to the Carpenter that uses the axe.
Angels, men, and other creatures are vnto God, but as the axe is to the Carpenter, but as his instruments. When soeuer therefore through their ministery any euill shall betide vs, we are to acknowledge God to be the principall doer thereof.
Angels, men, and other creatures Are unto God, but as the axe is to the Carpenter, but as his Instruments. When soever Therefore through their Ministry any evil shall betide us, we Are to acknowledge God to be the principal doer thereof.
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He it is that smiteth vs. It is true, that an Angell in one night smote in the campe of the Assyrians an hundred fourescore and fiue thousand, Esay 37.36. The Angell smote them, that is the letter;
He it is that smites us It is true, that an Angel in one night smote in the camp of the Assyrians an hundred fourescore and fiue thousand, Isaiah 37.36. The Angel smote them, that is the Letter;
The Lord then was agens principalis, he was the principall doer in that slaughter, the Angell was but his messenger, to put in execution the worke of the Lord.
The Lord then was agens Principal, he was the principal doer in that slaughter, the Angel was but his Messenger, to put in execution the work of the Lord.
Israel vnder the conduct of Moses smote two mighty Kings, Sibon of the Amorites, and Og of Bashan, Numb. 21.35. there Israel smote them; yet, Psal. 136.17. the Lord is said to haue smitten them.
Israel under the conduct of Moses smote two mighty Kings, Zion of the amorites, and Og of Bashan, Numb. 21.35. there Israel smote them; yet, Psalm 136.17. the Lord is said to have smitten them.
if our Vines be smitten with haile, our Sycomore trees with frost, our flockes with hot thunder-bolts, our corne-fields with blasting and with mildew: if our selues be smitten with consumptions, with feuers, with inflamations, with extreme burnings, with the botch of Aegypt, with the Emrods, with the scab, and with the itch, whereof we cannot be healed:
if our Vines be smitten with hail, our Sycomore trees with frost, our flocks with hight thunderbolts, our cornfields with blasting and with mildew: if our selves be smitten with consumptions, with fevers, with inflammations, with extreme burnings, with the botch of Egypt, with the Emrods, with the scab, and with the itch, whereof we cannot be healed:
if we be smitten with madnesse, with blindnesse, with a stonishment of heart: if we be any way smitten, whatsoeuer the meanes may be, it is the Lord that smiteth vs. Percutiet te Dominus, the Lord shall smite thee.
if we be smitten with madness, with blindness, with a stonishment of heart: if we be any Way smitten, whatsoever the means may be, it is the Lord that smites us Percuteth te Dominus, the Lord shall smite thee.
and a great wind from beyond the wildernesse, could not turne away his eyes from the God of Heauen to those second causes. Those he knew to be but instruments; the Lord was agens principalis; he was the chiefe doer.
and a great wind from beyond the Wilderness, could not turn away his eyes from the God of Heaven to those second Causes. Those he knew to be but Instruments; the Lord was agens Principal; he was the chief doer.
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Dominus abstulit, The Lord that gaue me all, hath taken all away, blessed be the name of the Lord, Iob 1.21. Such was the practice of King Dauid. Shimei, a man of the family of the house of Saul, comes forth from Bahurim, curseth still as he comes, meets the King, casts stones at him, raileth vpon him, calleth him to his face a man of bloud, and a man of Belial, a murderer and a wicked man.
Dominus abstulit, The Lord that gave me all, hath taken all away, blessed be the name of the Lord, Job 1.21. Such was the practice of King David. Shimei, a man of the family of the house of Saul, comes forth from Bahurim, Curseth still as he comes, meets the King, Cast stones At him, rails upon him, calls him to his face a man of blood, and a man of Belial, a murderer and a wicked man.
At so high a straine of insolencie, how beares the King himselfe? Doth he suffer the railers head to be cut off? or, makes he any shew of impatiencie? No, His eye is to him, that is agens principalis, or Primus •••tor, euen to the Lord, the Principall agent and first mouer in all this businesse.
At so high a strain of insolency, how bears the King himself? Does he suffer the railers head to be Cut off? or, makes he any show of impatiency? No, His eye is to him, that is agens Principal, or Primus •••tor, even to the Lord, the Principal agent and First mover in all this business.
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Though Herod, Pontius Pilat, the Gentiles, and the people of Israel, had crucified and put to death the Lord of life, our Lord and Sauiour Iesus Christ; yet did not the Apostles therefore grow into a rage, or bitter speeches against them.
Though Herod, Pontius Pilat, the Gentiles, and the people of Israel, had Crucified and put to death the Lord of life, our Lord and Saviour Iesus christ; yet did not the Apostles Therefore grow into a rage, or bitter Speeches against them.
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In that great execution of the Lord Iesus, there was vpon the hand of God. They knew, that Herod, Pontius Pilat, the Gentiles, and the Iews were but instruments.
In that great execution of the Lord Iesus, there was upon the hand of God. They knew, that Herod, Pontius Pilat, the Gentiles, and the Iews were but Instruments.
So their acknowledgement before the Lord, vers. 28. Of a truth both Herod and Pontius Pilat, & the Gentiles, & the People of Israel were gathered together against thine holy Childe Iesus,
So their acknowledgement before the Lord, vers. 28. Of a truth both Herod and Pontius Pilat, & the Gentiles, & the People of Israel were gathered together against thine holy Child Iesus,
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Thus according to the examples of holy Iob, King Dauid, and the blessed Apostles, we are in the miseries and calamities that doe befall vs in this life, to looke not so much to the instruments, as to the Lord that smiteth by them.
Thus according to the Examples of holy Job, King David, and the blessed Apostles, we Are in the misery's and calamities that do befall us in this life, to look not so much to the Instruments, as to the Lord that smites by them.
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If he be agens principalis, the principall Agent in all actions, and all other agents are but his instruments, then is he not only a sufferer, but also an orderer, guider, and gouernour of all actions.
If he be agens Principal, the principal Agent in all actions, and all other agents Are but his Instruments, then is he not only a sufferer, but also an orderer, guider, and governor of all actions.
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The second is for the confutation of such as in their vaine thoughts imagine, that the miseries and calamities which befall men in this life, are but their mis-fortunes. If God be agens principalis, if he be the principall agent in all that is done vpon the earth,
The second is for the confutation of such as in their vain thoughts imagine, that the misery's and calamities which befall men in this life, Are but their misfortunes. If God be agens Principal, if he be the principal agent in all that is done upon the earth,
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The third is for the admonishing of vs all, that in our miseries, or calamities, we behaue our selues with patience toward the instruments, wherewith God smiteth vs. It will very ill beseeme a man to be like vnto the dogge, that snatcheth at the stone throwne at him, without regard vnto the thrower. The fourth is for consolation.
The third is for the admonishing of us all, that in our misery's, or calamities, we behave our selves with patience towards the Instruments, wherewith God smites us It will very ill beseem a man to be like unto the dog, that snatches At the stone thrown At him, without regard unto the thrower. The fourth is for consolation.
than the hand and counsell of God giues them leaue. This our comfort may rest vpon that of S. Paul, 1 Cor. 10.13. God is faithfull: he will not suffer vs to be tempted aboue that we are able to beare, but will euen giue an issue with the temptation, that we may be able to beare it.
than the hand and counsel of God gives them leave. This our Comfort may rest upon that of S. Paul, 1 Cor. 10.13. God is faithful: he will not suffer us to be tempted above that we Are able to bear, but will even give an issue with the temptation, that we may be able to bear it.
And thus from the Action, the smiting, which is the Lords, we are come to the obiect of the Action, to the thing to be smitten, which doe belong to the Israelites. The things to be smitten were their houses: which are here described from their vse,
And thus from the Actium, the smiting, which is the lords, we Are come to the Object of the Actium, to the thing to be smitten, which do belong to the Israelites. The things to be smitten were their houses: which Are Here described from their use,
For vse they had their winter houses and summer houses. For precious matter, they had their houses of Iuory. For state they had their great houses. We will first take a view of their houses for vse, their winter houses, and their summer houses. Of them it is here said, in the first branch of this fifteenth verse;
For use they had their winter houses and summer houses. For precious matter, they had their houses of Ivory. For state they had their great houses. We will First take a view of their houses for use, their winter houses, and their summer houses. Of them it is Here said, in the First branch of this fifteenth verse;
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Princes and great Lords of the East of old time had their change of houses: a house for winter, and a house for summer. The winter house was turned toward the South,
Princes and great lords of the East of old time had their change of houses: a house for winter, and a house for summer. The winter house was turned towards the South,
So, for the variety of seasons they would be prouided either for cold or heat. Iehoiakim, King of Iudah, had his winter house. For so we reade, Ier. 36.22. The King sate in the winter house in the ninth month, and there was a fire on the hearth before him.
So, for the variety of seasons they would be provided either for cold or heat. Jehoiakim, King of Iudah, had his winter house. For so we read, Jeremiah 36.22. The King sat in the winter house in the ninth Monn, and there was a fire on the hearth before him.
And it is likely he had his summer house. Else why is this called his winter house? His summer house may be that, Ier. 22.14. where the King saith, Aedificabo mihi domum latam, coenacula spatiosa:
And it is likely he had his summer house. Else why is this called his winter house? His summer house may be that, Jeremiah 22.14. where the King Says, aedificabo mihi domum latam, coenacula spatiosa:
I will build me a wide house, & large chambers. Those chābers R. Dauid cals coenacula ventosa, windy chambers, others, perflabilia, chambers with thorow aire;
I will built me a wide house, & large chambers. Those chambers R. David calls coenacula ventosa, windy chambers, Others, perflabilia, chambers with thorough air;
Look the place and you will finde them sieled with Cedar, and painted with Vermilion. And this might wel be his summer house. But if you will haue a summer house in precise termes, turne yee to the booke of Iudges, Chap. 3.20. There shall you finde Eglou King of Moah sitting alone in a summer Parlour. Our English Bible in the margent calleth it a Parlour of cooling: iust as Iunius doth, coenaculum refrigerationis, a chamber or parlour of refrigeration.
Look the place and you will find them seeled with Cedar, and painted with Vermilion. And this might well be his summer house. But if you will have a summer house in precise terms, turn ye to the book of Judges, Chap. 3.20. There shall you find Eglou King of Moah sitting alone in a summer Parlour. Our English bible in the margin calls it a Parlour of cooling: just as Iunius does, coenaculum refrigerationis, a chamber or parlour of refrigeration.
The old Latine calls it aestinum coenaculum, a summer chamber or parlour: the Septuagint, NONLATINALPHABET, a summer garret in the highest part of the house.
The old Latin calls it aestinum coenaculum, a summer chamber or parlour: the septuagint,, a summer garret in the highest part of the house.
It is not to be doubted, but that Amos by these winter and summer houses noteth the places of Princes and great ones of the State of Israel. As for the poorer sort, it is enough for them,
It is not to be doubted, but that Amos by these winter and summer houses notes the places of Princes and great ones of the State of Israel. As for the Poorer sort, it is enough for them,
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They haue no change of houses, nor change they parts of their houses to dwell more warmely in the winter, and more coolely in the summer. Non est ca commoditas pauperibus.
They have no change of houses, nor change they parts of their houses to dwell more warmly in the winter, and more coolly in the summer. Non est circa commoditas pauperibus.
And therfore is this passage directed to the rich, to the Princes and chiefe states of the kingdome of the ten Tribes, to checke them for their cost & pompe in building,
And Therefore is this passage directed to the rich, to the Princes and chief states of the Kingdom of the ten Tribes, to check them for their cost & pomp in building,
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Et peribunt domus eburneae, and the houses of Iuory shall perish ] Thus are their houses described ex materiâ pretiosâ, from the precious matter, wherof they were.
Et peribunt domus eburneae, and the houses of Ivory shall perish ] Thus Are their houses described ex materiâ pretiosâ, from the precious matter, whereof they were.
The Hebrew calls them NONLATINALPHABET Batte hasschen, the houses of a tooth, meaning the tooth of the Elephant: and therefore these houses with the Greeks are NONLATINALPHABET, houses of the Elephant, that is, of the tooth of the Elephant, which is Iuory.
The Hebrew calls them Batte hasschen, the houses of a tooth, meaning the tooth of the Elephant: and Therefore these houses with the Greeks Are, houses of the Elephant, that is, of the tooth of the Elephant, which is Ivory.
and most commendable for the making of the statues and images of the Heathen gods. In their Temples were to be seene Elephants teeth of the greatest size;
and most commendable for the making of the statues and Images of the Heathen God's. In their Temples were to be seen Elephants teeth of the greatest size;
and yet in the marches of Africke where it confineth with Aethiopia, the very principals and corner posts of their houses were made of Iuory, yea therewith they made mounds and pales both to inclose their grounds,
and yet in the marches of Africa where it confineth with Ethiopia, the very principals and corner posts of their houses were made of Ivory, yea therewith they made mounds and pales both to enclose their grounds,
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In the Sacred volume of Gods word, I reade of benches of Iuory, Ezech. 27.6. of beds of Iuory, Amos 6.4. of a Tower of Iuory, Cant. 7.4. of a house of Iuory which King Ahab made, 1 King. 22.39. of Palaces of Iuory, Psal. 45.8.
In the Sacred volume of God's word, I read of benches of Ivory, Ezekiel 27.6. of Beds of Ivory, Amos 6.4. of a Tower of Ivory, Cant 7.4. of a house of Ivory which King Ahab made, 1 King. 22.39. of Palaces of Ivory, Psalm 45.8.
With Ionathan in his paraphrase, they are not aedes eburneae, houses of Iuory, but aedes ebore tectae & caelatae, houses couered and engraued with Iuory. Nor doth Mercerus think, that these houses of Iuory were so called,
With Ionathan in his Paraphrase, they Are not aedes eburneae, houses of Ivory, but aedes ebore tectae & caelatae, houses covered and engraved with Ivory. Nor does Mercerus think, that these houses of Ivory were so called,
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Homer when he extolleth and setteth out in the highest degree the most stately palaces of Kings and Princes, for the matter, wherwith they were wont to be adorned, he nameth brasse, gold, amber, siluer, & Iuory. Iuory then was rather for ornament, than for a maine building.
Homer when he extolleth and sets out in the highest degree the most stately palaces of Kings and Princes, for the matter, wherewith they were wont to be adorned, he names brass, gold, amber, silver, & Ivory. Ivory then was rather for ornament, than for a main building.
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so that from hence also it is euident, that this passage is directed to the rich, to the Princes and chiefe States of the kingdome of the ten Tribes, to checke them for their sumptuous and proud buildings,
so that from hence also it is evident, that this passage is directed to the rich, to the Princes and chief States of the Kingdom of the ten Tribes, to check them for their sumptuous and proud buildings,
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There is yet a third branch of this 15. verse, which makes it probable that this passage is directed to the rich, to the Princes and chiefe States of the kingdom of the ten Tribes; and that is, Et deficient domus magnae; and the great houses shall haue an end.
There is yet a third branch of this 15. verse, which makes it probable that this passage is directed to the rich, to the Princes and chief States of the Kingdom of the ten Tribes; and that is, Et deficient domus Great; and the great houses shall have an end.
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and are such houses for the poore? With the Hebrew Schooles they are not onl• amplae, but also splendidae & magnificae, they are gorgeous and magnificent.
and Are such houses for the poor? With the Hebrew Schools they Are not onl• amplae, but also splendidae & magnificae, they Are gorgeous and magnificent.
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sith the word in the originall NONLATINALPHABET Rabbim, signifieth both great and many. NONLATINALPHABET great houses or many houses shall bee brought to nought, shall cease, shall haue an end.
sith the word in the original Rabbis, signifies both great and many. great houses or many houses shall be brought to nought, shall cease, shall have an end.
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and state in their buildings, by threatning destruction to their winter houses and summer houses, to their houses of iuory, and to their great houses, this question is propounded:
and state in their buildings, by threatening destruction to their winter houses and summer houses, to their houses of ivory, and to their great houses, this question is propounded:
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and mindfull of the poore, they may without sinne build such sumptuous and magnificent houses and palaces, according to their owne reuenues and estate.
and mindful of the poor, they may without sin built such sumptuous and magnificent houses and palaces, according to their own revenues and estate.
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He built also the house of the forest of Lebanon: and he made a house for Pharaohs daughter. All these houses were of precious stones according to the measures of hewed stones, sawed with Sawes within and without,
He built also the house of the forest of Lebanon: and he made a house for Pharaohs daughter. All these houses were of precious stones according to the measures of hewed stones, sawed with Saws within and without,
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euen from the foundation vnto the coping, 1 King. 7.9. These doubtlesse were costly and magnificent houses, yet is Salomon commended for building them.
even from the Foundation unto the coping, 1 King. 7.9. These doubtless were costly and magnificent houses, yet is Solomon commended for building them.
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And yet neuerthelesse is all such building blame-worthy, and to be reproued, if it exceed the measure of the ability and dignity of the builder. For then there is a necessity of oppressing the poore.
And yet nevertheless is all such building blameworthy, and to be reproved, if it exceed the measure of the ability and dignity of the builder. For then there is a necessity of oppressing the poor.
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Againe, though a builder exceed not the measure of his ability and dignity, yet may his building bee reproueable through the vanity of his intention; if his intendment be not Gods honour, but his owne praise;
Again, though a builder exceed not the measure of his ability and dignity, yet may his building be reprovable through the vanity of his intention; if his intendment be not God's honour, but his own praise;
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From the demolition and ouerthrow here threatned, and after in due time brought to passe vpon the winter house, with the summer house, vpon the houses of iuory, and vpon the great houses in the Kingdome of the Ten Tribes, w• may make this obseruation:
From the demolition and overthrow Here threatened, and After in due time brought to pass upon the winter house, with the summer house, upon the houses of ivory, and upon the great houses in the Kingdom of the Ten Tribes, w• may make this observation:
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If once the wrath of God breake forth against vs, alas, what shall faire, rich, and great buildings auaile vs? If these might haue yeelded any succour in the day of the Lords visitation, the Israelites might haue found it.
If once the wrath of God break forth against us, alas, what shall fair, rich, and great buildings avail us? If these might have yielded any succour in the day of the lords Visitation, the Israelites might have found it.
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They build them houses, great and goodly houses, and spare no cost to adorne and deck them gorgeously, supposing hereby to continue a perpetuity of their name.
They built them houses, great and goodly houses, and spare no cost to adorn and deck them gorgeously, supposing hereby to continue a perpetuity of their name.
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Their inward thought is, that their houses shall continue for euer, and their dwelling places to all generations: and for this purpose, they call their lands after their owne names ▪ They will no other Paradise but this.
Their inward Thought is, that their houses shall continue for ever, and their Dwelling places to all generations: and for this purpose, they call their Lands After their own names ▪ They will no other Paradise but this.
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As vain• were they that built the Tower of Babel, Gen. 11.4. Goe to, say they, Let vs build vs a City, and a Tower, whose top may reach vnto Heauen, and let vs make vs a name, lest we bee scattered abroad vpon the face of the whole earth.
As vain• were they that built the Tower of Babel, Gen. 11.4. Go to, say they, Let us built us a city, and a Tower, whose top may reach unto Heaven, and let us make us a name, lest we be scattered abroad upon the face of the Whole earth.
Iosephus thinks they did it of purpose, to oppose themselues against the ordinance and commandement of God, who would haue them dispersed into diuers parts, that the world might be replenished.
Iosephus thinks they did it of purpose, to oppose themselves against the Ordinance and Commandment of God, who would have them dispersed into diverse parts, that the world might be replenished.
The Prophet Esay, according to this patterne bringeth in the King of Babel thus vaunting himselfe, I will ascend aboue the height of the clouds, I will be like the most high, Chap. 14.14.
The Prophet Isaiah, according to this pattern brings in the King of Babel thus vaunting himself, I will ascend above the height of the Clouds, I will be like the most high, Chap. 14.14.
Thirdly, they sinned through disobedience. For knowing, that it was Gods ordinance, that the earth by them should be replenished, they did wilfully oppose themselues against it.
Thirdly, they sinned through disobedience. For knowing, that it was God's Ordinance, that the earth by them should be replenished, they did wilfully oppose themselves against it.
And why did he so? because for sooth he had no sonne to keepe his name in remembrance, 2 Sam. 18.18. Carthusian giues the reason, because he was cupidissimus laudis humanae, most desirous of the praise of men.
And why did he so? Because for sooth he had no son to keep his name in remembrance, 2 Sam. 18.18. Carthusian gives the reason, Because he was cupidissimus laudis humanae, most desirous of the praise of men.
For besides that, he was smitten through with darts, as he hung by the haire of the head, so was he also stoned by Gods iust iudgement, by whose Law, they which were disobedient to their parents, were stoned to death:
For beside that, he was smitten through with darts, as he hung by the hair of the head, so was he also stoned by God's just judgement, by whose Law, they which were disobedient to their Parents, were stoned to death:
Had he not the houses of the poore and their bodies, where he might bestow his fruits? These were the Barnes prouided for him by the Lord, where if he would lay vp his fruits,
Had he not the houses of the poor and their bodies, where he might bestow his fruits? These were the Barns provided for him by the Lord, where if he would lay up his fruits,
veniant inopes, intrent pauperes, repleant sinus suos, &c. I will open my barnes; if any cannot endure famine, let them come in; let the needy come, let the poore enter, let them fill their bosomes: downe with the walls which exclude the hungry.
veniant Inopes, intrent Paupers, repleant sinus suos, etc. I will open my Barns; if any cannot endure famine, let them come in; let the needy come, let the poor enter, let them fill their bosoms: down with the walls which exclude the hungry.
Why shall I hide that wherewith God abundantly enableth me to releeue others? Why shall I with locke and bolt shut vp the Corne, which God maketh to grow and abound in the common fields without a keeper?
Why shall I hide that wherewith God abundantly enableth me to relieve Others? Why shall I with lock and bolt shut up the Corn, which God makes to grow and abound in the Common fields without a keeper?
NONLATINALPHABET! O the folly of this couetous wretch, saith Basil; If thou hadst had a Swines soule, what else couldst thou haue said vnto it? Of mercy, of almes, of charity, of vertue, here is not a word; All here is for iollity:
! Oh the folly of this covetous wretch, Says Basil; If thou Hadst had a Swine soul, what Else Couldst thou have said unto it? Of mercy, of alms, of charity, of virtue, Here is not a word; All Here is for jollity:
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Fourthly, he is a foole, because though he hath no power ouer daies or times, yet he promiseth vnto his soule the enioying of many yeeres. Soule, thou hast much goods laid vp for many yeeres.
Fourthly, he is a fool, Because though he hath no power over days or times, yet he promises unto his soul the enjoying of many Years. Soul, thou hast much goods laid up for many Years.
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who erecting cities, towers, pillars, winter houses, sumi••r houses, houses of Iuory, great and goodly houses, only for monuments to continue a perpetuity of their names here vpon earth,
who erecting cities, towers, pillars, winter houses, sumi••r houses, houses of Ivory, great and goodly houses, only for monuments to continue a perpetuity of their names Here upon earth,
or rash censure of his, but a thing well conceited and meditated by him, he irerateth the same againe, Psal. 53.1. The foole hath said in his heart there is no God.
or rash censure of his, but a thing well conceited and meditated by him, he irerateth the same again, Psalm 53.1. The fool hath said in his heart there is no God.
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Because if he should vtter it in his words, as he smothers it in his thoughts, Stultus esse (sicut est) publici assensus iudicio argueretur, he should publikely be taken to be a foole, as he is, euen by generall consent.
Because if he should utter it in his words, as he smothers it in his thoughts, Stultus esse (sicut est) publici Assensus Judicio argueretur, he should publicly be taken to be a fool, as he is, even by general consent.
But leaue we these fooles, these Cosmopolites to their heauen vpon earth, sith they looke for no other heauen. Leaue we them to their planting, trāsplanting, building, rebuilding, studying for roome to lay vp their fruits, non in visceribus pauperū, not in the bowels of the poore, but in their enlarged barnes.
But leave we these Fools, these Cosmopolites to their heaven upon earth, sith they look for no other heaven. Leave we them to their planting, transplanting, building, rebuilding, studying for room to lay up their fruits, non in visceribus pauperū, not in the bowels of the poor, but in their enlarged Barns.
We ate sure they will build neither Church nor Hospitall, either in cultum Christi, or culturam Christiani, either to the seruice of Christ, or to the comfort of any Christian.
We ate sure they will built neither Church nor Hospital, either in cultum Christ, or culturam Christians, either to the service of christ, or to the Comfort of any Christian.
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For Nisi Dominus adificauerit, Except the Lord build the house, they labour in vaine that build it, Psal. 127.1. These our houses are not materiall, but s••rituall, they are our hearts;
For Nisi Dominus adificauerit, Except the Lord built the house, they labour in vain that built it, Psalm 127.1. These our houses Are not material, but s••rituall, they Are our hearts;
and they both will come vnto vs, and make their abode with vs, Ioh. 14.23. their abode will be by grace in these houses of ours, our hearts. Yet may they in a spirituall vnderstanding be those same houses of Iuory, Psal. 45. Houses of Iuory, great and regall houses, the tabernacles of God, are corda sanctorum, they are the hearts of the Saints.
and they both will come unto us, and make their Abided with us, John 14.23. their Abided will be by grace in these houses of ours, our hearts. Yet may they in a spiritual understanding be those same houses of Ivory, Psalm 45. Houses of Ivory, great and regal houses, the Tabernacles of God, Are Corda sanctorum, they Are the hearts of the Saints.
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Those beames of Cedar and galleries of Firre, haue respect vnto the buildings and palaces of Kings, couered flat with battlements, with galleries on the top:
Those beams of Cedar and galleries of Fir, have respect unto the buildings and palaces of Kings, covered flat with battlements, with galleries on the top:
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and do shew vnto vs by the familitude of these two odoriferous and not putrifying trees, that the ioyning and coupling of the Bridegroome, Christ Iesus, and his Spouse, the Church, with-draweth vs from the stench and corruption of this vile world,
and do show unto us by the familitude of these two odoriferous and not Putrifying trees, that the joining and coupling of the Bridegroom, christ Iesus, and his Spouse, the Church, withdraweth us from the stench and corruption of this vile world,
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and maketh of our soules and bodies, so many houses and Temples, dedicated vnto God. And for this reason S. Paul calleth you the Temple of God, 1 Cor. 3.16.
and makes of our Souls and bodies, so many houses and Temples, dedicated unto God. And for this reason S. Paul calls you the Temple of God, 1 Cor. 3.16.
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and in your spirit which are Gods. Once more the same Apostle calleth you the Temple of God, 2 Cor. 6.16. Y• are the Temple of the liuing God, and he proues it from th• test•mony of God himselfe:
and in your Spirit which Are God's Once more the same Apostle calls you the Temple of God, 2 Cor. 6.16. Y• Are the Temple of the living God, and he Proves it from th• test•mony of God himself:
Is the testimony of God himselfe produced by the Apostle to proue that yee are Templum Dei vini, the Temple of God, of the liuing God, and that your body is the Temple of the Holy Ghost!
Is the testimony of God himself produced by the Apostle to prove that ye Are Templum Dei Wine, the Temple of God, of the living God, and that your body is the Temple of the Holy Ghost!
If thou spare not thy selfe for thine owne sake, yet spare thy selfe for Gods sake, who hath vouchsafed to make thee, thy body, a house, a Temple for his holy habitation.
If thou spare not thy self for thine own sake, yet spare thy self for God's sake, who hath vouchsafed to make thee, thy body, a house, a Temple for his holy habitation.
What shall I say more, but put you in remembrance, that we haue yet another house in store for the fulfilling of our ioy? For we know, that if our earthly house of this tabernacle were dissolued, we haue a building of God, an house, not made with hand, but eternall in the Heauens, 2 Cor. 5.1.
What shall I say more, but put you in remembrance, that we have yet Another house in store for the fulfilling of our joy? For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house, not made with hand, but Eternal in the Heavens, 2 Cor. 5.1.
