Seventeen Sermons on Amos 3, Sermon 17
THE Seuenteenth Lecture
AMOS 3.15.
And I will ſmite the winter houſe with the ſummer houſe, and the houſes of Iuory ſhall periſh, and the great houſes ſhall hauehave an end, ſaith the Lord.
WHen God puniſheth the ſinnes of a Nation, he vſeth ſuch ſeuerity, that hee ſpareth not the very places, wherein the ſinnes were acted. Hereof this Scripture yeelds a demonſtration. It preſents vntounto vsus 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, as their edifices and houſes of habitation of all ſorts. Both places, religious and prophane, had their parts in the puniſhment here reſolued vponupon.
The reſolution for the puniſhment is in the beginning of the fourteenth verſe; there it is intimated, that a day ſhould come, wherein the Lord would viſit the tranſgreſſions of Iſrael vponupon him.
In this viſitation or puniſhment their religious places or houſes of religion, were to hauehave a portion. It is plaine by the latter part of the fourteenth verſe, I will viſit the altars of Beth-el: and the hornes of the Altar ſhall be cut off, and fall to the ground.
Nor were their religious places only to partake of this viſitation; but other places alſo, prophane and ciuill, their places of ordinary and common vſe, their edifices and dwelling houſes. Their doome is foreſpoken in the beginning of the 15. verſe; The winter houſe ſhall be ſmitten; ſo ſhall the ſummer houſe; the houſes of Iuory ſhall periſh, and the great houſes ſhall hauehave an end.
For the ſeale and aſſurance of all, the concluſion of this Chapter is Neum Iehouah, ſaith the Lord.
Of Gods reſolution to puniſh the ſinnes of Iſrael, together with the viſitation of their religious places, I entreated in my laſt Sermon. Now am I to proceed with the puniſhment intended to their prophane and ciuill places, to their places of ordinary and common vſe, to their edifices and dwelling houſes, thus deliuered in this fifteenth verſe, And I will ſmite the winter houſe with the ſummer houſe, and the houſes of Iuory ſhall periſh, and the great houſes ſhall hauehave an end.
For the eaſier handling of theſe words, I am to ſpeake of an action, and of the obiect thereof: of a ſmiting, and of the things to be ſmitten: The ſmiting is the Lords, the things to be ſmitten belong to the Iſraelites. Of both in their order. Firſt for the Action, for the ſmiting, which is Gods.
Percutiam, I will ſmite. The actions of God are of two ſorts, Immanent, or Tranſient. Immanent are thoſe, that remaine within himſelfe, as to vnderſtand, to will, to louelove. For alwayes and from all eternity God in himſelfe vnderſtandeth, willeth, and …. The Tranſient actions of God are ſuch as he in time produceth without himſelfe. So he created the world, he ruleth it, and worketh all in all: he iuſtifieth, he regenerateth, he puniſheth. And of this ranke is his action of ſmiting.
Percu…iam, I will ſmite. God in holy Scripture is ſaid to ſmite, either immediatly, of himſelfe, without meanes; or mediatly, when he vſeth meanes; as Angells, good or bad; or men, godly or wicked, or other creatures.
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, vntounto the firſt-borne of the captiue that was in the dungeon, Exod. 12.29. God of himſelfe ſmote them all. And though hee oft-times vſes meanes, the miniſtery of Angells, men, or other creatures for the ſmiting of tranſgreſſours, yet is God iuſtly ſaid to ſmite them. For the axiome of the Schooles is, Actio non attribuitur inſtrumento propriè, ſed principali agenti: Tho. 1.2. qu. 16.1. c. fi.the action is not properly attributed to the inſtrument, but to the principall agent. The building of a houſe is not to be aſcribed to the axe, but to the Carpenter that vſeth the axe. Angels, men, and other creatures are vntounto God, but as the axe is to the Carpenter, but as his inſtruments. When ſoeuer therefore through their miniſtery any euill ſhall betide vsus, we are to acknowledge God to be the principall doer thereof. He it is that ſmiteth vsus.
2 King. 19.35.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; But it was Angelus Domini; it was the Angell of the Lord. The Lord ſent that Angell to cut off all the mighty men of valour,2 Chron. 32.21. and the Leaders and Captaines in the campe of King Sennacherib. The Lord ſent him. 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. So the Lord was he that ſmote the Aſſyrians.
Iſrael vnderunder 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 hauehave ſmitten them. Percuſſit Reges magnos, He ſmote great Kings, and ſlew famous Kings, Sihon King of the Amorites, and Og the King of Baſhan. The Lord ſmote them. The Lord then was Agens principalis: he was the principall doer in this great ouerthrow; Iſrael did but execute what the Lord would hauehave done. So the Lord was he, that ſmote thoſe Kings.
If aa1 King. 20.36. Lion ſmite vsus vponupon the way: if eitherbEſay 49.10. hunger, or thirſt, if the heat or the Sunne ſmite vsus: if our Vines cPſal. 78 47, 48.be ſmitten with haile, our Sycomore trees with froſt, our flockes with hot thunder-bolts, ourdDeut. 28.22. corne-fields with blaſting and with mildew: if our ſelues be ſmitten with conſumptions, with feuers, with inflamations, with extreme burnings, with theeVerſ. 27. botch of Aegypt, with the Emrods, with the ſcab, and with the itch, whereof we cannot be healed: if we be ſmitten withfVerſ. 28. 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 vsus.
Percutiet te Dominus, the Lord ſhall ſmite thee.Verſ. 22, 27, 28, 35. It is in one Chapter, in the 28. of Deuteronomie foure times repeated, to ſhew vntounto vsus that if we be ſmitten with any the now mentioned miſeries, or any other, it is the Lord that ſmiteth vsus.
The Percutiam in my text ſerues for the corroboration of this truth. Percutiam, I will ſmite the winter houſe with the ſummer houſe. If then but a houſe be ſmitten, be it a winter houſe, or a ſummer houſe, the Lord is he that hath ſmitten it.
So from this percutiam, I will ſmite, I, I, the Lord will ſmite, ariſeth this doctrine: In the miſeries or calamities, that doe befall vsus in this life, we muſt not looke to the inſtruments, but to the Lord, that ſmiteth by them.
Thus hauehave the godly euer done. Holy Iob in his time did it. The loſſe of all his ſubſtance and children by the Sabeans, Iob 1.15.Chaldeans, fire from Heauen, 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. This he acknowledgeth, and bleſſeth God for it: 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, 2 Sam. 16.5.a man of the family of the houſe of Saul, comes forth from Bahurim, Verſ. 6.curſeth ſtill as he comes, meets the King, caſts ſtones at him, raileth vponupon him, calleth him to his face a man of bloud, Verſ. 7.and a man of Belial, a murderer and a wicked man. At ſo high a ſtraine of inſolencie,Verſ. 9. 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. Shimei, he knowes, is but the inſtrument to worke the will of the Lord. And therefore he ſaith to Abiſhai, 2 Sam. 16.10. Let him curſe, becauſe the Lord hath ſaid vntounto him, Curſe Dauid. Who ſhall then ſay, Wherefore haſt thou done ſo? Suffer him to curſe, for the Lord hath bidden him.
Not vnlike was the carriage of the bleſſed Apoſtles, Peter, Iohn, and the reſt, Act. 4.27. 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. In that great execution of the Lord Ieſus, there was vponupon 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, for to doe whatſoeuer thy hand and thy counſel determined before to be done.
Thus according to the examples of holy Iob, King Dauid, and the bleſſed Apoſtles, we are in the miſeries and calamities that doe befall vsus in this life, to looke not ſo much to the inſtruments, as to the Lord that ſmiteth by them.
And why ſo? The reaſon is, becauſe all inſtruments are ſecond cauſes; Angels, men, or other creatures hauehave no power at all againſt vsus, but what is giuen them of God. So Ieſus told Pilat, who had proudly ſaid vntounto him, Knoweſt thou not, that I hauehave power to crucifie thee, and hauehave power to releaſe thee? No, ſaith Ieſus, thou couldſt hauehave no power at all againſt me, except it were giuen thee, foreign, frō aboue, Io. 19.11. I will but touch the vſes.
One is, for the reproofe of ſuch, who are of opinion, that God doth only ſuffer many things to be done. 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.
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 vponupon the earth, then wretched man bleare not thine own eies to aſcribe that to haphazzard wherein the ſtrokes of Gods hand appeare.
The third is for the admoniſhing of vsus all, that in our miſeries, or calamities, we behaue our ſelues with patience toward the inſtruments, wherewith God ſmiteth vsus. It will very ill beſeeme a man to be like vntounto the dogge, that ſnatcheth at the ſtone throwne at him, without regard vntounto the thrower.
The fourth is for conſolation. It will be a comfort to vsus in miſery and diſtreſſe, to remember that God is agens principalis, that he hath a chiefe hand in all our troubles, and that others, of what ranke ſoeuer, are but his inſtruments; and therefore they can no further preuaile againſt vsus, than the hand and counſell of God giues them leaue. This our comfort may reſt vponupon that of S. Paul, 1 Cor. 10.13. God is faithfull: he will not ſuffer vsus to be tempted aboue that we are able to beare, but will euen giuegive an iſſue with the temptation, that we may be able to beare it. Qui eni… dat t…ntanti Diabolo licentiā, ipſe dat tentatis miſericordiā; Pet. Lomb. vponupon the place: For God who giues the deuill leaue to ſmite, giues alſo his mercy to them, that are ſmitten.
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 precious matter whereof they were; and ſtate. 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; Percutiam d…mum hyemalem cum domo aeſtiua: I will ſmite the winter houſe with the ſummer houſe.
Princes and great Lords of the Eaſt of old time had their change of houſes: a houſe for winter, and a houſe for ſummer. The winter houſe was turned toward the South, and open to the heat of the Sunne for warmth.Hieron. Rupert. Cyrill. The ſummer houſe was turned toward the North from the Sunne, and lay open to the coole aire. 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. 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: I will build me a wide houſe, & large chambers. Thoſe chābers R. Iunius. Piſcator.Dauid cals coenacula ventoſa, windy chambers, others, perflabilia, chambers with thorow aire; chambers with windowes made of purpoſe to let in the aire. 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 hauehave 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. The old Latine calls it aeſtinum coenaculum, a ſummer chamber or parlour: the Septuagint, foreign, a ſummer garret in the higheſt part of the houſe.
Our Prophet here ſpeaketh of both houſes together, the winter houſe and the ſummer houſe, and threatneth the demolition or ruine of them both. Toſſarius thus deliuers it in his Paraphraſe, Demolibor domum hyemalem ſimul & aeſtinam, in quibus rex cumſuis laſciuire conſueuit: I will demoliſh both winter-houſe and ſummer houſe in which the King was wont with his minions to play the wanton: I will ouerthrow them both.
It is not to be doubted, but that Amos by theſe winter and ſummer houſes noteth the places of Princes and great ones of the State of Iſrael. As for the poorer ſort, it is enough for them, if they hauehave but a cottage for their ſhelter as well in the winter as in the ſummer ſeaſon. They hauehave 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. No, the poore are not ſo accommodated. One habitacle or manſion houſe ſufficeth thē for all their life time. 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, & to aſſure them, that their ſpacious and magnificent houſes ſhall not ſtand them in any ſtead, whē the vengeance of God ſhal ſhew it ſelf againſt them.
That the rich are here intended, it is yet more plaine by the ſecond branch of this fifteenth verſe, which now followeth.
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. They were domus eburneae; houſes were they of Iuory.
The Hebrew calls them foreign Batte haſſchen, the houſes of a tooth, meaning the tooth of the Elephant: and therefore theſe houſes with the Greeks are foreign, houſes of the Elephant, that is, of the tooth of the Elephant, which is Iuory.
Theophraſtus affirmeth that there is a minerall Iuory found within the ground as well blacke as white.Plin. Hiſt. Nat. lib. 36. cap. 18. But this is not of that. This is of the tooth, and white.
The teeth of Elephants were of a very high price,Plin. lib. 8. c. 10. for that they yeelded the matter of greateſt requeſt, and moſt commendable for the making of the ſtatues and images of the Heathen gods. In their Temples were to be ſeene 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 alſo to keepe in their beaſts within their parks, if it be true which Polybius reporteth from the authority of King Guluſſa.
If Guluſſa his teſtimony be true, it ſeemes they had in thoſe dayes no wan… of Iuory.
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. Why then may not the houſes of Iuory in my text ſtand according to the hiſtory? Saint Hierome thinkes they may.
But the ſtreame of Expoſitors runneth another way. They wil hauehave theſe domus eburneas to be but eburatas: Thoſe houſes of Iuory they will hauehave to be only houſes couered with Iuory. 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, as if they were all of Iuory, but becauſe they were ebore teſſellatae, decked with Iuory checkerwiſe. Homer when he extolleth and ſetteth out in the higheſt degree the moſt ſtately palaces of Kings and Princes,Plin. lib. 36 c. 6. for the matter, 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. And therfore well may theſe domus eburneae be but Eburatae, theſe houſes of Iuory may be but houſes checkered, decked, inlaid, or trimmed with Iuory. And though they were but ſuch, yet ſuch they were, that the poore could not compaſſe; 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, and to aſſure them that their houſes of Iuory ſhall not ſtead them, when the vengeance of God will ſhew it ſelfe againſt them: For Peribunt domus eburneae, their houſes of Iuory ſhall periſh.
There is yet a third branch of this 15. verſe, which makes it probable that this paſſage is directed to the rich, to the Princes and chiefe States of the kingdom of the ten Tribes; and that is, Et deficient domus magnae; and the great houſes ſhall hauehave an end. And how ſhould the poore come by great houſes? With Iunius and Piſcator, they are domus amplae, large, wide, lofty houſes, and of great compaſſe: 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. They are houſes, not only of commodity and vſe, ſuch as the houſes of the Vulgar and common ſort vſe to b…, but ſuch as hauehave in them ſuperfluity, ſplendor, and pompe. And experience teacheth that rich and great men vſe to exceed, not only in their diet and apparell, but alſo in their palaces and dwelling houſes. Thus are the houſes of the Iſraelites deſcribed from the ſtate; they are Domus magnae, great houſes they are.
Great! yea, and many. For ſo the Vulgar Latine here readeth, Diſſipabuntur aedes multae, many houſes ſhall be brought to nought. Many houſes! The reading is embraced by Luther, Oecolampadius, Brentius, Pellican, Vatablus, Mercer, and Druſius. Nor will I reiect it, ſith the word in the originall foreign Rabbim, ſignifieth both great and many. foreign great houſes or many houſes ſhall bee brought to nought, ſhallaOeco'amp. ceaſe, ſhallbDruſius. Vatablus. Mercer. Iunius. Piſcator. hauehave an end.
But is all this to be ſo for certaine? Yes. For foreign Neum Iehouah, the Lord hath ſaid it.
I will ſmite the winter houſe with the ſummer houſe; and the houſes of iuory ſhall periſh, and the great houſes, or many houſes, ſhall hauehave an end, Saith the Lord.
Saith the Lord] It is the ſeale and aſſurance of all, and makes for the authority of this paſſage. Authority it had enough from the 13. verſe, Saith the Lord God, the God of Hoſts. It is here redoubled, Saith the Lord.
Hath the Lord ſaid it? Then ſurely be will doe it. Hath the Lord ſpoken it? Then out of doubt he will accompliſh it. Numb. 23.19.For he is not, as man, that he ſhould lie, nor as the ſonne of man, that he ſhould repent. All his words, yea, all the titles of all his words are Yea, and Amen; Heauen and Earth ſhall periſh, before one iot or one tittle of his words ſhall paſſe vnfulfilled.Matth. 5.18. He hath ſaid it, and he will not faile to make it good: I will ſmite the winter houſe with the ſummer houſe, and the houſes of iuory ſhall periſh, and the great houſes ſhall hauehave an end.
Thus much bee ſpoken for the expoſition of the words. Now let vsus ſee what point of obſeruation may from hence ariſe for our further profit.
In that our Prophet here …emeth to reproue and tax the richmen, Princes, and others in the Kingdome of the Ten Tribes for their variety, coſt, 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: Whether it be lawfull for Kings, Princes, and other men of ſtate to build ſuch houſes?
Petrus Luſitanus thus reſolues it. If Kings, Princes, and other men of ſtate be otherwiſe godly and faithfull, and ſtudious of Gods worſhip, and mindfull of the poore, they may without ſinne build ſuch ſumptuous and magnificent houſes and palaces, according to their owne reuenues and eſtate.
Such houſes King Salomon built, and is not reproued. He was building of his owne houſe thirteene yeeres. He built alſo the houſe of the foreſt of Lebanon: 1 King. 7.1.and he made a houſe for Pharaohs daughter. All theſe houſes were of precious ſtones according to the meaſures of hewed ſtones, ſawed with Sawes within and without, euen from the foundation vntounto the coping, 1 King. 7.9. Theſe doubtleſſe were coſtly and magnificent houſes, yet is Salomon commended for building them.
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. Againſt ſuch builders there is a wo gone forth, Ier. 22.13. Woe vntounto him that buildeth by vnrighteouſneſſe, and his chambers by wrong.
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; for haughtineſſe and pride of minde makes the beſt action faulty.
So much for the queſtion: proceed we to the obſeruation.
From the demolition and ouerthrow here threatned, and after in due time brought to paſſe vponupon the winter houſe, with the ſummer houſe, vponupon the houſes of iuory, and vponupon the great houſes in the Kingdome of the Ten Tribes, w… may make this obſeruation: that All the aid and ſuccour a man hath from his buildings whatſoeuer, is vaine, if once the wrath of God break forth againſt him.
If once the wrath of God breake forth againſt vsus, alas, what ſhall faire, rich, and great buildings auaile vsus? If theſe might hauehave yeelded any ſuccour in the day of the Lords viſitation, the Iſraelites might hauehave found it. But they together with their buildings, though full of ſtate and pompe, are periſhed and come to nought. And is it not in like ſort fallen out wi…h other moſt flouriſhing common wealths, and moſt mighty Kingdomes? The daily change of things doth abundantly euict, that there is nothing in this world perpetuall.
Here then may Filii huius ſeculi, this worlds darlings, ſome rich men, be reproued for a vanity of theirs. They ſee that death comes alike to all; to the rich, as to the poore; and yet they dreame of nothing elſe, than of a perpetuity of life here. For ſo they order all their waies, as if they were to liue here for euer. 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.
This vanity of theirs the Pſalmiſt of old hath very well diſcouered, Pſal. 49.10, 11. They ſee that wiſe men alſo die and periſh together, as well as the ignorant and fooliſh, and leaue their riches for other. And yet they thinke, that their houſes ſhall continue for euer: and that their dwelling places ſhall endure from generation to generation: and call their lands after their owne names.
By which their vanity they ſeeme to acknowledge no other life but this; Whatſoeuer we preach vntounto them of that better life, that heauenly and eternall life, they beleeue it not; but rather they deride it as fabulous. But if at any time they are conuinced in conſcience, that there remaineth after this a better life, yet they deſire it not. Their onelyonly deſire and wiſh is, to dwell here for euer. 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.
As vain… were they that built the Tower of Babel, Gen. 11.4. Goe to, ſay they, Let vsus build vsus a City, and a Tower, whoſe top may reach vntounto Heauen, and let vsus make vsus a name, leſt we bee ſcattered abroad vponupon the face of the whole earth. Let vsus build vsus a City and a Tower! One reaſon is a deſire of dominion. Hugo ſaith,Gen. 10.10. Factum eſſe cupiditate regnandi: that Nimrod ſet forward the worke, that it might be the beginning and chiefe of his Kingdome. Another reaſon is, Ne diuidamur, leſt we be ſcattered. They built them a City and a Tower to maintaine ſociety that they might dwell together, and not be ſcattered vponupon the face of the whole earth.Antiq. Iud. lib. 1. cap. 5. Ioſephus thinks they did it of purpoſe, to oppoſe themſelues againſt the ordinance and commandement of God, who would hauehave them diſperſed into diuers parts, that the world might be repleniſhed. A third reaſon is, Vt celebremus nomen noſtrum, to get vsus a name. They built them a City and a Tower to grow famous thereby.De confuſ. ling. 468. Philo ſaith, they did write their names in this Tower, to reuiue their memory with poſterity.
In this their proud enterpriſe they ſinned grieuouſly. They ſinned through their impiety towards God. Erigebant turrim contra Dominum, ſaith S. Auguſtine; De Ciuit. Dei l. 16. c. 4. they erected a Tower in deſpight of God. 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.
Secondly, they ſinned through vanity. For what more vaine than to neglect Heauen, where onelyonly immortality is to be found, and to ſeeke to be famous on earth, where there is nothing that is not vaine, and tranſitory? See, ſaith Chryſoſtome, the root of euill, they ſeeke to be famous, aedificiis, non elcemoſynis, by buildings, not by almes.
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. They would liue together, and would not be diſperſed, as euen now I told you out of Ioſephus.
Fourthly, they ſinned through impudency Philo cries out vponupon it; O inſignem impudentiam! O notorious impudency! whereas they ſhould rather hauehave couered their ſinnes, they proclaime their pride, their tyranny, their voluptuouſneſſe, to all poſterity.
Abſolon was a vaine builder too. Too much giuen to ambitious oſtentation, he built him a pillar to be a monument of his fame vntounto poſterity. 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. But how fared he with this his pride? The vengeance of God did ſoone attache him. 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: and now in ſtead of that pillar, he lieth ſhrowded vnderunder a heape of ſtones.
I hauehave yet one builder more to acquaint you with, and he is as vaine as thoſe that are gone before. It is the rich man in the Goſpell, Luk. 12.16. When his ground had brought forth plentifully, he ſaid within himſelfe: What ſhall I doe, becauſe I hauehave no roome where to beſtow my fruits? This will I doe: I will pull downe my Barnes, and build greater, and there will I beſtow all my fruits and my goods. And will ſay to my ſoule, Soule, thou haſt much goods laid vp for many yeeres; take thine eaſe, eat, drinke, and be merry.
Out of doubt this man thought himſelfe paſſing wiſe, in his reſolution to build new barnes. But let vsus a little examine his care. I hauehave, ſaith he, no roome where to beſtow my fruit… Mentitur, ſaith Stella. He lies; 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, neither moth nor ruſt could hurt them. Thou canſt not any way better preſerue thy fruits th… if thou diſtribute them among the poore. Herewith agr…h that of Salomon, Prou. 3.9. GiueGive vntounto the poore of the firſt fruits of thine increaſ…: ſo ſhall thy barnes be filled with plenty.
But the rich man cares not what Salomon ſaies. Hee holds on his reſolution: Deſtruam horrea mea & majora faciam; I will pull downe my barnes, and build greater. He ſpeakes, ſaith Stella, as if he were mad, and as one fitter to be purged with Hellebor. I will pull downe my barnes and make greater! He ſhould rather hauehave ſaid, Aperiam horrea mea, & dabo indigentibus: I will open my barnes, and giuegive to them that want: or, as Saint Ambroſe elegantly enlargeth it; Aperiam horrea mea; ingrediantur, qui famem tolerare non queunt; veniant inopes, intrent pauperes, repleant ſinus ſuos, &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. 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?
Thus ſhould the rich man hauehave ſaid. But his note is of another ſtraine: I will pull downe my barnes, and build greater; and ouer-ioyed with the abundance of his increaſe, he thus flattereth his ſoule: Soule, thou haſt much goods laid vp for many yeeres.
For many yeeres! O coecit as auari! It is Saint Auguſtines exclamation, Homil. 48. O the blindneſſe of a couetous man! V…a nox ei ſupererat, & de multorum annorum vit â ſatagebat: he had but one night to liue, and yet he was as carefull, as if he were to liue many yeeres. And in this veine he cheeres vp his ſoule: Soule, take thine eaſe, eat, drinke, and be merry. It is the voice of ſome Sardanapalus, or, of ſome Hog of Epi…urus his heard.
Soule, take thine eaſe, eat, drinke, and be merry! foreign! O the folly of this couetous wretch, ſaith Baſil; If thou hadſt had a Swines ſoule, what elſe couldſt thou hauehave ſaid vntounto it? Of mercy, of almes, of charity, of vertue, here is not a word; All here is for iollity: Take thine eaſe, eat, drinke, and be merry.
But what is the iſſue, what the end hereof? It is no more but this, foreign, thou foole, this night ſhall thy …oule be required of thee, then whoſe ſhall thoſe things bee which thou haſt prouided?
Thou foole! It is all the commendation he hath for his ouermuch care and ſolicitude. And a foole he is called for diuers reaſon….
Firſt, he is a foole, becauſe in his owne eyes he ſeemeth to be wiſe. He will ſeeme to be liberall and magnificent,Prou. 28.11. whereas indeed he is greedy of money and a niggard. Salomon hath a fit cenſure of him, Prou. 26.12. Seeſt thou a man wiſe in his owne conceit? there is more hope of a foole than of him.
Secondly, he is a foole, becauſe hee keepeth thoſe things, which are loſt by keeping, and by loſing are preſerued. Such is your corne. If you keepe it, it will be loſt; if you loſe it, that is, if you ſow it and ſpread it abroad vponupon the earth, it will be multiplied, and will returne home vntounto you with increaſe. Whence the aduice of Eccleſ…icus is, Chap. 29.10. Loſe thy money for thy brother and thy friend: and let it not ruſt vnderunder a ſtone to be loſt. You ſee there is a loſing that there bee no loſing.
Thirdly this rich man is a foole, becauſe he taketh no care for a houſe or manſion, wherein he may dwell for euer, and yet builds him great houſes and palaces, where he is to abide but for a night. For, if this life be compared with that which is to come, it may well be ſtiled a night. Vana nox eſt, it is a night that ſoone vaniſheth. So is the hope of this rich man: it paſſeth away as the rembrance of a gueſt, that tarrieth but a day or a night, Wiſd. 5.14.
Fourthly, he is a foole, becauſe though he hath no power ouer daies or times, yet he promiſeth vntounto his ſoule the enioying of many yeeres. Soule, thou haſt much goods laid vp for many yeeres.
For this, and other reaſons, God himſelfe puts the foole vponupon this man; for God ſaid vntounto him, foreign, thou foole, this night ſhall thy ſoule be required of thee.
What! A rich man a foole! And that, by the ſentence of God! Luk. 12.21.So is eueryevery one that layeth vp treaſure for himſelfe, and is not rich towards God. And ſo are theſe other vaine builders, of whom euen now you h…rd: 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 vponupon earth, as if there were no other life but this, doe euidently declare, that in heart they ſay, there is no God. And are they not fooles that ſay ſo?
The royall Prophet in expreſſe and plaine termes ſaith, they are, Pſal. 14.1. The foole hath ſaid in his heart, there is no God. Is it not all one, as if he had ſaid, Whoſoeuer ſaith in heart there is no God, he is a foole? Now that it may appeare to be no ſudden, 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.
In Proſolog. c. 3. Tom. 3.But why ſaith he ſo? Cur, ſaith Anſelme, niſi quia ſtultus & inſipiens eſt? Why is it, that the foole doth ſay there is no God? Surely, euen for this reaſon, becauſe he is a foole. But why ſaith he ſo in heart, In Pſal. 51.rather than in …outh? Saint Hilary will tell you why: 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.
But leaue we theſe fooles, theſe Coſmopolites to their heauen vponupon 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. 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.
Wherefore leaue wee them, and reflect wee our eyes for a while to our owne houſes, to ſee how we may build them faire to the Lord. Theſe our houſes whereof I now ſpeake we build, and God buildeth: Nos, bene vinendo; Deus, vt bene vinamus, opitulando, Auguſt. de Ciuit. Dei l. 17. c. 12. We build by liuing well; and God by aſſiſting vsus by his grace, that we may liue well. 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; Domus noſtrae, corda noſtra ſunt, ſo the ſame Father vponupon the 74.73. Vulg. Pſalme: Our houſes are our hearts. Here is good dwelling, if they be cleanſed from iniquity. If we louelove the Lord Ieſus, and keepe his words, his Father will louelove vsus, and they both will come vntounto vsus, and make their abode with vsus, 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, Aug. in Pſal. 44.they are the hearts of the Saints.
Other houſes we hauehave for our ſolace, as that, Cant. 1.17. The beames of our houſe are Cedars, our galleries are of Firre. Such houſes are the congregations of the Saints; the places where we doe ſweetly conuerſe and walke together. They are firme and during like Cedars among the trees, not ſubiect-through Gods protecting grace to vtter corruption: and they are like to galleries of ſweet wood, full of pleaſure and contentment, through the fauourable acceptation of God, and his word.
Thoſe beames of Cedar and galleries of Firre, hauehave reſpect vntounto the buildings and palaces of Kings, couered flat with battlements, with galleries on the top: and do ſhew vntounto vsus 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 vsus from the ſtench and corruption of this vile world, and maketh of our ſoules and bodies, ſo many houſes and Temples, dedicated vntounto God. And for this reaſon S. Paul calleth you the Temple of God, 1 Cor. 3.16. Know yee not, that yee are the Temple of God, and that the Spirit of God dwelleth in you? If any man defile the Temple of God, him ſhall God deſtroy, for the Temple of God is holy, which Temple yee are. In the ſame Epiſt. Chap. 6.19. Yee are the Temple of the Holy Ghoſt. What? Know yee not, that your body is the Temple of the Holy Ghoſt, which is in you, which yee hauehave of God, and yee are not your owne? For yee are bought with a price, therefore glorifie God in your body, and in your ſpirit which are Gods.
Once more the ſame Apoſtle calleth you the Temple of God, 2 Cor. 6.16. Y… are the Temple of the liuing God, and he proues it from th… teſt…mony of God himſelfe: I will dwell in you, Leuit. 26.12. Ezec. 36.26, 27.and walke in you: and I will be your God, and you ſhall be my people.
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! O, looke yee to the trimming vp of this houſe, to the decking and adorning of this temple. Your body, it is the Temple of the Holy Ghoſt; it is the Temple of God, defile it not. Sweetly S. …d Lombard. … Cor. 6.Ambroſe: Si non parcis tibi propter te, vel parce tibi propter Deum, qui ſibi fecit te domum: If thou ſpare not 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. What ſhall I ſay more, but put you in remembrance, that we hauehave 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 hauehave a building of God, an houſe, not made with hand, but eternall in the Heauens, 2 Cor. 5.1. This ſame foreign, this houſe not made with hand, whether it be the glory of the ſoule and life eternall, asaPhotius. Anſelm. Thomas. Lyran. ſome doe vnderſtand it; or the body glorified in the reſurrection, asbChryſoſt. Theod. Theoph. Ambroſe. others: it is a houſe full of contentment and beatitude. And we hauehave it.cLombard. Habemus ſpe, habebimus re: wee hauehave it in hope, we ſhall hauehave it in poſſeſſion. We hauehave it, ſaith the Apoſtle, becauſe we ſhall as certainly hauehave it, as if we had it already in full fruition. To this fulneſſe of contentment and beatitude God in his good time bring vsus all for Chriſt Ieſus ſake.
FINIS.
End of the text · Sebastian Benefield, Seventeen Sermons on Amos 3 (1628)