Twenty-One Sermons on Amos 1, Sermon 2
THE Second Lecture.
AMOS 1.2.
And he ſaid: the Lord ſhall roare from Sion, and vtter his voice from Ieruſalem, and the dwelling places of the ſhepherds ſhall periſh, and the top of Carmel ſhall wither.
IN my former Sermon vponupon the firſt verſe of this chapter (beloued in the Lord) I commended to your religious conſiderations fiue circumſtances.
1 Touching the Prophets name: It was Amos, not Amos Eſaies father, but another Amos.
2 Concerning his former condition of life: He was among the heardmen, that is, he was a heardman or ſhepherd.
3 Of the place of his vſuall abode: At Tekoa; a little village in the confines of the Kingdome of Iuda, beyond which there was not ſo much as a little cottage: onelyonly there was a great wilderneſſe, called 2 Chron 20.20. the wilderneſſe of Tekoa: a fit place for a ſhepherds walke.
4 About the matter or argument of this prophecie, implied in theſe words: The words which he ſaw vponupon Iſrael. Then you heard that Amos was by the holy ſpirit deputed and directed with his meſſage peculiarly, and properly to the 10. reuolted tribes, the kingdome of Iſrael.
5 Of the time of the prophecie, which I told you was ſet downe in that verſe generally and ſpecially.
1 Generally; In the dayes of Vzziah king of Iuda, and in the daies of Ieroboam the ſonne of Ioaſh king of Iſrael.
2 Specially: Two yeares before the earthquak….
After my expoſition giuen vponupon thoſe fiue parts of that text, I recald to your remembrances, that Amos of a heardman, or ſhepherd, became a bleſſed Prophet to carry a terrible word and fearfull meſſage from the liuing God to the king, nobles, prieſts, and people of Iſrael. Thereupon I commended to you this doctrine: God chooſeth vile and deſpiſed perſons to condemne the great and mighty.
That doctrine proued, I recommended to you the vſes of it. The firſt was to lift vp your mindes to the contemplation of Gods good prouidence. Poore ſhepherds and fiſhermen God exalteth and aduanceth into the higheſt places of dignity in church and common wealth. This might perſwade you that neither Empire, nor kingdome, nor place in them of dignitie, priority or preeminence, eccleſiaſticall or politique, is gotten by the induſtry, wiſdome, wit, or ſtrength of man, but that all are adminiſtred, ruled, and gouerned by the deputation and ordinance of the higheſt power, God almighty.
The ſecond was to ſtop blaſphemous mouths, ſuch as are euermore open againſt the God of Heauen, to affirme, that all things below the moone, are ruled by their blind goddeſſe fortune and by chance. Here my deſire was, that your hearts might be ioined with mine in the conſideration of Gods moſt ſweet and neuer ſleeping care ouer vsus in this lower world: that we would not ſuppoſe our God, to be a God to halfes and in part only, a God aboue and not beneath the Moone, a God in the greater and not in the leſſer employments.
To this holy meditation I exhorted you, taught by the holy ſcriptures, that our God examineth the leaſt moments & tittles in the world, that you can imagine, to a handfull of meale, to a cruſe of oile in a poore widowes houſe; to the falling of the Sparrowes to the ground; to the feeding of the birds of the aire; to the caluing of Hindes; to the clothing of the graſſe of the field; to the numbring of the haires of our heads; to the trickling of teares downe our cheekes. Thus farre as Gods holie ſpirit aſſiſted me, I led you the laſt time. Now let it pleaſe you with patience and reuerence to giuegive eare to the word of God, as it followeth, verſ. 2.
And he ſaid: The Lord ſhall roare from Sion, and vtter his voice from Ieruſalem, and the dwelling places of the ſhepherds ſhall periſh, and the top of Carmel ſhall wither.
In this verſe I commend vntounto you two generall parts:
1 A preface to a prophecie: And he ſaid.
2 The prophecie it ſelfe: The Lord ſhall roare from Sion, &c.
In the prophecie, I muſt further commend vntounto you 3. things:
1 The Lord ſpeaking: Hee ſhall r…are and vtter forth his voice.
2 The place from whence hee ſpeaketh: from Sion and Ieruſalem.
3 The ſequels of his ſpeech. They are two;
1 Deſolation to the dwelling places of the ſhepherds: The dwelling places of the ſhepherds ſhall periſh.
2 Sterility and barrenneſſe to their fruitfull grounds: The top of Carmel ſhall wither.
The firſt generall part, the preface to the prophecie I muſt firſt ſpeake vntounto. And he ſaid] He, that is, Amos: Amos the heardman, or ſhepherd, whoſe dwelling was at Tekoa. He ſaid; what ſaid he? Euen the words which he ſaw vponupon Iſrael, that is, he ſpake the words of God committed to him, by that kinde of propheticall inſtinct and motion which is commonly tearmed viſion: the words of God, which were diſcloſed or reuealed to him in a viſion; Amos ſpake, but his words were Gods words.
Here (dearely beloued) we may learne whence the holy Scriptures hauehave their ſoueraigne authority. Their authority is from aboue, euen from the Lord, whoſe name is Iehouah, whoſeaMatth. 5.34. throne is the heauen of heauens, and thebHabak. 3.15. ſea his floare to walke in, thecEſai 66.1. earth his footſtoole to tread vponupon, who hath a chaire in the conſcience, and ſits in thedPſal. 7.9. heart of man, and poſſeſſeth his ſecret reines, and diuides betwixt the fleſh and the skinne, and ſhaketh his inmoſt powers, as theePſal. 29.8. thunder ſhaketh the wilderneſſe of Cades.
This powerfull and great Iehouah, God almighty, ſpake in old time to our fathers by the mouth of Moſes, Exod. 4.12. and in the mouthes of all his Prophets, Heb. 1.1. Know this, ſaith S. Peter in his ſecond epiſtle, 1 ch. ver. 20. That no Prophecie in the Scripture is of any priuate motion. Marke his reaſon, ver. 21. for the Prophecie came not in old time by the will of man, but holy men of God ſpake as they were moued by the holy Ghoſt. Hence ſprang theſe vſuall and familiar ſpeeches in the bookes of the Prophets: The word of the Lord came vntounto mee: The Lord God hath ſpoken: Thus ſaith the Lord; and the like.
This Lord, who thus ſpake in old time by his Prophets, did in fulneſſe of time, when he ſent his Son to conſummate, and perfect the worke of mans redemption, ſpeake by his bleſſed Euangeliſts, and Apoſtles. This appeareth by the faithfull promiſe made them, Mat. 10.19. Take no thought how, or what yee ſhall ſpeake, for it ſhall be giuen you what yee ſhall ſay. It is not yee that ſpeake, but the ſpirit of your Father that ſpeaketh in you. It muſt ſtand for truth in deſpight of al the powers of darkneſſe, which is recorded, 2 Tim. 3 16. foreign; The whole Scripture, and eueryevery parcell thereof, is giuen by inſpiration of God, and hath inward witneſſe from that Spirit, which is the author of all truth.
Hence ariſeth this true poſition: Scriptura eſt authentica regula tum fidei, tum vitae noſtrae: The word of God, which by an excellencie we call the Scripture, is an infallible rule both of our faith, and alſo of our life. And another poſi…ion followeth herevpon: The authority of holy Scripture is greater, than the authority of the Church.
Our obſeruation here may be: Since ſuch is the worth of holy Scripture by reaſon of the author of it, as that it is the perfect rule for our faith, and life; and is of greater authority than the Church, it muſt be our part to take heed vntounto it, to heare it, and to reade it with reuerence, obſequie, and docility.
This worth, dignity, and excellency of holy Scripture, which is Gods holy word, now commended vntounto you, yeeldeth a very harſh and vnpleaſant ſound to eueryevery Popiſhly affected eare, and may ſerue to condemne the Romiſh Church of impiety, and ſinne for her neglect, and contempt of ſo ineſtimable a treaſure. How little they eſteeme of Gods wri…ten word, the word of life, and ſole food of our ſoules, the graue and learnedfB. Iewel defence of the Apologie par. 4. chap 19. & 20. §. 1. Brentius in his preface vponupon Iacobus Andreas againſt Hoſius, makes it plaine vntounto vsus, while he tels of the crying out againſt the holy Scriptures, as if they were blinde, and doubtfull, and a dumbe ſchoolemaſter, and a killing writ, and a dead letter, yea, and if it may like thoſe reuerend fathers, no better than Aeſops fables.
Now leſt Brentius may be thought to charge them wrongfully, be patient I beſeech you, while I ſhew you out of themſelues, how they harpe vponupon thisgThis point ſee tou…h…d in my Sermon vponupon Pſal. 21.6. pag. 12, &c. blaſphemous ſtring.
A Cardinall of great name in his time, Hoſius the Popes Legat, and Preſident of the Councell of Trent, in his booke De expreſſo verbo Dei, ſaith, as ſome hauehave thought, of himſelfe; as others, in the perſon of Zwenkfeldius. hVanus eſt labor, qui Scripturis impenditur. Scriptura enim eſt creatura & egenum quoddam elementum: Theſe words are alleaged out of Hoſius, by John Iewel B. of Salisburie, in his Apologie of of the Church of England, part 4. chap. 19 & 20. §. 1. Thomas Harding in his Confutation, ſaith, that neither Hoſius nor any Cathol…ke ſpeak…th them, but one Zwenk-feldius. Yet before B. Iewel, the words are alleaged by Nicolaus Gallus, for the words of Hoſius. So are they by Iacobus Andrea, de authoritate Sacrae Scripturae, with this cenſure vponupon them: Qua verba, ſinc Hoſius ſuo, ſine aliorum nomine recitet, certe hanc eſſe Aſoti & Hoſis, de Sacrā Scripturá ſententiam, non eſt obſcurum. Flac…us Illyricus in his ſeuenth Treatiſe, de Norma Concilii, touching theſe very words of Hoſius, ſaith; Hoſius alterius cu…ſdam ſententiam hac de re citans, comprobat: that Hoſius though he vttereth theſe words in the name and perſon of Zwenkſeldius, yet neuer the leſſe he alloweth them as his owne. In the London edition of the Apologie printed in 12. impenſis Thomae Chardi, 1591. vponupon theſe words of Hoſius, you ſhal …nde this marginall no…e in the 208. page: Haec Hoſius in libro de expreſſo verbo Dei, ſ…d aputè, & ſub alterius perſonâ, quamuis & ipſe alias eadem in …odem etiam libro diſertis verbis affirmet.It is but loſt labour that is ſpent in the Scriptures: hee giues this reaſon; for the Scripture is a creature, and a poore kinde of outward element. iCitatur ab Illyrico, in Norma Concilii.Ludonicus Maioranus, a Canon of the Church of Lateran in Rome, in ankPrinted at Dali…ga. Ann. 1563. Vide H. 2. b. where alſo he calleth the Scriptures in diſgrace, literarum monumenta, ſcriptiones, chartulus, macrocolla, membranulas. oration of his pronounced at Trent, ſaid,lScriptura eſt quaſi mortuum atramentum. the Scripture is as it weremAnd Mart. Pereſius, praef. ad l…br. de traditionibus. a. 3. b. Vnus hic in primis eſt fons & origo omnium errorum, quod nihil ſit pro certo & indubitato. in iis que ad Chriſtianam attinent pietatem, à quoquam fideli recipiendum, niſi Atramento Mortuo in ſacris codicibus expreſſum inueniatur. Dead Inke. The Biſhop ofnApud Sleidanum comment. lib. 23. Poitiers in a ſpeech of his at the ſame Trent, ſpake to like purpoſe: The Scripture isoRes inanimis & muta. a dead and a dumbe thing. And thinke ye waspApud Ch…mnitium exam. Conc. Trid. part. 1. de ſacra Scriptura. Eckius more modeſtly conceited, when he called the ScripturesqEuangelium nigrum & Theologiam Atramentariam. the blacke goſpell, and inken diuinity? orrContro. 3. de E…cleſ. Pighius, when hee called the ScripturesſMutos iudices. dumbe and ſpeechleſſe iudges, tSunt Scripturae, velut naſus cercus, qui ſe horſum, illorſum, & in quamcunque volueris partem trahi, retrahi, fingique facitè p…rmittit. Pigh. Hierarch. Eccleſ l. 3 c. 3.like vntounto a noſe of wax that is eaſily moulded and faſhioned what way ſoeuer you will? oruIn his anſwer to Iewels defence, Attic. 15. Diuiſ. 9. The dangers and hurts which the common peoples reading of their Scripture in their owne language bringeth—be great, ſundry, and many. Harding, orxDe ſacrorum Bibliorum in vulg. idiom. tranſlatione. (pag. 492.) Jn propatulo eſt quantam perniciem in totum orbem Chriſ…ianum ea, res inuexerit, & adhuc inuectura ſit, ſi Laicis ill. teratis liberum ſit, pro ipſorum arbitrio & curioſitate ſacras literas rimari, ac perferutari. Staphilus, who ſpake of the Scriptures, as of miſchieuous and poyſonfull books, if ſo they be committed to the view of the common people in a vulgar and knowne language.
But all theſe blaſphemers are long ſince dead and gone. Is their blaſphemie dead and gone with them? No: that ſtickes faſt by their poſterity, as a leprouſie that will not be cleanſed.
In the Colloquie held at Ratiſbone of late, Anno 1602. betweene the Miniſters of the Auguſtane confeſſion and Papiſts, when it was alleaged Scripturam eſſe normam fidei, that Scripture is the rule of faith; it was anſwered by a Ieſuite, hoc eſſe fontem omnem hereſ…n: that this was the fountaine of all hereſie: as M. Willet makes relation in hisyFo. A. 3. b. anſwer to the libellers Introduction. It may be he meanes the Ieſuite Tannerus whoſe foule, reproachfull, and diſhonourable ſpeech againſt the holy Spirit, the author of holy Scripture, is ſet downe by Hunnius in hiszPag. 26. hiſtoricall narration of that Colloquie at Ratisbone: Nulla, nulla, nulla vnquam fuit haereſis, quae ex ſola Scriptura ſufficienter reſutari potuit. A ſpeech vehement enough, Neuer, neuer, neuer was there any hereſie ſufficiently refuted, only out of Scripture. Hee r…quires their imagined infallible authority of their Church to be ioyned.
There was another Ieſuite at the ſame Colloquie, by name, Gretſerus, of no leſſe impudency, & egregiouſly blaſphemous. For when it was alleaged that the holy Scripture, or the holy Ghoſt ſpeaking in the Scripture, is the higheſt and the infallible Iudge of controuerſies of religion, this Gretſerus, as one poſſeſſed with the ſpirit of contradiction, vtters this propoſition:aColloq. Ratisb. per Dauid Rungium. K 1. b. Neque Scriptura ſola, vt eſt verbum Spiritus Sancti, neque ipſe Spiritus Sanctus vt loquitur per Scripturam, eſt iudex ſupremus, & infallibilis controuerſiarum religionis: Neither the holy Scripture, as it is the word of the holy Ghoſt, nor the holy Ghoſt himſelfe, as he ſpeaketh by the Scripture, is the ſupreme and infallible Iudge of controuerſies of religion. This he vndertooke to proue by experience.bEcce ſtamus in conſp…ctu huius iudicis (haec dicens aſſurgebat, & …odicem biblicum alterâ manu tenebat, alterâ p…lſabat) Ecce adſum: veniat Sp. Sanct. faciat id, ſi poteſt; iudicet me per hanc Scripturam; condemnet me, ſi poteſt per cam: dicat, ſi poteſt: err… Iacobe Gretſere, tu causâ cecidiſti; id ſi dixerit, ſtatim. tranſi… ad veſtrum ſcamnum, non … eſt me Spiri…us Sanct. iudicare per hanc Scripturā. Rung. ib. k. 2. a. Behold, ſaith he, we ſtand before the face of this Iudge (with that he roſe vp, and tooke the Bible in one of his hands, and ſtruck it with the other) we ſtand (ſaith he) before the face of this Iudge. See now, I am here. (I vſe his owne words, as they are ſet downe by Dauid Rungius, in his deſcription of the forenamed Colloquie) Ecce adſum: behold now I am here, let the holy Spirit iudge me if he can by this Scripture: let him condemne me, if he can, by Scripture; the holy Spirit cannot iudge me by Scripture; he cannot; let him doe it if he can: he cannot condemne me by Scripture. Increpet te Deus Sathan: Gretſer, we doubt not, but that the Lord hath, or will rebuke thee.
Dearely beloued in the Lord, Schollers can tell you of Brontes, Steropes, Pyracmon, Polyphemus, and others of that rabble of Cyclops, and Giants, who made a head, and banded themſelues together, to plucke Iupiter from out his throne. Behold in this Ieſuite, Verè Cyclopicam audaciam, as great impudency, as euer was ſeen in any Cyclops face; that a man by profeſſion a Chriſtian▪ and among Popiſh Chriſtians of the preciſe ſect, a ſanctified Ieſuite, ſhould challenge to a ſingle combat, God Almighty, who would thinke it?
Some that were at the Colloquie at Worms, An. 1557. hauehave often remembred in their common talkecRung. Colloq. Ratisb Q. 2. a. a new, inſolent, and vnheard of aſſertion, maintained by the Papiſts; Sacram Scripturam non eſſe vocem iudicis, ſed materiam litis, that the holy Scripture is not a Iudges voi…e, but rather the matter of ſtrife and contention. It was indeed a ſtrange aſſertion, and by a conſ…quent, ſtriking God himſelfe, the author of holy Scripture. Yet you ſee, it is by our modern Ieſuits this day matched, foraſmuch as with their impiou… aſſertions touching holy Scripture, they doe directly ſtrike the holy Spirit.
It is an old ſaying, Ex vngue Leonem: A man may know a Lyon by his claw. Surely, let men of vnderſtanding conſider the audaciouſneſſe, impudency, and fury of railing, with which thoſe Ieſuits beforenamed hauehave beene throughly repleniſhed, they muſt acknowledge and confeſſe, that thoſe Ieſuits were guided by the Spirit of lyes, and blaſphemies. You already ſee the readineſſe of Popiſh Doctors to tread Scripture vnderunder foot, and to doe it all the diſgrace they can. Yet giuegive mee leaue, I beſeech you, by ſome inſtance to ſhew the ſame vntounto you.
The inſtance which I make choiſe of, is Gods ſoueraignety ouer the Kings and Kingdomes of this world.qHereof I entreated in a Sermon vponupon Hoſ. 10.7. Kings and Kingdomes are wholly and alone in the diſpoſition of the Almighty.
A truth included within the generall doctrine, commended by S. Paul to the Romans, chap. 13.1. All powers that be, are ordained of God: acknowledged by Elihu, Iob 34.24. God ſhall breake the mighty, and ſet vp other in their ſtead: expreſſed in the prayer of Daniel, chap. 2.21. God taketh away Kings, and ſetteth vp Kings: proclaimed as in the Lords owne words, Prou. 8.15, 16. By me Kings reigne, by me Princes, Nobles, and Iudges doe rule. This truth hath 3. branches, diſplayed in ſo many propoſitions by Lipſius in hisrIn Monitis Politicis. politique aduertiſements, Lib. 1. c. 5.
1 Kings, and Kingdomes, are giuen by God.
2 Kings, and Kingdomes, are taken away by God.
3 Kings, and Kingdomes, are ordered, ruled, gouerned by God.
All three are further made good in the infallible euidence of the written word of God.
The firſt was:ſRegna à Deo & reges d…ri. Lipſius, Mouit. Polit. lib. 1. c. 5 p 24. Kings, and Kingdomes are giuen by God. Thus ſaith the Lord of Sauls ſucceſſour, 1 Sam. 16.1. I hauehave prouided me a King among the ſonnes of Iſchai: and of the reuolt of the ten tribes, in the rent of the kingdome of Iſrael, 1 King. 12.24. This thing is done by me: and of the victories which Nabuchodonoſor was to get ouer the King of Iudah, and other his neighbour Kings; the Kings of Edom, of Moab, of the Ammonites, Trem. Pſ. 75.7.of Tyre, of Zidon, Ier. 27.6. I hauehave giuen all theſe lands into the hand of Nabuchodonoſor the King of Babel, my ſeruant. It is true which we learne, Pſal. 75.6. Aduancement is neither from the Eaſt, nor from the Weſt, nor from the wilderneſſe. Our God is iudge; he alone aduanceth. You ſee now it is plaine by holy Scripture, that Kings and Kingdomes are giuen by God.
The ſecond wastRegna à Deo & Reges tolli. Lipſ. ib. pag 28. Kings and Kingdomes are taken away by God. That Gods hand is likewiſe exerciſed in the remouall of Kings, and tranſlation of kingdomes, its well known, as by the aboue-cited texts of Scripture, ſo by diuine examples, whereof I might make along recitall, would I remember you out of Gen. 14. of the fall of thoſe Kings deliuered into the hands of Abraham; out of Exod. 14. and 15. of Pharaohs ouerthrow in the red ſea, out of Dan. 4. and 5 of Nabuchadnezz…r and Belſhazzar his ſonne diſpoſſeſſed of their crownes: and out of other places of the diuinely inſpired word of like patterns. Its plaine without any further proofe, that Kings and Kingdomes are taken away by God.
The third was,*Regna à Deo & Reges temp…rari. Lipſ Ibid. p. 34. Kings, and Kingdomes, are ordered, ruled gouerned by God. For proofe hereof I need no more, but remember you, of that which I recommended to you in the beginning of this Sermon, euen of the wonderfull extent of Gods care and prouidence to the leaſt & b…ſeſt things in this world: as I ſaid to a handfull of meale; to a cruiſe of oile in a poore widowes houſe; to the falling of ſparrowes to the ground; to the feeding of the birds of the aire; to the caluing of hindes; to the clothing of the graſſe of the field; to the numbring of the haires of our heads; to the trickling of teares down our cheeks. Shall God care for theſe vile and baſe things? and ſhall he not much more order, rule, and gouerne Kings, and kingdomes?
Now (beloued in the Lord) you ſee by the euidence of holy Scripture, that Kings, and kingdomes, are wholy and alone in the diſpoſition of the Almighty. GiueGive care I beſeech you, while I ſhew you how this doctrine, and the holy word of God whereon it is grounded, is in popiſh religion neglected, diſgraced, troden vnderunder foot.
Romes chiefeſt champion, Cardinall Bellarmine in his fifth booke De Rom. Pontif. cap. 7. doth exempt Kings and kingdomes from the diſpoſition of the Lord of heauen, notwithſtanding the eternall truth in the holy Scriptures. This he doth in foure poſitions.
1.ſBellarm. de Rom. Pontif. lib. 5. cap. 7. §. Probatur. Tenentur Chriſtiani non patiſuperſe Regem non Chriſtianum, ſi ille conetur auertere populum à fide. Princes if they goe about, auertere populum à fide, to auert their people from the faith, (the faith of the Church of Rome) then by the conſent of all, they may and muſt be diſpoſſeſſed of their ſcepters and regalities.
2.tJbid. §. Quod ſi. Quod ſi Chriſtiani olim non depoſ…erun. Neronem & D…ocletianum, & Iulianum Apoſtatam, & Valentem Arianum, & ſimiles, id fuit quia d…erant vires temporales Chriſtianis. If the Chriſtians in times paſt depoſed not Nero, Diocletian, Iulian the Apoſtata, Valens the Arian (and other like tyrants) id fuit quia deerant vires temporales Chriſtianis, it was becauſe they wanted power, and force, and were not ſtrong enough for that attempt.
3.uIbid. §. At non. At non tenentur Chriſtiani, imm… nec d…bent cum euidenti periculo religionis tolerare Regem infidelē. Chriſtians are not bound to tolerate a king that is an infidell; or a King not a Papiſt.) Not bound to tolerate him? Nay, ſaith Bellarmine, they muſt not tolerate ſuch a one cum euidenti periculo religionis; if the toleration of him be an euident danger to their religion.
4xIbid. §. At non. De iure humano eſt, quod hunc aut illum habeamus regem: It is by the law of man, that we hauehave this, or that man to be our King. This laſt poſition is formerly auowed by the ſame author in the ſame booke; but in the ſecond Chapter, with oppoſition and diſgrace to the ſoueraigntie of the Lord of hoſts.y§. Quod ad primum. D minium non deſcendit ex iure diuino, ſed ex iure gen…ium. K ngdomes and dominion are not by the law of God, but by the law of nations. It is an impious, blaſphemous, and atheologicall aſſertion.
From theſe poſitions of the great Ieſuite, by a neceſſary inference doe follow theſe two concluſions.
1 That the Papiſts would moſt willingly depriue our moſt gracious Soueraigne of his royall throne and regality, if they were of force and power ſo to doe.
2 That all ſubiects of this land, may ſtand in manifeſt rebellion againſt their King, becauſe he is no Papiſt. Both which are ſummarily acknowledged by his royall Maieſty in his excellent ſpeech the 5. of Nouember zAnn. D…m. 1605.laſt: The aC. 2. a.Romiſh Catholiques by the grounds of their religion doe maintaine, that it is lawfull or rather meritorious, to murther Princes or people, for quarrell of religion. By the grounds of popiſh religion, it is lawfull, yea meritorious for Papiſts to murther Kings, which are not Papiſts. You ſee his Maieſties royall acknowledgement of impiety in the grounds of Romiſh religion. You will not doubt of it, if you rightly eſteeme that ſame late, thriſe damnable, diabolicall, and matchleſſe plot, conceiued in the wombe of that religion, with a full reſolution to conſume at once our pious King, and this flouriſhing kingdome.
You perceiue now, in what contempt and diſgrace the popiſh faction holdeth the holy Scriptures, the written word of God. The written word of God expreſly requireth obedience vntounto Princes, as placed in their thrones by Gods ſole authority. But the Popiſh religion maintaineth rebellion againſt Princes, as placed in their thrones by mans ſole authority. Which will you follow? the holy word of God, or the doctrine of the Romiſh Church?
Beloued, remēber what I told you in the beginning of this exerciſe; though Amos ſpake, yet his words were Gods words; remember that God is the author of holy Scripture: and then for his ſake, for the authors ſake, for Gods ſake, you will bee perſwaded to take heed vntounto it, to heare it, and reade it with reuerence, obſequie, and docility.
We, the branches of the ſame vine, that bare our predeceſſors, to whom by deuolution the ſacred Statutes of the eternall God, the holy Scriptures are come, muſt eſteeme of them all forbD. King B. of Lond. vponupon Ion. lect. 1. p. 2. Gods moſt royall and celeſtiall Teſtament; the oracles of his … …nly … … led counſailes, milke from his ſacred …, the … … pledge of his fauour to his Church▪ the light of our …,cIerem. 15.1…. …oy of our hearts,dLament. 4.20. breath of our noſtrils, … of our hope, gro…nd of out louelove, … future bleſſedneſſe.
Behold the value and price of the words, which Amos ſaw vponupon Iſrael, which God willing, with all my diligence, and beſt paines, I will expound to you hereafter, as occaſion ſhall be miniſtred.
Now le… vsus p…wre out our ſoules in thank…uln…ſſe before the Lord, for that he hath beene pleaſed this day to gather vsus together to be hearers of his holy word, and partakers of the bleſſed Sacrament of the body and bloud of our Lord Ieſus Chriſt, thereby to confirme our holy faith in vsus. We thanke thee therefore, good Father, and beſeech thee more and more to feed vsus with the neuer periſhing food of thy holy word, that by it being made cleane and ſanctified, wee may in due time hauehave free paſſage from this vally of teares to the city of ioy, Ieruſalem wich is aboue, where this corruptible ſhall put on incorruption, and our mortality ſhall bee ſwallowed vp of life. So be it.