Twenty-One Sermons on Amos 1, Sermon 18
THE XVIII. LECTVRE.
AMOS 2.12.
But yee gaue the Nazirites wine to drinke; and commanded the Prophets, ſaying, Propheſie not.
THat theſe words are an exprobation, an vpbraiding or twiting of Iſrael with the fouleneſſe of their ingratitude, I ſignified in my laſt exerciſe out of this place. I then obſerued in the words a double ouerſight in the Iſraelites: the firſt was, that they ſolicited the Nazirites to breake their vow; the ſecond, that they hindred the Prophets in the execution of their holy function. The firſt in theſe words, Yee gaue the Nazirites wine to drinke: The ſecond in theſe, Yee commanded the Prophets, ſaying, Propheſie not. Of the firſt then. Now of the ſecond.
My method ſhall be firſt, to take a view of the words: then, to examine the matter conteined in them. The words are, Yee commanded the Prophets, ſaying, Propheſie not.
Yee commanded foreign It is in Pihel, from the roote foreign and it ſignifieth, to giuegive in charge, to will, to command. If it be ioyned in conſtruction with foreign it properly ſignifieth to forbid, as vponupon this place the learned Pariſian Profeſſor of the Hebrew tongue Mercer, hath obſerued. So ſhall the words ſound thus: You, vnthankfull I…raelites, you to whom I hauehave raiſed vp of your ſonnes for Prophets, you hauehave taken vponupon you authoritie ouer my Prophets, to forbid them to propheſie in my name, and to threaten them, if they obey you not, that it ſhall fare the worſe with them.
With this expoſition agreeth that of Calvin; whoſe note is, that foreign the word in my text ſignifieth Praecipere vel iubere, to giuegive in charge, to will, or to command, vel ſtatuere, quùm intercedit publica autoritas, to appoint or to ordaine by publike autoritie. Hereto aſſenteth Petrus Luſitanus. By the word mandabatis or praecipiebatis, which in the Hebrew is foreign hee vnderſtandeth edicta publica, publike edicts or proclamations againſt ſuch, as ſhould dare to preach true doctrine vntounto the people. So ſhall the words ſound thus: You, vnthankfull Iſraelites, you, to whom I hauehave raiſed vp of your ſonnes for Prophets, you hauehave not onelyonly in ſecret corners, in your priuate conventicles, murmured againſt, repined at, or cryed out vponupon my Prophets, but alſo by publike order and proclamation you hauehave enioyned them ſilence. Yee commanded the Prophets, ſaying, Propheſie not,
The Prophets] What Prophets? We are to diſtinguiſh betwixt the Prieſts of the Sanctuarie, and Ieroboams prieſts: betweene Starres in the right hand of Chriſt, fixed in their ſtations, and planets of an vncertaine motion; betweene ſhepheards and hirelings. There was an Aaron, and there was an Abiram; there was a Simon Peter, and there was a Simon Magus; there was a Iude, and there was a Iudas. Not eueryevery one that calls himſelfe a Prophet, is by and by a Prophet; for euen the woman Iezebel calleth herſelfe a Propheteſſ…, Revel. 2.20. Baal had his foure hundred and fiftie Prophets; not one of them a true Prophet; all of them againſt Elias, the Prophet of the Lord, 1. Kin. 18.22. Ahab had his foure hundred Prophets; not one of them a true Prophet; all of them againſt Micaiah, the Prophet of the Lord, 1. King. 22 6.
Againſt ſuch intruders, ſeducers and lying Prophets we are armed with an admonition from the Lord, Ierem. 23.16. There thus ſaith the Lord of Hoſts, Hearken not vntounto the words of the Prophets, that propheſie vntounto you; they make you vaine: they ſpeake a viſion of their owne heart, and not out of the mouth of the Lord. In this ranke of ſeducers and lying Prophets, I place thoſe vpholders of the man of ſinne, Prieſts & Ieſuites, who from the Seminaries beyond the Seas come ouer hither into this our Country, here to ſowe the ſeeds of diſloyaltie and blinde ſuperſtition in the hearts of the people. God hath not ſent them, yet they runne; God hath not ſpoken to them, yet they prophecie: as Ieremie ſpeaketh of the falſe Prophets in his dayes, chap. 23.21. They prophecie lyes in the Lords name, and cry, I hauehave dreamed, I hauehave dreamed, verſ. 25.
Dreames they hauehave: but what truth, what true viſion? I anſwer in the words of Ieremie, chap. 14.14. They prophecie vntounto you a falſe viſion, a divination, a thing of naught, and the deceit of their owne hearts. Their ſweet tongues vtter vntounto you as deadly poyſon, as isaDeut. 32.33. the poyſon of Dragons, or the venome of Aſpes. They will allure you with plauſible notes of Peace, Peace. But take heede, you can expect no peace from them. No peace, either to the weale publicke, or to the priuate conſcience of any man. Not to the weale publicke: for, their conſpiracies are nefarious and bloody. Not to the priuate conſcience of any man: for, to be reconciled to that vnſound Church of theirs, the Church of Rome, to partake of their formall, and counterfeit abſolution of ſinnes, to heare and ſee their hiſtrionicall Maſſes, to viſit the ſhrines & reliques of the dead, to ſay a number of Pater-Noſters, or Ave-Maries vponupon beads, to invocate Saints, to adore Images; can theſe, or any ſuch forgeries yeeld any peace to a diſtreſſed conſcience? No, they cannot. Yet care not theſe falſe teachers and ſeducers, ſo they may with ſuch their vntempered morter of vnwritten traditions, dawbe vp the walls of their Antichriſtian ſynagogue.
Now, will you know what ſhall be the portion of ſuch intruders, ſeducers, and lying Prophets? Ieremie will tell you chap. 23. that the Lord isbIerem. 23.30, 31, 32. againſt them: that thecv rſ. 19. whirlewinde of the Lord is gone forth againſt them in a furie, euen a grieuous whi…lewinde, which ſhall fall vponupon them grieuouſly: that thedverſ. 20. anger of the Lord ſhall not returne, vntill it hauehave executed his will vponupon them: that the Lord will bring vponupon them an everſ. 40.euerlaſting reproch, and a perpetuall ſhame.
Their cup is tempered with no leſſe gall and bitterneſſe by the Prophet Ezechiel chap. 13. There, for followingfEzech. 13.3. their own ſpirit, for reſemblinggverſ. 4. the foxes in the deſerts, for neglectinghverſ. 5. to goe vp into the gap, to make vp the hedge for the houſe of Iſrael, & to ſtand in the battel in the day of the Lord, for ſeeingiverſ. 6, 7. vaine viſions, for ſpeaking lying diuinations, for building andkverſ. 10. dawbing vp walls with vntempered morter, they are accurſed. Their curſe, what for the head thereof and for the foote, is full of vnhappineſſe. It entreth with a Vae proph…tis inſipientibus, woe vntounto the fooliſh Prophets, verſ. 3. and it bids farewell with an Anathema, with a curſed excommunication, verſ. 8, 9. I am againſt you, ſaith the Lord God. Mine hand ſhall be vponupon you; yee ſhall not be in the aſſembly of my people, yee ſhall not be written in the writing of the houſe of Iſrael; ye ſhall not enter into the land of Iſrael. A heauy ſentence! Will you hauehave the plaine meaning of it? Its thus: The Lord is againſt all falſe Prophets; He will come vntounto battell, and will fight againſt the wicked crue, euen with that ſharpe two edged ſword, which proceedeth out of his mouth. His hand ſhall be vponupon them, for their deſtruction and ruine. They ſhall not be of the number of Gods elect. They ſhalllPſal. 69.28. be blotted out of the booke of the liuing, and not be written with the righteous. They ſhall neuer enter into that Celeſtiall Hieruſalem which is aboue, and is the habitation of the bleſſed.
You hauehave heard in generall of Prophets, true and falſe. I ſhould now ſpeake ſomewhat more diſtinctly.
There are two ſorts of falſe Prophets: Some hauehave no calling at all; ſome hauehave a calling, but without efficacie. Of the firſt ſort were theſe Prieſts in Iudah, who were neither choſen by man, nor called of God; of whom the Lord complaineth Ierem. 14 14.mIerem. 14.15. & 27.15. & 29.8, 9. I ſent them not, neither hauehave I commanded them, neither ſpake I vntounto them, yet they prophecie: and chap. 23.21. I ſent them not, yet they ranne, I ſpake not to them, yet they prophecied. Of the ſecond ſort, were thoſe Prophets in Iſrael, whom men choſe, but God called not. Of ſuch ſome would hauehave theſe words, Hoſ. 9.8. to be vnderſtood, The Prophet is the ſnare of a fowler in all his wayes, and hatred in the houſe of his God.
In oppoſition to theſe, there are of true Prophets two ſorts alſo. Both of them are lawfully called to their holy function; ſome by God alone, ſome by God and man. The holy Prophets in the Old Teſtament, and the bleſſed Apoſtles in the New, had their calling from God alone: but Timothie, Titus, and the ſeauen Deacons, and the reſidue of religious and godly Doctors and Paſtors of the Church, had and hauehave their calling, both from God and man.
This diſtinction thus giuen, it is now eaſie to define, who the Prophets are, that are meant in my text. They are true Prophets, ſuch as had their calling immediatly from God, and from him alone: euen thoſe holy men of God, who liued in the time of the old Teſtament; ſome of which had the honour, to be the bleſſed pen-men thereof. Such were the Prophets, whom the Iſraelites commanded, ſaying, Prophecie not.
Prophecie not] Speake not any more vntounto vsus in the name of the Lord. What? No more! Can there be any one ſo execrably audacious, as vtterly to forbid the paſſage of the word of God? any forhead ſo braſen, as ſimply and preciſely to reiect it? Its not to be imagined. The moſt wicked dare not doe it. Yet would they by their wills hauehave leſſe libertie of ſpeach permitted to Gods Prophets, Miniſters, and ſeruants: they would hauehave their tongues ſomewhat tied, that they might not by their crying out againſt ſins, vex and gall their ſeared conſciences.
Hitherto we hauehave taken a view of the words. It followeth, that we examine the matter conteined in them.
Yee commanded the Prophets, ſaying, Prophecie not.
Hoc nimirum erat, ſaith Rupertus, non ſolum loqui, ſed etiam agere contra Spiritum Sanctum, qui loquebatur per os Prophetarum: This indeed were not onelyonly to ſpeake againſt, but alſo to doe againſt the holy Ghoſt, who ſpake by the mouth of the Prophets. He noteth the diſordered and franticke humour, that was in the people of Iſrael, to vilitie and neglect thoſe Prophets and teachers, which the Lord out of the abundance of his merciemercy had ſent vntounto them, to be their guides and directors in the way of true pietie and religion. The leſſon we are to take from hence, I giuegive in this propoſition, The wicked are euermore in a readineſſe to doe all the diſgrace and despite they can to the true Prophets of the Lord, and his Miniſters.
This truth grounded vponupon my text, and thereby ſufficiently warranted, may further be illuſtrated by other places of this volume of the Booke of God.
In the ſeauenth Chapter of this Prophecie we ſee what courſe entertainment our Prophet Amos receiueth from Amaziah, a Prieſt of Bethel. He there forbids Amos to prophecie any more in the kingdome of the tenne Tribes; and aduiſeth him to get him away by flight to the kingdome of Iudah, where the Lords prophets were better welcome and more regarded: and tells him that in Iſrael, they needed no ſuch Prophets, nor cared for them, nor would ſuffer them to preach ſo plainely to their King Ieroboam. Will you hauehave Amaziah… owne words vntounto Amos? They are in the twelfth and thirteenth verſes. O thou Seer (for he that is nown1. Sam 9 9. called a Prophet, was before time called a Seer) O thou Seer, goe, flee thee away into the land of Iudah, and there eate bread, and Prophecie there. But Prophecie not againe any more at Bethel: For it is the Kings Chappell, and it is the kings Court.
Was the entertainement, of the Prophet Ieremie found in Ieruſalem, any whit better? Not a whit. In the 18. chapter of his Prophecie, verſ. 18 I find the men of Iudah plotting againſt him. Come, ſay they, let vsus deuiſe deuiſes againſt Ieremiah: Come, and let vsus ſmite him with the tongue, and let vsus not giuegive heed to any of his words. In the 30. Chapter, ver. 2. I find him ſmitten and put in the ſtockes by Paſhur, the chiefe gouernor of the Lords houſe. In the 26. Chapter, verſ, 8. I ſee him againe apprehended; threatned with death, and arraigned. In the 33. chapter, verſ. 1. I ſee him ſhut vp in the Court of the priſon. In the 38. Chapter, verſ. 6. I find him let downe with cords into a miry and dirtie dungeon. And all this befell him, becauſe he prophecied in the name of the Lord.
The vſage of Micaiah the Prophet is likewiſe memorable. King Ahab, K. of Iſraell o2. Chro. 18.7.hateth him, 1. King. 22.8. Zedekiah pVerſ. 23.ſmiteth him on the cheeke, verſ. 24. and Amon, the gouernour of the Citie is commanded to put himqVerſ. 26. in priſon, and to feed him with bread of affliction, and with water of affliction, verſ. 27.
There was a Seer, a Prophet, calledr2. Chro. 16.7. Anani. He had a meſſage from the Lord to Aſa King of Iudah, and did faithfully deliuer it. But for ſo doing the King was in a rage with him, and put him in a priſon-houſe, 2. Chron. 16.10.
As ill affected to the Prophets of the Lord were the people of Iudah for the moſt part of them. And therefore is Eſay chapter 30.8. commanded to write it in a table, and to note it in a Booke, that it might be for the time to come for euer and euer an euidence againſt that people, that they were a rebellious people, lying children, children, that would not heare the Law of the Lord: ſuch, as bluſhed not, to ſay to the Seers, See not, and to the Prophets, Prophecie not vntounto vsus right things: but if you will needs be Seeing, or Prophecying, or Preaching, or ſpeaking vntounto vsus, then ſpeake vntounto vsus ſmooth things, Prophecie deceits: Get you out of the way; turne aſide out of the path: cauſe the Holy one of Iſrael to ceaſe from before vsus. Strange that there ſhould be in the people of the Lord, ſuch contempt, ſuch a deteſtation of the Prophets of the Lord! But you ſee the lot of Gods Prophets vnderunder the old Teſtament.
Were they more regarded in the time of the New? It ſeemes not. For it could not but fall out with them according to that prediction of our Sauiour Chriſt, Mat. 23.34. Behold, ſaith he, I ſend vntounto you Prophets, and wiſe men, and Scribes, and ſome of them yee ſhall kill and Crucifie, and ſome of them ſhall yee ſcourge in your Synagogues, and perſecute them from citie to citie. According to this prediction it came to paſſe.
Some they killed. They killed ſEuſeb. Hiſtor. Eccleſ. lib. 2. ca. 9Iames, the brother of Iohn, with the ſword, Act. 12.2. Some they crucified. They crucified Chriſt himſelfe, the Lord of life, Act. 3.15. Some they ſcourged. They ſcourged Paul. He ſhall teſtifie for himſelfe, 2. Cor. 11.24. Of the Iewes fiue times receiued I fortie ſtripes ſaue one. and verſ. 25. Thrice was I beaten with rods. Some they perſecuted from citie to citie. So they dealt with Barnabas, Act. 13.50. Some they vexed with many kinds of crueltie. S. Steuen may be one inſtance. They gnaſhed on him with their teeth, Act. 7.54. They ſmote him with their tongues, ſaying, we hauehave heard him ſpeake blaſphemous words againſt Moſes, and againſt God, Act. 6.11. They came vponupon him, and caught him, and brought him to the councell, verſ. 12. They caſt him out of the cittie, Act. 7.58. and they ſtoned him, verſ. 59. In a word, they made ſuchtAct. 8.3. hauocke of the Church in thoſe prime dayes thereof, as that the meſſengers of God were enforced through the bitterneſſe of their ſpirit to complaine with the Apoſtle, Rom. 8.36.uPſal. 44.22. For thy ſake we are killed all the day long, we are counted as ſheepe appoynted for the ſlaughter. And thus you ſee what is the portion of Gods Miniſters vnderunder the new Teſtament. VnderUnder both New, and Old, they are liable to the diſgraces and vexations of this wicked world. So true is my propoſition.
The wicked are euermore in a readineſſe, to doe all the diſgrace and diſpite they can to the true Prophets of the Lord, and his Miniſters.
Yet not to them onelyonly, not onelyonly to the true Prophets of the Lord, and his miniſters; but to you alſo of the laitie, to as many of you, as hauehave a true deſire to liue in the feare of God, and to die in his fauour: to as many of you, as are willing to deny vngodlineſſe and worldly luſts, that yee may liuexTit. 2.13. ſoberly iuſtly, and piouſly in this preſent world. Your lot will be the ſame with ours. The wicked will be euermore in a readineſſe, to doe vntounto you alſo, all the diſgrace and deſpite they can.
You muſt put on the Liuery and cogniſance of Chriſt, as well as wee. The moſt principall and royall garment, which he wore, while he liued vponupon the earth, was affliction. Affliction! It muſt be your coate too, it muſt be your liuery. You will hold him for an vndutifull, and an vngracious child, that is aſhamed of his father: you will take him for a malapert and a ſawcie ſeruant, that refuſeth to weare his maſters liuery; Chriſt is your Father; he is your Maſter. Take heed then, that you ſhew not your ſelues vndutifull, vngracious, malap…rt, or ſawcie, in refuſing to be, as he was, clothedyReuel. 19.13. with a veſture dipt in bloud.
ThezMark. 3.17. ſonnes of Thunder, Iames and Iohn, would needs be aduanced in the Kingdome of Chriſt, to ſit, the one on his right hand, the other, on his left. But what doth Chriſt? Doth he graunt their requeſt? He doth it not. He thus ſpeakes vntounto them:aMat. 20 22. Mark. 10.38. Are ye able to drinke of the cup, that I ſhall drinke of, and to be baptized with the baptiſme, that I am baptized with? VponUpon their anſwere which is affirmatiue, we are able, Chriſt farther ſaith vntounto them, ye ſhall indeed drinke of the cup, that I drinke of, and with the baptiſme that I am baptiſed with, ſhall ye be baptiſed. But to ſit on my right hand, and on my left hand, is not mine to giuegive, but it ſhall be giuen to them for whom it is prepared. It is as if Chriſt had ſaid in fewer words, ye muſt of neceſſitie beare the Croſſe, before yee can weare the Crowne.
But you will ſay; Iames and Iohn were of the number of the twelue Apoſtles; and that they indeed by their calling were to take vp their croſſe, and to follow Chriſt: but what is that to vsus? to vsus, who are not of the ranke? who are not Prophets? nor Apoſtles, nor Miniſters? S. Paul ſhall anſwere you for me, 2. Tim. 3.12. All that will liue godly in Chriſt Ieſus, ſhall ſuffer perſecution.
Thu… hauehave you my doctrine enlarged: The wicked are euermore in a readineſſe, to doe all the diſgrace and deſpite they can, not onelyonly to the true Prophets of the Lord, and his Miniſters, but alſo to the true ſeruants of God; of what vocations eſtate, or condition ſoeuer they be.
Now let vsus a little examine the reaſon why the wicked ſhould ſtand thus affected towards the godly. The reaſon is, becauſe they hate the Godly. They hate the Godly: and therefore will they doe them all the diſgrace and deſpite they can.
The wicked hate the Godly. It is no new thing: Its no rare thing. No new thing; forbGen. 27.41. Eſay hated Iacob, cGen. 21.9.Iſmaell Iſaac, anddGen. 4.8. Cain Abell. Its no rare thing; for it is exceeding common at all times, in all places. The conſideration wherof made S. Peter thus to ſpeake vntounto the faithfull in his dayes; Beloued, thinke it not ſtrange concerning the fiery triall, which is to try you, as though ſome ſtrange thing were come vntounto you. Thinke it not ſtrange; its no ſtrange thing. It is Epiſtle 1. chap. 4.12. So S. Iohn, Epiſt. 1. chap. 3.13. Maruaile not my brethren, if the world hate you. Maruaile not. Its no point of wiſedome to wonder at that which is neither Magnum, nor Novum, nor Rarum. If it be not a great thing, or new, or rare, maruaile not at it.
A Father of the Schooles,eComments in 1. Johan. 3. Aquinas auoucheth it, that there is no cauſe of maruaile, if it be not either great, or new, or rare. Now that the world, that is, amatores mundi, the louers of the world, wicked, carnall, irreligious, and prophane men liuing in the world, ſhould hate the Godly, non eſt magnum: it is no great matter.
The Phyſition that binds a franticke man, if he be bitten by him, non reputat magnum, he counts it not any great matter; but excuſeth his patient for his frenſies ſake. The wicked are as this franticke man; the Godly as the Phyſition: whence it is, that vponupon thoſe words, Gen. 4.8. Cain roſe vp againſt Abel; for againſt Abel, the gloſſe ſaith,fContra medicum. againſt his Phyſition. Thus you ſee, its not magrum, no great matter, that the wicked doe hate the Godly.
Nor is it Novum, nor is it Rarum; its neither new, nor rare, as you hauehave alreadie heard. Its no great matter, nor is it any new thing, or rare that the world ſhould hate you, therefore maruaile not, if it hate you! Yea, ſay I: it were much to be maruailed at, if it ſhould not hate you. For ſuch are the contrary diſpoſitions of Saints, and worldlings, of the wicked and the Godly, that of neceſſitie there will euer be occaſioned contentious oppoſitions betweene them. The conſideration hereof drew from S. Iames thoſe words, chap. 4.4. Know ye not, that the friendſhip of the world is enmity with God? Know ye not, that is, ſaith Aquinas, Ignorare non debetis, ye ought not to be ignorant of this, that the amitie of the world is enmitie with God; and that whoſoeuer is a friend of the world, he is the enemie of God: I may adde, yea, and of the Godly too.
Hereto agreeth that demaund of S. Paul 2. Cor. 6.14.15. What fellowſhip hath righteouſneſſe with vnrighteouſneſſe? What communion hath light with darkneſſe? What concord hath Chriſt with Belial? God is righteous, the world is wicked, andg1. John. 5.19 lieth altogether in ſinne, therefore there can be no fellowſhip betweene God and the world. God ish1. I ha…. 1.5. light, he is theiIam. 1.17. Father of lights; in him there is no darkeneſſe at all: The world what is it butkEphe. 5.8. darkneſſe, what but a receptacle of the vnfruitfulllVerſ. 11. workes of darkeneſſe? therefore there can bee no communion betweene God and the world. Chriſt is holy, altogether holy, and immaculate; Belial is wicked, he is the Prince of wickedneſſe: therefore there can be no concord betweene Chriſt and Belial.
Now if there can be no fellowſhip, if no communion betweene God and the world; can we looke there ſhould be any fellowſhip, any communion, betweene Saints & worldlings, betweene the godly, and the wicked, betweene ſuch as louelove God, and ſuch as louelove the w…rld? If there be no concord betweene Chriſt and Belial, can we expect there ſhould be any concord betweene true Chriſtians and Belialiſts, betweene the followers of Christ, and the ſonnes of Belial?
It cannot be expected. Theſe, whom I call Belialiſts or the ſonnes of Beliall, worldlings and the wicked, are ſuch as louelove the world: the other, whom I call true Chriſtians, or followers of Chriſt, Saints, & the godly, are ſuch as louelove God. The repugnancie that is betweene the qualities of theſe two, is elegantly deliuered in holy writ.
The louers of God aremRom. 8.14. Galat. 5.18. led by the Spirit of God; theynGalat. 5.16. walke in the Spirit, and bring forth theoVerſ. 22.23. fruits thereof, as louelove, ioy, peace, long-ſuffering, gentlenes, goodnes, faith, meekenes, temperance, and ſuch like; but they that louelove the world, are inveſted, withpVer. 19.20.21 adulterie, fornication, vncleanneſſe, laſciuiouſneſſe, Idolatrie, witchcraft, hatred, variance, emulations, wrath, ſtrife, ſeditions; hereſies, envyings, murthers, drunkenneſſe, revellings, and ſuch like. What greater repugnancie can there be then this?
Againe, they that louelove God, areq2. Tim. 2.22. of pure hearts, and ofr1. Tim. 1.5. good conſciences, theyſColoſſ. 1.22. preſent themſelues holy, vnblameable and vnreproueable in the ſight of God; they ſerue the LordtJohan. 4.23. in Spirit and in truth: but they that louelove the world are ofuPſal. 14.1. And 53.1. corrupt hearts, ofxTit. 1.15. defiled minds and conſciences, their works areyPſal. 14.1. abominable, they arezPſal. 58.3. deceitfull from the wombe, they are altogether aPſal. 14.3.become filthy, their ſeruice of God is but a flattering of him; for theybPſal. 78.36. lye vntounto him with their double tongue. What greater repugnancie can there be then this?
Once more. They that louelove God, caſt all theirc1. Pet. 5.7. care vponupon him; they aredVerſ. 8. ſober and vigilant: for they know that their aduerſarie the Deuill, as a roaring Lyon walketh about ſeeking, whom he may deuour: but they that louelove the world, like the foole in the Pſalme ePſal. 14.1. & 53.1. & 10.4.ſay in their heart, there is no God. Sobrietie they care not for, vigilancie, they will none of it.fPhilip. 3.19. Minding earthly things, & glutted with the pleaſure thereof, their ſole care is,gRom. 16.18. to ſerue their owne belly, hPhilip. 3.19.their God is their belly, their glory is their ſhame, their end is damnation. What greater repugnancie can there be then this?
Will it now pleaſe you to collect with me? the qualities of the wicked, the ſonnes of Belial, worldlings, ſuch as louelove the world, are wholy repugnant and contrary to the qualities, of the Godly, the followers of Chriſt, Saints, ſuch as louelove God: and therefore there can be no agreement betweene them: No better then was betweene Cain and Abel. And that you know was bad enough. For Cain ſlew Abel. And wherefore ſlew he him? S. Iohn giues you the reaſon, 1. Epiſt. 3.12. Becauſe his owne workes were euill, and his brothers righteous.
Thus farre of the hatred of the wicked againſt the Godly, the true reaſon of my doctrine, which was: The wicked are euermore in a readineſſe, to doe all the diſgrace and deſpite they can, not onelyonly to the true Prophets of the Lord, and his Miniſters, but alſo to the true ſeruants of God, of what vocation; eſtate, or condition ſoeuer they be.
Let vsus now make ſome vſe of that which hath beene hitherto deliuered, for the bettering, and the amendment of our ſinfull liues.
Firſt, the Miniſters of Gods word, may from hence learne, not to take it vntounto heart, if ſuch, as are bound by the Law of God and nature, and by all good order, to yeeld them due louelove and reuerence, ſhall in pride and contempt inſult ouer them, to diſgrace and to deſpite them. They may well remember, that its neither great, nor new, nor rare thing, that they meete with ſuch courſe entertainement in the world; foraſmuch as they cannot be ignorant, that the world hateth them. And what if the world hate them! Shall they therefore be altogether dejected? They need not. For Chriſt giues them encouragement and comfort, Iohn. 15.18. If the world hate you, yee know that it hated me before it hated you.
The argument is drawen ab exemplo, from Chriſts owne example. The world hateth mee, you know it to be ſo, you ſee it. It needes not then to be any diſparagement to you if it hate you, it hated me before it hated you. Cur ergo ſe membrum, ſupra verticem extollit? S. Auſtine propounds the queſtion Tract. 88. in Iohannem. Why doth a member extoll it ſelfe aboue the head? Recuſas eſſe in corpore, ſi non vis odium mundi ſustinere cum capite: thou refuſeſt to be in the bodie, if thou wilt not with the head ſuſteine the hatred of the world.
A ſecond argument of encouragement and comfort to vsus againſt the hatred of the world; is drawne from the nature of the world, verſ. 19. If ye were of the world the world would louelove his owne: but becauſe ye are not of the world, but I hauehave choſen you out of the world, therefore the world hateth you. This argument is euident euen to the common ſenſe of men; who cannot but know, that betweene contraries there is no agreement, and betweene men of vnlike qualities, no full conſent of minds. It is then as if Chriſt had thus ſaid: The world loues none but his owne; none but thoſe that are addicted, deuoted, and wholy giuen ouer to it: but you are not of the world; therefore it loues not you. You are not of the world; for you are mine; andiIohan. 8.23. and 17.14. I am not of the world. I hauehave ſeparated you from the ſeruice of the world, to doe me ſeruice; and therefore the world hateth you.
A third argument of encouragement and comfort to vsus, is verſ. 20. Remember the word, that I ſaid vntounto you: The ſeruant is not greater then the Lord: if they hauehave perſecuted me, they will alſo perſecute you. This argument is like the firſt: Its drawne from Christs owne example, as that was. All the difference is: the firſt ſpecifieth the hatred of the world; this the effect of that hatred, Perſecution.
Thus ſtands the argument. The world perſecuteth me; you are my witneſſes it doth ſo. Thinke it not much then, if it alſo perſecute you. Remember the word that I ſaid vntounto you; ThekMatth. 10.24 Iohan. 13.16. ſeruant is not greater then the Lord. lSalmeron Tom. 9. Com. Tract. 60Si me Dominum, Regem, caput, magiſtrum, perſecutiſunt, vos quo que ſervos ac ſubditos meos, membra mea, at que diſcipulos meos perſequentur. If they hauehave perſecuted mee your Lord, your King, your head, your Maſter, they will alſo perſecute you, my ſeruants, my ſubiects, my members, my diſciples. If they hauehave called me amIohan. 10.20 mad man, one that hath a Deuill, nMat. 27.63.a ſeducer, oMat. 26.65.a blaſphemer, pMat. 11.19.a glutton, a wine-bibber, a friend of Publicans and ſinners, will they not much more ſpeake of you reproachfully?qMat. 10.25. If they hauehave called the Maſter of the houſe Belzebub, how much more ſhall they call them of his houſhold ſo? Turpe profectò eſt, & dedecore plenum, Rege in caſtris vulnerato exiſtente, milites cius ſine vulnere in civitate epulantes manere, ſayth Salmeron: It were very baſe and ſhamefull, for ſouldiers to remaine in the Citie at eaſe without hurt, while their King lies wounded in the Campe. Pudeat, ſaith Saint Bernard Serm. 5. in Festo omnium Sanct. pudeat ſub ſpinato capite, membrum fieri delicatum: It were a ſhame for vsus to liue deliciouſly and in pleaſures, ſaith our head, Chriſt, was crowned with thornes.
I conclude the firſt vſe: Let the wicked fret, and fume, and ſtamp, and ſtare, and grudge, and murmure againſt vsus, let them forbid vsus to prophecie, let them refuſe to heare vsus, let them lay vponupon vsus all the diſgrace and despite they can; yet will we poſſeſſe our ſoules in patience, knowing it to be a faithfull ſaying, which S. Paul hath. 2. Tim. 2.11.12. that, if we die with Chriſt, we ſhall alſo liue with him, and if we ſuffer with him, we ſhall alſo raigne with him.
A ſecond vſe is for all other the true ſeruants of God, of what vocation, condition, or eſtate ſoeuer they be: for as much as the wicked lie in waite for them alſo, to doe them all the diſgrace and deſpite they can, as hath already bin prooued vntounto you. The vſe is to admoniſh you, that ye take it not to heart, if they, who are bound by the law of God and nature, by the bond of neighbour-hood, and our Chriſtian profeſſion, to louelove you, and to tender your good, ſhall in pride and contempt inſult ouer you, to diſgrace and to deſpite you.
The arguments for your encouragement and comfort in ſuch a caſe, may be the ſame with thoſe, which I but euen now produced for the encouragement and comfort of our ſelues in the like: will you hauehave them ſūmed vp vntounto you? Then thus.
You find but courſe reſpect and entertainement in the world, becauſe the world hateth you. It hateth you. Maruaile not at it, nor feare it. For firſt it hated Chriſt, before it hated you.
Secondly, the world would louelove you, if you were his owne. But you are not. You are not of the world, and therefore the world hateth you. Be of good comfort: you are not of the world, for Chriſt hath choſen you out of the world, to be his beloued.
Thirdly, the world from hating you proceedeth to perſecute you. Let not this diſcourage you. For it perſecuted Chriſt firſt. They hauehave perſecuted Chriſt, and therefore will they perſecute you.rMath. 10.25. It is enough for the Diſciple, that he be as his Maſter, and the ſeruant as the Lord. Chriſt is your Maſter, he is your Lord: you are his diſciples, you are his ſeruants. Let hisſ1. Pet. 2.21. example be your rule; be it our rule too, (for herein we are all equall) be it the rule of direction to vsus all; the rule of all our ſufferings.tverſ. 23. When he was reviled, he reviled not againe; when he ſuffered, he threatned not; but committed his cauſe to him, that iudgeth righteouſly. Here is matter worthy our imitation.
The reſolued Chriſtian herevpon thus ſweetly meditateth. Shall Chriſt lie in the manger, and we ruffle it out in our palaces? Shall he mourne in ſackcloth, and wee bath in pleaſure? Shall he fighting in our defence, be wounded and crucified among theeues; and ſhall we diſport and ſolace our ſelues with fond and vaine delights? Shall he bee pierced through with the ſword of Gods iuſtice for our ſins, and ſhall we be vnwilling to ſuffer any thing for our ſelues? This were too-too vnnaturall and vnkinde.
Let not therefore the croſſe aduentures that may betide vsus, diſmay vsus: Let not the crueltie of our enemies, the ſharpnes of our miſeries, the continuance of our afflictions, daunt vsus: but let vsus (following the aduiſe of S. Peter 1. Ep. chap. 4. verſ. 13.) Let vsus reioyce, in as much as we are partakers of Chriſts ſufferings. So when his glory ſhall be reuealed, we ſhall be glad alſo with exceeding ioy. Thus much of the ſecond vſe.
A third followeth. You remember the doctrine.
The wicked are euermore in a readineſſe, to doe all the diſgrace and deſpite they can, not onelyonly to the true Prophets of the Lord and his Miniſters, but alſo to all other, the true ſeruants of God, of what vocation, eſtate, or condition ſoeuer they be.
The vſe is, to reproue thoſe, who eſteeme not aright of the ſufferings of the godly. Let a godly man be humbled vnderunder the croſſe, let him feele the hand of God vponupon him; how will ſome wonder at him, as at auPſ. 102.6, 7. Pelican of the wilderneſſe, as at an Owle of the deſert, as at a ſparrow that ſits alone vponupon the houſe top? They will hold him for a great ſinner, and will meaſure his condition by the chaſtiſement, that he endureth.
Did not Eliphaz deale ſo with Iob? From the afflictions, the miſeries, the calamities, that Iob ſuffered, Eliphaz concludeth, that Iob is no innocent man, no righteous man, but a deepe diſſembler, and a hollow-hearted hypocrite. His cenſure of Iob you may finde chap. 4.7. Remember I pray thee, ſaith Eliphaz to Iob, Remember I pray thee, who euer periſhed being innocent? Or where were the righteous cut off?
Who euer periſhed being innocent? Or where were the righteous cut off? It was Eliphaz his error, to collect, becauſe Iob was afflicted, and that moſt grieuouſly, that therefore he was to periſh, or to be cut off vtterly. God ſuffereth not his elect children, ſuch as Iob was, vtterly to periſh, or to be cut off. He afflicteth them, but with a purpoſe to deliuer them; his hand is ſometimes vponupon them, but it is for their good, not for their ruine. For albeit they may ſeeme to vsus to periſh, when in the fire of their calamities and trials, they are ſurpriſed by death, yet they periſh not; the Lord, he receiues them into his glory, and to a more happy life.
Wherefore to Eliphaz his queſtion, Who euer periſhed being innocent? Or where were the righteous cut off? I anſwer; If Eliphaz take the words of periſhing, and cutting off, in the ſtrict ſenſe and properly, I anſwer, neuer did the innocent periſh, neuer was any righteous man cut off. But if he take the words in a larger ſenſe for wallowing in miſerie, or lying in affliction; my anſwer then, is the ſame that S. Gregorie hath lib. 5. Moral. cap. 14. Saepè quippe hîc & innocentes pereunt, & recti funditùs delentur. Surely here in this world the innocent doe oftentimes periſh, and the righteous are vtterly cut off: ſed tamen ad aeternam gloriam, pereundo ſeruantur: yet in periſhing, and in being cut off, they are reſerued to eternall glory.
Si nullus innocens periret, if no man ſhould periſh, that is innocent, why ſhould the Prophet Eſai ſay, chap. 57.1. The righteous periſheth, and no man layeth it to heart! Si rectos, Deus providendo non raperet, if God in his prouidence ſhould not take away any righteous man, why ſhould the wiſe man, chap. 4.11. ſay, The righteous was ſpeedily taken away, leſt that wickedneſſe ſhould alter his vnderſtanding, or deceit beguile his ſoule? Si iuſtos, animadverſio nulla percuteret, if no puniſhment ſhould ſmite the iuſt, why ſhould S. Peter ſay, 1. Ep. 4, 17. The time is, that iudgement muſt begin at the houſe of God?
Now, dearely beloued, ſith it may in ſome ſenſe bee truely ſaid of the man that is innocent, that he periſheth; and of the righteous man, that he is puniſhed, is taken away, is cut off; and of the faithfull of Gods houſe, that iudgement muſt begin with them: let it euer bee our care to eſteeme aright of the afflictions of our neighbours, and to iudge of them, with a righteous iudgment. Though they be iudged, be plagued, be ſmitten of God, it is not for vsus ſlightly to regard them, to deſpiſe them, or to hide our faces from them: it is our parts rather to hauehave a fellowfeeling and a tender compaſſion of their tryals.
It were an vnchriſtian, an vncharitable, yea a helliſh conceit, thus to inferre: My neighbour, ſuch a man, or ſuch a man, is exerciſed vnderunder the Croſſe, and is ſenſible of the ſcourge of God vponupon him, therefore he is in Gods disfauour, and a very grieuous ſinner. No ſuch inference is allowable in Chriſts ſchole. In his ſchole, theſe Maximes paſſe for good. Where God purpoſeth to heale, he ſpareth not to launce. He miniſtreth bitter ſirupes to purge corrupt humors: he ſends embaſſies of death and reuenge, where he meaneth to beſtow eternall life. I conclude with that bleſſing which S. Iames chap. 1.12. beſtoweth vponupon the afflicted. Bleſſed is the man that endureth temptation: for when he is tryed, he ſhall receiue the crowne of life, which the Lord hath promiſed to them that louelove him.