Twenty-One Sermons on Amos 1, Sermon 14
THE Fourteenth Lecture.
AMOS 3.12.
Thus ſaith the Lord, As the ſhepheard taketh out of the mouth of the Lion two legs or a peece of an eare; ſo ſhall the children of Iſrael be taken out that dwell in Samaria, in the corner of a bed, and in Damaſcus in a couch.
THis verſe belongeth to the Commination that went before. The Commination was a denunciation or a menacing of the iudgement of God againſt the Kingdome of the ten Tribes, the people of Iſrael. The iudgement was a conqueſt by warre, and that was deſcribed by three circumſtances, the ſiege the victory, and the ſpoile: all which were handled in my l…ſt Sermon. Now is the conqueſt amplified, from the ſad and fearefull euent thereof, which our Prophet here deliuereth by a Similitude taken from the experience of a Shepheard. Such ſhall be the conqueſt of the Aſſyrians againſt the Iſraelites, that the Iſraelites ſhall be no more able to reſiſt the Aſſyrians, than a ſilly Sheepe is able to reſiſt a Lion.
The Iſraelites truſted in the multitude of their people, in the valour of their ſouldiers, in their fenced Cities, among which the chiefe were Samaria and Damaſcus; for they had enlarged their territories euen vntounto Damaſcus. Therefore it ſeemed to them impoſſible, that any forreine power ſhould preuaile againſt them. To beat downe this vaine confidence of theirs, Amos here bringeth this rurall and paſtorall Similitude, aſſuring them, that thoſe things, whereupon they rely for ſafety, ſhall be ſo farre from doing them any good, that few, very few of them ſhall eſcape the hand of the enemie.
For our more eaſie proceeding at this time, let it pleaſe you to obſerue with me two things:
1 An introduction to a ſimilitude, Thus ſaith the Lord.
2 The ſimilitude it ſelfe; As the Shepheard taketh out, &c.
The Introduction giues credit and authority to the Similitude.
The Similitude hath two parts, the two vſuall parts of a Simile.
1 foreign, the Propoſition.
2 foreign, the Reddition.
The Propoſition: A Shepheard taketh out of the mouth of a Lion two legs or a peece of an eare.
The Reddition: So ſhall the children of Iſrael be taken out of the hands of Salmanaſſar.
The things compared are;
Firſt, a Lion, and Salmanaſſar King of Aſſyria.
Secondly, a Sheepe, and the Children of Iſrael.
Thirdly, ſome fragments of a deuoured ſheepe; two legs, or a peece of an eare, and the ſmall number of the Iſraelites that ſhould eſcape.
Theſe Iſraelites are here deſcribed ab ipſorum ſecuritate, from their ſecurity or lacke of care. They liue nicely a…d delicately in all pleaſure and delight, full of confidence, that no euill ſhall at any time touch them. They dwell in Samaria in the corner of a bed, and in Damaſcus in a couch.
Samaria and Damaſcus, Cities of ſtrength and fortification, were vntounto the Iſraelites as their beds of repoſe and reſt: They thought themſelues ſafe, and out of danger, by the aid and ſuccour of Ci…ies ſo well fenced: but were deceiued. For thus ſaith the Lord, As the Shepheard taketh out of the mouth of the Lion two legs or a peece of an eare: ſo ſhall the children of Iſrael be taken out, that dwell in Samaria in the corner of a bed, and in Damaſcus in a couch.
Such is the diuiſion of this Text. I now deſcend to a ſpeciall handling of the parts. The firſt is, the Introduction to the Similitude.
Thus ſaith the Lord.
This Introduction I heretofore copiouſly handled. I met with it in the firſt Chapter of this booke fiue times, Verſ. 3, 6, 9, 11, 13. Verſ. 1, 4, 6.in the ſecond, thrice; and once before in this: and therefore the leſſe need is there, that now I inſiſt vponupon it. Yet may I not leaue it vnſaluted, ſith our Prophet here repeateth it. And he repeateth it to iuſtifie his calling: to ſhew, that albeit he formerly liued the life of a Shepheard, yet now he ha…h his calling to be a Prophet from the Lord, Iehouah. Whence my obſeruation is: It is not lawfull for any man to take vponupon him miniſteriall function in the Church without aſſurance of calling from God.
This truth is by the Apoſtle, Hebr. 5.4. thus deliuered: No man taketh this honour to himſelfe, but he that is called of God, as Aaron was. Now that Aaron and his ſonnes were conſecrated to the Prieſts office by the authority and appointment of God, it is plaine by the eighth Chapter of Leuiticus, wherein are ſet downe the ſacrifices and ceremonies vſed at the Conſecration, together with the place and time thereof. Thereby it appeareth, that the office of holy Prieſt-hood was not of man, nor from man; but God Almighty did firſt inſtitute and ordaine it by his owne expreſſe commandement. Then being ordained, he confirmed the honour and reputation of it, by that great miracle of the budding of Aarons rod, Num. 17.8. The rod of Aaron for the houſe of Leui, brought forth buds, and bloomed bloſſomes, and yeelded Almonds. Thus was the inſtitution of holy Prieſthood from God alone.
This honour the holy men of God, of old time, tooke not to themſelues. Nor Eſay, nor Ieremy, nor Ezechiel, nor any of the reſidue, tooke this honour to themſelues, but were all called of God, and in the name of God they declared vntounto the people his viſions and his words: which is intimated by thoſe paſſages, very obuious in the writings of the Prophets; asa…ſay 1.1. the viſion of Eſaiah, bCap. 1.1.the viſion of Obadiah, the burden of Nineueh in the booke of the viſion ofcCap. 1.1. Nahum; the burden which Habakkuk the Prophet did ſee; the burden of the word of the Lord to Iſrael by Malachy: the word of the Lord which came to Hoſea, to Ioel, to Ionah, to Micah, to Zephaniah, to Haggai, to Zachariah. dEſay 1.2.The Lord hath ſpoken; eIerem. 10.1.Heare yee the word of the Lord: Thus ſaith the Lord; Saith the Lord. By theſe and the like paſſages they ſhew their calling to hauehave beene from God; Not one of them tooke this honour to himſelfe.
Nor did Chriſt himſelfe take this honour to himſelfe, but with warrant of his Fathers calling. For ſo I reade, Heb. 5.5. Chriſt glorified not himſelfe to be made an High Prieſt; but he that ſaid vntounto him, Thou art my Sonne, to day hauehave I begotten thee, He, euen God the Father, gaue him this honour. And hereunto doth Chriſt himſelfe beare witneſſe, in all thoſe places of the holy Euangeliſts, wherein he acknowledged himſelfe to be*Matth. 10.40. Mark. 9.37. Luk. 4.18, 43. Ioh. 3.17, 34, &c. ſent of God.
The holy Apoſtles of Chriſt, whence had they their calling? were they not all openly ordained by Chriſt himſelfe? Neuer did any of them execute that office, but with proteſtation, that they had their calling from God, and therefore their writings beginne:Rom. 1.1. Paul a ſeruant of Ieſus Chriſt called to bee an Apoſtle, not of men, neither by man, but by Ieſus Chriſt, and God the Father. Iames a ſeruant of God, Gal. 1.1.and of the Lord Ieſus Chriſt: Peter an Apoſtle of Ieſus Chriſt: Cap. 1.1.Iude the ſeruant of Ieſus Chriſt: the reuelation of Ieſus Chriſt, which God gaue vntounto him to ſhew vntounto his ſeruant Iohn. Thus had Chriſts Apoſtles the aſſurance of their calling from God.
So had the bleſſed Euangeliſts. So, all thoſe, whom Chriſt gaue vntounto his Church for the inſtruction thereof, Epheſ. 4.11. He gaue ſome Apoſtles; and ſome Prophets; and ſome Euangeliſts, and ſome Paſtors and Teachers. It is true, that Chriſt himſelfe is the chiefe builder; for ſo he ſaith, Matth. 16.18. Super hanc petram aedificabo Eccleſiam meam; vponupon this rocke will I build my Church, and he builds it through his holy Spirit; yet he doth vſe Prophets, and Apoſtles, and Euangeliſts, and Paſtors, and Teachers, as vnderwork men for this building, euen vntounto the end of the world. And all theſe hauehave the aſſurance of their calling from God. Who ſo hath it not, he is not to be vouchſafed the name of Prophet, or Apoſtle, or Euangeliſt, or Paſtor, or Teacher: for he is an Intruder.
And great is the danger of Intruſion. EueryEvery Intruder was to be put to death. The Law for it is, Num. 1.51. EueryEvery ſtranger that commeth nigh vntounto the Tabernacle, ſhall be put to death: The ſtranger, any one that is not of the tribe and family of Leui, that breaketh into the Leuites function, and medleth with holy things beyond his calling, he is to bee put to death.
An example hereof we hauehave in the Beth-ſhemites, 1 Sam. 6.19. who, becauſe they had looked into the Arke of the Lord, contrary to the Law, were ſmitten with a great ſlaughter to the number of fifty thouſand and threeſcore and ten men.
The like we hauehave in Vzzah ſonne of Abinadab, 2 Sam. 6.6. who becauſe he touched the Arke of God contrary to the Law, was puniſhed with ſudden death, and ſtricken with the immediate hand of God that fell vponupon him, to the terrour of others, and to worke reuerence in the hearts of all men toward the ſacred things of his ſeruice.
Adde hereto the example of Vzziah, King of Iudah, 2 Chron. 26.16. He for inuading the Pri…ſts office, for burning Incenſe vponupon the Altar of Incenſe in the Temple of the Lord,Carthuſ. in Num. 1. was ſtricken with a leproſie.
And Gedeon that valiant man, who iudged Iſrael for forty yeeres, intermedled too farre with the Prieſts office, when he made the golden Ephod, Iudg. 8.27. All Iſrael went a whoring after it, and it became a ſnare to Gedeon himſelfe, and to his houſe.
Now from the danger of intruſion, thus laid open, we may inferre the vnlawfulneſſe of medling with miniſteriall function in the Church, without aſſurance of calling from God.
The ſame may be inferred vponupon the blame which God layeth vponupon falſe Prophets, Ierem. 14.14. I ſent them not, neither hauehave I commanded them, neither ſpake I vntounto them, yet they propheſie. And Chap. 23.21.Ierem. 29.9. I hauehave not ſent theſe Prophets, yet they runne: I hauehave not ſpoken to them, yet they propheſied. They hauehave propheſied? What; but lies, though in my name? they hauehave propheſied falſe viſions, and diuinations, things of naught, and the deceit of their owne heart. Thus hauehave they done, but I ſent them not, nor commanded them, nor ſpake vntounto them. This blame thus laid by the Lord vponupon wicked and falſe Teachers for running before they are ſent, and preaching before they are called, enforceth the acknowledgement of the point hitherto deliuered, that It is not lawfull for any man to take vponupon him miniſteriall function in the Church without aſſurance of calling from God.
This calling, the aſſurance whereof we are to hauehave, is either immediate and …xtraordinary, or mediate and ordinary. The firſt is, where God calleth immediatly without the miniſtery of man; ſo were the Prophets and Apoſtles called. The other is wherein God vſeth the miniſtery of man, as at this day, in the deſignment of eueryevery Miniſter vntounto his function. Both theſe callings, as well the mediate as the immediate, the ordinary as the extraordinary, are of God: that of God alone; this of God by man: and of this eſpecially is the doctrine hitherto proued to be vnderſtood: we cannot expect a bleſſing vponupon our labours, except G…d hath called vsus: ſo neceſſary is Gods calling to the miniſtery of the Church.
The point hitherto handled ſerueth for the confutation of the Anabaptiſt, and other fanaticall ſpirits, who runne without calling, and preach though they be not ſent: contrary to that of Saint Paul Rom. 10.5. How ſhall they preach, except they bee ſent? And yet will theſe men, if they meet with a Miniſter that is lawfully and orderly called, demand of him, Quis te elegit? Sir, Who hath choſen you? though themſelues hauehave no calling at all; no, not from their blind Church: as Gaſtius hath obſerued in his firſt booke of the errors of the Catabaptiſts. Yea, their aſſertion is; that, if a man vnderſtand the doctrine of the Goſpell, be he either Cobler, or Botcher, or Carpenter, or what elſe, he is bound to teach and preach. This is obſerued of them by Chemnitius in his Treatiſe of the Church, Chap. 4.
With theſe Anabaptiſts I may ioyne the Photinians, who deny the nec ſſity of vocation in the Miniſters of the Church. Socinus in his Treatiſe of the Church, Theophilus Nic…laides, in his defence of that Treatiſe,aInſtitut. …ap 42 Oſterodius, b…n Notis ad lib. S…g… …ip 3.Radeccius, cIn …ut Theſ. D. Frantz p. 2. Di…p. 4.Shemalizius, and thed…it. de Eccle…. ca…. 2. Catechiſt of Racow: all theſe are againſt a neceſſity of calling in the Miniſtery, and doe here ſtand conuicted of that their error.
So doe all thoſe lay people, men or women, who in the caſe of …upp…ſed neceſſity doe aduenture to adminiſter the Sacrament of Baptiſme, which together with the preaching of the word, the Lord hath inueſted in the perſons of Miniſters duly called, Mat. 28.19. Goe ye and teach all Nations, baptizing them in the name of the Father, and of the Sonne, and of the holy Ghoſt. Goe ye, teach and baptize. Goe ye. It is our Sauiours precept to his Apoſtles, and in them to their ſucceſſors, Miniſters duly called. None of the Laity, nor man, nor woman, hath part in this function. And how can it bee imagined, that women, whom Saint Paul hath excluded from preaching, 1 Cor. 14 34. ſhould be permitted to adminiſter any Sacrament? They may not ſo much as Baptize.
Its obiected: women may teach their families; therefore they may alſo baptize.
Our anſwer is, that the Conſequent holds not. Women may teach, as they are priuate Chriſtians, but not as Miniſters: Baptize they cannot, but as Miniſters; this being eueryevery way, in eueryevery reſpect and manner proper to a Miniſter.
It is further obiected from the example of Zipporah, Exod. 4.25. Zipporah. Moſes wife, circumciſed her ſonne. In the place of Circumciſion, Baptiſme hath ſucceeded; why then may not women now adaies Baptize?
I anſwer: Circumciſion was not of old ſo appropriated to the Leuites, as Baptiſme is now to the Miniſters of the Goſpell. And therefore its no good Conſequence; Some that were not Leuites did Circumciſe; therefore ſome that are not Miniſters may Baptiſe.
Againe, what if Zipporah ſinned in Circumciſing her child? Muſt ſhe be a patterne to other women to Baptize? Caluin is not afraid to proue ſhe ſinned, and his proofe is ſound, in the fourth of his Inſtitutions, chap. 15. §. 22.Lib. 1. de Sacr. Baptiſmi. c. 7. §. 11. though Bellarmine labour to refute him. It was doubtleſſe an vnexcuſable temerity …her to circumciſe her childe in the preſence of her Husband, Moſes, not a priuate man, but a prime Prophet of the Lord, than whom there aroſe not a greater in Iſrael, which was no more lawfull for her to doe, than it is at this day for a woman to Baptiſe in the preſence of a Biſhop. And how can ſhe bee excuſed from ſinne in that her act, ſith ſhe murmured againſt the ordinance of the Lord, and reuiled her husband? weigh but the bitterneſſe of her ſpeech: Surely, a bloudy husband art thou to me, becauſe of the Circumciſion.
Thirdly, ſay ſhe ſinned not in circumciſing her childe (which yet I may not grant) then I ſay, the fact might be extraordinary, and therefore not to be imitated without like diſpenſation.
Fourthly, ſome thinke ſhe was onelyonly the hand of her huſband in his weakneſſe; and ſo the fact ſhall be not hers, but her husbands.
For theſe reaſons, the example of Zipporah doth not aduantage theaBellarm. vbi ſupra. Salmeron in Mat. 28. Papiſt, orbEckhard faſcit. contr. c. 19. qu. 4. Gerhard Loc. Theol. 23. n. 24, &c. Lutheran, in their errour about Gy…aecobaptiſmus, or womens Baptiſme.
But may they not Baptiſe in caſe of extreme neceſſity?
No, not then.
Why then, the childe may die vnbaptized, and ſo be in certaine danger of damnation.
We make a great difference betweene want of baptiſme and the contempt thereof. The contempt euer damneth; ſo doth not the want. By want I meane, when God ſo preuenteth by death, that Baptiſme cannot be had according to the manner allowed in the holy Word of God. In this caſe the childe that dieth vnbaptized is not in any danger of damnation. For as Comeſtor in his Euangelicall Hiſtory, cap. 197. ſaith, Sine Baptiſmo ſaluatur homo cum eum excludit articulus neceſſitatis, non contemptus religionis: A man may be ſaued, though he be vnbaptized, if Baptiſme be excluded through the inſtant of neceſſity, and not by contempt of religion. So before him taught Saint Bernard, Baptiſmat…s fructu priuatur, qui baptizari contempſit, non qui non potuit: It is in his Epiſtle to Hugo de S. Victore, Ep. 77. He is depriued of the benefit of Baptiſme, that deſpiſeth Baptiſme, not hee that cannot hauehave it. This truth he ſupporteth by two chiefe pillars of the Chriſtian Church, Saint Ambroſe, and Saint Auguſtine.
Saint Ambroſe in his funerall Oration of the death of the Emperour Valentinian, doubteth not to ſay, that Valentinian was Baptized, becauſe he deſired Baptiſme, not becauſe he had it. Certè quia popoſcit accepit, doubtleſſe becauſe he deſired it, he had it. God accounts vsus to hauehave, that we vnfainedly wiſh.
Saint Auguſtine, lib. 4. de Baptiſmo contra Donatiſtas, cap. 22 ſaith that faith is auaileable to ſaluation without the viſible Sacrament of Baptiſme, but then, Cùm miniſterium Baptiſmatis non contemptus religionis, ſed articulus neceſſitatis excludit; When the miniſtery of Baptiſme is excluded not of contempt, but of neceſſity.
I could here ſhew vntounto you from the teſtimonies of our learned aduerſaries, that the abſolute neceſſity of Baptiſme is not …uſtifiable by the practiſe of primitiue antiquity: but I ſtand not in this Mount of God to reade a Controuerſie. I ſhut vp this Diſcourſe with the words of Saint Bernard in the Epiſtle aboue alleaged; Nequaquam omnino poſſum deſ…erare ſalutem, ſi aquam non contemptus, ſed ſola prohibeat impoſſibilitas: I cannot altogether deſpaire of the ſaluation of ſuch as depart this life without Baptiſme, if it be not done of contempt, but when as Baptiſme cannot poſſibly be had.
Now of the ſoules of Infants, who liue nor to deſire Baptiſme, what ſhall I ſay? May not the deſire of others be theirs as well as the faith of others beleeuing, and the mouth of others confeſſing is theirs? Here it is ſafe to ſuſpend, and dangerous to paſſe iudgement. Secret things belong to God. Hee that made all ſoules knoweth what to doe with them, neither will he make vsus of his counſell. Our reſolution muſt be to honour good meanes and vſe them; to honour Baptiſme and vſe it if we may; and in the neceſſary want thereof to depend vponupon God, who can worke, beyond, without, and againſt meanes.
You ſee how farre I hauehave beene carried with the obiection drawne from women baptizing in caſe of neceſſity, whereby they are intruders into that function which is appropriate to the Miniſters of the Word. If they will needs be medling with a calling, I will ſhew them a calling of their owne, wherewith they may buſie themſelues.
As the Miniſter holds, his calling from God, ſo doth eueryevery other member of the Church. There is not a member of the Church, man or woman, but holds a particular ſtanding and function from God, and is ranked in order by Gods ſpeciall prouidence and calling. And it is to great purpoſe, that you all know this in your owne particulars. For
Firſt, it enforceth diligence. If God hath ſet thee in thy calling, then it ſtands thee vponupon to diſcharge the duties of thy calling with all ſedulity and alacrity.
Secondly, it may admoniſh thee not to paſſe the bounds of thy calling. Seeing thou art in thy place by the Will of God, thou muſt take heed that thou goe not beyond thy limits, either by vſing vnlawfull courſes, or by intruding into other mens functions.
Thirdly, it may teach thee that thy particular calling is to ſerue the generall. EueryEvery Chriſtian hath two callings; a particular, and a generall. The particular, which is alſo perſonall, is the externall deſignment of a man, to ſome outward ſeruice in the Church or common wealth, to the diſcharge of ſpeciall duties in regard of the diſtinction betweene man and man. The generall calling is the calling of Chriſtianity; it is the ſingling out of a man by ſpeciall ſanctification to glorifie God, and to ſeeke out his owne ſaluation in the things of the Kingdome of Chriſt: this is common to eueryevery member of the Church, to all beleeuers. Both theſe callings, generall and particular muſt be ioyned together in our life, as the body and ſoule in man. Where they are not ioyned together, there may be a ſhew of Chriſtianity, but the ſubſtance will be abſent.Mat. 6.23. Chriſts Commandement, that men ſeeke firſt the Kingdome of God and his righteouſneſſe, is a demonſtration, that men ought not ſo to follow their outward buſineſſe and employments, as to omit the meanes of knowledge and grace. The particular calling muſt ſerue the generall.
Fourthly, from this conſideration, that we hold our particular callings from God, we are to learne contentment in the willing vndergoing of the daily moleſtations, troubles, and croſſes, that doe befall vsus in our ſeuerall courſes and kinds of life. It is a leſſon, in the practiſe whereof Saint Paul had well profited. I hauehave learned, ſaith he, in whatſoeuer ſtate I am, therewith to be content, Philip. 4.11. He knew how to bee abaſed; and he knew how to abound. EueryEvery where and in all things he was inſtructed both to be full and to be hungry, both to abound and to ſuffer need. Let vsus ſet him for the patterne of our imitation, and we will be content with what we hauehave, be it much or little. If we hauehave little, our account ſhall be the leſſe; if more, we are bound to doe the more good.
I hauehave done with the Introduction to the ſimilitude: It is time that I proceed with the ſimilitude it ſelfe.
As the ſhepheard taketh out of the mouth of the Lion two legs or a peece of an eare, ſo ſhall the children of Iſrael bee taken out that dwell in Samaria, in the corner of a bed, and in Damaſcus in a couch.
Hereof I finde diuers expoſitions. Some will hauehave this ſimilitude to ſignifie, that few of the Iſraelites ſhall be deliuered from the ſpoile of Samaria, and thoſe ſuch as ſhall be ſicke, weake, and feeble, and therefore ſhall be deſpiſed and left behind as vnprofitable, and of no vſe to be carried into captiuity. And this is the expoſition of Theodoret, Vatabius, Iſidore, Rupertus, and Montanus. Chriſtophorus à Caſtro thus giues it in his paraphraſe: As when a Lion hath eaten his fill, and hath ſatiate his hunger, the ſhepheard findeth two legs, or a leg, or a peece of an eare, to ſhew that the ſheepe hath beene worried: ſo of the whole body of Samaria, one or other, a few, a very few ſhall be deliuered from the ſlaughter of the enemy, and they vnprofitable, as being wretched and ſicke, lying by couples in the ſide of a couch, as well in Samaria as in D…maſcus.
O…hers will hauehave this ſimilitude to be vnderſtood by a Sarcaſme or Irriſion, as if our Prophet here ſcoffed at the Iſraelites for their vaine confidence which they put in Samaria, and D…maſcus, thus: As a ſhepheard vſeth to ſaue from the mouth of a Lion that hath deuoured a ſheepe, one or two legs, or the tip of an eare: ſo ſurely ſhall the children of Iſrael ſaue themſelues from the mouth of the Aſſyrians, truſting in the ſtrength of Samaria, and in the helpe of Damaſcus or of the King of Syria, in whom they thinke, as a wearied man is refreſhed in his bed, ſo themſelues to bee ſafe from their enemies: whereas indeed it ſhall be nothing ſo. And this is the expoſition of Saint Hierome, Remigius, Albertus, Rupertus, Hugo and Dionyſius.
The third expoſition is Lyraes; He will hauehave this ſimilitude to ſignifie, that very few of the Iſraelites ſhall bee deliuered, and they ſuch, as ſhall eſcape by flight either to King Ez…kiah, to the Kingdome of Iudah, to ſaue themſelues there in plagú lectuli, in the ſide or corner of a bed, that is, in Ieruſalem, where the Temple was Dei lectulus, Gods bed, as its called, Cant. 1.16. Lectulus noſter floridus, our bed is deckt with flowers; or to the Kingdome of Syria, to ſaue themſelues there in Damaſci grabuto, in a couch at Damaſcus.
Of theſe expoſitions I preferre the ſecond, which I touched in my diuiſion of the Text. Now let vsus a little looke vponupon the words. The Propoſition is,
A ſhepheard taketh out of the mouth of the Lion two legs or a peece of an eare] This he doth according to the Law, Exod. 22.13. If a ſheepe be torne in peeces by wild beaſts, the ſhepheard is to bring it, or the remnants of it, a leg, or an eare, or the like, to the owner for a witneſſe that it is torne, and he ſhall not need to make reſtitution thereof vntounto the owner, ſo he did his beſt to reſcue it. For a ſhepheard is of duty to reſcue his flocke. Dauid did it valiantly. As he kept his fathers ſheepe, there came a Lion, and tooke a Lambe out of the flocke; and he went out after him, and ſmote him, and deliuered it out of his mouth: and when the Lion aroſe againſt him, he caught him by his beard, and ſmote him, and ſlew him, 1 Sam. 17.34. My ſhepheard here is not ſo happy to ſaue his ſheepe: but his ſheepe being deuoured, he findeth ſome part of it, two legs, or a peece of an eare, whereby he may excuſe himſelfe to his Maſter for his loſt ſheepe. Theſe parcels, legge or eare, he taketh Ex ore Leonis.
Out of the mouth of the Lion] Non ex ore Lupi, ſed ex ore Leonis. He ſaith not, out of the mouth of the wolfe, but out of the mouth of the Lion. For a thing is recouered with more difficulty and with greater danger from a Lion than from a Wolfe. Iohannes Leo in his deſcription of Africke: Credat qui volet, quicquid Leo prehenderit, etiamſi Camelus foret, roſtro aufert; Beleeue it he that wil, whatſoeuer a Lion catcheth, though it bee a Camell, hee beareth it away in his mouth. Hence its prouerbially ſaid, Ex ore Leonis, out of the Lions mouth, for, out of extreme danger: and its vſed when a man hath deliuerance beyond hope. Saint Paul vſeth it, 2 Tim. 4.17. foreign, I was deliuered out of the mouth of the Lion: the Lion, not the Deuill, as Ambroſe ſaith, nor Feſtus the Preſident of Iudaea, as Primaſius affirmeth; but Nero, proud and cruell Nero, perſecuting Nero, as its expounded by Chryſoſtome, Theodoret, Theophylact, Oecumenius, Aquinas, and*Hiſt. Eccleſ. l. 2. cap. 22. Euſebius.
The royall Prophet hath it, Pſal. 22.21. Serua me ex ore Leonis. The words are a part of Chriſts Prayer, Saue me from the mouth of the Lion. Some will hauehave that Lion to bee the Deuill; ſome Pilat, ſome Caiaphas, ſome Herod. Lorinus will hauehave him to betoken Principes & potentes, all the chiefe Prieſts, Scribes, the Elders of the people, all that were the crucifiers of Chriſt.
Here it is in proper termes, without a metaphor, The ſhepheard taketh out of the mouth of the Lion two legs, or a peece of an eare. Yet will Albertus hauehave this Lion to be, either the King of Babylon, or the Deuill. He addeth by way of explication, Os tyranni violentia eſt, os Diaboli peccatum: the mouth of a Tyrant is violence, the mouth of the Deuill is ſinne.
This Lion Carthuſian in his morall explanation expoundeth by the Deuill, ſo doth Salmeron in his Tropologie. And I deny not but that the Lion doth many times in a morall and tropologicall ſenſe ſignifie the Deuill. But if we will follow the letter of my Text, this Lion doth well reſemble the King of Babylon, or the King of Aſſyria, Salmanaſſar.
It is not vnuſuall for a Lion to reſemble a King. This reſemblance is, Prou. 19.12. The Kings wrath is as the roaring of a Lion. The roaring of a Lion is fearefull and terrible to the beaſts of the foreſt, ſo is the wrath of a King to his ſubiects. The like is that, chap. 20.2. The feare of a King is as the roaring of a Lion. The feare of a King; the terrour which the anger or wrath of a King ſtriketh into his ſubiects, is as the roaring of a Lion, very terrible. The Lion hath a Beare for his aſſociate, Prou. 28.15. As a roaring Lion and a ranging Beare; ſo is an vngodly Prince ouer the poore people. An vngodly Prince is vntounto the people ouer whom he ruleth, as a roaring Lion or a ranging Beare to a Lambe or Kid. Thus doth a Lion reſemble a King, either in good or vngodly.
Not amiſſe then is it, that Salmanaſſar, King of Aſſyria, 2 King. 17 3. 2 Eſdr. 13.40.that great and mighty King, who was to carry away into captiuity the ten Tribes of Iſrael, is here compared vntounto a Lion: according to the ſenſe aboue giuen. Such ſhall be the conqueſt of the Aſſyrians, vnderunder the conduct of Salmanaſſar againſt the Iſraelites, that the Iſraelites ſhall bee no more able to reſiſt the Aſſyrians, than a ſilly ſheepe is able to reſiſt a Lion.
Now to the foreign, the Reddition, the other part of this Similitude.
So ſhall the children of Iſrael be taken out, that dwell in Samaria in the corner of a bed, and in Damaſcus in a couch.
Of both theſe Cities, Samaria and Damaſcus, I hauehave heretofore entreated out of this place: Of Damaſcus vponupon the firſt Chapter of this, verſ. 3. and 5. Of Samaria vponupon the ninth verſe of this Chapter.
1 King. 16.24.Samaria was the City royall of the ten Tribes. King Omri bought the hill of Samaria of Shemer for two talents of ſiluer, and built a City thereon, and called it after the name of Shemer, the owner of the hill, Samaria. It remained the chiefe ſeat of the Kingdome, as long as the Kingdome endured.
Damaſcus was the Metropoliticall, the chiefeſt City of Syria. Chap. 7.8.Eſay calls it the head of Syria. Iulian in his Epiſtle to Sarapion ſtiles it the City of Iupiter, and eye of the whole Eaſt, Holy and Great Damaſcus. Tzetzes vponupon Lycophron, the Trophee of Iupiter, becauſe Iupiter there conquered the Titans.
Theſe two Cities, Samaria and Damaſcus, Cities of ſtrength and fortification, were vntounto the Iſraelites as their beds of repoſe and reſt:Nehem. 9.25. here they thought themſelues ſafe, did eat, were filled and became fat, liuing nicely and deliciouſly in full eaſe and pleaſure. So much is meant by this their dwelling in Samaria in the corner of a bed, and in Damaſcus in a couch.
In the corner of a bed, in a couch.] Sermo eſt de lecto diſcubitorio ſiue tricliniari, ſaith Villalpandus in Ezech. 23. The ſpeech is of a triclinary or parlor-bed, of ſuch a bed, whereon of old time men vſed to take and eat their meat. It was the vſe of old to hauehave a dining roome, Chamber, or Parlour, wherein ſtood three beds whereon they ſate at meat, compaſſing the table on three ſides; the fourth ſide was left free and cleere for waiters. To this ancient cuſtome our Prophet here alludeth: as alſo he doth, Chap. 6.4. They lie vponupon beds of iuory, and ſtretch themſelues vponupon their couches, and eat the Lambes out of the flocke, and Calues out of the midſt of the ſtall, and Chap. 2.8. They lay themſelues downe vponupon clothes laid to pledge by eueryevery Altar. When I handled thoſe words, I ſpake at large of this cuſtome. Amos now againe alluding to it, giueth vsus to vnderſtand, that the Iſraelites deſiring to lye in angulo lecti, that is, in capite lecti, at the beds head, in the chiefeſt place, feaſted it ſumptuouſly and deliciouſly as well in Samaria, as in Damaſcus: Little thought they of going into Captiuity.
Now take the ſimilitude to the full. As when a Lion hath eaten his fill, and hath ſatiate his hunger, the ſhepheard findeth two legges, or the tip of an eare, to ſhew vntounto the owner, that his ſheepe was worried: ſo the children of Iſrael, here a man, and there a man, few of them, very few, ſhall be taken out of the mouth of the Lion, King Salmanaſſar, though they truſt in the ſtrength of Samaria, and in the ſuccour of Damaſcus, thinking thereby to be ſafe, as in a bed of reſt or feaſting.
We hauehave gone the greater part of our iourney; let your attentions beare mee company, for the little that is behind. Our Prophet here deriding or ſcoffing at the Iſraelites, for their confidence in the multitude of their people, in the valour of their ſouldiers in their fenced Cities, in the ſtrength of Samaria, in … ſuccour of Damaſcus, teacheth vsus, that All confidence in creatures, ſtrength of man, or munition of Cities, is vaine and ſinfull.
All ſuch confidence is with all diligence to bee ſhunned. Diuine prohibition is againſt it, Pſal. 118.8. Put no confidence in man, no not in Princes: and Pſal. 146.3. Put not your truſt in Princes, nor in any ſonne of man. The prohibition is diuine: Put no confidence in man; and therefore all ſuch confidence is to be ſhunned.
Now the reaſons why no confidence is to be put in man, are diuers.
One is, becauſe it is manifeſt idolatry ſo to doe. To withdraw and remoue the affections of the heart from the Lord, and ſet them vponupon other things, cannot bee leſſe than Idolatry.
A ſecond reaſon depending hereupon, I take from the deſcription of confidence. It is deſcribed to be indubitata ſpes futuri auxilij; It is the vndoubted hope of future ſuccour, which is due to God alone. And therefore to put our confidence in man, is to deny God his due.
A third reaſon is taken from the condition of man, in whom ſome put their truſt. The condition of man! What is that? Dauid breakes forth into admiration of it; Lord, what is man, that thou takeſt knowledge of him? or the ſonne of man, that thou makeſt account of him? And then ſhapes vntounto himſelfe an anſwer; Homo vanitati ſimilis factus eſt; Man is like to vanity, Pſal. 144.4. Like to vanity! Well were it for him were he onelyonly like vntounto it; Veruntamen vniuerſa vanitas, omnis homo viuens; Verily eueryevery man at his beſt ſtate is altogether vanity, Pſal. 39.5. EueryEvery man at his beſt ſtate altogether vanity! Surely, men of low degree are vanity; and men of high degree are a Lie. Lay them in the balance, they are altogether lighter than vanity, Pſal. 62.9.
What! Man, who hath an admirable feature, and aboundeth with created excellencies, is he made like vntounto vanity? Nay, is he altogether vanity? Nay, is he lighter than vanity? What then can his life be? Pa… …ies, its but a tabernacle, 2 Cor. 5 4. and if a tabernacle ſtand a yeere, its much. Peter calls it graſſe. Epiſt. 1. Chap. 1.24. and graſſe growes but a Summer. Dauid calls it a flow…r, Pſal. 103 15. and a flower hath but his monethmonth. Eſay deſcribes i… by a day, Chap. 21.12. and a day hath but a morni…g and an euening. Iob compares it to a ſhadow, Chap. 14.2. and a ſhadow hath neither yeere, nor ſummer, nor month, nor day, but an houre. Moſe… likens it to a thought, Pſal. 90 9. and of thoughts there may be an hundred in an houre. So ſhort a life what elſe doth it argue, but that man is vanity?
And what ſo little a creature is there, that yeelds not an argument to proue mans vanity? A little aPlin. Hiſt. Nat. lib. 7. c. 7.haire in milke ſtrangles Fabius: the ſtone of a Raiſon Anacreon; a flye Pope Adrian the fourth. The Myuntines were chaſed from their habitations bybPauſan. in Ac a…. lib. 7. Gnats; the Atariotes by frogs, ſome Italians by mice, ſome Medians byc…od. S…culus lib. 4. cap. 3. ſparrowes, the Aegyptians oftentimes by graſhoppers. And ifdExod. 5.2. Pharaoh aske, who is the Lord? Frogs, and Lice, and Flies, and other the baſeſt vermine ſhall be his Challengers, and Conquerours, and Iaylors; and aske, who is Pharaoh? ſo vaine a thing is man.
The fourth reaſon againſt confidence in man, I take from the dangerous effects thereof. Firſt, it bringeth vponupon vsus the curſe of God: for thus ſaith the Lord, Ierem. 17.5. Curſed be the man that truſteth in man, and maketh fleſh his arme. And he whom God curſeth, ſhall be accurſed. Secondly, it makes vsus liable to Gods iuſt vengeance. So were the people of Iudah, for the confidence they had in Rezin and Remaliahs ſonne, Eſay 8.6. So they, who ſtrengthened themſelues in the ſtrength of Pharaoh, and truſted in the ſhadow of Aegypt. The ſtrength of Pharaoh was their ſhame, and the ſhadow of Aegypt their confuſion, Eſay 30.3. And ſo (to omit many other) the Iſraelites in my Text, for relying vponupon the multitude of their people, the valour of their ſouldiers, their fenced Cities, the ſtrength of Samaria, and the ſuccour of Damaſcus.
Thus hauehave you the reaſons of my Doctrine: why there is not any confidence to be put in creatures, either in the ſtrength of man, or the munition of … …s.
The vſe is to admoniſh vsus, that we depend not vponupon the vaine and tranſitory things of this life, but vponupon God alone, who onelyonly is vnchangeable and vnmoueable: that we reſigne our ſelues wholly into his hands, and confeſſe before him, in the words of the Pſalme 91.9. Tu es Domine ſpes mea: Thou art, O Lord, my hope. Serm. 9. in Pſal. Qui habitat.Sweet is the meditation of Saint Bernard vponupon the place: Let others pretend merit, let them bragge that they hauehave borne the burden and heat of the day, let them tell of their faſting twice a weeke, let them glory that they are not as other men; Mihi autem adhaerere Deo, Pſal. 73.28.bonum eſt, ponere in Domino Deo ſpem meam; but its good for me to cleaue faſt vntounto God, to put my hope in the Lord God.
Sperent in ali…s alii, Let others truſt in other things; one in his learning, another in his nobility, a third in his worth, a fourth in any other vanity, Mihi autem adhaerere Deo, bonum eſt, but its good for me to cleaue faſt vntounto God, to put my truſt in the Lord God.
Dearely beloued; if we ſhall ſacrifice to our owne nets, Habak. 1.15, 16.burne incenſe to our owne yarne, put our truſt in outward meanes, either riches, or policie, or Princes, or men, or mountaines, forſaking God, God will blow vponupon theſe meanes and turne them to our ouerthrow. Wherefore though we hauehave all helpes in our owne hands to defend our ſelues, and offend our enemies, as that, we are fenced by Sea, fortified by ſhips, bleſſed by Princes, backed with friends, ſtored with munitions, aided with confederates, and armed with multitudes of men, yet may we not put our truſt herein; for nobis etiam adhaerere Deo, bonum eſt; its alſo good for vsus to cleaue faſt vntounto God, to put our truſt in the Lord God, who alone giues the bleſſing to make all good meanes effectuall.
There is not much remaining. The ſmall number of the Iſraelites that were to be deliuered from the fury of the Aſſyrian, reſembled by the two legs, or the tip of the eare taken by the ſhepheard out of the Lions mouth, yeelds vsus this obſeruation: that In publike calamities God euermore reſerueth a remnant to himſelfe.
When God puniſhed the old world, the world of the vngodly,1 Pet. 2.5. bringing the floud vponupon them, he ſaued Noah the eighth perſon, the preacher of righteouſneſſe. When God condemned the Cities of Sodome and Gomorrah with an ouerthrow, turning them into aſhes, making them an enſample vntounto thoſe that after ſhould liue wickedly, he deliuered iuſt Lot from among them.
There is a remnant left, Eſay 1.9. Except the Lord of hoſts had left vntounto vsus a very ſmall remnant, we ſhould hauehave beene as Sodome, and we ſhould hauehave beene like vntounto Gomorrah. You ſee a remnant reſerued, though it be very ſmall. Yea ſometimes there is a reſeruation of ſo ſmall a remnant, as is hardly viſible; as in the daies of Eliah, who knew of none but himſelfe. I only am left, ſaith he, 1 King. 19.14. Yet God tells him, verſ. 18. of ſeuen thouſand in Iſrael, which neuer bowed their knees to Baal. I finde, Ioel 2.32. deliuerance in mount Sion, deliuerance in Ieruſalem, and deliuerance in the remnant, when the Lord ſhall call. There is then a remnant to be called, euen in greateſt extremity.
Wherefore you, the Elect and choſen children of God the Father, be ye full of comfort: take vntounto you, beauty for aſhes,Eſay 61.3. the oyle of ioy for mourning, the garment of gladneſſe for the ſpirit of heauineſſe, reioyce ye, be glad together and be ye comforted. Let the Prince of darkneſſe, and all the powers of Hell, aſſiſted with the innumerable company of his wicked vaſſals vponupon the Earth, ioyne together to worke your ouerthrow, they ſhall not be able to effect it. For God, euen your God, will reſerue vntounto himſelfe a remnant.
And what is this remnant, but puſillus grex? Its a little flock, the chaſte Spouſe of Chriſt, the holy Catholike Church. Extra cam nulla eſt ſalus: Out of it there is no Saluation, for hee that hath not the Church for his Mother, ſhall neuer hauehave God for his Father. So much for the explanation of this twelfth verſe. And Gods bleſſing be vponupon it.