may easily be proved In the second chapter of the book of Iudges ver 15. we read that the Lords hand was against the Israelites for evill the collection thence may be that the Lords hand is sometime toward some for good It 's made plaine out of Nehem. 2.8 where the Prophet to shew how ready Artaxerxes was to do him pleasure saith the king gaue me according to the good hand of my God vpon me I might by many like instances out of holy Scripture giue strength to this position but it may seeme to be a needlesse labour Therefore I proceed Now that the hand of God should betoken his displeasure the effects thereof may be proved as easily When the Israelites forsaking God betooke themselues to serue Baalim the hand of the LORD was sore against theÌ„ Iudg. 2.15 the Lords haÌ„d that is his iudgement punishment and revengement was sore vpon them the wrath of the LORD was hote against them he delivered them into the the hands of the spoilers they were spoiled sold to their enemies and sore punished When the Philistines had brought the arke of God into the house of Dagon the hand of the LORD was heavy vpon them 1. Sam. 5.6 the Lords hand that is his iudgement punishment revengement was heavy vpon them * Psal 78.64 65. The LORD awaked as one out of sleepe and like a gyant refreshed with wine he smote his enemies with Emerods and put them to a perpetuall shame Of like signification is the phrase in my text I will turne my hand to Ekron my hand shall be sore against Ekron I will come against Ekron in Iudgement I will punish Ekron I will take vengeance on Ekron I will turne my hand Sometime this phrase betokeneth the good grace and favour of God as Zach. 13.7 I will turne my hand vpon my little ones My little ones when the shephearde shall be smitten and the sheepe scattered I will recover with my hand and preserue them for ever I will gather them together I will comfort them I wil defend them rursus ad pastorem et praeceptorem suum reducam saith Ribera though they be scattered I will bring them backe againe to their owne shepheard and master There you see Gods turning of his hand vpon his little ones is for good Here it 's otherwise God turneth his hand to Ekron for evill This is averred and iustified by the infallible predictions of other Prophets Zachary chap. 9.5 foretelleth that much sorrow shall betide Ekron Zephani chap. 2.4 saith that Ekron shall bee rooted vp Ieremy chap. 25.20 takes the cup of the wine of Gods indignation and giues it Ekron to drinke to make Ekron like her neighbour countries even desolate an astonishment a hâ—ssing a curse So great is Ekrons calamity threatned in these words of my text I will turne my hand to Ekron Ekron Will you know what this Ekron was You shall find in the booke of Ioshua chap. 13.3 that it was a dukedome in the land of the Philistines and 1. Sam. 6.16 that there was in this dukedome a city of the same name no base city but a princes seate able at one time to giue entertainement to fiue princes Against both city dukedome Gods hand was stretched out I will turne my hand to Ekron Will God smite Ekron both city and dukedome We may take from hence this lesson There is no safe being in city or country from the hand of God when he is disposed to punish The reason is because there is no place to fly vnto from his presence None No corner in Hell no mansion in Heaven no caue in the top of Carmel no fishes belly in the bottome of the sea no darke dungeon in the land of captivity no place of any fecrecie any where can hide vs from the presence of God Witnesse two holy Prophets David and Amos. The one Psal 139. the other chap. 9. You haue the reason of my doctrine the vses follow Is it true Is there no safe being in city or country from the haÌ„d of God when he is disposed to punish One vse hereof is to teach vs to take patiently whatsoever afflictions shall befall vs. Afflictions I cal whatsoever is any way opposite to humane nature such as are the temptations of the flesh the world and the Devill the diseases of the body an infortunate husband or wife rebellious children vnthankfull friends losse of goods reproaches sclanders warre pestilence famine imprisonment death every crosse passion bodily or ghostly proper to our selues or appertaining to such as are of our bloud private or publike secret or manifest either by our owne deserts gotten or otherwise imposed vpon vs. All and every of these true Christians will patiently vndergoe For they with their sharp sighted eie of faith doe clearelie see the Hand of God in every of their molestations and in great contentment they take vp the words of patient Iob chap. 2.10 Shall we receiue good at the hand of God and not receiue evill Here let every afflicted soule examine it selfe how it is affected with the affliction vnder which iâ— groaneth If you esteem of your afflictions as of God his fatherly chastisements and so endure them blessed are yee Of this blessednes S. Iames chap. 1.12 doth assure you Blessed is the man that endureth tentatioÌ„ for when he is tryed he shall receiue the crowne of life which the LORD hath promised to them that loue him Againe is it true Is there no safe being in citie or country froÌ„ the hand of God when he is disposed to punish A second vse of this doctrine is to admonish vs that we labour aboue al things to obtaine Gods favour and to abide in it so shall we bee safe from the feare of evill Now for the obtaining of Gods favour wee must doe foure things We must 1. Humble our selues before God 2. Beleeue in Christ 3. Repent of our sinnes 4. Performe new obedience vnto God The time will not suffer me to enlarge these points Humiliation faith in Christ repentance and a new life these foure wil be vnto you as Iacobs ladder was vnto the Angels Of that ladder you may read Gen. 28.12 that it stood vpon the earth the top of it did reach to heaven and the Angels of God went vp it So may you by these foure Humiliation faith repentance and newnesse of life as it were by so many steps and rounds of a ladder clime vp to heaven Here you haue no continuing citie you are but strangers pilgrims on the earth your countrey is aboue the Celestiall Ierusalem there let your hearts be As for the afflictions vexations tribulations miseries and crosses wherewith this mortall life of your is seasoned let them be your ioy They are sure pledges of Gods loue vnto you Even so saith the Spirit Hebr. 12.6 Whom the LORD loueth he chastneth and he scourgeth every sonne that he receiueth Thirdly is it true Is there no safe being in city or
Ion. cap. 1.4 lect 13. pro libidine suâ at their pleasures raise vp tempests It is nothing so Nothing so Why then doth S. Paul Ephes 2.2 call the Devil the prince that ruleth in the aire I answer S. Paul calleth the Devill the Prince that ruleth in the aire not because he caÌ„ at his pleasure raise teÌ„pests but because he theÌ„ doth it wheÌ„ God giues him license I easily grant that witches sorcerers coniurers by the helpe of the Devill can raise stormes tempests in the aire though t K. Iames Daemonolog lib. 2. cap. 5. pag. 46. not vniversally yet in such a particular place prescribed bounds as God will permit them so to trouble u Arch B. Abbot in Ion. lect 3. pag. 51. The Devill and his factours worke their exploits onely by limitation and by leaue for they depend vpon the LORD and as if they were tied in a chaine they cannot exceed one haires breadth of that which is granted vnto them Witnesse the story of Iob. The Devill could not raise a wind to overthrow the house wherein Iob's children were but by leaue from the LORD as it appeareth Iob. 1.12 And this may be our comfort that Sathan the Devill that x 1 Pet. 5.8 roaring Lyon who walketh about seeking whom he may devoure hath y Esai 37.29 a hooke put into his nostrils a bridle in his lips and is bound z Iud. 6. with everlasting châ—ines so that he cannot hurt vs no not so much as by raising of a tempest vnlesse Almightie God for our sinnes doe let him loose Wherefore let vs commend our selues wholy to the protection of the Almightie he will * Esai 49.2 hide vs vnder the shadow of his hand For it 's he only that maketh vs to dwell in safetie Thus much of my first doctrine Againe whereas the punishment here threatned to the Ammonites was to come vpon them as a whirle-wind in a tempestuous or stormie day that is speedily we may from hence take this lesson The destruction of the wicked commeth suddainely vpon them This truth is a vowed by David Psal 37.2 Where to perswade the godly not to fret or hee grieved at the prosperitie of the wicked he brings this reason They shall soone be cut downe like grasse and shall wither as the greene hearbe which in other words vers 20. of the same Psalme he thus delivereth They shal perish and shall hee consumed as the fat of lambes even with the smoake shall they consume away They shall be consumed at the fat of lambes there is vtter destruction for them they shall bee consumed as smoake there is the suddennesse of their destruction The state of the wicked is very ticklish and vncertaine For as it is Psal 73.18 God hath set them in slipperie places and casteth them downe into desolation Their end is there described to be wonderfull suddaine and fearefull Quomodo vastabuntur Subitò deficient consumentur terroribus How shall they bee destroyed They shall quickly perish they shal be consumed with terrours Solomon speakes to this purpose as plainly as may be Prov. 6.15 The destruction of the wicked shall come speedily he shall be destroyed suddenly without recoverie He shall be destroyed suddenly without recoverie that is to speake in my prophets phrase Hee shall be destroyed as if he were caried away with a whirlewind in a tempestuous and stormy day or in Solomons phrase Prov. 1.27 Their destruction shall come like a whirlewind Th◠〈…〉 in this point 〈◊〉 this which hath 〈…〉 â—ay seâ—ne for the â—stablâ—shment of my propoâ—◠〈◊〉 â—â—ine that The 〈◊〉 of 〈◊〉 wicked 〈◊〉 suddenly vpon them One vse of this doctrine is to admonish vs that wee giue all diligence to walke in the LORDS â—ay the sanctified holy way the way of perfection that we be not reputed among the wicked and so partake with them in the sâ—â—lenesse of their downefalls A second vse is to minister a word of comfort Doe the wicked prosper and increase in riches Is pride a chaine vnto them Is crueltie their garment Doe their eies stand out for fatnesse Haue they more then heart can wish Art thou meane while in trouble Art thou in want Doe they oppresse thee Doe they wrong thee Yet bee of good coÌ„fort Say not I haue cleansed my heart in vaine in vaine haue I washed my hands in innocencie but coâ—â—â—â— thy way vnto the LORD trust in 〈◊〉 wait patiently vpon him yeâ— a 〈◊〉 while and the wicked shall not appeare thou 〈◊〉 booke 〈◊〉 his place â—â—alt not fâ—â—de 〈◊〉 For sudden destruction shall befall him he shall be caried away as with a whirlewind in a â—â—â—posâ—uous and stormie day Thus much of the 14. verse THE XXI LECTVRE AMOS 1.15 And their king shall goe into captivity he and his Princes together saith the LORD IN my last lecture I began the expositioÌ„ of the fourth part the commination or denunciation of iudgement then I noted that this iudgement was set downe first in a generalitie Therefore will I kindle a fire c. vers 14. and secondly with some circumstances as that it should be full of terrour and speedy and of large extent Full of terrour With shouting in the day of battell Speedy With a tempest in the day of the whirlewind Of large extent For it was to reach vnto not only the meaner sort of people but to the nobles also yea vnto the King himselfe verse 15. Their king shall goe into captivitie hee and his Princes together Of this iudgement as it is delivered in a generalitie as also of the terrour and speedinesse of it I discoursed in my last exercise The extent was left vntouched whereof at this time Their King shall goe into captivitie he and his Princes together King and Princes both must into captivitie What shall become of the Priests They shall be caried away too The Septuagint in their translation doe expresly affirme it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings of Ammon shall goe into captivitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their priests and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their princes Their King shall goe into captivitie their priests 〈…〉 â—od this the Prophet â—â—â—â—mie precisely 〈…〉 where thunâ—ring inâ—â—â—t the threats of 〈…〉 the children of 〈◊〉 he saith Their King 〈◊〉 goe into captivitie and his priests and his princes likewise The vulgar Latin and S. Hierome for their King doe reade Melchom Melchom shall goe into captivitie And what is Melchom It is the same with Milchom with Molech with Moloch Diverse wordes of one signification though differing in sound and termination Be it Melchom or Milchom or Molech or Moloch all is one It 's but an Idole So it 's called by the author of the vulgar Latin Levit. 18.21 De semine tuo non dabis vt consecretur Idolo Moloch Thou shalt not giue thy childreÌ„ to consecrat them to offer them to the Idolâ— Moloch It is the 〈…〉 of the Ammonites So it 's
writ made mention of hath this saying Prov. 13.25 The belly of the wicked shall want True great Solomon The belly of the wicked man shall be emptie His Carmel the very best of his possessions shall yeeld him little profit To make an end of this discourse I would I could write it in your harts what the sweetest singer Psa 107.34 delivereth vnto you touching this point it is worthy your best remembrance A fruitfull land God turneth into barrennes for the wickednesse of theÌ„ that dwell therein This one place had I troubled you with no more would haue been a pregnant and sufficient proofe of my propounded doctrine What fruit can you look for out of barrennesse And by this one place you see that God turneth a fruitfull land into barrennesse for the wickednesse of them that dwell therein You must then acknowledge the lesson commended vnto you to be good and true namely that for the sinnes of a people God will make their Carmel to wither that for the sinnes of a people God will make best grounds to yeeld them little or no profit Now let vs see what vse we may make of this doctrine for our further instructions A first vse is to admonish such as doe dwell in delectable pleasant well watred and fruitfull places that they boast not overmuch of their fertile and sweet possessions since there is no land so delectable to the eie or fruitfull to the purse but it may be turned into a wildernesse If for our sinnes God shall come against vs in the fiercenesse of his wrath we shall be as g Esay 1.9 Sodom and like vnto Gomorah our land shall burne with brimstone and h Deut. 29.23 salt it shall not be sowen nor shall bring forth neither shall any grasse grow therein O LORD deale not with vs after our sinnes neither reward vs according to our iniquities A second vse is to warne rich men the richer sort among you that weighing rightly the power of Almighty God by which he maketh the top of Carmel to wither turneth your fruitfull fields into barrennesse you will beware of insolencie and containe your selues in modestie and submission Know this there is no man hath a foote of ground or never so small a possession to dwel in but he hath it at Gods hand and vpoÌ„ this condition that he keepe his statutes and commaundements Which if you disobey contemne and cast behinde you assure your selues your riches are none of yours you are not the right owners of them but meere vsurpers The LORD of hoasts wil send an hoast of enimies against you Art thou rich in mony thou art in danger of theeues art thou plentifull in houshold stuffe thou art in danger of fire hast thou much gold the rust doth venime it and thee is thine apparell gorgious the moth will eate it hast thou store of cattell rottennesse may consume them is thy maintenance by husbandrie blasting and mildewes will hinder thee the i Ioel. 1.4 palmer worme will eate thy fruits that which the palmer worme shall leaue the grashopper shall eate that which the grashopper shall leaue the caÌ„ker worme shal eat that which the caÌ„ker worme shal leaue the caterpiller shall eate So many and many more enemies can the LORD of hoasts send to fight against you if you hate to be reformed and cast his commandements behinde you A third and the last vse of my propounded doctrine is to stirre vp my selfe and all you that heare me this day gratefully and thankfully to recount the mercifulnesse patience and long sufferance of our God Our sinnes haue deserved it at his hands that hee should make the top of our Carmel to wither that he should make our best grounds to yeeld vs little or no profit that he should smite vs with blasting and mildew that hee should make the Heaven over our head brasse and the Earth vnder vs yron that insteed of raine hee should giue vs dust and ashes that he should take from vs his corne his wine his wool his flax and whatsoever good thing else hee hath lent vs for our vse All this and much more haue our sinnes deserved and yet God withholdeth from vs his revenging hand O the depth of the riches of the mercifulnesse patience and long sufferance of our God Yet stay yee sonnes of Belial and imps of Hell yee wicked ones who serue vnder Sathans Banner Gods mercifulnesse patience and long sufferance is to you very smal advantage S. Basil treating vpon the wordes of the covetous rich man Luk. 12.18 those words I will pull downe my barnes and build greater tels you that God his goodnesse extended to you in your fields or elsewhere bringeth vpon you in the â—nde the greater punishment True great Basil God his iustice goeth on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slowly and in order Long before thy time was this lesson learned in Natures schoole k Lib. 1. c. 1. Valerius Maximus who lived vnder Tiberius Caesar recounting some of the sacriledges of Dionysius clearely carried with frompes and mockeries saith Lento gradu ad vindictam sui divina procedit ira the wrath of God proceedeth to the execution of vengeance with a remisse slow pace but evermore as he well addeth tanditatem supplicij gravitate compensat it recompenseth the slacknesse of punishment with the heavinesse thereof I wil not weary your religious eares with prophane though fit sentences for this argument out of l Lib. 3. od 2. Rarò antecedentem scelestum Deseruit pede poena claudo Horace m Lib. 1. eleg 9 Ah miser et si quis primò perjuria celat Sera tameÌ„ tacitis poena venit pedibus Tibullus n Lib. 3. Quis enim laesos impunè putaret Esse deos Lucan o Lib. de ijs qui tardè a numine corripiuntur Plutarch nor with those wel knowne proverbs Dij lenti sed certi vindices Diâ— lanâ—os pedes habent Tacito pede and Cunctabundus naturâ Deus From Natures schoole I recall my selfe to the God of Nature who though in his word of eternall truth he proclaimeth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a p Exod. 34 6. God slow to anger and is for such acknowledged by the never fayling testifications and reports of divinely inspired q Nehem. 9 17 Psal 86.15 Psal 103.8 145.8 Rom. 2.4 2. Pet. 3.9 Prophets and Apostles is notwithstanding in the same word noted to r Exod. 20.5 34.7 Deut. 5 9 Ierem 32 18. recompense the iniquity of the Fathers into the bosome of their children after them It must stand ever good Quo tardius eo gravius that the loÌ„ger God is before hee punisheth hee punisheth so much the more grievously Though for a time he bee pleased to hold his tongue and to walke as with woollen feet yet at length shall we or our posteritie find by wofull experience that hee hath a rod of yron to rule vs yea and to breake vs in
Hell vnder death vnder sin vnder the eternall malediction or curse of the law propounded to every one that doth not in all points and absolutely obey the law This Captivity is a heavy yoke to all mankinde considered without Christ Every one male and female that hath no part in Christ every vnbelieving and reprobate person is in this construction even to this day a captiue And such also were we by the corruption of our nature vpon our first father Adams default but now are we by the sacrifice of the â—â—â—aculate Lambe the LORD IESVS ransomed and freed Fâ—â— do this purpose was he sent into the world as it is evident Esai 61.1 and Luk. 4.18 In both places hee professeth himselfe to bee sent into the world for this end even to publish liberty and freedome to captiues and the imprisoned which his office hee hath graciously performed By his word of grace he hath so freed our consciences formerly oppressed with and captiue vnder sin that now there is no condemnation to vs to vs I say who are in Christ do walke after the spirit as S. Paule speaketh Rom. 8.1 This is it which our Saviour foretold the Iewes Iohn 8.36 If the sonne shall make you free you shall be free indeed Be it repeated againe to our eternall comforts If the son shall make vs free we shall be free indeed But he hath made vs free for therfore was he sent to publish liberty and freedome to captiues he hath paide our ransome his iâ—â—ocent and most precious blood by it are wee throughly washed and clensed from our sins Now there is no condemnation to vs. Thus freed from our spirituall captivity bondage and slavery vnder Hell death and sinne let vs with boldnes looking vp to the throne of Grace whereon sitteth the author finisher of our faith say with the blessed Apostle 1. Cor. 15.55 O death where is thy sting O Hell where is thy victory the sting of death is sin and the strength of sinne is the law But thanks be to God who hath given vs victory through Iesus Christ our LORD The Captivity in my text is of the other kind a corporal captivity a captivity of the body which vsually is accompanied with two great miseries pointed at Psal 107.10 The first they dwell in darknes and in the shadow of death the second they are bound in anguish and yron First they dwell in darkenesse and in the shadow of death that is they are put into deepe dungeons void of light whereby they are as it were at deaths doore Secondly they are bound in anguish and yron that is day and night they are loaden with fetters gyues or shackles of yron so loaden that they finde no rest vnto their bones Thus must it be with them who by sinnefull living provoke the LORD to high displeasure Thus is my doctrine confirmed For the sin of a land God oftentimes sendeth away the inhabitants into captivity Is it true beloved Doth God oftentimes for the sin of a land send away the inhabitaÌ„ts into captivity Let vs make this ChristiaÌ„ vse of it even to powre out our selues in thankfulnes before almighty God for his wonderfull patience towards vs. The sins of such nations as haue beene punished with captivity were they more grievous in Gods eies then ours are It is not to bee imagined Our sins are as crimson-like and as scarlet-like as ever were theirs the sins of our land crying sins Atheisme Irreligion Oppression Extortion Covetousnes Vsury Adultery Fornication Vncleannesse Drunkennesse and many like abominations of the old man in vs all our works of darknes they haue made head together and haue impudently and shamelesly pressed into the presence of Almighty God to vrge him to poure forth the viols of his wrath and indignation vpon vs. Yet our God good gracious mercifull long suffering and of great kindnes withholdeth and stayeth his revengeful hand from laying vpon vs his great punishment of Captivity and suffereth vs to possesse our habitations in peace to eat the good things of the earth O let vs therefore confesse before the LORD his loving kindnesse declare before the sonnes of men the good things that he hath done for vs. Here dearely beloved let vs not presume vpon God his patience to lead our liues as we list We cannot but see that God is highly offended with vs already though yet hee be not pleased to execute his sorest iudgements vpon vs. Gods high displeasure against vs appeareth in those many visitations by which he hath come neere vnto vs within our memories I may not stand to amplifie the Spanish sword shaken over vs the great famine brought vpoÌ„ vs in our late Queenes daies Our now gracious Soveraigne 〈◊〉 noâ— lâ—â—g sâ—â—e at the sterne of this kingdome But few yeares are passed and yet those few haue afforded manifest tokens of Gods sore displeasure at vs. Haue not many thousands of our brethren happily not so grievous sinners as we beene taken away by the destroying Angel and yet the plague is not ceased Vnlesse we repent amend our liues we may likewise perish Haue not many of our brethren too many if it might haue seemed otherwise to Almighty God haue they not partly perished themselues partlie lost their cattell and substance in n An. D. 1607. this yeares waters such waters as our forefathers haue scarcely observed the like If wee will not wash out selues from our evill doings we see God is able to wash vs extraordinarily The vnseasonable weather giveÌ„ vs from heaven to the rotting of our sheep is but Gods warning to vs of a greater misery to befall vs vnlesse we will returne froÌ„ our euill waies Wherefore beloved let vs with one heart and minde resolue for hereafter to cast away all works of darknes to put on the armor of light take we no further thought for our flesh to fulfill the lusts of it Walke we from henceforth honestly as in the day Whatsoever things are true and honest and iust and pure and do pertaine to loue and are of good report if there be anie vertue or praise thinke we on these things Think we on these things to do them and we shal not need to feare any going into captivity yea the destroying Angell shall haue no power over vs the raging waters shall not hurt vs our cattell and whatsoever else we enioy shall prosper vnder vs. For God even our owne God shall giue vs his blessing THE TWELFTH LECTVRE AMOS 1.6 7 8. Thus saith the LORD For three transgressions of Azzah and for foure I will not turne to it because they carried away prisoners the whole captivitie to shut them vp in Edom. Therefore will I send a fire vpon the walls of Azzah and it shall devoure the palaces therof And I will cut of the inhabitant from Ashdod and him that holdeth the scepter from Ashkelon turne mine hand to Ekron and the remnant of the Philistines shall perish saith the LORD
no not for particular provinces or countries Almightie God who once did breake vp the fountaines of the great deepe and did open the windowes of Heaven Gen. 7.11 he is the same God still Almightie still his arme is stretched out still He can at his pleasure command the cloudes and they shall poure forth abundance of waters to the washing away of our dwelling houses But say he wil not come against vs with his armie of waters yet being Deus exerciâ—â—â— a God of boastes he hath armies of another kind at command to worke the suddaine subversion and overthrow of all our dwellings I yet present you not with lightning with thunder with windes with earthquakes wherewith the LORD of Hoasts the mightie one of Israel hath laid wast and made desolate many the habitations of sinfull men my text presents you with fire and let it suffice for this time Say I beseech you is it not a fearefull thing that insteed of the fatnesse of the cloudes of the greater and smaller raine of the sweet dewes of heaven of coÌ„fortable shewers which God hath engendred in the aire and divided by pipes to fall vpon the earth in their seasons our grounds should be withered our fruits consumed our temples and our buildings resolved into cinders yea and sometimes our skinnes bones too molten from our backes Yet beloued this sometimes comes to passe when fire one of the executioners of Gods vengeance is sent vpon vs for our sinnes What became of Sodom and Gomorah other cities of that plaine Were they not turned into ashes by fire from the LORD The storie is knowne Gen. 19.24 But what need old stories to confirme so plaine a matter whereof we haue daily and lamentable experience Doe not the grievous coÌ„plaints of many of our neighbours vndone by fire seeking from our charitable devotions some smal reliefe make good proofe hereof Dearely beloved learne we by their example to cast away from vs all our transgressions whereby we haue transgressed and to turne vnto the LORD our God lest delighting and treading in the wickednesse of their waies we be made partakers also of their punishments It is neither care nor policie that can stay Gods revengeful hand when he bringeth fire in it To this purpose memorable is the example of a country man of ours who in K. Edwards daies was a professour of the true religion that religion which by Gods goodnesse we doe this day professe This man in the o Foxe Martyrolog pag. 1893. Acts Monuments of our Church is named p A Smith dwelling at WELL in Cambridge shire Richard Denton and is there noted to haue beene an instructour of one q Of Wishich in the I le of Elie. Sometime Constable of WELL and dwelling there William Wolsey in the same his holy religion Not long after in Queene Maries daies when fire and fagot were the portion of true professours Wolsey was apprehended and imprisoned In time of his durance hee sent commendations to Denton his instructour withall demaunding by his messenger why he tarried so long after him seeing hee had beene his first instructour in the Scriptures Dentons answere was I cannot burne Cannot burne You see his policie hee halted betweene God and man he dissembled the profession of his Christian faith because forsooth he could not burne Well Queene Maries daies were soone at an end and God caused the light of the Gospell to shine againe vnder the peaceable governement of Queene Elizabeth The did our dissembler thinke himselfe safe enough from any flame of fire But behold the haxd of God His house was on fire and he with two others ventring to saue some of his goods perished in the flame Thus you see policie prevailes not when Gods revengefull hand brings fire with it And thinke you that câ—re will helpe What Care against the LORD Farre be it from vs beloved so to thinke Let vs rather make our humble coÌ„fession with king Nabuchodonosor Dan. 4.31 32. that the Most High liveth for ever that his power is an everlasting power and his kingdome from generation to generatioÌ„ that all the inhabitants of the earth are reputed as nothing to him that according to his will he worketh in the armie of heaven and in the inhabitants of the earth none can stay his hand nor say vnto him what doest thou None can stay his hand This is it which before I noted namely that It 's neither care nor policie that can stay Gods revengefull hand when hee bringeth fire in it as here it 's threatned vnto Rabbah I will kindle a fire in the wall of Rabbah Thus farre by occasioÌ„ of my first doctrine which was It is not the greatnes of a city that can be a safegard vnto it if Gods vnappeaseable wrath breake out against it for its sins And it was grounded vpon these words I will kindle a fire in the wall of Rabbah It 's further added of this fire that it shall devoure the palaces of Rabbah Which branch repeated in each of the precedent prophecies as vers 4 7 10 12. hath formerly yeelded vs this doctrine God depriveth vs of a great blessing when he taketh from vs our dwelling houses This truth is experimeÌ„tally made good vnto vs by the great commodity or coÌ„tentment that coÌ„meth to every one of vs by our dwelling houses The vse whereof is to teach vs. 1. To be huÌ„bled before Almighty God whensoever it shall please him by water by fire by winde by lightning by thuÌ„der by earthquakes or otherwise to overthrow our dwelling houses 2. Since wee peaceably enioy our dwelling houses to vse them for the furtherance of Gods glory 3. To render all hearty thankes vnto Almighty God for the comfortable vse we haue of our dwelling houses Thus farre of the commination or denuntiation of iudgement as it is set downe in generall The speciall circumstances whereby it is further notified or illustrated do coÌ„cerne partly the punishment partly the punished CoÌ„cerning the punishment it is full of terrour speedy First full of terrour in these words With shouting in the daie of battell With shouting in classico saith Brentius cum clâ—ngore saith Drusius that is with the sound or noise of trumpets The Septuagint do read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar Latin in ululatu Mercer cum vociferatione Gualter cum clamore Calvin cum clamore vel Iubilo that is with a cry with a great cry with a vociferatioÌ„ with a shout such as souldiers do make when on a suddaine they surprise a citie In the day of battell in die belli The like phrase we haue Psa 78.9 where it is said of the children of Ephraim that being armed shooting with the bow they turned backe in die belli in the day of battell David confesseth Ps 140.7 O LORD God the strength of my salvation thou hast coverd my head in die belli in the day of battell SalomoÌ„ saith Pro. 21.31 The horse is prepared in dieÌ„
the Doue that descended vpon CHRIST the body and soule of CHRIST We are to consider two things their beginning and their end If we respect their beginning they are the workes of the whole Trinity common vnto all but respect we their perfectioÌ„ and end they are no more common but hypostaticall personall for so the voice is the Fathers alone the Doue is the Holy Ghosts alone the reasonable soule and humane flesh are the Sonnes alone Besides these there are other workes of God as begunne so ended also EXTRA PERSONAS externally and they are of two sorts either supernatural such I cal the miraculous works of God or naturall such as are the creation of the world the preservation of the same and the government of it All these workes of which kinde soever whether miraculous or works of nature are common to the whole TRINITIE The Father worketh the Sonne worketh and the Holy Ghost worketh as in doing of wonders so in creating all things in preserving all things in governing all things Wherevpon followeth that which before I affirmed that as the Father is LORD so the Son is LORD and the Holy Ghost is LORD also So the LORD whom I commended vnto you for the speaker in my text is the Vnitie in Trinitie one God in three persons God Almightie the Father Sonne and Holy Ghost Before I go on to shew you how he speaketh I must make bold vpon your patience to tell you of some duties necessarie duties to be performed by vs towards him as LORD God is the LORD we are his servants The duties we owe him in this respect are three to obey him to serue him to profit him The first duty required of vs is obedieÌ„ce vnto God his word lawes commandements This duty whosoever performeth shall easilie performe the second duty to wit faithfull service with all care and diligence to do whatsoever worke it pleaseth God to employ him in and shall not leaue vndone the thirde dutie but shall doe good and be profitable vnto the LORD All these duties were well discharged by our first parent Adam As long as he was invested with his roabe of innocencie he was perfectly obedient a faithfull servant and profitable to his LORD Now if it wil be doubted here how a man should be profitable to God thus I answere That Gods riches doe consist in his glory and therefore if his glory be increased and enlarged his advantage is procured The parable of the talents Mat. 25.14 confirmeth this point The parable is there plainely delivered vnto you The meaning of it is that God giveth vs his graces to this end that we should vse and increase them for his advaÌ„tage Yea God there compareth himselfe to a covetous vsurer so greedy of gaine as that he reapeth where he sowed not and gathereth where he scatered not By all meanes he laboureth to gaine glory to himselfe Eliphaz in the 22. chapt of Iob ver 2.3 seemeth in worde to thwart and crosse this doctrine For saith he may a man be profitable vnto God Is it any thing to the Almighty that thou art righteous Or is it profitable to him that thou makest thy waies vp right I answere that God indeed is not so tied to man but that he can set forth his glory without him or his righteousnes yea he can glorifie himselfe in the vnrighteousnes and destruction of man yet I say that to stirre vp mâ—n to holynesse it pleaseth God in mercie to count only that glory gained which is gained by the obedience of his servants And therefore I saie againe that Adam in the state of his innocencie was perfectly obedient a faithfull servant and profitable to his LORD But alas maÌ„ once beautified with innoceÌ„cie with holynes with the grace of God is now spoyled of his roabes the Queene once cloathed with a vesture of needle works wrought about with divers colours is now stript of her iewels the soule of maÌ„ once ful of grace is now robbed of her ornaments rich attire My meaning is that man once able to present himselfe spotles and without blame before the lambe is now fallen from that grace The preacher Eccl. 7.20 doth assure vs that there is no man iust in the earth that doth good and sinneth not So much doth Solomons question import Prov. 20.9 Who can say I haue purged my heart I am cleane from my sin O saith Eliphaz vnto Iob cap. 15.14 What is man that he should be cleane and he that is borne of a woman that he should be iust Behold saith he God hath found no stedfastnesse in his Saints yea the heavens are not cleane in his sight how much more is man vnstedfast how much more abominable and filthy drinking iniquitie like water When the LORD looked down from heaven to see whether there were any childe of man that would vnderstand and seeke God Psa 14.2 could hee finde any one framed according to the rule of perfection which he requireth He could not This he found that all were gone out of the way that all were corrupt that there was none that did good noâ— not one Soe sinfull is man in his whole race sinfull in his conception sinfull in his birth in every deed word and thought wholy sinfull The actions of his hands the words of his lips the motions of his heart when they seeme to be most pure and sanctified yet then are they as vncleane things and filthy clouts Esay 64.6 So that that which is spoken of cursed Cain Gen. 4.14 may in some sense be applyed to man in generall that for his sinne he is cast forth from the presence of God and is nowe become a fugitiue and a vagabond vpon the earth I wil not prosecute this point of mans nakednes any farther By this which hath beene spoken it appeareth plainely howe vnfit man is to fulfill those good duties required of him by his LORD God For his first duty insteed of obedience he continually breaketh the commaÌ„dements of his God in thought word and deed For his second duty insteede of waiting vpon God to do him service he serveth Sathan sinne and his owne corrupt desires For his third duty insteed of bringing any advantage of glory vnto God he dishonoureth him by all meanes leading his life as if there were no God You haue seene nowe the miserable and wretched estate of man by nature the vassall and slaue of sinne with whom it fareth as it did with Pharaohs servants when they had sinned against their Lord. Gen. 40. You know the story how Pharaohs chiefe butler was restored to his former dignitie when as the baker was hanged These two servants of Pharaoh may resemble two sorts of meÌ„ exiled from paradise and froÌ„ the presence of God because of their sinne to liue vpon the face of the earth as it were in a dungeon full of miserie namely the reprobate and the elect For the reprobate as they liue so they die in this dungeon and do
the place where the body of the Prophet Zacharie lay the tower wherin S. Paule was committed to prison the like that would be beside my purpose For the present know yee that Damascus was the Metropolitane and chiefest city of Syria whence by a figure the figure Synecdoche it is here in my text put for the whole cuntry of Syria By this figure Synecdoche in the name Damascus our Prophet here threatneth all inhabitantes in the country about Damascus he citeth al the Syrians to appeare before the tribunall seat of Almightie God because they had vniustly troubled and vexed the city Gilead But of this hereafter Now let vs see what is meant by the three transgressions and foure here mentioned in the general accusation of the Syrians For three transgressions and for foure The word Transgressions signifieth whatsoever detestable thoughts words or deeds may be conceived vttered or acted against Gods law our holy faith and Christian duties These three transgressions of Damascus are in the iudgement of Arias Montanus the same with the three transgressions of Azzah and of Tyrus of Edom and of Ammon and of Moab and of Iudah of Israel so often repeated in this and the next chapters namely the vaine worship of strange Gods whordomes murders The fourth saith he is added in the text even their barbarous cruelty They threshed Gilead with threshing instruments of yron For three transgressions of Damascus for foure S. Hierome expoundeth these wordes as if the Syrians of Damascus had dealt cruelly against the people of God not once or twise only but also a third and fourth time to this sense if the Syrians had persecuted my people but once or a second time I should haue pardoned them but now when they haue not ceased a third fourth time to practise their cruelty vpon my chosen people even to thresh them with threshing instruments of yron shall I not visit for these things is it not time that I beat them with rods is it not necessary that I turne from them the countenaunce of my clemencie For three transgressionâ— of Damascus and for foure d Apud Mercerum Some referre these three and foure transgressions to three and foure generations thus though God vseth to forbeare and pardon mens sinnes to the third fourth generation yet in the fourth he wil vndoubtedly execute his vengeance e Ibid. Some others doe make this sense of these words God vseth to remit and to forgiue any man his sins for thrise but if the fourth time he sinne likewise there is no hope of remissioÌ„ According to that which we read Iob 33.29 All these things will God worke twise or thrise with a man that he may turne back his soule from the pit to be illuminated in the light of the living Twise or thrise will God chastice vs for our sinnes but if we sinne the fourth time Wo vnto vs we are left vnto our selues For three transgressions and for foure f Mercer Wincklema Some doe ioyne these numbers to make seaven because the number of seaven in holy Scripture is a number of plenitude perfection as Levit. 26.18 If you will not obey me I will punish you seaven times for your sins To which sense here by three transgressions foure that is by seaven they affirme the multitude and greatnesse of the sinnes of Damascus to be designed and pointed at For three transgressions of Damascus and for foure The last exposition wherewith I wil now hold you is the most g Mercer Calvin Drusius generall proper and significant to vnderstand by three and foure which make a certain number a number infinite vncertaine For as oft as he will God forgiveth though we sinne a hundred times It is but the custome of the Scripture thus to speak God waiteth for vs twise thrise that is a good while to haue vs returne from our evill waies vnto repentance but the fourth time that is at length when he seeth vs persist in our impenitencie he reproveth vs casteth vs away and leaveth vs in our sinnes You haue hitherto the generall accusation of the Syrians whereby you know they were defiled with three transgressioÌ„s and with foure with very many sins Now followeth the protestation of Almighty God against them for their sinnes I will not turne to it to them to the inhabitants of Damascus to the Syrians that is I will haue no mercy on them These words are diversly rendred by expositors by the author of the vulgar Latine and by Gualter Non convertam eum I will not turne it that is I will not recall the Syrians of Damascus to the right way they shal runne on to their owne perdition By Calvin Non propitius ero ei I will not be favourable to the Syrians of Damascus I will not returne vnto mercy By Mercer Non parcam ei I will not spare the Syrians of Damascus According to their deserts so shall it be measured to them By Iunius Non avertam istud I will not turne away the punishment wherewith I haue resolved to punish them I am the LORD am not changed I will send a fire into the house of Hazael and it shall devour the palaces of Benhadad c. The summe of both the Accusation Protestation is if the Syrians had offended but once or a second time I would haue beene favourable to them would haue recald them into the way that so they might haue been converted and escaped my punishments but now whereas they do dayly heape transgression vpon transgression finde no end of sinning I haue hardned my face against them and will not suffer them to bee converted but indurate and obstinate as they are I wil vtterly destroy them For three transgressions of Damascus and for foure I will not turne to it Having thus expounded these words giue me leaue out of them to gather such notes as may make for our further instruction and reformation My first note is Three transgressions and foure do plucke downe from Heaven the most certaine wrath and vengeance of God vpon the transgessors The doctrine Three transgressions and foure that is Many sinnes do pluck downe from heaven the most certaine wrath vengeance of God vpon the sinners God is of pure eies and beholdeth not iniquity he hath laid righteousnes to the rule and weighed his iustice in a ballance The sentence is passed forth and must stand vncontrouleable even as long as sunne and moone Tribulation and anguish vpon every soule that doth evill The soule that sinneth it shall bee punished God makes it good by an oath Deut. 32.41 that he will whâ—t his glittering sword his hand shall take hold on iudgement to execute vengeance vpon sinners His soule hateth and abhorreth sinne his law curseth and condemneth sinne his hand smiteth and scourgeth sin Sinne was his motiue to cast downe Angels into Hell to thrust Adam out of Paradise to turne cities into ashes to
instruments For thus make they their confession before the LORD of heauen and earth verse the 28. Doubtlesse both Herod and Pontius Pilate with the Gentiles and the people of Israel gathered themselues together against thine holy Sonne Iesus to doe whatsoever thine hand and thy counsell had determined to be done To good purpose then is that question propounded by Amos chap. 3.6 Shall there be evill in a city and the Lord hath not done it It may serue for an anchor to keepe vs that we bee not carried away with the waues of tribulation and affliction It assureth vs that God who bad Shimei curse David who sent the Sabeans Chaldeans fire from heauen and a great wind from beyond the wildernesse to spoile and make an end of Iobs substance and his children who determined that Herod Pontius Pilate with the Gentiles and the Israelites should put to death the LORD of life that the same God hath his finger yea and his whole hand too in all our crosses and tribulations Is there any evill in the city and the LORD hath not done it Here beloued in the Lord must we be taxed for a vanity at least I had almost said a blasphemie deeply rooted too wel setled among vs. Vpon the accesse of any calamitie we cry out bad lucke bad fortune If the strong man come into our house and take from vs the flower of our riches our silver and gold then we cry What lucke What fortune If our sheep and cattle faile vs then also we cry What lucke What fortune Whatsoever crosse befalleth vs lucke and fortune is still in our mouthes Quasi Deus â—tium coleret in coelo non curaret res humanas as if we were to hold it for an article of our beleefe that God liveth idly in heaven hath no regard of mans affaires Whereas the holy Prophet Amos in propounding this question shall there be any evill in 〈…〉 and the LORD hath not done it and the holy Apostles in acknowledging Gods hand in the death of Christ and holy Iob in blessing the name of the LORD for all his losses and holy David in patiently taking Shimeis curses as an affliction sent him from the LORD doe all plainly shew this that the empire of this world is administred by Almighty God and that nothing happeneth vnto vs but by Gods hand and appointment Learne we then more patience towards the instruments of our calamities miseries crosses and afflictions let vs not be like the dogge that snatcheth at the stone cast at him without regard vnto the thrower Here we learne a better propertie even to turne our eies from the instrumentes to the hand that smiteth by them Thus farre of my second circuÌ„stance How God punisheth My third was whome he punisheth Hazael and Benhadad the house of Hazael and palaces of Benhadad If you wil know who and Hazael was you must haue recourse to the sâ—creâ— storie 2 King â— There 〈◊〉 you find him sent by Benhadad King of Syria with a present vnto Elizâ—us to knowe concerning his sicknesse whether he should recover of it and after his returne froÌ„ Elizeus with a thicke weâ— cloath to haue strangled and murdered his Lord Maister King Benhadad This was he whom Elizeus foretold of his hard vsage of the Israelites that hee should set on fire their strong cities should slay their young men with the sword should dash their infants against the stones and should rent in peeces their women great with child This was he who 2. Kings 13.7 so destroyed the children of Israel that hee made them like dust 〈◊〉 to powder This was he of whose death we read verse the 24. The house of Hazael either the familie flocke and posterity of Hazael as Arias Montanus Mercer Drusius expounde or some materiall house which Hazael had proudly and stately built for himselfe and his posteritie This later exposition is added to the former by Mercer and Drusius because of that which followeth the palaces of Benhadad Benhadad In writing this name I find three errours One of the Greeks who write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were in the Hebrew Benader The second of the Latines who write it Benhadab The third of Ionathan the Chaldee paraphrast who writes it Barhadad whereas the right name is Benhadad Benhadad saith Mercer vpon this place was a name peculiar to the Kings of Syria as was first Pharaoh and afterward Ptolemee to the Kings of Egypt and Caesar to the Roman Emperours From this opinioÌ„ of Mercer Drusius in observat sacr 11. 14. varieth affirming that albeit diverse Kings of Syria were called by this name Benhadad yet doth it not therevpon follow that Benhadad was a common name to all the Kings of Syria In holy Scripture we read of three Benhadads Of the first 1. Kings 15.18 who was King of Syria at what time Asa raigned in Iudah and Baasha in Israel Of the second 2. Kings 8.7 who in his sicknesse sent Hazael to Elizeus the man of God for counsaile Of the third â— Kings 13.3 who was Hazaels sonne and his successour in the throne Now the Benhadad in my text is either Benhadad Hazaels predecessour slaine by Hazael or Benhadad Hazaels sonne successour The palaces of Benhadad to bee devoured by fire from the LORD These palaces of Benhadad are the goodly sumptuous proud and stately edifices made or enlarged by either of the Benhadads or by both Hazaels predecessour and successour Thus haue you the exposition of my third circumstance which was concerning the parties punished no meane parties parties of no lower rancke then Kings Hazael and Benhadad The LORD punisheth hee punisheth by fire hee punisheth by fire Hazael and Benhadad I will send a fire into the house of Hazael and it shall devoure the palaces of Benhadad Many profitable doctrines may be hence deduced I can but point at them 1 In that the Lord sendeth a fire into the house of Hazael against his 〈…〉 who are put in mind of a truth expressed in the secoâ—â— comâ—andement this God will 〈…〉 of the fathers vpon the children vnto the third and fourth generation Dearely 〈…〉 is that anger the flame of whose punishment 〈…〉 smoake so farre yet the meaning thereof is as Ezechâ—â— sheweth chap. 18. If the children doe follow the fathers wickednesse not otherwise To visite then is not to punish the children for the fathers offences but to take notice apprehend them in the same faults by reason they are giuen over to commit their fathers transgressions that for them they be punished The vse is to admonish you that are Parents not onely to liue your selues vertuously religiously while you haue your abode here but also carefully to see to the training vp of your children in vertue and true religion least partaking with you in your sinnes they proâ—e inheritours of your punishmentes also 2 In that the LORD sendeth a fire into the house and palaces of Hazael and Benhadad two Kings
where the Prophet saith confractione confringetur terra the earth shall with breaking be broken the meaning is the earth shall certainely be wasted and spoiled So here I will breake the barre of Damascus that is I wil coÌ„sume and spoile all the munitioÌ„s all the fortificatioÌ„s all the fenced fortresses all the strength of Damascus This office of breaking barres God elsewhere assumeth to himselfe as Esai 45.2 where thus saith the LORD vnto Cyrus his anoynted I will breake the braeson doores barst the yron barres The Psalmist also ascribeth vnto the LORD this office of breaking barres Psal 107.16 where exhorting vs to confesse before the LORD his loving kindnes and to declare his wonderfull workes he bringeth this for a reason For he hath broken the gates of brasse and hath bursts the barre of yron asunder Now haue you the meaning of these wordes I will breake the barre of Damascus I the LORD will breake by my mightie power will lay wast and consume the barre barre for barres all the strength of Damascus of that part of Syria which bordereth vpon Damascus Now let vs see what lessons may bee taken from hence for our further instruction meditation You will remember my three propounded circumstances The punisher The punishemeÌ„t The punished The punisher is the LORD the punishment is breaking of barres the punished is the whole countrey of Damascus From the first circumstance of the punisher the LORD himselfe taking vengeance into his owne hand I gather this doctrine It is proper to the LORD to execute vengeance vpon the wicked for their sinnes This doctrine was in my last Lecture commended vnto you and then at large confirmed I need not make any repetition of it The consideration of it day after day cannot be either vaine or vnfruitfull to vs. It may cause vs to be wary and heedfull that by our dayly sinning we make not our selues k Iohn 8.34 Rom. 6.20 servaÌ„ts vnto sinne and l 2. Pet. 2.19 corruption And whereas we cannot but sinne dayly for who can say I haue m Prou. 20.9 purged my heart I am cleane from my sinne it may draw vs to repentance and to a godly sorrowe for our sinnes whereby wee haue transgressed the law of God offended his Maiestie and provoked his wrath Wee must beleeue it though God be good gracious mercifull long suffering yet is he also a iust God God the avenger and punisher The consideration of this point may further admonish vs to be warie in any case that wee breath not after revengement To revenge our 〈◊〉 is Gods 〈◊〉 wee must not intrude our selues into â—â— we 〈…〉 â—surpe it Why will we herein be our owne câ—rvers The wise sonne of Sâ—rach chap. 28.1 speakes it confidently He that seeketh vengeance shal find vengeance of the LORD and he will surely keepe his sinnes Marke his exhortation following verse the 2. Forgiue thy neighbour the hurt that he hath done to thee so shall thy sinnes be forgiuen thee also Wise Siracides saith no more then doth our Saviour Iesus Christ Matt. 6.14 15. If yee doe forgiue men their trespasses your heavenly father will also forgiue you But if yee doe not forgiue meÌ„ their trespasses no more wil your father fâ—â—giue you your trespasses Dearely beloued is this so Will not God forgiue vs vnlesse we forgiue others Wee must needs grant it to be so praying dayly as we doe forgiue vs our trespasses as we forgiue them that trespasse against vs. Much then beloved very much to blame are we who lead our liues as if Lex â—alionis that same old law of rendring like for like first recorded n And Levit. 24 20. Deut. 19.21 Matth. 5.38 Ezod 21.24 were this day in force Even this day we sticke not to bee of minde with the godlesse worldling Receiue I wrong I will repay it Eye for eye tooth for tooth hand for hand foot for foot burning for burning wound for wound stripe for stripe As good as hee bringeth I will giue him We are commanded Matth. 18.22 to forgiue one another even seaventie times seauen times How haue wee cast behind vs this holy commandement If thy neighbour sin against thee wilt thou not be meet with him seaven yeares after if possible Tell me if by order of friends or constraint thou be moued to forgiue thy neighbour wilt thou forgiue him Forgiue him Yea after a sort We wil forsooth forgiue the fault but not forget the matter nor affect the partie that wronged vs. Is this to loue our enimies Is this not to resist evill Nothing lesse Learne therefore of CHRIST what it is to loue your enimies Matth. 5.44 Blesse them that curse you do good to them that hate you pray for them that hurt you and persecute you And againe learne of Christ what it is not to resist evil Matth. 5.39 Whosoever shall smite thee on the right cheek turne to him the other also and if any man will sue thee at the law and take away thy coat let him haue thy cloak also whosoever will coÌ„pel thee to go with him one mile goe with him twaine This is it whereto St Peter exhorteth you 1 Epist chap. 3.8 Be yee all of one mind one suffer with another loue as brethren be pitifull be curteous render not evill for evill nor rebuke for rebuke but contrariwise blesse if yee will be heires of blessing Let wise Solomons counsaile somewhat prevaile with you that counsaile which he giueth you Prov. 24.29 O say not I will doe to him as he hath done to me I will recompense every man according to his worke What shall I doe then when I haue receaued a wrong What else but followe the same wise mans counsaile giueÌ„ me Prov. 20.22 Expectabo Dominum liberabit me I will wait vpon the LORD he will deliver me I shut vp this meditation with St Paules exhortation Rom. 12.17 Recompense to no man evill for evill if it be possible as much as in you is haue peace with all meÌ„ Dearely beloved avenge not your selues but giue place vnto wrath for it is written vengeance is mine I will repay saith the LORD Hitherto beloved in the LORD I haue laboured to work in you a detestation of all private revengement The occasion of my discourse was from my propounded doctrine It is proper to the LORD to execute vengeance proper to the LORD and therefore not any way to be medled in by vs. It is not for vs by our selues to avenge the wronges done vnto vs we must waite vpon the LORD who in his good time will right all our iniuries For he hath said vengeance belongeth vnto me I will recompense Let vs proceed and see what doctrine may bee gathered froÌ„ the two next circumstances the circumstance of the punishment and the circumstance of the punished The punishment I noted in the breaking of barres and the punished in the word Damascus You haue already heard the meaning of these words
with silence many places of holy Scripture in which God is tearmed a terrible God let vs confesse with the Psalmist Psalm 76.7 Thou O God of Iacob thou art to be feared who shall stand in thy sight wheÌ„ thou art angrie Here are they worthely to be taxed and censured who are so far from fearing Gods iudgements as that they plainly scoffe and iest at them Such a one was he of Cambridge shire who o This Sermon was preached Febr. 8. 1606. some 14. yeares since in the yeare 1592. made a mocke of the Lords glorious voice the THVNDER The story is delivered by Perkins in his p Printed at Cambridg in 4o. 1596. pag. 36. exposition of the Creed in these words One beeing with his companion in a house drinking on the Lordes day when he was ready to depart thence there was great lightning and thunder wherevpon his fellow requested him to stay but the man mocking and iesting at the thunder and lightning said as report was it was nothing but a knaue cooper knocking on his tubs come what would he would go and so went on his iourney but before he came halfe a mile froÌ„ the house the same haÌ„d of the LORD which before he had mocked in a cracke of thunder strooke him about the girdlesteed that he fell downe starke dead A memorable example brought home as it were to our doores to put vs in minde of Gods heavy wrath against those which scorne his iudgements Let vs beloved be wise vpon it and at every iudgement of God tremble and feare confesse as before out of Psal 76.7 Thou O God of Iacob thou art to bee feared who shall stand in thy sight when thou art angry 3 Is there no thing nor creature able to withstand Gods power or to let his purpose Here is matter enough to vphold and stablish our faith in Gods promises to the abolishing of all wavering and doubting touching our salvation Thus No thing nor creature is able to withstand Gods power or to let his purpose God is able to do whatsoever he wil do he wil do whatsoever hee hath promised to do he hath promised to giue eternall life to all that beleeue in Iesus Christ How then can I who do beleeue or any other who doth beleeue in Iesus Christ doubt of mine or their salvation Vpon this rocke of Gods omnipotency Abrahams faith stood vnshaken as appeareth Rom. 4. Abraham he doubted not of the promise of God through vnbeliefe but was strengthned in the faith And how Because he was fully assured that the same God who had promised was able also to doe it This ablenes of God Abraham opposed to his owne weaknes And so aboue hope beleeued vnder hope that he should be the father of many nations according to that which was spoken to him so shall thy seed be This promise Abraham laid hold of not considering his owne bodie eveÌ„ now dead being almost a hundred years old neither the deadnesse of Sarahs womb he laid hold of the promise How By faith Which was increased and confirmed to him by the consideration of the power of God And why is all this written of Abraham S. Paul saies why ver 23. Now it is not written for him only that it was imputed to him for righteousnes but also for vs to whom it shall bee imputed for righteousnes if wee beleeue in him that raised vp Iesus our LORD from the dead who was delivered to death for our sins and is risen againe for our iustification Wherefore to all our sins infirmities and impotencies from whence may arise diffidence infidelity or vnbeliefe we must ever oppose Gods omnipotency and thereby support our faith in his promises I shut vp this point and my whole lecture with S. Austines discourse Serm. 123. de tempore Nemo dicat non potest mihi dimittere peccata Let no man say vnto me God cannot forgiue me my sinnes Quomodo non potest omnipotens How is it possible that the Almighty should not bee able to forgiue thee thy sinnes But thou wilt say I am a great sinner and I say Sed ille omnipotens est But God is Almighty Thou replyest and saiest My sinnes are such as from which I cannot be delivered and clensed and I answere Sed ille omnipotens est But God is Almightie Almightie able to doe all things greater or lesser celestiall or terrestiall immortall or mortall spirituall or corporall invisible or visible Magnus in magnis neque parvus in minimis great in great businesses and not litle in the least No thing or creature is able to withstand Gods power or to let his purpose THE TENTH LECTVRE AMOS 1.5 I will breake also the barre of Damascus and cut of the inhabitant of Bikeath-Aven and him that holdeth the scepter out of Beth-Eden and the people of Aram shall goe into captivity vnto Kir NOw proceed we to the other clauses of the last part of this prophecy against the Syrians The second clause is I will cut of the inhabitant of Bikeath-Aven The third is and him that holdeth the scepter out of Beth-eden the fourth is and the people of Aram c. In each of these I doe obserue as before I did three circumstances 1 The punisher the LORD either immediatly by himselfe or mediatly by his instruments 2 The punishment to be vnderstood in those phrases of cutting of and going into captivity 3 The punished the Syrians noted in these names Bikeath-Aven Beth-eden Aram. Let vs examine the words of the text as they lie in order I will cut of the inhabitant of Bikeath-Aven I the LORD IEHOVAH a See Leâ—â— 9. who remoue mountaines and they feele not wheÌ„ I overthrow them who remoue the earth out of her place and make her pillars to shake who my selfe alone spread out the heavens and walke vpon the height of the sea I the LORD IEHOVAH who doth great things and vnsearchable marvailous things and without nuÌ„ber I the LORD IEHOVAH who haue resolued to send a fire into the house of Hazael which shall devoure the palaces of Benhadad haue resolued to breake the barres of Damascus I will also cut of the inhabitant of Bikeath-Aven him that holdeth the scepter out of Beth-eden c I will cut off To cut off is in sundry places of holy Scripture a Metaphore drawne ab excisione arborum from the cutting downe or rooting vp of trees and signifieth vtterly to consume to wast to dissipate to destroy to exstinguish So it 's vsed Ps 101.8 where David purposing not to be negligent or sloathfull in the execution of iustice against all malefactors in Ierusalem resolueth to cut of all the workers of iniquitie from the city of the LORD Betimes will I destroy all the wicked of the land that I may cut of all the workers of iniquitie from the city of the LORD So it s vsed Psal 109.15 where Davids prayer against the wicked is that their iniquitie and sinne be alwaies before the
vnder-magistrate but the King him selfe out of Beth-eden another so named city of Syria Bikeath-Aven shall not bee able to defend her inhabitants nor Beth-eden her king I will cut of c. Thus farre the exposition Now some notes of instruction You wil be pleased to remember with me my three propouÌ„ded circumstances 1 The punisher the LORD 2 The punishment a cutting of 3 The punished the inhabitant of Bikeath-Aven and the King of Beth-eden From the first circumstance The LORD himselfe taking veÌ„geance into his owne hands ariseth this doctrine It is proper to the LORD to execute vengeance vpon the wicked for their sinnes Which truth having beene often coÌ„mended to your Christian considerations in former lectures I now let passe From all three circumstances of the punisher the punishment and the punished iointly considered arise other profitable doctrines First we see that the cutting of of the inhabitant of Bikeath-Aven and of him that holdeth the scepter out of Beth-eden is the LORDS proper worke The lesson which wee may take from hence is this No calamity or misery befalleth any one of whatsoever estate or degree by chance or at adventure It was an errour of the Paynims to holde fortune in so high account b Iuven. Sat. 10. Te facimus Fortuna DEAM coeloque locamus They esteemed her as a goddesse and assigned her a place in Heaven They presented her by the image of a womaÌ„ sitting sometimes vpon a ball sometimes vpon a wheele having with her a rasour c Pierius Hieroglyph lib. 29. bearing in her right hand the sterne of a ship in her left the horne of abundance by the rasour they would giue vs to vnderstand that shee can at her pleasure cut of and end our happinesse by the ball or wheele that shee is very prone to volubility and change by the sterne in her right hand that the whole course of our life is vnder her government by the horne of abundance in her left hand that all our plenty is from her This palpable idolatry of the Gentiles giving the glory of the most high to their base and inglorious abominations we Christians must vtterly renounce We honor the LORD of hoasts alone and to him alone do we ascribe the soveraignety dominion and rule of the whole world Such is the extent of Gods wonderfull and eternall providence The whole world with all things therein is wholy alone subiect to the soveraignety dominion and rule of Almighty God by his providence all things are preserved all things are ruled all things are ordered These are the three degrees by which you may discerne take notice of the Act of divine providence The first is Gradus conservationis The second Gradus gubernationis The third Gradus ordinationis The first degree is of maintenance or preseruation the second is of rule and gouernment the third is of ordination and 〈◊〉 The first degree which I termed gradum conservationis the degree of maintenance and preservation implieth thus much that all things in generall and every thing in particular are by Almighty God sustained ordinarily in the same state of nature and naturall proprieties wherein they were created This truth is excellently explained Psal 104. 145. 147. In which the Psalmist ioyfully singeth out of the wonderfull ProvideÌ„ce of God in the maintenance and preservation of man every other creature the beasts of the field the foules of the aire the fishes of the sea d Psalm 104.10.11 Hee sendeth the springs into the valleys that all the beasts of the field may drinke and the wild asses quench their thirst e Psal 147.8 Ps 104 13 He covereth the heaven with cloudes prepareth raine for the earth maketh grasse to grow even vpoÌ„ mountaines that cattle may haue food hee hath made the mountaines f Psal 104.18 to be a refuge for gooâ—s and rockes for conies the Lyons g Vers 21. roaring after their prey seeke their meat at him You see Gods care and providence for the preservation of the beasts of the field see the like for the foules of the aire Hee hath planted the h Psal 104.16 Cedars of Lebanon for birds to make their nests there and the firre trees for the storkes to dwell in the young i Ps 147 9. ravens that cry vnto him hee feedeth Our Saviour Iesus Christ Matth. 6.26 calles you to this consideration Behold saith he the foules of heauen they sow not nor reape nor carry into barnes yet your heavenly father feedeth them Gods care and providence for the preservation of his creatures here resteth not it reacheth even to the bottome of the sea There is great k Psal 104.26 Leviathan there are creeping things innumerable small and great all which wait vpon the LORD that he may giue them food in due season In due season he giues them food they gather it he openeth his hand and they are filled with good O LORD how manifold are thy works l Psal 104.24 In wisdome hast thou made them all the whole world is full of thy riches The next degree whereby we may discerne the act of divine providence I termed 〈◊〉 â—â—bernation is the degree of rule and governement It implyeth 〈…〉 that Almighty God for his vnlimited power gouerneth all things in the world and ruleth them pro libertate voluntatis sua even as he listeth This point is delivered not obscurely in many places of holy Scripture as in those generall and vniversall sayings which doe proue God Almightie even this day to work in the world and to doe all in all In Esai 43.13 thus saith the LORD Yea before the day was I am and there is none that can deliuer out of mine hand I will doe it and who shall let it Agreeable to this are the words of our Saviour Iohn 5.17 My father worketh hitherto and I worke From both these places we may truly inferre that God worketh in the gouernement of this world day after day even vntill the end thereof which St Paul Ephes 1.11 avoweth He worketh all things after the counsaile of his owne wil. To the consideration hereof Elihu stirreth vp afflicted Iob chap. 37. wishing him to consider the wonderous workes of God the cloudes and his light shining out of them the thunder Gods marvailous and glorious voice the snow the frost the whirlewind the raine all these God ruleth and governeth after his good pleasure And who I pray you ruleth man and mans affaires but the LORD O LORD saith Ierem. chap. 10.23 I knowe that the way of man is not in himselfe neither is it in man to walke and to direct his steps King Solomon confesseth as much Prov. 20.24 The steps of man are ruled by the LORD From this ruling providence of God King David Psal 23.1 drew vnto himselfe a very comfortable argument The LORD feedeth me therefore I shall not want Let vs as comfortably reason with our selues The LORD feedeth vs therefore we
both their ends the end of Ahab recorded 1. King 22.38 In the place where dogs licked the blood of Naboth did dogges licke the blood of Ahab also and the end of Iezebel registred the 2. Kings 9.35 Shee was eaten vp with dogges all sauing her skull her feet and the palmes of her hands It was a part of Daniel his afflictions to be cast into the den of Lyons His accusers vnto Darius were the instrumeÌ„ts of his affliction These his accusers were the LORDS instruments for this businesse Were they therefore to escape vnpunished No. Their fearefull end is set downe Dan. 6.24 By the commandement of King Darius they with their wiues children were cast into the den of Lyons the Lyons had the mastery of them brake all their bones in pieces ere ever they came to the grouÌ„d of the den The time will not suffer me to recal to your remembrances all the iudgements of God of this quality written down in the register of Gods works his holy word how what he reÌ„dred to g Ester 7.10 Haman to h 2. Kings 19.35 37. Sennacherib to i IereÌ„ 36.29 Ioachim to the k Ierem. 49.2 Ammonits to the l Ierem. 49.9 51.20 Chaldeans to the m Ezech. 35.2 Idumeans and other wicked worldlings for their hard measure offered to his childreÌ„ though they were therein his own instrumeÌ„ts The afore-meÌ„tioned instaÌ„ces of the Egyptians of Ahab his wife Iezebel of Daniel his accusers may serue for the declaratioÌ„ of my propouÌ„ded doctrine Though the LORD do vse his enimies as instruments to correct his owne servants children yet will he in his due time overthrow those his enimies with a large measure of his iudgments The reason hereof is because Gods iustice cannot let them escape vnpunished St Paule expresseth it 2. Thess 1.6 It is a righteous thing with God to recoÌ„pense tribulatioÌ„ to theÌ„ that trouble you Let this be our comfort whensoever the wicked shall rage against vs. For hereby are we assured when the LORD shal shew himselfe from heaven with his mighty Angels in flaming fire that theÌ„ to the wicked whose behaviour towards the godly is proud and dispiteous he will render vengeance and punish them with everlasting perdition St Peter to make vs stedfast in this comfort disputeth this point Ep. 1. chap. 4.17 The point he proueth by an argument drawne à minori inferring from a truth to carnal mens vnderstanding lesse probable a truth of greater probabilitie Iudgement saith he beginneth at the house of God If it first begin at vs what shall be the end of them which obey not the Gospell of God And if the righteous scarsly be saued where shall the vngodly and the sinner appeare Our Saviours words Luk. 23.31 do coÌ„taine a like argumeÌ„t If they doe these things to a greene tree what shal be done to the dry To like purpose in Ierem. 25.29 saith the LORD of hoasts Loe I begin to plague the city where my name is called vpon shall you goe free Yee shall not goe free Hitherto I refer also one other text Esai 10.12 where it is said that God when he hath done dispatched all his worke vpon mount Sion will visite the fruite of the proud heart of the King of Assyria the meaning of the place is that God when he hath sufficiently châ—stised and corrected those of his owne house his beloued children wil turne his sword against the skorners of his Maiestie When God hath serued his owne turne by the wicked then comes their turne also howsoever for a while they flourish in hope to escape Gods hand and to abide vnpunished yet will God in due time well enough finde them out to pay them double The vses of this doctrine I can but point at One is to admonish vs that we spite not any of the wicked who now doe liue in rest because their turne to be punished must come and faile not The further it is put of from them the heavier in the end it will fall vpon them A second vse is to teach vs patience in afflictions for as much as God will shortly cause the cuppe to passe from vs to our adversaries But say he wil not Yet neverthelesse are we to possesse our soules in patience reioicing and giving thankes to God who hath made vs worthy not only to belieue in him but also to suffer for his sake For we haue learned Act. 14.22 That through many afflictions we must enter into the kingdome of God c. The Prophets and Apostles and Martyrs which were not only reviled and scourged but also beheaded cut in pieces drowned in water consumed in fire by other tyrannicall devises cruelly put to death they all by this way received the manifest token of their happy and blessed estate and entred into the kingdome of God And we vndoubtedly know 2. Cor. 5.1 That if our earthly house of this tabernacle be destroyed wee haue a building of God an house not made with hands but eternal in the heavens Thus farre of my second circumstance the circumstance of the punished the Aramites professed enemies vnto God yet by him employed in the correction of his owne children the Israelits are here themselues punished My doctrine was Though the Lord do vse his enemies as instruments to correct his owne servants and children yet will he in due time overthrow those his enemies with a large measure of his iudgements The third circumstance is the punishment a going into captivitie amplified by the place This captivity bondage and slavery was to be in an vnknowne strange a farre country Kir in Media The people of Aram shal goe into captivity vnto Kir The doctrine is For the sinne of a land God often times sendeth away the inhabitants into captivity Captivity to be an effect or punishment of sin king Salomon in his praier made to the LORD at his consecration or dedication of the Temple 1. King 8.46 acknowledgeth It 's expreslie delivered 1. ChroÌ„ 9.1 of the Israelites that for their transgressioÌ„s they were carryed away captiue vnto Babel In Deut. 28.41 among the curses threatned to all such as are rebellious and disobedient to Gods holy commandements Captivity is ranked and reckoned I let passe the multitude of Scripture-places serving to this point my text is plaine for it The Aramites for their three traÌ„sgressions and for foure for their many sins for their sin of cruelty for threshing Gilead with threshing instruments of yron were to goe into Captivity My doctrine standeth firme For the sinne of a land God oftentimes sendeth away the inhabitants into captivity Into Captivity Into what kinde of captivity For there is a spirituall captivity and a corporall captivity a captivity of the minde and a captivity of the body Both are very grievous but the first more The first wich I call the spirituall captivity and a captivitie of the minde is a captivity vnder the Devill vnder the power of
God THese words do containe a burdensome prophecie against the Philistines I divide them into three parts 1 A preface to a prophecie ver 6. Thus saith the LORD 2 The prophecie ver 6 7 8. For three transgressions c. 3 The conclusion in the end of the 8. ver Saith the Lord God In the prophecie I obserue foure parts 1 An accusation of the Philistines ver the 6. For three transgressions of Azzah and for foure 2 The Lords protestation against them ver the 6. I will not turne to it 3 The declaration of that grievous sin by which the Philistines so highly displeased God ver the 6. They carried away prisoners the whole captivity to shut theÌ„ vp in Edom. 4 The description of the punishments to be inflicted vpon them in fiue branches One in the 7. ver and foure in the 8. ver The great cities Azzah Ashdod and Ashkelon and Ekron and all the rest of the Philistines are partners in this punishment This prophecie for the 〈◊〉 and current of the wordes is much like the former against the Syrians the expositioÌ„ whereof in sundry sermons heretofore delivered may serue for the exposition of this prophecie also The preface is first Thus saith the LORD Not Amos but in Amos the LORD The LORD IEHOVAH who made the heauens and spread them our like a curtaine to cloth himselfe with light as with a garment and can againe cloth the heaven with darknes and make a sacke their covering the LORD IEHOVAH who made the sea to lay the beames of his chamber therein placed the sands for bounds vnto it by a perpetuall decree never to bee passed over howsoever the waues thereof shal rage and roare and can with a word smite the pride thereof at his rebuke the floods shall be turned into a wildernesse the sea shall bee dried vp the fish shall rot for want of water and die for thirst 2. the LORD IEHOVAH who made the drie land and so see it vpon foundations that it should never moue and can cover â—er againe with the deepe as with a garment so â—â—cke her that shee shall reele to and â—ro and stacker like a dâ—â—â—ken man Thus saith the LORD The LORD IEHOVAH whose throne is the heaven of heavens and the sea his 〈◊〉 to walâ—e in the earth his footstoole to tread vpon who hath a chaire in the conscience and sitteth in the heart of man and possesseth his most secret reines devideth betwixt the flesh the skin and shaketh his inmost powers as the thunder shaketh the wildernesse of Cades Thus saith the LORD Hath he said it and shall he not do it hath he spoken it and shal he not accomplish it The LORD IEHOVAH the strength of Isael is not as man that he should lie nor as the sonne of man that he should repent Al his words yea all the titles of his words are yea and Amen Heaven and earth shall perish before one â—â—t or any one title of his word shall escape vnfulfilled Thus saith the LORD Out of doubt then must it come to passâ— Here see the authoritie of this prophecie and not of this only but also of all other the prophecies of holy Scripture that neither this not any other prophecie of old is destitute of divine authoritie This point of the authoritie of holy Scripture I deliuered vnto you in my second and sixt lectures vpon this prophecie and then noted vnto you the harmonie consent agreement of all the Prophets Evangelists and Apostles from the first vnto the last not one of them spake one word of a naturall man in all their ministeries the wordes which they spake were the words ofâ—â—n that sent them they spake not of themselues God spake in them Whensoever were the time whatsoever were the meanes whosoever were the man wheresoever were the place whatsoever were the people the wordes were the LORDS Thus saith the LORD Thâ—n must we giue care vnto him with reverence But what saith he Even the words of this prophecy For three transgressions of Azzah foure I will not turne it AZZAH Palestina the country of the Philistines was divided into fiue Provinces or dutchies mentioned Iosh 13.3 the Dutchies of Azzah of Ashdod of Askelon of Gath of Ekron These fiue chiefe and the most famous cities of Palestina are recorded also 1. Samuel 6.17 where the Philistines are said to haue giuen for a sinne offering to the LORD fiue golden Emerods one for Azzah one for Ashdod one for Askelon one for Gath and one for Ekron Against foure of these cities all saue Gath and against Gath too in the generall name of the Philistines this prophecie was giuen by the ministerie of Amos. In the offence or blame Azzah is alone nominated but in the punishment are Ashdod and Askelon and Ekron and the residue of the Philistines remembred as well as Azzah AZZAH It's first named Gen. 10.19 In the vulgar Latin in the Greeke it 's commonly called Gaza it hath no other name in the new Testament but Gaza It 's so called Act. 8.26 And you may call it by which name you wil AZZAH or GAZA it 's not materiall Now by this Azzah or Gaza you are to vnderstand the inhabitants of the city not them only but also the borderers all the inâ—◠〈…〉 to all which our Prophet here denounceth Gods iudgements for their sinnes For three 〈…〉 These words containing 〈…〉 for their sinnes and the 〈…〉 against theâ— for the same I hau◠〈…〉 occasioned thereon by the beginning of 〈◊〉 third verse and therefore I shall not 〈…〉 to make any long â—â—tration thereof Yet 〈…〉 you the 〈◊〉 subsâ—â—â—ce of them For three 〈…〉 It is as if the LORD had 〈…〉 had offended but once or a second time I should hauâ— been fâ—vourable vnto them should haue recalled them into the right way that so they might bee converted and 〈…〉 but now whereas they doe dayly 〈…〉 and findâ—â—p end of 〈◊〉 I hau◠〈…〉 my face against them and will not suffer 〈…〉 but indurate and obstinaâ—e as they are I will 〈…〉 For thâ—â—e transgressions of Azzah and for 〈◊〉 The doctrine iâ— Many 〈…〉 pluck◠〈◊〉 from heaâ—en the most certaine wrath 〈…〉 of God vpon the sinners God is of pure eyes beholdeth not iniquitie he hath laid righteousnes to the rule and weighed his iustice in a ballance The sentence is passed forth and must stand vncontrouleable even as long as sunne and moone Tribulation anguish vpon every soule that do the vill the soule that sinneth it shall be punished God â—â—kes it good by an â—â—th Deut. 32.41 That hee will what his glittering sword and his hand shall take hold on iudgment to execute vengâ—â—nce vpon sinners His soule harâ—th and abhorreth sinne his â—â—w câ—â—seth condemneth sinne his hand smiteth scourgeth sinne 〈◊〉 was his motiue to cast down Angels into Hell to thâ—ust Adam out of Paradise to turne cities into ashes to ruinate nations
spared he hath throwne downe in his wrath the strong holds of the daughter of Iudah hee hath cast thē downe to the ground The munitions of Iudah are vanished as smoake Let these few instances in the states of Edom Moab Israel Iudah serue for proofe of my doctrine No munition can saue that city which God will haue destroied You will remēber the reason of it because there is not strēgth but of God and from God The vse of this doctrine is to teach vs never to trust in anie worldly helpe but so to vse all good meanes of our defense that still we relie vpon the LORD for strength and successe thereby Beloved in the LORD we haue learned that a horse his helpe is vaine Psal 33.17 that mans helpe is vaine Psal 60.11 that the helpe of Princes is vaine Psalme 146.3 that much strength is vaine 2. Chron. 25.7 that much wealth is vaine Psal 49.6 that all worldly helps are vaine Esai 30.1 All vnder God is vanity Wherfore now and all other times let our trust be only in the name of the LORD who hath made heaven earth Thus much of my first doctrine grounded vpon the thirde circumstance of this 7. verse the circumstance of the punished No munition can saue that city which God will haue destroyed Againe this overthrow of the wals of Azzah in Gods anger teacheth vs thus much It is the good blessing of God vpō a kingdome to haue wals strong holds munitions fortresses and bulwarkes for a defense against enemies The reason is because these be the meanes which God vsually blesseth to procure outward safety The vse is to teach vs carefully to prepare such against time of trouble yet with this caution that we rest not in them but depend wholy vpon Gods blessing And here we are to poure out our soules in thankfulnes before Almighty God for blessing this our country with the strength of wals of wals by sea and wals by land by sea with ships at land with strong-holds castles and fortresses by sea land with men of wisdome and valour to bid battle to the proudest enemy that dare advance himselfe against vs. Confesse we with David Psal 18.2 The LORD is our rocke our fortresse he that delivereth vs our God our strength our shield the horne of our salvation and our refuge In him we trust and d Psal 56.11 feare not what man can do vnto vs. Yet further The fire in Gods anger devouring the palaces of Azzah teacheth vs that God depriveth vs of a great blessing when he taketh from vs our dwelling houses This doctrine I commended to you in my eighth lecture vpon this prophecie The truth is experimentally made good vnto vs by that great commodity or contentment that cōmeth to every one of vs by our dwelling houses The vse of this doctrine is threefold It teacheth vs 1. to bee humbled before Almighty God whensoever our dwelling houses are taken from vs 2. since we peaceably enioy our dwelling houses to vse them for the furtherāce of Gods glory 3. to praise God continually for the comfortable vse wee haue of our dwelling houses Thus farre of the 7. verse The 8. followeth And I wil cut of the inhabitant from Ashdod him that holdeth the sccpter from Ashkelon Ashdod Ashkelon were two chiefe cities of Palaestina One of thē as here it appeareth was the place of residence for the chiefe ruler over that state To both Ashdod and Ashkelon to the inhabitants of Ashdod and the scepter-bearer in Ashkelon to king and subiect Gods sore iudgement even a cutting of is here threatned I will cut of the inhabitant of Ashdod Of the like iudgement in the same words you haue heard before in the 5. verse threatned to the Syrians I will cut of the inhabitant of Bikeath-Aven and him that holdeth the scepter out of Beth-eden The words I then expounded at large the briefe or summe whereof is I the LORD IEHOVAH will cut of will vtterly destroy root out the inhabitant not one alone but all and every one of the inhabitants of Ashdod one of the fiue chiefe cities of the Philistines And I will vtterly destroy or root out him that holdeth the scepter the Philistines their chiefe ruler their King making his residence at Ashkelon an other of the fiue cities of Palaestina I will cut of the inhabitant of Ashdod and him that holdeth the scepter from Ashkelon In the words I obserue as before three circumstances 1 The punisher the LORD I. 2 The punishment a cutting of I will cut of 3 The punished the inhabitants of Ashdod and the scepter bearer of Ashkelon By the first circumstance the LORD himselfe taking vengeance into his owne hands you may bee remembred of a doctrine often commended to you in this and other lectures It is proper to the LORD to execute vengeance vpon the wicked for their sinnes From al three circumstances of the punisher the punishment and the punished iointly considered we may take a profitable lesson We see that the cutting off of the inhabitants of Ashdod and of him that holdeth the scepter from Ashkelon is the Lords proper worke The lesson which we learne from hence is No calamitie or misery befalleth any one of whatsoever estate or degree by chance or at adventure This doctrine I handled at large in my tenth Lecture The truth of it dependeth vpon this proposition The whole world with all things therein is wholy alone subiect to the soueraignty dominion and rule of almighty God by whose providence all things are preserued all things are ruled all things are ordered These were the three degrees by which I told you you might discerne and take notice of the act of divine providence The first was gradus conservationis the second gradus gubernationis the third was gradus ordinationis the first degree was the degree of maintenance or preservation the second degree was the degree of rule or gouernement the third degree was the degree of ordination or direction The first implieth thus much that All things in generall and every thing in particular are by Almightie God sustained ordinarily in the same state of nature and naturall proprieties wherein they were created The second thus much that Almightie God for his vnlimited power governeth all things in the world and ruleth them pro libertate voluntatis suae even as he listeth The third thus much that God of his admirable wisedome ordaineth and setteth in order whatsoever things in the world seeme to be most out of order he bringeth all to his chiefly intended end all doe make for his glory In this divine ordination three things doe concurre constitutio finis mediorum ad finem dispositio and dispositorum directio First God appointeth an end to every thing Secondly hee disposeth the meanes vnto the end Thirdly he directeth the meanes so disposed From these points thus summarily rehearsed I inferre my propounded doctrine No calamity or miserie befalleth any one
of whatsoever estate or degree by chance or at adventure For if it be true as true it is and the gates of Hell shall never be able to prevaile against it that God by his wonderful providence maintaineth and preserueth ruleth and gouerneth ordereth disposeth and directeth all things in this world even to the very haires of our heads it cannot be that any calamity or misery should befal any one of vs by adveÌ„ture by hap-hazzard by chance by fortune The Epicure in IOB chap. 22.13 was in a grosse and fowle errour to thinke that God walking in the circle of heauen cannot through the darke cloudes see our misdoings 〈…〉 beloved so 〈…〉 God to 〈…〉 and not 〈…〉 in the vallies 〈…〉 Wee may 〈…〉 better things 〈…〉 23. Psalâ— 139. that God is everie 〈…〉 that there is no evasion from him No corner in hell no 〈◊〉 in 〈◊〉 no caâ—e in the tâ—ppe of Carmel no fishes belly in the bottome of the sea no darke dungeoÌ„ in the land of captivity no place of any secrecie any where is able to hide vs from the presence of God The least moments and titles in the world that you can imagine God his care and providence reacheth vnto to a handfull of â—eale to a cruse of â—ile in a poore widowes house to the falling of spâ—â—râ—wes to the grounde to the cloathing of the grasse of the field to the feeding of the biâ—ds of the aire to the calving of hindes to the numbring of the haires of our heads of the teares that trickle downe our cheekes Wherefore dearely beloved in the LORD whatsoever calamity or misery hath already seized vpon vs or shall hereafter overtake vs let vs not lay it vpon blind fortune but looke we rather to the hand that striketh vs. He who is noted in my text to cut of the inhabitant of Ashdod and him that holdeth the scepter from Ashkelon hee it is that for our sins bringeth vpoÌ„ vs calamities and miseries Whatsoever calamities or miseries do molest or trouble vs be we assured that they are Gods visitations vpoÌ„ vs for our sins admonishments for vâ— to amend our liues What remaineth then but that in time of misery and heavines we lovingly embrace Gods hand and kisse the rod wherewith he smiteth vs If he smite vs with any kinde of crosse or tribulatioÌ„ our best way is to turne vnto him as with a spirit of contentment gladnes because so loving a father doth chastice vs so with a sorrowfull and contrite heart because we haue offeÌ„ded so gracious a father and thus shall we finde comfort to our soules THE FOVRTEENTH LECTVRE AMOS 1.8 And turne mine hand to Ekron and the remnant of the Philistines shall perish saith the LORD God THe last time I began to expound the 8. verse then I passed over two branches thereof And I will cut of the inhabitant from Ashdâ—d and him that holdeth the scepter from Ashkelon whence considering the cutting off of king and subiect from Ashdod and Ashkelon to be the proper worke of the Lord I tooke this lesson No calamity or misery befalleth any one of whatsoever estate or degree by chance or at adventure Now let vs proceed to the remainder of that verse And turne my hand to Ekron and the remnant of the Philistines shall perish saith the LORD God Is not God a spirit How theÌ„ hath he hands The letter killeth but the spirit giveâ—h life saith S. Paule 2. Cor. 3.6 An ancient a Augustin de Doctrina Christiana lib. 3. cap. 5. Father vpon those words adviseth vs to beware that wee take not a figuratiue speech according to the letter for saith he wheÌ„ we take that which is spokeÌ„ in a figure as if it were spoken properly it is a carnall sense Neque vlla mors animae congruentius appellatur neither is there any thing more rightly called the death of the soule If a figuratiue speech be properly taken or if the letter be vrged against the spirituall meaning that which was spoken to giue life to the inward man may subvert the faith and enda◠〈…〉 â—itted not ad◠〈…〉 â—o erre They 〈…〉 touching his o◠〈…〉 daies I will 〈…〉 to erre He tooke it literally which Christ spake in a fâ—â—â—e touching mans regeneration Ioh. 3.3 Except a man be borne againe he cannot see the kingdome of God It caused the Disciples of Christ to erre They tooke it literally which Christ spake in a figure touching the exception of his Fathers will Ioh. 4.32 I haue meat to eate that yee knowe not of I hold it to be an errour of Nicephorus and others to take it after the letter 〈◊〉 if Paule had indeed fought vpon a theatre with Lyoâ—â— at Ephesâ—â—â— because he saith â— Cor. 1â— 32 that hee fought with 〈…〉 Ephâ—sâ—â—â— For in the 〈…〉 and some b Ruinold Idol 2.6.6 〈…〉 of this age he spake it 〈…〉 to design 〈…〉 â—dered assembly 〈…〉 vpoÌ„ the comâ—â—â—â—â— of the silver smith 〈…〉 for dâ—fence of gâ—â—as Diâ—â—â— I am assured it is an errour of all the Papists to take it after the letter which Christ spake Matth. 26.26 This is my body There is a figure in the speech For in all sacraments there is a great difference betweene the signes and the things signified The signes are visible the things invisible the signes earthly the things heavenly the signes corruptible the things immortal the signes coâ—porall the things spirituall and as a reverend c Dr. BILION B of Winchester of Christian Subiection pâ—r 4. pag. 577 edit LoÌ„d in 8 1586. Father speaketh in the person of Theophilus the signes are one thing the truth is not the same but another thing and even by plaine Arithmeticke they be two things and not one This is my body There is a figure in the speech He calls the bread his body by way of signification by way of similitude by way of representation after the manner of Sacraments in a signe not according to the letter but in a spirituall and mysticall vnderstanding and if you respect the precise speech improperly and figuratiuely I wil not hold you with other like instances These few already spoken of 〈◊〉 serue to make it plâ—iâ—â— that the 〈◊〉 â—dâ—â—tting of a Tâ—â—â— or Figâ—re there where in grâ—â—t reason it ought to be admitted is a cause of errour I haue giuen this note in this place beloued because the phrase here vsed in the person of the everliuing God I will turne my hand to Ekron being spirit and life hath been by some mistaken and applied to a carnall sense From hence aâ— from other places of holy Scripture in which other the members of mans body are ascribed vnto God as the d Psal 27.8 face the e Deut. 8.3 mouth the f 2. Kin. 19.16 eares g Ibid. Zach. 4.10 eyes h 1. Kin. 8 42. armes i Matth. 5 35. 22.44 feet and some other Tertullian liuing neere vnto the Apostles time was bold to conclude that
God is a BODY This his erroneous and false opinion died not with him It was on foot many a yeare after him in the time of Arius patronised by those Hereticks which by Epiphanius are called Audiani and by Augustine k Augustin de haeres cap 50. Vadianis after whom also it was egerly maintâ—ined by certaine Monkes of Egypt who were there vpon called Anthropomorphita But all these are dead gone their monstrous errour lies buried with them There is no man of any knowledge now a daies so blinded as to fall into errour with them It is an axiome in divinitie Quaecunque de Deo corporaliter dicuÌ„tur dicta sunt symbolicè whatsoever is spoken of God bodily that same must be vnderstood figuratiuely Bellarmine saith as much lib. 2. de imag sanct cap. 8. Membra quae tribuuntur Deo in Scripturâ metaphoricè esse accipienda that those members which the Scripture assigneth vnto God are to bee taken in a Metaphor Thus farre we are yours Bellarmine We maintaine with you that the members attributed vnto God in holy Scripture are to be takeÌ„ figuratiuely But you build herevpon chaffe and stubble Should we doe the like it could never abide the tryall of the fire To proue a non licet to be your licet Licere pingere imagineÌ„ Dei patris in formâ hominis senis to proue it to bee lawfull to represent God the Father by the image of an old man you drawe an argument from those places of Scripture which doe attribute vnto God bodily members Your conclusion is by way of question The Scripture in words attributeth vnto God all man's members while it saith that he stands he sits he walkes and nameth his head his feet his armes giueth to him a seat a throne a footstoole therefore why cannot a picture bee made to represent God Why not an image in the shape of man Why It is easily answered Because every such picture or image or stocke call it as you will is censured by Ieremie to be a doctrine of vanitie chap. 10.8 by Zacharie to be a speaker of vanity chap. 10.2 by Habakkuk to be a teacher of lies chap. 2.18 and Gods expresse commandemeÌ„t is against it Deut. 4.16 You shall not make you a grauen image or representatioÌ„ of any figure A reason of this prohibition is adioined vers 12. and 15. by which it is manifest that God simply and absolutely forbiddeth any image at all to bee made of himselfe For yee saw no similitude in the day that the LORD spake vnto you in Horeb out of the middest of the fire yee saw no similitude only yee heard a voice The Prophet Esai is plentiful in this demonstration to shew how vnseemly and absurd it is to l Rom. 1.25 turne the truth of God into a lie as they doe who forsake the blessed Creator to worship the creature to turne the Maiestie of God invisible into a picture of visible man to m vers 23. turne the glory of the incorruptible God to the similitude of the image of a corruptible man His vehement expostulation with idolaters to this purpose is in the 40. chapter of his prophecie and the 18. verse To whom will yee liken God or what similitude will yee set vp vnto him the workeman melteth an image the goldsmith beats it out in gold or silver plates the poore see now the rage fury madnesse of idolaters though they haue not wherewith to suffice their own necessities they will defraud themselues to serue their idols the poore chooseth out a tree that will not rot for an oblation puts it to a cunning workeman to prepare an image that cannot be moved The like expostulation the same Prophet ascribeth to God himselfe chap. 46.5 To whom will yee make me like or make me equall or coÌ„pare me that I should be like him They draw gold out of the bagge weigh silver in the ballance hire a goldsmith to make a God of it and they bow downe and worship it they beare it vpon their shoulders they carry him set him in his place so doth he stand and cannot remoue from his place RemeÌ„ber this and be ashamed ô yee Idolaters n Esai 40.21 Know ye nothing haue yee not heard it hath it not beene told you from the beginning haue yee not vnderstood it by the foundation of the earth God sitteth vpon the circle of the earth and beholdeth the inhabiters thereof as grashoppers he stretcheth out the heavens as a curtaine and spreads them out as a tent to dwell in He o Esai 40.12 measures the waters in his fist counts heaveÌ„ with his span comprehends the dust of the earth in a measure weighes the mountaines in a weight and the hils in a ballance God incorporeall invisible spirituall passing al measure there is nothing p Esai 46.9 like vnto him No thing And therefore O Idolaters not your old mans image For the truth of your antecedent we stand on your side It 's very true the Scripture in expresse wordes attributeth vnto God many the members and offices of mans body It saith of him that he stands he sits he walkes it nameth his head his feet his armes it giues him a seate a throne a footstoole but all these and other like bodily offices parts and members being spoken of as belonging vnto God must be vnderstood figuratiuely It hath pleased the spirit of wisdome to deale with vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fit the holy Scriptures to our weake capacities to vse knowne familiar and sensible tearmes thereby to raise vp our conceipts to some knowledge of the everliving God In this regard by the wisdome of the same spirit among many other members Hands are also ascribed vnto God and that in many places yet not in every place to one and the same sense and vnderstanding It 's noted by the q Cent. 13. cap. 4. Magdeburgenses out of Innocentius that the hand of God doth beare divers offices among vs officia creatoris largientis protegentis minantis the offices of a Creator liberall giver protector and threatner Hands are ascribed vnto God sometime to shew that he is the Creator of all things as Psal 119.73 Thy hands haue made me fashioned me sometime to shew his liberality to all living things as Psal 145.16 Thou openest thy hand and fillest all things living of thy good pleasure sometime to shew the care he hath to protect and defend the faithfull as Esai 49.2 Vnder the shadow of his hand hath hee hid me and sometime to shew his readines to be avenged vpon the wicked as Esai 10.4 His hand is stretched out still But these and all other the significations of the hand of God I reduce to two heads to the loue of God and his displeasure vnder them comprehending all their consequents and effects That the hand of God betokeneth sometime his loue the benefits redounding thence to man mans being and his well-being
which he defineth to be pertinaciam perâ—â—acendi in peccato a pertinacie or stubborne resolution to persevere in same wherein the sinner lyeth wallowing voide of shame and all liking of goodnesse I doe rather approue Wincklemans iudgement who by these three and foure transgressions of Tyrus vnderstandeth pride disdaine luxuriousnes of meates and drinkes costlinesse of garments wanton lusts and other like sins incident to marte townes and townes of great trade That such were the sinnes of Tyrus witnesse that her sharpe and grievous reprehension Ezech. 28. For these three and foure many transgressions and sinnes the LORD protesteth against Tyrus I will not turne to it I will take no pity on them but will doe vnto them according to their workes For three transgressions of Tyrus and foure c. Here are you to be remembred of a doctrine more then once heretofore commended to your Christian considerations Many sinnes doe plucke downe from heaven the most certaine wrath and vengeance of God vpon the sinners God is of pure eies and beholdeth not iniquity He hath laid righteousnes to the rule and weighed his iustice in a ballance The sentence is passed forth must stand vncontrouleable even as long as sun and moone Tribulation and anguish vpon every soule that doth evil The soule that sinneth it shal be punished God makes it good by an oath Deut. 32.41 That he will whet his glitering sword and his hand shall take holde on iudgement to execute vengeance for sin His soule hateth and abhorreth sin his law curseth and condemneth sin his hande smiteth and scourgeth sin Sin was his motiue to cast down angels into Hell to thrust Adam out of Paradise to turne cities into ashes to ruinate nations to tormeÌ„t his own bowels in the similitude of sinfull flesh Because of sinne hee drowned the old world and because of sinne ere long will burne this Thus doe many sinnes plucke downe from Heauen the most certaine wrath and vengeance of God vpon the sinners One vse of this doctrine was to teach vs heedfulnesse in all our waies that wee doe not by our many sinnes provoke Almightie God to high displeasure A second vse was to moue vs to a serious contemplation of the wonderfull patience of Almightie God who did so graciously forbeare these Tyrians till by three and foure transgressions by their many sinnes they had provoked him to indignation These things I haue heretofore laboured to lay vnto your hearts Now followeth the third part of this prophecie wherein you haue the declaration of that grievous sinne by which the Tyrians so highly offended the sinne of vnmercifulnesse and cruelty expressed in two branches 1 They shut vp the whole captivitie in Edom. 2 They remembred not the brotherly covenant 1 They shut vp the whole captivitie in Edom The exposition of these wordes I haue formerly delivered vnto you in my twelfth lecture my meditations vpon the 6. verse There the Philistines are condemned for carrying away prisoners the whole captivitie to shut them vp in Edom and here are the Tyrians condemned for shutting the whole captivitie in Edom. The sin seemeth to be the same in both the Philistines and the Tyrians Both did shut vp the whole captivitie in Edom that is as Ioel chap. 3.6 speaketh they both did sell away the children of Iudah and the children of Ierusalem vnto the Grecians that they might send them farre from their borders God his peculiar inheritance his owne seed and servants the children of Iudah and Ierusalem were by the cruell and hard-hearted Philistines and Tyrians mancipated and sold away for bondslaues to the Grecians dwelling farre of that with them they might liue in perpetuall servitude and slaverie without all hope of libertie or redemption Arias Montanus noteth a difference betwixt that sinne of the Philistines and this of the Tyrians The Philistines carried away prisoners the whole captivitie to shut them vp in Edom. They did as they thought but what they might doe lawfully by the law of nations The Iewes were their captiues and prisoners conquered by a strong hand in open hostilitie and for this respect they shut them vp in Edom they sold them to the Grecians to be by them transported to the Idumaeans But these Tyrians had no such preteÌ„se of excuse They did not with a strong hand in open hostilitie conquer the Iewes and so take them prisoners but did surprise them by deceit and treacherie as they lay at Tyrus for trafficke and entercourse of marchandise thus surprised they shut them vp in Edom they sold them to the Grecians to bee by them transported to the Idumaeans farre from their owne country even to Italie For it is a constant tradition in all Hebrew histories that a great part of the Italian nation specially those that dwelt at Rome had their beginning from the Idumaeans But I will not prosecute this opinion They shut the whole captivitie in Edom They spared not either women or children or the aged they tooke no pitie no coÌ„passion vpon either sexe or age but all of all sorts male and female young and old a whole and perfect captivitie they delivered vp into the hands of the Edomites The Edomites were the posterity of Esau who was named Edom as the Israelites were the posterity of Iacob who was named Israel Esau pursued Iacob with a deadly hate so did the posteritie of Esau the posteritie of Iacob The Edomites were evermore most maliciously bent against the Israelites Now behold the foulnesse of this sinne wherewith the Tyrians are here charged It was the sin of crueltie in a very high degree It is a cruel deed to detaine any one vnlawfully from returning into his natiue country but him that is so detained to sell away for a bondslaue to his mortallest enimie this a crueltie then which there cannot be a greater Such was the sinne of these Tyrians They sold the Iewes Iacobs posteritie and God his servants to their professed enimies the Edomites with this policie that being carried farre froÌ„ their owne country they might liue in eternall slaverie and bondage without hope ever to returne home againe They shut the whole captivitie in Edom The Tyrians are here disproued for delivering vp Gods inheritance a beleeuing nation into the hands of profane Edomites And it may remember you of a lesson heretofore commended to your Christian considerations It is not lawfull to commit the children of beleeuers into the hands of infidels The reason is that they bee not withdrawne from their holy faith religious worship and service of God 1 This doctrine serueth for our instruction It teacheth vs so to loue the soules of the righteous seed that wee leaue them not resident among infidels Atheists Papists or other profane wretches but rather that to our owne cost and labour wee redeeme them out of the Divels tyrannie 2 It serueth for the reproofe of such as doe bind and put their childreÌ„ the fruit of their bodies which they ought to coÌ„secrate
hands which were created to helpe one the other should hinder and hurt one the other or as the feete which were framed to beare one anothers burthen should supplant one the other or as the eares which are coauditors of mutuall good should wax deafe to heare good one for the other or as the eyes which like Caleb and Ioshua are fellow spies in this Microcosme this little world and land of men for the good each of other should looke a squinte at the good each of other You will grant it to bee very vnnaturall either for the hands or for the feet or for the eares or for the eyes one to striue against the other Much more monstrous will the strife betweene brethren be because the aid which one of them may and should giue vnto the other doth farre exceed the cooperation of the hands the supportance of the feet the coaudience of the eares the providence of the eies Thus farre haue I led you in Natures schoole May it now please you to heare the same things out of the schoole of Grace There Solomon hath this lesson Two are better then one for if one of them fall the other will lift him vp But woe vnto him that is alone for he falleth and there is not a second to lift him vp The words are Eccles 4.9 10. The Hebrewes referre those words to married couples but Solomon speakes it generally and thus you may expound it Two are better then one two brethren are better then one for if one of them fall the other will helpe him vp If he fall into sicknesse into want into any kind of distresse eriget allevabit eum frater his brother will be a succour to him But woe to him that is alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an old saying one man is no man woe to such a man woe to him that is alone for he falleth and there is not a brother to lift him vp Indeed one brother helping another is like a defenced city as k Septuagint Vulgat Hieron Gloss Lyran. Hugo Card. some read it and their counsails are like the barre of a palace which is vnpregnable Prov. 18.19 and if one overcome him two shall stand against him Eccles 4.12 So naturall is their vnitie and strong their coadiuvance which nature hath framed double for mutuall assistance The place cited out of the Prover 18.19 l Mercer Lavater Bibl. Angl. some read otherwise A brother offended is harder to winne then a strong citie their contentions are like the barres of a palace And then the meaning is The angers of brethren one of them towards another are so sharpe and vehement that they can no more easily be subdued the strong defenced townes conquered nor more easily be broken then most strong barres Which exposition teacheth vs that there is no strife matcheable to the strife amoÌ„g brethren According to the proverbe Fratrum contentiones acerbissimae most bitter are the contentions of brethren Examples poeticall historicall Divine do speake as much The implacable hatred of Atreus against Thyestes Eteocles against Polynices Romulus against Remus Bassianus against Geta Cain against Abel and Esau against Iacob are they not as trumpets to sound out this truth To this purpose might I alleage the King of Argiers the kingdome of Tunes Ottomans familie many a brothers hand embrued and washed in his brothers blood but seeing it is growne into a proverbe Irae fratrum acerbissima most bitter are the contentions of brethren it needeth no further proofe Against such monstrous and prodigious contentions the Holy Ghost would haue all Christians well armed and for this end giveth vs in holy writ many wholsome lessons Let a few serue this time In the first Ep. of S. Ioh. chap. 2.11 we are taught that whosoever hateth his brother he is in darknes he walketh in darknes he knoweth not whether he goeth darknesse hath blinded his eies and chap. 3.15 that whosoeuer hateth his brother is a maÌ„ slayer and chap. 4.20 that whosoever hateth his brother is a lyer if he saith he loveth God The reason is annexed For how can he that loveth not his brother whom he hath seene loue God whom he hath not seene And this commaundement we haue of CHRIST that he that loveth God should loue his brother also In the booke of Proverbs chap. â—6 19 we read of six things which the LORD hateth and of a seaventh which his soule abhorreth that seaventh is verse the 19. The man that raiseth vp contentions among brethren Now if God doe abhorre with his soule the man that raiseth vp contentions among brethren how doth he like of the contentions themselues My propounded doctrine stands good It is a thing very distastefull and vnpleasing vnto God for brethren to be at variance among themselues Now let vs see what vses doe offer themselues to our considerations out of this doctrine First it may serue for a iust reproofe of these our last worst daies wherein by experience we finde true that same m Dr. King B. of London vpon Ion. lect 15. paradoxe in common reason hardly to be proved namely that not friends only or kinsmen but brethren also when they fall to enmity their hatred is greater then that betwixt mortall foes It is come to passe according to Christ his prophecie Matth. 10.36 A mans enimies shall be they of his owne house A mans enimies indeed and his enimies to purpose to worke him most harme shall be they of his owne house May not many now a daies complaine yea cry out with David Psal 55.12 If mine enimy had done me this dishonour I could haue borne it if mine adversarie had exalted himselfe against me I would haue hid my selfe froÌ„ him but it was thou O man my companion my guide my familiar we tooke sweet counsaile togither we walked in the house of God as friends Yet hast thou done me this dishonor yea thou hast exalted thy selfe against me Of all the vials of the wrath of God powred down vpon sinners it is one of the sorest when a man is fed with his owne flesh and made drunke with his owne bloud as with sweet wine So the Prophet Esay speaketh chap. 49.26 The meaning is as a chiefe n B King Ibid. pillar of our Church expoundeth it when a man taketh pleasure in nothing more then in the overthrow and extirpation of his owne seed when he thirsteth not for any bloud but that which is drawne from the sides of his brethren and kinsmen Never was there more eager and bitter contention betweene Turke and Christian then now a daies there is betweene Christian Christian a brother and a brother All we who haue given our names to Iesus Christ and vowed him service in our baptisme we are all brethren we are fratres vterini brethren from the womb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we haue one father and one mother one father in heaven and one mother the holy Catholicke Church militant
once provoked vnto evill anger doth for ever hold it fast and cherish it hee is not at any hand approved by God For further corroboration of this doctrine giue eare I beseech you to the blessed Apostles words Ephes 4.26 Let not the sunne goe downe vpon your wrath Some doe thus paraphrase these words m Guerricus serm in dic Purificat Augustin enarrat in Psal 25. Christus qui est sol iustitiae mentem vestram irascentem non deserat qui cum irâ nunquaÌ„ habitat Christ the sunne of righteousnesse who loveth not to make his habitatioÌ„ there where anger hath its residence let him not forsake your angry minds Christ may not dwell where anger is If therefore you are desirous that Christ should dwell in you you must cast away all anger from within you Let not the sunne goe downe vpon your wrath There is another exposition vsually given of these words to this sense Sith such is our estate in this our warfare such our weaknesse infirmitie and frailtie that anger may quickly take hold of vs and possesse vs wee must carefully take heed that wee giue it not too much respite or entertainement Our anger must not bee ira pridiana a yesterdaies anger Wee must cast it from vs speedily antequam occidat lux ista visibilis before this visible sunne the sunne that makes our day bee set ne nos deserat lux illa invisibilis that the invisible sunne the sunne of righteousnesse and true light of our hearts forsake vs not It is the holy Spirit that speaketh out of the Apostles mouth Let not the sunne goe dâ—â—ne vpon your wrath There is nothing more adverse or opposite to our bounden dutie of charitie and our owne salvation then perseverance in wrath It letteth vs from doing good to those with whom wee are angry it hindreth our devotion in prayer and maketh the wrath of God to light vpon vs. So true is my propounded doctrine Whosoever once provoked vnto anger doth for ever hold it fast and cherish it he is not at any hand approved by God This doctrine thus delivered against perseverance in anger may serue for a iust reproofe of such as do beare perpetuall ill wil to any nation To hate a Spaniard a French man or any other countryman because he is of such a country or of such a nation this is here reproueable Againe it may serue to restraine such as do thinke it lawful perpetually to hate them of whom they haue received an iniurie Such meÌ„ would they but recount with themselues recal into their minds how many how grievous iniuries they haue done vnto God in transgressing his holy commandements and how yet notwithstanding God is still propitious gracious bountifull vnto them surely were they true Christians sealed by God his holy Spirit to the day of redemption they would remit of their hatred yea they would wholy abandon it cast it farre from them according to the exhortation of S. Paule to the Ephesians chap. 4.31 in whose words beloved suffer your selues to be exhorted Let all bitternesse and anger and wrath crying and evill speaking bee put away from you with all maliciousnesse Be yee courteous one to another tender hearted forgiving one another even as God for Christs sake forgaue you Sweete Bernard in his booke of the manner of living well Serm. 36. concerning hatred thus sweetly speaketh vnto his sister Soror in Christo amantissima mihi c. My most loving sister in Christ heare what I speake vnto thee If in any thing thou hast grieved thy sister or caused her to be sorrowfull satisfie her if thou hast sinned against thy sister repent before her if thou hast scandalized or offended any one of Gods handmaides aske her forgiuenes Go on with speed to reconcilement sleepe not till thou haue made satisfaction rest not till thou returne in peace Thus did devout Bernard exhort his virgin-sister The good father no doubt had regard to the wordes of his and our Saviour Iesus Christ written Matth. 5.23 24. If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee leaue there thine offring before the altar and go thy way first be reconciled to thy brother and then come offer thy gift First be reconciled to thy brother Be reconciled What is that Reconciliatio saith n Gillebert super Cantica serm 32. one est iterata animorum dissidentium conciliatio Reconciliation is a renued agreement of dissenting mindes This is it into the commendation whereof the sweete singer of Israel breaketh out Psal 133.1 Behold how good and comelie a thing it is for brethren to dwell even togither If either profit or pleasure can allure you then behold coÌ„sider well and weigh seriously how good how profitable and necessary and how comely how pleasant and excellent a thing it is for brethren not only naturall brethren but brethren in Christ all the sons of God the members of his Church and partakers of the selfe same doctrine and life in Christ to dwell even togither not only in one house but specially to be of one affection consent to maintaine betweene themselues brotherly loue mutuall consent Behold how good how comely a thing it is for brethren to dwell togither in vnity It is as the sweet perfume and ointment that holy oile which was powred vpon the head of the high Priest and ran downe vpon his beard and so to the skirts of his garment it is as the dew of Hermon which fell vpon the mountaines of Sion Both these resemblances recommending vnto vs the pleasure and profit of vnity brotherly loue and concord I commended vnto you in my 16. Lecture vpon the first chapter of this prophecie and therefore now I say no more of them S. Paule 1. Cor. 12. treating of spiritual gifts and their diversity there reckoneth vp the word of wisedome the word of knowledge faith the gift of healing the doing of miracles prophecying kindes of tongues the interpretation of tongues and sheweth how all these are wrought by the same spirit who distributeth to every man severally as he will Then vrging this severall distribution by way of interrogation Are all Apostles Are all Prophets Are all teachers Are all doers of miracles Haue all the gifts of healing Do all speake with tongues Do all interpret he exhorts the Corinthians to covet after the best gifts and concludes his Chapter thus I will yet shew you a more excellent way This more excellent way is the way which now I shew you beloved This way is loue O striue yee to walke in it Let the remainder of your daies be spent therein Know yee that whatsoever good parts yee haue or whatsoever good works ye doe it availeth you nothing if you haue not loue Look but to the beginning of the 13. chapter of the first Epistle to the Corinthians There shall you finde it verified what I haue saide vnto you Though you speake
thy selfe The most absolute and excellent platforme of prayer that ever was made and is by the maker thereof our LORD and Saviour Iesus Christ commended vnto vs for our dayly vse confirmeth this point vnto vs. The fift petition therein is that God would be pleased to forgiue vs our trespasses as we forgiue them that trespasse against vs. Wherefore as in all sincerity we desire our selues to be looked vpon with the eies of grace and mercy from heaven without any fraud or hollownes or dissimulation in the LORD so are wee taught by that clause our selues to deale with others so truely so honestly so heartily so sincerely and vnfainedly forgiving ever as we may boldly say so LORD do thou to me as I to others Now if these hearts of ours bee so sturdy strong in their corruption as that they wil not relent and yeeld to forgiue such as haue trespassed against vs how can we looke that our praiers should take effect A third reason why we should forgiue our enimies is that our good workes may be acceptable vnto God Let a man every day do as many good works as there are stars in HeaveÌ„ yet as long as in heart he beareth hatred to his enimie God will not accept anie one of theÌ„ Maâ—â—â— noÌ„ acceptatur nisi aute discordia ab animo pellatur saith Gregorie thy gift is no waies acceptable vnto God vnlesse thy heart be first freed from discord Let no man circumvent himselfe seduce himselfe deceiue himselfe i Augustin serm 5. de S. Stephano Whosoever hateth but one maÌ„ in the whole world whatsoever he offereth to God in Good workes all will be lost Witnesse S. Paul 1. Cor. 13.3 Though I feed the poore with all my goods and though I giue my body that I be burned haue not loue it profiteth me nothing If then wee would haue our good workes pleasing vnto God we must be reconciled to our neighbours Our blessed Saviour Iesus Christ so adviseth vs Matth. 5.24 Goe thy way first be reconciled to thy brother then come and offer thy gift A fourth reason why we should forgiue our enimies is that our soules may liue for by hatred rancour we slay our soules S. Ioh. ep 1. chap. 3. verse 15. avoweth it that he whosoever hateth his brother is a manslayer Homicidiest scilicet propriae animae saith k Pet. de Pal. vbi supra one he is a murtherer of his owne soule An exposition not absolutely to be disallowed for as much as it followeth in the same verse Yee know that no manslayer hath eternall life abiding in him The life of the soule is loue therefore hee that loueth not is dead So saith the same blessed Apostle Ep. 1. cap. 3. verse 14. He that loveth not his brother abideth in death And greater is the dammage by the losse of one soule then of a thousand bodies The whole world in respect of one soule is not to be esteemed This is proved by our Saviours question Marc. 8.36 What shal it profit a maÌ„ though he shold win the whole world if he loose his owne soule A fift reason why we should loue our enimies is the reioycing of Saints and Angels To loue our enimies is an infallible signe of our conversion Now we know by Luk. 15.7 that there shall be ioy in Heaven for one sinner that converteth and verse the 10. that there is ioy in the presence of the Angels of God for one sinner that converteth Thus whether we respect the reioicing of Saints and Angels or the life of our soules or the acceptance of our good works or the fruit of our prayers or the forgiuenesse of our sinnes we must loue our enimies after St Stephen his example Act. 7.60 LORD lay not this sinne to their charge after S. Paule his example 1. Cor. 4.12 13. We are reviled and yet we blesse wee are persecuted and suffer it we are evill spoken of and we pray after Christs example Luk. 23.34 Father forgiue them for they knowe not what they doe Adde hereto Christs commandemeÌ„t Math. 5.44 Loue your enimies blesse them that curse you doe good to them that hate you and pray for them that hurt you and persecute you Leaue yee vengeance to the God of vengeance so shall yee bee the vndoubted children of your heavenly Father And thus farre of the second vse which was to admonish vs not to intermeddle in the Lords office of executing revengement A third followeth Is it true Is it proper to the LORD to execute vengeance vpon the wicked for their sinnes Here then in the third place is a treasurie of comfort of terrour of coÌ„fort to the Godly of terrour to the wicked For though the LORD doe vse the wicked to correct the Godly yet will he in due time overthrow the wicked with a large measure of his iudgements and free the godly Gods holy practise in this kind must be hereof a warrant vnto vs. The Israelites were kept in thraldome and bondage many yeares by the Egyptians The Egyptians they were but the weapons of Gods wrath wherewith hee afflicted his people They were Gods weapons Were they therefore to escape vnpunished No. Witnesse those ten great plagues which at length God wrought vpon them and their fearefull overthrow in the redde sea at large set downe in the book of Exodus from the 7. chapter to the 14. This was it which God said to Abraham Gen. 15. vers 13 14. Knowe for a suretie that thy seed shall be a stranger in a land that is not theirs foure hundred yeares and shall serue them notwithstanding the nation whom they shall serue will I iudge Ahab the most wicked of the Kings of Israel who sold him selfe to worke wickednesse in the sight of the LORD and his accursed wife Iezebel were Gods instruments to afflict Naboth with the losse of his life and vineyard Ahab Iezebel were Gods instruments were they therefore to escape vnpunished NO Witnes both their ends The end of Ahab recorded 1. King 22 38. In the place where dogges licked the blood of Naboth did dogges licke the blood of Ahab also And the end of Iezebel registred 2. King 9.35 Shee was eaten vp with dogges all saving her skull her feete and the palmes of her hands It was a part of Daniel his afflictions to be cast into the denne of Lyons his accusers vnto Darius were the instruments of this his affliction These his accusers were the Lords instruments for this businesse Were they therefore to escape vnpunished No. Their fearefull end is set downe Dan. 6.24 By the commandement of King Darius they with their wiues and children were cast into the denne of Lyons the Lyons had the masterie of them and brake all their bones in pieces yer ever they came to the ground of the denne Here might I recall to your remembrances other iudgements of God of this qualitie written downe in the register of God's workes his holy word How and what he
Matt. 10.20 but the Spirit of your Father which speaketh in you And againe Luk. 10.16 He that heareth you heareth me S. Paule coÌ„mendeth the Thessalonians 1. ep chap. 2.13 for that when they receaved of the Apostles of Christ the word of the preaching of God they receaved it not as the word of man but as it was indeed as the word of God Well therefore did S. Iames chap. 1.21 thus to exhort the Iewes Receiue with meeknes the word that is grafted in you which is able to saue your soules God spake vnto Israel in a vision by night Genes 46.2 and said Iacob Iacob Iacob answered I am here Hee was prest and ready with all â—â—â—ient attentioÌ„ to heare what his God should say vnto him and to follow the same with all faithfull obedience Such readinesse well becommeth every child of God eveÌ„ at this day in the Church where God speaketh Thus must hee thinke within himselfe It is thine ordinance o LORD by thy word preached to instruct me concerning thy holy will I am here LORD in all humble feare to heare thy blessed pleasure what this day it shall please thee to put in the mouth of the preacher to deliver vnto me I am here speake on LORD thy servant heareth If a Prince or some great man of this world shall speake vnto you you will attend and giue eare vnto him with your best diligence how much more then ought yee so to doe when the King of Heaven and LORD of the earth calleth vpon you by his ministers Thus farre by occasion of the preface Thus saith the LORD For three transgressions of the children of Ammon for foure Whether these children of Ammon wore distinguished from the Ammonites as Drusius would proue 2. Chron. 20.1 and as R. David avoweth filij Ammon nusquam vocantur Ammonitae the children of Ammon are no where named Ammonites I hold it needlesse to dispute in this place It is one of doubt that these children of Ammon or Ammonites did lineally descend from Ben-ammi who was Dots sonne begotten in meest vpon his yonger daughter Gen. 19.38 Lot was Abrahams brothers sonne Gen. 14.12 Whereby it is evident that the posteritie of them both the children of Israel and the children of Ammon the Israelites and the Ammonites were linked together by affinitie and alliance The more to blame were those Ammonites without all respect of kindred to exercise such crueltie as they did against the Israelites for which cause Almightie God here sent his blessed Prophet to thunder out his threates against them For three transgressions of the children of Ammon for foure In the front of this prophecie you haue the generall accusation of these children of Ammon For three transgressions and for foure Three of these transgressions if you will beleeue Albertus Magnus are Crueltie Avarice and persecution the fourth is an obstinate pertinacie a constant stubbornesse ever to dwell in those sinnes Againe three of these transgressions are a coveting of other mens goods an vnlawful seeking for those things that are not our owne and a hardnes of heart to retaine them so sought for the fourth is the vnsatiable desire of a covetous man Many are the expositions of the learned vpon these words three and foure transgressions The most naturall proper significant I take to bee if by three and foure a finite and certaine number you vnderstand a number infinite vncertaine God as often as he will forgiueth though wee sinne tenne thousand times It is but a custome of the Scripture thus to speake God waiteth for vs twise and thrise that is a long time to see if wee will returne froÌ„ our evill waies vnto repentance but the fourth time that is at length when he seeth vs persist in our impeniteÌ„cie he reproveth vs casteth vs away leaveth vs in our sinnes Thus haue you the generall accusation of the children of Ammon for their many sinnes for which the LORD'S protestatioÌ„ against them followeth I will not 〈…〉 Those 〈◊〉 are diversly rendred by expositors by the author of the vulgar Latin and by Gualtâ—r NoÌ„ convert 〈…〉 I will not turne the Ammonite that is I wil not recall the children of Ammon to the right way they shall run on to their owne perdition By Calvin Non â—rocipropitius I wil not be favourable to the Ammonites By Mercer Non parcam ei I will not spare the Ammonites According to their deserts so shall it be vnto them By Iunius Non avertam istud I wil not turne away the punishment wherewith I haue resolued to punish them I am the LORD I am not changed The summe is if the Ammonites had offended but once or a second time I would haue beene favourable to them would haue recald them into the right way that so they might be coÌ„verted and escape my punishments but now whereas they doe dayly heape transgression vpon transgression and make no end of sinning I haue hardned my face against them and will not suffer them to be converted but indurate and obstinate as they are I will vtterly destroy them For three transgressions of the children of Ammon and for foure I will not turne to it Here are you to be remembred of a doctrine sundry times heretofore commended to your christian considerations Many sinnes doe plucke downe from heaven the most certaine wrath and vengeance of God vpon the sinners God is of pure eies and beholdeth not iniquity Hee hath laid righteousnes to the rule and weighed his iustice in a balance The sentence is passed forth and must stand vncontrouleable even as long as the sunne and moone Tribulation and anguish vpon every soule that doth evill The soule that sinneth it shall be punished God makes it good by an oath Deut. 32.41 That he will what his glittering sword and his hand shall take hold on iudgement to execute vengeance for sinne His soule hateth abhorreth sinne his law curseth condemneth sinne his hand smiteth scourgeth sinne Sinne was his motiue to cast downe Angels into Hell to thrust Adam out of Paradise to turne cities into Ashes to ruinate nations to torment his own bowels in the similitude of sinnefull flesh Because of sinne he drowned the old worlde and because of sinne ere long will burne this Thus do many sinnes plucke c. One vse of this doctrine is to teach vs heedfulnesse in al our waies that we doe not by our many sinnes provoke Almightie God to high displeasure A second vse is to moue vs to a serious contemplation of the wonderfull patience of Almighty God who did soe graciously forbeare these children of AmmoÌ„ til by three foure transgressions by their many sinnes they provoked him to indignation These thinges I haue heretofore laboured to lay vnto your hearts Now therefore I proceede to the thirde part of this prophecie wherein you haue the declaration of that grievous sinne by which the children of Ammon so highly offended This their sinne was the sinne of cruelty
iniustice to his charge quod bonis male sit malis bene for afflicting the godly when the wicked liue at ease by rebellion and contumacie in taking counsell together against the LORD against his CHRIST by blasphemy in doing despite to the Spirit of grace It may moue vs also to beware of those other sins crying sins too vsually committed against the second table that we provoke not Gods vengeance against vs by dishonouring our parents and such as God hath put in place of government aboue vs by grieving our children and such as are by vs to be governed by oppressing the fatherlesse and the poore by giving our selues over vnto filthy lusts Beloved in the Lord let vs not forget this though God bee good gracious mercifull and long suffering yet is hee also a iust God God the avenger and punisher Here we see he resolueth to send a fire into the house of Hazael which is the second thing to be considered How God punisheth By fire I will send a fire c. Albeit sometime God himselfe doth by himselfe immediatly execute his vengeance vpon the wicked as when he smote all the first borne of Egypt Exod. 12.29 and Nabal 1. Sam. 25.38 and Vzzah 2. Sam. 6.7 yet many times he doth it by his instruments c Wigand Syntagm Vet. Test Instrumenta sunt tota creatura Dei All the creatures of God are ready at his commaund to be the executioners of his vengeance Among the rest and in the first rancke is fire God sent a fire to lay wast Sodom and Gomorah and their sister cities Gen. 19.24 to eate vp Nadab and Abihu Levit. 10.2 to cut of the two hundred and fiftie men that were in the rebellion of Korah Num. 16.35 to devoure two captaines twise fiftie men 2. King 1.10 12. I will not load your memories with multitude of examples for this poynt My text telleth you that fire Gods creature becommeth Gods instrument executioner of his vengeance I will send a fire into the house of Hazael and it shall devoure the palaces of Benhadad By fire in this place the learned d Lyranus Drusius Ar. MoÌ„tanus Mercer Calvin Gualter expositors doe vnderstand not only naturall fire but also the sword and pestilence and famine quodlibet genus consumptionis every kind of consumptioÌ„ every scourge wherewith God punisheth the wicked and disobedieÌ„t be it haile or thunder or sicknes or any other of Gods messengers So farre is the signification of fire though not in the naturall yet in the metaphoricall vnderstanding extended The doctrine which from hence I gather is As is the fire so are all other creatures at the Lords commandement to bee imployed by him in the punishment of the wicked This truth well appeareth by that which I even now repeated out of Eccles 39. whence you heard that some spirits are created for vengeance as also are fire and haile and famine and death and the teeth of wild beasts and the scorpions and the serpents and the sword yea that the principall things for the whole vse of mans life as water and fire and yron and salt and meale wheate and hony and milke and the bloud of the grape and oile cloathing are all for evill vnto the wicked If that proofe because the booke whence it is taken is Apocryphall like you not giue eare I pray you while I proue it out of Canonicall Scripture The doctrine to be proued is Fire and all other creatures are at the Lords commandement to be imploied by him in the punishment of the wicked I proue it by the service of Angels and other creatures 2. King 19.35 we read of an hundred fourescore and fiue thousand in the camp of Ashur slaine by an Angell of the LORD The thing is related also Esay 37.36 This ministerie of Gods Angels David acknowledgeth Psal 35.5 6. where his prayer against his enimies is that the Angel of the LORD might scatter and persecute them 1. Sam. 7.10 we read that the LORD did thunder a great thunder vpon the Philistines Ezech. 14. wee read how the LORD punisheth a sinful land with his foure e Ezech. 14.21 sore iudgements the sword pestilence famine and noysome beasts The story of Gods visitation vpon Pharaoh and the EgyptiaÌ„s in Exod. chap. 8 9 10. is fit for my purpose You shal there find that froggs lice flies grashoppers thunder haile lightning murraine botehâ—s and sores did instrumeÌ„tally avenge God vpon man and beast in Egypt Adde hereto what you read Psal 148.8 fire and haile and snow and vapours and stormie winds do execute Gods commaundement Thus is my doctrine proued As is the fire so are all other creatures at the Lords commandement to be employed by him in the punishement of the wicked The vse of this doctrine is to teach vs how to behaue our selues at such times as God shall visit vs with his rodd of correction how to carry our selues in all our afflictions We must not so much looke to the instruments as to the Lord that smiteth by them Here set we before our eyes holy King Dauid His patience be it the patterne of our Christian imitation When Shimei a maÌ„ of the familie of the house of Saul came out against him cast stones at him railed vpon him calling him to his face a man of blood a man of Belial a murtherer a wicked man the good King did not as he was wished to doe he took not away the murtherers life but had respect to the primus motor even Almighty God the first mover of this his afflictie Shimei he knew was but the instrument And therefore thus sayth he to Abischai 2. Sam. 16.10 He curseth because the LORD had hidden him curse Dauid who dare then say wherefore hast thou done so Suffer him to curse for the Lord hath bidden him Here also set we before our eies holy Iob. His patience bee it the patterne of our Christian imitation The losse of all his substance and his children by the Sabeans Chaldeans fire from heauen and a great wind from beyond the wildernesse could not turne away his eyes from the God of heauen to those second causes They he knew were but the instrumeÌ„ts And therefore possessing his soule in patience he said Iob 1.21 Naked came I out of my mothers wombe naked shall I returne thither the LORD hath given and the LORD hath taken blessed be the name of the LORD To these instances of David and Iob adde one more that of the blessed Apostles Peter Iohn the rest Act. 4.27 Though Herod Pontius Pilate the Gentiles and the people of Israel had crucified and done to death the Lord of life our LORD and Saviour Iesus Christ Yet did not the Apostles therefore grow into a rage and bitter speeches against them In that great execution of the LORD Iesus they had regard vnto the hand of God Herod Pontius Pilat the Gentiles the Iews they knew were but