the flowds shall be turned into a wildernesse the sea shall bee dried vp the fish shall rot for want of water and die for thirst who made the dry land so f Psal 104.5 set it vpon foundations that it should never mâ—â—e and can g Psal 104.6 cover her againe with the deepe as with a garment and so h Esai 24.20 rocke her that shee shall reele to and fro and stacker like a drunken man Thus saith the LORD This powerfull IEHOVAH whose throne is the heaven of heavens and the sea his floare to walke in the earth his footstoole to tread vpon who hath a chaire in the conscience and fitteth in the heart of man possesseth his secretest reines and devideth betwixt the flesh the skin and shaketh his inmost powers as the thuÌ„der shaketh the wildernes of Cades Thus saith the LORD Hath the LORD said and shall he not do it hath he spoken shal he not accomplish it BalaaÌ„ confesseth as much vnto Balak Num. 23.19 God is not as man that he should lie nor as the sonne of man that he should repent Indeed saith Samuel 1. Sam. 15.29 The strength of Israel will not lie nor repeÌ„t for he is not as maÌ„ that he should repent Al his words yea all the titles of his words are yea and Amen Verily saith our Saviour Matth. 5.18 Heaven and earth shall perish before one iote or any one title of Gods law shall escape vnfulfilled Thus saith the LORD Then out of doubt it must come to passe Hereby you may be perswaded of the authority of this Prophecie and not of this only but of al other the Prophecies of holy Scripture that neither this nor any other Prophecie of old is destitute of divine authority This point touching the authority of holy Scripture I delivered vnto you in my second lecture and therefore haue now the lesse need to spend time therein Yet a word or two thereof God almighty spake in old time to our fathers by the mouth of Moses Exod. 4.12 not by the mouth of Moses only but by the mouths of all his Prophets Heb. 1.1 2. Peter 1.20 Know this that no Prophecy in the Scripture is of any private motion He giveth the reasoÌ„ hereof ver 21. for the Prophecy in old time came not by the will of man but holy men of God spake as they were moved by the holy Ghost Hence sprang those vsuall and familiar speeches in the bookes of the Prophets The The word of the LORD came vnto me the LORD God hath spoken and this in my text Thus saith the LORD This LORD who thus spake in old time by his Prophets did in fulnesse of time when hee sent to consummate and perfect the worke of mans redemption speake by his blessed Evangelists and Apostles This appeareth by the faithfull promise made vnto them Matth. 10.19 Take no thought how or what yee shall speake for it shall be given you what yee shall say It is not yee that speake but the Spirit of your father that speaketh in you It must stand ever true what is recorded 2. Tim. 3.16 the whole Scripture and every parcell thereof is given by inspiration of God and hath inward witnesse from that Spirit which is the author of all truth Here may you note the harmonie consent and 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 of him that sent them they spake not of themselues God spake in them Whensoever were the time whatsoever were the meanes whosoever were the man whersoever were the place whatsoever were the people the words were the Lords Thus saith the LORD Howe then dare wee potters clay lift vp our hands against him that fashioned vs How dare we absent our selues from his house of prayer where God in and by his holy word speaketh vnto vs How dare we when we are come to this place behaue our selues carelesly negligently irreverently But I will not at this time presse you any further with this point having heretofore in my fourth lecture occasioned by the Lords roaring out of Sion and vttering his voice from Ierusalem exhorted you in many words to the due performance of your dutifull service of God in this place For this present I will onely giue you a tast of the sweetnesse of the worde of the LORD conveied vnto vs by the ministeries of his sanctified Prophets Evangelists Apostles It is the Lords most roial and celestiall testament the oracles of his heavenly sanctuarie the only key vnto vs of his reveiled counsels milke from his sacred breastes the earnest and pledge of his favour to his Church the light of our feet ioy of our hearts breath of our nostrils pillar of our faith anchor of our hope ground of our loue evidences and deeds of our future blessednesse Thus farre of the preface proeme or enterance making for the authoritie of this prophecie Thus saith the LORD Now followeth the prophecie against the Syrians wherin I commended to your Christian considerations foure things 1 The general accusation of the Syrians verse 3. For three transgressions of Damascus and for foure 2 The LORDS protestation against them verse the 3 I will not turne to it 3 The particular sinne by which the Syrians had so offended God vers the 3. They haue threshed Gilead with threshing instruments of iron 4 The punishments attending them for this sinne set downe generally and specially Generally vers 4. I will send a fire into the house of Hazael and it shall devoure the palaces of Ben-hadad Specially vers the 5. I will breake also the barres of Damascus and cut of the inhabitant of Bikeath-aven and him that holdeth the scepter out of Beth-eden the people of Aram shall goe into captivitie vnto Kir Order requireth that I begin with the first part the accusation of the Syrians vers 3. For three transgressions of Damascus and for foure This Damascus was a very ancient citie built as a Arias Montan Iustin lib 36 Stephan Adrichom Hieron Heb. quaest in GeÌ„ some coniecture by Eliezer the steward of Abrahams house who was surnamed Damascus Gen. 15.2 The first mention of this city is Gen. 14.15 b Apud Hier. ibid Ioseph antiq Iudaic lib. 1. cap. 7. Willet in GeÌ„ cap. 15. Others holding the name of this city to haue beene more ancient then Abraham do attribute the building of this city to Huz one of the sonnes of Aram Gen. 10.23 Where vpon Damascus was called also Aram as c In Esai 17. St Hierome witnesseth Whatsoever were the antiquitie of this city it is plaine by Esa 7.8 that it was the Metropolitane and chiefest city of Syria I need not tell you what Lewes Vertomannus a gentleman of Rome saw in this city about some hundred yeares since as the place where Caine slew Abel
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
needs follow In like case it is with men They that fall into familiarity with the wicked do couple themselues with them so are led out of the way and made to worke wickednesse before the LORD From this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this vnequall yoke with infidels frō conversing with the wicked the Apostle disswadeth the Corinthians and in them vs by sundry arguments drawne ab absurdo In each argument there is an Antithesis two things opposed the one to the other In the first righteousnes and vnrighteousnes in the second light and darknes in the third Christ and Belial in the fourth the beleever and the infidel in the fift Gods temple and Idols Every argument is set downe by way of question The first what fellowship hath rigteousnesse with vnrighteousnes The answere is negatiue none The answer may be illustrated by a similitude Eccl. 13.18 How cā the wolfe agree with the lambe No more can the vngodly with the righteous The second what communion hath light with darknes The answere is negatiue none No more then truth hath with a lie as Drusius well expoundeth the place Prov. class 1. lib. 3.78 Light hath no communion with darknes therefore the beleever ought not to converse with an vnbeleever This consequence is made good by Eph. 5.8 where the Apostle telleth the Ephesiās that they were once darknes but now are light in the LORD Tenebras vocat infideles saith Musculus vpon the text S. Paule calleth vnbeleevers darknes for their ignorance of God the blindnes of their hearts but he calleth the beleevers light for their knowledge of God by which their harts are through the holy Ghost illuminated Light hath no communion with darknes therefore beleevers are not to haue familiarity with vnbeleevers The third what concord hath Christ with Belial The answer is negatiue none The oppositiō betweene these two Christ Belial is most hostile Christ is the author of our salvation Belial of our perdition Christ is the restorer of all things Belial the destroier Christ is the prince of light Belial the prince of darknes In such hostile opposition there can be no concord no concord betweene the authour of our salvation and the author of our perdition no concorde betweene the restorer of all things and the destroyer of all things no concord betweene the prince of light and the prince of darknes therefore they that beleeue in Christ are not to haue familiarity with vnbeleevers The fourth what part hath the beleever with the infidell The answere is negatiue none The beleever hath no portion with the vnbeleever and therefore he is not to haue any familiaritie with him The fift what agreement hath the Temple of God with Idols The answere is negatiue none There is none indeede Sacrilega est profanatio saith e Comment in 2. Cor. 16.6 Calvin it is a sacrilegious prophaning of God's Temple to place in it an Idole or to vse any idolatrous worship therein We are the Temple of God wherefore to infect our selues with any contagion of Idols in vs it must be sacrilegious There is no agreement betweene the Temple of God and Idols therefore wee are not to haue any familiaritie with the Idolatrous Remember I beseech you righteousnesse hath no fellowship with vnrighteousnes light hath no cōmunion with darknes Christ is not at concord with Belial the beleever hath no part with the infidell there is no agreement betweene the Temple of God and Idols therefore may we not enter into familiaritie with the wicked prophane and idolatrous we may not make any covenāt with them we may not giue them our children in marriage Thus is my doctrine confirmed It is not lawfull to commit the children of beleevers into the hands of infidels Now to the vses The first serveth for our instruction teacheth vs so to loue the soules of the righteous seed that we leaue them not resident among Infidels or Atheists or Papists or any prophane wretches but rather that to our labour and cost wee redeeme them out of the Devils tyranny We must haue a singular care for the children which are borne amonge vs that they be godly and vertuously brought vp and so provided for that they may doe Christ some service in the Church and Common wealth Our Saviour his words Mat. 18.6 are true without exception Whosoever shall offend one of these little ones which beleeue in me it were better for him that a milstone were hanged about his necke that he were drowned in the depth of the sea What measure then are we to looke for if wee bequeath our children to the service of men of corrupt consciences and wicked affections such as will compasse heaven and earth to make anie one the childe of damnation A second vse may be for the reproofe of such as do binde put their children the fruit of their bodies which they ought to consecrate to the LORD into the education of open enemies to the gospell of Christ most blasphemous and abominable Atheists or most blind and superstitious Papists Are not these as much to be complained of as those whom the LORD here condemneth for selling of Israels seed into the hands of the Edomites Yes much more For those sold their enemies but our men sell their children those did it by the law of warre but our men doe it contrary to the law of God those in doing as they did did not sinne against their knowledge but our men in doing as they do do sinne against their conscience Vnhappy parents which destroy your children in Popish and Atheisticall houses What are you inferiour to them that sacrificed their children vnto Devils If your selues be righteous and Christians cast not away your seed your children the price of the precious bloud of Christ You haue made them in their Baptisme whē they were yong to confesse Christ will you make them now growne to yeares to deny Christ O let the words of wise Ecclesiasticus chap. 13.1 be precious in your memories He that toucheth pitch shall be defiled therewith and doubtlesse your children placed in Atheisticall or Popish houses wil themselues become Atheisticall or Popish Suffer I beseech you a word of exhortation in your childrēs behalfe Binde them to none but to Christ put them to none but to Christians sell them to nothing but to the gospell commit not your yong ones into the hands and custody of Gods enemies A third vse Is it not lawfull to commit the children of beleevers into the hands of infidels for the reason aboue specified that they be not withdrawne frō the true service of God Thē neither is it lawfull for you of your selues to keepe away your servants frō the service of God It is reputed for a tyrannie in Pharaoh Exod. 5.3 4. That he would not suffer the children of Israel to go three daies iourney into the desert to sacrifice to the LORD their God how can you free your selues from the impeachment of
and bloudy practises of that great Antichrist of Rome so often set on foot against vs and still defeated are so many evidences that our soules are most precious in the sight of God He he alone hath delivered vs out of the Lyons iaw to be a holy remnant vnto himselfe Now what shall we render vnto the LORD for so great a blessing We wil take vp the cup of salvation and call vpon his name THE FIFTEENTH LECTVRE AMOS 1.9 10. Thus saith the LORD For three transgressions of Tyrus and for foure I will not turne to it because they shut the whole captivity in Edom and haue not remembred the brotherly covenant Therefore will I send a fire vpon the wals of Tyrus and it shall devoure the palaces thereof THis blessed Prophet Amos sent from God in embassage to the ten revolted tribes doth first thuÌ„der out Gods iudgments against neighbour countries the Syrians the Philistines the Tyrians the Edomites the Ammonites the Moabites Which he doth for certaine reasons given in my sixt lecture that he might be the more patiently heard of his country men the Israelites that they might haue no cause to thinke much if God should at any time lay his rod vpon them that they might the more stande in awe of the wordes of this prophecie When they should heare of such heavy iudgements to light vpon their neighbours they could not but enter into a consideration of their owne estate thus reason within theÌ„selues Is it true which this Amos saith Will the LORD bring such heavy iudgements vpon the Syrians Philistines Tyrians and other of our neighbours In what a fearefull estate are wee in then They seely people never knew the will of God and yet must they be so severely punished How then shall we escape who knowing God's holy will haue contemned it Of the 〈…〉 the Syrians and Philistines you haue 〈…〉 lectures Now in the third place do follâ—â— the Tyrians ver 9. and 10. For three transgressions of Tyrus c. These wordes containing a burden some prophecy against Tyrus I divide into two parts 1 A preface Thus saith the LORD 2 A prophecy For three transgressions of Tyrus c. In the prophecie I obserue 4. parts 1 A generall accusation of the Tyrians For three traÌ„sgressions of Tyrus and for foure 2 The Lords protestation against them I wil not turne to it 3 The declaration of that grievous sin by which they so highly offended This sin was the sin of vnmercifulnes and cruelty expressed in two branches 1 They shut the whole captivity in Edom. 2 They remembred not the brotherly covenant 4 The description of the punishment to befall them for their sinne in the 10. verse Therefore will I sende a fire vpon the wals of Tyrus and it shall devoure the palaces thereof The preface giues credit vnto the prophecie and is a warraÌ„t for the truth of it Thus saith the LORD The LORD IEHOVAH whose throne is the heaven of heavens and the sea his floore to walke in and the earth his footstoole to tread vpon who hath a chaire in the conscience and sitteth in the heart of man possesseth his most secret reines and divideth betwixt the flesh and the skin and shaketh his inmost powers as the thunder shaketh the wildernes of Cades This LORD IEHOVAH so mighty so powerfull shall he say a thing and shal he not do it shall be speake it and shall he not accomplish it The LORD IEHOVAH the strength of Israel is not as maÌ„ that he should lie nor as the son of man that he should repent All his words yea all the titles of all his words are Yea and Amen Heaven and earth shall perish before one iote or one title of his word shall escape vnfulfilled Thus saith the LORD Out of doubt then must it come to passe And because it is the LORD that speaketh it is required of vs that we harken to him with revereÌ„ce Thus briefly of the Preface whereof I haue more largely spoken in two former lectures my sixth and twelfth lectures vpon the thirde and sixt verses of this chapter In which these very words are prefixed for a Preface to two prophecies the one against the Syrians the other against the Philistines I proceed to the present prophecie against the Tyrians It 's much like the two former both for words and matter In regard whereof I shal be short in many of my notes For three transgressions of Tyrus for foure Here is nothing new but the name of Tyrus This Tyrus is called in the Hebrew text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tzor whence came the name Sar and Sarra in Ennius Poenos Sarrâ oriundos he notes the Carthaginians to haue their beginning from Sarra which is Tyrus Tyrus was a very ancient city it was saith Drusius Vetustissimarum vrbium parens as it were the mother of very old cities Plinie nat hist lib. 5. cap. 19. saith that out of Tyrus came the founders and first inhabiters not only of Carthage but also of Leptis Vtica and Gades the city well knowne to our moderne navigators by the name of Calis Malis and of late yeares conquered by some worthies of our English nation The ancient glorie of this citie Tyrus is blazed abroad to the whole world by Ezechiel chap. 27. Glorious was Tyrus 1. for her situation 2 for her riches 3. for the frame and beauty of her buildings 4. for her shipping 5. for her power in martiall affaires 6. for her marchandising 7. for her great esteeme and report with forraine nations The Prophet Esai in like sort blazeth out her glory chap. 23.7 8. Hee saith of her that her antiquitie is of ancient daies that she is the crowne of the Sea that her merchants are Princes and her chapmen the nobles of the world So glorious a city was this Tyrus Here shee is accused of disloyaltie to the God of heauen in the very same words wherein Damascus and Azzah are formerly accused Damascus vers 3. and Azzah vers the 6. For three transgressions of Tyrus and for foure And the Lords protestation vpon this accusation is the same I will not turne to it It is as if the LORD had thus said If the inhabitants of Tyrus had offended but once or a second time I should haue beene favourable to them and would haue recalled them into the right way that so they might be converted and escape my punishments but now for as much as they doe daily heape transgression vpon transgression and make 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 will vtterly destroy them Albertus Magnus vnderstandeth by these three transgressions three sorts of sinnes peccatum in voluntate peccatum in consensu peccatum in opere sin in will sin in consent and sin in action and by the fourth transgression he vnderstandeth cordis indurationem induration and hardnes of heart
belli against the day of battell So here the LORD threatneth against Rabbah a shouting in die belli in the day of battell This day of battell is that day of warre and time of trouble mentioned by Iob chap. 38.23 We see now the purpose of our Prophet in vsing these wordes With shouting in the day of battell It is to proclaime warre against Rabbah the chiefe city of the Ammonites and consequently against their whole kingdome This proclamation is more plainely delivered Ierem. 49.2 Behold the daies come saith the LORD that I will cause a noise of warre to be heard in Rabbah of the Ammonites and it shall be a desolate heape her daughters shall be burnt with fire FroÌ„ this proclamation of warre made by our prophet Amos as in the Lords owne words saying I wil kindle a fire in the wall of Rabbah and it shall devoure the palaces thereof with shouting in the day of battell we may take this lesson God sendeth warre vpon a land for the sinnes of a people For proofe of this truth let vs looke into the word of truth In the 26. of Levitic ver 25. thus saith the LORD vnto Israel If ye walke stubbornly against me will not obey me then I will send a sword vpon you that shall avenge the quarrell of my couenant And Ierem. 5.15 vnto the house of Israel thus saith the LORD Lo I will bring a nation â—pon you from farre You heare the LORD speaking in his owne person I will send I wil bring as here I wil kindle Will you any other witnes Then heare what Moses telleth the Israelites Deut. 28.49 The LORD shall bring a nation vpon you from farre from the end of the world flying as an Eagle a nation whose tongue thou shalt not vnderstand a nation of a fierce countenance which will not regarde the person of the old nor haue compassion on the yonge the same shall eate the fruit of thy cattle and the fruit of thy land vntil thou be destroied and he shal leaue thee neither wheat nor wine nor oile nor the increase of thy kine nor the flockes of thy sheepe vntill hee haue brought thee to nought By this speech of Moses we plainely see that warre and all the evils of warre are from the LORD that warre is r Cominaeus Hist lib. 1. cap. 3. one of the accomplishments of Gods iudgemeÌ„ts and that it is sent by God vpon a land for the sinnes of the people as my doctrine goeth Let vs now make some vse of it Is it true beloved Doth God send warre vpon a land for the sinnes of a people How then can we looke that the happy peace which we now enioy should be continued among vs sith by our dayly sinning wee provoke Almighty God vnto displeasure Let the consideration hereof lead vs to repentance Repentance the gift of God the ioy of Angels the salue of sinnes the haven of sinners let vs possesse it in our hearts The Angels of heaven need it not because they sinne not the Devils in Hell care not for it for their iudgement is sealed It only appertaineth to the sonnes of men therefore let vs the sonnes of meÌ„ possesse it in our hearts that is let vs truely vnfeinedly forsake our old sinnes and turne vnto the LORD our God so shall this blessed peace all other good things be continued among vs. But if we will persist in our evill waies not regarding what the LORD shall speake vnto vs either in his holy word or by his faithfull Ministers we may expect the portion of these Ammonites that God should kindle a fire in our Rabbahs our best fenced cities which shall devoure the palaces thereof with shouting in the day of battaile Thus much of the terrour of this iudgemeÌ„t Now followeth the speed in the next circumstance With a tempest in the day of the whirlewinde Suiting hereto is the reading of Mercer cum tempestate in die turbinis and that of Tremellius cum procella in die turbinis with a storme or tempest in the day of the whirlewinde Calvin hath in turbine in diâ— tempestatis in a whirlewinde in a day of tempest Brentius in turbine in die tempestatis in a whirlewinde and in a day of tempest Gualter cum turbine in die tempestatis with a whirlewinde in a day of tempest And this reading Drusius rather approveth then the former Take which you wil the meaning is one the same Namely that the warre here denounced to the Ammonites in the former clause should come vpon them tanquam turbo in die tempestatis like vnto a whirlewinde in a tempestuous and stormie day Turbine nihil celerius a whirlewinde comes suddainely and with speed so was this warre to come vpon the children of Ammon Thus haue we the meaning of our Prophet let vs nowe take a view of such doctrines as may from hence bee taken for our further instruction First whereas the punishment here threatned to the Ammonites is to come vpon them with a whirlewinde in a day of tempest in a tempestuous and stormy day we may learne that Stormes Tempests Whirlewindes and the like are the Lords creatures ready at his commande to be employed by him in the avenging of his quarrell against sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the primary principal efficient cause of stormes tempests whirlewindes and the like is God God as he is the sole maker totius vniversitatis rerum of this world and all that is in it so is he also a most free and omnipotent ruler of the same He alone is able to raise tempests and at his pleasure to allay them againe Who raised the storme that endangered the ship wherein Ionah was was it not the LORD Yes For so it 's written Ion. 1.4 The LORD sent out a great winde into the sea and there was a mighty tempest in the sea so that the shippe was like to be broken Neither was this tempest caâ—â—â—ed till rebellious Ionah was cast out of the ship into the Sea 〈◊〉 it appeareth ver 15. Well therefore is it â—â—â—ll of the Psalmist Psal 148.8 of fire haile and snow and vapours stormie windes that they execute Gods word they are all ready at his commandement to execute what he wil haue them to do Windes and tempests they depend not vpon chance or blind fortune but on the soveraigne power of the Almighty Creatour So true is my doctrine Stormes Tempests Whirlewinds the like are the Lords creatures ready at his command to be employed by him in the avenging of his quarrell against sinners One vse of it is for our instruction Whosoeuer hee bee that walketh by land or passeth by sea if windes stormes or tempests doe hinder his purpose or disquiet him in his enterprise hee must assigne it to the providence of Almightie God A second vse serveth for reproofe of such as are of opinion that witches sorcerers coniurers and the Devill can Å¿ Grynaeus in
in the citie of God where our corruptible shall put on incorruption and our mortality shall bee swallowed vp of life Even so be it blessed father for thy welbeloved sonne Iesus Christ his sake to whoÌ„ with thee in the vnitie of the holy spirit be all praise and power might and Maiestie dignity and dominion for evermore Amen THE SECOND LECTVRE AMOS 1.2 And he said The Lord shall roare from Sion and vtter his voice from Ierusalem and the dwelling places of the shepheards shall perish and the â—op of Carmel shall wither IN my former Sermon vpon the first verse of this chapter beloved in the Lord I commended to your religious considerations fiue circumstances 1 Touching the prophets name It was Amos not Amos Esâ—â—â— father but another Amos. 2 Concerning his former condition of life He was among the heardmen that is hee was a heardman or shepheard 3 Of the place of his vsuall abode At Tekoa a litle village in the confines of the kingdome of Iuda beyond which there was not so much as a little cottage onely there was a great wildernesse called 2. Chr. 20.20 the wildernesse of Tekoa a fit place for a shepheards walke 4 About the matter or argument of this prophecie implyed in these worder The words which he saw vpon Israel Then you heard that Amos was by the holy spirit deputed and directed with his message peculiarly and properly to the 10. revolted tribes the kingdome of Israel 5 Of the time of the prophecie which I told you was set downe in that verse generally and specially 1 Generally In the daies of Vzziah king of Iuda and in the daies of Ieroboam the sonne of Ioash king of Israel 2 Specially Two yeares before the earthquake After my exposition given vpoÌ„ those fiue parts of that text I recald to your remembrances that Amos of a heardman or shepheard became a blessed prophet to carry a terrible word and fearefull message from the living God to the king nobles priests and people of Israel Therevpon I commended to you this doctrine God chooseth vile and despised persons to condemne the great and mightie That doctrine proved I recommended to you the vses of it The first was to lift vp your mindes to the contemplation of Gods good providence Poore shepheards and fishermen God exalteth and advanceth into the highest places of dignitie in church and common wealth This might perswade you that neither empire nor kingdome nor place in theÌ„ of dignity priority or preeminence ecclesiasticall or politique is gotten by the industrie wisdome wit or strength of man but that all are administred ruled and governed by the deputation and ordination of the highest power God almightie The second was to stop blasphemous mouthes such as are ever more open against the God of Heaven to affirme that all things belowe the moone are ruled by their blinde Goddesse fortune and by chance Here my desire was that your heartes might be ioined with mine in the consideration of Gods most sweet never sleeping care over vs in this lower world that we would not suppose our God to be a God to halfes and in part only a God aboue and not beneath the moone a God in the greater and not in the lesser employments To this holy meditation I exhorted you taught by the holy scriptures that our God examineth the lest moments titles in the world that you can imagine to a handful of meal to a cruse of oile in a poore widdowes house to the falling of the Sparrows to the ground to the feeding of the birds of the aire to the calving of Hindes to the cloathing of the grasse of the field to the numbring of the haires of our heads to the trickling of teares downe our cheekes Thus farre as Gods holie spirit assisted me I led you the last time Now let it please you with patience and reverence to giue eare to the word of God as it followeth ver 2. And hee said The Lord shall roare from Sion and vtter his voice froÌ„ Ierusalem and the dwelling places of the shepheards shall perish and the top of Carmel shall wither In this verse I commend vnto you two generall parts 1 A preface to a prophecie And he said 2 The prophecie it selfe The Lorde shall roare from Sion c. In the prophecie I must further commend vnto you 3. things 1 The Lord speaking He shall roare and vtter forth his voice 2 The place from whence he speaketh from Sion and Ierusalem 3 The sequels of his speech They are two 1 Desolation to the dwelling places of the shepheards The dwelling places of the shepheards shall perish 2 Sterility and barrennesse to their fruitfull grounds The top of Carmel shall wither The first generall part the preface to the prophecie I must first speake vnto And he said He that is Amos Amos the heardmaÌ„ or shepheard whose dwelling was at Tekoa He said what said he Even the words which he saw vpoÌ„ Israel that is he spake the words of God committed to him by that kinde of propheticall instinct and motion which is commonly tearmed vision the words of God which were disclosed or reveiled vnto him in a vision Amos spake but his words were Gods words Here dearely beloved wee may learne whence the holy scriptures haue their soveraigne authoritie Their authoritie is froÌ„ aboue eveÌ„ from the LORD whose name is IEHOVAH whose a Matth. 5.34 throne is the heaven of heavens and the b Habak 3.15 sea his floare to walke in the c Esai 66.1 earth his footstoole to tread vpon who hath a chaire in the conscience and sits in the d Psal 7.9 heart of man possesseth his secret reines and divides betwixt the flesh and the skinne and shaketh his inmost powers as the e Psal 29.8 thuÌ„der shaketh the wildernesse of Cades This powerfull and great IEHOVAH God almightie spake in old time to our fathers by the mouth of Moses Exod. 4.12 and in the mouthes of all his Prophets Hebr. 1.1 Know this saith S. Peter in his second epistle 1. chap. ver 20. That no Prophecie in the Scripture is of any private motion Marke his reason vers 21. for the Prophecie came not in old time by the will of man but holie men of God spake as they were moved by the holy Ghost Hence sprang these vsuall and familiar speeches in the bookes of the Prophets The word of the LORD came vnto me The LORD God hath spoken Thus saith the LORD and the like This LORD who thus spake in old time by his Prophets did in fulnes of time when he sent his Sonne to coÌ„summate perfect the work of mans redeÌ„ption speak by his blessed Evangelists Apostles This appeareth by the faithfull promise made them Mat. 10.19 Take no thought how or what yee shall speake for it shall be given you what yee shall say It is not yee that speake but the spirit of your Father that speaketh in you It must stand
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
Iacob with Moses the Prophets with CHRIST and the Apostles But how hee spake that is disputed of by the ancient and learned Fathers St o In cap. 7. Esai Basil is of opinion that the Prophets did not at all with their outward eares heare God speaking to them but that the word of the LORD is said to haue come vnto them because their mindes were illuminated and their vnderstanding enlightned by the shining of the true light in great measure readily to conceaue what God would haue revealed faithfully to publish it according to the will of God St p De Genesi ad literam lib. 11. c. 33. Austine enquiring how God spake with Adam Eue writeth to this purpose It may be God talked with them as he talketh with his Angels by some q Intrinsecus inessabilibus modis internall and secret meanes as by giving light to their minds vnderstandings or it may be he talked with thē by his creature which God vseth to doe two manner of waies either by some vision to men in a trance so he talked with Peter Act. 10. or else by presenting some shape and semblance to bodily senses So God by his Angels talked with Abraham Gen 18. with Lot Gen. 19. St r Expos Moral lib 28. in cap. 38. B. Iob. cap. 2. Gregorie most accurately handleth this question to this sense God speaketh two manner of waies 1 By himselfe as when hee speaketh to the heart by the inward inspiration of the holy Spirit After which sense wee must vnderstand that which we read Act. 8.29 The spirit said vnto Philip goe neere ioyne thy selfe to yonder chariot that is Philip was inwardly moued to draw neere and ioyne himselfe to the chariot wherein the Aethiopian Eunuch sate and read the Prophecie of Esay The like words we find Act. 10.19 The spirit said vnto Peter Behold three men seeke thee the meaning is the same Peter was inwardly moued by the holy Spirit to depart from Ioppa and to goe to Caesarea to preach vnto the Gentiles to Cornelius his companie Where we may note thus much for our comforts that whensoever we are inwardly moved and doe feele our hearts touched with an earnest desire either to make our private requests vnto God or to come to the place of publike prayer or to heare a sermon we may be assured that the HOLY SPIRIT God by himselfe speakes vnto vs. 2 God speaketh to vs by his creatures Angelicall and other and that in diverse manners 1 In word only as when no forme is seene but a voice only is heard as Iohn 12.28 when Christ prayed Father glorifie thy name immediatly there came a voice from heaven I both haue glorified it and will glorifie it againe 2 In deed only as when no voice is heard but some semblance only is objected to the senses S. Gregorie for illustration of this second way of Gods speaking by his creatures bringeth for example the vision of Ezechiel 1.4 He saw a whirle winde come out of the North with a great clowd and fire wrapped about it and in the middest of the fire the likenes of Amber All this hee saw but you heare no mention of any voice Here was res sine verbo a deed but no voice 3 Both in word deed as when there is both a voice heard and also some semblāce obiected to the senses as happened vnto Adam presently after his fall He heard the voice of the Lord walking in the garden Gen. 3.8 4 By shapes presented to the inward eies of our hearts So Iacob in his dreame saw a ladder reach frō earth to heaven Gen. 28.12 So Peter in a trance saw a vessell descende from heaven Act. 10.11 So Paule in a vision saw a man of Macedonia standing by him Act. 16.9 5 By shapes presented to our bodily eies So Abraham saw the three men that stoode by him in the plaine of Mamre Gen. 18.2 And Lot saw the two Angels that came to Sodome Gen. 19.1 6 By Celestiall substances So at Christes baptisme a ſ Mat. 3.17 voice was heard out of a clowd as also at his t Mat. 17.5 transfiguration vpon the mount This is my beloved sonne c. By Celestiall substances I do here vnderstand not only the Heauens with the works therin but also fire the highest of the elements and the Aire nexte vnto it togither with the Windes and Clowds 7 By Terrestiall substances So God to reproue the dulnesse of Balaam enabled Balaams owne Asse to speake Num. 22.28 8 Both by Celestiall and Terrestiall substances as whē God appeared vnto Moses in a flame of fire out of the middest of a bush Exod. 3.2 You see now how God of old at sundry times in diverse manners did speake to man either by himselfe or by his creatures by his creatures many waies sometimes in word sometimes in deed sometimes in both word and deed sometimes in sleepings sometimes in watchings sometimes by Celestiall substances sometimes by Terrestiall sometimes by both Celestiall and Terrestiall To make some vse of this doctrine let vs consider whether God doth not now speake vnto vs as of old hee did to our forefathers We shal finde that now also he speaketh vnto vs by himselfe whensoever by the inspiration of his holy Spirit he moveth our hearts to religious and pure thoughts and also by his creatures sometime by fire when he consumeth our dwelling houses sometime by thunder when hee throweth downe our strong holds sometime by heate sometime by drouth sometime by noysome wormes Locusts and Caterpillers when he takes from vs the staffe of bread sometime by plagues when in a few monthes he taketh from vs many thousands of our brethren sometime by enemies when he impoverisheth vs by warre All these and whatsoever other like these are Gods voices and do call vs to repentance But as when there came a voice from heaven to CHRIST Ioh. 12 2◠the people that stood by and heard would not bee perswaded that it was Gods voice some of thē saying that it thundred others that an Angell spake so we howsoever God layes his hand vpon vs by fire by thunder by famine by pestilence by warre or otherwise we will not be perswaded that God speakes vnto vs we wil rather attribute these things to nature to the heavens to starres and planets to the malice of enimies to chance and the like As perverse as we are there is a voice of God which we cannot but acknowledge to be his and at this time to bee directed vnto vs. Mention of it is made Heb. 1.2 In these last daies God hath spoken to vs by his sonne The gospell of Christ is the voice of God It is the voice of God the rule of all instruction the first stone to be laid in the whole building that clowd by day that pillar by night whereby all our actions are to be guided This gospell of CHRIST and voice of God
The punisher is the LORD for thus saith the LORD I will send The note yeeldeth vs this doctrine It is proper to the LORD to execute vengeance vpon the wicked for their sinnes In speaking of the vengeance of God our first care must bee not to derogate any thing from his proclivitie and propensnes vnto mercy We must breake out into the mention of his greate goodnesse and sing alowd of his mercies as David doth Ps 145.7 The Lord is gracious and mercifull slow to anger and of great kindnesse he is louing good to all his mercy is over all his works The Lord strong and mightie blessed aboue all yea being blessednesse it selfe and therefore hauing no need of any man is louing and good vnto every man Our sinnes haue provoked his vengeance against vs yet he slow to anger and of great goodnes reserueth mercy for thousands for all the elect and forgiueth all their iniquities transgressions and sinnes His goodnesse here resteth not it reacheth also vnto the reprobate though they caÌ„not feele the sweet comfort of it For he maketh his a Matth. 5.45 sunne to rise on the evill the good and sendeth raine on the iust and vniust yea many times the sunne and raine and all outward and temporary blessings are wanting to the iust and good when the vniust and evill do flourish and are in great prosperitie Thus is Gods graciousnesse great bountie extended vnto every man whether he be a blessed Abel or a cursed Cain a loued Iacob or a hated Esau an elected David or a reiected Saul God is louing and good vnto every man the Psalmist addeth and his mercies are over all his workes There is not any one of Gods workes but it sheweth vnto others findeth in it selfe very large testimonies of Gods mercy and goodnes I except not the damnation of the wicked much lesse the chastisements of the Godly Gods mercies are over all his workes David knewe it well sang accordingly Psal 145.8 The Lord is gracious and mercifull long suffering of great goodnesse Ionah knew it well and confessed accordingly chap. 4.2 Thou art a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of evill The Church knowes it well and praies accordingly O God whose nature and propertie is ever to haue mercy and to forgiue receiue our humble petitions David Ionah and the Church all haue learned it at Gods owne mouth who hauing descended in a cloud to mount Sinai passed before the face of Moses and cryed as is recorded Exod. 34.6 The LORD the LORD strong mercifull graciâ—us â—â—ow to anger abundant in goodnesse and truth reserâ—â—ng mercy for thousands forgiuing iniquity transgression and sinne In which place of Scripture although afterward there followeth a little of his iustice which hee may not forget yet wee see the maine streame runneth concerning mildnesse and kindnesse and compassion whereby wee may perceaue what it is wherein the LORD delighteth His delight is to be a saviour a deliuerer a preseruer a redeemer and a pardoner As for the execution of his iudgements his vengeance and his furie he comes vnto it with heauy and leaden feâ—te To which purpose Zanchius alleageth that of the Prophet Esai chap. 28.21 The Lord shall stand as once he did in mount Perazim when David overcame the Philistines he shall be angry as once he was in the valley of Gibeon when Ioshua discoÌ„fited the fiue Kings of the Amorites he shall stand he shall be angry that he may doe his worke his strange worke and bring to passe his act his strange act out of which words of the Prophet he notes that Gods workes are of two sorts either proper vnto himselfe and naturall as to haue mercy to forgiue or else strange and somewhat diverse from his nature as to be angry and to punish I knowe some doe expound these words otherwise vnderstanding by that strange worke and strange act of God there meÌ„tioned Opus aliquod insolens admirabile some such work as God seldome worketh some great wonder Notwithstanding this naturall exposition of that place the former may wel be admitted also For it is not altogether vnnaturall being grounded vpon such places of Scripture as doe make for the preeminence of mercy aboue iustice It 's true God hath one skale of iustice but the other proues the heauier mercy doth overweigh He who is ever iust is mercifull more then ever if it may be possible Hee may forget our iniquities but his tender mercies he will never forget This our LORD good mercifull gracious and long suffering is here in my text the punisher sendeth fire into the house of Hazael wherevpon I built this doctrine It is proper to the LORD to execute vengeance vpon the wicked for their sinnes This office of executing vengeance vpon the wicked for sinnes God arrogateth and assumeth to himselfe Deut. 32.35 where he saith vengeance and recompense are mine This due is ascribed vnto the LORD by St Paule Rom. 12.19 It is written vengeance is mine I will repaie saith the LORD By the author of the Epistle to the Hebrewes chap. 10.30 Vengeance belongeth vnto me I will recompense saith the LORD By the sweete singer Psal 94.1 O LORD God the avenger O God the avenger You see by these now-cited places that God alone is hee who executeth vengeance vpon the wicked for their sins This doctrine is faithfully delivered by the wise sonne of Sirach chap. 39. where he saith vers 28. There be spirits that are created for veÌ„geance which in their rigour lay on sure strokes in the time of destruction they shew forth their power and accomplish the wrath of him that made them Fire and haile and famine death 29. al these are created for vengeance The teeth of wilde beasts 30. and the scorpions and the serpents and the sword execute vengeance for the destruction of the wicked Nay saith he vers 26. The principall things for the whole vse of mans life as water and fire and yron and salt meale and wheate and hony and milke and the bloud of the grape and oile and cloathing 27. All those things though they be for good vnto the godly yet to the sinners they are turned vnto evill Soe my doctrine standeth good It is proper to the LORD to execute vengeance vpon the wicked for their sinnes And you see he hath waies enough to do it All things that may be for our good are glad to do him service against vs. The consideration hereof should moue our hearts to wisdoÌ„e It shoulde mooue vs b Hereof I spake in a Sermon vpoÌ„ Hebr. 10.30 to beware of those crying sinnes vsually committed against the first table that wee provoke not Gods vengeance against vs by Idolatrie in worshiping the creature aboue the creator blessed for ever by tempting God in making triall whether his word be true or not by murmuring against God in laying
Elias Elizeus Paule and Christ himselfe angrie their anger was a good anger I thus describe it A good anger is a Godly and reasonable desire of iust revenge stirred vp in vs by a true zeale of iustice whereby being displeased as well with our owne sins as with other mens we covet after a lawfull revenge that the persons may be saved that Gods wrath may be appeased that the kingdome of Christ and his glory may be promoted My description I thus explicate A good anger is a Godly and reasonable desire of iust revenge stirred vp in vs by a true zeale of iustice I say a true zeale because there is also a false zeale wheÌ„ some men do pretend Gods glory indeed intend nothing lesse This true zeale directeth our anger against mens vices not their persons we must loue the man but be angry at his sin not at his sinne only but at our owne also we must detest our owne sins as well as other mens and lawfully vindicate as well other mens sins as our owne al this that our selues others may be saued that Gods wrath may be pacified that the kingdome of Christ his glory may be advanced I will not now examine whether this good anger hath at any time affected your hearts to the beating downe of sin Whether you haue with connivencie patience and silence endured God his coÌ„mandements to be violated his holy name by vaine and fearefull oathes to be blasphemed the Sabbaoth to be prophaned parents to be dishonoured murders adulteries or theftes to be committed your neighbours to be wronged and other like sins to be acted whether you haue with connivency patience and silence 〈…〉 such foule demeanours which you should in 〈…〉 haue reproved and â—â—â—ed I leaue to the pâ—â—â—â—o examination of your owne hearts Only let me tell you there is a iudge in heaven that wil one day call you to 〈◊〉 for these things My text now admonisheth me to speake somewhat of â—collanger whereof Edom is here accused by the suffrage of Almighty God In his anger hee spoyled his brother evermore My doctrine was Every childe of God ought to keepe himselfe vnspotted of anger My proposition is to be vnderstood of rash vnadvised evill and sinfull anger Which the Austen of our time learned g Comment in Ephes 4. Zanchius thus describeth Evill anger is â—â—t vniust and vnreasonable desire of revenge stirred vp in vs by a sence of some iniury done vs or through the vice of impatience in vs whereby being displeased at men rather then at their vices we wish vengeance to betide them respecting our owne wilfull lusts only and not at all either the safety of our neighbours or any publike good or the glory of God The species or kindes of this anger according to h Orthodox fid lib. 2. c. 16. Damascene are three The first he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may call it choler it is a hasty anger and of short continuance The second he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may call it angrynes it is a more permanent anger of more coÌ„tinuance The third he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may call it wrath it is a setled anger watching opportunity to worke revenge These three kindes of anger S. Paul coÌ„demneth for evil vnder the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anger bitternesse wrath Ephes 4.31 Let all bitternes anger and wrath hee put awaie from you Our Saviour Christ Math. 5.22 admonisheth his disciples if not of three kinds yet of three degrees of anger 1. Whosoeuer is angry with his brother without cause vnadvisedly he shal be culpable of iudgement 2. Whosoever saith vnto his brother Raca he shall be worthy to be punished by the Councell 3. Whosoever shall say foole he shall be worthy to be punished with Hell fire The first condemneth the anger in the hart when a man is inwardly moved and concealeth it The second condemneth the anger in the countenance when a man by his face and gesture is discovered to be angry The third coÌ„deÌ„neth the anger in speech when a man by foule and bitter speaking manifesteth himselfe to be angry You see diverse kindes of anger GREGORIE the great Moral lib. 5. cap. 30. applyeth them to mens persons He reckoneth vp foure sorts of men subiect to these evill angers 1. Some are soone angry and soone pacified 2. Some are slowly angry and slowly pacified 3. Some are soone angry and slowly pacified 4. Some are slowly angry and soone pacified Al those do sin in their angers but not al equally Some more some lesse grievously yet all do sin And therefore that the glorie of God may be propagated and the good of our neighbours furthered I beseech you receiue into your devout hearts my propounded doctrine Every childe of God ought to keep himselfe vnspotted of anger If you demand a reason hereof I must repeate vnto you God his holy coÌ„mandement Thou shalt do no murther In the name of murther are inhibited all the kindes of anger aboue specified the anger that lurketh in the heart the anger that shineth in the countenance the anger that is manifested in words whereto I adde that anger that breaketh into action If you wound or but strike your neighbour if you speake bitterly against him if you looke frowningly at him if you hate him in heart or be vnadvisedly angry with him you are before Almighty God guilty of murther And for this cause euery childe of God ought to keep him selfe vnspotted of anger An other reason of this doctrine may be drawne from the foule effects of anger The i Peter de La Primadaye author of the French Academy par 2. chap. 55. thus discourseth of them Anger is a vice that hath wonderfull effects in the body such as are very vnbeseeming a man For first of all when the heart is offended the bloud boileth round about it and the heart is swolne puffed vp whervpon followeth a continuall panting trembling of the heart and breast And when these burning flames and kindled spirits are ascended vp from the heart vnto the braine then is anger come to his perfection from hence commeth change of couÌ„tenance shaking of the lips and of the whole visage stopping of speech and terrible lookes more meete for a beast then for a man Lactantius hath the like discourse in his booke de Ira Dei c. 5. k Ira cùm in animum cuiusquam incidit velut saeva teÌ„pestas tantos excitat fluctus vt statum mentis immutet ardescant oculi os tremat lingua titubet dentes concrepent alternis vultum maculet nunc suffusus rubor nunc pallor albescens When anger saith he is fallen into the minde of man like a sore tempest it raiseth such waues that it chaÌ„geth the very state of the minde the eies waxe fiery the mouth trembleth the toÌ„gue faltereth the teeth
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
houses A truth experimentally made good vnto vs by the great coÌ„modity or contentment that commeth to every one of vs by our dwelling houses The vse is to teach vs. 1. To be humbled before Almighty God whensoever our dwelling houses are taken from vs. 2. Since wee peaceably enioy our dwelling houses to vse them for the furtherance of Gods glory 3. To praise God daie by day for the comfortable vse wee haue of our dwelling houses Thus is my exposition of the prophecie against Edom ended THE NINETEENTH LECTVRE AMOS 1.13 14 15. Thus saith the LORD For three transgressions of the children of Ammon and for foure I will not turne to it because they haue ript vp the women with childe of Gilead that they might enlarge their border Therefore will I kindle a fire in the wall of Rabbah and it shall devoure the palaces thereof with shouting in the day of battle and with a tempest in the day of the whirlewinde And their king shall goe into captivity he and his Princes togither saith the LORD THis blessed Prophet of Almighty God in this his prophecie against the Ammonites observeth the same order as he hath done in two precedent predictions the one against the Syrians verse the thirde fourth and fifth the other against the Philistines verse the sixth seventh and eighth As in those so in this are three parts 1 A preface Thus saith the LORD 2 A prophecie For three transgressions c. 3 A conclusion verse the fifteenth Saith the LORD The prophecie consisteth of foure parts 1 A generall accusation of the Ammonites who are here noted as reproueable for many sinnes For three transgressions of the children of Ammon and for foure 2 God his protestation against them for their sinnes I will not turne to it 3 A particular declaration of one sinne which with others procured this prophecy This sinne was the sinne of cruelty expressed in these words Because they haue ript vp the vvomen vvith childe of Gilead amplified by the end of so foule a fact That they might enlarge their borders 4 A denuntiation of iudgement which was to come vpon them deservedly for their sinnes ver 14 and 15. This iudgement is set downe First in a generalitie verse 14. Therefore will I kindle a fire in the wall of Rabbah and it shall devoure the palaces thereof Secondly with some circumstances as that it should be full of terrour and speedy Full of terrour in these words With shouting in the day of battle Speedy in the words following With a tempest in the day of the whirlewinde This iudgement is further amplified by the extent of it It was to fall vpon not only the meaner sort of the people but vpon the nobility also yea and vpon the King himselfe Which is plaine by the 15. verse Their King shall goe into captivity he and his princes together These are the branches and parts of this prophecy I returne to the Preface Thus saith the LORD IEHOVAH This great and most honourable name of God wee haue many times met with We haue heard what the Cabalistes and Rabbines out of their too much curiositie haue thought of it With them it is nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name not to bee pronounced not to be taken within our polluted lips They call it Tetragrammaton a name in Hebrew of foure letters of foure letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellence because the name of God a Alsted Lex Theol. cap. 2. pag. 76. MiruÌ„ certè est quòd omnes gentes tacito consensu praecipuum Dei nomen quâ—tuor modò literis enuncient Fluxisse autem id existimatur è nomine IEHOVAH quod ipsum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latini dicunt DEVS Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Germani GOTT Aegyptii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magi ORSI Hebraei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arabes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galli DIEV Itali IDIO Hispani DIOS Dalmatis sive Illyricis est BOGI Boiemis BOHV Mahumetanis ABGD Gentibus in novo mundo repertis ZIMI Chaldaeis Siris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certè hoc sine singulari Dei O. M. provideÌ„tiâ factum non est Ego existimo illo significari nomen Dei in quatuor mundi plagis decantandum esse in all tongues and languages generally consisteth of foure letters More they speake of it You haue heard it before IEHOVAH b Deut. 10.17 God of Gods Lord of Lords a God c Eccles 43.29 most wonderfull very d Deut. 10.17 great mightie and terrible a God that e Eccles 43.31 caÌ„not either be conceived in thought or expressed by word f Aug. Soliloq cap. 34. of whom all the Angels in heaven doe stand in feare whom al dominations and g Revel 5.11 thrones doe adore at whose presence all powers doe shake A God in greatnes infinite in h August meditaâ—e 21. goodnesse soveraigne in wisdome wonderfull in power Almightie in counsailes terrible in iudgements righteous in cogitations secret in works holy in mercy rich in promise true alwaie the same eternall everlasting immortall vnchangeable Such is the LORD from whom our Prophet Amos here deriveth authoritie to his prophecie Thus saith the LORD Hath the LORD said and shall he not doe accordingly hath hee spoken it and shall he not accomplish it Balaam confesseth vnto Balak Num. 23.19 God is not as man that he should lye nor as the sonne of man that he should repent Indeed saith Sam. 1. Sam. 15.29 The strength of Israel wil not lie nor repent for he is not as man that he should repent All his words yea all the titles of his words are Yea Amen Verily saith our Saviour Matth. 5.18 Heaven and earth shall perish before one iot or one title of Gods word shall escape vnfulfilled Thus saith the LORD Amos is here a patterne to vs that are preachers of the word of salvation We must ever come vnto you with Thus saith the LORD in our mouthes we may not speake either the imaginations of our owne braines or the vaine perswasions of our own hearts We must sincerely preach vnto you Gods gracious word without all corruption or depraving of the same This is it whereto S. Peter exhorteth vs 1. ep chap. 4 11. If any man speake let him speake as the word of God For if we yea if an Angell from heaven shall preach otherwise vnto you then from the LORD' 's owne mouth speaking in his holy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be accursed let him bee had in â—â—â—â—ntion This note beloved dâ—th also concerne you that are the auditours hearers of Gods word For if we the preachers thereof must alwaies come vnto you with Thus saith the LORD theÌ„ are you to heare vs with reverence and attention And this for the authoritie of him that speaketh It is not you that speake saith our Saviour Iesus Christ to his blessed Apostles