A COMMENTARIE OR EXPOSITION VPON THE FIRST Chapter of the Prophecy of AMOS delivered in XXI Sermons in the Parish Church of MEISEY HAMPTON in the Diocesse of Gloucester BY SEBASTIAN BENEFIELD DOCTOR of Divinity and fellow of Corpus Christi College in Oxford HEREVNTO IS ADDED A SERMON vpon 1. Cor. 9.19 wherein is touched the lawfull vse of things indifferent EPHES. 5.16 Redeeme the time because the daies are evill Printed at Oxford by Ioseph Barnes and are to be sold by Iohn Barnes dwelling neere Holborne Conduit 1613. TO THE RIGHT REVEREND FATHER IN GOD AND MY VERY GOOD LORD IOHN KING BY the Divine providence L. Bishop of London S. B. wisheth all grace and happinesse RIGHT REVEREND AND HONOVRABLE I Haue adventured this second time to commend my poore laboures to your Honourable protection My former were involued in a few paper leaues In presenting them to your Lordship I seemed not much vnlike the Samian Poet Choerilus who presumed to offer to great ALEXANDER a few harsh verses Your then favourable acceptance of that litle Sermō hath emboldned this larger volume to presse into your L. presence It conteineth coūtry Sermons They intend principally the reformation of māners in such as desire to liue a godly life in this present world This is the mite which for this time I cast into Gods treasurie If I haue done it with your Honoures good liking I shall the lesse regard what bitter tongues shall say Censurers I will not heed I know whose liveries they walke in It must be an admirable piece of worke that shall haue their approbation Against such I oppose a wall of brasse VVhat I doe I doe it only to discharge some little parte of that duty which I owe vnto Gods people through my Ministery I may not longer detaine your Lordship God Almighty so blesse your governement in his Church among vs that the bounds of the Gospell of CHRIST may be enlarged that faithfull Pastors may be comforted that the enimies of true religion may be suppressed that the glory of God in all may be advanced YOVR HONOVRES in all duty and service to be commaunded SEBASTIAN BENEFIELD From my Study in CORPVS CHRISTI COLLEGE in OXFORD Iuly 5. 1613. The Preface to the Christian Reader GENTLE READER These sermons were provided for the Pulpit not intended for the Presse Yet sith I liue in a prodigall age of the world wherein too many with their vnprofitable if not obscene Pamphlets doe runne a Ad prelum tanquam praelium to the Presse as a horse to the battell and are entertained with applause I haue the more willingly now published them to thy view Thou wilt say There is already great store of Sermons abroad more then we can well vse I deny it not Yet to the fulnesse of this Sea I adde more and repent not Is abundance a burden to thee If thy soule may be fed with variety as well by the eie as by the eare hast thou any reason to finde fault But weake stomackes may surfet at the sight of too much Let such favour their eie-sight They may easily looke of and please themselues with their old choise There is no reason that their daintinesse should prejudice that profit which others might reape from this abundance Wee that are called to be labourers in the Lords harvest must resolue with the LORD of the Harvest His resolution was b Ioh. 9.4 I must worke the workes of him that sent me while it is day the night commeth when no man can worke Our day is our life time the only time for vs to worke in If now in this our day time we will insteed of working onely treasure vp knowledge in our hearts as that horder in the c Cap. 11.26 Proverbs did his corne in his storehouse or will wrap vp the gifts wherewith God hath blessed vs in wast papers as the slothfull servant in the * Luk. 19.20 Gospell did his talent in a napkin the night will come vpon vs and we shall not worke Suffer vs therefore while it is our day to worke Our worke consisteth in the preaching of the Gospell The Gospell is preached as well d Ambo-verbū praedicant hic quidem scripto ille verò voce Clem. Alex. stromat lib. 1 interprete Gentiano Herveto p 57 edit Basil in fol. An. 1556. paulò pòst Praedicandi scientia est quodammodo Angelica vtrovis modo iuvans seu per manum seu per linguam operetur There is not any thing PVBLIKELY NOTIFIED but wee may in that respect rightly and properly say it is PREACHED Luk. 8 39. 12.3 Hooker Eccl. Polit. l. 5. § 18. pag. 28 Moses and the Prophets Christ and his Apostles were in their times all PREACHERS of Gods truth some by WORD some by WRITING some by BOTH Hooker ibid. § 19. pag. 29. The Apostles in WRITING are not vntruely nor vnfitly said to PREACH Hooker lib. 5. § 21. pag 39. vide ibid. plura Evangelizo MANV SCRIPTIONE Rainold de Rom. Eccles Idololat Praef. ad Com. Essex pag. 7. by writing as by speaking as well by pen as by tongue The word spoken for the time is most piercing but the letter written is of most continuance I shall account it my happinesse if I may doe good both waies My place in that worthy Foundation whereof I am an vnworthy member wearing me out in the reading of HVMANITIE now the fourteenth yeare hath hindred mee from doing that good I wished to haue done the one way by my speaking by my tongue If the other way by my writing by my penne I may redeeme the time past and by these my poore labours may doe some good not only to * The inhabitants of MEIS BY HAMPTON MARSTON and DVNFIELD in the Diocesse of Gloucester them among whom I first sowed this seed but also to other Congregations of my Country I haue enough If deare CHRISTIAN thou find in these my Sermons the same things iterated marvaile not thereat I haue my Prophets warrant for it He in this first chapter repeateth the same things fiue times over May not I after his ensample doe it once or twise I must professe vnto thee good CHRISTIAN that my cheefe intent in this Commentarie is the destruction of sinne If to any of the learned J seeme to haue failed of my purpose my earnest desire is that they will bee pleased to take the paines to amend it The rest who to this poore labour of mine shall afford their gratious and favourable good liking I heartily entreat to help me with their godly prayers that this worke whatsoever else of like kinde I shall hereafter attempt to publish to the censure of the world may wholy redound to the glory of God and good of his Church Now the God of peace that brought againe from the dead our Lord JESVS that great Shepheard of the sheepe through the blood of the everlasting covenant sanctifie thee throughout that enioying the peace of thy conscience in this world thou maist hereafter haue full fruition of that eternall peace of God in Heaven Thine vnfeinedly in the Lord for thy good S. B. THE FIRST LECTVRE AMOS chap. 1. ver 1. The words of Amos who was among the heardmen at Tokoa which he saw vpon
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
sought and worshiped even in every place appointed by publike authoritie for publike assemblies Wherefore I pray you hath God given his Church a 1. Cor. 12 27. some Apostles some Prophets some Evangelists some Pastors some Teachers Is it not as we are taught Ephes 4.12 for the gathering together of the Saints for the worke of the ministerie and for the edifying of the Body of Christ See you not here a forcible argument and evident proofe for this your publike meeting There is Matth. 18.20 a speciall promise of a blessing to light vpon you as oft as you shall come to this place and thereof the author of all truth assureth you Where two or three are gathered together in my name there am I in the midst of them O weigh and consider this If you loue would haue the societie fellowship company of your sweet Saviour Iesus Christ you must frequent this place hither must you come Knowe this you cannot be right worshippers of God in private if you refuse or neglect to frequent this publike assemblie the Sion the Ierusalem from whence God is pleased to speake vnto you Much then very much to blame you whosoever doe for none or for smal occasions absent your selues from this place this house of God at appointed times where when your publike prayers should be as it were a publike renouÌ„cing of al sects and societie with idolatrie and prophanesse an acknowledgement and confession of the true God and a publike sanctification of Gods holy Name to the glory of God The time was and I dare avouch it Act. 21.5 when all the congregation of Tyre with their wiues and children bringing St Paul out of the towne to the sea shore kneeled downe with him and prayed Shall we in these daies finde this zeale among Christians I much doubt it and am perswaded men will bee ashamed in imitation of those Tyrians to kneele downe in an open place to pray vnto God publikely I will not rub this soare I know somewhat and you knowe more then I how backward many of you haue beene froÌ„ doing God due service in this place Shall I say you haue dishonoured him some by irreverence some by much absence some by wilfull refusall to bee made partakers of the blessed Communion of the body and bloud of our Lord and Saviour Iesus Christ I thinke should any one of you invite your neighbour to sup with you but once he refuse it you would take some displeasure at him and shall God Almightie the mightie creatour of Heaven of Earth of all you that heare mâ— this day invite you many times to come and suppe at the table of his blessed Sonne and you refuse it Beleeue it hee cannot take it well It is no indifferent or arbitrary thing to come or not to come to the Lords table Come you must of duty though of duty you are first to examine your selues Whosoever therefore wilfully refuseth to come he sinneth very grievously as a learned b Bucanus Loc. 48. Divine well noteth 1 Because he contemneth not any humane but a divine edict the expresse commandement of the Lord of life Doe this in remembrance of me 2 Because he little esteemeth the remembrance of Christ his death by which we are redeemed 3 Because he neglecteth the communion of the body and bloud of Christ 4 Because he sheweth himselfe to be none of the number of Christs disciples I beseech you dearely beloved lay vp these things in your harts let this day be the beginning of your reformatioÌ„ resolue from hence forth to perfourme your due obedience to God in this place to poure forth your praiers before him to heare his holy word and to frequent the Lords table whereby faith in his death and passion you may receiue many a gracious blessing forgiuenes of your sinnes your reconciliation with God the death of iniquity in you and the assured pledge of eternall life I haue now by occasion of SION and IERVSALEM the place from whence God will speake vnto yâ—â— exhorted every one of you in particular to come to the Church I pray you note this to be but a part of your duty It is not enough for you to come your selues to the Church you must sollicite and exhort others to come likewise Fathers must bring their children Masters must bring their Servants For old and yong should come My warrant for what I say I take out of Ioel. 2.15 16. Calla solemne assembly gather the people sanctifie the congregation gather the elders assemble the childreÌ„ those that suck the breasts Marke I beseech you Children and such as sucke the breasts must be assembled You must haue the spirit of resolution to say with Ioshua cha 24.15 I my house will serue the LORD Your duty is yet further extended beyond your children servants to your neighbours also strangers if they come in your way This we may learne out of the prophecies of Esay Micah and Zacharie First Esay 2.3 The faithfull shall say Come and let vs go vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his waies we wil walke in his pathes for the law shall go forth of SION and the word of the Lord from IERVSALEM Againe Micah 4.2 You shall finde the very same exhortation made by the faithfull and in the same words Come and let vs go vp to the mountaine of the Lord to the house of the God of Iacob c. The Prophet Zachary chap. 8.21 for summe and substance speaketh the same thing They that dwell in one towne shall go vnto another saying vp let vs go and pray before the LORD seeke the LORD of hoastes I will go also Thus farre of the place from whence the Lord speaketh expressed by two names Sion and Ierusalem THE FIFTH LECTVRE AMOS 1.2 And he said the LORD shall roare from SION and vtter his voice from IERVSALEM and the dwelling places of the shepheards shall perish and the top of CARMEL shall wither OF the speaker place from whence he speaketh I haue heretofore spokeÌ„ Now proceed we to the sequels of the speech which shall for this time bee the ground of my discourse The dwelling places of the shepheards shall perish So doe the words sound for their substance Yet after the letter in the originall Hebrew copie we are to read otherwise the fruitfull or pleasant places of the shepheards haue mourned Let vs briefly take a view of the words as they lie in order The dwelling places So is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 englished not vnfitly For though properly it signifieth fruitfull and pleasant fields and pastures yet because shepheards did vse in the wildernesse neere vnto such fields pastures to erect themselues little cottages and cabins that they might bee at hand to defend their harmelesse sheepe from savage and ravenous beasts it may here well be englished the dwelling places
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 instruments For thus make they their confession before the LORD of heauen and
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
Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did violate the mothers wombe which reading may haue reference to the nativity of Iacob and Esau borne at one birth of their mother Rebekah And then the meaning is that the Edomites Esau's posterity neglecting that bond knot of brotherhood and consanguinity did exercise rigour and cruelty against the Israelites Iacobs posterity or it may haue reference to a savage and outragious cruelty as if the Edomites were here noted for ripping vp mothers wombs or women with childe in Israel That such cruelty was vsed by the Ammonites it is plaine by the 13. verse of this chapter But this text in the original doth not fasteÌ„ this blame vpon the Edomites and I loue not to force my text I wil not trouble you with other expositions The originall 〈…〉 â—â—rrupt his compassions The sense and meaning is wâ—ll â—â—ndâ—ed and delivered in our receiued English Bibles He did cast of all pitie Is Edom here condemned for corrupting his compassions for casting of all pitie The lesson hence to be commended to your Christian considerations is this Vnmercifulnesse is a sinne hatefull vnto God I could bring you many places out of holy writ for the confirmation of this doctrine But two only or three and they but touched shall serue for this present In Iob 6.14 the vnmercifull are noted to haue forsaken the feare of the Almightie In Rom. 1.31 among such as God hath giuen vp to a reprobate minde to commit things worthy of death the vnmercifull are named In Iames 2.13 a punishment is denounced to the vnmercifull There shall be iudgement mercilesse to him that sheweth no mercy These few texts of Scripture doe plentifully establish my doctrine Vnmercifulnesse is a sinne hatefull vnto God If any will aske me what is this vnmercifulnes whereof I now speake my answer shall be out of the learned Out of o Apud Aquin 22. qu. 118.8.3 Isidore that it is one of the nine daughters of covetousnesse Out of p 22. qu. 159 1. 2. 2. Aquinas that it is the withholding of a deed of charitie an q 22. qu. 118.8.3 obduration or the hardning of the heart against mercy Out of r Comment in hunc locuÌ„ Mercer that it is a breach of natures law and an abolishing of all kindnesse And so I come to make some vse of this doctrine The vse is to stirre vs vp to the exercises of humanity mercy I will not now make any long declamation against inhumanitie and vnmercifulnesse yet my text requireth that I speake somewhat to it There was a time when righteousnesse seemed to be taken vp into the clouds and the earth to be void of it It was in the daies of the Prophet Esay He then cryed out chap. 45.8 O yee heavens send the dew from aboue and let the cloudes drop downe righteousnesse The time is now when loue seemeth to be taken vp into the cloudes and the earth to bee void of it Now may we cry out O yee heavens send the dew from aboue let the cloudes drop downe Iouâ— that the 〈…〉 obâ—rlisâ—â— Nabals of this present generation may now at length knowe that they are not borne for themselues only but for their poore neighbours also Your poore neighbours who stand in need of you by very prerogatiue of mankind haue an interest in your succour and service But it may be that some are so farre from all humanitie that this prerogatiue of mankind will not moue them to doe any worke of charitie Such hard hearts let them heare what the law is Deut. 15.7 If one of thy brethren with thee be poore within any of thy gates in thy land which the LORD thy God giâ—eth thee thou shalt not harden thine hearts nor shut thine hand from thy poore brother But thou shalt open thy hand vnto him shalt lend him sufficient for his need I knowe flesh and blood will obiect Shall I lend my neighbour sufficient for his need I soone exhaust my substance and liue in wâ—nâ— my selfe I reply O thou of little faith why fearest thou Looke backe vpon the blessing of God relie vpon it he through his benediction will make thee large recoÌ„pense Of this thou maist be assured if thou wilt haue recourse to the fore cited chapter Deut 15.10 There art thou infallibly promised for thy almes deeds done to the needy that the LORD thy God shall blesse thee in all thy workes and in all that thou puttest thine hand to My exhortation is no other then that of the Prophet Esai chap. 58.7 Deale thy bread to the 〈◊〉 bring the poore wanderer to thine house If thou seest him naked cover him hee is thine owne flesh hide not thy selfe from him Thy liberalitie will bring thee great advantage whereof thou wilt not doubt if thou consider the â—ext verse Thy light shal breake forth as the morning thy health shall grow speedily thy righteousnesse shall goe before thee the glorie of the LORD shall embrace thee Seest thou not an heape of blessings one vpon another Looke into the booke of Psalmes In the beginning of the 41. Psal many a sweet promise is made thee coÌ„ditionally that thou 〈…〉 LOâ—D shall deliver thee in the 〈…〉 preserue thee aliue hee shall bliâ—◠〈◊〉 â—pon 〈◊〉 earth he will not deliver thee to the will of thine 〈…〉 will strengthen thee vpon thy bad of sorrow and will 〈…〉 of thy sickâ—â—â—se I might wearie you and my selfe in the pursuit of this point Here I stop my course with recommendatioÌ„ of one only place that a very remâ—â—keable one Prov. 19.17 He that hath mercy vpon the poore â—â—deth to the LORD and the LORD will recompense 〈◊〉 â—hat which he hath giuen Behold and â—ee how gracious and good the LORD is If you show pitie and compassion vpon the poore God will recoÌ„pense you to the full yea in the largenes of his mercies he will reward you plentifully It wâ—â— grâ—â—e â—xhortation of a Å¿ Tobitto his sonne Tobias cap. 4.7 father to his sonne Giue 〈…〉 gâ—â—st almes let not thine eie 〈…〉 poore lâ—â—st that God turne his 〈…〉 according to thy substance if thou haâ—◠〈◊〉 a little 〈◊〉 not afraid to giue a little So shalt thou lay vp a good store for thy selfe against the day of necessitie Almes will 〈…〉 from death and will not suffer thee to come into the place of darknesse Almâ—s is a good gift before the most high to all them which vse it Vse it I beseech you in the bowels of our LORD and Saviour Iesus Christ Bee yee not like Edom in my text Corrupt not your compassions cast not of al pitie suffer yee one with another loue as brethren be pitifull be courâ—â—ous doe yee good to all men and faint not great shall be your reward in heaven This your service will bee acceptable vnto God God for it will giue you his blessing God will blesse you for the time of your being here and when the day of
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 honour of this city they that were aliue wheÌ„ Ierusalem flourished to haue q Psal 48 1â— numbred her towers to haue considered her walles to haue marked her bulwarks and to haue told their posterity of it might haue made a report scarsly to haue beene beleeued This we knowe by Psal 48.4 5. When the Kings of the earth were gathered together and saw it they marvelled they were astonied and suddainely driven backe Thus is Ierusalem taken literally It is also taken spiritually for the Church either militant here on earth or Triumphant in heaven For the Church Militant Psal 128.5 Thou shalt see the wealth of Ierusalem all thy life long And for the Church Triumphant Gal. 4.26 Ierusalem which is aboue is free The Catholique Church Militant and Triumphant is called Ierusalem because Ierusalem was a type thereof Ierusalem was a type of the Catholike Church in sundry respects 1 God did choose Ierusalem aboue al other places of the earth to r Psal 132.13 Psal 135.21 dwell in So the Catholike Church the companie of the predestinate God hath chosen to be a peculiar people vnto himselfe 2 Ierusalem is a city Å¿ Ps 122.3 compact in it selfe by reason of the bond of loue and order among the Citizens So the faithfull the members of the Catholike Church are linked together by the bond of one Spirit 3 Ierusalem was the place of Gods sanctuarie the place of his presence and worship where the promise of the seed of the woman was preserved till the comming of the Messias Now the Catholike Church is in the roome thereof In the Catholike Church we must seeke the presence of God the word of life 4 In Ierusalem was the t Psal 122.5 throne of David So in the Catholike Church is the throne and scepter of CHRIST figured by the Kingdome of David 5 The commendation of Ierusalem was the subiection obedience of her citizens The Catholike Church hath her citizens too Eph. 2.19 and they doe yeeld voluntarie obedience and subiection to Christ their King 6 In Ierusalem the names of the citizens were inrolled in a register So the names of all the members of the Catholike Church are inrolled in the booke of life Revel 20.15 You see now what Ierusalem is literally and what spiritually Literally it is that much honoured City in Iudea the u Ps 46.4 City of God even the sanctuary of the tabernacle of the most High Spiritually it is the holy Church of Christ either his Church Militant on earth or his Church Triumphant in Heaven Now the Ierusalem in my text from whence the LORD is said to vtter his voice is either Ierusalem in the literall or Ierusalem in the spirituall vnderstanding it is either Ierusalem the mother city of Iudea or Ierusalem the Church of Christ Militant vpon earth or Ierusalem aboue the most proper place of Gods residence So that Ierusalem here is the same with Sion an exposition of Sion The LORD shall roare from Sion that is in other words The LORD shall vtter his voice from Ierusalem Marke I beseech you beloved in the LORD The LORD shall roare not from Dan and Bethel where Ieroboams calues were worshipped but from Sion the mountaine of his holines and hee shall vtter his voice not from Samaria drunken with Idolatrie but from Ierusalem the x Zach. 8.3 city of truth wherein the puritie of Gods worship did gloriously shine Wee may take from hence this lesson Sion and Ierusalem are to be frequented that thence hearing God speake vnto vs we may learne what his holy will is To speake more plainely This is the lesson which I commend vnto you The place where God is served and the exercises of his religion are practised must be carefully frequented That I may the more easily perswade you to come vnto and to frequent this place this house of God his holy Church and Temple I bring you a guid This guid is a King and leads you the way the blessed King David I beseech you marke his affection Psal 84.1 O LORD of hoasts how amiable are thy tabernacles My soule longeth yea fainteth for thy courts Mark his loue Psa 26.8 O LORD I haue loued the habitation of thine house and the place where thine honour dwelleth Marke the earnestnes of his zeale Psal 42.1.2 As the Hart brayeth for the rivers of water so panteth my soule after thee O God My soule thirsteth for God even for the living God when shall I come and appeare before the presence of God Let this holy King King David be that patterne of your imitation Beloued you must haue an earnest loue and desire to serue God in the assembly of his Saints you must much esteeme of the publike exercise of religion It is Gods effectuall instrumeÌ„t and meane to nourish and begâ—t you to the hope of a better life In what case then are you when you absent your selues from this and the like holy assemblies when either you come hither carelesly or else do gracelesly contemne this place Here is Sion here is Ierusalem here God speaketh to you in the language of Canaan and here may you speake to him againe with your owne mouthes It is every mans duty the dutie of everyone that loues God to come vnto Gods house his house of prayer In this respect thus saith the LORD Esay 56.7 Mine house shall bee called the house of prayer for all people For all people there is no difference betweene the y Galat. 3.28 Iew and the Grecian betweene the bond the free betweene the male and the female for our LORD who is LORD over all z Rom. 10.12 is rich vnto all that call vpon him Mine house shall be called an house of prayer for all people To imprint this sentence in your heartes it is repeated vnto you Mat. 21.13 Where Iesus Christ to the mony changers doue-sellers whom he found in the Temple vseth this speech It is written mine house shall be called an house of prayer but yee haue made it a den of theeues Iunius his note vpon the place is good Qui domo Dei non vtitur ad orationis domum is eò devenit vt speluncam latronâ—m efficiat cam Whosoever vseth not the house of God for a house of prayer hee commeth thither to make it a denne of theeues Let vs take heed beloved in the Lord wheÌ„soever we come vnto the Church the house of God that we be not partakers of thiâ— sharpe censure Ecclesiastes chap. 4.17 giuâ—â—â— a profitable caveat Take heed to thy feet when thou enterest into the house of God intimating thus much that of duty we are to enter into the house of God Though the Temple in Ierusalem and all the worship in ceremonies that was annexed to it are taken away yet iâ— Solomons caveat good for vs still Take heed to thy feet when thou enterest into the house of God For we also haue Gods house where hee is chiefly to be
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
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
shall not want It is spoken to our never ending comfort by our blessed Saviour Matth. 10.29 Are not two sparrows sold for a farthing one of them falleth not on the ground without your father Feare yee not therefore yee are of more value then many sparrowes In the same place he further assureth that all the haires of our head are numbred Doth Gods care reach to the falling of the haires of our hâ—â—d 〈◊〉 can we doubt of 〈…〉 rule and government in 〈…〉 â—â—mightie God for his vnlimited power 〈◊〉 all things in the world and ruleth them pro liberâ—â—â—◠〈◊〉 sua even as he listeth The third degree by which wee may discerne the act of divine providence I called gradum ordinationis the degree of ordination or direction It implieth thus much that God of his admirable wisdome ordeineth setteth in order whatsoever things in the world seeme to be most out of order hee bringeth them all to his chiefly intended end all must make for his glorie 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 meanes vnto the end thirdly hee directeth the meanes so disposed To discourse of these particulars severally would carry mee beyond my time and your patience I will but only touch the generall which was God of his admirable wisdome ordaineth or setteth in order whatsoever things in the world seem to be most out of order he bringeth them all to his chiefly intended end they al make for his glorie Herevpon dependeth the truth of my propounded doctrine inviolable No calamitie 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 shal never be able to prevaile against it that God by his wonderfull providence maintaineth and preserueth ruleth governeth ordereth disposeth and directeth al things in this world even to the very haires of our heads it cannot be that any calamitie or misery should befall any one of vs by adventure by hap-hazzard by chance by fortune The Epicure in the booke of Iob 22.13 was in a fowle errour to thinke that God walking in the circle of heaven cannot through the darke cloudes see our misdoings iudge vs for them Dearely beloued wee may not thinke our God to bee a m See Lect. 1. pag. 10. God to halfes and in part only a God aboue and not beneath the moone a God vpon the mountaines and not in the valleys a God in the greater and not in the lesser employments We may not thus thinke Wee haue liued long enough to haue learned better things out of Amos 9. Ierem. 23. Psal 139. that God is every where present and that there is no evasion from him 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 captivitie no place of any secrecie any where is able to hide vs from the presence of God We haue learned Zach. 4.10 that God hath seaven eies which goe through the whole world You may interpret them with me many millions of eyes Hee is * Hieroymus in illud Psal 94.9 Qui plantavit aurem non audiet aut qui finxit oculum noÌ„ coÌ„siderat Ego autem dico quod Deus totus OCVLVS est totus MANVS est totus PES est Totus OCVLVS est quia omnia videt Totus MANVS est quia omnia operatur Totus PES est quia ubique est totus OCVLVS altogether eye for he saith all things We haue learned Esai 40.12 that God hath hands to measure the waters and to span the heavens You may interpret it with me that he hath many millions of hands He is totus MANVS altogether hand for hee worketh all things We haue learned Matth. 5.35 that God hath feete to set vpon his footstoole You may interpret it with mee that hee hath many millions of feet Hee is totus PES altogether foote for he is every where We shall then be very iniurious to God if we deny him the oversight of the smallest matters The holy Scriptures doe evidently shew that he examineth the least moments and titles in the world that we can imagine n Suprà pag. 10. to a handfull of meale to a cruse of oyle in a poore widowes house to the falling of sparrowes to the ground to the clothing of the grasse in the field to the feeding of the birds of the aire to the calving of hindes to the numbring of the haires of our heads Wherefore dearely beloued in the LORD whatsoever calamitie or miserie hath already seised vpon vs or shall hereafter overtake vs let vs not lay it vpon blind Fortune but looke wee to the hand that striketh vs. Hee who is noted in my text to cut off the inhabitant of Bikeath-Aven him that holdeth the scepter out of 〈…〉 that for our 〈◊〉 bringeth vpon vs 〈…〉 The late 〈…〉 â—â—ging vpon this land to the vtter destruction of greâ—â— store of cattell and much people and the late rot of sheepe in this other places of this land are Gods visitations vpon vs for our sinnes and admonishments for vs to amend our liues Shall there be evill in a city and the Lord hath not done it saith Amos chap. 3.6 It 's out of question there is no evill in the city no not in the world but the LORDS finger is in it and that iustly for our sinnes sake What remaineth but that we rent our hearts and turne vnto the LORD our God He is gracious mercifull slow to anger of great kindnes and repenteth him of evill How knowe we whether hee will returne and repent and leaue a blessing behinde him for vs Let vs therefore go boldly vnto the throne of grace that we may receiue mercy and finde grace to helpe in time of need THE ELEVENTH LECTVRE AMOS 1.5 The people of Aram shall goe into captivity vnto Kir saith the LORD WEe goe on with that which yet remaineth vnexpounded in this 5. verse The people of Aram Aram registred Gen. 10.22 to be one of the sonnes of Sem was the father author or founder of the Aramites or Syrians a Tremellius Willet in Genes 10.22 whereof it is that the Scythians after their return out of Asia and Syria were called Aramâ—â— Aramites Plin. lib. 6. cap. 17. This country of Aram or Syria was divided into sundry regions 2. Sam. 10.8 You may read of Aram Soba Aram Rehob Aram Ishtob and Arum Maacah from which provinces there went a multitude of Aramites to aid the Ammonites in their warre against King David The successe of their expedition is recorded ver the 18. David destroyed seaven hundred chariots of the Aramites and forty thousand horsemen So let them all perish who make head and band themselues together against the
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
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
doe cal for vengeance to light vpon the doers of them But what of other sinnes Doe not they cry also Are they dumbe No saith Gregorie Moral 5. cap. 8. Omnis namque iniquitas apud secreta Dei iudicia habet voces suas Every iniquitie hath a voice to discover it selfe before God his secret iudgements Not a voice only but feet also yea and the wings too to make way into Heaven for vengeance * Dr. King B. of LondoÌ„ vpon Ion. lect 2 Every sinne is of â— high elevation it ascends aboue the top of Carmel it aspireth and presseth before the Maiestie of Gods owne throne God complaineth of Niniveh Ion. 1.2 Their wickednesse is come vp before me Hee telleth Sennacherib 2. King 19.28 and Esai 27.29 Thy tumult is come vp into mine eares The Prophet Oded 2. Chron 28.9 saith to the Israelites of their rage that it reacheth vp to heaven You see as well a sublimitie and reach of sinne as a loudnesse and vocalitie of it As it hath a voice so hath it feete so hath it wings as it cryeth so it runneth so it flieth into heaven all to fetch downe vengeance against vs the miserable and wretched actors of it Our wickednesse what it is and in what elevation of heighth whether it be modest or impudent private or publicke whether it speaketh or cryeth standeth or goeth lyeth like an aspe in her hole or flyeth like a fiery serpent into the presence of God your selues be iudges Recall to your remembrances the iudgements of the LORD The anger of the cloudes hath beene powred downe vpon our heads both with aboundance with violence b Psal 93.3 The flouds haue lifted vp the flouds haue lifted vp their voice the flouds haue lifted vp their waues the waues of the Sea haue beene marvailous Her surges haue broken downe her walles yea haue gone over her walls to the losse of the precious liues of many of our brethren The arrowes of a wofull pestilence haue beene cast abroad at large in all the quarters of our realme even to the emptying and dispeopling of some part thereof Treasons against our King and country mightie monstrous prodigious haue beene plotted by a number of Lyons whelps lurking in their dennes and watching their houre to vndoe vs. All these things and other like visitations haue beene accomplished amongst vs for our sinnes and yet wee amend not Yea we grow worse and worse Wee fleete from sinne to sinne as a flie shifteth from sore to sore Wee tempt the LORD wee murmure we lust we commit idolatrie wee serue the flesh we sit downe to eate and rise to play of bloodshed of blasphemie rage against God of oppression of extortion of fraud against poore labourers of anger of bitternesse of wrath of strife of malice publicke infamous and enormous sinnes wee make no conscience we commit them with greedinesse wee drawe them on as with 〈◊〉 we glorie in them as if wee had even sold our selues to 〈…〉 before the LORD LORD whether will we 〈◊〉 we frozen in our sinnes and growâ—◠〈◊〉 Que 〈…〉 câ—â—â—â—ittie tot facit passus ad inforâ—â—â— saith c Pet. de palâ— de Thes N. par aestival enarr 2. in Dom. 16. Tri. one Looke how many sinnes a man committeth so many steps he goeth towards Hell Yea say I for every sinne we commit we deserue to be throwne headlong into Hell fire What shall we doe then and brethren what shall wee doe Our LORD God telleth vs what is best Ezech. 18.30 Returne cause others to turne away from al our transgressions so shall not iniquitie be your destruction verse 31. Cast away from you all your transgressions whereby you haue transgressed and make you a new heart and a new spirit for why should you die 32. I desire not the death of him that dieth saith the LORD God returne you therefore and liâ—â— Can there be a sweeter invitation Come therefore ioine 〈◊〉 heart stand together d Ezech. 18.27 tâ—rne we 〈…〉 and doe we that which is lawfull and right that we may saue our soules aliue Come let vs e vers 28. turne away from all the transgressions that we haue committed so shall wee surely liue we shall not die And this wee will the sooner endeavour to doe if wee imprint in our heartâ— my propounded doctrine It is proper to the LORD to execute vengeance vpon the wicked for their sinnes Thus much of the first vse which was to lesson vs to looke heedfully to our feet that we walke not in the way of sinners to partake with them in their sinnes I proceed Is it true Is it proper to God to execute vengeance vpon the wicked for their sinnes Here then in the second place we are admonished not to intermedle in the Lords office It is his office to execute veÌ„geance We therefore may not interpose our selues If a brother a neighbour or a stranger hath done vs any wrong we must forgiue him must leaue revengement to God to whom it appertaineth We must leaue revengement to God to whom it appertaineth and forgiue our enimies What Forgiue our enimies How can flesh and blood endure it Well it should bee endured and many reasons there are to induce vs to so Christian an office The first is The forgiuenes of our own sins Whereof thus saith our Saviour Luk. 6.37 Forgiue and you shall be forgiven f Per. de Palu serm aâ—stiv enarr in DoÌ„ 22. Ttin Ideo libenter debemus dimittere parvum vt Deus dimittat nobis magnum we ought willingly to forgiue vnto our neighbour a small matter that God may forgiue vs our great offences Look what grace and indulgence we shew vnto our neighbours the like will God shew vnto vs. What els is said Luk. 6.38 With what measure you mete with the same shall it be measured to you againe Whereof I cannot giue a plainer exposition theÌ„ in our Saviours words Mat. 6.14 15. If yee do forgiue men their trespasses your heavenly Father will also forgiue you But if yee do not forgiue men their trespasses no more wil your Father forgiue you your trespasses A second reason why we should forgiue our enimies is that when we make our prayers vnto God we our selues may bee heard For God heareth not the praiers of such as do abide in raÌ„cour and will not forgiue their enimies It 's well said of an g Augustin ancient Qui non vult dimittere fratri suâ— non speret orationis effectum Whosoever he be that will not forgiue his brother let him not hope for any good successe in his prayer h Ambros Another saith Si inturiam non dimittis qua tibi facta est orationem pro te non facis sed maledictionem super te inducis If thou forgiue not the iniury which they neighbour hath done thee when thou prayest thou makest not any praier for thy selfe but doest bring a malediction or curse vpon
heard in Rabbah the noise of warre shall bee heard there and I will make it a dwelling place for Camels a sheepecoate an heape of desolation Must Rabbah the chiefe city of the kingdome be measured with the line of desolation It yeelds vs this doctrine It is not the greatnes of a city that can be a safegard vnto it if God his vnappeaseable wrath breake out against it for its sinnes For confirmation of this doctrine I need not send you to the old world to behold the ruines of cities there There may you see the city which Caine built Gen. 4.17 and whatsoever other cities were erected betweene that time and the floud you may see them all swept away with the floud After the floud you may see Sodom and Gomorah with other cities of that plaine overthrowne with brimstone fire froÌ„ the LORD out of Heaven Gen. 19.24 I need not present you with other like desolations of cities townes or villages wrought by Almighty God in the daies of old This one chapter first chapter of this prophecy of Amos yeelds vnto vs plentifull proofe for this point Here haue we seene desolation vpon desolation not the shaking only but the overthrow of foure states namely of the Syrians of the Philistines of the Tyrians and of the Edomites In the state of the Syrians we haue seene the ruines of the house of Hazael and of the palaces of Ben-hadad and of Damascus and of Bikeath-Aven and of Beth-eden and of Aram vers 4.5 In the state of the Philistines we haue viewed the rubbish of Azzah and the palaces thereof of Ashdod also of Ashkelou and of Ekron vers 7.8 In the state of the Tyrians we haue beheld the wast done vpon the proud 〈…〉 vers 10. In the state of the Edomites we 〈◊〉 considered the destruction of Teman and Bozrah vers 〈…〉 which do evidently and strongly proclaime vnto vs the truth of my propounded doctrine namely that It is not the greatnesse of a city that can be a safegard vnto it if God his vnappeasable 〈◊〉 breake out against it for it's sinnes One vse of this doctrine is to lesson vs that wee put not any confidence in any worldly helpe but that so wee vse all good meanes of our defense that still wee rely vpon the LORD for strength and successe thereby A second vse is to put vs in mind of the feareful punishments which God layeth vpon 〈◊〉 for sinne He devoureth their cities throweth downe their strong holds and spares them not Hath God dealt thus with strong cities and shal poore villages escape If the secure worldling shall here obiect that our daies are the daies of peace that our King is a King of peace that peace is in all our ports in all our quarters in all our dwelling places and that therefore there is no need to feare the subversion either of our cities or of our villages to such I must answer in the Prophet Esaies wordes chap. 48.22 There is b Esai 57.21 no peace to the wicked saith the LORD No peace to the wicked For though God the c Rom. 15.33 God of peace which d Psal 46.9 maketh an end of warre in all the world and breaketh the bow and knappeth the speare asunder and burneth the chariots with fire doth now protect vs froÌ„ forraine invasion and hostilitie yet being e Amos 3.13 Deus exercituum a God of hosts he hath armies of another kinde at command to worke the suddaine subversion and overthrow of all our dwellings Hereof hath God made good proofe in these our daies To say nothing of his arrow of pestilence which is grandis terror mortalium the great terrour of men as being Deathes chiefe pursuivant and sumner who in Iob 18.14 is called Rex Terrorum the King of feares to say nothing of this arrow how it hath for these f This SermoÌ„ was preached A. D. 1610. Ian. 13. seaven yeares roved vp and downe to markes farre and neere from citie to village and from village to citie to the killing of many thousands of our brethren and sisters yet is not put vp into the quiver to say nothing now of this arrow because it strikes mens persons and spares their houses will you be pleased to looke back vpon those swellings of waters which of late g A. Ch. 1607. within these foure yeares brake out into the bosome of the firme land in diverse parts of this Realme Then must you acknowledge with me that God hath an army of waters whereby at his pleasure he can overthrow our dwelling houses Beloved I could here make report vnto you from beyond the seas out of Germanie of strange and marvailous inundations deluges and overflowings of waters how about h A. C. 1595. Ianson Gallobelg Tom. 3. lib. 12. p. 172 this time fifteene yeares in the plaines neere vnto Colen Mentz and Franckford by a suddaine floud non modò horrea stabula nullo firmo nixa fundamento sed firmissima etiam aedificia not only barnes and stables which had no firme foundation but the surest and strongest edifices and buildings were violently carried away I could tell you of much more harme of that yeares floud how in i Ianson ibid. pag. 180. Berenburg a towne vpon the river Sala in the principalitie of Anhalt k Ibid. p. 183. CentuÌ„ sexaginta aedes funditùs eversae fuerunt One hundred and threescore houses were vtterly overthrowne But what need wee goe so farre for examples of this kind whereof Almightie God hath sent home vnto vs such plentie Reflect we our eies vpon our owne harmes vpon the harmes done to many of our neighbours in the late fore-mentioned floud to the overthrowing breaking downe l See the Report of flouds in England An Ch 1607. of whole townes and villages yea of m See Wofull newes of flouds C. 1. a. 26. parishes in one n Mâ—nmouth shire Shire and wee cannot but grant it for a truth that God hath his armies of waters whereby at his pleasure he can overthrow our dwelling houses But what is this to some of vs who are seated vpon an hill farre enough from any dangers by invndations or overflowings of waters Beloved in the LORD of such minde were they of the old world who did eate drinke married wiues and gaue in marriage vnto the day that Noah went into the Arke But what becâ—me of them Our Saviour Christ will tell you Luk. 17.27 The 〈…〉 and destroyed them But God hath made a covenant with man and will remember it That there shall bee no more waters of a flood to destroy all flesh Gen. 9.15 It is true there shall be no more waters of a flood to destroy all flesh that is there shall bee no more an vniversall flood to cover the face of the whole earth there shall bee no more generale diluviuÌ„ invnd tus obruens vniversam terram But here is no exemption for particular cities