I will breake the barre of Damascus I the LORD will with my mightie power breake Lay wast coÌ„sume the barre barre for barres even all the munition and strength of Damascus of the chiâ—â—â—st city of Syria the country adioyning Must Damascus the strongest city of all Syria haue her barres broken Must shee be laid wast and spoiled Here fixing the eies of our minds vpon the power of the LORD learne we this lesson There is no thing nor creature able to withstand Gods power or to let his purpose Nothing not gates of brasse nor barres of yron these he breaketh asunder Psal 107.16 No creature What creature more mightie then a King Yet in the day of his wrath God woundeth Kingâ— witnesse the Psalmist 110.5 Doth he wound Kings yea he slayeth mightie Kings Psal 135.10 136.18 My text avoweth the same in one of the next clauses where God threatneth to the mightie King of Syria a cutting off I will cut of him that holdeth the scepter out of Beth-eden These few now alleaged instances doe sufficiently though briefly confirme my propounded doctrine There is no thing nor creature able to withstand Gods power or to let his purpose The reason hereof is because God only is omnipotent and whatsoever else is in the world it is weake and vnable to resist Of Gods omnipotencie we make our daily profession in the first article of our beleefe professing him to be God the Father Almightie In which profession wee doe not exclude either the Sonne or Holy Ghost from omnipotencie For God the Father who imparteth his Godhead vnto the Sonne and to the Holy Ghost doth communicate the proprieties of his Godhead to them also And therefore our beleefe is that as the Father is Almightie so the Sonne is Almightie and the Holy Ghost is Almightie too Now God is said to be omnipotent or Almightie in two respects First because he is able to doe whatsoever he will Secondly because hee is able to doe more then he will For the first that God is able to doe whatsoever he will who but the man possessed with the spirit of Atheisme and infidelitie dares deny This truth being expresly delivered twise in the booke of Psalmes First Psal 115.3 Our God in heaven doth whatsoever hee will againe Psal 135.6 Whatsoever pleaseth the LORD that doth he in heaven in earth in the sea in all the depthes For the second that God is able to doe more then hee will doe every Christian acquainted with the Evangelicall story doth acknowledge it It is plaine by Iohn Baptists reproofe of the Pharisees and Sadducees Matth. 3.9 Thinke not to say within your selues we haue Abraham to our Father for I say vnto you that God is able of these stones to raise vp childreÌ„ vnto Abraham Able but will not So likewise when Christ was betrayed the story Matth. 26.53 is that God the Father could haue giveÌ„ him more then twelue legions of Angels to haue delivered him Hee could but would not The like may be said of many other things The Father was able to haue created another world yea a thousand worlds Was able but would not You see for Gods omnipotencie that he is able to do whatsoever he will do yea that he is able to do more then he will do God only is omnipotent whatsoever els is in the world it 's weake vnable to resist which is the very summe of my doctrine already propounded and confirmed There is no thing nor creature able to withstand Gods power or to let his purpose For as Iob saith chap. 9.13 The most mighty helps do stoope vnder Gods anger This is it which Nabuchodonosor Dan. 4.34 35. coÌ„fesseth In comparison of the most high who liveth for ever whose power is an everlasting power whose kingdome is froÌ„ generatioÌ„ to generatioÌ„ all the inhabitaÌ„ts of the earth are reputed as nothing according to his will he worketh in the army of heaven and in the inhabitants of the earth and none can stay his hand nor say vnto him what doest thou This is it whereat S. Paul aimeth in his question demanded Rom. 9.19 Who hath resisted the will of God And this is it which Iob intendeth chap. 9.4 demanding a like question who hath beene fierce against God and hath prospered I will not further amplifie this point it must stand good against all the might and strength of this world There is no thing nor creature able to withstand Gods power or to let his purpose Now let vs consider some duties wherevnto we are moved by this doctrine of Gods omnipotencie 1 Is there no thing nor creature able to withstand Gods power or to let his purpose Learne we froÌ„ hence crue humiliation that same Christian vertue to which S. Peter 1. ep 5.6 giues his exhortation Humble your selues vnder the mighty hand of God What are we beloved but by nature in our selues most wretched conceived and borne in sin hitherto running on in wickednes dayly rebelling against God against Almighty God against him who alone is able to do whatsoever he will able to do more then he will able to cast both body and soule into hell fire Let the consideration of this our wretched estate worke in vs the fruits of true humiliatioÌ„ This true humiliation standeth in our practise of three things 1. The sorrow of our heart wherby we are displeased with our selues and ashamed in respect of our sinnes 2. Our confession to God in which we must also doe three things 1. We must acknowledge all our maine sins originall and actuall 2. We must acknowledge our guiltinesse before God 3. We must acknowledge our iust damnation for sinne The third thing in our humiliation is our supplication to bee made to God for mercy which must be with all possible earnestnes as in a matter of life and death A patterne whereof I present vnto you Dan. 9.17 18 19. O our God heare the praiers of vs thy servants and our supplications and cause thy face to shine vpon vs. O our God encline thine eare to vs and heare vs open thine eies and behold our miseries we do not present our supplications before thee for our own righteousnesse but for thy great teÌ„der mercies O LORD heare vs O LORD forgiue vs O LORD consider and do it differ not thy mercies for thine owne sake O our God Thus beloved if wee humble our selues vnder the hand of Almighty God God will lift vs vp 2 Is there no thing nor creature able to withstand Gods power or to let his purpose Learne we from hence to treÌ„ble at Gods iudgements to feare them to stand in awe of them to quake quiver at them For as God is so are his iudgements God is terrible and his iudgements are terrible God is terrible in the assembly of his Saints Psal 88.8 terrible in his workes Psal 66.3 terrible in his doings toward the sonnes of men Psal 66.5 terrible to the Kings of the earth Psalm 76.13 To passe over
neither Empire nor Kingdome nor place in them of dignitie prioritie or preeminence Ecclesiasticall or politique is gottē by the industrie wisedome wit or strength of man but that all are administred ruled and governed by the deputation and ordination of the highest power God almightie A second vse is to stop blasphemous mouthes such as are evermore open against heaven with i Cic. de nat Deor. Epicurus and k Cic. ibid. Diagoras and their adherents to affirme that the God of heaven in as much as he is absolutely blessed is not to trouble himselfe with cares for this lower world that it standeth not with Gods maiestie to care for the vile abiect and despised things of this world This impious rabble and Sathans brood doe think that all things below the moone are ruled by their blind Goddesse Fortune and by Chance Heere must I beseech you to let your hearts bee ioined with mine in the consideration of God his sweet never sleeping care and providence over this lower world Let vs not suppose our God to be a God to halfes and in part only a God aboue and not beneath the moone a God vpon the mountaines and not in the vallies a God in the greater not in the lesser employments The holy scriptures doe teach vs that our God examineth the lest moments and titles in the world that we can imagin to a l 1 King 17.14 handfull of meale to a m Ibid. cruse of oyle in a poore widdows house to the falling of n Matth. 10.29 sparrows to the ground to the o Matth. 6.26 feeding of the birds of the aire to the p Psal 29.9 calving of hinds to the q Matth. 6.30 clothing of the grasse of the field to the r Luk. 12 7. numbring of the haires of four heads to the trickling of ſ Psal 56.8 teares downe our cheekes Why then are wee troubled with the vaine conceits of luck fortune or chance Why will any man say this fell vnto mee by good lucke or by ill lucke by good fortune or by misfortune by good chance or by mischance We may and should know that in the course of Gods providence all things are determined and regular This is a sure ground we may build vpon it The fish that came to devour Ionas may seeme to haue arrived in that place by chance yet the scripture saith the Lorde had prepared a great fish to swallow Ionas Ion. 1.17 The storme it selfe which droue the pilots to this streight may likewise seeme contingent to the glimse of carnall eies yet the prophet saith I know that for my sake this great tempest is vpon you Ion. 1.12 The fish which Peter tooke might seeme to haue come to the angle by chance yet he brought in his mouth the tribute which Peter paid for his Lord and for himselfe Mat. 17.27 By the diversity of the opinions among the brethren touching the manner of dispatching Ioseph out of the way we may gather that the selling of him into Egypt was but accidentall only agreed vpō by reason of the fit arrival of the merchāts while they were disputing and debating what they were best to do yet saith Ioseph vnto his brethren you sent me not hither but God Gen. 45.8 What may seeme more contingent in our eies then by the glancing of an arrow from the common marke to strike a travailer that passeth by the way yet God himselfe is said to haue delivered the man into the hand of the shooter Exod. 21.13 Some may think it hard fortune that Achab was so strangely made away because a certaine man having bent his bow let slip his arrow at hap hazard without aime at any certaine marke t 1. King 22.34 strooke the King but here wee finde no lucke nor chance at all otherwise then in respect of vs for that the shooter did no more then was denounced to the King by Micheas from Gods owne mouth before the battaile was begunne 1. King 22.17 What in the world can be more casuall then lottery yet Salomon teacheth that when the lots are cast into the lap the providence of God disposeth them Prov. 16.33 See now and acknowledge with me the large extent of Gods good providence Though his dwelling be on high yet abaseth he himselfe to behold vs below From his good providence it is that this day we are here met togither I to preach the word of God you to heare it some of vs to be made partakers of the blessed body and bloud of our Lord and Saviour Iesus Christ Let vs poure out our souls in thankfulnesse before God for this his blessing You are nowe invited to the marriage supper of the lambe every one that wil approach vnto it let him put on his wedding garment A garment nothing like the old ragges of the Gibeonites which deceived Ioshua Ios 9.5 A garment nothing like the suit of apparell which Micah gaue once a year to his Levite Iud. 17.10 A garment nothing like the soft cloathing worne in kings courts Mat. 11.8 But a garment something like the garment of the high Priest which had all the names of the tribes of Israel written vpon his brest Exod. 28.21 For this your garment is nothing else but Christ put on in whose brest and book of merits are written and registred all the names of the faithful but a garment something like Elias Mantle which devided the waters 2. King 2.8 For this your garment is nothing else but Christ put on who devideth your sinnes and punishments that so you may escape from your enimies sin and death but a garment something like the garments of the Israelites in the wildernesse which did not weare 40 yeares together they wandred in the desert yet saith Moses neither their clothes nor their shoes waxed old Deut. 29.5 For this your garment is nothing else but Christ put on whose righteousnes lasteth for ever and his mercies cannot be worne out Having put on this your wedding garment doubte not of your welcome to this great feast maker If any that heareth me this day hath not yet put on his wedding garment but is desirous to learne how to do it let him following S. Paul his coūsaile Rom. 13.12 cast away the workes of darknes put on the armour of light let him walke honestly as in the day not in gluttonie and drunkennesse neither in chambering and wantonnesse nor in strife envying let him take no thought for the flesh to fulfill the lusts of it so shall he put on the Lord Iesus u Psal 24.7 Lift vp your heads you gates and bee you lift vp yee everlasting doors that a guest so richly apparelled may come in sup with the King of glory And the king of glory vouchsafe so to cloth vs all that those gates and everlasting doores may lie open to vs all So at our departure from this vally of mourning we shal haue free and easie passage
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanch. de nat Dei lib. 1. c. 13 not to be pronounced or taken within polluted lips that it is a c Cael. Rhodiginus Lect. antiq lib. â—2 cap. 9. Quem nos DEVM nuÌ„cupamâ— Aegyptij THEVT Persae dicunt SYRE Magorum disciplina ORSI vnde profluxit Oromasis Iam apud Hebraerum geÌ„tem celebre est quatuor vocalium Dei sacrum nomeÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod inde TetragraÌ„maton dicunt alia voce ex primitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatur Arabibus ALLA Sic ZaÌ„c de natura Dei lib. 1. cap. 13. Apud Graecos post Hebraeos nomen Dei neÌ„pe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quatuor constat literis Sic apud Latinos DEVS vnde Hisponi dicunt DIOS Itali IDIO Galli DIEV Germanis quoque Anglis quatuor est literarum GOTT Sic Chaldaeis Syris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arabibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiopibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegyptijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assyrijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magis est Oâ—SI Dalmatis seu Illyriâ—â— BOGI Maometanis Aâ—GD Gentibus in mundo novo repertis ZIMI naâ—â— of foure letters in all tongues and languages and that these foure letters in Hebrew are all d Literae quiescentes letters of Rest to signifie vnto vs that the rest repose and tranquillitie of all the creatures in the world is in God alone that it is a e Zanch. vbi suprà powerful name for the working of miracles and that Christ and Moses had by it done great wonders But my tongue shall never enlarge that which my soule abhorreth such brainsick superstitious and blasphemous inventions Yet this I dare avouch before you that there is some secret in this name It is plaine Exod. 6.3 There the LORD speaking vnto Moses saith I appeared vnto Abraham to Isaac and to Iacob by the name of a strong omnipotent and al sufficient God but by my name Iehovah was I not knowne vnto them I vnfold this secret This great name IEHOVAH first it importeth the eternitie of Gods essence in himselfe that he is f Heb. 23.8 yesterday and today and the same for ever g Apoc. 1.8 which was which is and which is to come Againe it noteth the existence and perfection of all things in God as from whome all creatures in the world haue their h Act. 17.28 life motion and being God is the being of all his creatures not that they are the same that he is but because of i Rom. 11.36 him and in him and by him are all things And last of al it is the Memoriall of God vnto al ages as himselfe calls it Exod. 3.15 the memoriall of his faithfulnesse his truth his constancie in the performance of his promises And therefore whensoever in any of the Prophets God promiseth or threatneth any great matter to assure vs of the most certaine event of such his promise or threatning he addes vnto it his name IEHOVAH In steed of this Hebrew name IEHOVAH the most proper name of God the 70. interpreters of the old Testament doe every where vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greeke name a name of power wel suiting with the living true and only God For hee hath plenum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The power and authority which he hath over all things is soveraigne without controlement He that made the heavens and spread them out like a k Psal 104.2 curtaine to cloath himselfe with light as with a garment he can againe l Esai 50.3 cloath the heaven with darknesse and make a sacke their covering He that made the sea to m Psal 104.3 lay the beames of his chamber therein and n Ierem. 5.22 placed the sand for bounds vnto it by a perpetuall decree not to be passed over howsoever the waues thereof shall rage and roare he can with a worde o Iob. 26.12 smite the pride thereof At his rebuke the flouds shall be turned p Esai 50.2 into a wildernesse the Sea shall be dried vp the fish shall rot for want of water and die for thirst He that made the drie land and so set it vpon q Psal 104.5 fouÌ„dations that it should never moue hee can cover her againe with the deepe as with a garment and so rocke her that shee shall r Psal 107.27 reele to and fro and stacker like a drunken man So powerfull a God may wel be named from power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the absolute LORD ruler and commander of all things This name of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly put for the Hebrew name IEHOVAH coÌ„monly rendred in our English tongue LORD is in the writings of the Apostles simply and absolutely if the learned haue made a Å¿ Zanch. de Attrib lib. 1. c. 17. iust calculation ascribed vnto CHRIST 1000 times and may serue for sufficient proofe of the deitie of CHRIST For it imports thus much that CHRIST the t Heb. 1.3 engraved forme of his Father sitting at the right hand of the Maiestie in the highest places is together with the Father and the Holy Ghost the author and governour of al things and in a very speciall manner he is the heire of the house of God the mightie protector of the Church CHRIST the only begotten SoÌ„ne of God he is the LORD yet so that neither the Father nor the Holy Ghost are excluded from dominion The Father is LORD the Holy Ghost is LORD too For in all the workes of God ad extra so we speak in the schooles but to speake more vnderstandingly to your capacities in al externall works each person of the TRINITIE hath his operation Yet so that a common distinction be observed For these externall workes of God do admit a double consideratioÌ„ u Zanch. de Incarn lib 2. c. 3. q. 1. Thes 2. either they are begâ—n 〈◊〉 the Divine persons and ended x extra divivinas personas in some one of them or they are both begun and ended 〈◊〉 the Divine persons The works of God begunne externally and ended in some one of the persons what are they They are such as was the Voice of the Fâ—â—her concerning CHRIST z Matt. 3.17 This is my beloved sonne a voice formed by all three persons y In aliqua personarum yet vttered only by the Father They are such as was that a Matt. 3 16. Doue descending vpon CHRIST at his baptisme a Doue framed by al three persons yet appropriate only to the Holy Ghost They are such as were the body and soule of CHRIST a body and soule created by all three persons yet assumed only by the sonne of God This is that obvious and much vsed distinction in schoole divinity Inchoativè terminative I thus expound it In these now named workes of God the voice that was spoken vnto CHRIST
the Doue that descended vpon CHRIST the body and soule of CHRIST We are to consider two things their beginning and their end If we respect their beginning they are the workes of the whole Trinity common vnto all but respect we their perfectioÌ„ and end they are no more common but hypostaticall personall for so the voice is the Fathers alone the Doue is the Holy Ghosts alone the reasonable soule and humane flesh are the Sonnes alone Besides these there are other workes of God as begunne so ended also EXTRA PERSONAS externally and they are of two sorts either supernatural such I cal the miraculous works of God or naturall such as are the creation of the world the preservation of the same and the government of it All these workes of which kinde soever whether miraculous or works of nature are common to the whole TRINITIE The Father worketh the Sonne worketh and the Holy Ghost worketh as in doing of wonders so in creating all things in preserving all things in governing all things Wherevpon followeth that which before I affirmed that as the Father is LORD so the Son is LORD and the Holy Ghost is LORD also So the LORD whom I commended vnto you for the speaker in my text is the Vnitie in Trinitie one God in three persons God Almightie the Father Sonne and Holy Ghost Before I go on to shew you how he speaketh I must make bold vpon your patience to tell you of some duties necessarie duties to be performed by vs towards him as LORD God is the LORD we are his servants The duties we owe him in this respect are three to obey him to serue him to profit him The first duty required of vs is obedieÌ„ce vnto God his word lawes commandements This duty whosoever performeth shall easilie performe the second duty to wit faithfull service with all care and diligence to do whatsoever worke it pleaseth God to employ him in and shall not leaue vndone the thirde dutie but shall doe good and be profitable vnto the LORD All these duties were well discharged by our first parent Adam As long as he was invested with his roabe of innocencie he was perfectly obedient a faithfull servant and profitable to his LORD Now if it wil be doubted here how a man should be profitable to God thus I answere That Gods riches doe consist in his glory and therefore if his glory be increased and enlarged his advantage is procured The parable of the talents Mat. 25.14 confirmeth this point The parable is there plainely delivered vnto you The meaning of it is that God giveth vs his graces to this end that we should vse and increase them for his advaÌ„tage Yea God there compareth himselfe to a covetous vsurer so greedy of gaine as that he reapeth where he sowed not and gathereth where he scatered not By all meanes he laboureth to gaine glory to himselfe Eliphaz in the 22. chapt of Iob ver 2.3 seemeth in worde to thwart and crosse this doctrine For saith he may a man be profitable vnto God Is it any thing to the Almighty that thou art righteous Or is it profitable to him that thou makest thy waies vp right I answere that God indeed is not so tied to man but that he can set forth his glory without him or his righteousnes yea he can glorifie himselfe in the vnrighteousnes and destruction of man yet I say that to stirre vp mâ—n to holynesse it pleaseth God in mercie to count only that glory gained which is gained by the obedience of his servants And therefore I saie againe that Adam in the state of his innocencie was perfectly obedient a faithfull servant and profitable to his LORD But alas maÌ„ once beautified with innoceÌ„cie with holynes with the grace of God is now spoyled of his roabes the Queene once cloathed with a vesture of needle works wrought about with divers colours is now stript of her iewels the soule of maÌ„ once ful of grace is now robbed of her ornaments rich attire My meaning is that man once able to present himselfe spotles and without blame before the lambe is now fallen from that grace The preacher Eccl. 7.20 doth assure vs that there is no man iust in the earth that doth good and sinneth not So much doth Solomons question import Prov. 20.9 Who can say I haue purged my heart I am cleane from my sin O saith Eliphaz vnto Iob cap. 15.14 What is man that he should be cleane and he that is borne of a woman that he should be iust Behold saith he God hath found no stedfastnesse in his Saints yea the heavens are not cleane in his sight how much more is man vnstedfast how much more abominable and filthy drinking iniquitie like water When the LORD looked down from heaven to see whether there were any childe of man that would vnderstand and seeke God Psa 14.2 could hee finde any one framed according to the rule of perfection which he requireth He could not This he found that all were gone out of the way that all were corrupt that there was none that did good noâ— not one Soe sinfull is man in his whole race sinfull in his conception sinfull in his birth in every deed word and thought wholy sinfull The actions of his hands the words of his lips the motions of his heart when they seeme to be most pure and sanctified yet then are they as vncleane things and filthy clouts Esay 64.6 So that that which is spoken of cursed Cain Gen. 4.14 may in some sense be applyed to man in generall that for his sinne he is cast forth from the presence of God and is nowe become a fugitiue and a vagabond vpon the earth I wil not prosecute this point of mans nakednes any farther By this which hath beene spoken it appeareth plainely howe vnfit man is to fulfill those good duties required of him by his LORD God For his first duty insteed of obedience he continually breaketh the commaÌ„dements of his God in thought word and deed For his second duty insteede of waiting vpon God to do him service he serveth Sathan sinne and his owne corrupt desires For his third duty insteed of bringing any advantage of glory vnto God he dishonoureth him by all meanes leading his life as if there were no God You haue seene nowe the miserable and wretched estate of man by nature the vassall and slaue of sinne with whom it fareth as it did with Pharaohs servants when they had sinned against their Lord. Gen. 40. You know the story how Pharaohs chiefe butler was restored to his former dignitie when as the baker was hanged These two servants of Pharaoh may resemble two sorts of meÌ„ exiled from paradise and froÌ„ the presence of God because of their sinne to liue vpon the face of the earth as it were in a dungeon full of miserie namely the reprobate and the elect For the reprobate as they liue so they die in this dungeon and do
the place where the body of the Prophet Zacharie lay the tower wherin S. Paule was committed to prison the like that would be beside my purpose For the present know yee that Damascus was the Metropolitane and chiefest city of Syria whence by a figure the figure Synecdoche it is here in my text put for the whole cuntry of Syria By this figure Synecdoche in the name Damascus our Prophet here threatneth all inhabitantes in the country about Damascus he citeth al the Syrians to appeare before the tribunall seat of Almightie God because they had vniustly troubled and vexed the city Gilead But of this hereafter Now let vs see what is meant by the three transgressions and foure here mentioned in the general accusation of the Syrians For three transgressions and for foure The word Transgressions signifieth whatsoever detestable thoughts words or deeds may be conceived vttered or acted against Gods law our holy faith and Christian duties These three transgressions of Damascus are in the iudgement of Arias Montanus the same with the three transgressions of Azzah and of Tyrus of Edom and of Ammon and of Moab and of Iudah of Israel so often repeated in this and the next chapters namely the vaine worship of strange Gods whordomes murders The fourth saith he is added in the text even their barbarous cruelty They threshed Gilead with threshing instruments of yron For three transgressions of Damascus for foure S. Hierome expoundeth these wordes as if the Syrians of Damascus had dealt cruelly against the people of God not once or twise only but also a third and fourth time to this sense if the Syrians had persecuted my people but once or a second time I should haue pardoned them but now when they haue not ceased a third fourth time to practise their cruelty vpon my chosen people even to thresh them with threshing instruments of yron shall I not visit for these things is it not time that I beat them with rods is it not necessary that I turne from them the countenaunce of my clemencie For three transgressionâ— of Damascus and for foure d Apud Mercerum Some referre these three and foure transgressions to three and foure generations thus though God vseth to forbeare and pardon mens sinnes to the third fourth generation yet in the fourth he wil vndoubtedly execute his vengeance e Ibid. Some others doe make this sense of these words God vseth to remit and to forgiue any man his sins for thrise but if the fourth time he sinne likewise there is no hope of remissioÌ„ According to that which we read Iob 33.29 All these things will God worke twise or thrise with a man that he may turne back his soule from the pit to be illuminated in the light of the living Twise or thrise will God chastice vs for our sinnes but if we sinne the fourth time Wo vnto vs we are left vnto our selues For three transgressions and for foure f Mercer Wincklema Some doe ioyne these numbers to make seaven because the number of seaven in holy Scripture is a number of plenitude perfection as Levit. 26.18 If you will not obey me I will punish you seaven times for your sins To which sense here by three transgressions foure that is by seaven they affirme the multitude and greatnesse of the sinnes of Damascus to be designed and pointed at For three transgressions of Damascus and for foure The last exposition wherewith I wil now hold you is the most g Mercer Calvin Drusius generall proper and significant to vnderstand by three and foure which make a certain number a number infinite vncertaine For as oft as he will God forgiveth though we sinne a hundred times It is but the custome of the Scripture thus to speak God waiteth for vs twise thrise that is a good while to haue vs returne from our evill waies vnto repentance but the fourth time that is at length when he seeth vs persist in our impenitencie he reproveth vs casteth vs away and leaveth vs in our sinnes You haue hitherto the generall accusation of the Syrians whereby you know they were defiled with three transgressioÌ„s and with foure with very many sins Now followeth the protestation of Almighty God against them for their sinnes I will not turne to it to them to the inhabitants of Damascus to the Syrians that is I will haue no mercy on them These words are diversly rendred by expositors by the author of the vulgar Latine and by Gualter Non convertam eum I will not turne it that is I will not recall the Syrians of Damascus to the right way they shal runne on to their owne perdition By Calvin Non propitius ero ei I will not be favourable to the Syrians of Damascus I will not returne vnto mercy By Mercer Non parcam ei I will not spare the Syrians of Damascus According to their deserts so shall it be measured to them By Iunius Non avertam istud I will not turne away the punishment wherewith I haue resolved to punish them I am the LORD am not changed I will send a fire into the house of Hazael and it shall devour the palaces of Benhadad c. The summe of both the Accusation Protestation is if the Syrians had offended but once or a second time I would haue beene favourable to them would haue recald them into the way that so they might haue been converted and escaped my punishments but now whereas they do dayly heape transgression vpon transgression finde no end of sinning I haue hardned my face against them and will not suffer them to bee converted but indurate and obstinate as they are I wil vtterly destroy them For three transgressions of Damascus and for foure I will not turne to it Having thus expounded these words giue me leaue out of them to gather such notes as may make for our further instruction and reformation My first note is Three transgressions and foure do plucke downe from Heaven the most certaine wrath and vengeance of God vpon the transgessors The doctrine Three transgressions and foure that is Many sinnes do pluck downe from heaven the most certaine wrath vengeance of God vpon the sinners God is of pure eies and beholdeth not iniquity he hath laid righteousnes to the rule and weighed his iustice in a ballance The sentence is passed forth and must stand vncontrouleable even as long as sunne and moone Tribulation and anguish vpon every soule that doth evill The soule that sinneth it shall bee punished God makes it good by an oath Deut. 32.41 that he will whâ—t his glittering sword his hand shall take hold on iudgement to execute vengeance vpon sinners His soule hateth and abhorreth sinne his law curseth and condemneth sinne his hand smiteth and scourgeth sin Sinne was his motiue to cast downe Angels into Hell to thrust Adam out of Paradise to turne cities into ashes to
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
which he defineth to be pertinaciam perâ—â—acendi in peccato a pertinacie or stubborne resolution to persevere in same wherein the sinner lyeth wallowing voide of shame and all liking of goodnesse I doe rather approue Wincklemans iudgement who by these three and foure transgressions of Tyrus vnderstandeth pride disdaine luxuriousnes of meates and drinkes costlinesse of garments wanton lusts and other like sins incident to marte townes and townes of great trade That such were the sinnes of Tyrus witnesse that her sharpe and grievous reprehension Ezech. 28. For these three and foure many transgressions and sinnes the LORD protesteth against Tyrus I will not turne to it I will take no pity on them but will doe vnto them according to their workes For three transgressions of Tyrus and foure c. Here are you to be remembred of a doctrine more then once heretofore commended to your Christian considerations Many sinnes doe plucke downe from heaven the most certaine wrath and vengeance of God vpon the sinners God is of pure eies and beholdeth not iniquity He hath laid righteousnes to the rule and weighed his iustice in a ballance The sentence is passed forth must stand vncontrouleable even as long as sun and moone Tribulation and anguish vpon every soule that doth evil The soule that sinneth it shal be punished God makes it good by an oath Deut. 32.41 That he will whet his glitering sword and his hand shall take holde on iudgement to execute vengeance for sin His soule hateth and abhorreth sin his law curseth and condemneth sin his hande smiteth and scourgeth sin Sin was his motiue to cast down angels into Hell to thrust Adam out of Paradise to turne cities into ashes to ruinate nations to tormeÌ„t his own bowels in the similitude of sinfull flesh Because of sinne hee drowned the old world and because of sinne ere long will burne this Thus doe many sinnes plucke downe from Heauen the most certaine wrath and vengeance of God vpon the sinners One vse of this doctrine was to teach vs heedfulnesse in all our waies that wee doe not by our many sinnes provoke Almightie God to high displeasure A second vse was to moue vs to a serious contemplation of the wonderfull patience of Almightie God who did so graciously forbeare these Tyrians till by three and foure transgressions by their many sinnes they had provoked him to indignation These things I haue heretofore laboured to lay vnto your hearts Now followeth the third part of this prophecie wherein you haue the declaration of that grievous sinne by which the Tyrians so highly offended the sinne of vnmercifulnesse and cruelty expressed in two branches 1 They shut vp the whole captivitie in Edom. 2 They remembred not the brotherly covenant 1 They shut vp the whole captivitie in Edom The exposition of these wordes I haue formerly delivered vnto you in my twelfth lecture my meditations vpon the 6. verse There the Philistines are condemned for carrying away prisoners the whole captivitie to shut them vp in Edom and here are the Tyrians condemned for shutting the whole captivitie in Edom. The sin seemeth to be the same in both the Philistines and the Tyrians Both did shut vp the whole captivitie in Edom that is as Ioel chap. 3.6 speaketh they both did sell away the children of Iudah and the children of Ierusalem vnto the Grecians that they might send them farre from their borders God his peculiar inheritance his owne seed and servants the children of Iudah and Ierusalem were by the cruell and hard-hearted Philistines and Tyrians mancipated and sold away for bondslaues to the Grecians dwelling farre of that with them they might liue in perpetuall servitude and slaverie without all hope of libertie or redemption Arias Montanus noteth a difference betwixt that sinne of the Philistines and this of the Tyrians The Philistines carried away prisoners the whole captivitie to shut them vp in Edom. They did as they thought but what they might doe lawfully by the law of nations The Iewes were their captiues and prisoners conquered by a strong hand in open hostilitie and for this respect they shut them vp in Edom they sold them to the Grecians to be by them transported to the Idumaeans But these Tyrians had no such preteÌ„se of excuse They did not with a strong hand in open hostilitie conquer the Iewes and so take them prisoners but did surprise them by deceit and treacherie as they lay at Tyrus for trafficke and entercourse of marchandise thus surprised they shut them vp in Edom they sold them to the Grecians to bee by them transported to the Idumaeans farre from their owne country even to Italie For it is a constant tradition in all Hebrew histories that a great part of the Italian nation specially those that dwelt at Rome had their beginning from the Idumaeans But I will not prosecute this opinion They shut the whole captivitie in Edom They spared not either women or children or the aged they tooke no pitie no coÌ„passion vpon either sexe or age but all of all sorts male and female young and old a whole and perfect captivitie they delivered vp into the hands of the Edomites The Edomites were the posterity of Esau who was named Edom as the Israelites were the posterity of Iacob who was named Israel Esau pursued Iacob with a deadly hate so did the posteritie of Esau the posteritie of Iacob The Edomites were evermore most maliciously bent against the Israelites Now behold the foulnesse of this sinne wherewith the Tyrians are here charged It was the sin of crueltie in a very high degree It is a cruel deed to detaine any one vnlawfully from returning into his natiue country but him that is so detained to sell away for a bondslaue to his mortallest enimie this a crueltie then which there cannot be a greater Such was the sinne of these Tyrians They sold the Iewes Iacobs posteritie and God his servants to their professed enimies the Edomites with this policie that being carried farre froÌ„ their owne country they might liue in eternall slaverie and bondage without hope ever to returne home againe They shut the whole captivitie in Edom The Tyrians are here disproued for delivering vp Gods inheritance a beleeuing nation into the hands of profane Edomites And it may remember you of a lesson heretofore commended to your Christian considerations It is not lawfull to commit the children of beleeuers into the hands of infidels The reason is that they bee not withdrawne from their holy faith religious worship and service of God 1 This doctrine serueth for our instruction It teacheth vs so to loue the soules of the righteous seed that wee leaue them not resident among infidels Atheists Papists or other profane wretches but rather that to our owne cost and labour wee redeeme them out of the Divels tyrannie 2 It serueth for the reproofe of such as doe bind and put their childreÌ„ the fruit of their bodies which they ought to coÌ„secrate
thy selfe The most absolute and excellent platforme of prayer that ever was made and is by the maker thereof our LORD and Saviour Iesus Christ commended vnto vs for our dayly vse confirmeth this point vnto vs. The fift petition therein is that God would be pleased to forgiue vs our trespasses as we forgiue them that trespasse against vs. Wherefore as in all sincerity we desire our selues to be looked vpon with the eies of grace and mercy from heaven without any fraud or hollownes or dissimulation in the LORD so are wee taught by that clause our selues to deale with others so truely so honestly so heartily so sincerely and vnfainedly forgiving ever as we may boldly say so LORD do thou to me as I to others Now if these hearts of ours bee so sturdy strong in their corruption as that they wil not relent and yeeld to forgiue such as haue trespassed against vs how can we looke that our praiers should take effect A third reason why we should forgiue our enimies is that our good workes may be acceptable vnto God Let a man every day do as many good works as there are stars in HeaveÌ„ yet as long as in heart he beareth hatred to his enimie God will not accept anie one of theÌ„ Maâ—â—â— noÌ„ acceptatur nisi aute discordia ab animo pellatur saith Gregorie thy gift is no waies acceptable vnto God vnlesse thy heart be first freed from discord Let no man circumvent himselfe seduce himselfe deceiue himselfe i Augustin serm 5. de S. Stephano Whosoever hateth but one maÌ„ in the whole world whatsoever he offereth to God in Good workes all will be lost Witnesse S. Paul 1. Cor. 13.3 Though I feed the poore with all my goods and though I giue my body that I be burned haue not loue it profiteth me nothing If then wee would haue our good workes pleasing vnto God we must be reconciled to our neighbours Our blessed Saviour Iesus Christ so adviseth vs Matth. 5.24 Goe thy way first be reconciled to thy brother then come and offer thy gift A fourth reason why we should forgiue our enimies is that our soules may liue for by hatred rancour we slay our soules S. Ioh. ep 1. chap. 3. verse 15. avoweth it that he whosoever hateth his brother is a manslayer Homicidiest scilicet propriae animae saith k Pet. de Pal. vbi supra one he is a murtherer of his owne soule An exposition not absolutely to be disallowed for as much as it followeth in the same verse Yee know that no manslayer hath eternall life abiding in him The life of the soule is loue therefore hee that loueth not is dead So saith the same blessed Apostle Ep. 1. cap. 3. verse 14. He that loveth not his brother abideth in death And greater is the dammage by the losse of one soule then of a thousand bodies The whole world in respect of one soule is not to be esteemed This is proved by our Saviours question Marc. 8.36 What shal it profit a maÌ„ though he shold win the whole world if he loose his owne soule A fift reason why we should loue our enimies is the reioycing of Saints and Angels To loue our enimies is an infallible signe of our conversion Now we know by Luk. 15.7 that there shall be ioy in Heaven for one sinner that converteth and verse the 10. that there is ioy in the presence of the Angels of God for one sinner that converteth Thus whether we respect the reioicing of Saints and Angels or the life of our soules or the acceptance of our good works or the fruit of our prayers or the forgiuenesse of our sinnes we must loue our enimies after St Stephen his example Act. 7.60 LORD lay not this sinne to their charge after S. Paule his example 1. Cor. 4.12 13. We are reviled and yet we blesse wee are persecuted and suffer it we are evill spoken of and we pray after Christs example Luk. 23.34 Father forgiue them for they knowe not what they doe Adde hereto Christs commandemeÌ„t Math. 5.44 Loue your enimies blesse them that curse you doe good to them that hate you and pray for them that hurt you and persecute you Leaue yee vengeance to the God of vengeance so shall yee bee the vndoubted children of your heavenly Father And thus farre of the second vse which was to admonish vs not to intermeddle in the Lords office of executing revengement A third followeth Is it true Is it proper to the LORD to execute vengeance vpon the wicked for their sinnes Here then in the third place is a treasurie of comfort of terrour of coÌ„fort to the Godly of terrour to the wicked For though the LORD doe vse the wicked to correct the Godly yet will he in due time overthrow the wicked with a large measure of his iudgements and free the godly Gods holy practise in this kind must be hereof a warrant vnto vs. The Israelites were kept in thraldome and bondage many yeares by the Egyptians The Egyptians they were but the weapons of Gods wrath wherewith hee afflicted his people They were Gods weapons Were they therefore to escape vnpunished No. Witnesse those ten great plagues which at length God wrought vpon them and their fearefull overthrow in the redde sea at large set downe in the book of Exodus from the 7. chapter to the 14. This was it which God said to Abraham Gen. 15. vers 13 14. Knowe for a suretie that thy seed shall be a stranger in a land that is not theirs foure hundred yeares and shall serue them notwithstanding the nation whom they shall serue will I iudge Ahab the most wicked of the Kings of Israel who sold him selfe to worke wickednesse in the sight of the LORD and his accursed wife Iezebel were Gods instruments to afflict Naboth with the losse of his life and vineyard Ahab Iezebel were Gods instruments were they therefore to escape vnpunished NO Witnes both their ends The end of Ahab recorded 1. King 22 38. In the place where dogges licked the blood of Naboth did dogges licke the blood of Ahab also And the end of Iezebel registred 2. King 9.35 Shee was eaten vp with dogges all saving her skull her feete and the palmes of her hands It was a part of Daniel his afflictions to be cast into the denne of Lyons his accusers vnto Darius were the instruments of this his affliction These his accusers were the Lords instruments for this businesse Were they therefore to escape vnpunished No. Their fearefull end is set downe Dan. 6.24 By the commandement of King Darius they with their wiues and children were cast into the denne of Lyons the Lyons had the masterie of them and brake all their bones in pieces yer ever they came to the ground of the denne Here might I recall to your remembrances other iudgements of God of this qualitie written downe in the register of God's workes his holy word How and what he
Matt. 10.20 but the Spirit of your Father which speaketh in you And againe Luk. 10.16 He that heareth you heareth me S. Paule coÌ„mendeth the Thessalonians 1. ep chap. 2.13 for that when they receaved of the Apostles of Christ the word of the preaching of God they receaved it not as the word of man but as it was indeed as the word of God Well therefore did S. Iames chap. 1.21 thus to exhort the Iewes Receiue with meeknes the word that is grafted in you which is able to saue your soules God spake vnto Israel in a vision by night Genes 46.2 and said Iacob Iacob Iacob answered I am here Hee was prest and ready with all â—â—â—ient attentioÌ„ to heare what his God should say vnto him and to follow the same with all faithfull obedience Such readinesse well becommeth every child of God eveÌ„ at this day in the Church where God speaketh Thus must hee thinke within himselfe It is thine ordinance o LORD by thy word preached to instruct me concerning thy holy will I am here LORD in all humble feare to heare thy blessed pleasure what this day it shall please thee to put in the mouth of the preacher to deliver vnto me I am here speake on LORD thy servant heareth If a Prince or some great man of this world shall speake vnto you you will attend and giue eare vnto him with your best diligence how much more then ought yee so to doe when the King of Heaven and LORD of the earth calleth vpon you by his ministers Thus farre by occasion of the preface Thus saith the LORD For three transgressions of the children of Ammon for foure Whether these children of Ammon wore distinguished from the Ammonites as Drusius would proue 2. Chron. 20.1 and as R. David avoweth filij Ammon nusquam vocantur Ammonitae the children of Ammon are no where named Ammonites I hold it needlesse to dispute in this place It is one of doubt that these children of Ammon or Ammonites did lineally descend from Ben-ammi who was Dots sonne begotten in meest vpon his yonger daughter Gen. 19.38 Lot was Abrahams brothers sonne Gen. 14.12 Whereby it is evident that the posteritie of them both the children of Israel and the children of Ammon the Israelites and the Ammonites were linked together by affinitie and alliance The more to blame were those Ammonites without all respect of kindred to exercise such crueltie as they did against the Israelites for which cause Almightie God here sent his blessed Prophet to thunder out his threates against them For three transgressions of the children of Ammon for foure In the front of this prophecie you haue the generall accusation of these children of Ammon For three transgressions and for foure Three of these transgressions if you will beleeue Albertus Magnus are Crueltie Avarice and persecution the fourth is an obstinate pertinacie a constant stubbornesse ever to dwell in those sinnes Againe three of these transgressions are a coveting of other mens goods an vnlawful seeking for those things that are not our owne and a hardnes of heart to retaine them so sought for the fourth is the vnsatiable desire of a covetous man Many are the expositions of the learned vpon these words three and foure transgressions The most naturall proper significant I take to bee if by three and foure a finite and certaine number you vnderstand a number infinite vncertaine God as often as he will forgiueth though wee sinne tenne thousand times It is but a custome of the Scripture thus to speake God waiteth for vs twise and thrise that is a long time to see if wee will returne froÌ„ our evill waies vnto repentance but the fourth time that is at length when he seeth vs persist in our impeniteÌ„cie he reproveth vs casteth vs away leaveth vs in our sinnes Thus haue you the generall accusation of the children of Ammon for their many sinnes for which the LORD'S protestatioÌ„ against them followeth I will not 〈…〉 Those 〈◊〉 are diversly rendred by expositors by the author of the vulgar Latin and by Gualtâ—r NoÌ„ convert 〈…〉 I will not turne the Ammonite that is I wil not recall the children of Ammon to the right way they shall run on to their owne perdition By Calvin Non â—rocipropitius I wil not be favourable to the Ammonites By Mercer Non parcam ei I will not spare the Ammonites According to their deserts so shall it be vnto them By Iunius Non avertam istud I wil not turne away the punishment wherewith I haue resolued to punish them I am the LORD I am not changed The summe is if the Ammonites had offended but once or a second time I would haue beene favourable to them would haue recald them into the right way that so they might be coÌ„verted and escape my punishments but now whereas they doe dayly heape transgression vpon transgression and make no end of sinning I haue hardned my face against them and will not suffer them to be converted but indurate and obstinate as they are I will vtterly destroy them For three transgressions of the children of Ammon and for foure I will not turne to it Here are you to be remembred of a doctrine sundry times heretofore commended to your christian considerations Many sinnes doe plucke downe from heaven the most certaine wrath and vengeance of God vpon the sinners God is of pure eies and beholdeth not iniquity Hee hath laid righteousnes to the rule and weighed his iustice in a balance The sentence is passed forth and must stand vncontrouleable even as long as the sunne and moone Tribulation and anguish vpon every soule that doth evill The soule that sinneth it shall be punished God makes it good by an oath Deut. 32.41 That he will what his glittering sword and his hand shall take hold on iudgement to execute vengeance for sinne His soule hateth abhorreth sinne his law curseth condemneth sinne his hand smiteth scourgeth sinne Sinne was his motiue to cast downe Angels into Hell to thrust Adam out of Paradise to turne cities into Ashes to ruinate nations to torment his own bowels in the similitude of sinnefull flesh Because of sinne he drowned the old worlde and because of sinne ere long will burne this Thus do many sinnes plucke c. One vse of this doctrine is to teach vs heedfulnesse in al our waies that we doe not by our many sinnes provoke Almightie God to high displeasure A second vse is to moue vs to a serious contemplation of the wonderfull patience of Almighty God who did soe graciously forbeare these children of AmmoÌ„ til by three foure transgressions by their many sinnes they provoked him to indignation These thinges I haue heretofore laboured to lay vnto your hearts Now therefore I proceede to the thirde part of this prophecie wherein you haue the declaration of that grievous sinne by which the children of Ammon so highly offended This their sinne was the sinne of cruelty
mould with other men O God I thanke thee I am not as other men c. But leaue we the Pharisee in his pride he is not to be a patterne of imitation for vs. The Publicane is he whom we must follow Gerit typum omnium poenit entium all that will truely repent must take him for an ensample He stood a farre of would not lift vp so much as his eies to Heaven smote his breast and said O God be mercifull to me a sinner He stood a farre of I a B. King in Ion. lect 38. pag. 514. not daring to approach to God that God might approach to him He would not lift vp his eies to Heaven for he knew heaven to be the seate of that Maiesty which by sinning he had provoked vnto displeasure He smote his breast as the arke of all iniquity as it were punishing himselfe 〈…〉 to punish him And 〈…〉 heare and trembling tongâ—â— he called vp 〈…〉 and find O God be mercifull to me a sinner b Pet. de Palude Dom. 2. post Trin. â—â—â—r p. 364. Oratio 〈◊〉 〈…〉 It is a short praier but full of fruit O God 〈…〉 mercifull I say not to 〈◊〉 thy 〈…〉 thy 〈◊〉 or thy 〈◊〉 but be merciful to 〈…〉 sinner My whole câ—â—posâ—â—â—on 〈…〉 whatsoever I am in body or soule so farre as my manhood and humanity goeth a Sinner and not only by mine â—ffice and â—â—lling because I am a Publicane but even by â—â—ture and kiâ—de it selfe a Sinner O God be mercifull to me a sinner This Publicanâ— is set for a 〈◊〉 vnto vs. We must with him confesse our sinnes vnto the LORD Let no 〈◊〉 boast himselfe of his owne innocencie inâ—â—gâ—ity or vprightnes Quando mare sâ—ne proâ—â—â—is 〈◊〉 sine peccaâ—iâ— saith c Apud Pet. de Palude Dom. 11. Trinit p. 356 Chrysostome wheÌ„ the seâ— is without 〈◊〉 are we without sinnes But the sea is never free 〈…〉 In vaine thâ—â— is 〈◊〉 O 〈…〉 when thou exaltesâ— thy selfe as if thou were 〈…〉 what 〈…〉 at his closing vp of this parâ—â—â—e of the Publicaâ—â— and Pâ—â—risee Omnis qui se exaltat 〈◊〉 every one that exalts himselfe shall be brought low 〈◊〉 exalted himselfe and death was his recoÌ„pence Gen. 3.19 〈◊〉 exalted himselfe and he was drowned in the 〈◊〉 Exod. 14.28 â—â—rah Darhan and Abicam exalted the 〈…〉 the â—ardropened her mouth swallowed them vp Num. 16.32 Sâ—â—le exalted himselfe and an evill spirit was sent to vexe â—â—m 2. Sâ—â— 16.15 Absolon exalted himselfe he was hanged in 〈◊〉 â—â—ke 2. Sam. 16.9 Nabuchâ—donâ—sor exalted himselfe he was driven to seeke his dwelling with the beasts of the field Dan. 4.29 Amiâ—chus exalted himselfe and he died a miserable death consâ—â—ed of wormes â— Mach. 9.9 Herodâ— Agrippa exalted himselfe and the Angell of the LORD smote him so was he also eaten of wormes gaue vp the ghost Act. 12.23 It is out of all controversie Omnis qui se exaltat humiliabitur every one that exaltâ—â—â— himselfe shall be brought low Let the consideration hereof beloved worke in vs a vigilancie to keepe the proud Devill vnder that we swell not vp through a vaine perswasion of fleshly righteousnes that we lift not vp our Peacocks feathers nor extoll our eie lids through a conceite of our owne deserts but in all humility pray wee ever with the Publicane O God be mercifull vnto vs sinners and ascribe we vnto him all laud and praise for suffring vs notwithstanding our manifold sinnes every man to dwell d 1. King 4.25 vnder his vine and vnder his figgetree to liue in our owne land in peace free from all feare of being led into captivity Thus much of my first vse A second followeth My doctrine was When God punisheth a nation with captivity for their sinnes hee spareth neither Priest nor Prince nor King Will you haue a reason hereof Heare then what Elihu saith Iob 34.19 God accepteth not the persons of Princes he regardeth not the rich more then the poore He accepteth no mans person saith S. Paule Gal. 2.6 No mans person Then neither the person of the Priest nor of the Prince nor of the King If these sinne like others of the people these shal be punished as wel as others and if others be caried into captivity these must into captivity also The vse of this doctrine is to admonish the great mightie ones of this world that they presume not to sinne against the LORD as if they were priviledged by their greatnes might No priviledge can serue their turnes when they must e Iob 21.20 drinke of the wrath of the Almighty Then shall they be as f Iob 21.18 stubble before the winde and as the chaffe that the storme carieth away Consider this all yee who take your selues to bee mightie among your neighbours yee whom God hath blessed with this worlds good aboue your neighbours Thinke not your wealth or authority can protect you when Gods sore displeasure shall breake out against you for your sinnes but rather let it ever be written in your hearts what is written Wisd 6.6 The mighty shall be mightily tormented And remember what is added in that place He that is Lord over all will spare no person neither shal he feare any greatnes for he hath made the small and the great and careth for 〈…〉 the sâ—â—orâ—â—al And hence ariseth a 〈◊〉 vse It is to minister a word of comfort to the inferiour and poorer sort of people If the mighty shall g Amos 2.6 sell the righteous among you for silver the poore for shoes if they h Amos 2.7 gape over your heads in the dust of the earth if they i Esai 3 15. grinde your faces if by violence oppression they k Habak 1.4 compasse you about yet be yee of good coÌ„fort God the iudge of al accepteth no persons He in his good time will avenge your causes bee your oppressours never so mightie for when he punisheth a land for the sinnes of a people he spareth neither Priest nor Prince nor King There is a fourth vse of this doctrine It is to warne vs not to set our hearts vpon the outwarde things of this worlde for as much as God will not respect vs for them Neither Priest nor Prince nor King can stand before the displeasure of Almightie God And shall a mighty man shall a rich man stand No. l Psal 68.2 As the smoake vanisheth so shall he be driven away and as the waxe melteth before the fire so shall he perish at the presence of God Wherefore dearely beloved in the LORD let vs only and earnestly seeke after such things as may make vs accepted with God as righteousnesse peace and ioy in the Holy Ghost For whosoever in these things serveth Christ hee is acceptable to God saith S. Paule Rom. 14.18 Thus farre by occasion of my first doctrine which was When God punisheth a nation with captivitie for their