needs follow In like case it is with men They that fall into familiarity with the wicked do couple themselues with them so are led out of the way and made to worke wickednesse before the LORD From this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this vnequall yoke with infidels frō conversing with the wicked the Apostle disswadeth the Corinthians and in them vs by sundry arguments drawne ab absurdo In each argument there is an Antithesis two things opposed the one to the other In the first righteousnes and vnrighteousnes in the second light and darknes in the third Christ and Belial in the fourth the beleever and the infidel in the fift Gods temple and Idols Every argument is set downe by way of question The first what fellowship hath rigteousnesse with vnrighteousnes The answere is negatiue none The answer may be illustrated by a similitude Eccl. 13.18 How cā the wolfe agree with the lambe No more can the vngodly with the righteous The second what communion hath light with darknes The answere is negatiue none No more then truth hath with a lie as Drusius well expoundeth the place Prov. class 1. lib. 3.78 Light hath no communion with darknes therefore the beleever ought not to converse with an vnbeleever This consequence is made good by Eph. 5.8 where the Apostle telleth the Ephesiās that they were once darknes but now are light in the LORD Tenebras vocat infideles saith Musculus vpon the text S. Paule calleth vnbeleevers darknes for their ignorance of God the blindnes of their hearts but he calleth the beleevers light for their knowledge of God by which their harts are through the holy Ghost illuminated Light hath no communion with darknes therefore beleevers are not to haue familiarity with vnbeleevers The third what concord hath Christ with Belial The answer is negatiue none The oppositiō betweene these two Christ Belial is most hostile Christ is the author of our salvation Belial of our perdition Christ is the restorer of all things Belial the destroier Christ is the prince of light Belial the prince of darknes In such hostile opposition there can be no concord no concord betweene the authour of our salvation and the author of our perdition no concorde betweene the restorer of all things and the destroyer of all things no concord betweene the prince of light and the prince of darknes therefore they that beleeue in Christ are not to haue familiarity with vnbeleevers The fourth what part hath the beleever with the infidell The answere is negatiue none The beleever hath no portion with the vnbeleever and therefore he is not to haue any familiaritie with him The fift what agreement hath the Temple of God with Idols The answere is negatiue none There is none indeede Sacrilega est profanatio saith e Comment in 2. Cor. 16.6 Calvin it is a sacrilegious prophaning of God's Temple to place in it an Idole or to vse any idolatrous worship therein We are the Temple of God wherefore to infect our selues with any contagion of Idols in vs it must be sacrilegious There is no agreement betweene the Temple of God and Idols therefore wee are not to haue any familiaritie with the Idolatrous Remember I beseech you righteousnesse hath no fellowship with vnrighteousnes light hath no cōmunion with darknes Christ is not at concord with Belial the beleever hath no part with the infidell there is no agreement betweene the Temple of God and Idols therefore may we not enter into familiaritie with the wicked prophane and idolatrous we may not make any covenāt with them we may not giue them our children in marriage Thus is my doctrine confirmed It is not lawfull to commit the children of beleevers into the hands of infidels Now to the vses The first serveth for our instruction teacheth vs so to loue the soules of the righteous seed that we leaue them not resident among Infidels or Atheists or Papists or any prophane wretches but rather that to our labour and cost wee redeeme them out of the Devils tyranny We must haue a singular care for the children which are borne amonge vs that they be godly and vertuously brought vp and so provided for that they may doe Christ some service in the Church and Common wealth Our Saviour his words Mat. 18.6 are true without exception Whosoever shall offend one of these little ones which beleeue in me it were better for him that a milstone were hanged about his necke that he were drowned in the depth of the sea What measure then are we to looke for if wee bequeath our children to the service of men of corrupt consciences and wicked affections such as will compasse heaven and earth to make anie one the childe of damnation A second vse may be for the reproofe of such as do binde put their children the fruit of their bodies which they ought to consecrate to the LORD into the education of open enemies to the gospell of Christ most blasphemous and abominable Atheists or most blind and superstitious Papists Are not these as much to be complained of as those whom the LORD here condemneth for selling of Israels seed into the hands of the Edomites Yes much more For those sold their enemies but our men sell their children those did it by the law of warre but our men doe it contrary to the law of God those in doing as they did did not sinne against their knowledge but our men in doing as they do do sinne against their conscience Vnhappy parents which destroy your children in Popish and Atheisticall houses What are you inferiour to them that sacrificed their children vnto Devils If your selues be righteous and Christians cast not away your seed your children the price of the precious bloud of Christ You haue made them in their Baptisme whē they were yong to confesse Christ will you make them now growne to yeares to deny Christ O let the words of wise Ecclesiasticus chap. 13.1 be precious in your memories He that toucheth pitch shall be defiled therewith and doubtlesse your children placed in Atheisticall or Popish houses wil themselues become Atheisticall or Popish Suffer I beseech you a word of exhortation in your childrēs behalfe Binde them to none but to Christ put them to none but to Christians sell them to nothing but to the gospell commit not your yong ones into the hands and custody of Gods enemies A third vse Is it not lawfull to commit the children of beleevers into the hands of infidels for the reason aboue specified that they be not withdrawne frō the true service of God Thē neither is it lawfull for you of your selues to keepe away your servants frō the service of God It is reputed for a tyrannie in Pharaoh Exod. 5.3 4. That he would not suffer the children of Israel to go three daies iourney into the desert to sacrifice to the LORD their God how can you free your selues from the impeachment of
may easily be proved In the second chapter of the book of Iudges ver 15. we read that the Lords hand was against the Israelites for evill the collection thence may be that the Lords hand is sometime toward some for good It 's made plaine out of Nehem. 2.8 where the Prophet to shew how ready Artaxerxes was to do him pleasure saith the king gaue me according to the good hand of my God vpon me I might by many like instances out of holy Scripture giue strength to this position but it may seeme to be a needlesse labour Therefore I proceed Now that the hand of God should betoken his displeasure the effects thereof may be proved as easily When the Israelites forsaking God betooke themselues to serue Baalim the hand of the LORD was sore against theÌ„ Iudg. 2.15 the Lords haÌ„d that is his iudgement punishment and revengement was sore vpon them the wrath of the LORD was hote against them he delivered them into the the hands of the spoilers they were spoiled sold to their enemies and sore punished When the Philistines had brought the arke of God into the house of Dagon the hand of the LORD was heavy vpon them 1. Sam. 5.6 the Lords hand that is his iudgement punishment revengement was heavy vpon them * Psal 78.64 65. The LORD awaked as one out of sleepe and like a gyant refreshed with wine he smote his enemies with Emerods and put them to a perpetuall shame Of like signification is the phrase in my text I will turne my hand to Ekron my hand shall be sore against Ekron I will come against Ekron in Iudgement I will punish Ekron I will take vengeance on Ekron I will turne my hand Sometime this phrase betokeneth the good grace and favour of God as Zach. 13.7 I will turne my hand vpon my little ones My little ones when the shephearde shall be smitten and the sheepe scattered I will recover with my hand and preserue them for ever I will gather them together I will comfort them I wil defend them rursus ad pastorem et praeceptorem suum reducam saith Ribera though they be scattered I will bring them backe againe to their owne shepheard and master There you see Gods turning of his hand vpon his little ones is for good Here it 's otherwise God turneth his hand to Ekron for evill This is averred and iustified by the infallible predictions of other Prophets Zachary chap. 9.5 foretelleth that much sorrow shall betide Ekron Zephani chap. 2.4 saith that Ekron shall bee rooted vp Ieremy chap. 25.20 takes the cup of the wine of Gods indignation and giues it Ekron to drinke to make Ekron like her neighbour countries even desolate an astonishment a hâ—ssing a curse So great is Ekrons calamity threatned in these words of my text I will turne my hand to Ekron Ekron Will you know what this Ekron was You shall find in the booke of Ioshua chap. 13.3 that it was a dukedome in the land of the Philistines and 1. Sam. 6.16 that there was in this dukedome a city of the same name no base city but a princes seate able at one time to giue entertainement to fiue princes Against both city dukedome Gods hand was stretched out I will turne my hand to Ekron Will God smite Ekron both city and dukedome We may take from hence this lesson There is no safe being in city or country from the hand of God when he is disposed to punish The reason is because there is no place to fly vnto from his presence None No corner in Hell no mansion in Heaven no caue in the top of Carmel no fishes belly in the bottome of the sea no darke dungeon in the land of captivity no place of any fecrecie any where can hide vs from the presence of God Witnesse two holy Prophets David and Amos. The one Psal 139. the other chap. 9. You haue the reason of my doctrine the vses follow Is it true Is there no safe being in city or country from the haÌ„d of God when he is disposed to punish One vse hereof is to teach vs to take patiently whatsoever afflictions shall befall vs. Afflictions I cal whatsoever is any way opposite to humane nature such as are the temptations of the flesh the world and the Devill the diseases of the body an infortunate husband or wife rebellious children vnthankfull friends losse of goods reproaches sclanders warre pestilence famine imprisonment death every crosse passion bodily or ghostly proper to our selues or appertaining to such as are of our bloud private or publike secret or manifest either by our owne deserts gotten or otherwise imposed vpon vs. All and every of these true Christians will patiently vndergoe For they with their sharp sighted eie of faith doe clearelie see the Hand of God in every of their molestations and in great contentment they take vp the words of patient Iob chap. 2.10 Shall we receiue good at the hand of God and not receiue evill Here let every afflicted soule examine it selfe how it is affected with the affliction vnder which iâ— groaneth If you esteem of your afflictions as of God his fatherly chastisements and so endure them blessed are yee Of this blessednes S. Iames chap. 1.12 doth assure you Blessed is the man that endureth tentatioÌ„ for when he is tryed he shall receiue the crowne of life which the LORD hath promised to them that loue him Againe is it true Is there no safe being in citie or country froÌ„ the hand of God when he is disposed to punish A second vse of this doctrine is to admonish vs that we labour aboue al things to obtaine Gods favour and to abide in it so shall we bee safe from the feare of evill Now for the obtaining of Gods favour wee must doe foure things We must 1. Humble our selues before God 2. Beleeue in Christ 3. Repent of our sinnes 4. Performe new obedience vnto God The time will not suffer me to enlarge these points Humiliation faith in Christ repentance and a new life these foure wil be vnto you as Iacobs ladder was vnto the Angels Of that ladder you may read Gen. 28.12 that it stood vpon the earth the top of it did reach to heaven and the Angels of God went vp it So may you by these foure Humiliation faith repentance and newnesse of life as it were by so many steps and rounds of a ladder clime vp to heaven Here you haue no continuing citie you are but strangers pilgrims on the earth your countrey is aboue the Celestiall Ierusalem there let your hearts be As for the afflictions vexations tribulations miseries and crosses wherewith this mortall life of your is seasoned let them be your ioy They are sure pledges of Gods loue vnto you Even so saith the Spirit Hebr. 12.6 Whom the LORD loueth he chastneth and he scourgeth every sonne that he receiueth Thirdly is it true Is there no safe being in city or
writ made mention of hath this saying Prov. 13.25 The belly of the wicked shall want True great Solomon The belly of the wicked man shall be emptie His Carmel the very best of his possessions shall yeeld him little profit To make an end of this discourse I would I could write it in your harts what the sweetest singer Psa 107.34 delivereth vnto you touching this point it is worthy your best remembrance A fruitfull land God turneth into barrennes for the wickednesse of theÌ„ that dwell therein This one place had I troubled you with no more would haue been a pregnant and sufficient proofe of my propounded doctrine What fruit can you look for out of barrennesse And by this one place you see that God turneth a fruitfull land into barrennesse for the wickednesse of them that dwell therein You must then acknowledge the lesson commended vnto you to be good and true namely that for the sinnes of a people God will make their Carmel to wither that for the sinnes of a people God will make best grounds to yeeld them little or no profit Now let vs see what vse we may make of this doctrine for our further instructions A first vse is to admonish such as doe dwell in delectable pleasant well watred and fruitfull places that they boast not overmuch of their fertile and sweet possessions since there is no land so delectable to the eie or fruitfull to the purse but it may be turned into a wildernesse If for our sinnes God shall come against vs in the fiercenesse of his wrath we shall be as g Esay 1.9 Sodom and like vnto Gomorah our land shall burne with brimstone and h Deut. 29.23 salt it shall not be sowen nor shall bring forth neither shall any grasse grow therein O LORD deale not with vs after our sinnes neither reward vs according to our iniquities A second vse is to warne rich men the richer sort among you that weighing rightly the power of Almighty God by which he maketh the top of Carmel to wither turneth your fruitfull fields into barrennesse you will beware of insolencie and containe your selues in modestie and submission Know this there is no man hath a foote of ground or never so small a possession to dwel in but he hath it at Gods hand and vpoÌ„ this condition that he keepe his statutes and commaundements Which if you disobey contemne and cast behinde you assure your selues your riches are none of yours you are not the right owners of them but meere vsurpers The LORD of hoasts wil send an hoast of enimies against you Art thou rich in mony thou art in danger of theeues art thou plentifull in houshold stuffe thou art in danger of fire hast thou much gold the rust doth venime it and thee is thine apparell gorgious the moth will eate it hast thou store of cattell rottennesse may consume them is thy maintenance by husbandrie blasting and mildewes will hinder thee the i Ioel. 1.4 palmer worme will eate thy fruits that which the palmer worme shall leaue the grashopper shall eate that which the grashopper shall leaue the caÌ„ker worme shal eat that which the caÌ„ker worme shal leaue the caterpiller shall eate So many and many more enemies can the LORD of hoasts send to fight against you if you hate to be reformed and cast his commandements behinde you A third and the last vse of my propounded doctrine is to stirre vp my selfe and all you that heare me this day gratefully and thankfully to recount the mercifulnesse patience and long sufferance of our God Our sinnes haue deserved it at his hands that hee should make the top of our Carmel to wither that he should make our best grounds to yeeld vs little or no profit that he should smite vs with blasting and mildew that hee should make the Heaven over our head brasse and the Earth vnder vs yron that insteed of raine hee should giue vs dust and ashes that he should take from vs his corne his wine his wool his flax and whatsoever good thing else hee hath lent vs for our vse All this and much more haue our sinnes deserved and yet God withholdeth from vs his revenging hand O the depth of the riches of the mercifulnesse patience and long sufferance of our God Yet stay yee sonnes of Belial and imps of Hell yee wicked ones who serue vnder Sathans Banner Gods mercifulnesse patience and long sufferance is to you very smal advantage S. Basil treating vpon the wordes of the covetous rich man Luk. 12.18 those words I will pull downe my barnes and build greater tels you that God his goodnesse extended to you in your fields or elsewhere bringeth vpon you in the â—nde the greater punishment True great Basil God his iustice goeth on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slowly and in order Long before thy time was this lesson learned in Natures schoole k Lib. 1. c. 1. Valerius Maximus who lived vnder Tiberius Caesar recounting some of the sacriledges of Dionysius clearely carried with frompes and mockeries saith Lento gradu ad vindictam sui divina procedit ira the wrath of God proceedeth to the execution of vengeance with a remisse slow pace but evermore as he well addeth tanditatem supplicij gravitate compensat it recompenseth the slacknesse of punishment with the heavinesse thereof I wil not weary your religious eares with prophane though fit sentences for this argument out of l Lib. 3. od 2. Rarò antecedentem scelestum Deseruit pede poena claudo Horace m Lib. 1. eleg 9 Ah miser et si quis primò perjuria celat Sera tameÌ„ tacitis poena venit pedibus Tibullus n Lib. 3. Quis enim laesos impunè putaret Esse deos Lucan o Lib. de ijs qui tardè a numine corripiuntur Plutarch nor with those wel knowne proverbs Dij lenti sed certi vindices Diâ— lanâ—os pedes habent Tacito pede and Cunctabundus naturâ Deus From Natures schoole I recall my selfe to the God of Nature who though in his word of eternall truth he proclaimeth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a p Exod. 34 6. God slow to anger and is for such acknowledged by the never fayling testifications and reports of divinely inspired q Nehem. 9 17 Psal 86.15 Psal 103.8 145.8 Rom. 2.4 2. Pet. 3.9 Prophets and Apostles is notwithstanding in the same word noted to r Exod. 20.5 34.7 Deut. 5 9 Ierem 32 18. recompense the iniquity of the Fathers into the bosome of their children after them It must stand ever good Quo tardius eo gravius that the loÌ„ger God is before hee punisheth hee punisheth so much the more grievously Though for a time he bee pleased to hold his tongue and to walke as with woollen feet yet at length shall we or our posteritie find by wofull experience that hee hath a rod of yron to rule vs yea and to breake vs in
both their ends the end of Ahab recorded 1. King 22.38 In the place where dogs licked the blood of Naboth did dogges licke the blood of Ahab also and the end of Iezebel registred the 2. Kings 9.35 Shee was eaten vp with dogges all sauing her skull her feet and the palmes of her hands It was a part of Daniel his afflictions to be cast into the den of Lyons His accusers vnto Darius were the instrumeÌ„ts of his affliction These his accusers were the LORDS instruments for this businesse Were they therefore to escape vnpunished No. Their fearefull end is set downe Dan. 6.24 By the commandement of King Darius they with their wiues children were cast into the den of Lyons the Lyons had the mastery of them brake all their bones in pieces ere ever they came to the grouÌ„d of the den The time will not suffer me to recal to your remembrances all the iudgements of God of this quality written down in the register of Gods works his holy word how what he reÌ„dred to g Ester 7.10 Haman to h 2. Kings 19.35 37. Sennacherib to i IereÌ„ 36.29 Ioachim to the k Ierem. 49.2 Ammonits to the l Ierem. 49.9 51.20 Chaldeans to the m Ezech. 35.2 Idumeans and other wicked worldlings for their hard measure offered to his childreÌ„ though they were therein his own instrumeÌ„ts The afore-meÌ„tioned instaÌ„ces of the Egyptians of Ahab his wife Iezebel of Daniel his accusers may serue for the declaratioÌ„ of my propouÌ„ded doctrine Though the LORD do vse his enimies as instruments to correct his owne servants children yet will he in his due time overthrow those his enimies with a large measure of his iudgments The reason hereof is because Gods iustice cannot let them escape vnpunished St Paule expresseth it 2. Thess 1.6 It is a righteous thing with God to recoÌ„pense tribulatioÌ„ to theÌ„ that trouble you Let this be our comfort whensoever the wicked shall rage against vs. For hereby are we assured when the LORD shal shew himselfe from heaven with his mighty Angels in flaming fire that theÌ„ to the wicked whose behaviour towards the godly is proud and dispiteous he will render vengeance and punish them with everlasting perdition St Peter to make vs stedfast in this comfort disputeth this point Ep. 1. chap. 4.17 The point he proueth by an argument drawne à minori inferring from a truth to carnal mens vnderstanding lesse probable a truth of greater probabilitie Iudgement saith he beginneth at the house of God If it first begin at vs what shall be the end of them which obey not the Gospell of God And if the righteous scarsly be saued where shall the vngodly and the sinner appeare Our Saviours words Luk. 23.31 do coÌ„taine a like argumeÌ„t If they doe these things to a greene tree what shal be done to the dry To like purpose in Ierem. 25.29 saith the LORD of hoasts Loe I begin to plague the city where my name is called vpon shall you goe free Yee shall not goe free Hitherto I refer also one other text Esai 10.12 where it is said that God when he hath done dispatched all his worke vpon mount Sion will visite the fruite of the proud heart of the King of Assyria the meaning of the place is that God when he hath sufficiently châ—stised and corrected those of his owne house his beloued children wil turne his sword against the skorners of his Maiestie When God hath serued his owne turne by the wicked then comes their turne also howsoever for a while they flourish in hope to escape Gods hand and to abide vnpunished yet will God in due time well enough finde them out to pay them double The vses of this doctrine I can but point at One is to admonish vs that we spite not any of the wicked who now doe liue in rest because their turne to be punished must come and faile not The further it is put of from them the heavier in the end it will fall vpon them A second vse is to teach vs patience in afflictions for as much as God will shortly cause the cuppe to passe from vs to our adversaries But say he wil not Yet neverthelesse are we to possesse our soules in patience reioicing and giving thankes to God who hath made vs worthy not only to belieue in him but also to suffer for his sake For we haue learned Act. 14.22 That through many afflictions we must enter into the kingdome of God c. The Prophets and Apostles and Martyrs which were not only reviled and scourged but also beheaded cut in pieces drowned in water consumed in fire by other tyrannicall devises cruelly put to death they all by this way received the manifest token of their happy and blessed estate and entred into the kingdome of God And we vndoubtedly know 2. Cor. 5.1 That if our earthly house of this tabernacle be destroyed wee haue a building of God an house not made with hands but eternal in the heavens Thus farre of my second circumstance the circumstance of the punished the Aramites professed enemies vnto God yet by him employed in the correction of his owne children the Israelits are here themselues punished My doctrine was Though the Lord do vse his enemies as instruments to correct his owne servants and children yet will he in due time overthrow those his enemies with a large measure of his iudgements The third circumstance is the punishment a going into captivitie amplified by the place This captivity bondage and slavery was to be in an vnknowne strange a farre country Kir in Media The people of Aram shal goe into captivity vnto Kir The doctrine is For the sinne of a land God often times sendeth away the inhabitants into captivity Captivity to be an effect or punishment of sin king Salomon in his praier made to the LORD at his consecration or dedication of the Temple 1. King 8.46 acknowledgeth It 's expreslie delivered 1. ChroÌ„ 9.1 of the Israelites that for their transgressioÌ„s they were carryed away captiue vnto Babel In Deut. 28.41 among the curses threatned to all such as are rebellious and disobedient to Gods holy commandements Captivity is ranked and reckoned I let passe the multitude of Scripture-places serving to this point my text is plaine for it The Aramites for their three traÌ„sgressions and for foure for their many sins for their sin of cruelty for threshing Gilead with threshing instruments of yron were to goe into Captivity My doctrine standeth firme For the sinne of a land God oftentimes sendeth away the inhabitants into captivity Into Captivity Into what kinde of captivity For there is a spirituall captivity and a corporall captivity a captivity of the minde and a captivity of the body Both are very grievous but the first more The first wich I call the spirituall captivity and a captivitie of the minde is a captivity vnder the Devill vnder the power of
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
to torment 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 sinner plucke dâ—â—â—e froÌ„ heauen the more â—â—rtaine wrath and vengeanes of God vpon the sinners Oâ—â— vse of this doctrine is to teach vs heedfullnesse in all our waies that wee doe not by our many sinnes provoke Almightie God to high displeasure A second vse is to moue vs to a serious contemplatioÌ„ of the wonderfull patience of Almightie God who did so graciously forbeare these Philistines of Azzah â—ll by three and foure transgressions by their many sinnes they had provoked him to indignation It 's true our God is a good God a gracious God a mercifull God a God of wonderfull patience yet may not wee thereby take encouragement to goe on in our evill doings The LORD who punished his Angels in heaven for one breach Adam for one morsell Miriam for one sclander Moses for one angrie word Achan for one sacrilege Ezechias for once shewing his treasures to the embassadours of Babel Iosias for once going to warre without asking counsell of the LORD Ananias with his wife Sapphira for once lying to the holy Ghost out of doubt wil not spare vs if we shall persist to make a trade of sinning day after day heaping iniquitie vpon iniquitie to the fulfilling of our sinnes If so wee doe it shall bee with vs as the Apostle speaketh 1. Thes 2.16 The wrath of God must come on vs to the vtmost Now therefore as the elect of God holy and beloued let vs walke in loue even as Christ hath loued vs. As for the workes of the flesh cast we them farre from vs adulterie fornication vncleanenesse wantonnes hatred debate emulation wrath contentions envie drunkennesse gluttonie such like for which the wrath of God commeth vpoÌ„ the children of disobedience let them not once be named among vs as it becoÌ„meth Saints But the fruits of the Spirit let vs wholy delight in them hauing layd vp in the treasurie of our memories this lesson Three transgressions and foure Many sinnes doe plucke downe from heauen the most certaine wrath vengeance of God vpon the sinners It followeth Because they carried away prisoners the whole captivity to shut them vp in Edom These wordes are the third part of this prophecie doe 〈…〉 by which God was provoked 〈…〉 the men of Azzah 〈◊〉 the rest of the Philistiâ—â—◠〈…〉 the sinne of â—â—ailtie rigour vnmercifulnesse hardnesse of heart They carried away prisoners the whole captiviâ—â—â— to sâ—â—t 〈…〉 Here the abstract is put for the 〈…〉 or persons in captivitie aâ— Psal â—â— 1◠〈…〉 captiue The whole 〈◊〉 It 's well translated for the sense the word in the originall signifieth absolute perfect and compleat By this whole captivitie the holy Spirit meaneth an absolute perfect and compleat captivitie â—â—ram captivitatâ—â— apâ—rtam atque manifâ—â—â—â—â— saith Ariâ—â— Montaâ—â—â— a captivitie indeed open manifest such a captivitie faith Calâ—â—â—â— as wherein they spared not either â—â—men or children or the agâ—d they tooke no pitie no compassion vpon either sexe or age but all of al sorts male and female young and old they carried away prisoners What was their end and purpose in so doing Even to sâ—â—t theÌ„ vp in Edom that is to sell them for bondâ—â—â—ues vnto the Idameans In Edom Esau Iacobs brother and Isaackâ— son by his wife a Gen. 25.21 Rebekah for selling his birthright for a messe of b vers 30. red broath was surnamed Edom and of him lineally descended the Edomites or Idâ—means Gen. 36 4â— Of this posterity of Esau or Edom the land which they inhabited was called the land of EdoÌ„ or Idumaea and it was a southerne province of the land of promise devided as c Theatr. Terrae SaÌ„ctae Adricham and d Observat lib. 14 cap 13. Drusius haue observed out of Iosephus his â— book of the Iewish antiquities into two parts Idumaeam Superiorem and Inferior 〈◊〉 the higher and the lower Idumaea The higher wherein were two of the cities meÌ„tioned in my text Gaza and Askelon in the division of the land of Canaan fell to the lot of the tribe of Iudah The lower Idumaea coÌ„monly known by the name of Idumaea fel to the lot of the tribe of Simeon and this lower Idumaea I take to be the Idumaea in my text Esau pursued Iacob with a deadly hate so did the posteritie of Esau the posterity of Iacob the Edomites were evermore most maliciously beÌ„t against the Israelites Here then appeareth the heinousnes of that sin wherwith the Philistines are charged It was the sin of cruelty in a very high degree It is a cruell deed to carry away any one froÌ„ his natiue couÌ„try but him that is so carried away to sell to his mortall enemy this is a cruelty then which there cannot be a greater Such was the sin of those Philistines the inhabitants of Azzah They sold whether the Iewes or the Israelites the posterity of Iacob and servants of the living God to their professed enemies the Edomites with this policie that being carried far froÌ„ their own country they should liue in eternal slavery bondage without hope ever to returne home againe This very crime of cruelty is in the prophecie of Ioel also ch 3.6 laid to the charge of these Philistines The children of Iudah and the children of Ierusalem haue yee sold to the Grecians that yee might send them far from their border that is Gods inheritance his owne seed and servants the children of Iudah Ierusalem the cruell and hard hearted Philistines did mancipate and sell away for bondslaues to the Grecians dwelling farre of that with them they might liue in perpetuall servitude and slaverie without all hope of liberty or redemption Now in this that the LORD calleth the Philistines to a reckoning because they had solde away his people though they were their captiues vnto infidels we may learne this lesson It is not lawful to coÌ„mit the children of beleevers into the haÌ„ds of infidels The vnlawfulnesse hereof appeareth by the charge which Moses giveth the Israelites Deut. 7.3 His charge is coÌ„cerning the Hittites the Gergasites the Amorites the Canaanites the Perizzites the Hivits and the Iebusites that they should not at al make any covenant with them nor giue theÌ„ their children in marriage And why so Because by such covenants marriages they might be withdrawn from the true service of God to the prophane worship of Idols For so it 's saide verse the 4. They will cause thy sonne to turne away from me to serue other Gods The danger of such covenants and marriages S. Paule knew to be very great and therefore from such he dehorteth the Corinthians 2. Cor. 6.14 Be ye not vnequally yoked with the infidels He vseth the similitude of Oxon coupled together The yoke holdeth them so together that looke which way the one draweth the other must
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