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
I would it were within the compasse of my Rhetoricke Yet let me propound one question vnto you Hag. 1.4 Is it time for your selues to dwell in your seiled houses and this house to lye wast Consider your own waies in your own hearts and giue your answer vnto God A second note for your further instruction and meditation followeth It is true Are sinne and iniquitie means to lay wast make desolate all manner of buildings How then is it that our dwelling houses doe yet stand and flourish Our sinnes and iniquities are exceeding impudent and sawcie they are ascended into the presence of God and doe stand like Sathan among his children before his face Yet for all this impudencie and sawcinesse of our sinnes and iniquities God is pleased to suffer our dwelling houses to be in safetie The consideration of this point may stirre vs vp to a gratefull agnition and acknowledgment of Gods singular bountie and longanimitie It is out of the bountie of the LORD that the earth since the time it first was cursed for the fall of man doth to this day yeeld fruit in abundance for the vse of man That our possessions habitations dwelling houses and Churches are not laid wast and made desolate it is to be ascribed to Gods long sufferance and longanimitie Of which I shall God willing anon speake more fully whē I shal haue considered the words of the second sequel or consequent of Gods speech which are The top of Carmel shall wither The top of Carmel There were two hills of this name as St Hierome teacheth both in Iudea the one in the southerne climate of that country whereon Nabal the husband of Abigail did dwel 1. Sam. 25.2 the other neere vnto Ptolemais towards the sea coast vpon which Elias prayed for raine 1. Kings 18.42 St Hierome seemeth to doubt which of these two Carmels our Prophet here intendeth But Ribera resolveth for that Carmel which was neere vnto Ptolemais because it did appertaine to the lot of the ten tribes against whom Amos in this booke prophecieth This Carmel was a hill of much fatnesse and fertilitie whervpon it may as proverbially be taken for any such place St Hierome writing vpon Esay 16. saith it is the Scriptures idiome and proper forme of speech evermore to compare the rich hil Carmel to fertilitie and abundance One of the Hebrewe d R. David apud Drusiū Doctors saith that Carmel is a generall name for all fruitfull arable fields and vineyards A great e Pagnin Hebrician saith that because the hill Carmel had by it a valley of exceeding feracitie and fruitfulnesse therefore Carmel is appellatiuely taken for any place set with corne trees or vines and specially with standing corne with newe and fat wheat while it is in eare though another f Marinus in Arca Noe Hebrician of like note affirmeth that because Carmel collectiuely signifieth standing corne or new wheate yet in the eare therefore a certaine region in the province of Canaan of extraordinary fertilitie as also a hill and city there was called after this name Carmel Whatsoever Carmel bee in this place whether a proper name or an appellatiue out of doubt it betokeneth a place of much fruitfulnesse Following the streame of expositors I am of opinion that Carmel in my text is that same fruitfull mountaine of Iudea by Ptolemais The top of Carmel A place fit by reason of the woodes there to lurke and lie hid in as is plaine by Amos 9.3 Though they hide themselues in the top of Carmel I will search and take them out thence The top of Carmel In the Hebrew it is the head of Carmel The head or top of Carmel is the Scripture phrase to expresse whatsoever is best in Carmel By the like phrase we say Caput vnguēti the head or the top of the ointment to signifie the best of the ointment The top of Carmel Pagnine thus translateth it vertex loci fertilis the top of the fruitfull place And Iunius thus praestantissimum aruorum the best of the fields Both Pagnine and Iunius doe take Carmel here for an appellatiue and not for a proper name The top of Carmel shall wither shall wax dry or be dried vp That is where most fruitfull fields and pastures are there shall be a defect and want of necessaries for mans life Thus haue you the exposition of this last clause Nowe bee patient I pray you while from hence I commend on lesson vnto you It is this For the sinnes of a people God will make the top of their Carmel to wither I speake it more plainely For the sinnes of a people God will make their best groundes to yeeld them little or no profit For proofe of this point you will be pleased to heare the evidence of the holy Spirit given in the word of life Deut. 28.20 Thus saith the LORD because of the wickednes of thy works whereby thou hast forsaken mee the LORD shall smite thee with blasting and with mildew the Heaven which is over thy head shal be brasse and the earth that is vnder thee shall be yron insteed of raine the LORD shall giue thee dust and ashes even from heaven shall it come downe vpon thee vntill thou be destroyed In the 2. Chapter of Hosea and the 5 verse because Israel had plaid the harlot and done shamefully departing from the LORD thus saith the LORD I will take away from Israel my corne in the time thereof and my wine in the season thereof wil recover my wooll my flax which I lent her to cover her shame Marke I beseech you the manner of the LORDS speech my corne my wine my woll my flax they are none of ours they are all the Lords The LORD hath lent thē vs to serue our turnes and necessities if we abuse them to idolatrie or prophanes he will take them from vs recover them againe vnto himselfe In the 4. Chapter of Hosea and the 3. verse because there is no truth nor mercy nor knowledge of God in the land but every one breaketh out by swearing by lying by killing by stealing by whoring and blood toucheth blood thus saith the LORD the land shall mourne and every one that dwelleth therein shall be cut of with the beasts of the field and with the foules of heaven and also the fishes of the sea shal be taken away If so what good then comes to you from Carmel from your best most fruitfull grounds In the 8. chapter of Hosea and the 7. verse because Israel transgressing the covenant of the LORD and trespassing against his law had sowen the winde thus saith the LORD they shall reape the whirlewinde it hath no stalke the bud shall bring forth no meal if so be it bring forth the strangers shall devoure it If so what profit then can we matching Israel in their most grievous transgressions trespasses expect from Carmel our most fruitfull and pleasant fields The wisest King that ever sacred
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
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