Damascus our Prophet here threatneth all inhabitants in the country about Damascus hee citeth all the Syrians to appeare before the tribunall seat of Almighty 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 generall accusation of the Syrians For three transgressions and for foure The word Transgressions signifieth whatsoeuer detestable thoughts words or deeds may be conceiued 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 and of Edom and of Ammon and of Moab and of Iudah and of Israel so often repeated in this and the next chapters namely the vaine worship of strange Gods whoredomes and murders The fourth saith he is added in the text euen their barbarous cruelty They threshed Gilead with threshing instruments of iron For three transgressions of Damascus and for foure S. Hierom expoundeth these words as if the Syrians of Damascus had dealt cruelly against the people of God not once or twice 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 and fourth time to practise their cruelty vpon my chosen people euen to thresh them with threshing instruments of iron 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 countenance of my clemency For three transgressions 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 sins to the third and fourth generation yet in the fourth he will vndoubtedly execute his vengeance e Ibid. Some others doe maâ—e this sense of these words God vseth to remit and to forgiue any man his sins for thrice but f the fourth time he sinne likewise there is no hope of remission According to that which we read Iob 33.29 All these things will God worke twice or thrice with a man that he may turne backe his soule from the pit to be illuminated in the light of the liuing Twice or thrice will God chastise vs for our sins but if we sin the fourth time woe vnto vs we are left vnto our selues For three transgressions and for foure f Mercer Winckleman Some doe ioyne these numbers to make seuen because the number of seuen in holy Scripture is a number of plenitude and perfection as Leu. 26.18 If you will not obey me I will punish you seuen times for your sins To which sense here by three transgressions and foure that is by seuâ—n 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 will now hold you is the most g M rcer Caluin Drusius generall proper and significant to vnderstand by three and foure which make a certaine number a number infinite and vncertainâ— For as oft as he will God forgiueth though we sinne a hundred times It is but the custome of the Scripture thus to speake God waiteth for vs twice and thrice that is a good while to haue vs return from our euil wayes vnto repentance but the fourth time that is at length when he seeth vs persist in our impenitency he reproueth vs casteth vs away and leaueth vs in our sinnes You haue hitherto the generall accusation of the Syrians whereby you know they were defiled with three transgressions and with foure with very many sins Now followeth the protestation of Almighty God against them for their sins 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 diuersly rendred by expositors by the author of the vulgar Latine and by Gualter Non conuertam eum I will not turne it that is I will not recall the Syrians of Damascus to the right way they shall run on to their owne perdition By Caluin Non propitius ero ei I will not bee fauourable 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 bee measured to them By Iunius Non auertam istud I will not turne away the punishment wherewith I haue resolued to punish them I am the Lord and am not changed I will send a fire into the house of Hazael and it shall deuoure the Palaces of Benhadad c. The summe of both the Accusation and Protestation is if the Syrians had offended but once or a second time I would haue beene fauourable to them and would haue recald them into the way that so they might haue beene conuerted and escaped my punishments but now whereas they doe daily heape transgression vpon transgression and finde no end of sinning I haue hardned my face against them and will not suffer them to be conuerted but indurate and obstinate as they are I will vtterly destroy them For three transgressions of Damascus and for foure I will not turne to it Hauing 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 doe plucke downe from Heauen the most certaine wrath and vengeance of God vpon the transgressors The doctrine Three transgressions and foure that is Many sins doe plucke downe from heauen the most certaine wrath and vengeance of God vpon the sinners God is of pure eies and 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 euen as long as sunne and moone Tribulation and anguish vpon euery soule that doth euill The soule that sinneth it shall be punished God makes it good by an oath Deut. 32.41 that he will whet 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 sin 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 ruinate nations to torment his owne bowels in the similitude of sinfull flesh because of sinne he drowned the old world and because of sin ere long will burne this All this maketh for the truth of my propounded doctrine Three transgressions and foure that is Many sins doe plucke downe from heauen the most certaine wrath and vengeance of God vpon the sinners A lesson dearely
The first transgression he will haue to be the selling of the iust the second the oppression of the poore the third their peruerting the way of the meeke the fourth the violation of matrimony These are but so many descants vpon the words of my text For three transgressions of Israel and for foure Three and foure make seuen It seemeth then that Israel transgressed against God seuen times Seuen times It is plaine by Scripture that they transgressed Saepiùs ac saepiùs as Mercerus speaketh many a time oft yea from the diuision of their Kingdome vnder Ieroboam sonne of Nebat their first King vnto Hoshea sonne of Elah their last King they did nothing but transgresse against the Lord their God what by Idolatry and what by other wickednesses Heere then by three and foure which make seuen we are to vnderstand many The rule holds true in Diuinity A finite number is oftentimes put for an infinite S. Austin hath obserued it lib. 3. de doctrina Christi cap. 35. I thus explicate it In Leuit. 26.18 to the rebellious and disobedient thus saith the Lord If ye will not yet for all this hearken vnto me then I will punish you seuen times more for your sinnes Seuen times more that is many times more will I punish you Hannah in her song 1 Sam. 2.5 hath this straine The barren hath borne seuen children By seuen there you are to vnderstand many Shee that was barren hath borne many children Dauid in Psal 119.164 sayth Seuen times a day doe I praise thee Seuen times that is many times as if had sayd Semper laus eius in ore meo All the day long am I in the praises of my God Salomon in Prou. 26 25. aduiseth vs not to beleeue the gracious words of an enemy because saith hee there are in his heart seuen abominations Seuen abominations that is many abominations many sly purposes lie hidden in the heart of an enemy What neede more examples By these few the phrase in my text is plaine The seuen transgressions of Israel for three foure are seuen the seuen transgressions of Israel are the many transgressions of Israel In this phrase then doth the Lord obiect vnto Israel innumera peccata the multitude of their sinnes For which he is vnwilling any longer to forbeare them whereupon followeth his protestation against them I will not turne away the punishment thereof For three tranâ—gressions of Israel and for foure I will not turne away the punishment thereof The meaning is if once if twice yea if a third time only the Israelites had offended mee with the greeuousnesse of their transgressions I could haue tolerated them and would not haue cast them from out my sight but now whereas a fourth time sâ—piùs sapiùs againe and againe they relapse and fall backe to their impieties and with a shamelesse forehead make no end of sinning certa stat sententia I am resolued no more to recall them to my fauour but to leaue them to themselues that obstinate and indurate as they are in the multitude of their abominations wherein they haue so deepely plunged themselues they may suddenly bee cast into the pit of destruction Now from these two first parts of this prophesie the generall accusation of Israel for sinne and the Lords protestation against them for the same ariseth this lesson God is euer in open hostility with sinners A sinner ouer-valuing the vanities wherein his delight is placed first neglecteth God then hateth him Thus affected he would if possible disarme God of his authority pull his power from him and cast him out of his state Hee could wish there were no immortality of the Soule no account to be made of our actions no reward no reuenge no Iudge to punish So willing is hee to bathe himselfe in the imaginary contentment and pleasures of sinne I can put no great difference between this sinner and an Atheist The Atheist thinketh there is no God this sinner wisheth there were no God Now God who feeleth the pulse of this sinners heart and searcheth his inmost thoughts seeth his traytorous affection can he be at peace with him King Ioram sayd to Iehu 2 King 9.22 Is it peace Iehu Iehu answered what peace so long as the whoredomes of thy mother Iezabel and her witch-crafts are so many This sinner happily will looke to be at peace with God but he is soone answered What hast thou to doe with peace What peace with God doest thou looke for so long as thou castest away his feare and liest wallowing in thy sinnes I must grant it God is the God of peace the Scripture saith it more then once Rom. 15.33 and chap. 16.20 and in * 2 Cor. 13.11 Phil. 4.9 1 Thess 5.23 2 Thess 3.16 Hebr. 13.20 other places But what is this to the sinner Nothing at all For the same Scripture will assure him there is no peace to him Esai 48.22 and 57.12 To the sinner the Lord will shew himselfe quasi bellator fortis as hee is called Ierem. 20.11 hee will shew himselfe as a stout warriour And for such he is described Deut. 32.41 There thus saith the Lord concerning sinners If I whet my glittering sword and mine hand take hold on iudgement I will render vengeance to mine enemies and will reward them that hate me I will make mine arrowes drunk with their blood and my sword shall deuoure their flesh To like purpose is that which we read of Gods dealing with sinners Psal 7.12 He whets his sword he bends his bow and makes it ready hee prepareth for them the instruments of death he ordaineth his arrowes against them So haue you my doctrine established God is euer in open hostility with sinners Is God euer in open hostility with sinners Consider this all yee that feare God remember it all ye that beare the image of the Almighty The sinner that is ouertaken with three transgressions and with foure that lieth in his sinnes and walloweth in his iniquities his case is fearefull his estate lamentable God proclaimeth against him open warre most certaine destruction and will not turne away his punishments from him Let it Beloued rouze vs vp from that sleepe of sinne wherein we haue too long rested All the good gifts and benefits of God which God hath bestowed vpon vs for our good we haue abused to sinne God hath giuen vs vnderstanding to meditate vpon his holy lawes but our vnderstanding we haue peruerted to the transgression of his holy Lawes God hath giuen vs the will to loue him aboue all things and our neighbours as our selues but we haue diuerted our will to the contempt of God and the hate of our neighbours God hath giuen vs the tongue to powre forth his praises but our tongues we haue defiled with impure oathes and ougly blasphemies God hath giuen vs hands for instruments to feed the poore and to defend them but the strength of our hands we haue wasted in crueltie and rapine
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 fâ—uit in abundance for the vse of man That our possessions habitations dwelling houses and Churches are not laid waste and made desolate it is to be ascribed to Gods long sufferance and long animitie Of which I shall God willing anon speake more fully when I shall 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 hils of this name as St Hierome teacheth both in Iudea the one in the southerne climate of that country where on Nabal the husband of Abigail did dwell 1 Sam. 25.2 the other neere vnto Ptolemais towards the sea coast vpon which Elias prayed for raine 1 Kings 8.42 St Hierome seemeth to doubt which of these two Carmels our prophet here intendeth But Ribera resolueth 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 euermore to compare the rich hill Carmel to fertilitie and abundance One of the Hebrew d R. Dâ—uid apud Draâ—uâ—â— 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 withstanding corne with new 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 wheat yet in the eare therfore a certaine region in the prouince of Canaan of extraordinary fertility as also a hill city there was called after this name Carmel Whatsoeuer Carmel be in this place whether a proper name or an appellatiue out of doubt it betokeneth a place of much fruitfulnes 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 whatsoeuer is best in Carmel By the like phrase we say Caput vnguenti 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 prostantissimum aruorum the best of the fields Both Pagnine and Iunius doe take Carmel here for an appellatiue and not for a propper 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 Now bee patient I pray you while from hence I commend one 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 plainly For the sinnes of a people God will make their best grounds to yeeld them little or no profit For proofe of this point you will bee pleased to heare the euidence of the holy Spirit giuen in the word of life Deut. 28.20 Thus saith the Lord because of the wickednesse of thy workes whereby thou hast forsaken mee the Lord shall smite thee with blasting and with mildew the Heauen which is ouer thy head shall bee brasse and the earth that is vnder thee shall bee iron in stead of raine the Lord shall giue thee dust and ashes euen from heauen 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 recouer my wooll my flax which I lent her to couer her shame Marke I beseech you the manner of the Lords speech my corne my wine my wooll my flax they are none of ours they are all the Lords The Lord hath lent them vs to serue our turnes and necessitâ—es if we abuse them to idolatrie or prophanes he will take them from vs recouer 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 euery on 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 euery one that dwelleth therein shall be cut off with the beasts of the field and with the fowles of heauen 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 couenant of the Lord and trespassing against his law had sowen the wind thus saith the Lord they shall reape the whirlewind it hath no stalke the bud shall bring forth no meale if so be it bring forth the strangers shal deuoure it If so what profit then can we matching Israel in their most grieuous transgressions trespasses expect from Carmel our most fruitfull and pleasant fields The wisest King that euer sacred writ made mention of hath this saying Prou. 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 shal 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 deliuereth vnto you touching this point it is worthy your best remembrance A
Philistines had offended but once or a second time I should haue beene fauourable vnto them and should haue recalled them into the right way that so they might be conuerted and escape my punishments but now whereas they doe daily heape transgression vpon transgression and find no end of sinning I haue hardned my face against them and will not suffer them to be conuerted but indurate and obstinate as they are I will vtterly destroy them For three transgressions of Azzah and for foure The doctrine is Many sinnes doe plucke downe from heauen the most certaine wrath and vengeance of God vpon the sinners See my sixth Serm. on Hos 10. God is of pure eies and beholdeth not iniquity he hath laid righteousnesse to the rule and weighed his iustice in a ballance The sentence is passed forth and must stand vncontroulable euen as long as Sun Moone Tribulation and anguish vpon euery soule that doth euill the soule that sinneth it shall bee punished God makes it good by an oath Deut. 32.41 that he will what his glittering sword his hand shall take hold on iudgement to execute vengeance vpon sinners His soule hateth and abhorreth sin his Law curseth and condemneth sin his hand smiteth and scourgeth sin Sin 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 owne bowels in the similitude of sinfull flesh Because of sinne he drowned the old world and because of sinne ere long will burne this Thus doe many sins plucke downe from heauen the more certaine wrath and vengeance of God vpon the sinners One vse of this doctrine is to teach vs heedfulnesse in all our waies that we doe not by our many sinnes prouoke Almighty God to high displeasure A second vse it to moue vs to a serious contemplation of the wonderfull patience of Almighty God who did so graciously forbeare these Philistines of Azzah till by three and foure transgressions by their many sins they had prouoked 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 euill doings See my sixth Lecture pag. 70. The Lord who punished his Angels in Heauen for one breach Adam for one morsell Miriam for one slander Moses for one angry word Achan for one sacrilege Ezechias for once shewing his treasures to the Embassadors of Babel Iosias for once going to warre without asking counsell of the Lord and Ananias with his wife Sapphira for once lying to the holy Ghost out of doubt will not spare vs if wee shall persist to make a trade of sinning day after day heaping iniquity vpon iniquity to the fulfilling of our sinnes If so we doe it shall be 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 euen as Christ hath loued vs. As for the works of the flesh cast we them far from vs adultery fornication vncleannesse wantonnes hatred debate emulation wrath contentions enuy drunkennes gluttony and such like for which the wrath of God commeth vpon the children of disobedience let them not once be named among vs as it becommeth Saints But the fruits of the Spirit let vs wholly delight in them hauing laid vp in the treasury of our memories this lesson Three transgressions and soure Many sinnes doe pluck downe from heauen the most certaine wrath and vengeance of God vpon the sinners It followeth Because they carried away prisoners the whole captiuity to shut them vp in Edom These words are the third part of this Prophecie and do containe that same grieuous sin by which God was prouoked to come against the men of Azzah and the rest of the Philistines in iudgement the sinne of cruelty rigour vnmercifulnesse hardnesse of heart They carried away prisoners the whole captiuity to shut them vp in Edom Here the abstract is put for the concrete captiuity for captiues or persons in captiuity as Psal 68.18 Thou hast led captiuity captiue The whole captiuity It 's well translated for the sense the word in the originall signifieth absolute perfect and compleat By this whole captiuity the holy Spirit meaneth an absolute perfect and compleat captiuity meram captiuitatem apertam atque manifestam saith Arias Montanus a captiuity indeed open and manifest such a captiuity saith Caluin as wherein they spared not either women or children or the aged they tooke no pity no compassion vpon either sex or age but all of all sorts male and female young and old they carried away prisoners What was their end and purpose in so doing Euen to shut them vp in Edom that is to sell them for bondslaues vnto the Idumaeans In Edom Esau Iacobs brother and Isaacks son by his wife a Gen. 25.21 Rebâ—kah for selling his birthright for a messe of b Vers 30. red broth was surnamed Edom and of him lineally descended the Edomites or Idumaeans Gen. 36.43 Of this posterity of Esau or Edom the land which they inhabited was called the land of Edom or Idumaea and it was a southerne prouince of the land of promise diuided as c Theatr. Terra Sancta Adriehom and d Obseruat lib. 14. cap. 13. Drusius haue obserued out of Iosephus his fifth book of the Iewish antiquities into two parts Idumaeam Superiorem and Inferiorem the higher and the lower Idumaea The higher wherein were two of the cities mentioned in my Text Gaza and Askelon in the diuision of the land of Canaan fell to the lot of the Tribe of Iudah The lower Idumaea commonly known by the name of Idumaea fell 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 posterity of Esau the posterity of Iacob the Edomites were euermore most maliciously bent against the Israelites Here then appeareth the hainousnes 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 from his natiue Country but him that is so carried away to sell to his mortall enemy this is a cruelty than 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 seruants of the liuing God to their professed enemies the Edomites with this policy that being carried farre from their owne country they should liue in eternall slauery and bondage without hope euer 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 ye sold to the Grecians
Sar and Sarra in Eunius Poenos Sarrâ oriundos he notes the Carthaginians to haue their beginning from Sarra which is Tyrus Tyrus was a very ancient Citie it was saith Drusius Vetustissimarum vrbrum parcus as it were the mother of very old Cities Plinie Nâ—◠〈◊〉 lib. 5. â— p. 19. saith that out of Tyrus came the founders and first inhabiters not only of Carthage but also of Leptis Vtica and Gades the Citie well knowne to our moderne Nâ—uigators by the name of Calis Malis and of late yeares conquered by some worthies of our English Nation The ancient glory of this Citie Tyrus is blazed abroad to the whole world by Ezechiel Chap. 27. Glorious was Tyrus 1. For her situation 2. For her riches 3. For the frame and beauty of her building 4. For her shipping 5. For her power in martiall affaires 6. For her merchandizing 7. For her great esteeme and report with forraine nations The Prophet Esay in like sort blazeth out her glory Chap. 23.7 8. He saith of her that her antiquity is of ancient dayes that shee is the crowne of the Sea that her merchants are Princes and her chapmen the Nobles of the world So glorious a Citie was this Tyrus Here shee is accused of disloyaltie to the God of heauen in the very same words wherein Damascus and Azzah are formerly accused Damascus vers 3. and Azzah vers 6. For three tran gressions of Tyrus and for foure And the Lords protestation vpon this accusation is the same I will not turne to it It is aâ—â—f the Lord had thus said If the inhabitants of Tyrus had offended but once or a second time I should haue beene fauourable to them and would haue recalled them into the right way that so they might be conuerted and escape my punishments but now for as much as they doe daily heape transgression vpon transgression and make no end of sinning I haue hardned my face against them and will not suffer them to be conuerted but indurate and obstinate as they are I will vtterly destroy them Albertus Magnus vnderstandeth by these three transgressions three sorts of sinnes peccatum in voluntate peccatum in consensu peccatum in opere sinne in will sinne in consent and sinne in action and by the fourth transgression he vnderstandeth cordis indurationem induration and hardnesse of heart which he defineth to be pertinaciam permanendi in peccato a pertinacie or stubborne resolution to perseuere in sin wherein the sinner lieth wallowing void 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 luxuriousnesse of meats and drinkes costlinesse of garments wanton lusts and other like sinnes incident to Mart Townes and Townes of great trade That such were the sinnes of Tyrus witnesse that her sharpe and grieuous 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 pitie 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 than once heretofore commended to your Christian considerations Many sinnes doe plucke downe from heauen the most certaine wrath and vengeance of God vpon the sinners God is pure of eies and beholdeth not iniquity Hee hath laid righteousnesse to the rule and weighed his iustice in a ballance The sentence is passed forth and must stand vncontrolable euen as long as Sun and Moone Tribulation and anguish vpon euery soule that doth euill The soule that sinneth it shall bee punished God makes it good by an oath Deut. 32.41 That he will whet his glittering sword and his hand shall take hold on iugdement to execute vengeance for sin 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 ruinate nations to torment his owne bowels in the similitude of sinfull flesh Because of sinne he drowned the old world and because of sinne ere long will burne this Thus doe many sinne 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 prouoke Almighty God to high displeasure A second vse was to moue vs to a serious contemplation of the wonderfull patience of Almighty God who did so graciously forbeare these Tyrians till by three and foure transgressions by their many sinnes they had prouoked him to indignaon 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 grieuous sinne by which the Tyrians so highly offended the sinne of vnmercifulnesse and cruelty expressed in two branches 1 They shut vp the whole captiuitie in Edom. 2 They remembred not the brotherly couenant 1 They shut vp the whole captiuity in Edom The exposition of these words I haue formerly deliuered vnto you in my twelfth Lecture and my meditations vpon the 6. verse There the Philistines are condemned for carrying away prisoners the whole captiuity to shut them vp in Edom and here are the Tyrians condemned for shutting the whole captiuity in Edom. The sin seemeth to be the same in both the Philistines and the Tyrians Both did shut vp the whole captiuity 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 seruants the children of Iudah and Ierusalem were by the cruell and hard-hearted Philistines and Tyrians mancipated and sold away forbond slaues to the Grecians dwelling farre off that with them they might liue in perpetuall seruitude and slauery without all hope of liberty 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 captiuity 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 hostility 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 pretence of excuse They did not with a strong hand in open hostility conquer the Iews so take them prisoners but did surprise them by deceit and trecherie as they lay at Tyrus for trafficke and entercourse of merchandise and thus surprised they shut them vp in Edom they sold them to the Grecians to be by them transported to the Idumaeans farre from their
and by Gualter Non conuertam eum I will not turne the Ammonite that is I will not recall the children of Ammon to the right way they shall runne on to their owne perdition By Caluin Non ero ei propitius I will not be fauourable to the Ammonites By Mercer Non parcam et I will not spare the Ammonites According to their deserts so shall it be vnto them By Iunius Non auertam istud I will 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 fauourable to them and would haue recald them into the right way that so they might be conuerted and escâ—pe my punishments but now whereas they doe daily heape transgression vpon transgrâ—ssion and make no end of sinning I haue hardned my face against them and will not suffer them to be conuerted but indurate 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 bee remembred of a doctrine sundry times heretofore commended to your Christian considerations Many sinnes doe plucke downe from heauen the most certaine wrath and vengeance of God vpon the sinners God is of pure eies and beholdeth not iniquity Hee hath laid righteousnesse to the rule and weighed his iustice in a ballance The sentence is passed forth and must stand vncontrolable euen as long as the Sun and Moone Tribulation and anguish vpon euery soule that doeth euill The soule that sinneth it shall be punished God makes it good by an oath Deut. 3.2.41 That he will whet his glittering sword and his hand shall take hold on iudgement to execute vengeance for sin His soule hateth and abhorreth sin his law curseth and condemneth sin 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 ruinate nations to torment his owne 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 c. One vse of this doctrine is to teach vs heedfulnesse in all our wayes that we doe not by our many sinnes prouoke Almighty God to high displeasure A second vse is to moue vs to a serious contemplation of the wonderfull patience of Almighty God who did so graciously forbeare these children of Ammon till by three and foure transgressions by their many sins they prouoked him to indignation These things I haue heretofore laboured to lay vnto your hearts Now therefore I proceed to the third part of this Prophecie wherein you haue the declaration of that grieuous sinne by which the children of Ammon so highly offended This their sinne was the sinne of cruelty expressed in these words Because they haue ript vp the women with childe of Gilead and amplified by the end of so foule a fact That they might enlarge their border They haue ript vp women with childe of Gilead that c. Women with childe the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is i Pagnin in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercer Caluin rendred by some mountaines by some cities fortified and high as mountaines as if the meaning were either that the Ammonites had made for themselues a passage into the territories of the Gileadites through the mountaines that lay betweene them a thing not impossible for we read of Annibal that k Liuius lib. 21. he with fire and vinegar made way through a great rocke vpon the Alpes for his army and carriage or that the Ammonites had vanquished and subdued the fortified cities of the Gileadâ—â—â— to the enlarging of their borders But I retaine our English translation women with childe as very agreeable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They haue ript vp women with childe Immane facinus surely this was an outragious cruelty yet such as hath its parallel we read of the like in 2 King 8.12 Elizaus telling Hazael King of Syria of the euill that he should doe the children of Israel saith Their young men thou shalt slay with the sword and shalt dash their infants against the stones and rent in peeces their women with childe The like cruelty did Menahem King of Israel exercise against the inhabitants of the citie Tiphsah her borderers euen vnto Thirtzâ— as appeareth 2 King 15.16 He ript vp all their women with childe Hoseah also chap. 14.1 thus prophesieth against Samaria Samaria shall be desolate for she hath rebelled against her God they shall fall by the sword their infants shall be dashed in peeces and their women with child shall be ript You see dearely beloued that this outragious cruelty of ripping vp women with childe mentioned in my text was not altogether vnusuall The women vpon whom this cruelty was practised are here said to haue beene of Gilead Of this land of Gilead I haue heretofore largely spoken in my seuenth Lecture vpon this prophecie occasioned by the 3. ver of this chapter where it is obiected to the Syrians of Damascus that they threshed Gilead with threshing instruments of iron Then I shewed that the land of Gilead was possessed by the Reubenites Gadites and halfe tribe of Manasseh Num. 32.33 Whereby it is plaine that the Gileadites were Israelites Here then these women with whom the Ammonites dealt so barbarously as to rip them vp when they were great with childe were of Iacobs posterity they were Jsraelites the lot and portion of Gods owne inheritance For so prodigious a cruelty we see Almighty God is here resolued to be auenged on the children of Ammon The doctrine arising hence is this Cruelty is a sinne very hatefull vnto God This doctrine I haue heretofore out of this place confirmed vnto you it is also plainly grounded vpon my text and therefore I passe it ouer The vse of it is to worke in vs the loue of clemency and mercifulnesse You may be many waies guilty of cruelty If you fight with or beat your neighbour or maime his body Leuit. 24.19 20. If by any meanes you procure the death of your neighbour Gen. 4.8 If you vse your neighbour discourteously or make him your laughing stocke or taunting recreation Leuit. 19.14 If you vse any of Gods creatures hardly Deut. 22.6 If you doe wrong to strangers Exod. 22.21 If you molest fatherlesse children and widowes Exod. 22.22 If you be too seuere in punishing your seruants or children Deut. 25.3 If you wrong the poore either by lending him your money vpon Vsury Exod. 22.25 or by not paying him his hire Deut. 24.14 or by not restoring his pledge Exod. 22.26 or by withdrawing your corne from him Pro. 11.26 If you offend but in the least of these your are guilty of cruelty and doe transgresse Gods holy commandements
Moabites Among the many transgressions of the Moabites their inhumanitie and pride are specially noted Their inhumane spightfull and cruell dealing against the Israelites though a people of their owne kinred appeareth diuers wayes First because when the Israelites came out of Aegypt they met them not with prouision Deut. 23.4 Secondly because at that time they hired a Deut. 23.4 Balaam the sonne of Beor to curse them Num. 22.5 Thirdly because they kept them in seruitude vnder King Eglon eighteene yeeres Iudic. 3.12 Fourthly because without respect of their allegiance to the Kings of Israel due vnto them vpon King Dauids b 2. Sam. 8.2 conquest they rebelled against Israel after the death of Ahab 2. King 1.1 Fiftly because they waged warre against Iehosaphat King of Iudah 2 Chrō 20.1 Sixtly because they derided the Israelites vpbraided them and made a iest at them Ier. 48.27 Zephan 2.8 You see the inhumanitie of the Moabites Concerning their pride heare the words of Ieremie chap. 48.29 We haue heard the pride of Moab he is exceeding proud we haue heard his pride his stoutnesse his arrogancie his disdaine and the hautinesse of his heart Of this pride of Moab you may see more Esai 16.6 Of the many sinnes of Moab you see two specially noted their inhumanitie and their pride for which and others the Lord protesteth against them that he will not turne to them I will not turne to it That is as heretofore hath bin expounded I will not be fauourable to the Moabites I will not spare them according to their deserts so shall it be vnto them I will not recall them to the right way they shall runne on to their owne perdition I will not turne away the punishment wherewith I haue resolued to punish them I am the Lord I am not changed I will not turne to it It is in effect as if the Lord had thus said If the Moabites had offended but once or twise I would haue bin fauourable to them and would haue recald them into the right way that so they might haue bin converted and haue escaped my punishments But now sith they daily 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 Moab and for foure I will not turne to it Here may you recall to your remembrances a doctrine sundry times recommended to your religious considerations Many sinnes doe plucke downe from Heauen the most certaine wrath and vengeance of God vpon the sinners God is of pure eyes and beholdeth not iniquitie He hath laid righteousnes to the rule and weighed his iustice in a ballance His sentence is passed forth from him and stands vnalterable Tribulation and anguish vpon euery soule that doth euill The soule that sinneth it shall be punished God makes it good by an oath Deut. 23.41 That he will whet his glittring sword and his hand shall take hold on iudgement to execute vengeance for sinne His soule hateth and abhorreth sinne his law curseth and condemneth sinne his hand smiteth and 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 owne bowels in the similitude of sinfull flesh Because of sinne he once drowned the old world and because of sinne ere long will burne this Thus doe many sinnes plucke downe c. One vse of this doctrine is to teach vs heedfulnesse in all our wayes that we doe not by our many sinnes prouoke Almighty God to high displeasure A second Vse is to moue vs to a serious contemplation of the wonderfull patience of Almighty God who did so graciously forbeare these Moabites till by their three and foure transgressions by their many sinnes they had prouoked him to indignation These things I haue heretofore laboured to lay vnto your hearts Now therefore I proceed to the third part of this prophecie wherein you haue the declaration of that grieuous sinne by which the Moabites so highly offended This their sinne was a sinne of cruelty expressed in these words Because it burnt the bones of the King of Ed m into lime When this was done or by which of the Kings of Moab or against which of the Kings of Edom it is not expressed in holy Scripture Some would hither referre that Historie 2 Kings 3. Where it is recorded of the King of Israel that he assisted with two other Kings the King of Iuda and the King of Edom made war vpon the King of Moab The King of Moab when he saw the battle was to sore for him tooke with him seauen hundred stout warriours and would haue broken throw to the King of Edom but could not Through indignation whereof c Piscat Analys in 2 Reg. 3. some thinke that hee tooke the King of Edoms eldest sonne and offered him for a burnt offering vpon the wall for so some will haue the last verse of that chapter vnderstood of the King of Edoms sonne But I take it more agreeable to that storie there to vnderstand the King of Moabs owne sonne that the King of Moab should offer vp for a burnt offering vpon the wall his owne eldest sonne thereby to obtaine helpe of his God against his enemies And so that storie appertaines not to this my Text. No though wee receiue the former interpretation For it is not here said that he burnt the bones of the King of Edoms sonne into lime but the bones of the King of Edom himselfe It is a tradition of the Hebrewes that after the buriall of the King of Edom that King who went vp with d 2. Reg. 3.1 Iehoram King of Israel and e vers 7. Iehoshaphat King of Iudah to warre against f vers 4. Mesha King of Moab the Moabites in vltionem doloris to be reuenged vpon him for the sorrow which he wrought them did digge vp his bones and burne them Of this tradition S. Ierome maketh mention They did digge vp the King of Edoms bones and burne them Great was their rage great their cruelty Death appeased them not The King of Edoms bones were not suffered to rest in his sepulcher but were taken thence and burnt into ashes These ashes some thinke were vsed with lime or morter for the plaistering pargetting or rough-casting of their houses for as much as my Prophet here saith they burnt the bones of the King of Edom into lime If so it was done Vindictae maioris contumeliae causâ that they might take full vengeance vpon the King of Edom. I may not passe it ouer with silence that this cruelty of the Moabites was against the Edomites without all respect of bloud and consanguinity Edom the Edomites or Idumaeans were descended from Abraham Thus g Gen. 25.25 Edom the first Father of the Edomites or Idumaeans was
vnto themselues a wew King Ieroboam sonne of Nebat yet were these children of Israel who dwelt in the cities of Iudah subiect to Rehoboam still Thus you see Israel diuided from Israel ten tribes from the other two Two tribes the tribes of Iudah and Beniamin continued in their obedience to the house of Dauid the other ten tribes forsooke it and fell away The ten reuolted tribes haue diuerse appellations in the sanctified writings of the holy Prophets Bethel Bethauen Samaria Iezreel Ioseph Ephraim Iacob Israel these names are appropriate to signifie the Kingdome of Israel The other two tribes Iudah and Beniamin called but one tribe in the 1 King 11.13 because of the mixture of their possessions these two tribes setled in their faithfulnes and obedience to the seede of Dauid haue likewise in the sacred Scriptures their diuers appellations Sometimes Iudah sometimes Beniamin sometimes Ierusalem sometimes Sion sometimes the house of Dauid are peculiarly designed to signifie the Kingdome of Iudah Iudah is one of these appellations and that is the Iudah in my text properly vers 5. I will send a fire vpon Iudah that is vpon the Kingdome of Iudah And by a figure in this first branch of this prophesie where Iudah is put for the inhabitants of the kingdom of Iudah Thus haue you the parties accused the inhabitants of the kingdom of Iudah But wherof are they accused Of sinning against the Lord. So goeth the letter of my text For three transgressions of Iudah for foure What are these three and foure transgressions Arias Montanus makes three of them to bee man-slaughter incest and idolatry The first is man-slaughter Esay poynts at it chap. 1.15 Your hands are full of bloud The second is incest Ieremie poynts at it chap. 23.10 The land is full of adulterers The third is idolatry Hoseah poynts at it chap. 1.2 The land hath committed great whoredome departing from the Lord. The fourth which of all is the most flagicious and hainous is expressed in this text and it is their reiecting abolishing or disanulling of Gods lawes and commandements For three transgressions of Iudah and for foure Albertus the Great B. of Ratisbon will haue three of these transgressions to be expressed in this text The first of them is Legis abiectio the abiection or contempt of Gods Law They haue despised the law of the Lord. The second is praeceptorum non obseruatio the not obseruing of Gods commandements They haue not kept his commandements The third is ad Idola conuersio their conuersion to Idols Their lies caused them to erre after which their fathers haue walked These three you see expressed in the text But what is the fourth It is Sacrati loci prophanatio the prophanation of the hallowed place For three transgressions of Iudah and for foure Paulus de Palatio doth otherwise descant vpon these three and foure transgressions The first he will haue to be committed by Iehoram son of Iehosaphat King of Iudah who to make himselfe strong in his Kingdome slue with the sword six of his brethren and some of the Princes of Israel 2 Chro. 21.4 The second by Ioash sonne of Ahaziah who allured by the flattery of some of his Princes slew Zacharias the sonne of Iehoiada or Barachias betweene the temple and the altar 2 Chron. 24.21 Matth. 23.35 The third by King Amaziah who lifted vp with pride for his victory obtained against the Edomites did prouoke the King of Israel to fight 2 Chron. 25.17 Thus haue you three of these transgressions The fourth saith this Paulus de Palatio needes no enquiry And why so Amos in this text declares it The Kingdome of Iudah from Rehoboams time was most propense vnto idolatry from that time they cast away the law of the Lord they kept not his commandements they serued Idols after which their fathers walked For three transgressions of Iudah and for foure This phrase we met with fiue times in the former chapter and once in this The most naturall proper and significant exposition heeretofore commended vnto you is this to vnderstand by three and foure many A number finite and certaine is put for a number infinite and vncertaine For three transgressions of Iudah and for foure that is for many transgressions As oft as hee will God forgiueth though wee sinne many a time It is but the custome of the Scripture thus to speake God waiteth for vs twice and thrice that is a good while to haue vs returne from our euill wayes vnto repentance but the fourth time that is at length when he seeth vs persist in our impenitency hee protesteth against vs as heere against Iudah I will not turne to you I will not turne away your punishment I will not turne away the punishment thereof These words are diuersly rendered by Gualter non conuertam eum I will not turne Iudah I will not recall him into the right way he shall runne to his owne perdition By Mercer non parcam ei I will not spare Iudah according as his desert shall be so shall he haue In our English Geneua translation I will not turne to it In our late Church-Bible I will not spare him In our newest translation I will not turne away the punishment thereof So read Iunius and Tremellius according to the Hebrew Non auertam istud I will not turne away this punishment which I haue resolued to lay vpon Iudah The summe of both accusation and protestation is this If Iudah had sinned but once or a second time I would haue beene fauourable to them and would haue recalled him into the right way that so they might haue been conuerted and might haue escaped my punishments but now whereas they doe daily heape transgression vpon transgression and make no end of sinning I haue hardened my face against them I will not turne them vnto me I will not turne to them I will not spare them I will not turne away the punishment which I haue resolued to bring vpon them but indurate and obstinate as they are I will vtterly destroy them For three transgressions of Iudah and for foure I will not turne away the punishment thereof Thus haue you the exposition of the two first parts of this prophecie of the accusation of Iudah and the Lords protestation against them Now let vs see what doctrin may bee taken hence for our further instruction and the reformation of our liues Doth God resolue to punish Iudah for three foure trāsgressions The doctrin arising hence is this Three transgressions and foure that is many sinnes doe prouoke Almighty God to lay his punishments vpon vs. God is of pure eyes and beholdeth no iniquity Hee hath layd righteousnesse to the rule and weighed his iustice in a ballance His sentence is passed forth and stands like the law of the Medes and Persians irreuocable Tribulation and anguish vpon euery soule that doth euill The soule that sinneth it selfe must beare the punishment God makes it good with an oath Deut.
sinnes And if we will stay Gods hand from correcting vs we must stay our selues from sinning and offending him I conclude with S. Pauls exhortation to the Romanes chap. 6.12 Let not sinne reigne therefore in your mortall bodies obey it not in the lusts thereof giue not your members as weapons of vnrighteousnesse vnto sin but as men aliue from the dead giue your selues vnto God that being freed from sinne and made Gods seruants through Iesus Christ you may haue your fruit in holinesse and the end euerlasting life THE V. LECTVRE AMOS 2.4 Because they haue despised the law of the Lord and haue not kept his commandements THe third part of this prophecie against Iudah is now to be examined namely the enumeration of some particular sinnes whereby the inhabitants of Iudah prouoked their God vnto displeasure The first passage in this part is They haue despised the law of the Lord. Where we haue the sinne of Iudah and the obiect thereof the sinne contempt the obiect the law of the Lord. They haue despised there is the sinne The law of the Lord there is the obiect First of the sinne of the contempt They haue despised * Zanch. de oper redemp lib. 1. cap. 18. Thes 2. Contempt is an action of the minde by which we nothing at all or very lighty esteeme of a thing and therefore doe reiect it This action which I call contempt is partly from the vnderstanding partly from the will First the vnderstanding esteemes a thing to be nothing or litle worth then doth the will reiect it and casts it away A thing may be contemned two manner of wayes either simply or in respect of some other thing First simply So we may contemne a vile fellow one that hath no vertue no goodnes in him one that is altogither vicious giuen vp a Rom. 1.28 to a reprobate sense to drunkennesse to wantonnesse to worke all kinde of wickednes euen with greedinesse Such a fellow is simply vnworthy to be had in any the least estimation Such we may we must contemne In like sort if a tyrant command that which is vniust any thing that is derogatorie to the glory of God and threatneth grieuous punishments vnlesse he be obeyed in this case a good Christian must be of a stout courage he must despise the vniust command and the proud threats of the tyrant his zeale must be only for the glory of the Lord. The storie of the three children Dan. 3. is not vnknowne to you The King of Babylon Nabuchodonezor b Dan. 3.1 set vp a golden image and commanded it to be worshipped His decree was that c vers 10. euery one that should heare the sound of the cornet trumpet harpe shawme psalterie dulcimer and other instruments of musicke should fall downe and worship the golden image who so fell not downe and worshipped hee should be cast into the middest of a hot fiery furnace This vniust decree of the King the three children Sidrach Misach and Abednego regarded not they could not be brought to worship this golden image they feared not his hot fiery fornace they knew God was d vers 17. able to deliuer them from thence if God would not yet were they resolued in no wise to worship that image they would not so much as outwardly consent to idolatry so zealous were they for the glory of God A worthy example for my present purpose to shew that the vniust commands of Tyrants are very iustly contemned and reiected So are the commands of Magistrates Parents and other superiours in authoritie if they depriue God of his glory If they diminish remit or abate any thing of the glory of God they are simply to be contemned You see now a thing may be contemned simpliciter simply It may also be contemned secundum quid in respect of some other thing as when a man esteemes more of his pleasure or profit then of the law of the Lord. Such an one may be said secundum quid in respect of his owne pleasure or profit to contemne the law of the Lord. And this contempt is a sin The fore-mentioned contempts were not sinnes A contempt may be a sinne or not a sinne You may discerne it by its obiect or the thing contemned If the obiect if the thing contemned be euill then is the contempt good it is a vertue it s no sinne It is no sinne to contemne a vicious fellow in whom there is no sparke of pietie it s no sinne to contemne the impious and vniust commands of men placed in authoritie aboue vs as you haue already heard But if the obiect if the thing contemned be good then is the contempt euill it is a vice it s a sinne Such was this contempt of Iuda for they despised the law of the Lord. You see their sinne Contempt Now see the Obiect The law of the Lord. The LXX haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturall law of the Lord. But the law of the Lord as vsually it is diuided in the schooles is either e Danaeâ—â— Isag Châ— par 3. lib. 3. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s either morall or ceremoniall or iudiciall The word in my text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word repeated in one Psalme Psal 119 foure twenty times it signifieth not only the Morall law of God expressed in the Decalogue or ten Commandements but the Ceremoniall law also yea and the Iudiciall too and generally f Moller in Ps 1.2 totam Doctrinam à Deo patefactam Ecclesiae traditam whatsoeuer doctrine is reuealed from God and deliuered to the Church Such was the contempt of these inhabitants of Iudah whatsoeuer they were taught from God by his holy Prophets or by the reading of the Law or by the light of nature they despised it They haue despised the law of the Lord. Though this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally signifie whatsoeuer God any way teacheth yet may it specially be taken for the Morall law conteined in the Decalogue or ten Commandements which for the excellencie thereof is called the law of the Lord and surpasseth all others for many reasons 1. This Law was made by God himselfe written by God himselfe first in the hearts of men afterwards in two g Deut. 4.13 5.22 10.2 Bellarm. Christ Doctr. tables of stone 2. This is the most ancient of all others it is as the fountaine of all the rest 3. This is the most vniuersall Law that is It bindeth not onely Christians but Iewes also and Gentiles men and women rich and poore Princes and priuate men the learned and ignorant 4. This Law is immutable it cannot be taken away it cannot be dispensed with 5. The promulgation of this Law was more solemne then of any other It was promulgated with the greatest solemnitie that could be in Mount Sinai h Exod. 20.18 with sound of angelicall trumpets with
betweene God and man that Peace which Christ hath procured vs by the blood of his Crosse Coloss 1.20 In which respect he is called our Peace Ephes 2.14 For in him hath God reconciled vs vnto himselfe 2. Cor. 5.18 Secondly they preach Peace betweene man and man They exhort you with the Apostle Rom. 12.18 If it be possible as much as lyeth in you haue peace with all men and 2. Cor. 13.11 Be of one minde liue in Peace Liue in Peace and the God of Peace shall be with you Thirdly they preach peace betweene man and himselfe betweene man and his owne conscience It is that Peace whereof we read Psal 119.165 Great Peace haue they which loue thy Law O Lord and nothing shall offend them they shall haue no stumbling blocke laid in their wayes though outwardly they be assaulted by aduersitie crosses and troubles yet within they are quiet they haue the Peace of conscience they are at Peace with themselues From this threefold peace published and preached by the ministers of the Gospell of Christ the Gospell of Christ may well be called the doctrine of Peace Thirdly it is the doctrine of good things The Gospell of Christ is called the doctrine of good things Of good things The name of Gospell in the Greeke tongue imports as much The Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth a good message that is a happy and a ioyfull message of good things What else I pray you is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which you call the Gospell but a celestiall doctrine which God first reuealed in Paradice afterward published by the Patriarches and Prophets shadowed out in sacrifices and ceremonies and last of all accomplished by his only begotten Sonne God who is onely good yea is goodnes it selfe is the author of the Gospell and therefore the Gospell must needs bring with it a message of good things The message it bringeth is this that mankinde is redeemed by the death of Christ the only begotten Sonne of God our Messias and Sauiour in whom is promised and preached to all that truly beleeue in him perfect deliuerance from sinne death and the euerlasting curse Could there be any more happy or welcom tidings to mankinde then this was Out of doubt the Gospell of Christ is the doctrine of good things Fourthly it is the doctrine of the Kingdome The Gospell of Christ is the doctrine of the Kingdome It s so called Luk. 4.43 where Christ saith of himselfe I must preach the kingdome of God to other Cities also So is it Mark 1.14 there the Euangelist saith of Christ that he preached the kingdom of God in Galilee This Kingdome is twofold of Grace and of Glory of Grace here on earth and of glory hereafter in Heauen Of grace here here Christ reigneth in the soules of the faithfull by his word and holy Spirit Of glory hereafter when Christ shall haue deliuered vp the Kingdome to God the Father as Saint Paul speaketh 1. Cor. 15.24 If so it be if the Gospell of Christ be the word of Saluation if it be the doctrine of Peace of Peace betweene God and man betweene man and man betweene man and himselfe if it be the doctrine of good things of our deliuerance from sinne from death and from the curse of the Law if it be the doctrine of the Kingdome the Kingdome of grace and the Kingdome of glory then must it be granted that the Ministers of the Gospell do bring with them blessings of an inestimable value And such is my doctrine The ministerie of the word of God freely exercised in any nation is to that nation a blessing of an inestimable value The vse hereof concerneth the Ministers of the Gospell and their auditors First the Ministers of the Gospell They may here be put in minde of their dutie which is willingly and cheerefully to preach the Gospell This their dutie may be called a debt S. Paul calls it so Rom. 1.14 15. I am debtor both to the Grecians and to the Barbarians both to the wise men and to the vnwise Therefore as much as in me is I am ready to preach the Gospell to you also that are at Rome S. Paul you see acknowledgeth a debt and makes a conscience of discharging it The obligation or bond whereby he was made a debter was his Apostolicall calling his debt was to preach the Gospell the persons to whom he was indebted were Greekes and Barbarians the wise and the vnwise His good conscience to discharge his debt appeareth in his readinesse to doe it I am ready as much as in me is to preach the Gospell S. Paul may be vnto vs a patterne of imitation We also must acknowledge a debt and must make a conscience of discharging it The obligation or bond whereby we are made debtors is our ministeriall calling Our debt is to preach the Gospell The persons to whom we are indebted are our owne flocke our owne people the people ouer whom the Lord hath made vs ouer-seers Our good conscience to discharge our debt will appeare in our readinesse to doe it I and euery other minister of the Gospell must say as S. Paul doth I am ready as much as in me is to preach the Gospell to you So farre forth as God shall permit and make way for discharge I am ready to preach the Gospell to you Nothing hath hitherto or shall hereafter with hold me from paying you this debt but onely the impediments which the Lord obiecteth Secondly the vse of my doctrine concerneth you who are the hearers of the word You also may here be put in minde of your dutie which is patiently and attentiuely to heare the word preached Of your readinesse in this behalfe I should not doubt if you would but remember what an vnvaluable treasure it is which we bring vnto you Is it not the word of Saluation the Saluation of your soules Is it not your peace inward and outward your peace with God your peace with man your peace with your owne consciences Is it not the doctrine of good things your deliuerance from sinne from death and from the curse of the Law Is it not the publication of the Kingdome of God his kingdome of graâ—e wherein you now may liue tha hereafter you may liue in the Kingdome of glory Is it not euen thus Can it be denyed Beloued in the Lord the Lord who raised vp vnto the ten Tribes of Israel of their sonnes for Prophets and of their yong men for Nazarites he raiseth vp vnto you of your sonnes Ministers Prophets and Teachers and of your yong men such as may be trayned vp and fitted in the Scholes of the Prophets in our Naioths in our Vniuersities for a present supply when God shall be pleased to remoue from you those which haue laboured among you and are ouer you in the Lord. It s an admirable and a gracious dispensation from God to speake vnto man not in his owne person and by the
which sort are wine and strong drinke Salomon so accounts of them Prov. 20.1 For there he saith Wine is a mocker strong drinke is raging and whosoeuer is deceiued thereby is not wise Salomons Mother doth likewise so account of them Prov. 31.4 There her counsaile to her sonne is It is not for Kings O Lemuel it is not for Kings to drinke wine nor for Princes to drinke strong drinke left they being drunken forget the Law and peruert the iudgement of any of the afflicted For this cause also were the Priests forbidden wine when they were to goe into the tabernacle of the Congregation and that vpon paine of death The prohibition is Levit. 10.9 There thus saith the Lord to Aaron Doe not drinke wine nor strong drinke thou nor thy sonnes with thee when yee goe into the Tabernacle of the Congregation lest ye die It shall be a statute for euer throughout your generations Hitherto I referre that Exech 44.21 No priest shall drinke wine when he entereth into the inner court From the places now alledged ariseth this position Sobrietie is a vertue fit for all men but especially for Ministers of the word and Sacraments Especially for Ministers The reasons are First it is not for Ministers to speake foolishly or to doe any thing vndecently Yet can they not but offend both in the one and the other if they suffer themselues to be ouercome with swilling of wine or strong drinke Secondly it is for Ministers to be vigilant in their vocations to be diligent in their ministeriall imployments in reading in studie in meditation to be deuout in their praiers vnto God for themselues the people ouer whom God hath made them ouerseers to handle the word of life reuerently and to dispense it in due season to euery weary soule Yet must they needs faile in the performance of these duties if they giue themselues to the drinking of wine and strong drinke Here may all that serue at the Altar be admonished euermore to be mindfull of their calling and of the hatred which God hath of excesse in men deuouted to his seruice aboue all others as also of the fearefull iudgement that will in the end without all faile ensue For if of all it be true that the drunkard shal neuer enter into the kingdome of God which you know to be true and the holy Spirit hath passed it for a truth 1. Cor. 6 10. then must it needs be sealed vp in the conscience of any Minister that a Minister through his excesse in drinking causing the holy things of God to be despised shall neuer neuer come within the gates of that eternall ioy but in stead thereof shall reape the reward of his sinne in euerlasting torments both of bodie and soule But this by the way The thing wherewith the Israelites in my text stand charged is their giuing the Nazirites wine to drinke The Israelites knew full well that it was the peremptorie mandate and expresse commandement of the Lord that the Nazirites should absteine from wine and strong drinke yet did they contrary thereunto giue vnto the Nazirites wine to drinke Gaue they the Nazirites wine to drinke was this such an offence that God should take displeasure at it To what end then serues the precept of giuing wine to him that is readie to perish through the anxietie and bitternesse of his minde that thereby he may be cheared and comforted The precept is Prov. 31.6 Giue strong drinke vnto him that is readie to perish and wine vnto those that be of heauie hearts Let him drinke and forget his pouertie and remember his misery no more In vaine were this precept were the drinking of wine an offence whereat God should take displeasure And S. Paul doth amisse 1. Tim. 5.23 to wish him to drinke no longer water but to vse a little wine for his stomackes sake and his often infirmities if the drinking of wine be an offence If the drinking of wine be an offence why doth the same Apostle tell the Romans chap. 14.17 that the kingdome of God consisteth not in meate and drinke thereby giuing them libertie not onely to eate but also to drinke what they would euen to drinke wine To this I say It is not of it selfe any offence to drinke wine or to giue others wine to drinke but herein consisteth the offence of the Israelites that they gaue the Nazirites wine to drinke contrary to the Law of God and his holy commandement Tolle verbum Domini et liberum est vinum bibere adde verbum Domini vinum exhibere aut bibere tam grande est nefas quà m adulterium aut latrocinium So Brentius Let there be no law no commandement of God against the drinking of wine and you may at your pleasure drinke wine But if Gods law and commaundement be against it then for a man to drinke wine himselfe or to giue others wine to drinke it s as great a sinne as adulterie or robbery Adam in Paradise had a law giuen him that hee should not eate of the tree of knowledge of good and euill The law is expressed Gen. 2.17 Of the tree of knowledge of good and euill thou shalt not eate of it for in the day that thou eatest thereof thou shalt surely die To eate an Apple was of it selfe but a small matter but the Law of God whereby the eating of the Apple was forbidden was a matter of great weight The very eating of the Apple God did not much care for it was the obseruance of his commandement and the obedience thereunto that he required Saul had a commandement giuen him that he should goe downe to Gilgal and tarry there seauen dayes till Samuel should come and direct him what to doe The commandement is expressed 1. Sam. 10.8 Thou shalt goe downe before me to Gilgal and behold I will come downe vnto thee to offer burnt offerings and to sacrifice sacrifices of peace offerings seauen dayes shalt thou tarrie till I come to thee and shew thee what thou shalt doe According to this commandement Saul went to Gilgal and tarried there e 1. Sam. 13.8 seauen dayes according to the set time that Samuel had appoynted The seauenth day a little before Samuel came Saul f Vers 9. offered a burnt ofring g Vers 10. As soone as he had made an end of offering the burnt offering Samuel came Saul vnderstanding thereof went out to meete him that he might salute him Samuel seeing what was done tells Saul that he had done h Vers 13 foolishly in not keeping the commandement of the Lord his God which he commaunded him and withall foretells him of a heauie iudgement to befall him i Vers 14. Thy kingdome shall not continue The offering of the Holocauste or burnt offering to the Lord was it not of it selfe a good worke Yet because Saul offered it out of due time namely before Samuel was come it was sinne vnto him and the losse of his kingdome Did the
hath giuen you the rich treasure of his true seruice and holy Word To you onely hath he beene so gracious not for any dignity or worth of yours but for his owne loues sake and for his promise sake One vse of this obseruation may be to shew that heretofore Grace was not so vniuersall as Papists now would haue it to be The knowledge of the meanes of saluation was denied to the Nations A second vse may be to admonish vs that we hold it for a singular blessing that the Lord hath reserued vs for these last daies wherein the word of God of old time limited to the coasts of Iudaea and Palaestina is now published vnto vs of the Gentiles Ephes 2.13 Now in Christ Iesus wee who were sometimes farre off are made nigh by the bloud of Christ Now therefore we are no more strangers and forreiners but fellow-heires with the Saints Psal 107.8 and of the houshold of God O that we would therefore praise the Lord for this his goodnesse and declare this wonder that he hath done for vs. It is time that from the Commemoration wee descend to the Commination The Commination is in these words Therefore I will punish you for all your iniquities Therefore Why Because the Lord hath knowne Israel aboue all the families of the earth will he therefore punish them for all their iniquities Is not the sequell absurd You onely haue I knowne of all the families of the earth therefore I will punish you for all your iniquities Were it not better thus You onely haue I knowne of all the families of the earth therefore I will spare you I will pardon you I will not punish you for all your iniquities For remouing of this scruple wee must haue recourse to that Couenant which the Lord made with Israel in Horeb. Deut. 5.2 The forme of the Couenant is extant Exod. 19.5 If you will obey my voice indeed and keepe my Couenant then yee shall bee a peculiar treasure vnto me aboue all people This Couenant is more at large described in Deut. 7. and 28. The summe of it is If thou wilt hearken diligently to the voice of the Lord thy God to obserue and to doe all his Commandements which hee commandeth thee then blessed shalt thou be but if thou wilt not accursed shalt thou be The Couenant you see is vpon a condition If the condition be broken on Israels part God is no longer on his part tied to any performance This sequell then may be good I haue chosen you by Couenant aboue all the nations of the earth that ye should keepe my Law but you haue failed in the condition you haue not kept my Law Therefore I will punish you and will punish you for all your iniquities Therefore because you hauing beene graciously receiued by me into fauour doe runne headlong into all iniquity I will punish you therefore I will punish you In the Hebrew it is Visitabo super vos or contra vos I will visit vpon you or against you The Vulgar Latine hath Visitabo super vos I will visit vpon you all your iniquities I will visit To visit is sometimes in the holy Scripture taken in the euill part for to visit in anger or dispeasure whence by a Synecdoche of the Genus for the Species it betokeneth to punish So is God said to visit when with some sudden and vnlooked for scourge or calamity hee taketh vengeance vpon men for those sinnes which for a long time he seemed to take no notice of In that part of Dauids Prayer Psal 59.5 O Lord God of hosts the God of Israel awake thou to visit the heathen to visit is to visit in anger it is to corroct it is to punish In the 89. Psal vers 32. to such as depart from the Law of the Lord and from that rule of righteousnesse which it prescribeth them to walke in the Lord threatneth that hee will visit their transgression with the rod and their iniquity with stripes And there to visit must needs be to visit in anger for as much as it brings a rod and stripes with it It is to correct it is to punish In the thirteetnh of Esay vers 11. the Lord saith I will visit the world for their euill and the wicked for their iniquity And there also to visit is to visit in anger it is to correct it is to punish Now as to visit signifieth in the now alleaged places so doth it in my Text I will visit you I will visit you in mine anger it is to correct it is to punish Now as to visit signifieth in the now alleaged places so doth it in my Text I will visit you I will visit you in mine anger I will correct you I will punish you But for what It followeth For all your iniquities For all either vniuersall or indefinitely For all vniuersally so the glosse takes it so Albertus the Bishop of Ratisbone so Rupertus the Abbot of Tuitium I will punish you for all Vt sit nihil impunitum that nothing be vnpunished I will punish you for all Instante judicio remot â misericordiâ summâ cum seueritate with instant iudgement without mercy with greatest seuerity I will punish you for all For it is a iust thing euen with men that he that makes a Law should punish according to the Law Or All may here be taken indefinitely for some of all It is Drusius his obseruation Omnes dixit pro omne genus vel plerasque All he hath said for all sorts or for the most part I will punish you for all your iniquities that is for the sorts of your iniquities or for the most part of them For the Lord of his clemency and mercy remitteth vnto his some of their iniquities Or these two expositions for this place I preferre the former So shall this second branch of my Text beare with it this vnderstanding Therefore I will visit vpon you all your iniquities Therefore because you hauing beene respected by me and receiued into my fauour aboue all the Nations of the earth haue notwithstanding forsaken my Lawes and corrupted my seruice I will visit vpon you all your iniquities I will punish you for all for all vniuersally for all your iniquities not one of them shall escape vnpunished I will punish you for all your iniquities I there is the Agent Will punish there is the Action You there is the Patient For all your iniquities there is the Cause I wil punish you for all your iniquities From the Agent and his Action ariseth this obseruation Whatsoeuer punishment befalleth any one in this life it is from the Lord. The Lord He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is efficiens primarum he is the primary and principall actor in all punishments He is a sure reuenger of all impiety as he is the maintainer of his holy Law This office of punishing the Lord assumeth to himselfe Esay 45.7 I am the Lord and there is none else
of actuall sinne Sometimes it s so Then it is so when a man for some particular offence is more and more blinded and depriued of the knowledge of God and his truth So God punished the Gentiles with ignorance Rom. 1.24 Because when they knew God they glorified him not as God therefore God gaue them vp to vncleannesse through the lusts of their owne hearts to dishonour their owne bodies betweene themselues So they became vaine in their imaginations and professing themselues wise they became fooles And so God punished the wicked among the Thessalonians 2 Thes 2.10 Because they receiued not the truth that they might be saued therefore God did send them strong delusions that they should beleeue lies Thus is ignorance the punishment also of actuall sin And now is the first branch of my position cleare Ignorance is a punishment of sinne euermore of Originall and sometimes of Actuall sinne The next branch is Our ignorance of God and his truth is a cause of sinne Aquin. 1. 2. q. 76. art 1. Ignorance is a cause of sinne For whosoeuer knoweth not God he cannot worship God he cannot but serue strange Gods We see that in the Galatians chap. 4.8 who therefore did seruice to them who by nature were not Gods because they knew not the true God Rom. 3.11 The like collection is made from some words in the fourteenth Psalme that therefore men seeke not God because they know him not There is none that vnderstandeth there is none that seeketh God In both places Saint Paul makes Ignorance to be the mother of superstition and idolatry Men know not God therefore they seeke not God â—quin 1. 2. qu. 84. art 1. 2. but serue strange Gods Thus is ignorance a cause of sinne I say a cause of sinne as one sinne may bee a cause of another And one sinne may be a cause of another diuers waies 1 One sinne is the cause of another in as much as for a sinne committed the grace and presence of the Holy Spirit leaueth and forsaketh vs. It being departed we cannot but runne into foule and filthy sinnes If our stay by which alone we are supported in the way of godlinesse be taken from vs how shall we stand 2 One sinne is the cause of another in as much as God punisheth sinne with sinne as when God gaue vp the Gentiles to their owne hearts lusts to vncleannesse to defile their owne bodies betweene themselues Rom. 1.24 as euen now you heard 3 One sinne is the cause of another in as much as by committing of any sinne we are drawne on againe to doe the like and to ingeminate and double action vpon action vntill at length we make the sinne habituall vnto vs. 4 One sinne is the cause of another in as much as it cannot be that a sinne should be committed without attendants In which sense the Apostle 1 Tim. 6.10 saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that Couetousnesse or the loue of money is the root of all euill They that will be rich saith he fall into tentation and snares and into many foolish and noisome lusts which draw men into perdition and destruction for the loue of money is the root of all euill which while some lusted after they erred from the faith and pierced themselues thorow with many sorrowes 5 One sinne is the cause of another in as much as for one the other is committed Pilat for ambition condemned Christ Iudas for money betrayed his Master and Balaam for a like reward cursed Gods people So many waies may one sinne be said to be the cause of another Now our ignorance of God is a cause of sinne the fourth way namely as it is not without attendants You heard euen now that Paul makes it to be the mother of superstition and idolatry I may say it is the mother of all heresies and errors To this purpose Saint Hierome in a proeme of his to the Virgin Eustochium before his Commentaries vpon Esay saith that the ignorance of the Scriptures is the ignorance of Christ If 1 Cor. 1.24 saith he according to the Apostle Paul Christ be the power of God and the wisdome of God and hee that knoweth not the Scriptures knoweth not the power of God nor his wisdome Ignoratio Scripturarum ignoratio Christi est the ignorance of the Scriptures is the ignorance of Christ It is so worthy a saying that it is put into the body of the Canon Law Dist 38. C. Si iuxta Thus much for the second branch of my position wherein I affirmed that Ignorance is a cause of sinne The third branch is Our ignorance of God and his truth is in it selfe sinne Here the Schoolemen doe distinguish Aquin. 1. 2. qu. 76. Art 2. Lombard Sent. lib. 2. dist 22. c. est autem There is one kinde of ignorance in such men as may know and will not another in such as may know and care not a third in such as would know but cannot The first is an ignorance by wilfulnesse the second by negligence the third by necessity The first and second they hold for sinnes the third they excuse yea they deny it to be a sinne To their iudgement concerning the two former kinds we giue our assent It is a malicious sinne a sinne of commission a very heynous sinne when men may know and will not It is a negligent sinne a sinne of omission yet a grieuous sinne when men may know and care not But their opinion touching the third kinde we allow not What if a man would know and cannot is he therefore simply and absolutely excused No he is not It s a truth and all the powers of Hell shall not be able to preuaile against it whosoeuer knoweth not what he ought to know by the Law of God he is holden in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he transgresseth the Law of God And euery transgression of the Law of God is sinne This truth is sealed by the holy Spirit in the mouth of Saint Iohn 1 Epist chap. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery transgression of the Law is sin The Text of Scripture which they alleage for their opinion is Ioh. 15.22 There saith Christ If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloake for their sinne My answer is These words make nothing for them For Christ by saying so doth not absolutely excuse the Iewes from sinne vpon the condition that they had not beene able to haue heard Christ The excuse which Christ fitteth to them serues onely to excuse them from the greatnesse and grieuousnesse of sinne as if he had thus said If I had not come and spoken vnto them they should not haue had sin sin that is so grieuous sinne as now they haue since they haue heard me and yet doe continue in their obstinacy refusing to giue assent to the truth which I haue told them from my
Syntagm Disput Sedan loc 2. De origine sacrae Scripturae §. 32. pag. 17. Telenus tels mee of a champion of that side as farre forward as he who saith Melius consultum fuisse Ecclesiae si nulla vnquam extitisset Scriptura that had there neuer beene any Scripture the Church had beene better prouided for then now it is Sedens in coelis ridet there 's a God in heauen that hath these wicked impes in derision vpon whom for their taunts contumelies and reprcches against his sacred word hee will one day poure out his full viols of wrath then will he crush them with his scepâ—er of iron and breake them in pieces like potters vessâ—ls You haue the fiâ—st vse A second followeth Is the liuing and immortall God the author of holy Scripture Heere then is a lesson for vs whom God hat set a part to be Preachers and Expounders of his will We must handle his sacred Scripture as his holy word wee must euer come vnto you as my Prophet heere did to the Israelites with Thus saith the Lord in our mouthes Wee may not speake either the imagination of our owne braines or the vaine perswasions of our own hearts We must sincerely preach vnto you Gods gracious word without all corruption or deprauing of the same To this S Peter well exhorteth vs in his 1. Epist and chap. 4.11 If any man speake let him speake as the word of God For if wee yea if an Angell from Heauen shall preach otherwise vnto you then from the Lords own mouth speaking in his holy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be accursed let him be had in execration The third vse of this doctrine is peculiar vnto you Beloued who are auditors and hearers of the word Is the liuing and immortall God the author of holy Scripture Then Beloued it is your part to heare vs with attention and reuerence whensoeuer wee stand before you to expound Gods holy Scripture S. Paul commendeth the Thessalonians Epist 1. chap. 2.13 For that whensoeuer they receiued of the Apostles of Christ the word of the preaching of God they receiued it not as the word of men but as it was indeede the word of God In like sort if you receiue it it will saue your soules It is able so to doe S. Iames shall bee your pledge chap. 1.21 Receiue it therefore with meeknesse that by it your soules may liue God spake vnto Israel in a vision by night and sayd Gen. 46.2 Iaacob Iaacob Iaacob answered I am heere He was prest and ready with all reuerent attention to heare what his God would say vnto him and to follow the same with all faithfull obedience Such readinesse well becommeth euery childe of God at this day in the Church where God speaketh Thus must hee thinke within himselfe It is thine ordinance ô Lord by thy word preached to instruct me concerning thy holy will I am heere Lord in all humble feare to heare thy blessed pleasure what this day thou wilt put into the mouth of the Preacher to deliuer vnto me I am heere speake on Lord thy seruant heareth If a Prince of this world or some great man shall speake vnto you you will attend and giue eare vnto him with all diligence how much more then ought yee so to doe when the King of Heauen and Lord of the Earth the liuing and immortall God calleth vpon you by his Ministers What remaineth but that you suffer a word of Exhortation It shall bee short in S. Pauls words Coloss 3.16 Holy and beloued as the elect of God let the word of God dwell plenteously in you in all wisdome This word of God it is his most royall and celestiall Testament it is the oracle of his heauenly Sanctuarie it is the only key vnto vs of his reuealed counsels it is milke from his sacred breasts the earnest and pledge of his fauor to his Church the light of our feete the ioy of our hearts the breath of our nostrils the pillar of our faith the anchor of our hope the ground of our loue the euidence of our future blessednes Let this word of God dwell plenteously in you in all wisdom So shall your wayes by it be clensed and your selues made cleane Yet a very litle while he that shall come will come will not tarry euen our Lord Iesus Christ who finding your wayes clensed and your selues made cleane by his sacred word will in his due time translate you from this valley of teares into Ierusalem which is aboue the most glorious Citie of God There shall this corruptible put on incorruption and our mortalitie shall be swallowed vp of life Euen so be it THE II. LECTVRE AMOS 2.1 2 3. Thus saith the Lord for three transgressions of Moab and for foure I will not turne to it because it burnt the bones of the King of Edom into lime Therefore will I send a fire vpon Moab and it shall devoure the pallaces of Kirioth and Moab shall dye with tumult with shouting and with the sound of a trumpet And I will cut off the Iudge out of the midst thereof and will slay all the Princes thereof with him saith the Lord. IN the former Sermon I handled the Preface The Prophecie is now to be spoken vnto The first part therein is The accusation of Moab in these words For three transgressions of Moab and for foure Where we are to consider 1. Who are accused 2. For what they are accused The accused are the Moabites and they are accused of many breaches of the Law of God First of the accused Moab was one of the sonnes of Lot begotten in incest vpon his eldest daughter Gen. 19.37 From him by lineall descent came these Moabites a people inhabiting that part of the East which is commonly knowne by the name of Coelesyria but was formerly the possession of the Amorites These Moabites like their brethren the Ammonites were professed enemies to the people of God and did euermore very grieuously afflict and vex them In which respect they were for euer by God his singular commandment excluded from the Church Gods commandement is expressed Deut. 23.3 The Ammonites and the Moabites shall not enter into the Congregation of the Lord. And it s repeated Nehem. 13.1 The Ammonites and the Moabites shall not enter into the Congregation of God Thus haue you the accused euen the Moabites the posteritie of Moab who was Lots sonne inhabitants of Coelesyria and borderers vpon the Holy Land the possession of the Israelites Now what are they accused of Of many breaches of Gods law in these words For three and foure transgressions This phrase we met with fiue times in the former chapter and haue heard it diuersly expounded The most naturall proper and significant exposition commended to you was by three and foure a finite and certaine number to vnderstand many a number infinite vncertaine For three transgressions of Moab and for foure that is for many transgressions of the
otherwise called Esau and was sonne of Izhac who was h Gen 21 3. sonne of Abraham And i Gen. 19. â—7 Moab from whom the nation of the Moabites tooke their name was sonne vnto Lot and Lot was Abrahams brothers sonne the sonne of k Gen. 11.27 Haran There was then betweene the Moabites and Edomites neerenesse of bloud and full kindred Now we see what is the particular sinne of the Moabiteâ—â— for which this prophecy is directed against them Their sinne is Cruelty and a speciall kinde of Cruelty euen their denying of rest to the bones of the dead and the more odious and intolerable is their Cruelty because it is against their owne kindred The lesson which we are to take from hence is this All kinde of cruelty committed against a man highly displeaseth God but that specially which violateth and extinguisheth the rites of consanguinity and naturall affection In my l pag. 74. seauenth Lecture vpon the first chapter of this prophecy I commended vnto you this doctrine God is neuer well pleased with too much cruelty In my m pag. 230. 19. Lecture I recommended it vnto you varying my proposition thus Cruelty is a sinne hatefull vnto God Now it comes vnto you in another forme though the matter be the same All kinde of cruelty c. My proposition hath two parts The first All kind of cruelty committed against a man highly displeaseth God The second There is a kinde of cruelty that violateth and extinguisheth the rightes of consanguinity and naturall affection and that specially displeaseth God First to the first All kinde of cruelty committed against a man highly displeaseth God No maruaile For all kinde of cruelty is sin and euery sin must taste of Gods high displeasure All kinde of cruelty is sin For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a want of conformity to the Law of God a transgression of the law a breach of the law Will you know against which commandement it is It is against the sixt commandement The commandement is Thou shalt doe no murther or Thou shalt not kill Where to kill or to doe murther by a Synechdoche signifieth any kinde of endamaging the person of our neighbours We may not so much as hurt or hinder them We are forbidden to sin against our neighbour either in heart or in word or in countenance or in deed And in this last branch is cruelty forbidden vs. So is the first part of my proposition confirmed All kinde of crueltie committed against a man highly displeaseth God The reason is because it is a sin against the sixth commandement The vse of this doctrine is to reprooue such as delight in crueltie Man of all liuing creatures ought to be the most courteous His name in Latin is homo and that n Boskier Orat. Terrae sancta Philip. 4. loc 1. pag. 87. one deriueth from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that signifieth vnanimitie and concord And from the Latin homo is deriued Humanitas a word that signifieth courtesie or gentlenes So that the very name of man Homo sheweth that * Hominem natura ad pacem composuit man is euen framed by nature of vnanimitie concord courtesie gentlenes and peace Other * Animantia caeâ—era ad â—â—llum creatures are by nature euen armed for warre Some haue their hornes as Vnicornes Harts and Bulls some their teeth as Boares and Dogs some their nayles as Griffins and Lyons some their poyson either in their tongues as Serpents or in their tayles as Scorpions or in their breath as Dragons or in their eyes as the Basiliske Some haue their hard skinnes for their coates or couerings as on land the Armadillo in the sea the Tortoyse the Crab and all shell fish All these and other beasts are armed by nature partly to defend themselues partly to offend others Onely Man he is borne in ermis tenellus edentulus he comes into the world naked tender toothles and hath not wherewith either to offend another or to defend himselfe to teach vs that man should spend the dayes of his pilgrimage here in vnanimitie concord courtesie gentlenes and peace The more are they to be reproued who liuing among men haue as it were put off the nature of Man by their delight in cruell dealing Such is the racking Landlord who takes aduantage against his poore tenant for euery trifle Such is the greedie Vsurer who eares vp his brothers substance with interest Such is the stony-hearted Physitian or Chirurgion that prolongeth his patients disease or sore to wring the more money from him Such is the troublesome man who vniustly vexeth his neighbour in the law to his vndoing Such are a l they who are any way iniurious to them with whom they liue I trust there is none that heares me this day fit to be reprooued for any cruell deed against the dead as the Moabites here are for their burning the bones of the King of Edom into lime And that you neuer may deserue with them to be reprooued let it please you to heare a while how this kind of crueltie hath in former ages beene accounted of It is o Virgil. Aeneid 1. written to the disprayse of Achilles that he dragged the dead bodie of Hector thrise about the wals of Troy It is p Liv. Dec. 1. l. 1. written to the dispraise of Tullia proud Tarquins wife that she droue her waggon ouer the dead bodie of her Father Seruâ—â—s Tullius the sixt King of Rome It is q Plutarch in Cicerone in Antonio written to the dispraise of Antonie the Triumvir one of the three who bore the sway at the beginning of the Romane Empire that he caused the right hand and the head of dead Cicero that great Orator to be cut off and brought before him that beholding them he might solace and sport himselfe And was it not a note of too much cruelty in Antonies wife whether it were r Hieronym Apol aduersus Râ—ffinum Fuluia or that proud Egyptian Queene Cleopatra that she thrust her needle through the tongue of that dead Orator Thus haue prophane Authors Virgil Livie Plutarch and others conducted onely by natures light noted and censured crueltie against the dead And shall not the light of Gods holy word conduct vs Christians to alike measure of vnderstanding euen to detest all cruelty against the dead To this purpose the holy Euangelists S. Mathew and S. Marke St Mathew chap. the 14. and St Marke chap. the 6. haue recorded it for a memoriall to all ensuing ages that to the solemnizing of Herods birth day the head of Iohn Baptist was brought in a platter to Herodias Cruell Herodias could not the vntimely and vniust death of that holy man satisfie thy greedie and bloud thirstie heart but that thou must haue his head brought before thee in a platter and that at such a time so solemne a time the birth day of thy Lord thy King thy supposed husband Herod
32.41 that hee will whet his glittering sword and his hand shall take hold on iudgement to execute vengeance for sinne His soule hateth and abhorreth sinne his law curseth and condemneth sinne his hand smiteth and scourgeth sinne Sinne was his motiue to cast Angels out of Heauen to thrust Adam out of Paradise to turne Cities into ashes to ruinate Nations to torment his owne bowels in the similitude of sinnefull flesh Sinne made him heretofore to drowne the olde world and sinne will make him hereafter to burne this So true is my doctrine Many sinnes doe prouoke Almighty God to lay his punishments vpon vs. Let vs now make some vse of this doctrine Doe many sinnes cause Almighty God to punish vs First we are hence taught at what time soeuer God shall lay his rod vpon vs to seeke the true cause thereof in our selues Malorum omnium nostrorum causa peccatum est saith S. Austin Serm. 139. de Tempore The cause of all euill is within vs it is sinne within vs. It is impiety to imagine that God will punish vs without a cause Non pateremur nisi mereremur saith that good Father We should not vndergoe any crosse or disturbance vnlesse wee deserued it Wherefore let vs euery one of vs in particular when God commeth neere to vs in iudgement to touch either our estates with want or our callings with disgrace or our bodies with sicknes or our soules with heauines let vs haue recourse to the sinnes within vs which haue deserued this and turne we to the Lord our God Water teares sorrow repentance will better satisfie him pacifie him mooue him alter him then whatsoeuer vengeance or plagues or bloud or death Let vs enter into a due consideration of our corruptions our transgressions our sinnes wherewith as with a heauy burden wee are laden and returne wee to the Lord our God adulterers murtherers idolaters the sacrilegious the ambitious the couetous drunkards railers lyars the blasphemous swearers forswearers all who by any their euill wayes prouoke God to the execution of his iustice must take part in this conuersion Let no man draw backe let not the heinousnesse of our fore-passed sinnes deterre vs or keepe vs from so holy a course I dare affirme with S. Austin Serm. 181. de Tempore Non nocent peccata praeterita si non placent praesentia Sinnes past hurt not if sins present please not Let vs euen now at this present in detestation of sinne resolue to sinne willingly no more and our sinnes past shall neuer hurt vs. O let not this vse slip out of our minds When God his heauy hand is vpon vs in any crosse or tribulation seeke wee out the cause of it in our selues in our sinnes A second vse followeth and it is to stirre vs vp to a serious contemplation of the wonderfull patience of Almighty God who did so graciously forbeare those inhabitants of Iudah till by their three transgressions and by their foure they had prouoked God vnto displeasure The holy Scriptures are frequent in proclaiming God to be mercifull and gracious and long-suffering and of great goodnesse Hee cryeth to the foolish Prou. 1.22 O ye foolish how long will ye loue foolishnesse He cryeth to the faithlesse Math. 17.17 O generation faithlesse and crooked how long now shall I suffer you He cryeth to Ierusalem Matth. 23.37 O Ierusalem Ierusalem how often What could the Lord haue done more vnto his vineyard then he had done vnto it He dressed it with the best and kindliest husbandry that his heart could inuent as appeareth Esa 5.2 Such carefull dressing could not but deserue fruit This fruit he required not at the first houre but tarried for it the full time euen till the autumne and time of vintage if then it failed did it not deserue to be eaten vp Looke into the 13. of Luke vers 6. There shall you see the Lord wayting three yeeres for the fruit of his fig-tree yea and content that digging and dunging and expectation a fourth yeere may bee bestowed vpon it Doubtlesse God is mercifull and gracious and long suffering and of great goodnesse Heereof Beloued we haue great experience We haue our three transgressions and our foure too as Iudah had Our manifold sinnes our sins of omission and our sinnes of commission our sinnes of ignorance and our sinnes of wilfulnesse our sinnes of infirmity and our sinnes of presumption doe they not day by day impudently and sawcily presse into the presence of Gods Maiesty to procure his vengeance against vs And yet wee must needes confesse it God is good and patient towards vs. Beloued let vs not abuse so great goodnes and patience of our God Though some fall seauen times a day and rise againe though to some sinners it pleaseth God to iterate his sufferance as vpon vs hither to he hath done yet should not we herevpon presume to iterate our misdoings For we well know that Almighty God punished his p Ioh. 8.44 Iâ—d 6. 2 Pet. 2.4 Angels in heauen for one breach q Gen. 3.17 Adam for one morsell r Num. 12.10 Miriam for one slander Å¿ Deut. 32.52 Moses for one angry word t Iosh 7.24 25. Achan for one sacrilege u Esai 35.2 Ezechias for once shewing his treasures to the Embassadors of Babel x 2. ChroÌ„ 35.22 Iosias for once going to warre without asking counsell of the Lord and y Act. 5.5 c. Ananias and Saphira for once lying to the Holy Ghost God is now as able as euer he was euen for one transgression to cut vs of but if he patiently forbeare vs till by three and foure transgressions by our many sinnes we grieue the Holy Spirit of that Sacred Maiestie shall we thinke as some impiously doe that God takes no notice of the sinnes which we commit or cares not for them Far let all such conceit be from any Christian heart Let vs rather confesse the truth that God by such his forbearance doth lead vs to repentance for as much as it is impossible that God should be and not see should see and not regard should regard and not punish should punish and not proportion his punishments to our sinnes I grant that the iustice of God goeth on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slowly and in order but for the most part it recompenseth the slacknes of iudgement with the heauinesse thereof It keepes the rule full well to render for ripe sinnes ripe plagues for great sinnes great plagues for grieuous sins grieuous plagues The rule in the Scholes is thus deliuered Culpam poena sequitur euery sinne hath a due punishment attending it God is without exception iust and therefore Grauitas supplicij grauitatem peccati denotat grieuous punishments wheresoeuer God shall lay them doe argue grieuous sins of those places and persons Let no man then that groaneth vnder any crosse affliction or tribulation complaine of his hard hap or ill fortune all such visitations are from God and for our
whosoeuer thus thinketh of God as he is set forth in these his Negatiue appellations though hereby he cannot altogether find out what God is piè tamen cauet quantum potest aliquid de eo sentire quod non sit saith S. Austine de Trin lib. 3. cap. 1. yet his religious care is to conceiue somewhat of God that he is not You see it is easier for vs to say what God is not then what he is easier for vs to conceiue of him by his Negatiue attributes then by his affirmatiue Yet by his affirmatiue attributes are we brought to some knowledge of God For hereby we know that he is the r Gen. 21.33 euerlasting God the Å¿ Psal 83.18 most high God the t Rom 16.27 onely wise God that he is u Gen. 17.1 omnipotent and x Apoc. 15.4 holy and y Deut. 32.4 iust and z Exod. 34.6 mercifull and gracious and long-suffering and good and true Whatsoeuer is verified of God in either sort of his Attributes Affirmatiue or Negatiue it is all comprised in this one name of God in my text his name Iehovah For this name Iehovah is the name of the Essence of God and whatsoeuer is in God it is his Essence It was one of a De Deo Not. ad Disp 3. p. 209 Vorstius his foule errours to deny the truth of that vulgarly receiued Axiome Nullum omnino in Deo accidens esse It is simply and euery way true There is no accident at all in God God he is primum ens his being is from all eternity he is forma simplex a pure forme no subiect there is nothing in God which is not God there is nothing in God really diuerse from the essence of God there is nothing in God obnoxious to imperfection separation or change therefore it followeth against Vorstius there is no accident at all in God God he iâ— Iehouah hee is absolutely and totally essence Thus saith Iehouah By this name Iehouah we are taught three things First that God of himselfe and through himselfe hath alwayes beene now is and euer shall be So is this name by a Periphrasis expounded Reuel 1.4 Grace be vnto you and peace from him which is which was and which is to come And Reuel 16.5 Thou art righteous O Lord which art and wast and shalt be This exposition of this name Iehouâ—â—h is giuen by b Strâ—mat lib. 5. Clemens Alexandrinus and c In Exod. qu. 15 Epist Diuinorum dogmatum Theodoretus Cyraâ—sis that Iehouah for its signification is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is Secondly we are taught by this name Iehouah that the essence or being of all things created is from God according to that Acts 17.28 In him we liue and moue and haue our being and that Rom. 11.36 Of him and through him and to him are all things Thirdly we are taught by this name Iehouah that God doth giue Esse reale a reall being to his promises threatnings that he is veracissimus and constantissimus most true and most constant in doing whatsoeuer he hath promised or threatned This consideration of this great Name Iehouah may yeeld much comfort to all the Elect of God and his faithfull ones Though they seeme to d Esa 51.17 drinke the dregs of the cup of trembling a Rom. 8.35 36 and to be euen swallowed vp of c tribulation of distresse of persecution of famine of nakednesse of perill of the sword though they be as killed all the day long and accounted as sheepe for the slaughter yet heereby they may be well assured that all the good things promised to them in the holy word of God shall in their due time be accomplished For God who hath promised hee is the Lord he is Iehouah Againe this consideration of this great name Iehouah may strike a terror into the hearts of the reprobate and vnbeleeuers They f Psal 73.12 prosper in this world they encrease inriches they haue more then heart can wish their eyes stand out with fatnesse they are clothed with violence as with a garment they are compassed with pride as with a chaine they are not in trouble they are not plagued like other men yet may they heereby bee assured that all the euill threatned to them in the holy word of God shall in due time ouertake them For God who hath threatned hee is the Lord hee is Iehouah Thus saith the Lord Iehouah Sundry other obseruations vpon these very words in so many syllables deliuered fiue times in the first chapter of this book and twice before in this second chapter haue heeretofore been commended to your Christian considerations They are in part published to your view therefore I neede not spend time in repetition of them By this which hath this time beene spoken you see whence this prophesie against Israel hath its authority The authority of it is from the Lord Iehouah whom once to name vnto you should bee enough to procure your most religious attentions Proceede wee therefore to the prophesie it selfe The first thing therein is the Accusation of Israel in a generality For three transgressions of Israel and for foure By Israel heere we are to vnderstand those ten tribes of Israel who after King Salomons death forsooke the Kings sonne Râ—hoboam and subiected themselues to the rule of Iereboam sonne of Nebat Those ten tribes from the time of that rent were commonly called the Kingdome of Israel These in Holy Scripture are called sometime g Hos 10.15 Bethel sometime h Hâ—s 10.5 Bethauen sometime i Amos 3.9 Samaria sometime k Hos 2.22 Iesreel sometime l Amos 5.6 Ioseph sometime m Hos 10.11 Ephraim sometime n Hos 12 2. Iacob sometime o Hos 10.1 Israel Israel is their most common name and their name in my text For three transgressions of Israel and for foure Diuerse are the opinions concerning these foure transgressions of Israel Nicolaus de Lyra saith their first transgression was their p Gen. 37.26 selling of Ioseph the second their q Exod. 32.4 worshipping of the Calfe the third their r 1 King 12.16 forsaking of Dauid the fourth their selling of Christ Paulus de Palatio saith the first transgression was their defection from the house of Dauid and the King of Iudah the second their defection from the worship of God to the worship of Idols the third their defection from the law of Moses which was Gods law the fourth their defection from the law of nature which is the light of Gods countenance sealed in our hearts Å¿ Domini 8. post Trin. Con. 1. Abraham Bronius saith the first of these transgressions was their idolatry the second the slaughter of the Prophets the third the murther of Christ the fourth their contempt They made a trade of transgressing These expositions seeme to bee farre fetched Albertus Magnus findes them neerer hand in the letter of my text
fornication and in the former not once to name it Thirdly it is malum lubricum a sinne full of great danger So meaneth Salomon Prou. 23.27 where he sayth A whore is a deepe ditch and a strange woman is a narrow d Prou. 22.14 pitt The comparison is plaine A Harlot to a deepe ditch and to a narrow pit The meaning of the holy Ghost is As a man that falleth into a deepe ditch or into a narrow pit breaketh either an arme or a legge and with much adoe getteth out againe so is it with them that are ouertaken with this vile sinne of fornication the woman e Eccles 26.7 whose heart is as snares and nets and her hands as bands will bee to them more bitter then death with much adoe shall they escape from her Fourthly it stoppeth the passage into Heauen S. Paul affirmeth it 1. Cor. 6.9 Fornicators shall not inherite the kingdome of God and againe Ephes 5.5 No whoremonger hath any inheritance in the kingdome of Christ S. Iohn Reuel 21.18 sayth as plainely Whoremongers shall haue their part in that lake which burneth with fire and brimstone Thus haue you of many foure reasons why wee may not commit fornication 1. It is vnlawfull by the law of Nature 2. It is forbidden by the law of God 3. It is full of great danger 4. It stoppeth the passage into Heauen Now see the validitie of my former inference We may not commit fornication for the reasons now specified much lesse may we commit adulterie much lesse incest much lesse other sinnes of vncleannesse sinnes against Nature monstrous and prodigious sinnes All these S. Paul 1. Cor. 6. hath euen chayned together to cast them into Hell And that you may take notice of it he hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you vers 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not deceiued Neither fornicators nor adulterers nor the effeminate nor abusers of themselues with mankinde shall inherit the kingdome of God Thus farre hath the first vse of my doctrine led mee The second followeth My doctrine was Incestuous persons adulterers fornicators and other vncleane sinners are oftentimes the cause of profaning the holy name of God This in the second place serueth for the reproofe of such as suffer themselues to be kindled with the burning fire of luxuriousnes or carnall lusts And hereby are all incestuous marriages condemned f Caietan in Aquin 2. 2. qu. 154 Art 9. §. Respondeo Emanuell King of Portugall married his wiues sister g Caietan ibid. Ferdinand the younger King of Sicilie married his fathers h Joannam sister Philip the second King of Spaine married his sisters i Annam daughter Henry the eight King of England married his brothers k Catharinam wife All these were incestuous marriages and are by this doctrine condemned But some may say these marriages were not concluded but by the Popes dispensation Why then say I they are condemned I say so because they are precisely against the law of God written Levit. 18. But may not the Pope dispense against that law What! Dispense against the law of God! We are not ignorant that the chiefe patrons of the Pontificiall law howsoeuer they grant l In cap. MennaÌ„ 2. q. 5. Annotat. marg Papam quandoque nimiùm papaliter dispensare that the Pope sometimes dispenseth too much Pope-like doe notwithstanding expresly affirme m Gloss in Cap. Post translationem Extra de Renuntiatione 25. qu. 1. Cap. Sunt quidam Papam bene dispensare contra Apostolum that the Pope well dispenseth against the Apostle n Rainold Thes 5. pag. 141. Neither do they grant vnto the Pope this power of dispensing only in causes perteining to the positiue law of man with which colour they now paint ouer that same flagitious glosse of dispensing against the Apostle but also in matters ratified by the law of God I could here tell you of many wicked dispensations that haue bin granted by the Pope as that o Cap. ad Apostolicae in Sexto de Sentent re iudicat Bulla Pij 5. contra Reginam Angliae subiects may be discharged of their oath and fealtie and may be licenced to withdraw their allegiance from their Prince yea to take armes against him yea to lay violent hands on him that p Concil Constans Sess 19. Cap. Quòd non obstantibus Câ—luis conductibus promise may be broken with God and man that most horrible q Rainold Thes 5. § 41. pag. 188. abominations may be committed that all things diuine and humane may be peruerted right and wrong Heauen and earth lawfull and vnlawfull may be confounded togither But I may not so far digresse from my present purpose Let it suffice for this time that you see the impietie of the Popes dispensations or rather dissipations as r De Consid ad â—ugâ—n lib. 3. c. 4. S. Bernard calleth them in his allowing of incestuous mariages that a man may marry his wiues sister or his fathers sister or his sisters daughter or his brothers wife all precisely against the law of God Here might we stand amased and wonder that such irregular and shamelesse dispensations should passe with the approbation of the Pope who beares a face as if he were most holy yea Holinesse it selfe Speake we to him or write to him our compellation must be Pater Sanctissime most holy Father and Sanctitas Tua your Holinesse But knowing him to be that Å¿ 2. Thess 2 3. man of sinne that sonne of perdition that grand Antichrist who according to the prophecies of the Holy Ghost in the Scriptures was to be reuealed in these latter times we need not wonder though he dispenseth with all the most horrible and abominable impieties that may be Can we t Matth. 7.16 gather grapes of thornes or figs of thistles can a corrupt tree bring forth good fruit Can we expect that the Pope who u 2. Thess 2.4 opposeth himselfe against God and exalteth himselfe aboue all that is called God should either himselfe liue or cause others to liue according to the holy law of God For the Popes themselues would the time and your patience permit I could rip vp their liues and shew vnto you how they haue bin stained and defiled with all manner of fearefull notorious and abhominable sinnes But my text will not suffer me so farre â—o range The sinnes of vncleanenesse wherein those holy fathers haue to the astonishment of the world wallowed are the sinnes in my present text and doctrine smitten at What shall I tell â—ou of the incest committed by many of them by Iohn the 13. with Stephana his fathers concubine by Iohn the x Aliâs the 24. 23. with his brothers wife by Paul the 3. with two of his Nieces by Pius the 5. with his owne sister by y Joan. Iovian Pontan Alexander the 6. with his owne daughter I could make true report vnto you of many of
light they practise it because it is in the power of their hands And they couet fields and take them by violence and houses and take them away So they oppresse a man and his house euen a man and his heritage where you haue an imprecation against oppressors a woe thundred out against them It is enough to proue oppression to be vnlawfull The third place is 1. Thess 4.6 This is the will of God that no man oppresse or ouer-reach his brother in any matter Is it Gods will Then surely it is not lawfull for you to oppresse or ouer-reach one another in any businesse Men of trade may not gaine by their false weights false measures false speeches or false oathes neither may men in any other course of life gaine by violence or by colour of Law or by any other cunning dealing Thus is my doctrine confirmed It is not lawfull for any man to oppresse another First it may serue for a reproofe of the Oppressors of this age who make gold their hope and the wedge of gold their confidence as Iob speaketh chap. 31.24 S. Paul he taught 1. Tim. 6.6 that Godlinesse is great gaine but these men suppose the contrary that gaine is great godlinesse and therefore they feare not to gaine with the hurt of others They build their houses as the moth So saith Iob chap. 27.18 As the moth How is that The moth is made full by spoyling the barkes and bookes wherein it liueth So is it with these men they make themselues full by spoyling others with whom they liue and haue to deale I expresse it in Ieremies phrase chap. 22.13 They build their houses by vnrighteousnes and their chambers by wrong and in Habakkuks phrase chap. 2.12 They build them townes with blood and stablish their Cities by iniquitie Against these is that complaint of the Lord Esai 3.14 15. Ye haue eaten vp the vineyard the spoyle of the poore is in your houses What meane yee that yee beat my people to peeces and grinde the faces of the poore Woe to these men a woe from Micah a woe from Ieremie a woe from Habakkuk in the now-alleaged places a woe from Esay too Chap. 5.8 Woe vpon woe and yet will they not cease from ioyning house to house and laying land to land as if the way to the spirituall Canaan were all by Land and not through a red Sea of death as one wittily speaketh From this contempt of the Prophets of the Lord or rather of the Lord himselfe speaking by his Prophets it is now come to passe that many a poore tenant is thrust out of his house that Villages are depopulated that those streets which were wont to be sowen with the seeds of men are now become pastures for the sending forth of oxen and for the treading of sheepe as Esay speaketh chap. 7.25 Now may Hythlodaeus his complaint haue place m Mori Vtopia lib. 1. Our sheepe in England were sometimes the meekest beasts of the field and contented themselues with a litle but now are they become so fierce and greedy that they devoure men and Towne-fields and houses and villages and lay all waste Alas silly sheepe it is no fault of yours you are as meeke as euer you were Whose then is the fault It is yours yee grinding oppressors yours whose hearts are like the vast Ocean fit to swallow vp euery base commoditie that the earth is able to afford you O that these men would at length call themselues to a strict account of the oppressions wherewith they haue oppressed the poore either by depopulating or by raising rents or by hoysing fines or by interest or otherwise and would once begin to make some restitution Did they but know in what estimation they stand in Church and Common-wealth they would remit somewhat of their Cruelty The Church heretofore denied them Christian buriall It s apparant in the Canon Law Extra de Vsuris Cap. Quia in omnibus How the Common-wealth brooketh them they may perceiue by two instances Catillus a British King 170. yeares before Christ did hang them vp He hung vp all oppressors of the poore My n Stow in his Summarie Chronicler writes in the margent A good example Long after him King Edward commonly called good King Edward banished them his Land So writeth Glanvil lib. 7. de Leg. consuet Angliae c. 37. The same author in the same booke cap. 16. affirmeth that by the most ancient lawes of England the goods of a defamed oâ—pressor dying without restitution were escheated vnto the King and all his lands vnto the Lord of the towne Wherefore let the oppressor now at last forsake his oppressions What can all the wealth all the mucke of the earth auaile him if for it he loose the kingdome of Heauen Momentaneum est quod delectat aeternum quod cruciat The wealth he here heapeth vp may for a time yeeld him some delight but what is a moment of delight to the eternitie of sorrow that must follow Must follow Yea it must follow if amendment hinder it not If he amend not I say as God is God so certainely shall the oppressor be destroyed though not in the red Sea as the oppressing Aegyptians once were yet in a Sea a blacke Sea of Hellish deeps where he shall be pained vnspeakably tormented intolerably both euerlastingly Thus haue you the first vse of my doctrine My doctrine was It is not lawfull for any man to oppresse another The vse was a generall reproofe of our now-oppressors A second vse may be to admonish Iudges Iustices and other Magistrates and Rulers that they suffer not themselues to be stained with this sin of oppression It is the o Pilkinton exposit in Nehem. cap. 5. fol. 80. A. dutie of the Magistrate to deliuer the oppressed out of the hand of the oppressor This dutie is laid vpon him Ierem. 21.12 There thus saith the Lord to the house of Dauid Execute iudgemâ—nt in the morning and deliuer him that is oppressed out of the hand of the oppressor It is likewise laid vpon him Esai 1.17 Seeke iudgement releeue the oppressed iudge the fatherlesse and defend the widow Where first Gods commandement is that Magistrates should execute iudgement in the morning In the morning Therefore they are not to vse delayes in doing iustice Secondly Gods commandement is that Magistrates should seeke iudgement Must they seeke iudgement Therefore in cases of oppression they are not to stay till they be called for Thirdly God commendeth vnto Magistrates all that are oppressed but specially the fatherlesse and widow the fatherlesse because they want the defence of their parents and the widow because she is destitute of the helpe of her husband and we know euery man goeth ouer where the hedge is lowest Therefore are Magistrates to take vpon them the defence of the fatherlesse the defence of the widow the defence of euery one that is oppressed Is it so Then are Magistrates to take speciall heed that themselues
name of Nazarites in the old Testament is Nezirim by the letter Zaijn from the root Nazar which signifieth to separate but the name in S. Matthew according to the Syriack Paraphrast is Notzraia by the letter Tsadi from the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to keepe There is therefore no ground in the name why any should thinke S. Matthew alludeth to the Nazarites of the olde Testament Nor is their any ground in the matter For Christ did what was not lawfull for Nazarites to doe It was not lawfull for Nazarites to a Num. 6.3 drinke wine Christ b Math. 11.19 dranke it It was not lawfull for the Nazarites to come neere c Num. 6.6 vnto a dead bodie Christ came neere vnto the d Ioan. 11.38 dead and touched them It was not lawfull for the Nazarites to suffer a e Num. 6.5 rasour to come vpon their heads they were to let the locks of the haires of their head grow but its likely that Christ did not weare long haire it may be gathered from 1. Cor. 11.14 and from the common custome of the Iewes There is therefore no ground in the matter why any should thinke that S. Matthew alludeth to the Nazarites of the olde Testament The Nazarites of the old Testament I told you were for distinction sake called by Iunius Tremellius and Vatablus Nezirites and by Drusius and Pagnine Nazarites It is according to the Hebrew points The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The right of this appellation is approued by the Septuagint Iudg. 13.5 where the Angell of the Lord tells Manoahs wife that she shall conceiue and beare a sonne on whose head no rasour shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the childe shall be called a Nazarite vnto God Some in that place for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nazir or a Nazarite of God and this reading is approued by f Not. in editionem LXX Eusebius Likewise Iudg. 16.18 Samson tells Delilah all his heart and saith vnto her There hath not come a rasour vpon my head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I am a Nazarite of God In that place for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius witnesseth in his 7. booke of Euangelicall Demonstration chap. 5. A Nazirite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is according to the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy according to Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a separation according to Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vntouched from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nazirite signifieth either one that is holy or one that is seperate or one that is vntouched integrious and vnspotted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nazarite is one that is holy according to the Septuagint Whence they haue a threefold reading of my text I raised vp of your yong men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a sanctification or I raised vp of your yong men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for men sanctified or I raised vp of your yong men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Nazirites For Nazarites Certainely they were so called of Nazar which signifieth to separate For they were separated from the vulgar sort of men by a certaine course of life whereto they were to be tyed by vow The law that concerneth them is in the sixth of Numbers The law hath sundry branches One is Whosoeuer shall separate himselfe to vow the vow of a Nazirite to separate himselfe vnto the Lord he shall not drinke wine or strong drinke or any thing that shall make him drunken he shall not eat grapes moyst or dryed he shall not eat any thing that is made of the Vine tree from the kernels to the huske This branch you haue vers 3. 4. The second branch of the Law is Whosoeuer shall separate himselfe to vow the vow of a Nazarite there shall no rasour come vpon his head the locks of the haire of his head shall be suffered to grow It is in the 5. verse The third branch is He shall not defile himselfe with the dead that is He shall not come into the house where a dead man is neither shall he follow a dead corps to the graue This you haue vers 6 7 8. The fourth branch is If he that hath vowed the vow of a Nazarite shall very suddenly and vnawares come neere vnto a dead bodie he shall renew his Naziriteship thus first he shall shaue his head secondly he shall offer vp sacrifices These sacrifices were two Turtles or two yong Pigeons and a Lambe of the first yeare One of Turtles or Pigeons was to be offered for a sinne-offering the other for a burnt offering and the Lambe for a trespasse offering This you haue vers 9 10 11 12. The fift branch is When a Nazarite shall haue fulfilled the vow of his Naziriteship foure things are to be performed three of them by the Nazirite the fourth by the Priest First the Nazirite shall offer vp certaine sacrifices vers 14 15 16 17. Secondly he shall shaue his head vers 18. Thirdly he shall burne the haire of his head in the fire which is vnder one of the sacrifices vers 18. Fourthly the Priest shall take certaine parts of the sacrifice and shall waue them for a waue offering before the Lord vers 19 20. I haue giuen you the law of the Nazarite in fiue branches It is the law to the obseruance whereof the Nazirites in my text were obliged I raised vp of your yong men for Nazirites Nazirites You now see what they are They were yong men consecrated to the studie of the word of God and trained vp therevnto euen from their childhood vnder a seuere discipline and an austere course of life that at length they might be able to goe before the people as well by soundnes of doctrine as by the example of a good life I raised vp of your sonnes for Prophets and of your yong men for Nazirites Prophets and Nazirites Some haue put this difference betweene them that the Prophets indeed taught the people the law of God and withall foretold things to come whereas the Nazirites did only teach the law Be it so or otherwise the meaning of my text is this God would haue the ministerie of his word to be ordinarie and perpetuall among the Israelites and for that end he gaue them Prophets of their sonnes men of riper yeares and Nazirites of their yong men who were to be trained vp in Scholes among them there to be fitted for the holy ministerie Such is the blessing and it is a very great one which is here mentioned to haue bin bestowed by the Lord vpon Israel It is as I said in the beginning of this exercise it is the doctrine of the sincere worship of God and of eternall saluation togither with the free vse and passage thereof or if you will it is the ordinarie ministerie of the word The doctrine which hence I would commend vnto you
as the manner of men is to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Athanasius Disput contra Ariam in Niceno concilio for our imbecillitie God thus speaketh he descends to our capacities and that men may in some measure know him he will bee knowne as man by passions or affections by complaining by repenting by grieuing by fainting By these he signifies not what he is indeed but what is needfull for vs to know of him For we well acquainted with the vse of these naturall passions in our selues may the better guesse at the knowledge of that God to whom we heare them ascribed by translation By translation not properly or as one well sayth per figuram non naturam by a figure not by nature or as the Schooles speake quoad effectum non quoad affectum in the effect not in the affection So Aquinas Par. 1a. qu. 21. art 3. C. But hauing intreated else where of this question Whether there be any affection or passion in God in my 17. Sermon vpon Hoseah chap. 10. I now say no more of it Onely I conclude it affirming with Gregorie Moral lib. 20. cap. 23. that God is Sine Zelo Zâ—lans sine irâ irascens sine dolore poenitentiâ poenitens sine misero corde misericors sine praevisionibus praesciâ—ns that God is zealous without zeale angry without anger grieuing without sorrow repenting without penitencie pitifull without pitie foreknowing without foresight There is no passion at all in God Thus haue you my answere to the question euen now propounded The question was How God may be sayd to complaine of our sinnes to be burdened with them or to be grieued at them sith in himselfe he hath all pleasure and content My answere is He cannot be said so to doe in a proper sense and vnderstanding because God is not obnoxious to any passion but improperly in a figure abusiuely metaphorically by an Anthropopathic and metonymically he may well be sayd so to doe he may well be sayd to complaine of our sinnes to be burdened with them and to be grieued at them So he complaineth against Israel here in my text I am pressed vnder you as a Cart is pressed that is full of sheaues Hitherto haue I stood vpon the first Interpretation of these words depending vpon the intransitiue or newtrall signification of the Hebrew verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am pressed The other Interpretation growing vpon the transitiue signification of the same verbe is put in the Margent of our newest English translation and thus it is I will presse your place as a Cart full of sheaues presseth It is the very reading of Tremellius and Iunius Ionathan doth not much varie from it nor R. Abraham and other Hebrew Doctors nor the wise men of Spaine as Pagnine hath obserued Our new expositors for the most part doe mention it Calvin and Danaeus Brentius and Winclelman Mercerus and Quadratus Christopherus à Castro and Petrus à Figuiero I will presse you In an old English Bible It may be Taverners translation I find this place thus Interpreted I will crashe you in sunder like as a wayne crasheth that is full of sheaues I will crash you or I will presse you the meaning is the same and thus I paraphrase it I the Lord Iehovah your Lord God will presse your place wheresoeuer it shall be But how Either as a cart full loaden with sheaues presseth the earth and whatsoeuer else it passeth ouer or as a cart full loaden presseth the sheaues in the threshing floare or as a cart full loaden with sheaues is it selfe pressed I will presse you as a cart full of sheaues presseth or is pressed By this second Interpretation of my text my text is Comminatorie The Lord threatneth to punish Israel for their sinnes to punish them non levi manu aut viribus languidis not with a light hand or languishing force sed magno nisu acrobore but with great endeuour and strength I will presse you as a cart full of sheaues presseth or is pressed God euer iust and immutable assigneth to like sinnes like punishments We for sinning come not short of the Israelites May we not then well expect their punishments Yes doubtlesse we may and this Commination may be aswell to vs as to them I will presse you as a cart full of sheaues presseth or is pressed From this Commination we may take this lesson God will neuer suffer sinne to escape altogether vnpunished He will not His commination of punishment giuen in Paradise to the transgressor of his law iâ— a proofe of this truth The Commination is Gen. 2.17 In the day that thou eatest thereof of the tree of knowledge of good and euill thou shalt dye the death Adam transgressed the Law it was his sinne the punishment of it in him and his whole posteritie is death Hitherto belongeth that malediction Deut. 27.26 which is repeated Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them Now God is euer true in his sayings and he euer performeth what he saith If thou then faile in the performance gf any one Commandement of his Law or of any braunch thereof the Curse layeth hold on thee and obligeth thee to punishment In the first Chapter of the Epistle to the Rom. vers 32. we know it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of God his righteous and iust Law his Law of Nature that they which doe such things as are there rehearsed are worthie of death Art thou filled with vnrighteousnesse with fornication with wickednesse with couetousnesse with maliciousnesse Thou art worthie of death Art thou full of enuie of murther of debate of deceit of malignitie Thou art worthie of death Art thou a whisperer a backbiter a hater of God Thou art worthy of death Art thou despiteful or proud or a boaster or an inuentor of euil or disobedient to thy parents thou art worthy of death Art thou without vnderstanding or without naturall affection Art thou a couenant breaker or implacable or vnmercifull Thou art worthie of death It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of God his righteous and iust Law his Law of Nature that they which commit such things are worthie of death They are worthie of death and death must be their wages It must be so So true is my Doctrine God will neuer suffer sinne to escape altogether vnpunished For the further illustration of this truth I might produce the suffrages of the auncient of Austine and of Gregorie But hauing elsewhere done that in my 18. Sermon vpon the 10. of Hoseah I will not now againe doe it and what need I draw from the Riuers when I am full of the fountaine Yet may I not end without making some vse hereof My first vse shall be to reprooue such as teach otherwise as Socinus Osterodius Gittichius and other the enemies of Christs satisfaction They will thus argue if God will neuer
the words of God vnto his people Israel Heare O my people and I will speake O Israel I am God euen thy God I know all the fowles of the Mountaines I know them I so know them that I can count them and call them when I list they are in my power I enioy them as mine owne they are mine owne possession And so they expound my Text You onely haue I knowne of all the families of the earth I haue knowne you onely Vos tantummodò mihi in viros cultores assumpsi aut possedi saith Illyricus You only haue I taken to be the men for my worship you alone haue I possessed For I haue knowne you the Chaldee Paraphrast hath I haue chosen you I haue chosen you Not amisse if by this choice you vnderstand not that speciall election i Ephes 1.4 and choise of God by which he hath ordained to life eternall those whom of his free good will and pleasure he hath decreed to endow with a celestiall inheritance For it s not to bee denied but that among the people of Israel there were many that had no part in this eternall election and choice of God Many of them had no part in it and therefore this election and choice is not here to be vnderstood But there is another election and choice of God an election and choice more generall an election a choice whereby God preferreth some one Nation aboue others graciously to manifest himselfe and to reueale his sauing word vnto them And thus may God be said only to haue elected and chosen the people of Israel You only haue I chosen of all the families of the earth That the people of Israel were alone thus elected and chosen of God Moses confesseth Deut. 4.7 8. What nation saith he is there so great who hath God so nigh vnto them as the Lord our God is in all things that wee call vpon him for And what nation is there so great that hath statutes and iudgements so righteous as all this Law is which is set before vs this day It is as if he had thus said Let vs bee compared with the rest of the Nations of the world and we shall finde that God is good and gracious vnto vs aboue them all As soone as we pray vnto our God and resort vnto him we feele him neere vs by and by It is not so with other Nations Againe we haue his Lawes and Statutes and righteous Ordinances other Nations haue not so This doth the same Moses more plainly deliuer in sundry places of the same booke of Deuteronomy Chap. 7.6 Chap. 10.15 Chap. 14.2 Chap. 26.18 In all which places his purpose is to fasten it in the memories of the people of Israel that they were an holy people vnto the Lord their God that the Lord their God had chosen them to be a peculiar people vnto himselfe aboue all people that were vpon the face of the earth In the three first places is expresly said that the Lord did chuse Israel to be a peculiar people vnto himselfe aboue all the Nations that are vpon the earth in the fourth that the Lord auouched them to be his peculiar people He chose them he auouched them to be his peculiar people and all for his promise sake The promise is Exod. 19.5 Ye shall be a peculiar or chiefe treasure vnto me aboue all people though all the earth be mine A peculiar or a chiefe treasure The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah which signifieth ones owne proper good which he loueth and keepeth in store for himselfe and for speciall vse You shall bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah a peculiar a chiefe treasure vnto me aboue all people The meaning of this promise is that although the whole earth be the Lords by the right of creation yet this people the people of Israel should aboue all other haue a speciall interest in him Or the meaning is that the Lord would commit vnto this people his people Israel as a chiefe and principall treasure his Lawes and Statutes which he would not doe to any other people in the world besides So much is acknowledged Psal 147.19 20. He sheweth his word vnto Iacob his statutes and ordinances vnto Israel He hath not dealt so with any Nation Certainly hereby the Lord sheweth how deare and how precious the people of Israel were in his eyes and what prerogatiues they were to haue aboue other people A chiefe prerogatiue of theirs is that the Oracles of God were committed vnto them Saint Paul affirmes it Rom. 3.1 2. What aduantage then hath the Iew or what profit is there of circumcision Much euery way chiefly because that vnto them were committed the Oracles of God Many other and very excellent prerogatiues had they They are heaped vp together Rom. 9.4 They were Israelites to them pertained the adoption and the glory and the couenants and the giuing of the Law and the seruice of God and the promises Theirs were the Fathers and of them as concerning the flesh Christ came who is ouer all God blessed for euer So many preeminences are so many euidences and demonstrations that of all the nations of the Earth the Israelites were knowne of God were chosen by him and were his possession They were knowne of him by the knowledge of his approbation they were chosen by him and were separated from among all the people of the earth to be his inheritance So Salomon confesseth 1 King 8.53 and the Lord himselfe here in my Text auoucheth You onely haue I knowne of all the families of the earth You will now confesse with me that these words are as in the beginning I said they were a Commemoration of Gods benefits vpon Israel Euery prerogatiue of theirs was a benefit a blessing of God vpon them It was Gods blessing vpon them that to them were committed the Oracles of God It was Gods blessing vpon them that they were Israelites that to them pertained the adoption and the glory and the Couenants and the giuing of the Law and the seruice of God and the promises It was Gods blessing vpon them that theirs were the Fathers and that of them concerning the flesh Christ came These great benefits these blessings of God vpon the Israelites Albertus Magnus in his Enarration vpon the words of my Text reduceth to the number of fiue Thus You onely haue I knowne of all the families of the Earth per beneplacitum Onely you of all the families of the Earth haue I knowne by my good pleasure Quia me vobis reuelaui lege◠vobis posui promissiones adhibui pramiis remuneraui prophetiis illuminaui I haue reuealed my selfe vnto you I haue giuen you the Law I haue made to you the promises I haue recompenced you with rewards I haue illuminated you with Prophesies Then addes he that of the Psalme Non taliter fecit omni nationi Hee hath not dealt so with euery Nation With euery Nation Nay hee hath not so
of God as it becommeth Christians If we shall so lead our liues that our liues shall be to the vnbeleeuing Atheist and blinde Papist a horrour and a scandall shall they not both Atheist and Papist rise vp in iudgement with vs and condemne vs If vnder the cloake of Christian libertie we liue petulantly lasciuiously dissolutely in gluttony in drunkennesse in chambering in wantonnesse in whoredome in luxuriousnesse in strife in maliciousnesse in cruelty in couetousnesse and in other like enormities shall they not both Atheist and Papist rise vp in iudgement with vs and condemne vs Wherefore dearely beloued these enormities and the like let them not once bee named amongst vs Ephes 5.3 as it becommeth Saints But put we on as the elect of God holy and beloued the bowels of mercies Coloss 3.12 kindnesse sanctimony and holinesse of life humblenesse of minde meekenesse long-suffering forbearing one another and forgiuing one another if any man hath a quarrell against any euen as God for Christs sake hath forgiuen vs. O! Let vs thus doe and our soules shall liue And that all of vs may doe thus God Almightie grant vs of his grace for his welbeloued Sonne IESVS CHRIST his sake THE Twelfth Lecture AMOS 3.10 For they know not to doe right saith the Lord who store vp violence and robbery in their Palaces MEn are as fishes of the Sea that haue no ruler ouer them it is the complaint of the Prophet Habakkuk Chap. 1.14 Fishes of the Sea It is their property to deuoure one another the stronger and the greater deuoure the weaker and the lesse so saith the Emperour Iustine the second in Cedrenus his Annals Saint Ambrose in his Hexameron lib. 5. cap. 5. sheweth this to be true in two kinds of fishes in the Scarus which some call the Guilt-head or Golden-eye which cheweth like a beast and in the Silurus the Sheath-fish or Whale of the riuer Among these Minor esca majoris est the lesser is food for the greater and the greater is set vpon by a stronger than he and becommeth his food So fares it with men Great men set vpon their inferiours and mightier than they vpon them Such men men for quality like fishes deuourers one of another cruell and couetous men bore the sway in Samaria It is plaine by this passage of Amos his second Sermon to the Kingdome of the ten Tribes the people of Israel Of this passage there are two parts An Accusation vers 9 10. A Commination vers 11. In the ninth verse a part of the accusation two things haue beene obserued An iniunction for a proclamation Publish in the palaces c. The proclamation it selfe Assemble your selues c. In the proclamation two sinnes were controlled Cruelty and Couetousnesse Their Cruelty appeared in their great tumults their Couetousnesse in their oppressions I gaue a touch at both in my last Sermon I now goe on with the tenth verse wherein these two enormities Cruelty and Couetousnesse are amplified by two Topickes à genere and à specie From the Genus thus They know not to doe right and thus from the Species They store vp violence and robbery in their palaces That so it is God is witnesse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neum Iehouah the Lord hath said it I beginne with the amplification from the Genus They know not to doe right Saint Hierome readeth according to the Hebrew Nescierunt they haue not knowne So doe they who haue either non nouerunt as Caluin Gualter and Brentius or non norunt as Vatablus Mercer and Piscator They haue not knowne Tremelius and Iunius haue vt ignorent how they are ignorant Drusius hath Nam nesciunt for they know not There is our translation They haue not knowne or they are ignorant and know not Facere rectum to doe right So all saue Ionathan who in his Paraphrase hath Facere legem to doe the Law The meaning is good for whosoeuer knoweth not to doe according to the Law of God he knoweth not to doe right They know not to doe right Omninò rectum facere nesciunt saith Saint Hierome they haue no knowledge at all to doe what right is no knowledge to doe any good at all So then they of Samaria the people of Israel are accused of Ignorance Ignorance of the Law of God and of doing thereafter is here laid vnto their charge It yeeldeth vnto vs this obseruation Ignorance of God and his reuealed will is a sinne that is damnable and to be auoided It is so I proue it 1. Because it is against the Commandement 2. Because God expresly reproueth it My third proofe shall be from the foulnesse of this ignorance First it is against the Commandement against the first Commandement which is Thou shalt haue none other Gods but me Exod. 20.3 The Commandement is negatiue And the rule is In the negatiue the affirmatiue must be vnderstood and in the affirmatiue the negatiue Thou shalt haue none other Gods but me that 's the negatiue the affirmatiue to bee vnderstood is Thou shalt haue me alone for thy God where our knowledge of God is commanded We are to acknowledge him that is we are to know and confesse him to be such a God as he hath reuealed himselfe to be in his word and in his Creatures Now as in this affirmatiue part the knowledge of God is commanded so in the negatiue is the ignorance of God forbidden This ignorance of God is not only not to know but also to doubt of such things as God hath reuealed in his word And such is the ignorance of God that is forbidden in that first Commandement It is likewise forbidden if Polanus deceiue not in the 32. Psalme vers 9. Be ye not as the horse or as the mule which haue no vnderstanding It s forbidden in the Epistle to the Ephes cap. 4.17 18. Walke not from henceforth as other Gentiles walke in the vanity of their minde hauing their vnderstanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Walke not on in ignorance For as the knowledge of God is the true life of the soule so on the other side the ignorance of God is the death of the soule Hence is that of Saint Paul 1 Thes 4.13 I would not haue you ignorant brethren concerning them which are asleepe that you sorrow not euen as others which haue no hope It seemeth the Thessalonians were in great heauinesse and mourned out of measure when they beheld the persecution of the Church among them In this their heauinesse and mourning they grew towards mistrust and to be like the Heathen which had no hope This abuse of theirs grew of ignorance for that they knew not the happy estate of such as die in the Lord. Saint Paul to reforme this their error saith Brethren I would not haue you ignorant concerning them which are asleepe Be yee not ignorant what is become of them
what God hath done for them God hath tried them as gold and made them worthy for himselfe It s ignorance that makes you heauy because you know not what is become of the dead Be ye not ignorant concerning them and your heauinesse will be turned into ioy And let this suffice to haue beene spoken to shew that in respect of the Commandement Ignorance of God and his holy Will is damnable and to be auoided So is it in regard that God hath expresly reproued it There is a sharpe reproofe of it Esay 1.3 The Oxe knoweth his owner and the Asse his masters Crib but Israel hath not knowne my people hath not vnderstood Quid stolidius boue quid stupidius asino What is more foolish than the Oxe what more stupid than the Asse Yet those bruit beasts doe know them by whom they are fed and nourished but Israel the Lords owne people know not the Lord their God Not much vnlike is that Ierem. 8.7 The Storke in the aire knoweth her appointed times and the Turtle and the Crane and the Swallow obserue the time of their comming but my people knoweth not the iudgement of the Lord. My people Israel is more ignorant of my iudgements than those birds are of their appointed seasons Both these reproofes are comparatiue In the first is Israel compared vnto beasts in the second to birds Beasts and birds haue more knowledge than Israel But the reproofe is absolute Ierem. 4.22 My people is foolish they haue not knowne me they are foolish children and haue no vnderstanding they are wise to doe euill but to doe well they haue no knowledge As absolute is that Ierem. 9.3 They proceed from euill to worse and haue not knowne me saith the Lord. They haue no vnderstanding they haue no knowledge they haue not knowne me saith the Lord. These and the like reproofes of the ignorance of God from Gods owne mouth may serue for my second proofe that the ignorance of God is damnable and to be auoided My third proofe I take from the foulenesse of this ignorance The foulenesse thereof I discouer in one position The position is The ignorance of God and of the things reuealed in his holy Word is a punishment of sinne a cause of sinne and sinne in it selfe The position hath three branches I shall endeuour to speake of each in their order The first branch is Our ignorance of God and of things reuealed in his holy Word is a punishment of sinne It is a punishment of that sinne which by the default of our first Father Adam was from him deriued downe to vs and that is originall sinne by reason whereof we are all borne blind blind in our vnderstanding blind in our will and blind in our affections There is no faculty of our soule which is not disabled by this sinne The chiefest faculties of our soule are three Mens Voluntas Affectiones the Vnderstanding the Will and the Affections Mens Our vnderstanding is by this sinne disabled For it labours with a defect or want of light or knowledge and with a want of sanctitie or holinesse that quality by which light or knowledge in the vnderstanding should be seasoned as indeed it was at mans first creation That in the often repetition of the names of light and knowledge I seeme not tedious may it please you to take what I shal speak of the one as spokē of the other also For between light knowledge in the vnderstanding I put no essentiall difference Now I note in the vnderstanding a twofold light the one naturall the other Spirituall The Naturall is defectiue and wanting not vniuersally but in part only For notwithstanding our first fathers fall there doe yet remaine in the vnregenerate man certaine generall notions of good and euill things commanded or forbidden in the Law of God And these notions are such that they make man vnexcusable sith they are both maimed and corrupted The defect or want of this Naturall light is proued Rom. 1.21 When they knew God they glorified him not as God They knew God there is the light of their vnderstanding they glorified him not as God there is the defect and want of that light the maime the corruption of it The spirituall light of the vnderstanding that is likewise defectiue and wanting not as the naturall light in part only but vniuersally This is proued 1 Cor. 2.14 The naturall man receiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The natural man man of himselfe in his pure naturals ruled only by nature reason and sense without grace without the Spirit of God man vnregenerate is altogether destitute of the spirituall light of the vnderstanding Besides this want of light in the vnderstanding whether naturall or spirituall there is also carentia sanctitatis a want of holinesse wherewith the forenamed light ought now to be as once it was seasoned The want of this holinesse is manifested Rom. 8.7 where you shall find that whatsoeuer light or knowledge is in man it is all vncleane impure and prophane the Apostles words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wisdome of the flesh is enmity against God for it is not subiect to the Law of God neither indeed can be Not subiect to the Law of God nor can be subiect to it What! Can man exempt himselfe from subiection vnto God No be he neuer so rebellious he must abide vnder Gods dominion But the meaning of the Apostle is to note such a rebellion of mans corrupt nature as is not subiect according vnto order as giues not orderly subiection vnto God Thus there is in man a want of that holinesse wherewith the light of his vnderstanding should bee seasoned What I haue now deliuered de mente concerning the minde or vnderstanding which is a speculatiue facultie of the soule the same may be spoken De voluntate affectionibus of the will and affections which are practicall faculties of the same And therefore as in the vnderstanding there is a defect of light and sanctitie so is there in the will and affections euen the absence of created holinesse Nor is there in these faculties of the soule only an absence of light knowledge and sanctitie but also the presence of their contrary qualities as darknesse ignorance and sinfulnesse If the light be put out darknesse comes in place if knowledge be departed ignorance succeeds if holinesse be lost sinfulnesse will domineere Proofes hereof there are many in holy Scripture But in this sunshine I need not light a candle I haue said enough to shew that ignorance of God and his will is in all the powers and faculties of the soule of man a punishment of sinne of originall sinne But this punishment of sinne is generall its common to all men for as much as all men haue sinned in Adam I adde further that Ignorance is also a punishment
The other The matter to be testified That was vers 13. this vers 14. and 15. For the first these particulars haue beene obserued 1 Who it is that giues the Mandate Euen the Lord the Lord God the God of hosts 2 To whom he giues it Sacerdotibus Prophetis to his Priests and Prophets For to them is this passage by an Apostrophe directed 3 How he giues it Audite contestamini Heare and testifie 4 The place where this testification was to be made in domo Iacob in the house of Iacob Heare and testifie in the house of Iacob saith the Lord God the God of Hosts vers 13. In the other part which concerneth the matter to be testified we may obserue 1 A resolution of God to punish Israel for sinne There shall be a day wherein the Lord will visit the transgression of Israel vpon him vers 14. 2 That this punishment so resolued vpon by the Lord shall reach vnto their holiest places to their houses of religion to their Altars in Bethel the hornes of the Altar shall be cut off and fall to the ground vers 14. 3 That this punishment shall extend to the chiefest places of their habitation euen to the demolition and ruine of their dwelling houses The winter house shall be smitten so shall the summer house the houses of iuory shall perish and the great houses shall haue an end vers 15. 4 The seale and assurance of all in the two last words of this Chapter Neum Iehouah saith the Lord. In the day that I shall visit the transgressions of Israel vpon him I will also visit the Altars of Bethel and the hornes of the Altar shall be cut off and fall to the ground And I will smite the winter house with the summer house and the houses of iuory shall perish and the great houses shall haue an end saith the Lord. Such are the parts of this Scripture Of the first generall which was the Mandate for the testification and of the particulars therein I discoursed in my last Sermon out of this place Now I am to descend to the second generall which is of the matter to be testified The first branch therein is of Gods resolution to punish Israel for sinne and that is in the beginning of the fourteenth verse In the day that I shall visit the transgressions of Israel vpon him By the words its plaine that a day should come wherein God would punish Israel for his transgressions R. Dauid R. Abraham That day some ancient Rabbines referre to the earthquake that was in the daies of Vzziah King of Iudah whereof we finde mention made in the first Chapter of this Prophecie verse 1. and Zach. 14.5 Some referre it to the time of King Iosiahs reigne when he brake downe the Altar that was at Bethel and the high place there 2 King 23.15 Others hereby doe vnderstand that day wherein Samaria was captiuated by the Assyrian King Salmanassar 2 King 17.6 Whensoeuer that day fell out it was the day of the Lords visitation the day wherein the Lord visited Israel for his iniquities This word to visit signifieth a remembrance prouidence care and performance of a thing spoken be it good or euill and it belongeth vnto God to visit both waies either for good or for euill either in mercy or in iudgement It was for good that the Lord visited Sarah Gen. 21.1 The Lord visited Sarah Gen. 17.19 18.10 as he had said and the Lord did vnto Sarah as he had spoken For Sarah conceiued and bare Abraham a sonne in his old age at the set time of which God had spoken to him This was a visitation for good a visitation in mercy Such is that whereof dying Ioseph tells his brethren Gen. 50.24 I die and God visiting will visit you and will make you goe vp out of this land vnto the land which he sware to Abraham to Isaak and to Iacob God visiting will visit you He meaneth a visitation in mercy God will surely visit you in mercy And so he did when they had beene bond-slaues in Aegypt foure hundred and thirty yeeres Exod. 12.41 For at the end of those yeeres euen the selfe same day that those yeeres were ended it came to passe that all the Hosts of the Lord the Tribes of Israel went out from the land of Aegypt Out they went with an high hand in the sight of all the Aegyptians And so God visiting visited his people Israel Numb 33.3 according to his promise made by Moses Exod. 3.16 This was a visitation for good a gracious and mercifull visitation But gracious and mercifull aboue all was the visitation of our Lord Iesus Christ when with a true and euerlasting redemption he redeemed all true Israelites from sinne and death and Satan It is the visitation for which Zachary in his Canticle blesseth God Luk. 1.68 Blessed be the Lord God of Israel And why blessed for he hath visited and redeemed his people He hath visited his people visited in the better part visited in mercy in exceeding great mercy Beloued sith Christ hath visited vs in our persons Math. 25.40 Luk. 16.1 it is our parts to visit him in his members We are all his Stewards and the good things he hath lent vs are not our owne but his if the goods of the Church we may not appropriate them if of the Common-wealth we may not enclose them You know it is a vulgar saying He is the best subiect that is highest in the subsidie booke Let it passe for true But I am sure he is the best Christian that is most forward in Subsidiis in helping of his brethren with such good things as God hath bestowed vpon him Besides this visitation for good and in mercy there is also a visitation for euill and in iudgement Thus to visit is to visit in anger or displeasure And so by a Synecdoche of the Genus for Species to visit is to punish Thus is God said to visit when with some sudden and vnlooked scourge or calamity he taketh vengeance vpon men for their sinnes which for a long time he seemed to take no notice of So God visited the iniquity of the fathers vpon the children Exod. 20.5 He visiteth not onely by taking notice of and apprehending children in their fathers faults but also by punishing them for the same in as much as they are giuen ouer to commit the transgressions of their fathers Dauid in his deuotions calleth vpon the Lord to visit the Heathen Psal 59.5 O Lord God of Hosts the God of Israel awake thou to visit the Heathen Where to visit is to visit for euill to visit in iudgement in anger and displeasure it is to correct it is to punish To such as depart from the Law of the Lord and from that rule of righteousnesse which it prescribeth them to walke in the Lord himselfe threatneth that he will visit their transgression with the rod and their iniquity with stripes Psal 89 32. And