spared he hath throwne downe in his wrath the strong holds of the daughter of Iudah hee hath cast thē downe to the ground The munitions of Iudah are vanished as smoake Let these few instances in the states of Edom Moab Israel Iudah serue for proofe of my doctrine No munition can saue that city which God will haue destroied You will remēber the reason of it because there is not strēgth but of God and from God The vse of this doctrine is to teach vs never to trust in anie worldly helpe but so to vse all good meanes of our defense that still we relie vpon the LORD for strength and successe thereby Beloved in the LORD we haue learned that a horse his helpe is vaine Psal 33.17 that mans helpe is vaine Psal 60.11 that the helpe of Princes is vaine Psalme 146.3 that much strength is vaine 2. Chron. 25.7 that much wealth is vaine Psal 49.6 that all worldly helps are vaine Esai 30.1 All vnder God is vanity Wherfore now and all other times let our trust be only in the name of the LORD who hath made heaven earth Thus much of my first doctrine grounded vpon the thirde circumstance of this 7. verse the circumstance of the punished No munition can saue that city which God will haue destroyed Againe this overthrow of the wals of Azzah in Gods anger teacheth vs thus much It is the good blessing of God vpō a kingdome to haue wals strong holds munitions fortresses and bulwarkes for a defense against enemies The reason is because these be the meanes which God vsually blesseth to procure outward safety The vse is to teach vs carefully to prepare such against time of trouble yet with this caution that we rest not in them but depend wholy vpon Gods blessing And here we are to poure out our soules in thankfulnes before Almighty God for blessing this our country with the strength of wals of wals by sea and wals by land by sea with ships at land with strong-holds castles and fortresses by sea land with men of wisdome and valour to bid battle to the proudest enemy that dare advance himselfe against vs. Confesse we with David Psal 18.2 The LORD is our rocke our fortresse he that delivereth vs our God our strength our shield the horne of our salvation and our refuge In him we trust and d Psal 56.11 feare not what man can do vnto vs. Yet further The fire in Gods anger devouring the palaces of Azzah teacheth vs that God depriveth vs of a great blessing when he taketh from vs our dwelling houses This doctrine I commended to you in my eighth lecture vpon this prophecie The truth is experimentally made good vnto vs by that great commodity or contentment that cōmeth to every one of vs by our dwelling houses The vse of this doctrine is threefold It teacheth vs 1. to bee humbled before Almighty God whensoever our dwelling houses are taken from vs 2. since we peaceably enioy our dwelling houses to vse them for the furtherāce of Gods glory 3. to praise God continually for the comfortable vse wee haue of our dwelling houses Thus farre of the 7. verse The 8. followeth And I wil cut of the inhabitant from Ashdod him that holdeth the sccpter from Ashkelon Ashdod Ashkelon were two chiefe cities of Palaestina One of thē as here it appeareth was the place of residence for the chiefe ruler over that state To both Ashdod and Ashkelon to the inhabitants of Ashdod and the scepter-bearer in Ashkelon to king and subiect Gods sore iudgement even a cutting of is here threatned I will cut of the inhabitant of Ashdod Of the like iudgement in the same words you haue heard before in the 5. verse threatned to the Syrians I will cut of the inhabitant of Bikeath-Aven and him that holdeth the scepter out of Beth-eden The words I then expounded at large the briefe or summe whereof is I the LORD IEHOVAH will cut of will vtterly destroy root out the inhabitant not one alone but all and every one of the inhabitants of Ashdod one of the fiue chiefe cities of the Philistines And I will vtterly destroy or root out him that holdeth the scepter the Philistines their chiefe ruler their King making his residence at Ashkelon an other of the fiue cities of Palaestina I will cut of the inhabitant of Ashdod and him that holdeth the scepter from Ashkelon In the words I obserue as before three circumstances 1 The punisher the LORD I. 2 The punishment a cutting of I will cut of 3 The punished the inhabitants of Ashdod and the scepter bearer of Ashkelon By the first circumstance the LORD himselfe taking vengeance into his owne hands you may bee remembred of a doctrine often commended to you in this and other lectures It is proper to the LORD to execute vengeance vpon the wicked for their sinnes From al three circumstances of the punisher the punishment and the punished iointly considered we may take a profitable lesson We see that the cutting off of the inhabitants of Ashdod and of him that holdeth the scepter from Ashkelon is the Lords proper worke The lesson which we learne from hence is No calamitie or misery befalleth any one of whatsoever estate or degree by chance or at adventure This doctrine I handled at large in my tenth Lecture The truth of it dependeth vpon this proposition The whole world with all things therein is wholy alone subiect to the soueraignty dominion and rule of almighty God by whose providence all things are preserued all things are ruled all things are ordered These were the three degrees by which I told you you might discerne and take notice of the act of divine providence The first was gradus conservationis the second gradus gubernationis the third was gradus ordinationis the first degree was the degree of maintenance or preservation the second degree was the degree of rule or gouernement the third degree was the degree of ordination or direction The first implieth thus much that All things in generall and every thing in particular are by Almightie God sustained ordinarily in the same state of nature and naturall proprieties wherein they were created The second thus much that Almightie God for his vnlimited power governeth all things in the world and ruleth them pro libertate voluntatis suae even as he listeth The third thus much that God of his admirable wisedome ordaineth and setteth in order whatsoever things in the world seeme to be most out of order he bringeth all to his chiefly intended end all doe make for his glory In this divine ordination three things doe concurre constitutio finis mediorum ad finem dispositio and dispositorum directio First God appointeth an end to every thing Secondly hee disposeth the meanes vnto the end Thirdly he directeth the meanes so disposed From these points thus summarily rehearsed I inferre my propounded doctrine No calamity or miserie befalleth any one
rendred to Haman to Sennacherib to Ioachim to the Ammonites to the Chaldeans and other wicked worldlings for their hard measure offered to the godly though they were therein Gods instruments But I must hasten and the aforementioned instances of the Egyptians of Ahab and his wife Iezebel and of Daniels accusers are sufficient to worke terror to the wicked to the godly comfort and to assure vs when the LORD shall shew himselfe from heaven with his holy Angels in flaming fire that then to the wicked whose behaviour to the godly hath beene proud dispiteous hee will render vengeance and punish them with everlasting perdition Thus farre of the first circumstance doctrine therevpon The second circumstance is the punishment I wil send a fire By fire in this place as vers 4 7 10. learned expositors doe vnderstand not so much a naturall fire as a figuratiue fire For in the name of fire they vnderstand the sword pestilence and famine quodlibet genus consumptionis every kind of consumptiō quamlibet speciem excidij every kind of destruction be it haile or thunder or sicknesse or any other of Gods messengers So large is the signification of fire taken figuratiuely The doctrine arising hence is this The fire whether naturall or figuratiue that is the fire all other creatures are at the Lords commandement to be employed by him in the punishment of the wicked This doctrine hath heretofore beene commended and confirmed vnto you The vse of it is to teach vs how to behaue our selues at such times as God shall visite vs with his rod of correction how to carry our selues in all our afflictions We must not so much look to the instruments as to the LORD that smiteth by them If the fire or water or any other of Gods creatures shall at any time rage and prevaile against vs we must remember that it is God that sendeth them to worke his holy will vpon vs. Here he sent a fire vpon Teman and vpon Bozrah to devoure her palaces For thus saith the LORD I will send a fire vpon Teman and it shall devoure the palaces of Bozrah Here haue you the third circumstance the circumstance of the punished Teman and the palaces of Bozrah Teman was the metropolitan the chiefe city of Idumaea so named from Teman who was son of Eliphaz the son of Esau Gen. 26.10 11. Renowned and famous was Teman for her wisedome witnes the prophecie of Obadiah vers 8 9. and Ierem. 49.7 whereby it is credible shee omitted no opportunity no meanes to make her selfe strong by bulwarkes and fortresses against whatsoever incursion or siege of enimies Yet could shee not hereby be secured against the day of Gods visitation when for the complement of her sins God should lay his heavy rod vpon her What the wit of mā could invent for safety no doubt but Teman had it But what can mans wit do against the Almighty Behold here in my text thus saith the Almighty I will send a fire vpon Teman And can all the water of the huge Ocean quench the fire of the Almighty This resolution of the LORD for the overthrow of Teman is excellently set down by the Prophet Obadiah ver 8 9 10. Shall not I in that day saith the LORD even destroy the wise men out of Edom vnderstanding from the mount of Esau And thy strōg mē O Temā shall be afraid because every one of the moūt of Esau shall be cut of by slaughter For thy cruelty against thy brother Iacob shame shall cover thee and thou shalt be cut of for ever The Prophet Ieremie to this purpose chap. 49.7 bringeth in the LORD of heasts thus questioning with Edom Is wisdom no more in Teman Is counsaile perished from their children Is their wisedome vanished As if he had said the wisedome of Teman is become foolishnesse their counsaile is nothing worth And why But because as my text saith God will send a fire vpon Teman The doctrine hence arising is No wisdome no counsaile no humane invention can saue that city which God will haue destroyed The reason hereof is because there is no strēgth but of God from God The vse is to teach vs never to trust in any worldly helpe but so to vse all good meanes of our defence that still we relie vpon the LORD for strength and successe thereby Againe this fire of the LORD is sent to devoure the palaces of Bozrah This Bozrah was also a metropolitane and chiefe city seated in the confines of the lands of Edom Moab therefore in holy writ it is sometime attributed to Edom sometime to Moab Here to Edom. Prodigious was the feare and great the pride of Bozrahs heart Shee dwelt in the clefts of the rocke and kept the height of the hill But was shee thereby safe No. For thus saith the LORD vnto her Ierem. 49.16 Though thou shouldest make thy nest as high as the Eagle I will bring thee down from thence This iudgement of the LORD against Bozrah is denounced with an Ecce of admiration vers 22. Behold hee the LORD shall come vp and fly as the Eagle and spread his wings over Bozrah and at that day shall the heart of the strong men of Edom be as the heart of a woman in travell Will you haue it confirmed by an oath Then looke backe to the 13. vers I sweare by my selfe saith the LORD that Bozrah shall be wast and for a reproach and a desolation and a curse and all the cities thereof shall be a perpetuall desolation Thus elegantly is Gods fearefull iudgment against Bozrah described by the Prophet Ieremy which our Prophet Amos thus delivereth A fire shal devour the palaces of Bozrah Bozrah great Bozrah she who dwelt in the clefts of the rock and kept the height of the hill must she be devoured by fire from the LORD Must shee become a reproach a desolation a curse a vastity We may hence take this doctrine It is not the situation of a city vpon rocke or hill that can bee a safegard to it if Gods vnappeasable anger break out against it for her sinnes The vse of this doctrine is the same with the former even to teach vs now and at all other times to put our trust only in the Name of the LORD who hath made heaven earth It 's neither wit nor wisedome nor strength nor height of Teman or of Bozrah or of all the best defensed cities in the world that can saue vs in the day of visitation Wherefore let our song bee as Davids was Psal 18.2 The LORD is our rocke our fortresse he that delivereth vs our God our strength in him wil we trust our shield the horne also of our salvation and our refuge Thirdly in that the LORD sendeth his fire into the palaces of Bozrah to devoure them we may learne this doctrine God depriveth vs of a great blessing when he taketh from vs our dwelling
vnto Amos in a vision These words which Amos saw this vision or prophecie was concerning Israel vpon or against Israel Vpon Israel Israel was a common name to the 12. tribes which issued out of Iacobs loynes and was so from the beginning of Sauls reigne to the end of Salomons After whose death a rent was made in the kingdome Ieroboam sonne of Nebat seduced 10 tribes Rhehoboam Salomons sonne could keep with him but two Thus of one kingdome Israel were made two Iuda and Israel A strange division Israel divided from Israel tenne tribes from the other two Two tribes the tribes of Iuda and Beniamin continued in their obedience to the house of David the other ten forsooke it and fell away The two tribes Iuda and Beniamin called but one tribe 1. King 11.13 because of the mixture of their possessions these two tribes setled in their faithfulnesse and obedience to the seed of David are in holy scripture called sometimes u Amos. 2.4 Iuda sometimes x Ierem â— 1. Benjamin sometimes y Micah 1.1 Ierusalem sometimes z Amos 6.1 Sion sometimes * Zach. 12.7 the house of David The other tenne tribes which fell away from and forsooke their rightfull King and holy religion haue in like sort their diverse appellations a Hos 10.15 Bethel b Hos 10.5 Bethaven c Micah 1.1 Samaria d Hos 2.22 Iesreel e Amos 5.6 Ioseph f Hos 4.17 Ephraim g Hos 10.11 Iacob h Hos 10.11 Israel These are the names in the sanctified writings of the holy prophets appropriate to signifie the 10. revolted tribes Israel you see is one of them and that is the Israel in my text Thus was Amos by the holy spirit deputed and directed with his message peculiarly and properly to the kingdome of the 10. revolted tribes the kingdome of Israel Some mention is made of Iuda incidently and by the way but the scope of the prophecie is Israel The time which was my last circumstcanâ— followeth In the daies of Vzziah King of Iuda in the daies of Ieroboam the sonne of Ioash King of Israel The time is she downe in generall and in particular First in generall thus In the daies of Vzziah c Vzziah or Ozias called also Azarias 2. King 14.21 succeeded his father Amazias in the throne of Iuda This he did in the 17th yeare of the reigne of Ieroboam in Israel as appeareth 2. King 15.1 That same Ieroboam that you may distinguish him from a former King of the same name is called in my text Ieroboam the sonne of Ioash Hereby we see in generall the time of his prophecie which is more particularly set downe in the last words two yeare before the earthquake Hee meaneth that same notable and famous earthquake mentioned also Zach. 14. â—5 Yee shall fly saith he like as yee fled from the earthquake in the daies of Vzziah King of Iuda In what yeare of Vzziahs reigne this earthquâ—ke happened it is not to be collected out of holy scripture Flavius Iosephus Lib. 9. antiq Iudaic. cap. 11. saith that this earthquake happened then when King Vzziah vsurping the Priests office went into the temple of the Lord to burne incense Ribera disproueâ— Iosephus his iudgement and saith that the earthquake happened within the fourteenth yeare of the reign of Vzziah Some doe hold it was in the 22th yeare And the Hebrewes whom Funâ—cius followeth in his Chronologie doe ascribe it to the 25. yeare For my part I say not in what yeare it happened Why should I speake where the holy spirit is silent It is out of doubt that there was such an earthquake in the daies of Vzziah witnesse the Prophet Zacharie two yeares after Amos had begun his propheticall function witnesse Amos here in my text Thus dearely beloved in the Lord haue I briefly run over the exposition of this first verse let me now vpon it build some doctrine for the building vp of our selues in our holy faith you will bee pleased to remember with mee that Amos of a heardmen or a shepheard became a blessed Prophet to carry a terrible word fearefull message from the living God to the King Nobles Priests and people of Israel The doctrine to be grounded herevpon I deliver in this proposition God chooseth vile and despised persons to confound the great and mightie Vile and despised persons I call such as to the world to humane wisdome and to the eye of reason are of no price esteeme or worth Such as Ioseph was when hee kept sheepe in Canaan with his brethren and was by them sold to the Ismaelites Gen. 37.2 27. Such as Moses was when first he was cast into the flags Exod. 2.1 Such as David was while he medled with sheepfolds and followed the ewes great with youÌ„g Psal 78.70 Such as were Peter Andrew Iames Iohn while they busied themselues about mending of nets and catching of fish Matth. 4.18 21. These Ioseph Moses and David shepheards Peter Andrew Iames and Iohn fishermen vile and despised in the accompt of the world were chosen by the wisdome of the great God of heaven one to be a ruler in Egypt another to be a leader of Gods people the third to be a King the rest to be Christs Apostles Heare now a word of eternall veritie and full of comfort You shall find it Psal 113.7 8. The Lord who is high aboue al nations and glorious aboue the heavens hee raiseth the needy out of the dust and lifteth vp the poore out of the dung to set him with Princes St Pauls discourse touching this point is more large and spacious You shall find it 1. Cor. 1.27 28. God hath chosen the foolish things of this world to confound the wise the weake things to confound the strong and vile things things despised and things which are not to bring to naught the things that are The reason of Gods dealing thus in the advancement of the foolish weake vile despised needy and poore to places of dignitie is expressed 1. Cor. 1.29 It is that no flesh should reioice in his presence that is that no man should glory before the Lord. In this reason are two things worthy our religious considerations as Musculus well observeth For hereby our God first suppresseth and beateth downe the pride of flesh takes from it all glory of wisdome power and nobilitie and secondly whatsoever glory there is of wisdome power nobilitie he doth claime and challenge it for his owne peculiar Thus haue you dearely beloved the confirmation of my doctrine The doctrine was God chooseth vile and despised persons to confound the great and mightie Be patient I beseech you while I point at some vses of it The first vse is to lift vp our mindes to the contemplation of Gods good providence Poore shepheards and fishermen God exalteth and advanceth into the highest places of dignitie in Church and common-wealth Hereby wee knowe that
Iudg. 9.5 in Ieremie twise evill entreated first beaten and put in the stocks by Pashare Ier. 20.2 and a second time beaten imprisoned by Zâ—dechias his nobles Ierem. 37.15 In the three children cast into the fiery fornace by Nabuchodonosor Dan. 5.21 Many more are the examples registred in the booke of God fit to proue this point which also may further appeare vnto you in those bloody persecutions after Christ his death by the Romane Emperours in those strange torments which they devised to keepe downe religion and religious professours men women they plucked of their skins quicke they boared out their eies with wimbles they broyled theÌ„ aliue on gredirons they scalded them in boiling liquors they enclosed theÌ„ in barrels and driving great nailes through tumbled them downe mountaines till their owne bloud so cruelly drawne out stiffled choaked them in the barrels womens breasts were scared of with burning yrons their bodies rent and their iointes racked Many more were the grievous torments endured by the faithfull in the time of the ten first persecutions in the primitiue Church All and every of which doe strongly proue my doctrine God often humbleth his servants vnder his foes and their adversaries The reason why God humbleth his servants vnder his and their enemies is their disobedience to his word This is plaine Deut. 28.36 37. If thou wilt not obey the voice of the LORD thy God to keepe and to do all his commandements his ordinances the LORD shall bring thee and thy king vnto a nation which neither thou nor thy fathers haue knowne and there shalt thou serue other Gods wood stone And thou shalt be a wonder a proverb and a common talke among all the people whether the LORD shall carry thee Where you see captivity and banishment denounced to Gods owne people if they disobey his word You haue now my doctrine and the reason of it My doctrine God often humbleth his servants vnder his foes and their adversaries The reason is The disobedience of Gods servants to the word of God The vses of this doctrine 1 To shew vnto vs how great Gods anger is for sinne that doth punish it so severely even in his dearest children The coÌ„sideration hereof should worke in vs a loathing hatred detestatioÌ„ of sin Yet such is the perversity of our corrupt natures that we daily fleet from sin to sin like the fly that shifteth from sore to sore we tempt the LORD we murmur we lust we commit idolatrie we haue our eies full of adultery our hearts exercised with covetousnes our bodies weakned with druÌ„kennes by all meanes we serue the flesh sitting downe to eate rising to play Never more need then now to smite our brests pray with the Publicane Luk. 18.13 O God be mercifull vnto vs sinners 2 To teach vs not to measure the favour of God towards our selues or others by the blessings or adversities of this life seeing the wicked do often flourish wheÌ„ the godly are in great misery and on the other side the godly do prosper when the wicked are in distresse In my text we see the Gileadites a portion of ISRAEL threshed with instruâ—â—â—tâ— of 〈◊〉 by the â—ands of a wicked people and Gods enemies the Syrians of Damascus Behold the prosperity of the wicked In Exod. 14. we see the children of Israel passing through the red sea aâ— by dry land whereas the Egyptians assaying to do the like were drowned Behold the prosperity of the Godly Measure not therfore the favour of God by the blessings or adversities of this life Whatsoever our estate bee now or hereafter shall be let vs therewith be contented If God be pleased to blesse vs with peace plenty and prosperity blessed be his holy Name if he shall not like so to blesse vs but shall rather chastise vs with trouble want and adversity yet still blessed bee his holy Name and his will be done 3 To make vs power out our soules in thankfulnes before Almighty God for our present estate and condition We know that our sworne enemies the Popish crew and faction haue of long time envyed and malized our happy peace Had they had power according to their will how would they haue vsed vs Would they not haue threshed vs with threshing instrumentes of yron What mercy or pity could be expected from them who with so inhumane barbarous and cruel a plot their plot of gunpowder the like wherof was never before heard of would haue blowne vp and torne piecemeale the King Queene Prince Lords and Commons the fift of November i This SermoÌ„ was preached Sept. 21. 1606 last as you well know what shal we render vnto the LORD for this so great a deliverance Let vs render the calues of our lips applying Davids song of degrees Psalme 124. to our present purpose 1 If the Lord had not beene on our side may great Britaine now say 2 If the LORD had not beene on our side when the Popish sect rose vp against vs. 3 They had swallowed vs vp quicke when their wrath was kindled against vs. 4 Then had their k Seaven sparkes of the enkindled soule by R.B.P. Psal 2. pag. 33. fury flien forth as thunder the flame had burst out beyond the fornace 5 Then had we beene like l Ibid. stubble in their way 6 Praised be the LORD who hath not given vs a pray vnto their teeth 7 Our soule is escaped even as a bird out of the snare of the fowlers the snare is broken and we are delivered 8 Our helpe is in the name of the LORD who hath made heaven and earth To this thankefulnes I purpose further to incite you if God giue life and leaue vpon the fift of November next the day appointed by act of parliament for your publique thanksgiving for that most happy deliverance My text shall bee the Psalme now applyed vnto vs the 124. Meane time let vs beseech Almighty God to giue his blessing to that which hath beene spoken that it may fructifie and bring forth fruit in vs in some thirty in some sixty in some a hundred fold to the glory of Gods holy name and the salvation of our owne soules THE EIGHTH LECTVRE AMOS 1.4 Therefore will I send a fire into the house of HAZAEL and it shall devoure the palaces of BENHADAD c. THis is the fourth part of this prophecy against the Syrians wherein are set downe the punishments to be inflicted vpoÌ„ the Syrians for their sinnes as first I noted Generally verse the 4th Specially verse the 5th In the fourth verse wherein the punishments to be inflicted vpon the Syrians are generally set downe I note 1 Who punisheth 2 How he punisheth 3 Whom he punisheth The punisher is the LORD he punisheth by fire The punished are the Syrians to be vnderstood in the names of their Kings Hazael and Benhadad I will send a fire into the house of Hazael and it shall devoure the palaces of Benhadad
I will breake the barre of Damascus I the LORD will with my mightie power breake Lay wast coÌ„sume the barre barre for barres even all the munition and strength of Damascus of the chiâ—â—â—st city of Syria the country adioyning Must Damascus the strongest city of all Syria haue her barres broken Must shee be laid wast and spoiled Here fixing the eies of our minds vpon the power of the LORD learne we this lesson There is no thing nor creature able to withstand Gods power or to let his purpose Nothing not gates of brasse nor barres of yron these he breaketh asunder Psal 107.16 No creature What creature more mightie then a King Yet in the day of his wrath God woundeth Kingâ— witnesse the Psalmist 110.5 Doth he wound Kings yea he slayeth mightie Kings Psal 135.10 136.18 My text avoweth the same in one of the next clauses where God threatneth to the mightie King of Syria a cutting off I will cut of him that holdeth the scepter out of Beth-eden These few now alleaged instances doe sufficiently though briefly confirme my propounded doctrine There is no thing nor creature able to withstand Gods power or to let his purpose The reason hereof is because God only is omnipotent and whatsoever else is in the world it is weake and vnable to resist Of Gods omnipotencie we make our daily profession in the first article of our beleefe professing him to be God the Father Almightie In which profession wee doe not exclude either the Sonne or Holy Ghost from omnipotencie For God the Father who imparteth his Godhead vnto the Sonne and to the Holy Ghost doth communicate the proprieties of his Godhead to them also And therefore our beleefe is that as the Father is Almightie so the Sonne is Almightie and the Holy Ghost is Almightie too Now God is said to be omnipotent or Almightie in two respects First because he is able to doe whatsoever he will Secondly because hee is able to doe more then he will For the first that God is able to doe whatsoever he will who but the man possessed with the spirit of Atheisme and infidelitie dares deny This truth being expresly delivered twise in the booke of Psalmes First Psal 115.3 Our God in heaven doth whatsoever hee will againe Psal 135.6 Whatsoever pleaseth the LORD that doth he in heaven in earth in the sea in all the depthes For the second that God is able to doe more then hee will doe every Christian acquainted with the Evangelicall story doth acknowledge it It is plaine by Iohn Baptists reproofe of the Pharisees and Sadducees Matth. 3.9 Thinke not to say within your selues we haue Abraham to our Father for I say vnto you that God is able of these stones to raise vp childreÌ„ vnto Abraham Able but will not So likewise when Christ was betrayed the story Matth. 26.53 is that God the Father could haue giveÌ„ him more then twelue legions of Angels to haue delivered him Hee could but would not The like may be said of many other things The Father was able to haue created another world yea a thousand worlds Was able but would not You see for Gods omnipotencie that he is able to do whatsoever he will do yea that he is able to do more then he will do God only is omnipotent whatsoever els is in the world it 's weake vnable to resist which is the very summe of my doctrine already propounded and confirmed There is no thing nor creature able to withstand Gods power or to let his purpose For as Iob saith chap. 9.13 The most mighty helps do stoope vnder Gods anger This is it which Nabuchodonosor Dan. 4.34 35. coÌ„fesseth In comparison of the most high who liveth for ever whose power is an everlasting power whose kingdome is froÌ„ generatioÌ„ to generatioÌ„ all the inhabitaÌ„ts of the earth are reputed as nothing according to his will he worketh in the army of heaven and in the inhabitants of the earth and none can stay his hand nor say vnto him what doest thou This is it whereat S. Paul aimeth in his question demanded Rom. 9.19 Who hath resisted the will of God And this is it which Iob intendeth chap. 9.4 demanding a like question who hath beene fierce against God and hath prospered I will not further amplifie this point it must stand good against all the might and strength of this world There is no thing nor creature able to withstand Gods power or to let his purpose Now let vs consider some duties wherevnto we are moved by this doctrine of Gods omnipotencie 1 Is there no thing nor creature able to withstand Gods power or to let his purpose Learne we froÌ„ hence crue humiliation that same Christian vertue to which S. Peter 1. ep 5.6 giues his exhortation Humble your selues vnder the mighty hand of God What are we beloved but by nature in our selues most wretched conceived and borne in sin hitherto running on in wickednes dayly rebelling against God against Almighty God against him who alone is able to do whatsoever he will able to do more then he will able to cast both body and soule into hell fire Let the consideration of this our wretched estate worke in vs the fruits of true humiliatioÌ„ This true humiliation standeth in our practise of three things 1. The sorrow of our heart wherby we are displeased with our selues and ashamed in respect of our sinnes 2. Our confession to God in which we must also doe three things 1. We must acknowledge all our maine sins originall and actuall 2. We must acknowledge our guiltinesse before God 3. We must acknowledge our iust damnation for sinne The third thing in our humiliation is our supplication to bee made to God for mercy which must be with all possible earnestnes as in a matter of life and death A patterne whereof I present vnto you Dan. 9.17 18 19. O our God heare the praiers of vs thy servants and our supplications and cause thy face to shine vpon vs. O our God encline thine eare to vs and heare vs open thine eies and behold our miseries we do not present our supplications before thee for our own righteousnesse but for thy great teÌ„der mercies O LORD heare vs O LORD forgiue vs O LORD consider and do it differ not thy mercies for thine owne sake O our God Thus beloved if wee humble our selues vnder the hand of Almighty God God will lift vs vp 2 Is there no thing nor creature able to withstand Gods power or to let his purpose Learne we from hence to treÌ„ble at Gods iudgements to feare them to stand in awe of them to quake quiver at them For as God is so are his iudgements God is terrible and his iudgements are terrible God is terrible in the assembly of his Saints Psal 88.8 terrible in his workes Psal 66.3 terrible in his doings toward the sonnes of men Psal 66.5 terrible to the Kings of the earth Psalm 76.13 To passe over
both their ends the end of Ahab recorded 1. King 22.38 In the place where dogs licked the blood of Naboth did dogges licke the blood of Ahab also and the end of Iezebel registred the 2. Kings 9.35 Shee was eaten vp with dogges all sauing her skull her feet and the palmes of her hands It was a part of Daniel his afflictions to be cast into the den of Lyons His accusers vnto Darius were the instrumeÌ„ts of his affliction These his accusers were the LORDS instruments for this businesse Were they therefore to escape vnpunished No. Their fearefull end is set downe Dan. 6.24 By the commandement of King Darius they with their wiues children were cast into the den of Lyons the Lyons had the mastery of them brake all their bones in pieces ere ever they came to the grouÌ„d of the den The time will not suffer me to recal to your remembrances all the iudgements of God of this quality written down in the register of Gods works his holy word how what he reÌ„dred to g Ester 7.10 Haman to h 2. Kings 19.35 37. Sennacherib to i IereÌ„ 36.29 Ioachim to the k Ierem. 49.2 Ammonits to the l Ierem. 49.9 51.20 Chaldeans to the m Ezech. 35.2 Idumeans and other wicked worldlings for their hard measure offered to his childreÌ„ though they were therein his own instrumeÌ„ts The afore-meÌ„tioned instaÌ„ces of the Egyptians of Ahab his wife Iezebel of Daniel his accusers may serue for the declaratioÌ„ of my propouÌ„ded doctrine Though the LORD do vse his enimies as instruments to correct his owne servants children yet will he in his due time overthrow those his enimies with a large measure of his iudgments The reason hereof is because Gods iustice cannot let them escape vnpunished St Paule expresseth it 2. Thess 1.6 It is a righteous thing with God to recoÌ„pense tribulatioÌ„ to theÌ„ that trouble you Let this be our comfort whensoever the wicked shall rage against vs. For hereby are we assured when the LORD shal shew himselfe from heaven with his mighty Angels in flaming fire that theÌ„ to the wicked whose behaviour towards the godly is proud and dispiteous he will render vengeance and punish them with everlasting perdition St Peter to make vs stedfast in this comfort disputeth this point Ep. 1. chap. 4.17 The point he proueth by an argument drawne à minori inferring from a truth to carnal mens vnderstanding lesse probable a truth of greater probabilitie Iudgement saith he beginneth at the house of God If it first begin at vs what shall be the end of them which obey not the Gospell of God And if the righteous scarsly be saued where shall the vngodly and the sinner appeare Our Saviours words Luk. 23.31 do coÌ„taine a like argumeÌ„t If they doe these things to a greene tree what shal be done to the dry To like purpose in Ierem. 25.29 saith the LORD of hoasts Loe I begin to plague the city where my name is called vpon shall you goe free Yee shall not goe free Hitherto I refer also one other text Esai 10.12 where it is said that God when he hath done dispatched all his worke vpon mount Sion will visite the fruite of the proud heart of the King of Assyria the meaning of the place is that God when he hath sufficiently châ—stised and corrected those of his owne house his beloued children wil turne his sword against the skorners of his Maiestie When God hath serued his owne turne by the wicked then comes their turne also howsoever for a while they flourish in hope to escape Gods hand and to abide vnpunished yet will God in due time well enough finde them out to pay them double The vses of this doctrine I can but point at One is to admonish vs that we spite not any of the wicked who now doe liue in rest because their turne to be punished must come and faile not The further it is put of from them the heavier in the end it will fall vpon them A second vse is to teach vs patience in afflictions for as much as God will shortly cause the cuppe to passe from vs to our adversaries But say he wil not Yet neverthelesse are we to possesse our soules in patience reioicing and giving thankes to God who hath made vs worthy not only to belieue in him but also to suffer for his sake For we haue learned Act. 14.22 That through many afflictions we must enter into the kingdome of God c. The Prophets and Apostles and Martyrs which were not only reviled and scourged but also beheaded cut in pieces drowned in water consumed in fire by other tyrannicall devises cruelly put to death they all by this way received the manifest token of their happy and blessed estate and entred into the kingdome of God And we vndoubtedly know 2. Cor. 5.1 That if our earthly house of this tabernacle be destroyed wee haue a building of God an house not made with hands but eternal in the heavens Thus farre of my second circumstance the circumstance of the punished the Aramites professed enemies vnto God yet by him employed in the correction of his owne children the Israelits are here themselues punished My doctrine was Though the Lord do vse his enemies as instruments to correct his owne servants and children yet will he in due time overthrow those his enemies with a large measure of his iudgements The third circumstance is the punishment a going into captivitie amplified by the place This captivity bondage and slavery was to be in an vnknowne strange a farre country Kir in Media The people of Aram shal goe into captivity vnto Kir The doctrine is For the sinne of a land God often times sendeth away the inhabitants into captivity Captivity to be an effect or punishment of sin king Salomon in his praier made to the LORD at his consecration or dedication of the Temple 1. King 8.46 acknowledgeth It 's expreslie delivered 1. ChroÌ„ 9.1 of the Israelites that for their transgressioÌ„s they were carryed away captiue vnto Babel In Deut. 28.41 among the curses threatned to all such as are rebellious and disobedient to Gods holy commandements Captivity is ranked and reckoned I let passe the multitude of Scripture-places serving to this point my text is plaine for it The Aramites for their three traÌ„sgressions and for foure for their many sins for their sin of cruelty for threshing Gilead with threshing instruments of yron were to goe into Captivity My doctrine standeth firme For the sinne of a land God oftentimes sendeth away the inhabitants into captivity Into Captivity Into what kinde of captivity For there is a spirituall captivity and a corporall captivity a captivity of the minde and a captivity of the body Both are very grievous but the first more The first wich I call the spirituall captivity and a captivitie of the minde is a captivity vnder the Devill vnder the power of
of executing vengeance vpon the wicked for their sinnes God arrogateth and assumeth to himselfe Deut. 32.35 where he saith vengeance and recompence are mine This due is ascribed vnto the LORD by St Paule Rom. 12.19 It is written vengeance is mine I will repay saith the LORD By the author of the Epistle to the Hebrewes chap. 10.30 Vengeance belongeth vnto me I will recompense saith the LORD By the sweet singer Psal 94.1 O LORD God the avenger O God the avenger The Prophet Nahum trebleth the phrase chap. 1.2 The LORD revengeth the LORD revengeth the LORD will take vengeance on his adversaries These few texts of holy writ doe firmely proue my doctrine It is proper to the LORD to execute vengeāce vpon the wicked for their sinnes One vse of this doctrine is to teach vs heedfulnesse in al our waies that we doe not worke wickednesse before the LORD and so provoke him to execute his vengeance on vs. Beloued let vs not forget it though God be good gracious mercifull and long suffering yet is he also a iust God God the avenger punisher It is proper vnto him to execute vengeance vpon the wicked for their sinnes A second vse is to admonish vs not to intermeddle in the Lords office It 's his office to execute vengeance wee therefore may not do it If a brother or neighbour or stranger do wrōg vs it is our part to forgiue him and leaue revengement to God to whome it appertaineth To this Christian and charitable course our Saviour worketh vs by a strong argument Matth. 6.15 If yee doe not forgiue men their trespasses no more will your father forgiue you your trespasses Forgiue and you shall be forgiven forgiue not and yee shall never bee forgiuen Wherefore dearely beloved suffer your selues to be exhorted as the Romans were by St Paul chap 12.19 Dearely beloued if it be possible as much as in you is haue peace with all men recompense to no man evill for evill avenge not your selues but giue place vnto wrath for it is written vengeance is mine I will repay saith the LORD It is proper to the Lord to execute vengeance vpon the wicked for their sinnes Here wee see that for the sinnes of the Philistines God resolueth to send a fire to devoure their wals and palaces This was my second crcumstance the circumstance of the punishment I will send a fire Many desolations hath God wrought by fire By fire he laid wast Sodom Gomorah and their sister cities Gen. 19.24 By fire he did eate vp Nadab and Abihu Levit. 10.2 By fire he cut of the two hundred and fiftie men that were in the rebelliō of Korah Num. 16.35 By fire he devoured two captaines twise fiftie men 2. King 1 10. 12. Why doe I load your memories with multitude of examples for this point My text telleth you that fire God's creature becommeth God's instrument executioner of his vengeance for the sinnes of Azzah to consume her wals and devoure her palaces I will send a fire a See lect 8. By fire in this place as verse the 4. the learned expositors doe vnderstand not only naturall fire but also the sword and pestilence and famine quodlibet genus consumptionis every kind of consumptiō every scourge wherewith God punisheth the wicked be it haile or thunder or sicknesse or any other of God's messengers So large is the signification of fire in the metaphoricall vnderstanding The doctrine is The fire whether naturall or Metaphoricall that is The fire and all other creatures are at the LORD'S commandement to be employed by him in the punishment of the wicked A truth heretofore proued vnto you as out of other places of holy writ so out of the story of God's visitation vpon Pharaoh and the Egyptians Exod. 8 9 and 10. chapters whereby you knowe that frogges lice flies grashoppers thunder haile lightning murraine botches sores did instrumentally avenge God vpon man and beasts in Egypt I stand not now to enlarge this proofe The vse of this doctrine is to teach vs how to behaue our selues at such times as God shal visit vs with his rod of correction how to carry our selues in all our afflictions We must not so much look to the instrumēts as to the LORD that smiteth by thē If the fire or water or any other of God's creatures shal at any time rage and prevaile against vs we must remember that it is God that sendeth them to worke his holy will vpon vs. Here he sent a fire vpon Azzah to consume her wals and devoure her palaces Here you haue my third circumstance the circumstance of the punished in these words the wals of Azzah and the palaces thereof Azzah one of the fiue provinces or dutchies of Palaestina and a city of the same name as I shewed you in my last lecture The wals and palaces here mentioned doe signifie thus much that the city Azzah was well fortified and beautified with sumptuous buildings Yet must Azzah notwithstanding the beauty of her buildings and strength of her strong holds be devoured with fire I will send a fire vpon the wall of Azzah it shall devoure the palaces thereof The great city Azzah for all her strong wals must shee be spoyled The doctrine to be learned from hence is No munition can saue that city which God will haue destroyed The reason is because there is no strength but of God frō God For what are all the munitions in the world to the great God of Heaven and earth b Psal 68.2 As the smoake vanisheth so do they vanish and as the waxe melteth before the fire so melt they at the breath of the LORD The munitions of Edom they faile before him Edom the kingdome of Edom vpon which God stretched the line of vanitie and the stones of emptines as witnesseth the Prophet Esai cha 34.11 It is no more a kingdome it bringeth forth thornes in her palaces nettles and thistles in her strong holds The munitions of Edom are vanished as smoake The munitions of Moab they faile before him Moab the kingdome of Moab had a strong staffe and beautifull rod as speaketh Ier. chap. 48.17 but they are brokē Moab is destroied his cities are burnt vp his strong holds are gone The munitions of Moab are vanished as smoake The munitions of Israel faile before him Israel the kingdome of Israel was God's peculiar and shadowed vnder the wings of his protection yet at length infected with the leprosie of sin they were spoiled of their strong holds so saith Hoseah chap. 10.14 A tumult shall arise among the people and all thy munitions shall bee destroyed The munitions of Israel are vanished as smoake The munitions of Iudah faile before him Iudah the kingdōe of Iudah great amōg the nations a princesse amōg the provinces shee is now become tributary as complaineth the Prophet Lament 1.1 The LORD hath destroyed c Lamēt 2.2 all the habitations of Iaacob and hath not
of whatsoever estate or degree by chance or at adventure For if it be true as true it is and the gates of Hell shall never be able to prevaile against it that God by his wonderful providence maintaineth and preserueth ruleth and gouerneth ordereth disposeth and directeth all things in this world even to the very haires of our heads it cannot be that any calamity or misery should befal any one of vs by adveÌ„ture by hap-hazzard by chance by fortune The Epicure in IOB chap. 22.13 was in a grosse and fowle errour to thinke that God walking in the circle of heauen cannot through the darke cloudes see our misdoings 〈…〉 beloved so 〈…〉 God to 〈…〉 and not 〈…〉 in the vallies 〈…〉 Wee may 〈…〉 better things 〈…〉 23. Psalâ— 139. that God is everie 〈…〉 that there is no evasion from him No corner in hell no 〈◊〉 in 〈◊〉 no caâ—e in the tâ—ppe of Carmel no fishes belly in the bottome of the sea no darke dungeoÌ„ in the land of captivity no place of any secrecie any where is able to hide vs from the presence of God The least moments and titles in the world that you can imagine God his care and providence reacheth vnto to a handfull of â—eale to a cruse of â—ile in a poore widowes house to the falling of spâ—â—râ—wes to the grounde to the cloathing of the grasse of the field to the feeding of the biâ—ds of the aire to the calving of hindes to the numbring of the haires of our heads of the teares that trickle downe our cheekes Wherefore dearely beloved in the LORD whatsoever calamity or misery hath already seized vpon vs or shall hereafter overtake vs let vs not lay it vpon blind fortune but looke we rather to the hand that striketh vs. He who is noted in my text to cut of the inhabitant of Ashdod and him that holdeth the scepter from Ashkelon hee it is that for our sins bringeth vpoÌ„ vs calamities and miseries Whatsoever calamities or miseries do molest or trouble vs be we assured that they are Gods visitations vpoÌ„ vs for our sins admonishments for vâ— to amend our liues What remaineth then but that in time of misery and heavines we lovingly embrace Gods hand and kisse the rod wherewith he smiteth vs If he smite vs with any kinde of crosse or tribulatioÌ„ our best way is to turne vnto him as with a spirit of contentment gladnes because so loving a father doth chastice vs so with a sorrowfull and contrite heart because we haue offeÌ„ded so gracious a father and thus shall we finde comfort to our soules THE FOVRTEENTH LECTVRE AMOS 1.8 And turne mine hand to Ekron and the remnant of the Philistines shall perish saith the LORD God THe last time I began to expound the 8. verse then I passed over two branches thereof And I will cut of the inhabitant from Ashdâ—d and him that holdeth the scepter from Ashkelon whence considering the cutting off of king and subiect from Ashdod and Ashkelon to be the proper worke of the Lord I tooke this lesson No calamity or misery befalleth any one of whatsoever estate or degree by chance or at adventure Now let vs proceed to the remainder of that verse And turne my hand to Ekron and the remnant of the Philistines shall perish saith the LORD God Is not God a spirit How theÌ„ hath he hands The letter killeth but the spirit giveâ—h life saith S. Paule 2. Cor. 3.6 An ancient a Augustin de Doctrina Christiana lib. 3. cap. 5. Father vpon those words adviseth vs to beware that wee take not a figuratiue speech according to the letter for saith he wheÌ„ we take that which is spokeÌ„ in a figure as if it were spoken properly it is a carnall sense Neque vlla mors animae congruentius appellatur neither is there any thing more rightly called the death of the soule If a figuratiue speech be properly taken or if the letter be vrged against the spirituall meaning that which was spoken to giue life to the inward man may subvert the faith and enda◠〈…〉 â—itted not ad◠〈…〉 â—o erre They 〈…〉 touching his o◠〈…〉 daies I will 〈…〉 to erre He tooke it literally which Christ spake in a fâ—â—â—e touching mans regeneration Ioh. 3.3 Except a man be borne againe he cannot see the kingdome of God It caused the Disciples of Christ to erre They tooke it literally which Christ spake in a figure touching the exception of his Fathers will Ioh. 4.32 I haue meat to eate that yee knowe not of I hold it to be an errour of Nicephorus and others to take it after the letter 〈◊〉 if Paule had indeed fought vpon a theatre with Lyoâ—â— at Ephesâ—â—â— because he saith â— Cor. 1â— 32 that hee fought with 〈…〉 Ephâ—sâ—â—â— For in the 〈…〉 and some b Ruinold Idol 2.6.6 〈…〉 of this age he spake it 〈…〉 to design 〈…〉 â—dered assembly 〈…〉 vpoÌ„ the comâ—â—â—â—â— of the silver smith 〈…〉 for dâ—fence of gâ—â—as Diâ—â—â— I am assured it is an errour of all the Papists to take it after the letter which Christ spake Matth. 26.26 This is my body There is a figure in the speech For in all sacraments there is a great difference betweene the signes and the things signified The signes are visible the things invisible the signes earthly the things heavenly the signes corruptible the things immortal the signes coâ—porall the things spirituall and as a reverend c Dr. BILION B of Winchester of Christian Subiection pâ—r 4. pag. 577 edit LoÌ„d in 8 1586. Father speaketh in the person of Theophilus the signes are one thing the truth is not the same but another thing and even by plaine Arithmeticke they be two things and not one This is my body There is a figure in the speech He calls the bread his body by way of signification by way of similitude by way of representation after the manner of Sacraments in a signe not according to the letter but in a spirituall and mysticall vnderstanding and if you respect the precise speech improperly and figuratiuely I wil not hold you with other like instances These few already spoken of 〈◊〉 serue to make it plâ—iâ—â— that the 〈◊〉 â—dâ—â—tting of a Tâ—â—â— or Figâ—re there where in grâ—â—t reason it ought to be admitted is a cause of errour I haue giuen this note in this place beloued because the phrase here vsed in the person of the everliuing God I will turne my hand to Ekron being spirit and life hath been by some mistaken and applied to a carnall sense From hence aâ— from other places of holy Scripture in which other the members of mans body are ascribed vnto God as the d Psal 27.8 face the e Deut. 8.3 mouth the f 2. Kin. 19.16 eares g Ibid. Zach. 4.10 eyes h 1. Kin. 8 42. armes i Matth. 5 35. 22.44 feet and some other Tertullian liuing neere vnto the Apostles time was bold to conclude that
God is a BODY This his erroneous and false opinion died not with him It was on foot many a yeare after him in the time of Arius patronised by those Hereticks which by Epiphanius are called Audiani and by Augustine k Augustin de haeres cap 50. Vadianis after whom also it was egerly maintâ—ined by certaine Monkes of Egypt who were there vpon called Anthropomorphita But all these are dead gone their monstrous errour lies buried with them There is no man of any knowledge now a daies so blinded as to fall into errour with them It is an axiome in divinitie Quaecunque de Deo corporaliter dicuÌ„tur dicta sunt symbolicè whatsoever is spoken of God bodily that same must be vnderstood figuratiuely Bellarmine saith as much lib. 2. de imag sanct cap. 8. Membra quae tribuuntur Deo in Scripturâ metaphoricè esse accipienda that those members which the Scripture assigneth vnto God are to bee taken in a Metaphor Thus farre we are yours Bellarmine We maintaine with you that the members attributed vnto God in holy Scripture are to be takeÌ„ figuratiuely But you build herevpon chaffe and stubble Should we doe the like it could never abide the tryall of the fire To proue a non licet to be your licet Licere pingere imagineÌ„ Dei patris in formâ hominis senis to proue it to bee lawfull to represent God the Father by the image of an old man you drawe an argument from those places of Scripture which doe attribute vnto God bodily members Your conclusion is by way of question The Scripture in words attributeth vnto God all man's members while it saith that he stands he sits he walkes and nameth his head his feet his armes giueth to him a seat a throne a footstoole therefore why cannot a picture bee made to represent God Why not an image in the shape of man Why It is easily answered Because every such picture or image or stocke call it as you will is censured by Ieremie to be a doctrine of vanitie chap. 10.8 by Zacharie to be a speaker of vanity chap. 10.2 by Habakkuk to be a teacher of lies chap. 2.18 and Gods expresse commandemeÌ„t is against it Deut. 4.16 You shall not make you a grauen image or representatioÌ„ of any figure A reason of this prohibition is adioined vers 12. and 15. by which it is manifest that God simply and absolutely forbiddeth any image at all to bee made of himselfe For yee saw no similitude in the day that the LORD spake vnto you in Horeb out of the middest of the fire yee saw no similitude only yee heard a voice The Prophet Esai is plentiful in this demonstration to shew how vnseemly and absurd it is to l Rom. 1.25 turne the truth of God into a lie as they doe who forsake the blessed Creator to worship the creature to turne the Maiestie of God invisible into a picture of visible man to m vers 23. turne the glory of the incorruptible God to the similitude of the image of a corruptible man His vehement expostulation with idolaters to this purpose is in the 40. chapter of his prophecie and the 18. verse To whom will yee liken God or what similitude will yee set vp vnto him the workeman melteth an image the goldsmith beats it out in gold or silver plates the poore see now the rage fury madnesse of idolaters though they haue not wherewith to suffice their own necessities they will defraud themselues to serue their idols the poore chooseth out a tree that will not rot for an oblation puts it to a cunning workeman to prepare an image that cannot be moved The like expostulation the same Prophet ascribeth to God himselfe chap. 46.5 To whom will yee make me like or make me equall or coÌ„pare me that I should be like him They draw gold out of the bagge weigh silver in the ballance hire a goldsmith to make a God of it and they bow downe and worship it they beare it vpon their shoulders they carry him set him in his place so doth he stand and cannot remoue from his place RemeÌ„ber this and be ashamed ô yee Idolaters n Esai 40.21 Know ye nothing haue yee not heard it hath it not beene told you from the beginning haue yee not vnderstood it by the foundation of the earth God sitteth vpon the circle of the earth and beholdeth the inhabiters thereof as grashoppers he stretcheth out the heavens as a curtaine and spreads them out as a tent to dwell in He o Esai 40.12 measures the waters in his fist counts heaveÌ„ with his span comprehends the dust of the earth in a measure weighes the mountaines in a weight and the hils in a ballance God incorporeall invisible spirituall passing al measure there is nothing p Esai 46.9 like vnto him No thing And therefore O Idolaters not your old mans image For the truth of your antecedent we stand on your side It 's very true the Scripture in expresse wordes attributeth vnto God many the members and offices of mans body It saith of him that he stands he sits he walkes it nameth his head his feet his armes it giues him a seate a throne a footstoole but all these and other like bodily offices parts and members being spoken of as belonging vnto God must be vnderstood figuratiuely It hath pleased the spirit of wisdome to deale with vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fit the holy Scriptures to our weake capacities to vse knowne familiar and sensible tearmes thereby to raise vp our conceipts to some knowledge of the everliving God In this regard by the wisdome of the same spirit among many other members Hands are also ascribed vnto God and that in many places yet not in every place to one and the same sense and vnderstanding It 's noted by the q Cent. 13. cap. 4. Magdeburgenses out of Innocentius that the hand of God doth beare divers offices among vs officia creatoris largientis protegentis minantis the offices of a Creator liberall giver protector and threatner Hands are ascribed vnto God sometime to shew that he is the Creator of all things as Psal 119.73 Thy hands haue made me fashioned me sometime to shew his liberality to all living things as Psal 145.16 Thou openest thy hand and fillest all things living of thy good pleasure sometime to shew the care he hath to protect and defend the faithfull as Esai 49.2 Vnder the shadow of his hand hath hee hid me and sometime to shew his readines to be avenged vpon the wicked as Esai 10.4 His hand is stretched out still But these and all other the significations of the hand of God I reduce to two heads to the loue of God and his displeasure vnder them comprehending all their consequents and effects That the hand of God betokeneth sometime his loue the benefits redounding thence to man mans being and his well-being
may easily be proved In the second chapter of the book of Iudges ver 15. we read that the Lords hand was against the Israelites for evill the collection thence may be that the Lords hand is sometime toward some for good It 's made plaine out of Nehem. 2.8 where the Prophet to shew how ready Artaxerxes was to do him pleasure saith the king gaue me according to the good hand of my God vpon me I might by many like instances out of holy Scripture giue strength to this position but it may seeme to be a needlesse labour Therefore I proceed Now that the hand of God should betoken his displeasure the effects thereof may be proved as easily When the Israelites forsaking God betooke themselues to serue Baalim the hand of the LORD was sore against theÌ„ Iudg. 2.15 the Lords haÌ„d that is his iudgement punishment and revengement was sore vpon them the wrath of the LORD was hote against them he delivered them into the the hands of the spoilers they were spoiled sold to their enemies and sore punished When the Philistines had brought the arke of God into the house of Dagon the hand of the LORD was heavy vpon them 1. Sam. 5.6 the Lords hand that is his iudgement punishment revengement was heavy vpon them * Psal 78.64 65. The LORD awaked as one out of sleepe and like a gyant refreshed with wine he smote his enemies with Emerods and put them to a perpetuall shame Of like signification is the phrase in my text I will turne my hand to Ekron my hand shall be sore against Ekron I will come against Ekron in Iudgement I will punish Ekron I will take vengeance on Ekron I will turne my hand Sometime this phrase betokeneth the good grace and favour of God as Zach. 13.7 I will turne my hand vpon my little ones My little ones when the shephearde shall be smitten and the sheepe scattered I will recover with my hand and preserue them for ever I will gather them together I will comfort them I wil defend them rursus ad pastorem et praeceptorem suum reducam saith Ribera though they be scattered I will bring them backe againe to their owne shepheard and master There you see Gods turning of his hand vpon his little ones is for good Here it 's otherwise God turneth his hand to Ekron for evill This is averred and iustified by the infallible predictions of other Prophets Zachary chap. 9.5 foretelleth that much sorrow shall betide Ekron Zephani chap. 2.4 saith that Ekron shall bee rooted vp Ieremy chap. 25.20 takes the cup of the wine of Gods indignation and giues it Ekron to drinke to make Ekron like her neighbour countries even desolate an astonishment a hâ—ssing a curse So great is Ekrons calamity threatned in these words of my text I will turne my hand to Ekron Ekron Will you know what this Ekron was You shall find in the booke of Ioshua chap. 13.3 that it was a dukedome in the land of the Philistines and 1. Sam. 6.16 that there was in this dukedome a city of the same name no base city but a princes seate able at one time to giue entertainement to fiue princes Against both city dukedome Gods hand was stretched out I will turne my hand to Ekron Will God smite Ekron both city and dukedome We may take from hence this lesson There is no safe being in city or country from the hand of God when he is disposed to punish The reason is because there is no place to fly vnto from his presence None No corner in Hell no mansion in Heaven no caue in the top of Carmel no fishes belly in the bottome of the sea no darke dungeon in the land of captivity no place of any fecrecie any where can hide vs from the presence of God Witnesse two holy Prophets David and Amos. The one Psal 139. the other chap. 9. You haue the reason of my doctrine the vses follow Is it true Is there no safe being in city or country from the haÌ„d of God when he is disposed to punish One vse hereof is to teach vs to take patiently whatsoever afflictions shall befall vs. Afflictions I cal whatsoever is any way opposite to humane nature such as are the temptations of the flesh the world and the Devill the diseases of the body an infortunate husband or wife rebellious children vnthankfull friends losse of goods reproaches sclanders warre pestilence famine imprisonment death every crosse passion bodily or ghostly proper to our selues or appertaining to such as are of our bloud private or publike secret or manifest either by our owne deserts gotten or otherwise imposed vpon vs. All and every of these true Christians will patiently vndergoe For they with their sharp sighted eie of faith doe clearelie see the Hand of God in every of their molestations and in great contentment they take vp the words of patient Iob chap. 2.10 Shall we receiue good at the hand of God and not receiue evill Here let every afflicted soule examine it selfe how it is affected with the affliction vnder which iâ— groaneth If you esteem of your afflictions as of God his fatherly chastisements and so endure them blessed are yee Of this blessednes S. Iames chap. 1.12 doth assure you Blessed is the man that endureth tentatioÌ„ for when he is tryed he shall receiue the crowne of life which the LORD hath promised to them that loue him Againe is it true Is there no safe being in citie or country froÌ„ the hand of God when he is disposed to punish A second vse of this doctrine is to admonish vs that we labour aboue al things to obtaine Gods favour and to abide in it so shall we bee safe from the feare of evill Now for the obtaining of Gods favour wee must doe foure things We must 1. Humble our selues before God 2. Beleeue in Christ 3. Repent of our sinnes 4. Performe new obedience vnto God The time will not suffer me to enlarge these points Humiliation faith in Christ repentance and a new life these foure wil be vnto you as Iacobs ladder was vnto the Angels Of that ladder you may read Gen. 28.12 that it stood vpon the earth the top of it did reach to heaven and the Angels of God went vp it So may you by these foure Humiliation faith repentance and newnesse of life as it were by so many steps and rounds of a ladder clime vp to heaven Here you haue no continuing citie you are but strangers pilgrims on the earth your countrey is aboue the Celestiall Ierusalem there let your hearts be As for the afflictions vexations tribulations miseries and crosses wherewith this mortall life of your is seasoned let them be your ioy They are sure pledges of Gods loue vnto you Even so saith the Spirit Hebr. 12.6 Whom the LORD loueth he chastneth and he scourgeth every sonne that he receiueth Thirdly is it true Is there no safe being in city or
hands which were created to helpe one the other should hinder and hurt one the other or as the feete which were framed to beare one anothers burthen should supplant one the other or as the eares which are coauditors of mutuall good should wax deafe to heare good one for the other or as the eyes which like Caleb and Ioshua are fellow spies in this Microcosme this little world and land of men for the good each of other should looke a squinte at the good each of other You will grant it to bee very vnnaturall either for the hands or for the feet or for the eares or for the eyes one to striue against the other Much more monstrous will the strife betweene brethren be because the aid which one of them may and should giue vnto the other doth farre exceed the cooperation of the hands the supportance of the feet the coaudience of the eares the providence of the eies Thus farre haue I led you in Natures schoole May it now please you to heare the same things out of the schoole of Grace There Solomon hath this lesson Two are better then one for if one of them fall the other will lift him vp But woe vnto him that is alone for he falleth and there is not a second to lift him vp The words are Eccles 4.9 10. The Hebrewes referre those words to married couples but Solomon speakes it generally and thus you may expound it Two are better then one two brethren are better then one for if one of them fall the other will helpe him vp If he fall into sicknesse into want into any kind of distresse eriget allevabit eum frater his brother will be a succour to him But woe to him that is alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an old saying one man is no man woe to such a man woe to him that is alone for he falleth and there is not a brother to lift him vp Indeed one brother helping another is like a defenced city as k Septuagint Vulgat Hieron Gloss Lyran. Hugo Card. some read it and their counsails are like the barre of a palace which is vnpregnable Prov. 18.19 and if one overcome him two shall stand against him Eccles 4.12 So naturall is their vnitie and strong their coadiuvance which nature hath framed double for mutuall assistance The place cited out of the Prover 18.19 l Mercer Lavater Bibl. Angl. some read otherwise A brother offended is harder to winne then a strong citie their contentions are like the barres of a palace And then the meaning is The angers of brethren one of them towards another are so sharpe and vehement that they can no more easily be subdued the strong defenced townes conquered nor more easily be broken then most strong barres Which exposition teacheth vs that there is no strife matcheable to the strife amoÌ„g brethren According to the proverbe Fratrum contentiones acerbissimae most bitter are the contentions of brethren Examples poeticall historicall Divine do speake as much The implacable hatred of Atreus against Thyestes Eteocles against Polynices Romulus against Remus Bassianus against Geta Cain against Abel and Esau against Iacob are they not as trumpets to sound out this truth To this purpose might I alleage the King of Argiers the kingdome of Tunes Ottomans familie many a brothers hand embrued and washed in his brothers blood but seeing it is growne into a proverbe Irae fratrum acerbissima most bitter are the contentions of brethren it needeth no further proofe Against such monstrous and prodigious contentions the Holy Ghost would haue all Christians well armed and for this end giveth vs in holy writ many wholsome lessons Let a few serue this time In the first Ep. of S. Ioh. chap. 2.11 we are taught that whosoever hateth his brother he is in darknes he walketh in darknes he knoweth not whether he goeth darknesse hath blinded his eies and chap. 3.15 that whosoeuer hateth his brother is a maÌ„ slayer and chap. 4.20 that whosoever hateth his brother is a lyer if he saith he loveth God The reason is annexed For how can he that loveth not his brother whom he hath seene loue God whom he hath not seene And this commaundement we haue of CHRIST that he that loveth God should loue his brother also In the booke of Proverbs chap. â—6 19 we read of six things which the LORD hateth and of a seaventh which his soule abhorreth that seaventh is verse the 19. The man that raiseth vp contentions among brethren Now if God doe abhorre with his soule the man that raiseth vp contentions among brethren how doth he like of the contentions themselues My propounded doctrine stands good It is a thing very distastefull and vnpleasing vnto God for brethren to be at variance among themselues Now let vs see what vses doe offer themselues to our considerations out of this doctrine First it may serue for a iust reproofe of these our last worst daies wherein by experience we finde true that same m Dr. King B. of London vpon Ion. lect 15. paradoxe in common reason hardly to be proved namely that not friends only or kinsmen but brethren also when they fall to enmity their hatred is greater then that betwixt mortall foes It is come to passe according to Christ his prophecie Matth. 10.36 A mans enimies shall be they of his owne house A mans enimies indeed and his enimies to purpose to worke him most harme shall be they of his owne house May not many now a daies complaine yea cry out with David Psal 55.12 If mine enimy had done me this dishonour I could haue borne it if mine adversarie had exalted himselfe against me I would haue hid my selfe froÌ„ him but it was thou O man my companion my guide my familiar we tooke sweet counsaile togither we walked in the house of God as friends Yet hast thou done me this dishonor yea thou hast exalted thy selfe against me Of all the vials of the wrath of God powred down vpon sinners it is one of the sorest when a man is fed with his owne flesh and made drunke with his owne bloud as with sweet wine So the Prophet Esay speaketh chap. 49.26 The meaning is as a chiefe n B King Ibid. pillar of our Church expoundeth it when a man taketh pleasure in nothing more then in the overthrow and extirpation of his owne seed when he thirsteth not for any bloud but that which is drawne from the sides of his brethren and kinsmen Never was there more eager and bitter contention betweene Turke and Christian then now a daies there is betweene Christian Christian a brother and a brother All we who haue given our names to Iesus Christ and vowed him service in our baptisme we are all brethren we are fratres vterini brethren from the womb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we haue one father and one mother one father in heaven and one mother the holy Catholicke Church militant
Elias Elizeus Paule and Christ himselfe angrie their anger was a good anger I thus describe it A good anger is a Godly and reasonable desire of iust revenge stirred vp in vs by a true zeale of iustice whereby being displeased as well with our owne sins as with other mens we covet after a lawfull revenge that the persons may be saved that Gods wrath may be appeased that the kingdome of Christ and his glory may be promoted My description I thus explicate A good anger is a Godly and reasonable desire of iust revenge stirred vp in vs by a true zeale of iustice I say a true zeale because there is also a false zeale wheÌ„ some men do pretend Gods glory indeed intend nothing lesse This true zeale directeth our anger against mens vices not their persons we must loue the man but be angry at his sin not at his sinne only but at our owne also we must detest our owne sins as well as other mens and lawfully vindicate as well other mens sins as our owne al this that our selues others may be saued that Gods wrath may be pacified that the kingdome of Christ his glory may be advanced I will not now examine whether this good anger hath at any time affected your hearts to the beating downe of sin Whether you haue with connivencie patience and silence endured God his coÌ„mandements to be violated his holy name by vaine and fearefull oathes to be blasphemed the Sabbaoth to be prophaned parents to be dishonoured murders adulteries or theftes to be committed your neighbours to be wronged and other like sins to be acted whether you haue with connivency patience and silence 〈…〉 such foule demeanours which you should in 〈…〉 haue reproved and â—â—â—ed I leaue to the pâ—â—â—â—o examination of your owne hearts Only let me tell you there is a iudge in heaven that wil one day call you to 〈◊〉 for these things My text now admonisheth me to speake somewhat of â—collanger whereof Edom is here accused by the suffrage of Almighty God In his anger hee spoyled his brother evermore My doctrine was Every childe of God ought to keepe himselfe vnspotted of anger My proposition is to be vnderstood of rash vnadvised evill and sinfull anger Which the Austen of our time learned g Comment in Ephes 4. Zanchius thus describeth Evill anger is â—â—t vniust and vnreasonable desire of revenge stirred vp in vs by a sence of some iniury done vs or through the vice of impatience in vs whereby being displeased at men rather then at their vices we wish vengeance to betide them respecting our owne wilfull lusts only and not at all either the safety of our neighbours or any publike good or the glory of God The species or kindes of this anger according to h Orthodox fid lib. 2. c. 16. Damascene are three The first he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may call it choler it is a hasty anger and of short continuance The second he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may call it angrynes it is a more permanent anger of more coÌ„tinuance The third he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may call it wrath it is a setled anger watching opportunity to worke revenge These three kindes of anger S. Paul coÌ„demneth for evil vnder the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anger bitternesse wrath Ephes 4.31 Let all bitternes anger and wrath hee put awaie from you Our Saviour Christ Math. 5.22 admonisheth his disciples if not of three kinds yet of three degrees of anger 1. Whosoeuer is angry with his brother without cause vnadvisedly he shal be culpable of iudgement 2. Whosoever saith vnto his brother Raca he shall be worthy to be punished by the Councell 3. Whosoever shall say foole he shall be worthy to be punished with Hell fire The first condemneth the anger in the hart when a man is inwardly moved and concealeth it The second condemneth the anger in the countenance when a man by his face and gesture is discovered to be angry The third coÌ„deÌ„neth the anger in speech when a man by foule and bitter speaking manifesteth himselfe to be angry You see diverse kindes of anger GREGORIE the great Moral lib. 5. cap. 30. applyeth them to mens persons He reckoneth vp foure sorts of men subiect to these evill angers 1. Some are soone angry and soone pacified 2. Some are slowly angry and slowly pacified 3. Some are soone angry and slowly pacified 4. Some are slowly angry and soone pacified Al those do sin in their angers but not al equally Some more some lesse grievously yet all do sin And therefore that the glorie of God may be propagated and the good of our neighbours furthered I beseech you receiue into your devout hearts my propounded doctrine Every childe of God ought to keep himselfe vnspotted of anger If you demand a reason hereof I must repeate vnto you God his holy coÌ„mandement Thou shalt do no murther In the name of murther are inhibited all the kindes of anger aboue specified the anger that lurketh in the heart the anger that shineth in the countenance the anger that is manifested in words whereto I adde that anger that breaketh into action If you wound or but strike your neighbour if you speake bitterly against him if you looke frowningly at him if you hate him in heart or be vnadvisedly angry with him you are before Almighty God guilty of murther And for this cause euery childe of God ought to keep him selfe vnspotted of anger An other reason of this doctrine may be drawne from the foule effects of anger The i Peter de La Primadaye author of the French Academy par 2. chap. 55. thus discourseth of them Anger is a vice that hath wonderfull effects in the body such as are very vnbeseeming a man For first of all when the heart is offended the bloud boileth round about it and the heart is swolne puffed vp whervpon followeth a continuall panting trembling of the heart and breast And when these burning flames and kindled spirits are ascended vp from the heart vnto the braine then is anger come to his perfection from hence commeth change of couÌ„tenance shaking of the lips and of the whole visage stopping of speech and terrible lookes more meete for a beast then for a man Lactantius hath the like discourse in his booke de Ira Dei c. 5. k Ira cùm in animum cuiusquam incidit velut saeva teÌ„pestas tantos excitat fluctus vt statum mentis immutet ardescant oculi os tremat lingua titubet dentes concrepent alternis vultum maculet nunc suffusus rubor nunc pallor albescens When anger saith he is fallen into the minde of man like a sore tempest it raiseth such waues that it chaÌ„geth the very state of the minde the eies waxe fiery the mouth trembleth the toÌ„gue faltereth the teeth
mould with other men O God I thanke thee I am not as other men c. But leaue we the Pharisee in his pride he is not to be a patterne of imitation for vs. The Publicane is he whom we must follow Gerit typum omnium poenit entium all that will truely repent must take him for an ensample He stood a farre of would not lift vp so much as his eies to Heaven smote his breast and said O God be mercifull to me a sinner He stood a farre of I a B. King in Ion. lect 38. pag. 514. not daring to approach to God that God might approach to him He would not lift vp his eies to Heaven for he knew heaven to be the seate of that Maiesty which by sinning he had provoked vnto displeasure He smote his breast as the arke of all iniquity as it were punishing himselfe 〈…〉 to punish him And 〈…〉 heare and trembling tongâ—â— he called vp 〈…〉 and find O God be mercifull to me a sinner b Pet. de Palude Dom. 2. post Trin. â—â—â—r p. 364. Oratio 〈◊〉 〈…〉 It is a short praier but full of fruit O God 〈…〉 mercifull I say not to 〈◊〉 thy 〈…〉 thy 〈◊〉 or thy 〈◊〉 but be merciful to 〈…〉 sinner My whole câ—â—posâ—â—â—on 〈…〉 whatsoever I am in body or soule so farre as my manhood and humanity goeth a Sinner and not only by mine â—ffice and â—â—lling because I am a Publicane but even by â—â—ture and kiâ—de it selfe a Sinner O God be mercifull to me a sinner This Publicanâ— is set for a 〈◊〉 vnto vs. We must with him confesse our sinnes vnto the LORD Let no 〈◊〉 boast himselfe of his owne innocencie inâ—â—gâ—ity or vprightnes Quando mare sâ—ne proâ—â—â—is 〈◊〉 sine peccaâ—iâ— saith c Apud Pet. de Palude Dom. 11. Trinit p. 356 Chrysostome wheÌ„ the seâ— is without 〈◊〉 are we without sinnes But the sea is never free 〈…〉 In vaine thâ—â— is 〈◊〉 O 〈…〉 when thou exaltesâ— thy selfe as if thou were 〈…〉 what 〈…〉 at his closing vp of this parâ—â—â—e of the Publicaâ—â— and Pâ—â—risee Omnis qui se exaltat 〈◊〉 every one that exalts himselfe shall be brought low 〈◊〉 exalted himselfe and death was his recoÌ„pence Gen. 3.19 〈◊〉 exalted himselfe and he was drowned in the 〈◊〉 Exod. 14.28 â—â—rah Darhan and Abicam exalted the 〈…〉 the â—ardropened her mouth swallowed them vp Num. 16.32 Sâ—â—le exalted himselfe and an evill spirit was sent to vexe â—â—m 2. Sâ—â— 16.15 Absolon exalted himselfe he was hanged in 〈◊〉 â—â—ke 2. Sam. 16.9 Nabuchâ—donâ—sor exalted himselfe he was driven to seeke his dwelling with the beasts of the field Dan. 4.29 Amiâ—chus exalted himselfe and he died a miserable death consâ—â—ed of wormes â— Mach. 9.9 Herodâ— Agrippa exalted himselfe and the Angell of the LORD smote him so was he also eaten of wormes gaue vp the ghost Act. 12.23 It is out of all controversie Omnis qui se exaltat humiliabitur every one that exaltâ—â—â— himselfe shall be brought low Let the consideration hereof beloved worke in vs a vigilancie to keepe the proud Devill vnder that we swell not vp through a vaine perswasion of fleshly righteousnes that we lift not vp our Peacocks feathers nor extoll our eie lids through a conceite of our owne deserts but in all humility pray wee ever with the Publicane O God be mercifull vnto vs sinners and ascribe we vnto him all laud and praise for suffring vs notwithstanding our manifold sinnes every man to dwell d 1. King 4.25 vnder his vine and vnder his figgetree to liue in our owne land in peace free from all feare of being led into captivity Thus much of my first vse A second followeth My doctrine was When God punisheth a nation with captivity for their sinnes hee spareth neither Priest nor Prince nor King Will you haue a reason hereof Heare then what Elihu saith Iob 34.19 God accepteth not the persons of Princes he regardeth not the rich more then the poore He accepteth no mans person saith S. Paule Gal. 2.6 No mans person Then neither the person of the Priest nor of the Prince nor of the King If these sinne like others of the people these shal be punished as wel as others and if others be caried into captivity these must into captivity also The vse of this doctrine is to admonish the great mightie ones of this world that they presume not to sinne against the LORD as if they were priviledged by their greatnes might No priviledge can serue their turnes when they must e Iob 21.20 drinke of the wrath of the Almighty Then shall they be as f Iob 21.18 stubble before the winde and as the chaffe that the storme carieth away Consider this all yee who take your selues to bee mightie among your neighbours yee whom God hath blessed with this worlds good aboue your neighbours Thinke not your wealth or authority can protect you when Gods sore displeasure shall breake out against you for your sinnes but rather let it ever be written in your hearts what is written Wisd 6.6 The mighty shall be mightily tormented And remember what is added in that place He that is Lord over all will spare no person neither shal he feare any greatnes for he hath made the small and the great and careth for 〈…〉 the sâ—â—orâ—â—al And hence ariseth a 〈◊〉 vse It is to minister a word of comfort to the inferiour and poorer sort of people If the mighty shall g Amos 2.6 sell the righteous among you for silver the poore for shoes if they h Amos 2.7 gape over your heads in the dust of the earth if they i Esai 3 15. grinde your faces if by violence oppression they k Habak 1.4 compasse you about yet be yee of good coÌ„fort God the iudge of al accepteth no persons He in his good time will avenge your causes bee your oppressours never so mightie for when he punisheth a land for the sinnes of a people he spareth neither Priest nor Prince nor King There is a fourth vse of this doctrine It is to warne vs not to set our hearts vpon the outwarde things of this worlde for as much as God will not respect vs for them Neither Priest nor Prince nor King can stand before the displeasure of Almightie God And shall a mighty man shall a rich man stand No. l Psal 68.2 As the smoake vanisheth so shall he be driven away and as the waxe melteth before the fire so shall he perish at the presence of God Wherefore dearely beloved in the LORD let vs only and earnestly seeke after such things as may make vs accepted with God as righteousnesse peace and ioy in the Holy Ghost For whosoever in these things serveth Christ hee is acceptable to God saith S. Paule Rom. 14.18 Thus farre by occasion of my first doctrine which was When God punisheth a nation with captivitie for their