the place where the body of the Prophet Zacharie lay the tower wherin S. Paule was committed to prison the like that would be beside my purpose For the present know yee that Damascus was the Metropolitane and chiefest city of Syria whence by a figure the figure Synecdoche it is here in my text put for the whole cuntry of Syria By this figure Synecdoche in the name Damascus our Prophet here threatneth all inhabitantes in the country about Damascus he citeth al the Syrians to appeare before the tribunall seat of Almightie God because they had vniustly troubled and vexed the city Gilead But of this hereafter Now let vs see what is meant by the three transgressions and foure here mentioned in the general accusation of the Syrians For three transgressions and for foure The word Transgressions signifieth whatsoever detestable thoughts words or deeds may be conceived vttered or acted against Gods law our holy faith and Christian duties These three transgressions of Damascus are in the iudgement of Arias Montanus the same with the three transgressions of Azzah and of Tyrus of Edom and of Ammon and of Moab and of Iudah of Israel so often repeated in this and the next chapters namely the vaine worship of strange Gods whordomes murders The fourth saith he is added in the text even their barbarous cruelty They threshed Gilead with threshing instruments of yron For three transgressions of Damascus for foure S. Hierome expoundeth these wordes as if the Syrians of Damascus had dealt cruelly against the people of God not once or twise only but also a third and fourth time to this sense if the Syrians had persecuted my people but once or a second time I should haue pardoned them but now when they haue not ceased a third fourth time to practise their cruelty vpon my chosen people even to thresh them with threshing instruments of yron shall I not visit for these things is it not time that I beat them with rods is it not necessary that I turne from them the countenaunce of my clemencie For three transgressionâ— of Damascus and for foure d Apud Mercerum Some referre these three and foure transgressions to three and foure generations thus though God vseth to forbeare and pardon mens sinnes to the third fourth generation yet in the fourth he wil vndoubtedly execute his vengeance e Ibid. Some others doe make this sense of these words God vseth to remit and to forgiue any man his sins for thrise but if the fourth time he sinne likewise there is no hope of remissioÌ„ According to that which we read Iob 33.29 All these things will God worke twise or thrise with a man that he may turne back his soule from the pit to be illuminated in the light of the living Twise or thrise will God chastice vs for our sinnes but if we sinne the fourth time Wo vnto vs we are left vnto our selues For three transgressions and for foure f Mercer Wincklema Some doe ioyne these numbers to make seaven because the number of seaven in holy Scripture is a number of plenitude perfection as Levit. 26.18 If you will not obey me I will punish you seaven times for your sins To which sense here by three transgressions foure that is by seaven they affirme the multitude and greatnesse of the sinnes of Damascus to be designed and pointed at For three transgressions of Damascus and for foure The last exposition wherewith I wil now hold you is the most g Mercer Calvin Drusius generall proper and significant to vnderstand by three and foure which make a certain number a number infinite vncertaine For as oft as he will God forgiveth though we sinne a hundred times It is but the custome of the Scripture thus to speak God waiteth for vs twise thrise that is a good while to haue vs returne from our evill waies vnto repentance but the fourth time that is at length when he seeth vs persist in our impenitencie he reproveth vs casteth vs away and leaveth vs in our sinnes You haue hitherto the generall accusation of the Syrians whereby you know they were defiled with three transgressioÌ„s and with foure with very many sins Now followeth the protestation of Almighty God against them for their sinnes I will not turne to it to them to the inhabitants of Damascus to the Syrians that is I will haue no mercy on them These words are diversly rendred by expositors by the author of the vulgar Latine and by Gualter Non convertam eum I will not turne it that is I will not recall the Syrians of Damascus to the right way they shal runne on to their owne perdition By Calvin Non propitius ero ei I will not be favourable to the Syrians of Damascus I will not returne vnto mercy By Mercer Non parcam ei I will not spare the Syrians of Damascus According to their deserts so shall it be measured to them By Iunius Non avertam istud I will not turne away the punishment wherewith I haue resolved to punish them I am the LORD am not changed I will send a fire into the house of Hazael and it shall devour the palaces of Benhadad c. The summe of both the Accusation Protestation is if the Syrians had offended but once or a second time I would haue beene favourable to them would haue recald them into the way that so they might haue been converted and escaped my punishments but now whereas they do dayly heape transgression vpon transgression finde no end of sinning I haue hardned my face against them and will not suffer them to bee converted but indurate and obstinate as they are I wil vtterly destroy them For three transgressions of Damascus and for foure I will not turne to it Having thus expounded these words giue me leaue out of them to gather such notes as may make for our further instruction and reformation My first note is Three transgressions and foure do plucke downe from Heaven the most certaine wrath and vengeance of God vpon the transgessors The doctrine Three transgressions and foure that is Many sinnes do pluck downe from heaven the most certaine wrath vengeance of God vpon the sinners God is of pure eies and beholdeth not iniquity he hath laid righteousnes to the rule and weighed his iustice in a ballance The sentence is passed forth and must stand vncontrouleable even as long as sunne and moone Tribulation and anguish vpon every soule that doth evill The soule that sinneth it shall bee punished God makes it good by an oath Deut. 32.41 that he will whâ—t his glittering sword his hand shall take hold on iudgement to execute vengeance vpon sinners His soule hateth and abhorreth sinne his law curseth and condemneth sinne his hand smiteth and scourgeth sin Sinne was his motiue to cast downe Angels into Hell to thrust Adam out of Paradise to turne cities into ashes to
which he defineth to be pertinaciam perâ—â—acendi in peccato a pertinacie or stubborne resolution to persevere in same wherein the sinner lyeth wallowing voide of shame and all liking of goodnesse I doe rather approue Wincklemans iudgement who by these three and foure transgressions of Tyrus vnderstandeth pride disdaine luxuriousnes of meates and drinkes costlinesse of garments wanton lusts and other like sins incident to marte townes and townes of great trade That such were the sinnes of Tyrus witnesse that her sharpe and grievous reprehension Ezech. 28. For these three and foure many transgressions and sinnes the LORD protesteth against Tyrus I will not turne to it I will take no pity on them but will doe vnto them according to their workes For three transgressions of Tyrus and foure c. Here are you to be remembred of a doctrine more then once heretofore commended to your Christian considerations Many sinnes doe plucke downe from heaven the most certaine wrath and vengeance of God vpon the sinners God is of pure eies and beholdeth not iniquity He hath laid righteousnes to the rule and weighed his iustice in a ballance The sentence is passed forth must stand vncontrouleable even as long as sun and moone Tribulation and anguish vpon every soule that doth evil The soule that sinneth it shal be punished God makes it good by an oath Deut. 32.41 That he will whet his glitering sword and his hand shall take holde on iudgement to execute vengeance for sin His soule hateth and abhorreth sin his law curseth and condemneth sin his hande smiteth and scourgeth sin Sin was his motiue to cast down angels into Hell to thrust Adam out of Paradise to turne cities into ashes to ruinate nations to tormeÌ„t his own bowels in the similitude of sinfull flesh Because of sinne hee drowned the old world and because of sinne ere long will burne this Thus doe many sinnes plucke downe from Heauen the most certaine wrath and vengeance of God vpon the sinners One vse of this doctrine was to teach vs heedfulnesse in all our waies that wee doe not by our many sinnes provoke Almightie God to high displeasure A second vse was to moue vs to a serious contemplation of the wonderfull patience of Almightie God who did so graciously forbeare these Tyrians till by three and foure transgressions by their many sinnes they had provoked him to indignation These things I haue heretofore laboured to lay vnto your hearts Now followeth the third part of this prophecie wherein you haue the declaration of that grievous sinne by which the Tyrians so highly offended the sinne of vnmercifulnesse and cruelty expressed in two branches 1 They shut vp the whole captivitie in Edom. 2 They remembred not the brotherly covenant 1 They shut vp the whole captivitie in Edom The exposition of these wordes I haue formerly delivered vnto you in my twelfth lecture my meditations vpon the 6. verse There the Philistines are condemned for carrying away prisoners the whole captivitie to shut them vp in Edom and here are the Tyrians condemned for shutting the whole captivitie in Edom. The sin seemeth to be the same in both the Philistines and the Tyrians Both did shut vp the whole captivitie in Edom that is as Ioel chap. 3.6 speaketh they both did sell away the children of Iudah and the children of Ierusalem vnto the Grecians that they might send them farre from their borders God his peculiar inheritance his owne seed and servants the children of Iudah and Ierusalem were by the cruell and hard-hearted Philistines and Tyrians mancipated and sold away for bondslaues to the Grecians dwelling farre of that with them they might liue in perpetuall servitude and slaverie without all hope of libertie or redemption Arias Montanus noteth a difference betwixt that sinne of the Philistines and this of the Tyrians The Philistines carried away prisoners the whole captivitie to shut them vp in Edom. They did as they thought but what they might doe lawfully by the law of nations The Iewes were their captiues and prisoners conquered by a strong hand in open hostilitie and for this respect they shut them vp in Edom they sold them to the Grecians to be by them transported to the Idumaeans But these Tyrians had no such preteÌ„se of excuse They did not with a strong hand in open hostilitie conquer the Iewes and so take them prisoners but did surprise them by deceit and treacherie as they lay at Tyrus for trafficke and entercourse of marchandise thus surprised they shut them vp in Edom they sold them to the Grecians to bee by them transported to the Idumaeans farre from their owne country even to Italie For it is a constant tradition in all Hebrew histories that a great part of the Italian nation specially those that dwelt at Rome had their beginning from the Idumaeans But I will not prosecute this opinion They shut the whole captivitie in Edom They spared not either women or children or the aged they tooke no pitie no coÌ„passion vpon either sexe or age but all of all sorts male and female young and old a whole and perfect captivitie they delivered vp into the hands of the Edomites The Edomites were the posterity of Esau who was named Edom as the Israelites were the posterity of Iacob who was named Israel Esau pursued Iacob with a deadly hate so did the posteritie of Esau the posteritie of Iacob The Edomites were evermore most maliciously bent against the Israelites Now behold the foulnesse of this sinne wherewith the Tyrians are here charged It was the sin of crueltie in a very high degree It is a cruel deed to detaine any one vnlawfully from returning into his natiue country but him that is so detained to sell away for a bondslaue to his mortallest enimie this a crueltie then which there cannot be a greater Such was the sinne of these Tyrians They sold the Iewes Iacobs posteritie and God his servants to their professed enimies the Edomites with this policie that being carried farre froÌ„ their owne country they might liue in eternall slaverie and bondage without hope ever to returne home againe They shut the whole captivitie in Edom The Tyrians are here disproued for delivering vp Gods inheritance a beleeuing nation into the hands of profane Edomites And it may remember you of a lesson heretofore commended to your Christian considerations It is not lawfull to commit the children of beleeuers into the hands of infidels The reason is that they bee not withdrawne from their holy faith religious worship and service of God 1 This doctrine serueth for our instruction It teacheth vs so to loue the soules of the righteous seed that wee leaue them not resident among infidels Atheists Papists or other profane wretches but rather that to our owne cost and labour wee redeeme them out of the Divels tyrannie 2 It serueth for the reproofe of such as doe bind and put their childreÌ„ the fruit of their bodies which they ought to coÌ„secrate
Matt. 10.20 but the Spirit of your Father which speaketh in you And againe Luk. 10.16 He that heareth you heareth me S. Paule coÌ„mendeth the Thessalonians 1. ep chap. 2.13 for that when they receaved of the Apostles of Christ the word of the preaching of God they receaved it not as the word of man but as it was indeed as the word of God Well therefore did S. Iames chap. 1.21 thus to exhort the Iewes Receiue with meeknes the word that is grafted in you which is able to saue your soules God spake vnto Israel in a vision by night Genes 46.2 and said Iacob Iacob Iacob answered I am here Hee was prest and ready with all â—â—â—ient attentioÌ„ to heare what his God should say vnto him and to follow the same with all faithfull obedience Such readinesse well becommeth every child of God eveÌ„ at this day in the Church where God speaketh Thus must hee thinke within himselfe It is thine ordinance o LORD by thy word preached to instruct me concerning thy holy will I am here LORD in all humble feare to heare thy blessed pleasure what this day it shall please thee to put in the mouth of the preacher to deliver vnto me I am here speake on LORD thy servant heareth If a Prince or some great man of this world shall speake vnto you you will attend and giue eare vnto him with your best diligence how much more then ought yee so to doe when the King of Heaven and LORD of the earth calleth vpon you by his ministers Thus farre by occasion of the preface Thus saith the LORD For three transgressions of the children of Ammon for foure Whether these children of Ammon wore distinguished from the Ammonites as Drusius would proue 2. Chron. 20.1 and as R. David avoweth filij Ammon nusquam vocantur Ammonitae the children of Ammon are no where named Ammonites I hold it needlesse to dispute in this place It is one of doubt that these children of Ammon or Ammonites did lineally descend from Ben-ammi who was Dots sonne begotten in meest vpon his yonger daughter Gen. 19.38 Lot was Abrahams brothers sonne Gen. 14.12 Whereby it is evident that the posteritie of them both the children of Israel and the children of Ammon the Israelites and the Ammonites were linked together by affinitie and alliance The more to blame were those Ammonites without all respect of kindred to exercise such crueltie as they did against the Israelites for which cause Almightie God here sent his blessed Prophet to thunder out his threates against them For three transgressions of the children of Ammon for foure In the front of this prophecie you haue the generall accusation of these children of Ammon For three transgressions and for foure Three of these transgressions if you will beleeue Albertus Magnus are Crueltie Avarice and persecution the fourth is an obstinate pertinacie a constant stubbornesse ever to dwell in those sinnes Againe three of these transgressions are a coveting of other mens goods an vnlawful seeking for those things that are not our owne and a hardnes of heart to retaine them so sought for the fourth is the vnsatiable desire of a covetous man Many are the expositions of the learned vpon these words three and foure transgressions The most naturall proper significant I take to bee if by three and foure a finite and certaine number you vnderstand a number infinite vncertaine God as often as he will forgiueth though wee sinne tenne thousand times It is but a custome of the Scripture thus to speake God waiteth for vs twise and thrise that is a long time to see if wee will returne froÌ„ our evill waies vnto repentance but the fourth time that is at length when he seeth vs persist in our impeniteÌ„cie he reproveth vs casteth vs away leaveth vs in our sinnes Thus haue you the generall accusation of the children of Ammon for their many sinnes for which the LORD'S protestatioÌ„ against them followeth I will not 〈…〉 Those 〈◊〉 are diversly rendred by expositors by the author of the vulgar Latin and by Gualtâ—r NoÌ„ convert 〈…〉 I will not turne the Ammonite that is I wil not recall the children of Ammon to the right way they shall run on to their owne perdition By Calvin Non â—rocipropitius I wil not be favourable to the Ammonites By Mercer Non parcam ei I will not spare the Ammonites According to their deserts so shall it be vnto them By Iunius Non avertam istud I wil not turne away the punishment wherewith I haue resolued to punish them I am the LORD I am not changed The summe is if the Ammonites had offended but once or a second time I would haue beene favourable to them would haue recald them into the right way that so they might be coÌ„verted and escape my punishments but now whereas they doe dayly heape transgression vpon transgression and make no end of sinning I haue hardned my face against them and will not suffer them to be converted but indurate and obstinate as they are I will vtterly destroy them For three transgressions of the children of Ammon and for foure I will not turne to it Here are you to be remembred of a doctrine sundry times heretofore commended to your christian considerations Many sinnes doe plucke downe from heaven the most certaine wrath and vengeance of God vpon the sinners God is of pure eies and beholdeth not iniquity Hee hath laid righteousnes to the rule and weighed his iustice in a balance The sentence is passed forth and must stand vncontrouleable even as long as the sunne and moone Tribulation and anguish vpon every soule that doth evill The soule that sinneth it shall be punished God makes it good by an oath Deut. 32.41 That he will what his glittering sword and his hand shall take hold on iudgement to execute vengeance for sinne His soule hateth abhorreth sinne his law curseth condemneth sinne his hand smiteth scourgeth sinne Sinne was his motiue to cast downe Angels into Hell to thrust Adam out of Paradise to turne cities into Ashes to ruinate nations to torment his own bowels in the similitude of sinnefull flesh Because of sinne he drowned the old worlde and because of sinne ere long will burne this Thus do many sinnes plucke c. One vse of this doctrine is to teach vs heedfulnesse in al our waies that we doe not by our many sinnes provoke Almightie God to high displeasure A second vse is to moue vs to a serious contemplation of the wonderfull patience of Almighty God who did soe graciously forbeare these children of AmmoÌ„ til by three foure transgressions by their many sinnes they provoked him to indignation These thinges I haue heretofore laboured to lay vnto your hearts Now therefore I proceede to the thirde part of this prophecie wherein you haue the declaration of that grievous sinne by which the children of Ammon so highly offended This their sinne was the sinne of cruelty
ruinate nations to torment his owne bowels in the similitude of sinnefull 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 fowre that is Many sinnes do pluck downe from heaven the most certaine wrath and vengeance of God vpon the sinners A lesson dearely beloved able to make vs if grace be in vs to be wary and to take heed that we bee not overtaken with three transgressions with fowre It is a very dangerous thing to adde sinne to sinne This is done h Perkins Cas Consc three manner of waies 1 By committing one sinne in the necke of another 2 By falling often into the same sinne 3 By lying in sinne without repentance Here we must remember that we are not simply coÌ„demned for our particular sinnes but for our continuance residence in them Our sins committed do make vs worthy of damnation but our living and abiding in them without repentance is the thing that brings damnation Great is the i D. King B. of London in Ion. Lect. 31. strength that sin gathereth by growing and going forwards The growth of sin k In Amos 1.3 Albertus Magnus shaddoweth in marshaling the order of sinning first is peccatum cogitationis next loquutionis thirdly operis then desperationis The beginning of sinne is inward an evil thought it hasteth out into an evil word then followeth the wicked worke what is the end of all Desperation waited on by finall impenitencie This growth of sin S. Hierome plainely expresseth The first step is cogitare quae mala sunt a wicked thought the next cogitationibus adquiescere peruersis to like wel of wicked thoughts the third quod mente decreveris opere complere to put that in action which thou hast wickedly imagined What is the ende of all Non agere poenitentiam in suo sibi complacere delicto even impenitencie and a delight or pleasure to do naughtely Hugo the Cardinall in sins proceeding noteth 1 Suggestion 2 Consent 3 Action 4 Custome and pleasure therein Suggestion is from the Devill who casteth into our hearts impure and vngodly thoughts the rest are froÌ„ our selues such is the corruption of our nature we readily consent to the Devils motion what he moues vs to we act accordingly we take pleasure in it and make it our custome This Custome is not only a graue to bury our soules in but a great stone also rolled to the mouth of it to keepe them downe for ever I say no more to this point but beseech you for Gods sake to be wary and heedfull that you bee not overtaken with three transgressions and with fowre You haue now my propounded doctrine and the first vse to bee made of it My doctrine was Three transgressions and foure that is Many sinnes do pluck downe from heauen the most certaine wrath and vengeance of God vpon the sinners The first vse is to make vs wary and heedfull that we be not overtaken with with three transgressions and with foure A second vse is to moue vs to a serious coÌ„templation of the wonderfull patience of Almightie God who did so graciously forbeare to punish those Syrians of Damascus till they had provoked him to displeasure by three transgressions and by foure God is mercifull and gracious long suffering of great goodnesse He cryeth vnto the fooles and are not wee such fooles Prou. 1.22 O yee foolish how long wil yee loue foolishnes He cryeth vnto the faithlesse and is our faith living Matth. 17.17 O generation faithlesse and crooked how long now shall I suffer you He cryeth 〈◊〉 the Iewes and are not we as bad as the Iewes O 〈◊〉 Iâ—â—â—salem 〈◊〉 often Hee dressed his vineyard with the bâ—â—t and â—â—â—dliest husbandry that his heart could invent 〈…〉 he looked for fruit hee required it 〈…〉 first hâ—â—â—e but â—arrying the full time hee looked that it should being forth grapes in the autumne and time of vintage He wayteth for the fruite of his l Luk. 13.6 figgtree three yeares and is content to be entreated that digging and dunging and expectation a fourth yeare may be bestowed vpon it Thus we see Gods patience is wonderfull He is mercifull gracious long suffering and of great goodnes Yet may we not hereon presume Our safest way shall be to rise at the first call if we differre our obedience to the second call we may be prevented Then may God iustly say to vs as hee said vnto the Iewes Esai 65.12 I called and ye did not answere I spake and yee heard not And albeit some fal seaven times a day rise againe albeit to some sinners it pleaseth the Lord to iterate his sufferance yet may not we take encouragement thereby to iterate our misdoings Wee know that God punished his Angels in heaven for one breach Adam for one morsell Miriam for one sclander Moses for one angry word Achan for one sacrilege Ezechias for once shewing his treasures to the Embassadours of Babel Iosias for once going to warre without asking counsell of the LORD and Ananias and Sapphira for once lying to the holy Ghost Is the Lords hand now shortned that he cannot be as speedy and quicke in avenging himselfe vpon vs for our offences Farre be it from vs so to thinke God is not slacke in comming as some count slacknes He maketh the clowds his Chariots he rideth vpon the Cherubins he flieth with the wings of the winde and so he commeth and commeth quickly and his reward is with him to giue to every one according as his workes shall be THE SEAVENTH LECTVRE AMOS 1.3 Because they haue threshed Gilead with threshing instruments of yron THis is the third part of this Prophecie the description of that great sinne by which the Syrians so much offended Let vs first examine the words Gilead Gilead or Galaad or Galeed in holy Scripture is sometime a hill sometime a city and sometime a regioÌ„ or cuntry A hill Gen. 13. So named as appeareth vers the 47. of the heape of stones which was made thereon as a witnesse of the league betweene Iacob and Laban for Gilead is interpreted an a Acervus testimonii heape of witnesse This mountaine Gilead is the b Adrichom greatest of al beyond Iordan it is in length 50 miles and as it is continued and runneth a long it receiueth diverse names From Arnon to the city Cedar it is called Galaad theÌ„ to Bozra it is named Seir afterward Hermon and so reaching to Damascus it is ioined to Libanus and therefore as St. * Comment in hunc locuÌ„ Hierome saith in the 22. of Ierem. verse 6. Lebanon is called the head or beginning of Galeed Gilead or Galaad or Galeed is also a city built vpon mount Gilead as St Hierome witnesseth Here was borne and buried the valiant captaine and iudge of Israel Iephte when hee had iudged Israel six yeares as
The punisher is the LORD for thus saith the LORD I will send The note yeeldeth vs this doctrine It is proper to the LORD to execute vengeance vpon the wicked for their sinnes In speaking of the vengeance of God our first care must bee not to derogate any thing from his proclivitie and propensnes vnto mercy We must breake out into the mention of his greate goodnesse and sing alowd of his mercies as David doth Ps 145.7 The Lord is gracious and mercifull slow to anger and of great kindnesse he is louing good to all his mercy is over all his works The Lord strong and mightie blessed aboue all yea being blessednesse it selfe and therefore hauing no need of any man is louing and good vnto every man Our sinnes haue provoked his vengeance against vs yet he slow to anger and of great goodnes reserueth mercy for thousands for all the elect and forgiueth all their iniquities transgressions and sinnes His goodnesse here resteth not it reacheth also vnto the reprobate though they caÌ„not feele the sweet comfort of it For he maketh his a Matth. 5.45 sunne to rise on the evill the good and sendeth raine on the iust and vniust yea many times the sunne and raine and all outward and temporary blessings are wanting to the iust and good when the vniust and evill do flourish and are in great prosperitie Thus is Gods graciousnesse great bountie extended vnto every man whether he be a blessed Abel or a cursed Cain a loued Iacob or a hated Esau an elected David or a reiected Saul God is louing and good vnto every man the Psalmist addeth and his mercies are over all his workes There is not any one of Gods workes but it sheweth vnto others findeth in it selfe very large testimonies of Gods mercy and goodnes I except not the damnation of the wicked much lesse the chastisements of the Godly Gods mercies are over all his workes David knewe it well sang accordingly Psal 145.8 The Lord is gracious and mercifull long suffering of great goodnesse Ionah knew it well and confessed accordingly chap. 4.2 Thou art a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of evill The Church knowes it well and praies accordingly O God whose nature and propertie is ever to haue mercy and to forgiue receiue our humble petitions David Ionah and the Church all haue learned it at Gods owne mouth who hauing descended in a cloud to mount Sinai passed before the face of Moses and cryed as is recorded Exod. 34.6 The LORD the LORD strong mercifull graciâ—us â—â—ow to anger abundant in goodnesse and truth reserâ—â—ng mercy for thousands forgiuing iniquity transgression and sinne In which place of Scripture although afterward there followeth a little of his iustice which hee may not forget yet wee see the maine streame runneth concerning mildnesse and kindnesse and compassion whereby wee may perceaue what it is wherein the LORD delighteth His delight is to be a saviour a deliuerer a preseruer a redeemer and a pardoner As for the execution of his iudgements his vengeance and his furie he comes vnto it with heauy and leaden feâ—te To which purpose Zanchius alleageth that of the Prophet Esai chap. 28.21 The Lord shall stand as once he did in mount Perazim when David overcame the Philistines he shall be angry as once he was in the valley of Gibeon when Ioshua discoÌ„fited the fiue Kings of the Amorites he shall stand he shall be angry that he may doe his worke his strange worke and bring to passe his act his strange act out of which words of the Prophet he notes that Gods workes are of two sorts either proper vnto himselfe and naturall as to haue mercy to forgiue or else strange and somewhat diverse from his nature as to be angry and to punish I knowe some doe expound these words otherwise vnderstanding by that strange worke and strange act of God there meÌ„tioned Opus aliquod insolens admirabile some such work as God seldome worketh some great wonder Notwithstanding this naturall exposition of that place the former may wel be admitted also For it is not altogether vnnaturall being grounded vpon such places of Scripture as doe make for the preeminence of mercy aboue iustice It 's true God hath one skale of iustice but the other proues the heauier mercy doth overweigh He who is ever iust is mercifull more then ever if it may be possible Hee may forget our iniquities but his tender mercies he will never forget This our LORD good mercifull gracious and long suffering is here in my text the punisher sendeth fire into the house of Hazael wherevpon I built this doctrine It is proper to the LORD to execute vengeance vpon the wicked for their sinnes This office of executing vengeance vpon the wicked for sinnes God arrogateth and assumeth to himselfe Deut. 32.35 where he saith vengeance and recompense are mine This due is ascribed vnto the LORD by St Paule Rom. 12.19 It is written vengeance is mine I will repaie 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 sweete singer Psal 94.1 O LORD God the avenger O God the avenger You see by these now-cited places that God alone is hee who executeth vengeance vpon the wicked for their sins This doctrine is faithfully delivered by the wise sonne of Sirach chap. 39. where he saith vers 28. There be spirits that are created for veÌ„geance which in their rigour lay on sure strokes in the time of destruction they shew forth their power and accomplish the wrath of him that made them Fire and haile and famine death 29. al these are created for vengeance The teeth of wilde beasts 30. and the scorpions and the serpents and the sword execute vengeance for the destruction of the wicked Nay saith he vers 26. The principall things for the whole vse of mans life as water and fire and yron and salt meale and wheate and hony and milke and the bloud of the grape and oile and cloathing 27. All those things though they be for good vnto the godly yet to the sinners they are turned vnto evill Soe my doctrine standeth good It is proper to the LORD to execute vengeance vpon the wicked for their sinnes And you see he hath waies enough to do it All things that may be for our good are glad to do him service against vs. The consideration hereof should moue our hearts to wisdoÌ„e It shoulde mooue vs b Hereof I spake in a Sermon vpoÌ„ Hebr. 10.30 to beware of those crying sinnes vsually committed against the first table that wee provoke not Gods vengeance against vs by Idolatrie in worshiping the creature aboue the creator blessed for ever by tempting God in making triall whether his word be true or not by murmuring against God in laying
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
to torment his own bowels in the similitude of sinfull flesh Because of sinne hee drowned the old world and because of sinne ere long will burne this Thus doe many sinner plucke dâ—â—â—e froÌ„ heauen the more â—â—rtaine wrath and vengeanes of God vpon the sinners Oâ—â— vse of this doctrine is to teach vs heedfullnesse in all our waies that wee doe not by our many sinnes provoke Almightie God to high displeasure A second vse is to moue vs to a serious contemplatioÌ„ of the wonderfull patience of Almightie God who did so graciously forbeare these Philistines of Azzah â—ll by three and foure transgressions by their many sinnes they had provoked him to indignation It 's true our God is a good God a gracious God a mercifull God a God of wonderfull patience yet may not wee thereby take encouragement to goe on in our evill doings The LORD who punished his Angels in heaven for one breach Adam for one morsell Miriam for one sclander Moses for one angrie word Achan for one sacrilege Ezechias for once shewing his treasures to the embassadours of Babel Iosias for once going to warre without asking counsell of the LORD Ananias with his wife Sapphira for once lying to the holy Ghost out of doubt wil not spare vs if we shall persist to make a trade of sinning day after day heaping iniquitie vpon iniquitie to the fulfilling of our sinnes If so wee doe it shall bee with vs as the Apostle speaketh 1. Thes 2.16 The wrath of God must come on vs to the vtmost Now therefore as the elect of God holy and beloued let vs walke in loue even as Christ hath loued vs. As for the workes of the flesh cast we them farre from vs adulterie fornication vncleanenesse wantonnes hatred debate emulation wrath contentions envie drunkennesse gluttonie such like for which the wrath of God commeth vpoÌ„ the children of disobedience let them not once be named among vs as it becoÌ„meth Saints But the fruits of the Spirit let vs wholy delight in them hauing layd vp in the treasurie of our memories this lesson Three transgressions and foure Many sinnes doe plucke downe from heauen the most certaine wrath vengeance of God vpon the sinners It followeth Because they carried away prisoners the whole captivity to shut them vp in Edom These wordes are the third part of this prophecie doe 〈…〉 by which God was provoked 〈…〉 the men of Azzah 〈◊〉 the rest of the Philistiâ—â—◠〈…〉 the sinne of â—â—ailtie rigour vnmercifulnesse hardnesse of heart They carried away prisoners the whole captiviâ—â—â— to sâ—â—t 〈…〉 Here the abstract is put for the 〈…〉 or persons in captivitie aâ— Psal â—â— 1◠〈…〉 captiue The whole 〈◊〉 It 's well translated for the sense the word in the originall signifieth absolute perfect and compleat By this whole captivitie the holy Spirit meaneth an absolute perfect and compleat captivitie â—â—ram captivitatâ—â— apâ—rtam atque manifâ—â—â—â—â— saith Ariâ—â— Montaâ—â—â— a captivitie indeed open manifest such a captivitie faith Calâ—â—â—â— as wherein they spared not either â—â—men or children or the agâ—d they tooke no pitie no compassion vpon either sexe or age but all of al sorts male and female young and old they carried away prisoners What was their end and purpose in so doing Even to sâ—â—t theÌ„ vp in Edom that is to sell them for bondâ—â—â—ues vnto the Idameans In Edom Esau Iacobs brother and Isaackâ— son by his wife a Gen. 25.21 Rebekah for selling his birthright for a messe of b vers 30. red broath was surnamed Edom and of him lineally descended the Edomites or Idâ—means Gen. 36 4â— Of this posterity of Esau or Edom the land which they inhabited was called the land of EdoÌ„ or Idumaea and it was a southerne province of the land of promise devided as c Theatr. Terrae SaÌ„ctae Adricham and d Observat lib. 14 cap 13. Drusius haue observed out of Iosephus his â— book of the Iewish antiquities into two parts Idumaeam Superiorem and Inferior 〈◊〉 the higher and the lower Idumaea The higher wherein were two of the cities meÌ„tioned in my text Gaza and Askelon in the division of the land of Canaan fell to the lot of the tribe of Iudah The lower Idumaea coÌ„monly known by the name of Idumaea fel to the lot of the tribe of Simeon and this lower Idumaea I take to be the Idumaea in my text Esau pursued Iacob with a deadly hate so did the posteritie of Esau the posterity of Iacob the Edomites were evermore most maliciously beÌ„t against the Israelites Here then appeareth the heinousnes of that sin wherwith the Philistines are charged It was the sin of cruelty in a very high degree It is a cruell deed to carry away any one froÌ„ his natiue couÌ„try but him that is so carried away to sell to his mortall enemy this is a cruelty then which there cannot be a greater Such was the sin of those Philistines the inhabitants of Azzah They sold whether the Iewes or the Israelites the posterity of Iacob and servants of the living God to their professed enemies the Edomites with this policie that being carried far froÌ„ their own country they should liue in eternal slavery bondage without hope ever to returne home againe This very crime of cruelty is in the prophecie of Ioel also ch 3.6 laid to the charge of these Philistines The children of Iudah and the children of Ierusalem haue yee sold to the Grecians that yee might send them far from their border that is Gods inheritance his owne seed and servants the children of Iudah Ierusalem the cruell and hard hearted Philistines did mancipate and sell away for bondslaues to the Grecians dwelling farre of that with them they might liue in perpetuall servitude and slaverie without all hope of liberty or redemption Now in this that the LORD calleth the Philistines to a reckoning because they had solde away his people though they were their captiues vnto infidels we may learne this lesson It is not lawful to coÌ„mit the children of beleevers into the haÌ„ds of infidels The vnlawfulnesse hereof appeareth by the charge which Moses giveth the Israelites Deut. 7.3 His charge is coÌ„cerning the Hittites the Gergasites the Amorites the Canaanites the Perizzites the Hivits and the Iebusites that they should not at al make any covenant with them nor giue theÌ„ their children in marriage And why so Because by such covenants marriages they might be withdrawn from the true service of God to the prophane worship of Idols For so it 's saide verse the 4. They will cause thy sonne to turne away from me to serue other Gods The danger of such covenants and marriages S. Paule knew to be very great and therefore from such he dehorteth the Corinthians 2. Cor. 6.14 Be ye not vnequally yoked with the infidels He vseth the similitude of Oxon coupled together The yoke holdeth them so together that looke which way the one draweth the other must
and bloudy practises of that great Antichrist of Rome so often set on foot against vs and still defeated are so many evidences that our soules are most precious in the sight of God He he alone hath delivered vs out of the Lyons iaw to be a holy remnant vnto himselfe Now what shall we render vnto the LORD for so great a blessing We wil take vp the cup of salvation and call vpon his name THE FIFTEENTH LECTVRE AMOS 1.9 10. Thus saith the LORD For three transgressions of Tyrus and for foure I will not turne to it because they shut the whole captivity in Edom and haue not remembred the brotherly covenant Therefore will I send a fire vpon the wals of Tyrus and it shall devoure the palaces thereof THis blessed Prophet Amos sent from God in embassage to the ten revolted tribes doth first thuÌ„der out Gods iudgments against neighbour countries the Syrians the Philistines the Tyrians the Edomites the Ammonites the Moabites Which he doth for certaine reasons given in my sixt lecture that he might be the more patiently heard of his country men the Israelites that they might haue no cause to thinke much if God should at any time lay his rod vpon them that they might the more stande in awe of the wordes of this prophecie When they should heare of such heavy iudgements to light vpon their neighbours they could not but enter into a consideration of their owne estate thus reason within theÌ„selues Is it true which this Amos saith Will the LORD bring such heavy iudgements vpon the Syrians Philistines Tyrians and other of our neighbours In what a fearefull estate are wee in then They seely people never knew the will of God and yet must they be so severely punished How then shall we escape who knowing God's holy will haue contemned it Of the 〈…〉 the Syrians and Philistines you haue 〈…〉 lectures Now in the third place do follâ—â— the Tyrians ver 9. and 10. For three transgressions of Tyrus c. These wordes containing a burden some prophecy against Tyrus I divide into two parts 1 A preface Thus saith the LORD 2 A prophecy For three transgressions of Tyrus c. In the prophecie I obserue 4. parts 1 A generall accusation of the Tyrians For three traÌ„sgressions of Tyrus and for foure 2 The Lords protestation against them I wil not turne to it 3 The declaration of that grievous sin by which they so highly offended This sin was the sin of vnmercifulnes and cruelty expressed in two branches 1 They shut the whole captivity in Edom. 2 They remembred not the brotherly covenant 4 The description of the punishment to befall them for their sinne in the 10. verse Therefore will I sende a fire vpon the wals of Tyrus and it shall devoure the palaces thereof The preface giues credit vnto the prophecie and is a warraÌ„t for the truth of it Thus saith the LORD The LORD IEHOVAH whose throne is the heaven of heavens and the sea his floore to walke in and the earth his footstoole to tread vpon who hath a chaire in the conscience and sitteth in the heart of man possesseth his most secret reines and divideth betwixt the flesh and the skin and shaketh his inmost powers as the thunder shaketh the wildernes of Cades This LORD IEHOVAH so mighty so powerfull shall he say a thing and shal he not do it shall be speake it and shall he not accomplish it The LORD IEHOVAH the strength of Israel is not as maÌ„ that he should lie nor as the son of man that he should repent All his words yea all the titles of all his words are Yea and Amen Heaven and earth shall perish before one iote or one title of his word shall escape vnfulfilled Thus saith the LORD Out of doubt then must it come to passe And because it is the LORD that speaketh it is required of vs that we harken to him with revereÌ„ce Thus briefly of the Preface whereof I haue more largely spoken in two former lectures my sixth and twelfth lectures vpon the thirde and sixt verses of this chapter In which these very words are prefixed for a Preface to two prophecies the one against the Syrians the other against the Philistines I proceed to the present prophecie against the Tyrians It 's much like the two former both for words and matter In regard whereof I shal be short in many of my notes For three transgressions of Tyrus for foure Here is nothing new but the name of Tyrus This Tyrus is called in the Hebrew text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tzor whence came the name Sar and Sarra in Ennius Poenos Sarrâ oriundos he notes the Carthaginians to haue their beginning from Sarra which is Tyrus Tyrus was a very ancient city it was saith Drusius Vetustissimarum vrbium parens as it were the mother of very old cities Plinie nat hist lib. 5. cap. 19. saith that out of Tyrus came the founders and first inhabiters not only of Carthage but also of Leptis Vtica and Gades the city well knowne to our moderne navigators by the name of Calis Malis and of late yeares conquered by some worthies of our English nation The ancient glorie 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 buildings 4. for her shipping 5. for her power in martiall affaires 6. for her marchandising 7. for her great esteeme and report with forraine nations The Prophet Esai in like sort blazeth out her glory chap. 23.7 8. Hee saith of her that her antiquitie is of ancient daies that she is the crowne of the Sea that her merchants are Princes and her chapmen the nobles of the world So glorious a city 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 the 6. For three transgressions of Tyrus and for foure And the Lords protestation vpon this accusation is the same I will not turne to it It is as if the LORD had thus said If the inhabitants of Tyrus had offended but once or a second time I should haue beene favourable to them and would haue recalled them into the right way that so they might be converted 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 bee converted 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 sin in will sin in consent and sin in action and by the fourth transgression he vnderstandeth cordis indurationem induration and hardnes of heart
doe cal for vengeance to light vpon the doers of them But what of other sinnes Doe not they cry also Are they dumbe No saith Gregorie Moral 5. cap. 8. Omnis namque iniquitas apud secreta Dei iudicia habet voces suas Every iniquitie hath a voice to discover it selfe before God his secret iudgements Not a voice only but feet also yea and the wings too to make way into Heaven for vengeance * Dr. King B. of LondoÌ„ vpon Ion. lect 2 Every sinne is of â— high elevation it ascends aboue the top of Carmel it aspireth and presseth before the Maiestie of Gods owne throne God complaineth of Niniveh Ion. 1.2 Their wickednesse is come vp before me Hee telleth Sennacherib 2. King 19.28 and Esai 27.29 Thy tumult is come vp into mine eares The Prophet Oded 2. Chron 28.9 saith to the Israelites of their rage that it reacheth vp to heaven You see as well a sublimitie and reach of sinne as a loudnesse and vocalitie of it As it hath a voice so hath it feete so hath it wings as it cryeth so it runneth so it flieth into heaven all to fetch downe vengeance against vs the miserable and wretched actors of it Our wickednesse what it is and in what elevation of heighth whether it be modest or impudent private or publicke whether it speaketh or cryeth standeth or goeth lyeth like an aspe in her hole or flyeth like a fiery serpent into the presence of God your selues be iudges Recall to your remembrances the iudgements of the LORD The anger of the cloudes hath beene powred downe vpon our heads both with aboundance with violence b Psal 93.3 The flouds haue lifted vp the flouds haue lifted vp their voice the flouds haue lifted vp their waues the waues of the Sea haue beene marvailous Her surges haue broken downe her walles yea haue gone over her walls to the losse of the precious liues of many of our brethren The arrowes of a wofull pestilence haue beene cast abroad at large in all the quarters of our realme even to the emptying and dispeopling of some part thereof Treasons against our King and country mightie monstrous prodigious haue beene plotted by a number of Lyons whelps lurking in their dennes and watching their houre to vndoe vs. All these things and other like visitations haue beene accomplished amongst vs for our sinnes and yet wee amend not Yea we grow worse and worse Wee fleete from sinne to sinne as a flie shifteth from sore to sore Wee tempt the LORD wee murmure we lust we commit idolatrie wee serue the flesh we sit downe to eate and rise to play of bloodshed of blasphemie rage against God of oppression of extortion of fraud against poore labourers of anger of bitternesse of wrath of strife of malice publicke infamous and enormous sinnes wee make no conscience we commit them with greedinesse wee drawe them on as with 〈◊〉 we glorie in them as if wee had even sold our selues to 〈…〉 before the LORD LORD whether will we 〈◊〉 we frozen in our sinnes and growâ—◠〈◊〉 Que 〈…〉 câ—â—â—â—ittie tot facit passus ad inforâ—â—â— saith c Pet. de palâ— de Thes N. par aestival enarr 2. in Dom. 16. Tri. one Looke how many sinnes a man committeth so many steps he goeth towards Hell Yea say I for every sinne we commit we deserue to be throwne headlong into Hell fire What shall we doe then and brethren what shall wee doe Our LORD God telleth vs what is best Ezech. 18.30 Returne cause others to turne away from al our transgressions so shall not iniquitie be your destruction verse 31. Cast away from you all your transgressions whereby you haue transgressed and make you a new heart and a new spirit for why should you die 32. I desire not the death of him that dieth saith the LORD God returne you therefore and liâ—â— Can there be a sweeter invitation Come therefore ioine 〈◊〉 heart stand together d Ezech. 18.27 tâ—rne we 〈…〉 and doe we that which is lawfull and right that we may saue our soules aliue Come let vs e vers 28. turne away from all the transgressions that we haue committed so shall wee surely liue we shall not die And this wee will the sooner endeavour to doe if wee imprint in our heartâ— my propounded doctrine It is proper to the LORD to execute vengeance vpon the wicked for their sinnes Thus much of the first vse which was to lesson vs to looke heedfully to our feet that we walke not in the way of sinners to partake with them in their sinnes I proceed Is it true Is it proper to God to execute vengeance vpon the wicked for their sinnes Here then in the second place we are admonished not to intermedle in the Lords office It is his office to execute veÌ„geance We therefore may not interpose our selues If a brother a neighbour or a stranger hath done vs any wrong we must forgiue him must leaue revengement to God to whom it appertaineth We must leaue revengement to God to whom it appertaineth and forgiue our enimies What Forgiue our enimies How can flesh and blood endure it Well it should bee endured and many reasons there are to induce vs to so Christian an office The first is The forgiuenes of our own sins Whereof thus saith our Saviour Luk. 6.37 Forgiue and you shall be forgiven f Per. de Palu serm aâ—stiv enarr in DoÌ„ 22. Ttin Ideo libenter debemus dimittere parvum vt Deus dimittat nobis magnum we ought willingly to forgiue vnto our neighbour a small matter that God may forgiue vs our great offences Look what grace and indulgence we shew vnto our neighbours the like will God shew vnto vs. What els is said Luk. 6.38 With what measure you mete with the same shall it be measured to you againe Whereof I cannot giue a plainer exposition theÌ„ in our Saviours words Mat. 6.14 15. If yee do forgiue men their trespasses your heavenly Father will also forgiue you But if yee do not forgiue men their trespasses no more wil your Father forgiue you your trespasses A second reason why we should forgiue our enimies is that when we make our prayers vnto God we our selues may bee heard For God heareth not the praiers of such as do abide in raÌ„cour and will not forgiue their enimies It 's well said of an g Augustin ancient Qui non vult dimittere fratri suâ— non speret orationis effectum Whosoever he be that will not forgiue his brother let him not hope for any good successe in his prayer h Ambros Another saith Si inturiam non dimittis qua tibi facta est orationem pro te non facis sed maledictionem super te inducis If thou forgiue not the iniury which they neighbour hath done thee when thou prayest thou makest not any praier for thy selfe but doest bring a malediction or curse vpon
houses A truth experimentally made good vnto vs by the great coÌ„modity or contentment that commeth to every one of vs by our dwelling houses The vse is to teach vs. 1. To be humbled before Almighty God whensoever our dwelling houses are taken from vs. 2. Since wee peaceably enioy our dwelling houses to vse them for the furtherance of Gods glory 3. To praise God daie by day for the comfortable vse wee haue of our dwelling houses Thus is my exposition of the prophecie against Edom ended THE NINETEENTH LECTVRE AMOS 1.13 14 15. Thus saith the LORD For three transgressions of the children of Ammon and for foure I will not turne to it because they haue ript vp the women with childe of Gilead that they might enlarge their border Therefore will I kindle a fire in the wall of Rabbah and it shall devoure the palaces thereof with shouting in the day of battle and with a tempest in the day of the whirlewinde And their king shall goe into captivity he and his Princes togither saith the LORD THis blessed Prophet of Almighty God in this his prophecie against the Ammonites observeth the same order as he hath done in two precedent predictions the one against the Syrians verse the thirde fourth and fifth the other against the Philistines verse the sixth seventh and eighth As in those so in this are three parts 1 A preface Thus saith the LORD 2 A prophecie For three transgressions c. 3 A conclusion verse the fifteenth Saith the LORD The prophecie consisteth of foure parts 1 A generall accusation of the Ammonites who are here noted as reproueable for many sinnes For three transgressions of the children of Ammon and for foure 2 God his protestation against them for their sinnes I will not turne to it 3 A particular declaration of one sinne which with others procured this prophecy This sinne was the sinne of cruelty expressed in these words Because they haue ript vp the vvomen vvith childe of Gilead amplified by the end of so foule a fact That they might enlarge their borders 4 A denuntiation of iudgement which was to come vpon them deservedly for their sinnes ver 14 and 15. This iudgement is set downe First in a generalitie verse 14. Therefore will I kindle a fire in the wall of Rabbah and it shall devoure the palaces thereof Secondly with some circumstances as that it should be full of terrour and speedy Full of terrour in these words With shouting in the day of battle Speedy in the words following With a tempest in the day of the whirlewinde This iudgement is further amplified by the extent of it It was to fall vpon not only the meaner sort of the people but vpon the nobility also yea and vpon the King himselfe Which is plaine by the 15. verse Their King shall goe into captivity he and his princes together These are the branches and parts of this prophecy I returne to the Preface Thus saith the LORD IEHOVAH This great and most honourable name of God wee haue many times met with We haue heard what the Cabalistes and Rabbines out of their too much curiositie haue thought of it With them it is nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name not to bee pronounced not to be taken within our polluted lips They call it Tetragrammaton a name in Hebrew of foure letters of foure letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellence because the name of God a Alsted Lex Theol. cap. 2. pag. 76. MiruÌ„ certè est quòd omnes gentes tacito consensu praecipuum Dei nomen quâ—tuor modò literis enuncient Fluxisse autem id existimatur è nomine IEHOVAH quod ipsum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latini dicunt DEVS Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Germani GOTT Aegyptii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magi ORSI Hebraei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arabes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galli DIEV Itali IDIO Hispani DIOS Dalmatis sive Illyricis est BOGI Boiemis BOHV Mahumetanis ABGD Gentibus in novo mundo repertis ZIMI Chaldaeis Siris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certè hoc sine singulari Dei O. M. provideÌ„tiâ factum non est Ego existimo illo significari nomen Dei in quatuor mundi plagis decantandum esse in all tongues and languages generally consisteth of foure letters More they speake of it You haue heard it before IEHOVAH b Deut. 10.17 God of Gods Lord of Lords a God c Eccles 43.29 most wonderfull very d Deut. 10.17 great mightie and terrible a God that e Eccles 43.31 caÌ„not either be conceived in thought or expressed by word f Aug. Soliloq cap. 34. of whom all the Angels in heaven doe stand in feare whom al dominations and g Revel 5.11 thrones doe adore at whose presence all powers doe shake A God in greatnes infinite in h August meditaâ—e 21. goodnesse soveraigne in wisdome wonderfull in power Almightie in counsailes terrible in iudgements righteous in cogitations secret in works holy in mercy rich in promise true alwaie the same eternall everlasting immortall vnchangeable Such is the LORD from whom our Prophet Amos here deriveth authoritie to his prophecie Thus saith the LORD Hath the LORD said and shall he not doe accordingly hath hee spoken it and shall he not accomplish it Balaam confesseth vnto Balak Num. 23.19 God is not as man that he should lye nor as the sonne of man that he should repent Indeed saith Sam. 1. Sam. 15.29 The strength of Israel wil not lie nor repent for he is not as man that he should repent All his words yea all the titles of his words are Yea Amen Verily saith our Saviour Matth. 5.18 Heaven and earth shall perish before one iot or one title of Gods word shall escape vnfulfilled Thus saith the LORD Amos is here a patterne to vs that are preachers of the word of salvation We must ever come vnto you with Thus saith the LORD in our mouthes we may not speake either the imaginations 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 depraving of the same This is it whereto S. Peter exhorteth vs 1. ep chap. 4 11. If any man speake let him speake as the word of God For if we yea if an Angell from heaven shall preach otherwise vnto you then from the LORD' 's owne mouth speaking in his holy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be accursed let him bee had in â—â—â—â—ntion This note beloved dâ—th also concerne you that are the auditours hearers of Gods word For if we the preachers thereof must alwaies come vnto you with Thus saith the LORD theÌ„ are you to heare vs with reverence and attention And this for the authoritie of him that speaketh It is not you that speake saith our Saviour Iesus Christ to his blessed Apostles
God THese words do containe a burdensome prophecie against the Philistines I divide them into three parts 1 A preface to a prophecie ver 6. Thus saith the LORD 2 The prophecie ver 6 7 8. For three transgressions c. 3 The conclusion in the end of the 8. ver Saith the Lord God In the prophecie I obserue foure parts 1 An accusation of the Philistines ver the 6. For three transgressions of Azzah and for foure 2 The Lords protestation against them ver the 6. I will not turne to it 3 The declaration of that grievous sin by which the Philistines so highly displeased God ver the 6. They carried away prisoners the whole captivity to shut theÌ„ vp in Edom. 4 The description of the punishments to be inflicted vpon them in fiue branches One in the 7. ver and foure in the 8. ver The great cities Azzah Ashdod and Ashkelon and Ekron and all the rest of the Philistines are partners in this punishment This prophecie for the 〈◊〉 and current of the wordes is much like the former against the Syrians the expositioÌ„ whereof in sundry sermons heretofore delivered may serue for the exposition of this prophecie also The preface is first Thus saith the LORD Not Amos but in Amos the LORD The LORD IEHOVAH who made the heauens and spread them our like a curtaine to cloth himselfe with light as with a garment and can againe cloth the heaven with darknes and make a sacke their covering the LORD IEHOVAH who made the sea to lay the beames of his chamber therein placed the sands for bounds vnto it by a perpetuall decree never to bee passed over howsoever the waues thereof shal rage and roare and can with a word smite the pride thereof at his rebuke the floods shall be turned into a wildernesse the sea shall bee dried vp the fish shall rot for want of water and die for thirst 2. the LORD IEHOVAH who made the drie land and so see it vpon foundations that it should never moue and can cover â—er againe with the deepe as with a garment so â—â—cke her that shee shall reele to and â—ro and stacker like a dâ—â—â—ken man Thus saith the LORD The LORD IEHOVAH whose throne is the heaven of heavens and the sea his 〈◊〉 to walâ—e in the earth his footstoole to tread vpon who hath a chaire in the conscience and sitteth in the heart of man and possesseth his most secret reines devideth betwixt the flesh the skin and shaketh his inmost powers as the thunder shaketh the wildernesse of Cades Thus saith the LORD Hath he said it and shall he not do it hath he spoken it and shal he not accomplish it The LORD IEHOVAH the strength of Isael is not as man that he should lie nor as the sonne of man that he should repent Al his words yea all the titles of his words are yea and Amen Heaven and earth shall perish before one â—â—t or any one title of his word shall escape vnfulfilled Thus saith the LORD Out of doubt then must it come to passâ— Here see the authoritie of this prophecie and not of this only but also of all other the prophecies of holy Scripture that neither this not any other prophecie of old is destitute of divine authoritie This point of the authoritie of holy Scripture I deliuered vnto you in my second and sixt lectures vpon this prophecie and then noted vnto you the harmonie consent agreement of all the Prophets Evangelists and Apostles from the first vnto the last not one of them spake one word of a naturall man in all their ministeries the wordes which they spake were the words ofâ—â—n that sent them they spake not of themselues God spake in them Whensoever were the time whatsoever were the meanes whosoever were the man wheresoever were the place whatsoever were the people the wordes were the LORDS Thus saith the LORD Thâ—n must we giue care vnto him with reverence But what saith he Even the words of this prophecy For three transgressions of Azzah foure I will not turne it AZZAH Palestina the country of the Philistines was divided into fiue Provinces or dutchies mentioned Iosh 13.3 the Dutchies of Azzah of Ashdod of Askelon of Gath of Ekron These fiue chiefe and the most famous cities of Palestina are recorded also 1. Samuel 6.17 where the Philistines are said to haue giuen for a sinne offering to the LORD fiue golden Emerods one for Azzah one for Ashdod one for Askelon one for Gath and one for Ekron Against foure of these cities all saue Gath and against Gath too in the generall name of the Philistines this prophecie was giuen by the ministerie of Amos. In the offence or blame Azzah is alone nominated but in the punishment are Ashdod and Askelon and Ekron and the residue of the Philistines remembred as well as Azzah AZZAH It's first named Gen. 10.19 In the vulgar Latin in the Greeke it 's commonly called Gaza it hath no other name in the new Testament but Gaza It 's so called Act. 8.26 And you may call it by which name you wil AZZAH or GAZA it 's not materiall Now by this Azzah or Gaza you are to vnderstand the inhabitants of the city not them only but also the borderers all the inâ—◠〈…〉 to all which our Prophet here denounceth Gods iudgements for their sinnes For three 〈…〉 These words containing 〈…〉 for their sinnes and the 〈…〉 against theâ— for the same I hau◠〈…〉 occasioned thereon by the beginning of 〈◊〉 third verse and therefore I shall not 〈…〉 to make any long â—â—tration thereof Yet 〈…〉 you the 〈◊〉 subsâ—â—â—ce of them For three 〈…〉 It is as if the LORD had 〈…〉 had offended but once or a second time I should hauâ— been fâ—vourable vnto them should haue recalled them into the right way that so they might bee converted and 〈…〉 but now whereas they doe dayly 〈…〉 and findâ—â—p end of 〈◊〉 I hau◠〈…〉 my face against them and will not suffer 〈…〉 but indurate and obstinaâ—e as they are I will 〈…〉 For thâ—â—e transgressions of Azzah and for 〈◊〉 The doctrine iâ— Many 〈…〉 pluck◠〈◊〉 from heaâ—en the most certaine wrath 〈…〉 of God vpon the sinners God is of pure eyes beholdeth not iniquitie he hath laid righteousnes to the rule and weighed his iustice in a ballance The sentence is passed forth and must stand vncontrouleable even as long as sunne and moone Tribulation anguish vpon every soule that do the vill the soule that sinneth it shall be punished God â—â—kes it good by an â—â—th Deut. 32.41 That hee will what his glittering sword and his hand shall take hold on iudgment to execute vengâ—â—nce vpon sinners His soule harâ—th and abhorreth sinne his â—â—w câ—â—seth condemneth sinne his hand smiteth scourgeth sinne 〈◊〉 was his motiue to cast down Angels into Hell to thâ—ust Adam out of Paradise to turne cities into ashes to ruinate nations