the Doue that descended vpon CHRIST the body and soule of CHRIST We are to consider two things their beginning and their end If we respect their beginning they are the workes of the whole Trinity common vnto all but respect we their perfectioÌ„ and end they are no more common but hypostaticall personall for so the voice is the Fathers alone the Doue is the Holy Ghosts alone the reasonable soule and humane flesh are the Sonnes alone Besides these there are other workes of God as begunne so ended also EXTRA PERSONAS externally and they are of two sorts either supernatural such I cal the miraculous works of God or naturall such as are the creation of the world the preservation of the same and the government of it All these workes of which kinde soever whether miraculous or works of nature are common to the whole TRINITIE The Father worketh the Sonne worketh and the Holy Ghost worketh as in doing of wonders so in creating all things in preserving all things in governing all things Wherevpon followeth that which before I affirmed that as the Father is LORD so the Son is LORD and the Holy Ghost is LORD also So the LORD whom I commended vnto you for the speaker in my text is the Vnitie in Trinitie one God in three persons God Almightie the Father Sonne and Holy Ghost Before I go on to shew you how he speaketh I must make bold vpon your patience to tell you of some duties necessarie duties to be performed by vs towards him as LORD God is the LORD we are his servants The duties we owe him in this respect are three to obey him to serue him to profit him The first duty required of vs is obedieÌ„ce vnto God his word lawes commandements This duty whosoever performeth shall easilie performe the second duty to wit faithfull service with all care and diligence to do whatsoever worke it pleaseth God to employ him in and shall not leaue vndone the thirde dutie but shall doe good and be profitable vnto the LORD All these duties were well discharged by our first parent Adam As long as he was invested with his roabe of innocencie he was perfectly obedient a faithfull servant and profitable to his LORD Now if it wil be doubted here how a man should be profitable to God thus I answere That Gods riches doe consist in his glory and therefore if his glory be increased and enlarged his advantage is procured The parable of the talents Mat. 25.14 confirmeth this point The parable is there plainely delivered vnto you The meaning of it is that God giveth vs his graces to this end that we should vse and increase them for his advaÌ„tage Yea God there compareth himselfe to a covetous vsurer so greedy of gaine as that he reapeth where he sowed not and gathereth where he scatered not By all meanes he laboureth to gaine glory to himselfe Eliphaz in the 22. chapt of Iob ver 2.3 seemeth in worde to thwart and crosse this doctrine For saith he may a man be profitable vnto God Is it any thing to the Almighty that thou art righteous Or is it profitable to him that thou makest thy waies vp right I answere that God indeed is not so tied to man but that he can set forth his glory without him or his righteousnes yea he can glorifie himselfe in the vnrighteousnes and destruction of man yet I say that to stirre vp mâ—n to holynesse it pleaseth God in mercie to count only that glory gained which is gained by the obedience of his servants And therefore I saie againe that Adam in the state of his innocencie was perfectly obedient a faithfull servant and profitable to his LORD But alas maÌ„ once beautified with innoceÌ„cie with holynes with the grace of God is now spoyled of his roabes the Queene once cloathed with a vesture of needle works wrought about with divers colours is now stript of her iewels the soule of maÌ„ once ful of grace is now robbed of her ornaments rich attire My meaning is that man once able to present himselfe spotles and without blame before the lambe is now fallen from that grace The preacher Eccl. 7.20 doth assure vs that there is no man iust in the earth that doth good and sinneth not So much doth Solomons question import Prov. 20.9 Who can say I haue purged my heart I am cleane from my sin O saith Eliphaz vnto Iob cap. 15.14 What is man that he should be cleane and he that is borne of a woman that he should be iust Behold saith he God hath found no stedfastnesse in his Saints yea the heavens are not cleane in his sight how much more is man vnstedfast how much more abominable and filthy drinking iniquitie like water When the LORD looked down from heaven to see whether there were any childe of man that would vnderstand and seeke God Psa 14.2 could hee finde any one framed according to the rule of perfection which he requireth He could not This he found that all were gone out of the way that all were corrupt that there was none that did good noâ— not one Soe sinfull is man in his whole race sinfull in his conception sinfull in his birth in every deed word and thought wholy sinfull The actions of his hands the words of his lips the motions of his heart when they seeme to be most pure and sanctified yet then are they as vncleane things and filthy clouts Esay 64.6 So that that which is spoken of cursed Cain Gen. 4.14 may in some sense be applyed to man in generall that for his sinne he is cast forth from the presence of God and is nowe become a fugitiue and a vagabond vpon the earth I wil not prosecute this point of mans nakednes any farther By this which hath beene spoken it appeareth plainely howe vnfit man is to fulfill those good duties required of him by his LORD God For his first duty insteed of obedience he continually breaketh the commaÌ„dements of his God in thought word and deed For his second duty insteede of waiting vpon God to do him service he serveth Sathan sinne and his owne corrupt desires For his third duty insteed of bringing any advantage of glory vnto God he dishonoureth him by all meanes leading his life as if there were no God You haue seene nowe the miserable and wretched estate of man by nature the vassall and slaue of sinne with whom it fareth as it did with Pharaohs servants when they had sinned against their Lord. Gen. 40. You know the story how Pharaohs chiefe butler was restored to his former dignitie when as the baker was hanged These two servants of Pharaoh may resemble two sorts of meÌ„ exiled from paradise and froÌ„ the presence of God because of their sinne to liue vpon the face of the earth as it were in a dungeon full of miserie namely the reprobate and the elect For the reprobate as they liue so they die in this dungeon and do
neither Empire nor Kingdome nor place in them of dignitie prioritie or preeminence Ecclesiasticall or politique is gottē by the industrie wisedome wit or strength of man but that all are administred ruled and governed by the deputation and ordination of the highest power God almightie A second vse is to stop blasphemous mouthes such as are evermore open against heaven with i Cic. de nat Deor. Epicurus and k Cic. ibid. Diagoras and their adherents to affirme that the God of heaven in as much as he is absolutely blessed is not to trouble himselfe with cares for this lower world that it standeth not with Gods maiestie to care for the vile abiect and despised things of this world This impious rabble and Sathans brood doe think that all things below the moone are ruled by their blind Goddesse Fortune and by Chance Heere must I beseech you to let your hearts bee ioined with mine in the consideration of God his sweet never sleeping care and providence over this lower world Let vs not suppose our God to be a God to halfes and in part only a God aboue and not beneath the moone a God vpon the mountaines and not in the vallies a God in the greater not in the lesser employments The holy scriptures doe teach vs that our God examineth the lest moments and titles in the world that we can imagin to a l 1 King 17.14 handfull of meale to a m Ibid. cruse of oyle in a poore widdows house to the falling of n Matth. 10.29 sparrows to the ground to the o Matth. 6.26 feeding of the birds of the aire to the p Psal 29.9 calving of hinds to the q Matth. 6.30 clothing of the grasse of the field to the r Luk. 12 7. numbring of the haires of four heads to the trickling of ſ Psal 56.8 teares downe our cheekes Why then are wee troubled with the vaine conceits of luck fortune or chance Why will any man say this fell vnto mee by good lucke or by ill lucke by good fortune or by misfortune by good chance or by mischance We may and should know that in the course of Gods providence all things are determined and regular This is a sure ground we may build vpon it The fish that came to devour Ionas may seeme to haue arrived in that place by chance yet the scripture saith the Lorde had prepared a great fish to swallow Ionas Ion. 1.17 The storme it selfe which droue the pilots to this streight may likewise seeme contingent to the glimse of carnall eies yet the prophet saith I know that for my sake this great tempest is vpon you Ion. 1.12 The fish which Peter tooke might seeme to haue come to the angle by chance yet he brought in his mouth the tribute which Peter paid for his Lord and for himselfe Mat. 17.27 By the diversity of the opinions among the brethren touching the manner of dispatching Ioseph out of the way we may gather that the selling of him into Egypt was but accidentall only agreed vpō by reason of the fit arrival of the merchāts while they were disputing and debating what they were best to do yet saith Ioseph vnto his brethren you sent me not hither but God Gen. 45.8 What may seeme more contingent in our eies then by the glancing of an arrow from the common marke to strike a travailer that passeth by the way yet God himselfe is said to haue delivered the man into the hand of the shooter Exod. 21.13 Some may think it hard fortune that Achab was so strangely made away because a certaine man having bent his bow let slip his arrow at hap hazard without aime at any certaine marke t 1. King 22.34 strooke the King but here wee finde no lucke nor chance at all otherwise then in respect of vs for that the shooter did no more then was denounced to the King by Micheas from Gods owne mouth before the battaile was begunne 1. King 22.17 What in the world can be more casuall then lottery yet Salomon teacheth that when the lots are cast into the lap the providence of God disposeth them Prov. 16.33 See now and acknowledge with me the large extent of Gods good providence Though his dwelling be on high yet abaseth he himselfe to behold vs below From his good providence it is that this day we are here met togither I to preach the word of God you to heare it some of vs to be made partakers of the blessed body and bloud of our Lord and Saviour Iesus Christ Let vs poure out our souls in thankfulnesse before God for this his blessing You are nowe invited to the marriage supper of the lambe every one that wil approach vnto it let him put on his wedding garment A garment nothing like the old ragges of the Gibeonites which deceived Ioshua Ios 9.5 A garment nothing like the suit of apparell which Micah gaue once a year to his Levite Iud. 17.10 A garment nothing like the soft cloathing worne in kings courts Mat. 11.8 But a garment something like the garment of the high Priest which had all the names of the tribes of Israel written vpon his brest Exod. 28.21 For this your garment is nothing else but Christ put on in whose brest and book of merits are written and registred all the names of the faithful but a garment something like Elias Mantle which devided the waters 2. King 2.8 For this your garment is nothing else but Christ put on who devideth your sinnes and punishments that so you may escape from your enimies sin and death but a garment something like the garments of the Israelites in the wildernesse which did not weare 40 yeares together they wandred in the desert yet saith Moses neither their clothes nor their shoes waxed old Deut. 29.5 For this your garment is nothing else but Christ put on whose righteousnes lasteth for ever and his mercies cannot be worne out Having put on this your wedding garment doubte not of your welcome to this great feast maker If any that heareth me this day hath not yet put on his wedding garment but is desirous to learne how to do it let him following S. Paul his coūsaile Rom. 13.12 cast away the workes of darknes put on the armour of light let him walke honestly as in the day not in gluttonie and drunkennesse neither in chambering and wantonnesse nor in strife envying let him take no thought for the flesh to fulfill the lusts of it so shall he put on the Lord Iesus u Psal 24.7 Lift vp your heads you gates and bee you lift vp yee everlasting doors that a guest so richly apparelled may come in sup with the King of glory And the king of glory vouchsafe so to cloth vs all that those gates and everlasting doores may lie open to vs all So at our departure from this vally of mourning we shal haue free and easie passage
in the citie of God where our corruptible shall put on incorruption and our mortality shall bee swallowed vp of life Even so be it blessed father for thy welbeloved sonne Iesus Christ his sake to whoÌ„ with thee in the vnitie of the holy spirit be all praise and power might and Maiestie dignity and dominion for evermore Amen THE SECOND LECTVRE AMOS 1.2 And he said The Lord shall roare from Sion and vtter his voice from Ierusalem and the dwelling places of the shepheards shall perish and the â—op of Carmel shall wither IN my former Sermon vpon the first verse of this chapter beloved in the Lord I commended to your religious considerations fiue circumstances 1 Touching the prophets name It was Amos not Amos Esâ—â—â— father but another Amos. 2 Concerning his former condition of life He was among the heardmen that is hee was a heardman or shepheard 3 Of the place of his vsuall abode At Tekoa a litle village in the confines of the kingdome of Iuda beyond which there was not so much as a little cottage onely there was a great wildernesse called 2. Chr. 20.20 the wildernesse of Tekoa a fit place for a shepheards walke 4 About the matter or argument of this prophecie implyed in these worder The words which he saw vpon Israel Then you heard that Amos was by the holy spirit deputed and directed with his message peculiarly and properly to the 10. revolted tribes the kingdome of Israel 5 Of the time of the prophecie which I told you was set downe in that verse generally and specially 1 Generally In the daies of Vzziah king of Iuda and in the daies of Ieroboam the sonne of Ioash king of Israel 2 Specially Two yeares before the earthquake After my exposition given vpoÌ„ those fiue parts of that text I recald to your remembrances that Amos of a heardman or shepheard became a blessed prophet to carry a terrible word and fearefull message from the living God to the king nobles priests and people of Israel Therevpon I commended to you this doctrine God chooseth vile and despised persons to condemne the great and mightie That doctrine proved I recommended to you the vses of it The first was to lift vp your 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 This might perswade you that neither empire nor kingdome nor place in theÌ„ of dignity priority or preeminence ecclesiasticall or politique is gotten by the industrie wisdome wit or strength of man but that all are administred ruled and governed by the deputation and ordination of the highest power God almightie The second was to stop blasphemous mouthes such as are ever more open against the God of Heaven to affirme that all things belowe the moone are ruled by their blinde Goddesse fortune and by chance Here my desire was that your heartes might be ioined with mine in the consideration of Gods most sweet never sleeping care over vs in this lower world that we would not suppose our God to be a God to halfes and in part only a God aboue and not beneath the moone a God in the greater and not in the lesser employments To this holy meditation I exhorted you taught by the holy scriptures that our God examineth the lest moments titles in the world that you can imagine to a handful of meal to a cruse of oile in a poore widdowes house to the falling of the Sparrows to the ground to the feeding of the birds of the aire to the calving of Hindes to the cloathing of the grasse of the field to the numbring of the haires of our heads to the trickling of teares downe our cheekes Thus farre as Gods holie spirit assisted me I led you the last time Now let it please you with patience and reverence to giue eare to the word of God as it followeth ver 2. And hee said The Lord shall roare from Sion and vtter his voice froÌ„ Ierusalem and the dwelling places of the shepheards shall perish and the top of Carmel shall wither In this verse I commend vnto you two generall parts 1 A preface to a prophecie And he said 2 The prophecie it selfe The Lorde shall roare from Sion c. In the prophecie I must further commend vnto you 3. things 1 The Lord speaking He shall roare and vtter forth his voice 2 The place from whence he speaketh from Sion and Ierusalem 3 The sequels of his speech They are two 1 Desolation to the dwelling places of the shepheards The dwelling places of the shepheards shall perish 2 Sterility and barrennesse to their fruitfull grounds The top of Carmel shall wither The first generall part the preface to the prophecie I must first speake vnto And he said He that is Amos Amos the heardmaÌ„ or shepheard whose dwelling was at Tekoa He said what said he Even the words which he saw vpoÌ„ Israel that is he spake the words of God committed to him by that kinde of propheticall instinct and motion which is commonly tearmed vision the words of God which were disclosed or reveiled vnto him in a vision Amos spake but his words were Gods words Here dearely beloved wee may learne whence the holy scriptures haue their soveraigne authoritie Their authoritie is froÌ„ aboue eveÌ„ from the LORD whose name is IEHOVAH whose a Matth. 5.34 throne is the heaven of heavens and the b Habak 3.15 sea his floare to walke in the c Esai 66.1 earth his footstoole to tread vpon who hath a chaire in the conscience and sits in the d Psal 7.9 heart of man possesseth his secret reines and divides betwixt the flesh and the skinne and shaketh his inmost powers as the e Psal 29.8 thuÌ„der shaketh the wildernesse of Cades This powerfull and great IEHOVAH God almightie spake in old time to our fathers by the mouth of Moses Exod. 4.12 and in the mouthes of all his Prophets Hebr. 1.1 Know this saith S. Peter in his second epistle 1. chap. ver 20. That no Prophecie in the Scripture is of any private motion Marke his reason vers 21. for the Prophecie came not in old time by the will of man but holie men of God spake as they were moved by the holy Ghost Hence sprang these vsuall and familiar speeches in the bookes of the Prophets The word of the LORD came vnto me The LORD God hath spoken Thus saith the LORD and the like This LORD who thus spake in old time by his Prophets did in fulnes of time when he sent his Sonne to coÌ„summate perfect the work of mans redeÌ„ption speak by his blessed Evangelists Apostles This appeareth by the faithfull promise made them Mat. 10.19 Take no thought how or what yee shall speake for it shall be given you what yee shall say It is not yee that speake but the spirit of your Father that speaketh in you It must stand
cals vs now to obedience O the crookednes of our vile natures Our stiffe neckes will not bend God speaketh vnto vs by his Ministers to walke in the old way the good way but we answere like them Ier. 6.16 We will not walke therein He speaketh to vs by his watchmen to take heed to the sound of the trumpet but wee answere like them Ier. 6.17 We will not take heed Turne vs good LORD vnto thee and we shall be turned Good LORD open thou our eares that if it be thy holy will either to Roare vnto vs or to speake with a milder voice either to come against vs in iudgement or to visit vs in mercy we may readily heare thee and yeeld obedience and as obedient children receiue the promise of eternall inheritance So when the time of our separation shall be that we must leaue this world a place of darknes of trouble of vexation of anguish thou LORD wilt translate vs to a better place a place of light where darkenesse shall be no more a place of rest where trouble shall be no more a place of delight where vexatioÌ„ shall be no more a place of endlesse vnspeakable ioies where anguish shal be no more There this corruptible shall put on incorruption and our mortalitie shall be swallowed vp of life Even so be it THE FOVRTH LECTVRE AMOS 1.2 And he said the LORD shall roare from SION and vtter his voice from IERVSALEM and the dwelling places of the shepheards shall perish and the top of CARMEL shall wither IN my last exercise I entreated of the Speaker Now am I to entreat of the places from whence he speaketh expressed in two names Sion and Ierusalem The LORD shall roare from Sion vtter his voice from Ierusalem c. Sion I read in holy Scripture of two Sions The one is Deut. 4.48 a hill of the Amorites the same with Hermon Moses there calleth it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sion by the figure b Iunius in Deut. 3.9 Syncope the right name of it is c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sirion and so recorded Deut. 3.9 The other d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sion is the Sion in my Text mount Sion in Iudah vpon the top whereof was another mouÌ„taine e Drusius observ 14.21 Not. Iuniê° in Psal 48.3 Moria vpon which stood the Temple of the LORD Before it was called the f 2. Sam. 5.7 Tower or Fort of Sion It was a fortresse a bulwarke a strong hold and place of defence for the Iebusites the inhabitants of the land against their enimies Against these Iebusites King David came with a warlike power speedily surprised their fort built round about it dwelt in it and called it his g The City of DAVID owne City as appeareth 2. Sam. 5.9 This is the city of David so much h 2. Sam. 5.7 1. King 8.1 1. Chron. 11 5 2 Chron. 5.2 mentioned in the sacred bookes of Samuel the Kings and Chronicles To this his own City mount Sion David accompanied with the Elders and Captaines of Israel i 2. Sam. 6.15 brought the Arke of the LORD with shouting with cornets with trumpets with cymbals with viols with harpes as is plaine by the storie 1. Chron. cap. 15. 16. Now began the holy exercises of religion duly to be observed in this city of David mount Sion was now the place of the Name of the LORD of hoasts Hitherto belongeth that same excellent description coÌ„mendation of mount Sion Psal 48.1 2 3. Mount Sion lying northward from Ierusalem is faire in situation It is the city of the great King the city of God Gods holy mountaine the ioy of the whole earth In the palaces thereof God is well knowne for a sure refuge In this city of David the holy mount Sion the Lord of hoasts whom the k 1. King 8.27 2. Chron. 6.18 Heavens and the Heaven of Heavens are not able to containe is said to l Psal 74.2 dwell Psal 9.11 not that hee is tied to any place but because there were the most manifest and often testimonies of his residence Thus is Sion taken litterally It is also taken spiritually by a Synecdoche for the Church Spouse and Kingdome of Christ as Psal 2.6 where God is said to haue annointed his King over Sion the hill of his holynesse SioÌ„ there is not to bee vnderstood the terrestiall Sion by Ierusalem but another Sion elect and spirituall not of this world holy Sion so called for the grace of sanctification powred out vpon it even the holy Church of Christ whereto doe appertaine the holy Patriarchs the Prophets the Apostles the vniversall multitude of beleevers throughout not only Israel but the whole world Sion in this signification is obvious in holy Scripture To which sense by the daughters of Sion in the m Psal 149.2 Psalmes of David in n Cantic 3.11 Solomons song in the prophecies of o Esa 3.16.17 Esai 4.4 Esay and p Ioel 2.23 Ioel you may vnderstand the faithfull members of the Church of Christ There is yet one other signification of Sion It s put for Heaven as learned Drusius in his notes vpon my text observeth The like observation is made by Theophylact and Oecumenius commenting vpon Heb. 12.22 Now the Sion in my text from whence the LORD is said to roare to speake terribly and dreadfully is either the Temple vpon mount Sion by Ierusalem or the Church of Christ whereof Sion is a type Sion the holy one of Israel whose walles are salvation and gates praise or the Heaven of Heavens the most proper place of Gods residence Ierusalem Of old this city was called Salem as Gen. 14.18 when Melchisedeck King thereof brought forth bread and wine to refresh Abram and his followers Afterward it was possessed by the Iebusites and named Iebus Iudg. 19.10 Peter Martyâ— in 2. Sam. 5.6 from both these names Iebus and SaleÌ„ supposeth that by the change of a few letters Ierusalem hath had her name and not from the mountaines called Solymi as some doe coniecture but erre for that the mountaines Solymi were in Pisidia not in Iudea Many were the names of this city Some of them Benedictus in his marginall note vpon Iosua chap. 10. nameth in a distiche Solyma Luza Bethel Ierosolyma Iebus Helia Vrbs sacra Ierusalem dicitur atque Salem In this distiche 9 names of this one city are couched together Solyma Ierosolyma Ierusalem Iebus Salem Bethel Helia Luza the holy City Drusius Observat sacr lib. 14. cap. 21. noteth that Ierusalem did consist of two parts the one was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower city the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the higher city This higher city was Sion or mount Sion whereof you haue already heard and was diversly tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the city of David the fort the fort of Sion the tower of Sion But I come not to preach names vnto you Will you heare of
instruments For thus make they their confession before the LORD of heauen and earth verse the 28. Doubtlesse both Herod and Pontius Pilate with the Gentiles and the people of Israel gathered themselues together against thine holy Sonne Iesus to doe whatsoever thine hand and thy counsell had determined to be done To good purpose then is that question propounded by Amos chap. 3.6 Shall there be evill in a city and the Lord hath not done it It may serue for an anchor to keepe vs that we bee not carried away with the waues of tribulation and affliction It assureth vs that God who bad Shimei curse David who sent the Sabeans Chaldeans fire from heauen and a great wind from beyond the wildernesse to spoile and make an end of Iobs substance and his children who determined that Herod Pontius Pilate with the Gentiles and the Israelites should put to death the LORD of life that the same God hath his finger yea and his whole hand too in all our crosses and tribulations Is there any evill in the city and the LORD hath not done it Here beloued in the Lord must we be taxed for a vanity at least I had almost said a blasphemie deeply rooted too wel setled among vs. Vpon the accesse of any calamitie we cry out bad lucke bad fortune If the strong man come into our house and take from vs the flower of our riches our silver and gold then we cry What lucke What fortune If our sheep and cattle faile vs then also we cry What lucke What fortune Whatsoever crosse befalleth vs lucke and fortune is still in our mouthes Quasi Deus â—tium coleret in coelo non curaret res humanas as if we were to hold it for an article of our beleefe that God liveth idly in heaven hath no regard of mans affaires Whereas the holy Prophet Amos in propounding this question shall there be any evill in 〈…〉 and the LORD hath not done it and the holy Apostles in acknowledging Gods hand in the death of Christ and holy Iob in blessing the name of the LORD for all his losses and holy David in patiently taking Shimeis curses as an affliction sent him from the LORD doe all plainly shew this that the empire of this world is administred by Almighty God and that nothing happeneth vnto vs but by Gods hand and appointment Learne we then more patience towards the instruments of our calamities miseries crosses and afflictions let vs not be like the dogge that snatcheth at the stone cast at him without regard vnto the thrower Here we learne a better propertie even to turne our eies from the instrumentes to the hand that smiteth by them Thus farre of my second circuÌ„stance How God punisheth My third was whome he punisheth Hazael and Benhadad the house of Hazael and palaces of Benhadad If you wil know who and Hazael was you must haue recourse to the sâ—creâ— storie 2 King â— There 〈◊〉 you find him sent by Benhadad King of Syria with a present vnto Elizâ—us to knowe concerning his sicknesse whether he should recover of it and after his returne froÌ„ Elizeus with a thicke weâ— cloath to haue strangled and murdered his Lord Maister King Benhadad This was he whom Elizeus foretold of his hard vsage of the Israelites that hee should set on fire their strong cities should slay their young men with the sword should dash their infants against the stones and should rent in peeces their women great with child This was he who 2. Kings 13.7 so destroyed the children of Israel that hee made them like dust 〈◊〉 to powder This was he of whose death we read verse the 24. The house of Hazael either the familie flocke and posterity of Hazael as Arias Montanus Mercer Drusius expounde or some materiall house which Hazael had proudly and stately built for himselfe and his posteritie This later exposition is added to the former by Mercer and Drusius because of that which followeth the palaces of Benhadad Benhadad In writing this name I find three errours One of the Greeks who write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were in the Hebrew Benader The second of the Latines who write it Benhadab The third of Ionathan the Chaldee paraphrast who writes it Barhadad whereas the right name is Benhadad Benhadad saith Mercer vpon this place was a name peculiar to the Kings of Syria as was first Pharaoh and afterward Ptolemee to the Kings of Egypt and Caesar to the Roman Emperours From this opinioÌ„ of Mercer Drusius in observat sacr 11. 14. varieth affirming that albeit diverse Kings of Syria were called by this name Benhadad yet doth it not therevpon follow that Benhadad was a common name to all the Kings of Syria In holy Scripture we read of three Benhadads Of the first 1. Kings 15.18 who was King of Syria at what time Asa raigned in Iudah and Baasha in Israel Of the second 2. Kings 8.7 who in his sicknesse sent Hazael to Elizeus the man of God for counsaile Of the third â— Kings 13.3 who was Hazaels sonne and his successour in the throne Now the Benhadad in my text is either Benhadad Hazaels predecessour slaine by Hazael or Benhadad Hazaels sonne successour The palaces of Benhadad to bee devoured by fire from the LORD These palaces of Benhadad are the goodly sumptuous proud and stately edifices made or enlarged by either of the Benhadads or by both Hazaels predecessour and successour Thus haue you the exposition of my third circumstance which was concerning the parties punished no meane parties parties of no lower rancke then Kings Hazael and Benhadad The LORD punisheth hee punisheth by fire hee punisheth by fire Hazael and Benhadad I will send a fire into the house of Hazael and it shall devoure the palaces of Benhadad Many profitable doctrines may be hence deduced I can but point at them 1 In that the Lord sendeth a fire into the house of Hazael against his 〈…〉 who are put in mind of a truth expressed in the secoâ—â— comâ—andement this God will 〈…〉 of the fathers vpon the children vnto the third and fourth generation Dearely 〈…〉 is that anger the flame of whose punishment 〈…〉 smoake so farre yet the meaning thereof is as Ezechâ—â— sheweth chap. 18. If the children doe follow the fathers wickednesse not otherwise To visite then is not to punish the children for the fathers offences but to take notice apprehend them in the same faults by reason they are giuen over to commit their fathers transgressions that for them they be punished The vse is to admonish you that are Parents not onely to liue your selues vertuously religiously while you haue your abode here but also carefully to see to the training vp of your children in vertue and true religion least partaking with you in your sinnes they proâ—e inheritours of your punishmentes also 2 In that the LORD sendeth a fire into the house and palaces of Hazael and Benhadad two Kings
vnder-magistrate but the King him selfe out of Beth-eden another so named city of Syria Bikeath-Aven shall not bee able to defend her inhabitants nor Beth-eden her king I will cut of c. Thus farre the exposition Now some notes of instruction You wil be pleased to remember with me my three propouÌ„ded circumstances 1 The punisher the LORD 2 The punishment a cutting of 3 The punished the inhabitant of Bikeath-Aven and the King of Beth-eden From the first circumstance The LORD himselfe taking veÌ„geance into his owne hands ariseth this doctrine It is proper to the LORD to execute vengeance vpon the wicked for their sinnes Which truth having beene often coÌ„mended to your Christian considerations in former lectures I now let passe From all three circumstances of the punisher the punishment and the punished iointly considered arise other profitable doctrines First we see that the cutting of of the inhabitant of Bikeath-Aven and of him that holdeth the scepter out of Beth-eden is the LORDS proper worke The lesson which wee may take from hence is this No calamity or misery befalleth any one of whatsoever estate or degree by chance or at adventure It was an errour of the Paynims to holde fortune in so high account b Iuven. Sat. 10. Te facimus Fortuna DEAM coeloque locamus They esteemed her as a goddesse and assigned her a place in Heaven They presented her by the image of a womaÌ„ sitting sometimes vpon a ball sometimes vpon a wheele having with her a rasour c Pierius Hieroglyph lib. 29. bearing in her right hand the sterne of a ship in her left the horne of abundance by the rasour they would giue vs to vnderstand that shee can at her pleasure cut of and end our happinesse by the ball or wheele that shee is very prone to volubility and change by the sterne in her right hand that the whole course of our life is vnder her government by the horne of abundance in her left hand that all our plenty is from her This palpable idolatry of the Gentiles giving the glory of the most high to their base and inglorious abominations we Christians must vtterly renounce We honor the LORD of hoasts alone and to him alone do we ascribe the soveraignety dominion and rule of the whole world Such is the extent of Gods wonderfull and eternall providence The whole world with all things therein is wholy alone subiect to the soveraignety dominion and rule of Almighty God by his providence all things are preserved all things are ruled all things are ordered These are the three degrees by which you may discerne take notice of the Act of divine providence The first is Gradus conservationis The second Gradus gubernationis The third Gradus ordinationis The first degree is of maintenance or preseruation the second is of rule and gouernment the third is of ordination and 〈◊〉 The first degree which I termed gradum conservationis the degree of maintenance and preservation implieth thus much that all things in generall and every thing in particular are by Almighty God sustained ordinarily in the same state of nature and naturall proprieties wherein they were created This truth is excellently explained Psal 104. 145. 147. In which the Psalmist ioyfully singeth out of the wonderfull ProvideÌ„ce of God in the maintenance and preservation of man every other creature the beasts of the field the foules of the aire the fishes of the sea d Psalm 104.10.11 Hee sendeth the springs into the valleys that all the beasts of the field may drinke and the wild asses quench their thirst e Psal 147.8 Ps 104 13 He covereth the heaven with cloudes prepareth raine for the earth maketh grasse to grow even vpoÌ„ mountaines that cattle may haue food hee hath made the mountaines f Psal 104.18 to be a refuge for gooâ—s and rockes for conies the Lyons g Vers 21. roaring after their prey seeke their meat at him You see Gods care and providence for the preservation of the beasts of the field see the like for the foules of the aire Hee hath planted the h Psal 104.16 Cedars of Lebanon for birds to make their nests there and the firre trees for the storkes to dwell in the young i Ps 147 9. ravens that cry vnto him hee feedeth Our Saviour Iesus Christ Matth. 6.26 calles you to this consideration Behold saith he the foules of heauen they sow not nor reape nor carry into barnes yet your heavenly father feedeth them Gods care and providence for the preservation of his creatures here resteth not it reacheth even to the bottome of the sea There is great k Psal 104.26 Leviathan there are creeping things innumerable small and great all which wait vpon the LORD that he may giue them food in due season In due season he giues them food they gather it he openeth his hand and they are filled with good O LORD how manifold are thy works l Psal 104.24 In wisdome hast thou made them all the whole world is full of thy riches The next degree whereby we may discerne the act of divine providence I termed 〈◊〉 â—â—bernation is the degree of rule and governement It implyeth 〈…〉 that Almighty God for his vnlimited power gouerneth all things in the world and ruleth them pro libertate voluntatis sua even as he listeth This point is delivered not obscurely in many places of holy Scripture as in those generall and vniversall sayings which doe proue God Almightie even this day to work in the world and to doe all in all In Esai 43.13 thus saith the LORD Yea before the day was I am and there is none that can deliuer out of mine hand I will doe it and who shall let it Agreeable to this are the words of our Saviour Iohn 5.17 My father worketh hitherto and I worke From both these places we may truly inferre that God worketh in the gouernement of this world day after day even vntill the end thereof which St Paul Ephes 1.11 avoweth He worketh all things after the counsaile of his owne wil. To the consideration hereof Elihu stirreth vp afflicted Iob chap. 37. wishing him to consider the wonderous workes of God the cloudes and his light shining out of them the thunder Gods marvailous and glorious voice the snow the frost the whirlewind the raine all these God ruleth and governeth after his good pleasure And who I pray you ruleth man and mans affaires but the LORD O LORD saith Ierem. chap. 10.23 I knowe that the way of man is not in himselfe neither is it in man to walke and to direct his steps King Solomon confesseth as much Prov. 20.24 The steps of man are ruled by the LORD From this ruling providence of God King David Psal 23.1 drew vnto himselfe a very comfortable argument The LORD feedeth me therefore I shall not want Let vs as comfortably reason with our selues The LORD feedeth vs therefore we
shall not want It is spoken to our never ending comfort by our blessed Saviour Matth. 10.29 Are not two sparrows sold for a farthing one of them falleth not on the ground without your father Feare yee not therefore yee are of more value then many sparrowes In the same place he further assureth that all the haires of our head are numbred Doth Gods care reach to the falling of the haires of our hâ—â—d 〈◊〉 can we doubt of 〈…〉 rule and government in 〈…〉 â—â—mightie God for his vnlimited power 〈◊〉 all things in the world and ruleth them pro liberâ—â—â—◠〈◊〉 sua even as he listeth The third degree by which wee may discerne the act of divine providence I called gradum ordinationis the degree of ordination or direction It implieth thus much that God of his admirable wisdome ordeineth setteth in order whatsoever things in the world seeme to be most out of order hee bringeth them all to his chiefly intended end all must make for his glorie 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 meanes vnto the end thirdly hee directeth the meanes so disposed To discourse of these particulars severally would carry mee beyond my time and your patience I will but only touch the generall which was God of his admirable wisdome ordaineth or setteth in order whatsoever things in the world seem to be most out of order he bringeth them all to his chiefly intended end they al make for his glorie Herevpon dependeth the truth of my propounded doctrine inviolable No calamitie or miserie befalleth any one of whatsoever estate or degree by chance or at adventure For if it be true as true it is and the gates of Hell shal never be able to prevaile against it that God by his wonderfull providence maintaineth and preserueth ruleth governeth ordereth disposeth and directeth al things in this world even to the very haires of our heads it cannot be that any calamitie or misery should befall any one of vs by adventure by hap-hazzard by chance by fortune The Epicure in the booke of Iob 22.13 was in a fowle errour to thinke that God walking in the circle of heaven cannot through the darke cloudes see our misdoings iudge vs for them Dearely beloued wee may not thinke our God to bee a m See Lect. 1. pag. 10. God to halfes and in part only a God aboue and not beneath the moone a God vpon the mountaines and not in the valleys a God in the greater and not in the lesser employments We may not thus thinke Wee haue liued long enough to haue learned better things out of Amos 9. Ierem. 23. Psal 139. that God is every where present and that there is no evasion from him 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 captivitie no place of any secrecie any where is able to hide vs from the presence of God We haue learned Zach. 4.10 that God hath seaven eies which goe through the whole world You may interpret them with me many millions of eyes Hee is * Hieroymus in illud Psal 94.9 Qui plantavit aurem non audiet aut qui finxit oculum noÌ„ coÌ„siderat Ego autem dico quod Deus totus OCVLVS est totus MANVS est totus PES est Totus OCVLVS est quia omnia videt Totus MANVS est quia omnia operatur Totus PES est quia ubique est totus OCVLVS altogether eye for he saith all things We haue learned Esai 40.12 that God hath hands to measure the waters and to span the heavens You may interpret it with me that he hath many millions of hands He is totus MANVS altogether hand for hee worketh all things We haue learned Matth. 5.35 that God hath feete to set vpon his footstoole You may interpret it with mee that hee hath many millions of feet Hee is totus PES altogether foote for he is every where We shall then be very iniurious to God if we deny him the oversight of the smallest matters The holy Scriptures doe evidently shew that he examineth the least moments and titles in the world that we can imagine n Suprà pag. 10. to a handfull of meale to a cruse of oyle in a poore widowes house to the falling of sparrowes to the ground to the clothing of the grasse in the field to the feeding of the birds of the aire to the calving of hindes to the numbring of the haires of our heads Wherefore dearely beloued in the LORD whatsoever calamitie or miserie hath already seised vpon vs or shall hereafter overtake vs let vs not lay it vpon blind Fortune but looke wee to the hand that striketh vs. Hee who is noted in my text to cut off the inhabitant of Bikeath-Aven him that holdeth the scepter out of 〈…〉 that for our 〈◊〉 bringeth vpon vs 〈…〉 The late 〈…〉 â—â—ging vpon this land to the vtter destruction of greâ—â— store of cattell and much people and the late rot of sheepe in this other places of this land are Gods visitations vpon vs for our sinnes and admonishments for vs to amend our liues Shall there be evill in a city and the Lord hath not done it saith Amos chap. 3.6 It 's out of question there is no evill in the city no not in the world but the LORDS finger is in it and that iustly for our sinnes sake What remaineth but that we rent our hearts and turne vnto the LORD our God He is gracious mercifull slow to anger of great kindnes and repenteth him of evill How knowe we whether hee will returne and repent and leaue a blessing behinde him for vs Let vs therefore go boldly vnto the throne of grace that we may receiue mercy and finde grace to helpe in time of need THE ELEVENTH LECTVRE AMOS 1.5 The people of Aram shall goe into captivity vnto Kir saith the LORD WEe goe on with that which yet remaineth vnexpounded in this 5. verse The people of Aram Aram registred Gen. 10.22 to be one of the sonnes of Sem was the father author or founder of the Aramites or Syrians a Tremellius Willet in Genes 10.22 whereof it is that the Scythians after their return out of Asia and Syria were called Aramâ—â— Aramites Plin. lib. 6. cap. 17. This country of Aram or Syria was divided into sundry regions 2. Sam. 10.8 You may read of Aram Soba Aram Rehob Aram Ishtob and Arum Maacah from which provinces there went a multitude of Aramites to aid the Ammonites in their warre against King David The successe of their expedition is recorded ver the 18. David destroyed seaven hundred chariots of the Aramites and forty thousand horsemen So let them all perish who make head and band themselues together against the
tyrannie if you deny your servants to go but one houres iourney to this place to serue their God Thinke it not enough that your selues come hither to performe some duty to Christ your LORD Master how cā you performe your duty to him if you deny him your servants You know what charge is given you in the fourth commandement not your selues only but also your sonnes and your daughters your servants men and maidens and the stranger that soiourneth with you are to hallow and Sanctifie the Sabbaoth day with the Lords service In this holy worke and service of God vpō the Sabbaoth day regarde not what the multitude and greater sort of men doe Suppose all the world besides your selues would be carelesse to performe this duty yet let your holy resolutiō be the same with Ioshua's chap. 24.15 I and my house wil serue the Lord. Thus far of my first doctrine groūded vpon God's dislike with the Philistines for selling away the Israelites his faithfull people into the hands of the Edomites an vnbeleeving nation To ground a second doctrine hereon wee are to note that the Philistines sold away the Israelites to the Idumaeans at such time as they were their captiues so did adde affliction to the afflicted The doctrine is It is a very grievous thing to adde affliction to the afflicted Witnesse the complaint made by the captiue Iewes against the insolencie of the Chaldeans Psal 137.3 They that led vs away captiue required of vs songs and mirth in our heavinesse saying sing vs one of the songs of Sion They the Chaldeans the Babylonians and Assyrians in whose country we were prisoners required of vs scornefully and disdainefully thereby to adde to our griefes they required of vs songs such songs as wee were wont to sing in Sion Ierusalem and our owne country before the destruction of the Temple and our captivitie They required of vs not songs only but mirth also they scoffingly desired vs to be merry when they saw vs so heavy hearted as nothing could make vs glad They required of vs songs mirth in our heavinesse saying sing vs one of the songs of Sion sing for vs or in our hearing some one or other of those songs which you were wont to sing in Sion when you were at home in your owne country Intolerable is the hard heartednesse cruelty and scoffing nature of the wicked when they haue gotten Gods children into their nets God cannot away with such vnmercifulnesse and want of pity He reproueth it in the Babylonians Esai 47.6 where thus saith the LORD I was wroth with my people I haue polluted mine inheritance and giuen them into thine hand thou didst shew them no mercy but thou didst lay thy very heavy yoke vpon the ancient therefore now heare destruction shall come vpon thee Magna abominatio coram Deo est afflicto addere afflictionem clamatque in coelum vox sanguinis The wordes are the observation of Oecolampadius vpō the now cited place of Esai It is a great abomination before God to adde affliction to the afflicted the voice of blood cryeth vp to heaven for vengeance Yea we are assured by Psalm 102.19 that the LORD looketh downe from the height of his sanctuarie and out of heaven beholdeth the earth that he may heare and so take pitie of the sighings groanings and lamentable cryes of such his people as are in affliction The time will not suffer me now to trouble you with more texts of Scripture let the now alleaged be sufficient to cōfirme my propounded doctrine that it is a grievous thing to adde affliction to the afflicted The vses of this doctrine I can but point at One is to reproue the Nimrods and tyrants of this world which haue no pitie no compassion vpon the poore and distressed Such in the end shall knowe by their owne lamentable experience that to bee true which Solomon hath vttered Prov. 21.13 He that stoppeth his eare at the crying of the poore shall cry himselfe and not bee heard A second vse is to stirre vs vp to the performance of this our Christian dutie even to take pity vpon all that are in any kind of miserie if our neighbours be destitute of ayd and helpe wee may not like wild beasts lift vp our selues against them and so tread them vnder foot No. How dare wee molest and trouble them whom by Gods appointment we are to relieue and succour We are commanded Deut. 15.11 to open our hands to the needy and poore that are in our land to open our hands to them for their helpe and succour It is not enough for vs to absteine from all iniury harme-doing but withall must we endevour to relieue the oppressed This service of ours will be acceptable vnto God God for it will giue vs his blessing God will blesse vs for the time of our being here and when the day of our dissolution shall be that wee must leaue this earthly tabernacle then will the Sonne of man sitting vpon the throne of his glory welcome vs with a venite benedicti Come yee blessed of my father inherite yee the kingdome prepared for you from the foundations of the world For I was an hungred and yee gaue me meate I thirsted and ye gaue me drinke I was a stranger and ye lodged me I was naked yee cloathed me I was sicke and yee visited me I was in prison and yee came vnto me in as much as you haue done these things to the needy and distressed yee haue done them vnto me Come yee blessed of my Father inherite the kingdome prepared for you from the foundations of the world THE THIRTEENTH LECTVRE AMOS 1.7 8. Therefore will I send a fire vpon the wals of Azzah and it shall devoure the palaces thereof And I will cut of the inhabitant from Ashdod WEe are come to the last part of this prophecie the description of the punishmēts to be inflicted vpō the Philistines The seaventh verse doth not much differ frō the fourth The same punishment which is there threatned to the Syrians vnder the names of Hazael and Benhadad is in this seaventh verse denounced to the Philistines vnder the name of Azzah And therefore as there I did so must I here commend vnto you three circumstances 1 The punisher the LORD I. 2 The punishment by fire I will send a fire 3 The punished the Azzites the inhabitāts of that city the Philistines vpon the wals palaces of Azzah 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 sins This doctrine I proved at large in my eighth lecture vpō this prophecie Yet for their sakes who then heard me not or haue forgotten what then they heard I will by a few texts of Scripture againe confirme it vnto you It is proper to the LORD to execute vengeance vpon the wicked for their sinnes This office
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