A commentarie or exposition vpon the first chapter of the prophecy of Amos delivered in xxi. sermons in the parish church of Meisey Hampton in the diocesse of Gloucester, by Sebastian Benefield ... Hereunto is added a sermon vpon 1. Cor. 9.19. wherein is touched the lawfull vse of things indifferent.
THE FIRST LECTVRE. AMOS chap. 1. ver. 1. The words of Amos, who was among the heardmen at Tokoa, which he saw vpon Israel, in the daies of Vzziah King of Iuda and in the daies of Ieroboam the sonne of Ioash King of Israel, two yeares before the earthquake.
THE FIRST LECTURE. AMOS chap. 1. ver. 1. The words of Amos, who was among the Herdsmen At Tokoa, which he saw upon Israel, in the days of Uzziah King of Iuda and in the days of Jeroboam the son of Joash King of Israel, two Years before the earthquake.
and said, what is written in the law, how readest thou? Luk. 10.26. Where we may note that the law is written for man to read, that so he may be instructed, what he is to doe in discharge of his duty towards God.
and said, what is written in the law, how Readest thou? Luk. 10.26. Where we may note that the law is written for man to read, that so he may be instructed, what he is to do in discharge of his duty towards God.
lest they also should come into that place of tormēt. To whom Abraham answered, They haue Moses and the Prophets, let them heare them. Luk. 16.29. The parable teacheth vs thus much, that vnlesse we delight in hearing the word preached, we shall never attaine to the meanes of escaping eternall torments. Two notable vses of the word of God, Reading, and hearing; They lead man as it were by the hand to the very point of his felicity.
lest they also should come into that place of torment. To whom Abraham answered, They have Moses and the prophets, let them hear them. Luk. 16.29. The parable Teaches us thus much, that unless we delight in hearing the word preached, we shall never attain to the means of escaping Eternal torments. Two notable uses of the word of God, Reading, and hearing; They led man as it were by the hand to the very point of his felicity.
And is it not a blessed thing to be freed from Hell torments? Yet was the rich man told by Abraham, that his fiue brethren by hearing of Moses and the Prophets, might be saved.
And is it not a blessed thing to be freed from Hell torments? Yet was the rich man told by Abraham, that his fiue brothers by hearing of Moses and the prophets, might be saved.
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Many and excellent wor• the revelations which God gaue vnto the Prophet David, yet notwithstanding all them, as himselfe witnesseth cap. 9.2. he omitted not the reading of the prophecy of Ieremie.
Many and excellent wor• the revelations which God gave unto the Prophet David, yet notwithstanding all them, as himself Witnesseth cap. 9.2. he omitted not the reading of the prophecy of Ieremie.
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This their zeale, and diligence, should stirre vs vp also, for the confirmation of our faith vpon the hearing of the word, to search the scriptures. That great heathen Lord, Queene Candaces Eunuch, as he was riding on the high way in his chariot, did read the prophet Esay, and the Lord of heauen had regard vnto him for it. Act. 8.28.
This their zeal, and diligence, should stir us up also, for the confirmation of our faith upon the hearing of the word, to search the Scriptures. That great heathen Lord, Queen Candaces Eunuch, as he was riding on the high Way in his chariot, did read the Prophet Isaiah, and the Lord of heaven had regard unto him for it. Act. 8.28.
that besides other parts of their spirituall armour, they would take vnto thē the sword of the spirit, which is the word of God. Ephes. 6.17. for YONG MEN;
that beside other parts of their spiritual armour, they would take unto them the sword of the Spirit, which is the word of God. Ephesians 6.17. for YOUNG MEN;
that they would rule themselues after the word of God, and so clense their waies. Psal. 119.9. for ALL MEN, that they woulde meditate in the law of God day and night. Psal. 1.2.
that they would Rule themselves After the word of God, and so cleanse their ways. Psalm 119.9. for ALL MEN, that they would meditate in the law of God day and night. Psalm 1.2.
Now, that the scriptures, the sword of the spirit, the word and law of God might be much vsed to the dividing asunder of the soule and the spirit, of ioints and marrow, it was decreed in a councell of Nice; that no house should be without the holy Bible:
Now, that the Scriptures, the sword of the Spirit, the word and law of God might be much used to the dividing asunder of the soul and the Spirit, of Joints and marrow, it was decreed in a council of Nicaenae; that no house should be without the holy bible:
It is Origent: would to God we all did as it is written, search the Scriptures. Chrysostome saith, Comparate vobis biblia animarum pharmac•, seculares:
It is Origent: would to God we all did as it is written, search the Scriptures. Chrysostom Says, Comparate vobis Bible animarum pharmac•, Seculares:
And what other might the perswasion of king Adelstane here in England be, when he caused the Bible to bee translated into the English tongue, that all might read it?
And what other might the persuasion of King Adelstane Here in England be, when he caused the bible to be translated into the English tongue, that all might read it?
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The much preaching & often reading of Gods holy word in the congregations of this land in the daies of her, whom of late you loved, Queene ELIZABETH, haue set vp,
The much preaching & often reading of God's holy word in the congregations of this land in the days of her, whom of late you loved, Queen ELIZABETH, have Set up,
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And is not God much to bee blessed for our good Iosiah, our most dread soveraigne, King IAMES? His heart is from aboue replenished with a religious zeale to free the passage of Gods most holy Gospell.
And is not God much to be blessed for our good Josiah, our most dread sovereign, King JAMES? His heart is from above replenished with a religious zeal to free the passage of God's most holy Gospel.
that you cannot vnderstande what you reade, except you haue a guid; let it be your comfort, that his Maiesty in giving his royal assent to those laudable Canons,
that you cannot understand what you read, except you have a guide; let it be your Comfort, that his Majesty in giving his royal assent to those laudable Canonas,
& Constitutions Ecclesiastical, a greed vpon in the late Synod at London, hath by the 45. & 46. canons, provided guides for you, such, as are soberly,
& Constitutions Ecclesiastical, a greed upon in the late Synod At London, hath by the 45. & 46. Canonas, provided guides for you, such, as Are soberly,
And now it being my lot to be sent vnto you, to you I bring an vnestimable pearle, the word of the Lord, which the Prophet Amos saw vpon Israel. In dividing it, I promise you in the words of Paul. 2. Cor. 12.19. by the help of God, to doe all things for your edifying.
And now it being my lot to be sent unto you, to you I bring an unestimable pearl, the word of the Lord, which the Prophet Amos saw upon Israel. In dividing it, I promise you in the words of Paul. 2. Cor. 12.19. by the help of God, to do all things for your edifying.
These divers interpretations of these two names, the name of Esays father, and this our Prophets name, is evidence and proofe sufficient, that they were not one, but two names,
These diverse interpretations of these two names, the name of Isaiah father, and this our prophets name, is evidence and proof sufficient, that they were not one, but two names,
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such as haue vnder them in pay other heardmen, and shepheards. In this sense Mesa King of Moab. 2. King. 3.4. is called a heardman, or shepheard; and is registred to haue rendred to the King of Israel an hundred thousand lambe and an hundred thousand rammes, with the wool.
such as have under them in pay other Herdsmen, and shepherds. In this sense Mesa King of Moab. 2. King. 3.4. is called a herdsman, or shepherd; and is registered to have rendered to the King of Israel an hundred thousand lamb and an hundred thousand rams, with the wool.
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such we properly cal• ••ardm•n, 〈 ◊ 〉 shepheards, and such a one was Amos our Prophet: witnes himselfe cap. 7.14. I was no Prophet, neither was I a Prophets sonne, but I was a heardman, or shepheard. You see now his former condition of life, profession and vocation, see also the place where he liued.
such we properly cal• ••ardm•n, 〈 ◊ 〉 shepherds, and such a one was Amos our Prophet: witness himself cap. 7.14. I was no Prophet, neither was I a prophets son, but I was a herdsman, or shepherd. You see now his former condition of life, profession and vocation, see also the place where he lived.
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At Tekoa ] this towne Epiphanius ascribeth to the land of Zabul•n: R. David to the inheritance of the sonnes of Aser: but St Hierome (whom with the rest of the expositors of this booke.
At Tekoa ] this town Epiphanius ascribeth to the land of Zabul•n: R. David to the inheritance of the Sons of Aser: but Saint Jerome (whom with the rest of the expositors of this book.
I choose to follow) placeth it in the tribe of Iudae, six miles southward from Bethlehem. Adrach•m in his description of the holy land saith it is two miles from Bethlehem. More or lesse;
I choose to follow) places it in the tribe of Judea, six miles southward from Bethlehem. Adrach•m in his description of the holy land Says it is two miles from Bethlehem. More or less;
its not much pertinent to my present occasion. For the place it selfe: Tekoa is 2. Chron. 12.6. rehearsed among al those strong Cities which Rehoboam built in Iuda. Beyond the City Tekoa (as St Hieromae observeth) there was not any little village, no not so much as a cottage;
its not much pertinent to my present occasion. For the place it self: Tekoa is 2. Chronicles 12.6. rehearsed among all those strong Cities which Rehoboam built in Iuda. Beyond the city Tekoa (as Saint Hieromae observeth) there was not any little village, no not so much as a cottage;
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At length God separated him to carry his word against Israel. Which is the fourth circumstance of this verse, the matter or argument of this prophecie, implied in these words.
At length God separated him to carry his word against Israel. Which is the fourth circumstance of this verse, the matter or argument of this prophecy, implied in these words.
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The words of Amos which he saw vpon Israel. ] The Hebrew manner is to call sermons, words, as Ierem. 1.1. The words of Ieremie. And Eccles. 1.1. The words of the preacher. And Haggei 1.12. The words of Haggei. And Luk. 3.4.
The words of Amos which he saw upon Israel. ] The Hebrew manner is to call Sermons, words, as Jeremiah 1.1. The words of Ieremie. And Eccles. 1.1. The words of the preacher. And Haggai 1.12. The words of Haggai. And Luk. 3.4.
In which regard (as Sauls servant beareth witnesse. 1 Sam. 9.9.) Prophets were in the olde time called seers. Well then doth Drusius expound this place;
In which regard (as Saul's servant bears witness. 1 Sam. 9.9.) prophets were in the old time called seers. Well then does Drusius expound this place;
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The words which Amos saw ] that is, the words which God did disclose or reveale vnto Amos in a vision. These words which Amos saw; ] this vision, or prophecie, was concerning.
The words which Amos saw ] that is, the words which God did disclose or reveal unto Amos in a vision. These words which Amos saw; ] this vision, or prophecy, was Concerning.
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Israel divided from Israel: tenne tribes from the other two. Two tribes, the tribes of Iuda and Beniamin, continued in their obedience to the house of David ▪ the other ten forsooke it, and fell away.
Israel divided from Israel: tenne tribes from the other two. Two tribes, the tribes of Iuda and Benjamin, continued in their Obedience to the house of David ▪ the other ten forsook it, and fell away.
because of the mixture of their possessions) these two tribes, setled in their faithfulnesse and obedience to the seed of David, are in holy scripture called sometimes Iuda, sometimes Benjamin, sometimes Ierusalem, sometimes Sion, sometimes the house of David. The other tenne tribes which fell away from,
Because of the mixture of their possessions) these two tribes, settled in their faithfulness and Obedience to the seed of David, Are in holy scripture called sometime Iuda, sometime Benjamin, sometime Ierusalem, sometime Sion, sometime the house of David. The other tenne tribes which fell away from,
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Bethel, Bethaven, Samaria, Iesreel, Ioseph, Ephraim, Iacob, Israel. These are the names in the sanctified writings of the holy prophets appropriate to signifie the 10. revolted tribes.
Bethel, Bethaven, Samaria, Israel, Ioseph, Ephraim, Iacob, Israel. These Are the names in the sanctified writings of the holy Prophets Appropriate to signify the 10. revolted tribes.
Thus was Amos by the holy spirit deputed, and directed with his message peculiarly, and properly, to the kingdome of the 10. revolted tribes; the kingdome of Israel. Some mention is made of Iuda incidently, and by the way;
Thus was Amos by the holy Spirit deputed, and directed with his message peculiarly, and properly, to the Kingdom of the 10. revolted tribes; the Kingdom of Israel. some mention is made of Iuda incidently, and by the Way;
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] Vzziah or Ozias called also, Azarias. 2. King. 14.21. succeeded his father Amazias in the throne of Iuda. This he did in the 17th yeare of the reigne of Ieroboam in Israel, as appeareth 2. King. 15.1. That same Ieroboam, (that you may distinguish him from a former King of the same name) is called in my text Ieroboam the sonne of Ioash.
] Uzziah or Ozias called also, Azarias. 2. King. 14.21. succeeded his father Amaziah in the throne of Iuda. This he did in the 17th year of the Reign of Jeroboam in Israel, as appears 2. King. 15.1. That same Jeroboam, (that you may distinguish him from a former King of the same name) is called in my text Jeroboam the son of Joash.
In what yeare of Ʋzziahs reigne this earthqu•ke happened, it is not to be collected out of holy scripture Flavius Iosephus Lib. 9. antiq. Iudaic. cap. 11. saith that this earthquake happened then when King Vzziah vsurping the Priests office went into the temple of the Lord to burne incense. Ribera disproue• Iosephus his iudgement;
In what year of Ʋzziahs Reign this earthqu•ke happened, it is not to be collected out of holy scripture Flavius Iosephus Lib. 9. Antique. Judaic cap. 11. Says that this earthquake happened then when King Uzziah usurping the Priests office went into the temple of the Lord to burn incense. Ribera disproue• Iosephus his judgement;
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Why should I speake where the holy spirit is silent? It is out of doubt that there was such an earthquake, in the daies of Vzziah, witnesse the Prophet Zacharie: two yeares after Amos had begun his propheticall function;
Why should I speak where the holy Spirit is silent? It is out of doubt that there was such an earthquake, in the days of Uzziah, witness the Prophet Zacharias: two Years After Amos had begun his prophetical function;
you will bee pleased to remember with mee, that Amos of a heardmen or a shepheard became a blessed Prophet to carry a terrible word, & fearefull message from the living God, to the King, Nobles, Priests,
you will be pleased to Remember with me, that Amos of a Herdsmen or a shepherd became a blessed Prophet to carry a terrible word, & fearful message from the living God, to the King, Nobles, Priests,
and people of Israel. The doctrine to be grounded herevpon, I deliver in this proposition; God chooseth vile and despised persons, to confound the great and mightie.
and people of Israel. The Doctrine to be grounded hereupon, I deliver in this proposition; God chooses vile and despised Persons, to confound the great and mighty.
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when first he was cast into the flags Exod. 2.1. Such as David was while he medled with sheepfolds, and followed the ewes great with yoūg. Psal. 78.70.
when First he was cast into the flags Exod 2.1. Such as David was while he meddled with sheepfolds, and followed the ewes great with young. Psalm 78.70.
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and catching of fish Matth. 4.18, 21. These, Ioseph, Moses, and David, shepheards, Peter, Andrew, Iames, and Iohn, fishermen, vile and despised in the accompt of the world, were chosen by the wisdome of the great God of heaven, one to be a ruler in Egypt;
and catching of Fish Matthew 4.18, 21. These, Ioseph, Moses, and David, shepherds, Peter, Andrew, James, and John, fishermen, vile and despised in the account of the world, were chosen by the Wisdom of the great God of heaven, one to be a ruler in Egypt;
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The reason of Gods dealing thus in the advancement of the foolish, weake, vile, despised, needy and poore to places of dignitie, is expressed 1. Cor. 1.29. It is, that no flesh should reioice in his presence, that is, that no man should glory before the Lord.
The reason of God's dealing thus in the advancement of the foolish, weak, vile, despised, needy and poor to places of dignity, is expressed 1. Cor. 1.29. It is, that no Flesh should rejoice in his presence, that is, that no man should glory before the Lord.
Thus haue you (dearely beloved) the confirmation of my doctrine. The doctrine was: God chooseth vile and despised persons, to confound the great and mightie.
Thus have you (dearly Beloved) the confirmation of my Doctrine. The Doctrine was: God chooses vile and despised Persons, to confound the great and mighty.
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The first vse is, to lift vp our mindes to the contemplation of Gods good providence. Poore shepheards and fishermen God exalteth and advanceth into the highest places of dignitie in Church and common-wealth.
The First use is, to lift up our minds to the contemplation of God's good providence. Poor shepherds and fishermen God Exalteth and Advanceth into the highest places of dignity in Church and commonwealth.
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A second vse is to stop blasphemous mouthes, such as are evermore open against heaven, with Epicurus, and 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:
A second use is to stop blasphemous mouths, such as Are evermore open against heaven, with Epicurus, and Diagoras, and their adherents, to affirm that the God of heaven, in as much as he is absolutely blessed, is not to trouble himself with Cares for this lower world:
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to a cruse of oyle in a poore widdows house, to the falling of sparrows to the ground, to the feeding of the birds of the aire, to the calving of hinds:
to a cruse of oil in a poor Widows house, to the falling of sparrows to the ground, to the feeding of the Birds of the air, to the calving of hinds:
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 scripture Says, the Lord had prepared a great Fish to swallow Ionas, Ion. 1.17. The storm it self which drove the Pilots to this straight, may likewise seem contingent to the glimpse of carnal eyes;
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;
By the diversity of the opinions among the brothers touching the manner of dispatching Ioseph out of the Way, we may gather, that the selling of him into Egypt, was but accidental, & only agreed;
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 Says Ioseph unto his brothers: you sent me not hither, but God. Gen. 45.8. What may seem more contingent in our eyes, then by the glancing of an arrow from the Common mark, to strike a traveler that passes by the Way:
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.
for that the shooter did no more, then was denounced to the King by Micheas from God's own Mouth before the battle was begun, 1. King. 22.17. What in the world can be more casual then lottery? yet Solomon Teaches that when the lots Are cast into the lap, the providence of God Disposeth them, Curae 16.33. See now, and acknowledge with me the large extent of God's good providence.
& 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.
& Some of us to be made partakers of the blessed body and blood of our Lord and Saviour Iesus christ. Let us pour out our Souls in thankfulness before God for this his blessing.
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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.
You Are now invited to the marriage supper of the lamb, every one that will approach unto it let him put on his wedding garment. A garment nothing like the old rags of the Gibeonites which deceived Ioshua, Ios. 9.5. A garment, nothing like the suit of apparel which micah gave once a year to his Levite, Iud. 17.10. A garment nothing like the soft clothing worn in Kings Courts. Mathew 11.8.
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,
For this your garment is nothing Else but christ put on, who Divideth your Sins and punishments, that so you may escape from your enemies, sin and death: but a garment something like the garments of the Israelites in the Wilderness, which did not wear: 40 Years together they wandered in the desert,
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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.
So At our departure from this valley of mourning, we shall have free and easy passage in the City of God, where our corruptible shall put on incorruption and our mortality shall be swallowed up of life.
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Even so be it, (blessed father) for thy welbeloved sonne Iesus Christ his sake, to whō with thee in the vnitie of the holy spirit be all praise and power might and Maiestie, dignity and dominion for evermore. Amen.
Even so be it, (blessed father) for thy well-beloved son Iesus christ his sake, to whom with thee in the unity of the holy Spirit be all praise and power might and Majesty, dignity and dominion for evermore. Amen.
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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.
IN my former Sermon upon the First verse of this chapter (Beloved in the Lord) I commended to your religious considerations fiue Circumstances. 1 Touching the Prophets name.
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:
only there was a great Wilderness, called 2. Christ 20.20. the Wilderness of Tekoa: a fit place for a shepherds walk. 4 About the matter or argument of this prophecy, employed in these worder:
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;
and properly to the 10. revolted tribes, the Kingdom of Israel. 5 Of the time of the prophecy, which I told you, was Set down in that verse generally and specially. 1 Generally;
This might perswade you that neither empire nor kingdome, nor place in thē of dignity, priority or preeminence, ecclesiasticall or politique, is gotten by the industrie, wisdome, wit,
This might persuade you that neither empire nor Kingdom, nor place in them of dignity, priority or preeminence, ecclesiastical or politic, is got by the industry, Wisdom, wit,
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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:
The second was to stop blasphemous mouths such as Are ever more open against the God of Heaven, to affirm, that all things below the moon Are ruled by their blind Goddess fortune and by chance. Here my desire was, that your hearts might be joined with mine in the consideration of God's most sweet & never sleeping care over us in this lower world:
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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.
that we would not suppose our God, to be a God to halves and in part only, a God above and not beneath the moon, a God in the greater and not in the lesser employments.
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The Lord shall roare from Sion, and vtter his voice frō Ierusalem and the dwelling places of the shepheards shall perish and the top of Carmel shall wither.
The Lord shall roar from Sion, and utter his voice from Ierusalem and the Dwelling places of the shepherds shall perish and the top of Mount carmel shall wither.
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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.
2 Sterility and Barrenness to their fruitful grounds: The top of Mount carmel shall wither. The First general part, the preface to the prophecy I must First speak unto.
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And he said. ] He, that is, Amos: Amos the heardmā, or shepheard, whose dwelling was at Tekoa. He said; what said he? Even the words which he saw vpō 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;
And he said. ] He, that is, Amos: Amos the herdsman, or shepherd, whose Dwelling was At Tekoa. He said; what said he? Even the words which he saw upon Israel, that is, he spoke the words of God committed to him, by that kind of prophetical instinct and motion which is commonly termed vision: the words of God, which were disclosed or revealed unto him in a vision; Amos spoke;
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.
This powerful and great JEHOVAH, God almighty, spoke in old time to our Father's by the Mouth of Moses. Exod 4.12. and in the mouths of all his prophets Hebrew 1.1. Know this, Says S. Peter in his second epistle 1. chap. ver. 20. That no Prophecy in the Scripture is of any private motion.
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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.
This appears by the faithful promise made them, Mathew 10.19. Take no Thought how, or what ye shall speak, for it shall be given you what ye shall say.
It must stand for truth in dispite of al the powers of darkenes, which is recorded 2. Tim. 3.16. NONLATINALPHABET; The whole Scripture, & every parcell therof, is given by inspiration of GOD, and hath inward witnesse from that Spirit, which is the author of all truth. Hence ariseth this true position:
It must stand for truth in despite of all the Powers of darkness, which is recorded 2. Tim. 3.16.; The Whole Scripture, & every parcel thereof, is given by inspiration of GOD, and hath inward witness from that Spirit, which is the author of all truth. Hence arises this true position:
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The word of God, which by an excellencie we call the Scripture, is an infallible rule both of our faith, and also of our life. And another position followeth herevpon:
The word of God, which by an excellency we call the Scripture, is an infallible Rule both of our faith, and also of our life. And Another position follows hereupon:
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This worth, dignitie, and excellencie of holy Scripture, which is Gods holy word, now commended vnto you, yeeldeth a very harsh and vnpleasant sound to every Popishly affected eare,
This worth, dignity, and excellency of holy Scripture, which is God's holy word, now commended unto you, yields a very harsh and unpleasant found to every Popishly affected ear,
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How little they esteeme of Gods written word, the word of life, and sole food of our soules, the graue and learned Brentius in his preface vpon Iacobus Andreas against Hosius, makes it plaine vnto vs,
How little they esteem of God's written word, the word of life, and sole food of our Souls, the graven and learned Brent in his preface upon Iacobus Andrew against Hosius, makes it plain unto us,
while he tels of the crying out against the holy Scriptures, as if they were blind, & doubtfull, and a dumbe schoolemaster, and a killing writ, and a dead letter, yea,
while he tells of the crying out against the holy Scriptures, as if they were blind, & doubtful, and a dumb Schoolmaster, and a killing writ, and a dead Letter, yea,
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and if it may like those reverend fathers, no better then Aesops fables. Now lest Brentius may be thought to charge them wrongfully, be patient I beseech you,
and if it may like those reverend Father's, no better then Aesops fables. Now lest Brent may be Thought to charge them wrongfully, be patient I beseech you,
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A Cardinall of great name in his time, Hosius the Popes Legat, and President of the Councill of Trent in his booke De expresso verbo Dei, saith, It is but lost labour that is spent in the Scriptures: he giues this reason;
A Cardinal of great name in his time, Hosius the Popes Legate, and President of the Council of Trent in his book De expresso verbo Dei, Says, It is but lost labour that is spent in the Scriptures: he gives this reason;
when he called the Scriptures the blacke gospell, & inken divinitie? or Pighius, when hee called the Scriptures dumbe and speechlesse iudges, like vnto a nose of wax that is easily moulded and fashioned what way soever you will? or Harding, or Staphylus, who spake of the Scriptures,
when he called the Scriptures the black gospel, & inken divinity? or Pighius, when he called the Scriptures dumb and speechless judges, like unto a nose of wax that is Easily moulded and fashioned what Way soever you will? or Harding, or Staphylus, who spoke of the Scriptures,
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In the Colloquie held at Ratisbone of late Anno 1602. betweene the Ministers of the Augustane confession and Papists, when it was alleaged Scripturam esse normam fides, that Scripture is the rule of faith;
In the Colloquy held At Ratisbon of late Anno 1602. between the Ministers of the Augustane Confessi and Papists, when it was alleged Scripturam esse Norman fides, that Scripture is the Rule of faith;
It may be hee meanes the Iesuite Tannerus whose foule, reproachfull, and dishonourable speech against the holy Spirit, the author of holy Scripture, is set downe by Hunnius in his historicall narration of that Colloquie at Ratisbone: Nulla, nulla, nulla vnquam fuit haeresis, quae ex sola Scriptura sufficienter refutari potuit. A speech vehement enough.
It may be he means the Iesuite Tannerus whose foul, reproachful, and dishonourable speech against the holy Spirit, the author of holy Scripture, is Set down by Hunnius in his historical narration of that Colloquy At Ratisbon: Nulla, nulla, nulla vnquam fuit Heresy, Quae ex sola Scripture sufficienter refutari Potuit. A speech vehement enough.
Never, never, never was there any heresie sufficiently refuted only out of Scripture. Hee requires their imagined infallible authority of their Church to be ioined.
Never, never, never was there any heresy sufficiently refuted only out of Scripture. He requires their imagined infallible Authority of their Church to be joined.
For when it was alleaged that the holy Scripture or the holy Ghost speaking in the Scripture is the highest and the infallible iudge of controversies of religion, this GRETSERVS,
For when it was alleged that the holy Scripture or the holy Ghost speaking in the Scripture is the highest and the infallible judge of controversies of Religion, this GRETSERVS,
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Ne { que } Scriptura sola, vt est verbū Spiritus Sancti, ne { que } ipse Spiritus Sanctus, vt loquitur per Scripturam, est index supremus, & infallibilis controversiarum religionis:
Ne { que } Scripture sola, vt est verbū Spiritus Sancti, ne { que } ipse Spiritus Sanctus, vt loquitur per Scripturam, est index Supremus, & Infallible controversiarum Religion:
Dearely beloved in the Lord, Schollers can tell you of Brōtes, Steropes, Pyracmo•, Polyphemus, and others of that rabble of Cyclops, and Giants, who made a head,
Dearly Beloved in the Lord, Scholars can tell you of Brontes, Steropes, Pyracmo•, Polyphemus, and Others of that rabble of Cyclops, and Giants, who made a head,
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that a man by profession a Christian, and among Popish Christians of the precise sect, a sanctified Iesuite, should challenge to a single cōbat God Almighty, who would thinke it?
that a man by profession a Christian, and among Popish Christians of the precise sect, a sanctified Iesuite, should challenge to a single combat God Almighty, who would think it?
Sacram Scripturam non esse vocem iudicis, sed materiam litis, that the holy Scripture is not a iudges voice, but rather the matter of strife and contention.
Sacrament Scripturam non esse vocem Judges, sed Materiam litis, that the holy Scripture is not a judges voice, but rather the matter of strife and contention.
Yet you see, it is by our modern Iesuits this day matched, forasmuch as with their impious assertions touching holy Scripture, they do directly strike the holy Spirit.
Yet you see, it is by our modern Iesuits this day matched, forasmuch as with their impious assertions touching holy Scripture, they do directly strike the holy Spirit.
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Surely, let men of vnderstanding consider the audaciousnes, impudencie, and furie of railing with which those Iesuits before named haue beene throughly replenished, they must acknowledge and confesse, that those Iesuits were guided by the Spirit of lyes, and blasphemies.
Surely, let men of understanding Consider the audaciousness, impudency, and fury of railing with which those Iesuits before nam have been thoroughly replenished, they must acknowledge and confess, that those Iesuits were guided by the Spirit of lies, and Blasphemies.
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A truth included within the generall doctrine commended by S. Paule to the Romans chap. 13.1. All powers that be, are ordeined of God: acknowledged by Elihu, Iob. 34.24. God shall breake the mightie, and set vp other in their steed:
A truth included within the general Doctrine commended by S. Paul to the Romans chap. 13.1. All Powers that be, Are ordained of God: acknowledged by Elihu, Job 34.24. God shall break the mighty, and Set up other in their steed:
This truth hath 3 branches, displaied in so many propositions by Lipsius in his politique advertisements, Lib. 1. c. 5. 1 Kings, and Kingdomes, are given by God.
This truth hath 3 branches, displayed in so many propositions by Lipsius in his politic advertisements, Lib. 1. c. 5. 1 Kings, and Kingdoms, Are given by God.
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Kings, and Kingdomes, are given by God. Thus saith the LORD of Saules successour, 1. Sam. 16.1. I haue provided me a King among the sonnes of Ischai: and of the revolt of the ten tribes, in the rent of the kingdome of Israel, 1. King. 12.24. This thing is done by me:
Kings, and Kingdoms, Are given by God. Thus Says the LORD of Saul's successor, 1. Sam. 16.1. I have provided me a King among the Sons of Ischai: and of the revolt of the ten tribes, in the rend of the Kingdom of Israel, 1. King. 12.24. This thing is done by me:
the Kings of Edom, of Moab, of the Ammonites, of Tyre, of Zidon, Ier. 27.6. I haue given all these lands into the hand of Nabuchodonosor the King of Babel, my servant.
the Kings of Edom, of Moab, of the Ammonites, of Tyre, of Sidon, Jeremiah 27.6. I have given all these Lands into the hand of Nebuchadnezzar the King of Babel, my servant.
as by the aboue-cited texts of Scripture, so by divine examples, whereof I might make a long recitall ▪ would I remember you out of Gen. 14. of the fall of those Kings delivered into the hands of Abraham;
as by the above-cited texts of Scripture, so by divine Examples, whereof I might make a long recital ▪ would I Remember you out of Gen. 14. of the fallen of those Kings Delivered into the hands of Abraham;
and out of other places of the divinely inspired worde of like patterns. Its plaine without any further proofe, that Kings, and Kingdomes are taken away by God.
and out of other places of the divinely inspired word of like patterns. Its plain without any further proof, that Kings, and Kingdoms Are taken away by God.
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Giue eare I beseech you, while I shew you how this doctrine, and the holy word of God, whereon it is grounded, is in popish religion neglected, disgraced, troden vnder foot.
Give ear I beseech you, while I show you how this Doctrine, and the holy word of God, whereon it is grounded, is in popish Religion neglected, disgraced, trodden under foot.
Romes chiefest champion, Cardinall Bellarmine in his fifth booke De Rom. Pontif. cap. 7. doth exempt Kings and kingdomes from the disposition of the Lord of heaven, notwithstanding the eternall truth in the holy Scriptures.
Romes chiefest champion, Cardinal Bellarmine in his fifth book De Rom. Pontiff cap. 7. does exempt Kings and kingdoms from the disposition of the Lord of heaven, notwithstanding the Eternal truth in the holy Scriptures.
1. Princes if they goe about, avertere populum à fide, to avert their people from the faith, (the faith of the Church of Rome) then by the consent of all, they may,
1. Princes if they go about, avertere Populum à fide, to avert their people from the faith, (the faith of the Church of Rome) then by the consent of all, they may,
2. If the Christians in times past deposed not Nero, Diocletian, Iulian the Apostata, Valens the Arian (and other like tyrants) id fuit, quia deerant vires temporales Christianis, it was because they wanted power,
2. If the Christians in times passed deposed not Nero, Diocletian, Iulian the Apostata, Valens the Arian (and other like Tyrants) id fuit, quia deerant vires temporales Christianis, it was Because they wanted power,
3. Christians are not bound to tolerate a king that is an infidell; (or a King not a Papist.) Not bound to tolerate him? Nay, saith Bellarmine, they must not tolerate such a one cum evidenti periculo religionis; if the toleration of him be an evident danger to their religion.
3. Christians Are not bound to tolerate a King that is an infidel; (or a King not a Papist.) Not bound to tolerate him? Nay, Says Bellarmine, they must not tolerate such a one cum evidenti periculo Religion; if the toleration of him be an evident danger to their Religion.
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if they were of force and power so to do. 2 That all subiects of this land, may stand in manifest rebellion, against their King, because he is no Papist.
if they were of force and power so to do. 2 That all Subjects of this land, may stand in manifest rebellion, against their King, Because he is no Papist.
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The Romish Catholiques by the grounds of their religion do maintaine, that is lawfull or rather meritorious, to murther Princes or people, for quarrel of religion.
The Romish Catholics by the grounds of their Religion do maintain, that is lawful or rather meritorious, to murder Princes or people, for quarrel of Religion.
The written word of God expreslie requireth obedience vnto Princes, as placed in their thrones by Gods sole authoritie. But the Popish religion mainteineth rebellion against Princes, as placed in their thrones by mans sole authority. Which will you follow? the holy word of God; or the doctrine of the Romish Church?
The written word of God expressly requires Obedience unto Princes, as placed in their thrones by God's sole Authority. But the Popish Religion maintaineth rebellion against Princes, as placed in their thrones by men sole Authority. Which will you follow? the holy word of God; or the Doctrine of the Romish Church?
We, the branches of the same vine, that bare our predecessours, to whom by devolution the sacred Statutes of the eternall God, the holy Scriptures are come, must esteeme of them all for Gods most royall and celestiall Testament;
We, the branches of the same vine, that bore our predecessors, to whom by devolution the sacred Statutes of the Eternal God, the holy Scriptures Are come, must esteem of them all for God's most royal and celestial Testament;
the oracles of his heavenly Sanctuary, the only key vnto vs of his reveiled counsailes, milke from his sacred breasts, the earnest & pledge of his favour to his Church;
the oracles of his heavenly Sanctuary, the only key unto us of his revealed Counsels, milk from his sacred breasts, the earnest & pledge of his favour to his Church;
the light of our feete, ioy of our harts, breath of our nostrils, pillar of our faith, anchor of our hope, ground of our loue, evidence and deeds of our future blessednesse.
the Light of our feet, joy of our hearts, breath of our nostrils, pillar of our faith, anchor of our hope, ground of our love, evidence and Deeds of our future blessedness.
Now let vs poure out our soules in thankfulnesse before the LORD, for that hee hath beene pleased this day to gather vs together to bee hearers of his holy word,
Now let us pour out our Souls in thankfulness before the LORD, for that he hath been pleased this day to gather us together to be hearers of his holy word,
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and partakers of the blessed Sacrament of the body and bloud of our Lord Iesus Christ, thereby to confirme our holy faith in vs. We thanke thee therefore, good Father,
and partakers of the blessed Sacrament of the body and blood of our Lord Iesus christ, thereby to confirm our holy faith in us We thank thee Therefore, good Father,
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and beseech thee more and more to feed vs with the never perishing food of thy holy word, that by it being made cleane and sanctified, wee may in due time haue free passage from this valley of teares to the city of ioie, Ierusalem which is aboue, where this corruptible shall put on incorruption,
and beseech thee more and more to feed us with the never perishing food of thy holy word, that by it being made clean and sanctified, we may in due time have free passage from this valley of tears to the City of joy, Ierusalem which is above, where this corruptible shall put on incorruption,
Much might bee spoken of it, would I apply my selfe to the curiositie of Cabalists and Rabbins; as that it is a 〈 ◊ 〉 not to be pronounced, or taken within polluted lips;
Much might be spoken of it, would I apply my self to the curiosity of Cabalists and Rabbis; as that it is a 〈 ◊ 〉 not to be pronounced, or taken within polluted lips;
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first it importeth the eternitie of Gods essence in himselfe, that he is yesterday, and today, and the same for ever, which was, which is, and which is to come. Againe it noteth the existence,
First it imports the eternity of God's essence in himself, that he is yesterday, and today, and the same for ever, which was, which is, and which is to come. Again it notes the existence,
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and perfection of all things in God, as from whome all creatures in the world haue their life, motion, and being, God is the being of all his creatures;
and perfection of all things in God, as from whom all creatures in the world have their life, motion, and being, God is the being of all his creatures;
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And last of al it is the Memoriall of God vnto al ages; as himselfe calls it Exod. 3.15. the memoriall of his faithfulnesse, his truth, & his constancie in the performance of his promises.
And last of all it is the Memorial of God unto all ages; as himself calls it Exod 3.15. the memorial of his faithfulness, his truth, & his constancy in the performance of his promises.
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And therefore whensoever in any of the Prophets, God promiseth or threatneth any great matter, to assure vs of the most certaine event of such his promise,
And Therefore whensoever in any of the prophets, God promises or threatens any great matter, to assure us of the most certain event of such his promise,
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In steed of this Hebrew name, IEHOVAH, the most proper name of God, the 70. interpreters of the old Testament doe every where vse NONLATINALPHABET, a greeke name, a name of power, wel suiting with the living, true, and only God. For hee hath plenum NONLATINALPHABET.
In steed of this Hebrew name, JEHOVAH, the most proper name of God, the 70. Interpreters of the old Testament do every where use, a greek name, a name of power, well suiting with the living, true, and only God. For he hath plenum.
He that made the heavens, and spread them out like a curtaine to cloath himselfe with light as with a garment, he can againe cloath the heaven with darknesse, and make a sacke their covering.
He that made the heavens, and spread them out like a curtain to cloth himself with Light as with a garment, he can again cloth the heaven with darkness, and make a sack their covering.
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He that made the sea to lay the beames of his chamber therein, and placed the sand for bounds vnto it by a perpetuall decree, not to be passed over, howsoever the waues thereof shall rage, and roare;
He that made the sea to lay the beams of his chamber therein, and placed the sand for bounds unto it by a perpetual Decree, not to be passed over, howsoever the waves thereof shall rage, and roar;
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At his rebuke the flouds shall be turned into a wildernesse, the Sea shall be dried vp, the fish shall rot for want of water, and die for thirst. He that made the drie land, and so set it vpon foūdations, that it should never moue, hee can cover her againe with the deepe as with a garment,
At his rebuke the floods shall be turned into a Wilderness, the Sea shall be dried up, the Fish shall rot for want of water, and die for thirst. He that made the dry land, and so Set it upon foundations, that it should never move, he can cover her again with the deep as with a garment,
This name of power, NONLATINALPHABET, fitly put for the Hebrew name IEHOVAH, cōmonly rendred in our English tongue, LORD, is in the writings of the Apostles simply,
This name of power,, fitly put for the Hebrew name JEHOVAH, commonly rendered in our English tongue, LORD, is in the writings of the Apostles simply,
that CHRIST, the engraved forme of his Father, sitting at the right hand of the Maiestie in the highest places, is together with the Father and the Holy Ghost, the author, and governour of al things;
that CHRIST, the engraved Form of his Father, sitting At the right hand of the Majesty in the highest places, is together with the Father and the Holy Ghost, the author, and governor of all things;
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or they are both begun and ended, 〈 ◊ 〉 the Divine persons. The works of God begunne externally, and ended in some one of the persons, what are they? They are such as was the Ʋoice of the F••her concerning CHRIST.
or they Are both begun and ended, 〈 ◊ 〉 the Divine Persons. The works of God begun externally, and ended in Some one of the Persons, what Are they? They Are such as was the Ʋoice of the F••her Concerning CHRIST.
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This is my beloved sonne a voice formed by all three persons, yet vttered only by the Father. They are such as was that Doue, descending vpon CHRIST at his baptisme:
This is my Beloved son a voice formed by all three Persons, yet uttered only by the Father. They Are such as was that Dove, descending upon CHRIST At his Baptism:
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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.
either supernatural, (such I call the miraculous works of God;) or natural; such as Are the creation of the world, the preservation of the same, and the government of it.
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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.
So the LORD, whom I commended unto you for the speaker in my text, is the Unity in Trinity, one God in three Persons, God Almighty, the Father, Son, 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.
Before I go on, to show you, how he speaks, I must make bold upon your patience, to tell you of Some duties, necessary duties, to be performed by us towards him, as LORD.
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:
This duty whosoever Performeth, shall Easily perform the second duty, to wit, faithful service, with all care and diligence to do whatsoever work it Pleases God to employ him in:
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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.
All these duties were well discharged by our First parent Adam. As long as he was invested with his robe of innocence, he was perfectly obedient, a faithful servant, and profitable to his LORD.
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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;
and gathereth where he scattered not. By all means he Laboureth to gain glory to himself. Eliphaz in the 22. Chapter. of Job ver. 2.3. seems in word to thwart, and cross this Doctrine. For Says he;
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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;
may a man be profitable unto God? Is it any thing to the Almighty, that thou art righteous? Or is it profitable to him, that thou Makest thy ways up right? I answer, that God indeed is not so tied to man, but that he can Set forth his glory, without him, or his righteousness;
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yet I say, that to stirre vp m•n to holynesse, it pleaseth God in mercie to count only that glory gained, which is gained by the obedience of his servants.
yet I say, that to stir up m•n to holiness, it Pleases God in mercy to count only that glory gained, which is gained by the Obedience of his Servants.
But alas, mā once beautified with innocēcie, 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 mā once ful of grace, is now robbed of her ornaments, & rich attire. My meaning is, that man once able to present himselfe spotles,
But alas, man once beautified with innocence, with holiness, & with the grace of God, is now spoiled of his robes; the Queen once clothed with a vesture of needle works wrought about with diverse colours, is now stripped of her Jewels: & the soul of man once full of grace, is now robbed of her Ornament, & rich attire. My meaning is, that man once able to present himself spotless,
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,
What is man, that he should be clean? and he that is born of a woman that he should be just? Behold, (Says he) God hath found no steadfastness in his Saints,
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.
how much more is man unsteadfast, how much more abominable, and filthy, drinking iniquity like water? When the LORD looked down from heaven, to see whither there were any child of man, that would understand, and seek God, Psa. 14.2. could he find any one framed according to the Rule of perfection, which he requires? He could not.
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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 commādements of his God in thought, word, and deed.
By this which hath been spoken it appears plainly, how unfit man is, to fulfil those good duties required of him by his LORD God. For his First duty, instead of Obedience he continually breaks the Commandments of his God in Thought, word, and deed.
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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,
For his second duty, instead of waiting upon God to do him service, he serves Sathan, sin, and his own corrupt Desires. For his third duty, instead of bringing any advantage of glory unto God; he Dishonors him by all means, leading his life,
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These two servants of Pharaoh may resemble two sorts of mē exiled from paradise, and frō the presence of God because of their sinne, to liue vpon the face of the earth,
These two Servants of Pharaoh may resemble two sorts of men exiled from paradise, and from the presence of God Because of their sin, to live upon the face of the earth,
and enabled by CHRIST, their redeemer, and reconciler to God, to performe their duties to their LORD, their duties of obedience, of faithfull service, and of profitablenes; to obey the commandements of God, to performe whatsoever service is enioyned them,
and enabled by CHRIST, their redeemer, and reconciler to God, to perform their duties to their LORD, their duties of Obedience, of faithful service, and of profitableness; to obey the Commandments of God, to perform whatsoever service is enjoined them,
Beloved, I doubt not, but that all we, who are now religiously assembled in this place, are the elect of God, chosen by him in Christ Iesus before the foundation of the world, to bee holy and without blame before him in loue:
beloved, I doubt not, but that all we, who Are now religiously assembled in this place, Are the elect of God, chosen by him in christ Iesus before the Foundation of the world, to be holy and without blame before him in love:
By the first branch of •ur dutie we are required to be obedient servants, but we haue beene hard of face, and stiffe hearted, a rebellious ofspring like vnto our fathers.
By the First branch of •ur duty we Are required to be obedient Servants, but we have been hard of face, and stiff hearted, a rebellious offspring like unto our Father's.
By the second branch of our dutie we are required to be faithfull servants; but wee haue made a covenant with vncleanenesse, and iniquitie, to serue them.
By the second branch of our duty we Are required to be faithful Servants; but we have made a Covenant with uncleanness, and iniquity, to serve them.
Now (dearely beloved) suffer a word of exhortation, let the remembrance of your holy duties by you to bee performed to the LORD your God be like the compositiō of the perfume that is made by the arte of the Apothecary, sweete as hony in your mouthes,
Now (dearly Beloved) suffer a word of exhortation, let the remembrance of your holy duties by you to be performed to the LORD your God be like the composition of the perfume that is made by the art of the Apothecary, sweet as honey in your mouths,
Shall I deliver this your dutie vnto you in blessed Paules words? In blessed Paules words this is your duty, to walke worthy of the Lord, Coloss. 1.10. To walke worthy your vocation, Ephes. 4.1. To walke as children of the light, Ephes. 5.8. To walk in newnes of life, Rom. 6.4. To walke in loue, Ephes. 5.2. To haue your conversation, as it becommeth the Gospell of CHRIST, Phil. 1.27. To behaue your selues honestly towards them that are without, 1. Thess. 4.12. To walke honestly as in the day, Rom. 13.13.
Shall I deliver this your duty unto you in blessed Paul's words? In blessed Paul's words this is your duty, to walk worthy of the Lord, Coloss. 1.10. To walk worthy your vocation, Ephesians 4.1. To walk as children of the Light, Ephesians 5.8. To walk in newness of life, Rom. 6.4. To walk in love, Ephesians 5.2. To have your Conversation, as it becomes the Gospel of CHRIST, Philip 1.27. To behave your selves honestly towards them that Are without, 1. Thess 4.12. To walk honestly as in the day, Rom. 13.13.
if your eyes are blinded with loue of pleasures; if you haue fellowship with the vnfruitfull workes of darknesse, you are out of the way and doe much faile in the performance of your holy duty.
if your eyes Are blinded with love of pleasures; if you have fellowship with the unfruitful works of darkness, you Are out of the Way and do much fail in the performance of your holy duty.
And to keepe you the better in the right way, let me plainly tell you out of 1. Cor. 6.9. and Ephes. 5.5. That neither Idolaters, nor the covetous, nor extortioners, nor theeues, nor adulterers, nor fornicators, nor buggerers, nor wantons, nor drunkards, nor raylers, shall haue any inheritance in the kingdome of God.
And to keep you the better in the right Way, let me plainly tell you out of 1. Cor. 6.9. and Ephesians 5.5. That neither Idolaters, nor the covetous, nor extortioners, nor thieves, nor Adulterers, nor fornicators, nor buggers, nor wantons, nor drunkards, nor railers, shall have any inheritance in the Kingdom of God.
The LORD shall roare out of SION, and vtter his voice from Ierusalem. You shall find it without any mention of the Lords voice, Hos. 11.10. The LORD shall roare like a Lion:
The LORD shall roar out of SION, and utter his voice from Ierusalem. You shall find it without any mention of the lords voice, Hos. 11.10. The LORD shall roar like a lion:
St Hierome acknowledgeth this metaphor to be very fit out of Amos his mouth, for as much as it is fit for every man to vse in his speech such examples,
Saint Jerome acknowledgeth this metaphor to be very fit out of Amos his Mouth, for as much as it is fit for every man to use in his speech such Examples,
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Not vnfitly then doth Amos our Prophet, sometimes a shepheard, one that kept his sheepe in the wast wildernesse of Tekoa, where many a time he had heard the Lyons roare, compare the terrible and dreadfull voice of the living God, to the roaring of Lyons.
Not unfitly then does Amos our Prophet, sometime a shepherd, one that kept his sheep in the waste Wilderness of Tekoa, where many a time he had herd the Lyons roar, compare the terrible and dreadful voice of the living God, to the roaring of Lyons.
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It will be no lost labour to consider how God an incorporeall, and spirituall essence, devoid of such parts of nature, by which we are enabled to speake, may himselfe be said to speake, and vtter a voice. That hee spake it is well knowne to them, to whom the Scriptures are not vnknowne.
It will be no lost labour to Consider how God an incorporeal, and spiritual essence, devoid of such parts of nature, by which we Are enabled to speak, may himself be said to speak, and utter a voice. That he spoke it is well known to them, to whom the Scriptures Are not unknown.
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It may be, God talked with them as he talketh with his Angels, by some internall and secret meanes, as by giving light to their minds, & vnderstandings:
It may be, God talked with them as he talketh with his Angels, by Some internal and secret means, as by giving Light to their minds, & understandings:
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1 By himselfe, as when hee speaketh to the heart by the inward inspiration of the holy Spirit. After which sense wee must vnderstand that which we read Act. 8.29. The spirit said vnto Philip;
1 By himself, as when he speaks to the heart by the inward inspiration of the holy Spirit. After which sense we must understand that which we read Act. 8.29. The Spirit said unto Philip;
Where we may note thus much for our comforts, that whensoever we are inwardly moved, and doe feele our hearts touched with an earnest desire, either to make our private requests vnto God, or to come to the place of publike prayer, or to heare a sermon, we may be assured that the HOLY SPIRIT, God, by himselfe speakes vnto vs. 2 God speaketh to vs by his creatures Angelicall, and other, and that in diverse manners.
Where we may note thus much for our comforts, that whensoever we Are inwardly moved, and do feel our hearts touched with an earnest desire, either to make our private requests unto God, or to come to the place of public prayer, or to hear a sermon, we may be assured that the HOLY SPIRIT, God, by himself speaks unto us 2 God speaks to us by his creatures Angelical, and other, and that in diverse manners.
and in the middest of the fire the likenes of Amber. All this hee saw; but you heare no mention of any voice. Here was res sine verbo; a deed, but no voice.
and in the midst of the fire the likeness of Amber. All this he saw; but you hear no mention of any voice. Here was Rest sine verbo; a deed, but no voice.
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as happened vnto Adam presently after his fall: He heard the voice of the Lord walking in the garden. Gen. 3.8. 4 By shapes, presented to the inward eies of our hearts.
as happened unto Adam presently After his fallen: He herd the voice of the Lord walking in the garden. Gen. 3.8. 4 By shapes, presented to the inward eyes of our hearts.
7 By Terrestiall substances. So God to reproue the dulnesse of Balaam, enabled Balaams owne Asse to speake, Num. 22.28. 8 Both by Celestiall and Terrestiall substances, as whē God appeared vnto Moses in a flame of fire out of the middest of a bush. Exod. 3.2. You see now, how God of old at sundry times, & in diverse manners did speake to man:
7 By Terrestrial substances. So God to reprove the dulness of balaam, enabled Balaams own Ass to speak, Num. 22.28. 8 Both by Celestial and Terrestrial substances, as when God appeared unto Moses in a flame of fire out of the midst of a bush. Exod 3.2. You see now, how God of old At sundry times, & in diverse manners did speak to man:
sometimes in word, sometimes in deed, sometimes in both, word and deed; sometimes in sleepings, sometimes in watchings; sometimes by Celestiall substances, sometimes by Terrestiall, sometimes by both, Celestiall and Terrestiall.
sometime in word, sometime in deed, sometime in both, word and deed; sometime in sleepings, sometime in watchings; sometime by Celestial substances, sometime by Terrestrial, sometime by both, Celestial and Terrestrial.
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We shal finde that now also he speaketh vnto vs by himselfe, whensoever by the inspiration of his holy Spirit he moveth our hearts to religious and pure thoughts;
We shall find that now also he speaks unto us by himself, whensoever by the inspiration of his holy Spirit he moves our hearts to religious and pure thoughts;
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But as when there came a voice from heaven to CHRIST, Ioh. 12. 2•. the people, that stood by and heard, would not bee perswaded that it was Gods voice; some of thē saying that it thundred, others that an Angell spake: so we, howsoever God layes his hand vpon vs, by fire, by thunder, by famine, by pestilence, by warre, or otherwise, we will not be perswaded that God speakes vnto vs;
But as when there Come a voice from heaven to CHRIST, John 12. 2•. the people, that stood by and herd, would not be persuaded that it was God's voice; Some of them saying that it thundered, Others that an Angel spoke: so we, howsoever God lays his hand upon us, by fire, by thunder, by famine, by pestilence, by war, or otherwise, we will not be persuaded that God speaks unto us;
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;
So when the time of our separation shall be, that we must leave this world, a place of darkness, of trouble, of vexation, of anguish, thou, LORD wilt translate us to a better place, a place of Light, where darkness shall be no more, a place of rest, where trouble shall be no more;
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 Sion, by the figure Syncope; the right name of it is Sirion; and so recorded Deut. 3.9. The other Sion, is the Sion in my Text;
The LORD shall roar from Sion, & utter his voice from Ierusalem, etc. Sion ] I read in holy Scripture of two Zions. The one is Deuteronomy 4.48. a hill of the amorites, the same with Hermon. Moses there calls it Sion, by the figure Syncope; the right name of it is Sirion; and so recorded Deuteronomy 3.9. The other Sion, is the Sion in my Text;
This is the city of David, so much mentioned in the sacred bookes of Samuel, the Kings, and Chronicles. To this his own City, mount Sion, David accompanied with the Elders,
This is the City of David, so much mentioned in the sacred books of Samuel, the Kings, and Chronicles. To this his own city, mount Sion, David accompanied with the Elders,
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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.
as is plain by the story, 1. Chronicles 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 hosts.
Hitherto belongeth that same excellent description, & cōmendation 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;
Hitherto belongeth that same excellent description, & commendation of mount Sion, Psalm 48.1, 2, 3. Mount Sion lying northward from Ierusalem, is fair in situation. It is the City of the great King;
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.
It is also taken spiritually, by a Synecdoche, for the Church, Spouse, and Kingdom of christ: as Psalm 2.6. where God is said to have anointed his King over Sion, the hill of his holiness.
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.
holy Sion; so called for the grace of sanctification poured out upon it, even the holy Church of christ: whereto do appertain the holy Patriarchs, the prophets, the Apostles, the universal multitude of believers 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 Psalmes of David, in Solomons song, in the prophecies of Esay, and Ioel, you may vnderstand the faithfull members of the Church of Christ.
To which sense by the daughters of Sion, in the Psalms of David, in Solomons song, in the prophecies of Isaiah, and Joel, you may understand the faithful members of the Church of christ.
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.
Ierusalem ] Of old this City was called Salem, as Gen. 14.18. when Melchisedeck, King thereof, brought forth bred and wine to refresh Abram, and his followers.
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Afterward it was possessed by the Iebusites, and named Iebus, Iudg. 19.10. Peter Marty• in 2. Sam. 5.6. from both these names Iebus and Salē, supposeth that by the change of a few letters Ierusalem hath had her name;
Afterwards it was possessed by the Jebusites, and nam Jebus, Judges 19.10. Peter Marty• in 2. Sam. 5.6. from both these names Jebus and Salē, Supposeth that by the change of a few letters Ierusalem hath had her name;
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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, at { que } Salem.
some of them, Benedictus in his marginal note upon Iosua chap. 10. names in a distiche, Solyma, Luza, Bethel, Jerusalem, Jebus, Helia, Urbs sacra, Ierusalem dicitur, At { que } 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.
In this distiche 9 names of this one City Are couched together; Solyma, Jerusalem, Ierusalem, Jebus, Salem, Bethel, Helia, Luza, the holy city. Drusius Observation Sacred. lib.
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14. cap. 21. noteth that Ierusalem did consist of two parts: the one was called, NONLATINALPHABET, the lower city; the other, NONLATINALPHABET, the higher city.
14. cap. 21. notes 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, NONLATINALPHABET, the city of David, the fort; the fort of Sion, the tower of Sion.
This higher City was Sion, or mount Sion, whereof you have already herd, and was diversely termed,, the City of David, the fort; the fort of Sion, the tower of Sion.
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Will you heare of the honour of this city? they that were aliue, whē Ierusalem flourished to haue numbred her towers, to haue considered her walles, to haue marked her bulwarks, and to haue told their posterity of it, might haue made a report scarsly to haue beene beleeued.
Will you hear of the honour of this City? they that were alive, when Ierusalem flourished to have numbered her towers, to have considered her walls, to have marked her bulwarks, and to have told their posterity of it, might have made a report scarcely to have been believed.
And for the Church Triumphant, Gal. 4.26. Ierusalem, which is aboue, is free. The Catholique Church, Militant, and Triumphant, is called Ierusalem; because Ierusalem was a type thereof.
And for the Church Triumphant, Gal. 4.26. Ierusalem, which is above, is free. The Catholic Church, Militant, and Triumphant, is called Ierusalem; Because Ierusalem was a type thereof.
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3 Ierusalem was the place of Gods sanctuarie, the place of his presence, and worship, where the promise of the seed of the woman was preserved till the comming of the Messias. Now the Catholike Church is in the roome thereof.
3 Ierusalem was the place of God's sanctuary, the place of his presence, and worship, where the promise of the seed of the woman was preserved till the coming of the Messias. Now the Catholic Church is in the room thereof.
So that Ierusalem here is the same with Sion, an exposition of Sion. The LORD shall roare from Sion, that is, in other words, The LORD shall vtter his voice from Ierusalem.
So that Ierusalem Here is the same with Sion, an exposition of Sion. The LORD shall roar from Sion, that is, in other words, The LORD shall utter his voice from Ierusalem.
This guid is a King, and leads you the way, the blessed King David. I beseech you, marke his affection, Psal. 84.1. O LORD of hoasts, how amiable are thy tabernacles? My soule longeth, yea & fainteth for thy courts. Mark his loue, Psa. 26.8. O LORD I haue loued the habitation of thine house, and the place where thine honour dwelleth.
This guide is a King, and leads you the Way, the blessed King David. I beseech you, mark his affection, Psalm 84.1. Oh LORD of hosts, how amiable Are thy Tabernacles? My soul Longeth, yea & fainteth for thy Courts. Mark his love, Psa. 26.8. Oh LORD I have loved the habitation of thine house, and the place where thine honour dwells.
For all people: there is no difference betweene the Iew and the Grecian, betweene the bond & the free, betweene the male and the female; for our LORD, who is LORD over all, is rich vnto all that call vpon him.
For all people: there is no difference between the Iew and the Grecian, between the bound & the free, between the male and the female; for our LORD, who is LORD over all, is rich unto all that call upon him.
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Where Iesus Christ to the mony changers, & doue-sellers, whom he found in the Temple, vseth this speech, It is written, mine house shall be called an house of prayer,
Where Iesus christ to the money changer's, & dove-sellers, whom he found in the Temple, uses this speech, It is written, mine house shall be called an house of prayer,
Let vs take heed (beloved in the Lord) whēsoever we come vnto the Church, the house of God, that we be not partakers of thi• sharpe censure. Ecclesiastes chap. 4.17. giu••• a profitable caveat, Take heed to thy feet, when thou enterest into the house of God: intimating thus much;
Let us take heed (Beloved in the Lord) whensoever we come unto the Church, the house of God, that we be not partakers of thi• sharp censure. Ecclesiastes chap. 4.17. giu••• a profitable caveat, Take heed to thy feet, when thou enterest into the house of God: intimating thus much;
For we also haue Gods house, where hee is chiefly to be sought, and worshiped; even in every place appointed by publike authoritie for publike assemblies.
For we also have God's house, where he is chiefly to be sought, and worshipped; even in every place appointed by public Authority for public assemblies.
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Wherefore, I pray you, hath God given his Church some Apostles, some Prophets, some Evangelists, some Pastors, some Teachers? Is it not as we are taught, Ephes. 4.12.
Wherefore, I pray you, hath God given his Church Some Apostles, Some prophets, Some Evangelists, Some Pastors, Some Teachers? Is it not as we Are taught, Ephesians 4.12.
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for the gathering together of the Saints, for the worke of the ministerie, and for the edifying of the Body of Christ? See you not here a forcible argument,
for the gathering together of the Saints, for the work of the Ministry, and for the edifying of the Body of christ? See you not Here a forcible argument,
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and evident proofe, for this your publike meeting? There is Matth. 18.20. a speciall promise of a blessing to light vpon you, as oft as you shall come to this place;
and evident proof, for this your public meeting? There is Matthew 18.20. a special promise of a blessing to Light upon you, as oft as you shall come to this place;
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If you loue, & would haue the societie, fellowship, & company of your sweet Saviour, Iesus Christ; you must frequent this place, hither must you come. Knowe this:
If you love, & would have the society, fellowship, & company of your sweet Saviour, Iesus christ; you must frequent this place, hither must you come. Knowe this:
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you cannot be right worshippers of God in private, if you refuse, or neglect to frequent this publike assemblie, the Sion, the Ierusalem, from whence God is pleased to speake vnto you.
you cannot be right worshippers of God in private, if you refuse, or neglect to frequent this public assembly, the Sion, the Ierusalem, from whence God is pleased to speak unto you.
Much then, very much to blame you, whosoever doe for none, or for smal occasions absent your selues from this place, this house of God, at appointed times, where,
Much then, very much to blame you, whosoever do for none, or for small occasions absent your selves from this place, this house of God, At appointed times, where,
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Shall I say, you haue dishonoured him, some by irreverence, some by much absence, some by wilfull refusall to bee made partakers of the blessed Communion of the body, and bloud of our Lord,
Shall I say, you have dishonoured him, Some by irreverence, Some by much absence, Some by wilful refusal to be made partakers of the blessed Communion of the body, and blood of our Lord,
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I haue now by occasion, of SION and IERVSALEM, the place, from whence God will speake vnto y••, exhorted every one of you in particular to come to the Church.
I have now by occasion, of SION and JERUSALEM, the place, from whence God will speak unto y••, exhorted every one of you in particular to come to the Church.
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My warrant for what I say, I take out of Ioel. 2.15, 16. Calla solemne assembly, gather the people, sanctifie the congregation, gather the elders, assemble the childrē,
My warrant for what I say, I take out of Joel 2.15, 16. Calla solemn assembly, gather the people, sanctify the congregation, gather the Elders, assemble the children,
for the law shall go forth of SION, and the word of the Lord from IERVSALEM. Againe Micah 4.2. You shall finde the very same exhortation made by the faithfull, and in the same words:
for the law shall go forth of SION, and the word of the Lord from JERUSALEM. Again micah 4.2. You shall find the very same exhortation made by the faithful, and in the same words:
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Come, and let vs go vp to the mountaine of the Lord, to the house of the God of Iacob, &c. The Prophet Zachary chap. 8.21. for summe, and substance speaketh the same thing:
Come, and let us go up to the mountain of the Lord, to the house of the God of Iacob, etc. The Prophet Zachary chap. 8.21. for sum, and substance speaks the same thing:
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For though properly it signifieth fruitfull, and pleasant fields, and pastures; yet because shepheards did vse in the wildernesse, neere vnto such fields & pastures to erect themselues little cottages and cabins, that they might bee at hand to defend their harmelesse sheepe from savage and ravenous beasts, it may here well be englished, the dwelling places.
For though properly it signifies fruitful, and pleasant fields, and pastures; yet Because shepherds did use in the Wilderness, near unto such fields & pastures to erect themselves little cottages and cabins, that they might be At hand to defend their harmless sheep from savage and ravenous beasts, it may Here well be englished, the Dwelling places.
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The dwelling places of the shepheards ] In my first lecture vpō this prophecy, I told you there were two sorts of shepheards. In the first rancke, I placed sheepmasters; in the second, their servants. Among the first sort of shepheards was Mesa King of Moab: who 2. King 3.4.
The Dwelling places of the shepherds ] In my First lecture upon this prophecy, I told you there were two sorts of shepherds. In the First rank, I placed sheepmasters; in the second, their Servants. Among the First sort of shepherds was Mesa King of Moab: who 2. King 3.4.
of the time past for the time to come, hath its reason from a truth contained in a saying of the Schoolemen, Apud Deum non est tempus: God is beyond times limits.
of the time passed for the time to come, hath its reason from a truth contained in a saying of the Schoolmen, Apud God non est Tempus: God is beyond times Limits.
The prophecies in the olde time, which came not by the will of man, were of as great certainty as if the Prophets had beene present spectatours of the things to come.
The prophecies in the old time, which Come not by the will of man, were of as great certainty as if the prophets had been present spectators of the things to come.
The sweet singer of Israel, to shew Gods promise made for the encouragement of the man, that loueth to liue a godly life, saith Psal. 1.3. Hee hath beene like a tree planted by the rivers of waters.
The sweet singer of Israel, to show God's promise made for the encouragement of the man, that loves to live a godly life, Says Psalm 1.3. He hath been like a tree planted by the Rivers of waters.
I haue giuen thee, that is the text; the sense is, I doe, or will giue thee. In Hosea 10.5. we read thus, The people of the Calfe of Bethaven haue mourned over it.
I have given thee, that is the text; the sense is, I do, or will give thee. In Hosea 10.5. we read thus, The people of the Calf of Bethaven have mourned over it.
Shall mourne ] Mourne? How can dwelling places mourne? Even as the earth can mourne. The lamentations & mournings of the earth are eternized with holy Prophets pennes. With Esayes penne, chap. 24.4. For the sinnes of the people the land lamenteth and fadeth away ▪ and againe chap. 33.9. For the sinnes of the people the earth mourneth and fainteth.
Shall mourn ] Mourn? How can Dwelling places mourn? Even as the earth can mourn. The lamentations & mournings of the earth Are eternized with holy prophets pens. With Isaiah pen, chap. 24.4. For the Sins of the people the land lamenteth and fades away ▪ and again chap. 33.9. For the Sins of the people the earth Mourneth and fainteth.
With Ieremies pen, first chap. 4.28. For the sinnes of Iudah the earth shall mourne; againe chap. 12.4. For the wickednesse of the inhabitants shall the land mourne; a third time chap. 23.10. because of oathes the land mourneth. With Ioels penne chap. 1.10. for sinne the land mourneth. With Hoseas penne chap 4.3. because there is no truth, nor mercy, nor knowledge of God in Israel, every one breaking out by swearing, by lying, by killing, by stealing, by whoring, blood touching blood, therefore shall the land mourne.
With Jeremiahs pen, First chap. 4.28. For the Sins of Iudah the earth shall mourn; again chap. 12.4. For the wickedness of the inhabitants shall the land mourn; a third time chap. 23.10. Because of Oaths the land Mourneth. With Joels pen chap. 1.10. for sin the land Mourneth. With Hoseas pen chap 4.3. Because there is no truth, nor mercy, nor knowledge of God in Israel, every one breaking out by swearing, by lying, by killing, by stealing, by whoring, blood touching blood, Therefore shall the land mourn.
Lamentation, and mourning proper passions of the reasonable creature, are by a translation ascribed to the Earth; to note either that she is ilfavored,
Lamentation, and mourning proper passion of the reasonable creature, Are by a Translation ascribed to the Earth; to note either that she is ilfavored,
or that men for her desolation doe lament, and mourne; as Drusius lib. 1. quaest. Hebr. qu. 27. observeth out of St Austine. Suitable to the mournings of the Earth, is the mourning in my text:
or that men for her desolation do lament, and mourn; as Drusius lib. 1. Question. Hebrew queen. 27. observeth out of Saint Augustine. Suitable to the mournings of the Earth, is the mourning in my text:
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Sinne and iniquitie are meanes to lay wast, and make desolate [ our dwelling houses ] yea the fairest, and goodliest buildings; all manner of buildings.
Sin and iniquity Are means to lay waste, and make desolate [ our Dwelling houses ] yea the Fairest, and Goodliest buildings; all manner of buildings.
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But for this present I will content my selfe only to deliver vnto you, and that briefly, a few briefe notes for your further instruction, and meditation.
But for this present I will content my self only to deliver unto you, and that briefly, a few brief notes for your further instruction, and meditation.
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It is true? Are sinne and iniquitie meanes to lay wast, & make desolate all manner of buildings? Why then (beloued) you must acknowledge and confesse, that the crying sinnes of your forefathers haue beene the cause why Gods owne house, and Chappell among you, is become wast, and desolate. This meditation concerneth some of you specially:
It is true? are sin and iniquity means to lay waste, & make desolate all manner of buildings? Why then (Beloved) you must acknowledge and confess, that the crying Sins of your Forefathers have been the cause why God's own house, and Chappell among you, is become wast, and desolate. This meditation concerns Some of you specially:
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But you will lay this blame vpon your forefathers. I cannot excuse them. Yet must I tell you, that except yee amend your liues, a worse thing may befall you.
But you will lay this blame upon your Forefathers. I cannot excuse them. Yet must I tell you, that except ye amend your lives, a Worse thing may befall you.
And you (beloued) who haue your dwelling neere vnto this House of God, the place of assembly for his Saints, will you match your neighbours in sinne, and iniquitie;
And you (Beloved) who have your Dwelling near unto this House of God, the place of assembly for his Saints, will you match your neighbours in sin, and iniquity;
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Such Churches as this, if any bee so bad as this, within this Realme, may giue some occasion to that same scandalous assertion, of one of our English fugitiues beyond the seas:
Such Churches as this, if any be so bad as this, within this Realm, may give Some occasion to that same scandalous assertion, of one of our English fugitives beyond the Seas:
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that the Churches in Turkie are more sumptuous, and stately, then ours in England. Of ours he saith, that they are turpes, sordidae, immundae; foule, vncleane, & sluttish.
that the Churches in Turkey Are more sumptuous, and stately, then ours in England. Of ours he Says, that they Are Turpes, sordidae, immundae; foul, unclean, & sluttish.
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To perswade you to repaire her decayed places, I would it were within the compasse of my Rhetoricke. Yet let me propound one question vnto you, Hag. 1.4. Is it time for your selues to dwell in your seiled houses, and this house to lye wast? Consider your own waies in your own hearts and giue your answer vnto God.
To persuade you to repair her decayed places, I would it were within the compass of my Rhetoric. Yet let me propound one question unto you, Hag. 1.4. Is it time for your selves to dwell in your seiled houses, and this house to lie waste? Consider your own ways in your own hearts and give your answer unto God.
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It is true? Are sinne and iniquitie means to lay wast, & make desolate all manner of buildings? How then is it, that our dwelling houses doe yet stand,
It is true? are sin and iniquity means to lay waste, & make desolate all manner of buildings? How then is it, that our Dwelling houses do yet stand,
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It is out of the bountie of the LORD, that the earth, since the time it first was cursed for the fall of man, doth to this day yeeld fruit in abundance for the vse of man.
It is out of the bounty of the LORD, that the earth, since the time it First was cursed for the fallen of man, does to this day yield fruit in abundance for the use of man.
That our possessions, habitations, dwelling houses, and Churches are not laid wast, and made desolate, it is to be ascribed to Gods long sufferance, and longanimitie.
That our possessions, habitations, Dwelling houses, and Churches Are not laid waste, and made desolate, it is to be ascribed to God's long sufferance, and longanimity.
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both in Iudea; the one in the southerne climate of that country, whereon Nabal the husband of Abigail did dwel, 1. Sam. 25.2. the other neere vnto Ptolemais, towards the sea coast, vpon which Elias prayed for raine, 1. Kings 18.42. St Hierome seemeth to doubt, which of these two Carmels our Prophet here intendeth.
both in Iudea; the one in the southern climate of that country, whereon Nabal the husband of Abigail did dwell, 1. Sam. 25.2. the other near unto Ptolemais, towards the sea coast, upon which Elias prayed for rain, 1. Kings 18.42. Saint Jerome seems to doubt, which of these two Carmels our Prophet Here intends.
But Ribera resolveth for that Carmel, which was neere vnto Ptolemais, because it did appertaine to the lot of the ten tribes, against whom Amos in this booke prophecieth.
But Ribera resolves for that Mount carmel, which was near unto Ptolemais, Because it did appertain to the lot of the ten tribes, against whom Amos in this book Prophesieth.
St Hierome writing vpon Esay 16. saith, it is the Scriptures idiome, and proper forme of speech evermore to compare the rich hil, Carmel, to fertilitie,
Saint Jerome writing upon Isaiah 16. Says, it is the Scriptures idiom, and proper Form of speech evermore to compare the rich hill, Mount carmel, to fertility,
The top of Carmel ] In the Hebrew it is the head of Carmel. The head, or top of Carmel, is the Scripture phrase, to expresse whatsoever is best in Carmel. By the like phrase we say Caput vnguēti, the head or the top of the ointment, to signifie the best of the ointment.
The top of Mount carmel ] In the Hebrew it is the head of Mount carmel. The head, or top of Mount carmel, is the Scripture phrase, to express whatsoever is best in Mount carmel. By the like phrase we say Caput vnguēti, the head or the top of the ointment, to signify the best of the ointment.
For proofe of this point, you will be pleased to heare the evidence of the holy Spirit, given in the word of life, Deut. 28.20, Thus saith the LORD:
For proof of this point, you will be pleased to hear the evidence of the holy Spirit, given in the word of life, Deuteronomy 28.20, Thus Says the LORD:
what profit then can we, matching Israel in their most grievous transgressions, & trespasses, expect from Carmel, our most fruitfull, and pleasant fields.
what profit then can we, matching Israel in their most grievous transgressions, & Trespasses, expect from Mount carmel, our most fruitful, and pleasant fields.
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To make an end of this discourse, I would, I could write it in your harts, what the sweetest singer, Psa. 107.34. delivereth vnto you, touching this point:
To make an end of this discourse, I would, I could write it in your hearts, what the Sweetest singer, Psa. 107.34. Delivereth unto you, touching this point:
What fruit can you look for out of barrennesse? And by this one place you see, that God turneth a fruitfull land into barrennesse, for the wickednesse of them, that dwell therein.
What fruit can you look for out of Barrenness? And by this one place you see, that God turns a fruitful land into Barrenness, for the wickedness of them, that dwell therein.
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namely, that for the sinnes of a people, God will make their Carmel to wither; that for the sinnes of a people, God will make best grounds to yeeld them little, or no profit.
namely, that for the Sins of a people, God will make their Mount carmel to wither; that for the Sins of a people, God will make best grounds to yield them little, or no profit.
A first vse, is to admonish such as doe dwell in delectable, pleasant, well watred, and fruitfull places, that they boast not overmuch of their fertile, and sweet possessions:
A First use, is to admonish such as do dwell in delectable, pleasant, well watered, and fruitful places, that they boast not overmuch of their fertile, and sweet possessions:
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A second vse, is to warne rich men, the richer sort among you, that weighing rightly the power of Almighty God, by which he maketh the top of Carmel to wither,
A second use, is to warn rich men, the Richer sort among you, that weighing rightly the power of Almighty God, by which he makes the top of Mount carmel to wither,
Which if you disobey, contemne, and cast behinde you, assure your selues, your riches are none of yours, you are not the right owners of them; but meere vsurpers.
Which if you disobey, contemn, and cast behind you, assure your selves, your riches Are none of yours, you Are not the right owners of them; but mere usurper's.
Art thou rich in mony? thou art in danger of theeues: art thou plentifull in houshold stuffe? thou art in danger of fire: hast thou much gold? the rust doth venime it, and thee:
Art thou rich in money? thou art in danger of thieves: art thou plentiful in household stuff? thou art in danger of fire: hast thou much gold? the rust does venom it, and thee:
is thy maintenance by husbandrie? blasting and mildewes will hinder thee, the palmer worme will eate thy fruits, that which the palmer worme shall leaue, the grashopper shall eate;
is thy maintenance by Husbandry? blasting and mildews will hinder thee, the palmer worm will eat thy fruits, that which the palmer worm shall leave, the grasshopper shall eat;
that he should make our best grounds to yeeld vs little, or no profit; that he should smite vs with blasting, and mildew; that hee should make the Heaven over our head, brasse; and the Earth vnder vs, yron: that insteed of raine, hee should giue vs dust and ashes; that he should take from vs, his corne, his wine, his wool, his flax,
that he should make our best grounds to yield us little, or no profit; that he should smite us with blasting, and mildew; that he should make the Heaven over our head, brass; and the Earth under us, iron: that instead of rain, he should give us dust and Ashes; that he should take from us, his corn, his wine, his wool, his flax,
I wil not weary your religious eares with prophane, though fit sentences for this argument, out of Horace, Tibullus, Lucan, & Plutarch; nor with those wel knowne proverbs, Dij lenti, sed certi vindices, Di• lan•os pedes habent:
I will not weary your religious ears with profane, though fit sentences for this argument, out of Horace, Tibullus, Lucan, & Plutarch; nor with those well known proverbs, Dij lenti, sed certi Vindices, Di• lan•os pedes habent:
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Tacito pede, and Cunctabundus naturâ Deus. From Natures schoole I recall my selfe to the God of Nature, who though in his word of eternall truth he proclaimeth himselfe NONLATINALPHABET a God slow to anger, and is for such acknowledged by the never fayling testifications,
Tacito pede, and Cunctabundus naturâ Deus. From Nature's school I Recall my self to the God of Nature, who though in his word of Eternal truth he proclaims himself a God slow to anger, and is for such acknowledged by the never failing testifications,
and reports of divinely inspired Prophets and Apostles: is notwithstanding in the same word noted to recompense the iniquity of the Fathers into the bosome of their children after them. It must stand ever good:
and reports of divinely inspired prophets and Apostles: is notwithstanding in the same word noted to recompense the iniquity of the Father's into the bosom of their children After them. It must stand ever good:
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Wherefore (dearely beloved in the Lord) while God is pleased, to withhold from vs his one hand of Iustice, and to strech over vs his other of Mercy, to the blessing of vs in our fields, in our cattle, in our stoare, let vs not be wedded to the hardnesse of our owne he•rts;
Wherefore (dearly Beloved in the Lord) while God is pleased, to withhold from us his one hand of justice, and to strech over us his other of Mercy, to the blessing of us in our fields, in our cattle, in our stoare, let us not be wedded to the hardness of our own he•rts;
Let vs walke no more as formerly we haue done, in gluttony, in drunkennes, in chambering, in wantennesse, in strife, in envying, in deceit, in falshood, in vanitie; but let vs walke honestly as in the day;
Let us walk no more as formerly we have done, in gluttony, in Drunkenness, in chambering, in wantennesse, in strife, in envying, in deceit, in falsehood, in vanity; but let us walk honestly as in the day;
Whatsoever things, are true, & honest, and iust, and pure, and doe pertaine to loue, and are of good report; if there be any vertue, or praise, thinke wee on these things.
Whatsoever things, Are true, & honest, and just, and pure, and do pertain to love, and Are of good report; if there be any virtue, or praise, think we on these things.
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and when the day of our separation shall be, that we must leaue the earth, a vale of teares, and miserie, he will translate vs to Ierusalem aboue, the place of eternall ioy, and felicitie, where this corruptible shal put on incorruption,
and when the day of our separation shall be, that we must leave the earth, a vale of tears, and misery, he will translate us to Ierusalem above, the place of Eternal joy, and felicity, where this corruptible shall put on incorruption,
I will breake also the barres of Damascus, and cut of the inhabitant of Bikeath-aven: and him that holdeth the scepter out of Beth-eden, and the people of Aram shall goe into captivitie vnto Kir, saith the LORD.
I will break also the bars of Damascus, and Cut of the inhabitant of Bikeath-aven: and him that holds the sceptre out of Beth-eden, and the people of Aram shall go into captivity unto Kir, Says the LORD.
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and directed with his message peculiarly, and properly to the ten revolted Tribes, the kingdome of Israel. The mention that is made of Iudah, is made but incidently, and by the way.
and directed with his message peculiarly, and properly to the ten revolted Tribes, the Kingdom of Israel. The mention that is made of Iudah, is made but incidently, and by the Way.
and a part of the next, in making rehersall of forraine nations, their transgressions, and punishments? Why doth he acquaint Israel with his burdensome prophecies against the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, the Moabites? why doth he not rather discharge his function,
and a part of the next, in making rehearsal of foreign Nations, their transgressions, and punishments? Why does he acquaint Israel with his burdensome prophecies against the Syrians, the philistines, the Tyrians, the Edomites, the Ammonites, the Moabites? why does he not rather discharge his function,
1 That he might be the more patiently heard of his country-men the Israelites. The Israelites seeing their Prophet Amos so sharpe against the Syrians, and other their enimies, could not,
1 That he might be the more patiently herd of his countrymen the Israelites. The Israelites seeing their Prophet Amos so sharp against the Syrians, and other their enemies, could not,
2 That they might haue no cause to wonder, if God should at any time come against thē in vengeance, seeing that God would not spare the Syrians, and other their neighbour Countries,
2 That they might have no cause to wonder, if God should At any time come against them in vengeance, seeing that God would not spare the Syrians, and other their neighbour Countries,
3 That they might the more feare at the words of this prophecie, when they should see the Syrians, and other nations, afflicted, and tormented accordingly.
3 That they might the more Fear At the words of this prophecy, when they should see the Syrians, and other Nations, afflicted, and tormented accordingly.
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Here might they thus haue argued? Will not God spare our neighbours, the Syrians, and the rest? Then out of doubt he wil not spare vs. They seely people never knewe the holy will of God,
Here might they thus have argued? Will not God spare our neighbours, the Syrians, and the rest? Then out of doubt he will not spare us They silly people never knew the holy will of God,
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From the reasons why Amos first prophecieth against forraine nations, & then against the Lords people, Israel: I come now to treate particularly of his prophecy against the Syrians, vers. 3, 4, 5.
From the Reasons why Amos First Prophesieth against foreign Nations, & then against the lords people, Israel: I come now to Treat particularly of his prophecy against the Syrians, vers. 3, 4, 5.
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Wherein I commend to your christian considerations three parts. 1 A preface, proeme, or entrance, vers. 3. Thus saith the LORD. 2 A prophecie, In the 3, 4, & 5. verses.
Wherein I commend to your christian considerations three parts. 1 A preface, proem, or Entrance, vers. 3. Thus Says the LORD. 2 A prophecy, In the 3, 4, & 5. Verses.
The preface, and the conclusion do make for the authoritie of the prophecie, vers. 3. and 5. In the prophecie these parts may be observed. 1 A generall accusation of the Syrians, verse the 3. For three transgressions of Damascus, and for foure. 2 A protestation of Almighty God against them;
The preface, and the conclusion do make for the Authority of the prophecy, vers. 3. and 5. In the prophecy these parts may be observed. 1 A general accusation of the Syrians, verse the 3. For three transgressions of Damascus, and for foure. 2 A protestation of Almighty God against them;
their extreame cruelty, verse 3. They haue threshed Gilead with threshing instruments of yron. 4 The punishments to bee laide vpon them for such cruelty.
their extreme cruelty, verse 3. They have threshed Gilead with threshing Instruments of iron. 4 The punishments to be laid upon them for such cruelty.
Thus saith the LORD ] It is a very vsuall thing with the Prophets, so to begin their special Prophecies, to let the world vnderstand, that they feigne nothing out of their owne braines,
Thus Says the LORD ] It is a very usual thing with the prophets, so to begin their special Prophecies, to let the world understand, that they feign nothing out of their own brains,
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Thus saith the Lord ] the powerfull IEHOVAH, who made the heavens and spread them out like a curtaine, to cloath himselfe with light as with a garment;
Thus Says the Lord ] the powerful JEHOVAH, who made the heavens and spread them out like a curtain, to cloth himself with Light as with a garment;
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who made the sea, to lay the beames of his chamber therein, & placed the sands for bounds vnto it, never to be passed over, howsoever the waues thereof shall rage,
who made the sea, to lay the beams of his chamber therein, & placed the sands for bounds unto it, never to be passed over, howsoever the waves thereof shall rage,
] Hath the LORD said, and shall he not do it? hath he spoken, & shal he not accomplish it? Balaā confesseth as much vnto Balak, Num. 23.19. God is not as man, that he should lie, nor as the sonne of man, that he should repent.
] Hath the LORD said, and shall he not do it? hath he spoken, & shall he not accomplish it? Balaā Confesses as much unto Balak, Num. 23.19. God is not as man, that he should lie, nor as the son of man, that he should Repent.
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Al his words, yea all the titles of his words are yea, and Amen. Verily saith our Saviour, Matth. 5.18. Heaven and earth shall perish, before one iote, or any one title of Gods law shall escape vnfulfilled. Thus saith the LORD.
All his words, yea all the titles of his words Are yea, and Amen. Verily Says our Saviour, Matthew 5.18. Heaven and earth shall perish, before one jot, or any one title of God's law shall escape unfulfilled. Thus Says the LORD.
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and not of this only, but of al other the Prophecies of holy Scripture; that neither this, nor any other Prophecie of old, is destitute of divine authority.
and not of this only, but of all other the Prophecies of holy Scripture; that neither this, nor any other Prophecy of old, is destitute of divine Authority.
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& not by the mouth of Moses only, but by the mouths of all his Prophets, Heb. 1.1. & 2. Peter 1.20. Know this that no Prophecy in the Scripture is of any private motion.
& not by the Mouth of Moses only, but by the mouths of all his prophets, Hebrew 1.1. & 2. Peter 1.20. Know this that no Prophecy in the Scripture is of any private motion.
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Whensoever were the time, whatsoever were the meanes, whosoever were the man; whersoever were the place, whatsoever were the people, the words were the Lords.
Whensoever were the time, whatsoever were the means, whosoever were the man; wheresoever were the place, whatsoever were the people, the words were the lords.
Thus saith the LORD ] Howe then dare wee, potters clay, lift vp our hands against him, that fashioned vs? How dare we absent our selues from his house of prayer, where God in and by his holy word speaketh vnto vs? How dare we,
Thus Says the LORD ] How then Dare we, potters clay, lift up our hands against him, that fashioned us? How Dare we absent our selves from his house of prayer, where God in and by his holy word speaks unto us? How Dare we,
But I will not at this time presse you any further with this point, having heretofore in my fourth lecture occasioned by the Lords roaring out of Sion, and vttering his voice from Ierusalem, exhorted you in many words, to the due performance of your dutifull service of God in this place.
But I will not At this time press you any further with this point, having heretofore in my fourth lecture occasioned by the lords roaring out of Sion, and uttering his voice from Ierusalem, exhorted you in many words, to the due performance of your dutiful service of God in this place.
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For this present, I will onely giue you a tast of the sweetnesse of the worde of the LORD, conveied vnto vs by the ministeries of his sanctified Prophets, Evangelists, & Apostles.
For this present, I will only give you a taste of the sweetness of the word of the LORD, conveyed unto us by the ministeries of his sanctified prophets, Evangelists, & Apostles.
It is the Lords most roial and celestiall testament, the oracles of his heavenly sanctuarie, the only key vnto vs of his reveiled counsels; milke from his sacred breastes;
It is the lords most royal and celestial Testament, the oracles of his heavenly sanctuary, the only key unto us of his revealed Counsels; milk from his sacred breasts;
and deeds of our future blessednesse. Thus farre of the preface, proeme, or enterance, making for the authoritie of this prophecie; Thus saith the LORD.
and Deeds of our future blessedness. Thus Far of the preface, proem, or Entrance, making for the Authority of this prophecy; Thus Says the LORD.
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Now followeth the prophecie against the Syrians: wherin I commended to your Christian considerations foure things. 1 The general accusation of the Syrians, verse. 3. For three transgressions of Damascus, and for foure. 2 The LORDS protestation against them, verse the 3 I will not turne to it.
Now follows the prophecy against the Syrians: wherein I commended to your Christian considerations foure things. 1 The general accusation of the Syrians, verse. 3. For three transgressions of Damascus, and for foure. 2 The LORDS protestation against them, verse the 3 I will not turn to it.
set downe generally, and specially. Generally vers. 4. I will send a fire into the house of Hazael, and it shall devoure the palaces of Ben-hadad. Specially vers.
Set down generally, and specially. Generally vers. 4. I will send a fire into the house of hazael, and it shall devour the palaces of Benhadad. Specially vers.
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as some coniecture, by Eliezer, the steward of Abrahams house, who was surnamed Damascus, Gen. 15.2. The first mention of this city is Gen. 14.15. Others holding the name of this city to haue beene more ancient then Abraham, do attribute the building of this city to Huz, one of the sonnes of Aram, Gen. 10.23. Where vpon Damascus was called also Aram, as St Hierome witnesseth.
as Some conjecture, by Eliezer, the steward of Abrahams house, who was surnamed Damascus, Gen. 15.2. The First mention of this City is Gen. 14.15. Others holding the name of this City to have been more ancient then Abraham, do attribute the building of this City to Huz, one of the Sons of Aram, Gen. 10.23. Where upon Damascus was called also Aram, as Saint Jerome Witnesseth.
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.
For the present know ye, that Damascus, was the Metropolitan, and chiefest City of Syria; whence by a figure, the figure Synecdoche, it is Here, in my text, put for the Whole country of Syria. By this figure Synecdoche in the name Damascus, our Prophet Here threatens all inhabitants in the country about Damascus; he citeth all the Syrians to appear before the tribunal seat of Almighty God, Because they had unjustly troubled and vexed the City Gilead. But of this hereafter.
For three transgressions, and for foure. ] The word Transgressions, signifieth, whatsoever detestable thoughts, words, or deeds may be conceived, vttered,
For three transgressions, and for foure. ] The word Transgressions, signifies, whatsoever detestable thoughts, words, or Deeds may be conceived, uttered,
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;
These three transgressions of Damascus, Are in the judgement of Arias Montanus, the same with the three transgressions of Gaza, and of Tyre, & of Edom, and of Ammon, and of Moab, and of Iudah, & of Israel, so often repeated in this, and the next Chapters: namely;
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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,
For three transgressions of Damascus, & for foure. ] S. Jerome expoundeth these words, as if the Syrians of Damascus had dealt cruelly against the people of God, not once, or twice only,
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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?
even to thresh them with threshing Instruments of iron, shall I not visit for these things? is it not time that I beatrice them with rods? is it not necessary that I turn from them the countenance of my clemency?
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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.
According to that, which we read, Job 33.29. All these things will God work twice or thrice with a man, that he may turn back his soul from the pit, to be illuminated in the Light of the living.
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For three transgressions of Damascus, and for foure. ] The last exposition, wherewith I wil now hold you, is the most generall, proper, and significant:
For three transgressions of Damascus, and for foure. ] The last exposition, wherewith I will now hold you, is the most general, proper, and significant:
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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,
For three transgressions of Damascus and for foure, I will not turn to it. Having thus expounded these words, give me leave out of them to gather such notes,
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God makes it good by an oath: Deut. 32.41. that he will wh•t his glittering sword, & his hand shall take hold on iudgement to execute vengeance vpon sinners.
God makes it good by an oath: Deuteronomy 32.41. that he will wh•t his glittering sword, & his hand shall take hold on judgement to execute vengeance upon 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;
His soul hates and abhorreth sin; his law Curseth, and Condemneth sin; his hand smites, and scourges since. Sin was his motive to cast down Angels into Hell;
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This is done 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.
This is done three manner of ways. 1 By committing one sin in the neck of Another. 2 By falling often into the same sin. 3 By lying in sin without Repentance.
Great is the strength that sin gathereth, by growing, and going forwards. The growth of sin Albertus Magnus shaddoweth in marshaling the order of sinning:
Great is the strength that since gathereth, by growing, and going forward. The growth of since Albert Magnus shadoweth in marshaling the order of sinning:
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.
an evil Thought; it hastes out into an evil word; then follows the wicked work: what is the end of all? Desperation, waited on by final impenitency.
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 〈 ◊ 〉, I•••salem, 〈 ◊ 〉 often? Hee dressed his vineyard with the b••t and •••dliest husbandry, that his heart could invent, 〈 … 〉 he looked for fruit;
He Cries unto the Fools, (and Are not we such Fools?) Prou. 1.22. O ye foolish, how long will ye love foolishness? He Cries unto the faithless (and is our faith living?) Matthew 17.17. Oh generation faithless, and crooked, how long now shall I suffer you? He Cries 〈 ◊ 〉 the Iewes, (and Are not we as bad as the Iewes?) Oh 〈 ◊ 〉, I•••salem, 〈 ◊ 〉 often? He dressed his vineyard with the b••t and •••dliest Husbandry, that his heart could invent, 〈 … 〉 he looked for fruit;
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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;
if we differre our Obedience to the second call, we may be prevented. Then may God justly say to us, as he said unto the Iewes, Isaiah. 65.12. I called, and you did not answer;
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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;
we know that God punished his Angels in heaven for one breach; Adam for one morsel; Miriam for one slander; Moses for one angry word; achan for one sacrilege;
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.
Is the lords hand now shortened that he cannot be as speedy, and quick, in avenging himself upon us for our offences? far be it from us so to think.
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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 heape of witnesse.
the 47. of the heap of stones, which was made thereon, as a witness of the league between Iacob, and Laban: for Gilead is interpreted an heap of witness.
From Arnon to the city Cedar, it is called Galaad; thē to Bozra it is named Seir, afterward Hermon, and so reaching to Damascus it is ioined to Libanus: and therefore as St. Hierome saith;
From Arnon to the City Cedar, it is called Gilead; them to Bozrah it is nam Seir, afterwards Hermon, and so reaching to Damascus it is joined to Lebanon: and Therefore as Saint Jerome Says;
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Here was borne, and buried, the valiant captaine, and iudge of Israel, Iephte, when hee had iudged Israel six yeares; as Iudg. 12.7. Against this city Hoseah prophecieth chap. 6.8. Gilead is a city of them, that work iniquity and is polluted with blood.
Here was born, and buried, the valiant captain, and judge of Israel, Iephte, when he had judged Israel six Years; as Judges 12.7. Against this City Hosea Prophesieth chap. 6.8. Gilead is a City of them, that work iniquity and is polluted with blood.
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The inhabitants of the land of Gilead were Gods owne people, his people Israel, of the tribes of Reuben, Gad, and Manasseh: against whome the Syrians of Damascus did so rage,
The inhabitants of the land of Gilead were God's own people, his people Israel, of the tribes of Reuben, Gad, and Manasses: against whom the Syrians of Damascus did so rage,
and learned, describe thē to you. One of the Hebrew Doctors R. David Kimchi makes them to be planks of wood, to the which on the nether side are fastned little stones, to part the wheat frō the husk, & chaffe;
and learned, describe them to you. One of the Hebrew Doctors R. David Kimchi makes them to be planks of wood, to the which on the neither side Are fastened little stones, to part the wheat from the husk, & chaff;
which cānot be the threshing instruments in this place because these were of yron. St Hierome saith, they were a kind of waynes, or cartes, with wheeles of yron,
which cannot be the threshing Instruments in this place Because these were of iron. Saint Jerome Says, they were a kind of wains, or carts, with wheels of iron,
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Some doe take these instrumentes to bee yron flailes, or carres, or corne cartes, or some such like instrument, of olde time in vse for the threshing out of corne.
some do take these Instruments to be iron flails, or cars, or corn carts, or Some such like Instrument, of old time in use for the threshing out of corn.
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whether waines, or carts, or carres, or dreys, or sleds of yron, or wheeles of yron, or flayles of yron, or rakes of yron, or harrowes of yron, or sawes of yron: it is out of doubt, that the holy Spirit by this kind of speech ( they threshed Gilead with threshing instruments of yron ) noteth the extreame crueltie practised by the Syrians, against the people of God, the Gileadites, the Israelites, of the tribes of Reuben, Gad, and Manasseh.
whither wains, or carts, or cars, or dreys, or sleds of iron, or wheels of iron, or flails of iron, or rakes of iron, or harrows of iron, or saws of iron: it is out of doubt, that the holy Spirit by this kind of speech (they threshed Gilead with threshing Instruments of iron) notes the extreme cruelty practised by the Syrians, against the people of God, the Gileadites, the Israelites, of the tribes of Reuben, Gad, and Manasses.
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or signifie the notorious crueltie of the Syrian Kings vpon the Gileadites; but I take it to be a proper speech of a true thing, indeed acted by Hazael, King of Syria, against the Gileadites; according to the word of God which came to Elizeus the Prophet touching Hazael, 2. King. 8.12. where Elizeus weeping thus speaketh vnto Hazael: I knewe the evill that thou shalt doe vnto the children of Israel:
or signify the notorious cruelty of the Syrian Kings upon the Gileadites; but I take it to be a proper speech of a true thing, indeed acted by hazael, King of Syria, against the Gileadites; according to the word of God which Come to Elisha the Prophet touching hazael, 2. King. 8.12. where Elisha weeping thus speaks unto hazael: I knew the evil that thou shalt do unto the children of Israel:
even all the land of Gilead, the Gadites, & the Reubenits, and them that were of Manasseh, from Aroer, (which is by the river Arnon ) and Gilead, and Bashan. All these regions did King Hazael grievously torment,
even all the land of Gilead, the Gadites, & the Reubenites, and them that were of Manasses, from Aroer, (which is by the river Arnon) and Gilead, and Bashan. All these regions did King hazael grievously torment,
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but specially the Gileadites, who therefore are twise mentioned in the fore-cited conquest of Hazael: The Gileadites did Hazael, King of Aram, destroy, and make like dust beaten to powder, 2. King. 13.7. They threshed Gilead with threshing instruments of yron ] The like torments haue beene inflicted, with the good approbation of Almightie God, by King David vpon the Ammonites, 2. Sam. 12.31.
but specially the Gileadites, who Therefore Are twice mentioned in the forecited conquest of hazael: The Gileadites did hazael, King of Aram, destroy, and make like dust beaten to powder, 2. King. 13.7. They threshed Gilead with threshing Instruments of iron ] The like torments have been inflicted, with the good approbation of Almighty God, by King David upon the Ammonites, 2. Sam. 12.31.
because hee was guided by 〈 … 〉 destitute, could 〈 … 〉 threshing Gilead with threshing 〈 … 〉 of 〈 … 〉 so with the Am••••••s, 〈 … 〉 God whereas Hazael, Gods enimie, dealt so with the 〈 … 〉; the people of God.
Because he was guided by 〈 … 〉 destitute, could 〈 … 〉 threshing Gilead with threshing 〈 … 〉 of 〈 … 〉 so with the Am••••••s, 〈 … 〉 God whereas hazael, God's enemy, dealt so with the 〈 … 〉; the people of God.
Witnesse my text, where the LORD protesteth that he will not turne Damascus, that is, that hee will not recal the Syrians from their errour into the right way, that he will not bring them againe into his favour;
Witness my text, where the LORD protesteth that he will not turn Damascus, that is, that he will not Recall the Syrians from their error into the right Way, that he will not bring them again into his favour;
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The cruel tyrant Adonibezek did cut of the th••bes, and great •o•s of seauenty Kings, and caused them to gather the crummes vnder his table, Iudg. 1.7. but what was his reward? As hee had done to those captiue Kings, so did God doe to him againe.
The cruel tyrant Adonibezek did Cut of the th••bes, and great •o•s of seauenty Kings, and caused them to gather the crumbs under his table, Judges 1.7. but what was his reward? As he had done to those captive Kings, so did God do to him again.
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But what was their reward? You may see it by the propheticall denuntiation of the ruine of Babel, Psal. 13 7, 8, 9. O daughter of Babel, worthy to be destroyed:
But what was their reward? You may see it by the prophetical denunciation of the ruin of Babel, Psalm 13 7, 8, 9. Oh daughter of Babel, worthy to be destroyed:
This reward of Babel is enlarged Esay. 13.16. Their children shall be broken in peeces before their eies: their houses shall be spoiled; and their wiues ravished.
This reward of Babel is enlarged Isaiah. 13.16. Their children shall be broken in Pieces before their eyes: their houses shall be spoiled; and their wives ravished.
Thus not to trouble you with many examples, we see by the reward of crueltie in the examples of Adonibezek, Agag, & the Babylonians, that God abhorreth it.
Thus not to trouble you with many Examples, we see by the reward of cruelty in the Examples of Adonibezek, Agag, & the Babylonians, that God abhorreth it.
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God abhorreth cruelty, howsoever he doth punish it with another crueltie. God repaieth crueltie with cruelty, according to the wel known proverb, Matth. 7.2. With what measure you mete, with the same shall men measure to you againe.
God abhorreth cruelty, howsoever he does Punish it with Another cruelty. God repayeth cruelty with cruelty, according to the well known proverb, Matthew 7.2. With what measure you meet, with the same shall men measure to you again.
When we are wel assured, that the cruell themselues shal tast of cruelty by way of punishment, we will be afraid to behaue our selues towards any cruellie. All crueltie is checked by the law of God, by the sixt cōmandement, Thou shalt doe no murder; or Thou shalt not kill.
When we Are well assured, that the cruel themselves shall taste of cruelty by Way of punishment, we will be afraid to behave our selves towards any cruelly. All cruelty is checked by the law of God, by the sixt Commandment, Thou shalt do no murder; or Thou shalt not kill.
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nor put a stumbling blocke before the blinde. Sixtly, if we iniurie a stranger. This a cruelty, and specially controlled, Exod. 22.21. Thou shalt not doe iniurie to a stranger, neither oppresse him.
nor put a stumbling block before the blind. Sixty, if we injury a stranger. This a cruelty, and specially controlled, Exod 22.21. Thou shalt not doe injury to a stranger, neither oppress him.
Seaventhly, if we molest any widowe, or fatherlesse childe. This is a cruelty, and specially checkt, Exod. 22.22. Yee shall not trouble any widow, or fatherlesse child.
Seaventhly, if we molest any widow, or fatherless child. This is a cruelty, and specially checked, Exod 22.22. Ye shall not trouble any widow, or fatherless child.
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This crueltie is taxed, Exod. 22.25. If thou lend mony to the poore with thee, thou shalt not be as an vsurer vnto him, yee shall not oppresse him with vsury.
This cruelty is taxed, Exod 22.25. If thou lend money to the poor with thee, thou shalt not be as an usurer unto him, ye shall not oppress him with Usury.
if you vse your neighbour discourteously, or make him your laughing stock, or taūting recreatiō? if you vse any of Gods creatures hardly: if you iniurie strangers: if you molest fatherlesse children, & widowes: if you be too severe in punishing your servants, or children:
if you use your neighbour discourteously, or make him your laughing stock, or taunting recreation? if you use any of God's creatures hardly: if you injury Strangers: if you molest fatherless children, & Widows: if you be too severe in punishing your Servants, or children:
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] They ] that is, the Syrians, Gods enemies, haue threshed Gilead ] that is, some of the Israelites, Gods own people, with threshing instruments of yron.
] They ] that is, the Syrians, God's enemies, have threshed Gilead ] that is, Some of the Israelites, God's own people, with threshing Instruments of iron.
This point is notably verified, in Lot sore pressed vpon by the Sodomites, Gen ▪ 19.9. in the Israelites hardly dealt with by the Aegyptians, Exod. 1.11. &c. in the 70. bre•hren, sons of Ierabbam, persecuted by Ab•molech, most of the •nto the death, Iudg. 9.5. in Ieremie twise evill entreated;
This point is notably verified, in Lot soar pressed upon by the Sodomites, Gen ▪ 19.9. in the Israelites hardly dealt with by the egyptians, Exod 1.11. etc. in the 70. bre•hren, Sons of Ierabbam, persecuted by Ab•molech, most of the •nto the death, Judges 9.5. in Ieremie twice evil entreated;
first beaten, and put in the stocks by Pashare, Ier. 20.2. and a second time beaten & imprisoned by Z•dechias his nobles, Ierem. 37.15. In the three children, cast into the fiery fornace by Nabuchodonosor, Dan. 5.21. Many more are the examples registred in the booke of God, fit to proue this point:
First beaten, and put in the stocks by Pashare, Jeremiah 20.2. and a second time beaten & imprisoned by Z•dechias his Nobles, Jeremiah 37.15. In the three children, cast into the fiery furnace by Nebuchadnezzar, Dan. 5.21. Many more Are the Examples registered in the book of God, fit to prove this point:
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which also may further appeare vnto you, in those bloody persecutions after Christ his death by the Romane Emperours, in those strange torments which they devised to keepe downe religion,
which also may further appear unto you, in those bloody persecutions After christ his death by the Roman emperors, in those strange torments which they devised to keep down Religion,
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and to do all his commandements, & his ordinances, the LORD shall bring thee, and thy king vnto a nation, which neither thou, nor thy fathers haue knowne;
and to do all his Commandments, & his ordinances, the LORD shall bring thee, and thy King unto a Nation, which neither thou, nor thy Father's have known;
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Measure not therfore the favour of God, by the blessings or adversities of this life. Whatsoever our estate bee now or hereafter shall be, let vs therewith be contented.
Measure not Therefore the favour of God, by the blessings or adversities of this life. Whatsoever our estate be now or hereafter shall be, let us therewith be contented.
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& if he shall not like so to blesse vs, but shall rather chastise vs with trouble, want, and adversity; yet still blessed bee his holy Name: and his will be done.
& if he shall not like so to bless us, but shall rather chastise us with trouble, want, and adversity; yet still blessed be his holy Name: and his will be done.
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What mercy, or pity, could be expected from them, who with so inhumane, barbarous, and cruel a plot, their plot of gunpowder, the like wherof was never before heard of, would haue blowne vp,
What mercy, or pity, could be expected from them, who with so inhumane, barbarous, and cruel a plot, their plot of gunpowder, the like whereof was never before herd of, would have blown up,
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3 They had swallowed vs vp quicke, when their wrath was kindled against vs. 4 Then had their fury flien forth as thunder, the flame had burst out beyond the fornace.
3 They had swallowed us up quick, when their wrath was kindled against us 4 Then had their fury flien forth as thunder, the flame had burst out beyond the furnace.
To this thankefulnes, I purpose further to incite you, if God giue life, and leaue, vpon the fift of November next, the day appointed by act of parliament for your publique thanksgiving for that most happy deliverance.
To this thankfulness, I purpose further to incite you, if God give life, and leave, upon the fift of November next, the day appointed by act of parliament for your public thanksgiving for that most happy deliverance.
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My text shall bee the Psalme now applyed vnto vs, the 124. Meane time let vs beseech Almighty God to giue his blessing to that which hath beene spoken, that it may fructifie,
My text shall be the Psalm now applied unto us, the 124. Mean time let us beseech Almighty God to give his blessing to that which hath been spoken, that it may fructify,
as first I noted, Generally, verse the 4th. Specially, verse the 5th. In the fourth verse, wherein the punishments to be inflicted vpon the Syrians, are generally set downe, I note, 1 Who punisheth. 2 How he punisheth. 3 Whom he punisheth. The punisher is the LORD;
as First I noted, Generally, verse the 4th. Specially, verse the 5th. In the fourth verse, wherein the punishments to be inflicted upon the Syrians, Are generally Set down, I note, 1 Who Punisheth. 2 How he Punisheth. 3 Whom he Punisheth. The punisher is the LORD;
he punisheth by fire. The punished are the Syrians, to be vnderstood in the names of their Kings, Hazael and Benhadad. I will send a fire into the house of Hazael, and it shall devoure the palaces of Benhadad. The punisher is the LORD;
he Punisheth by fire. The punished Are the Syrians, to be understood in the names of their Kings, hazael and Benhadad. I will send a fire into the house of hazael, and it shall devour the palaces of Benhadad. 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.
for thus Says the LORD, I will send. The note yields us this Doctrine, It is proper to the LORD to execute vengeance upon the wicked for their Sins.
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;
and propensnes unto mercy. We must break out into the mention of his great Goodness, and sing aloud of his Mercies, as David does, Ps. 145.7. The Lord is gracious, and merciful, slow to anger; and of great kindness;
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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.
The Lord strong, and mighty, blessed above all, yea being blessedness it self, and Therefore having no need of any man, is loving, and good unto every man.
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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;
Thus is God's graciousness, & great bounty extended unto every man, whither he be a blessed Abel, or a cursed Cain; a loved Iacob, or a hated Esau; an elected David, or a rejected Saul. God is loving and good unto every man: the Psalmist adds;
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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.
There is not any one of God's works, but it shows unto Others, & finds in it self very large testimonies, of God's mercy, and Goodness; I except not the damnation of the wicked, much less the chastisements of the Godly.
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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.
God's Mercies Are over all his works. David knew it well, & sang accordingly, Psalm 145.8. The Lord is gracious, and merciful, long suffering, & of great Goodness.
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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.
Jonah knew it well, and confessed accordingly, chap. 4.2. Thou art a gracious God, and merciful slow to anger, and of great kindness, and Repentest thee of evil.
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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.
David, Jonah, and the Church, all have learned it At God's own Mouth, who having descended in a cloud to mount Sinai, passed before the face of Moses and cried, as is recorded, Exod 34.6.
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The LORD, the LORD, strong, mercifull, & graci•us, ••ow to anger, & abundant in goodnesse, and truth, reser••ng mercy for thousands, forgiuing iniquity, transgression, and sinne.
The LORD, the LORD, strong, merciful, & graci•us, ••ow to anger, & abundant in Goodness, and truth, reser••ng mercy for thousands, forgiving iniquity, Transgression, and sin.
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yet wee see the maine streame runneth concerning mildnesse, and kindnesse, and compassion: whereby wee may perceaue, what it is, wherein the LORD delighteth.
yet we see the main stream Runneth Concerning mildness, and kindness, and compassion: whereby we may perceive, what it is, wherein the LORD delights.
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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 fe•te.
His delight is to be a Saviour, a deliverer, a preserver, a redeemer, and a pardoner. As for the execution of his Judgments, his vengeance, and his fury, he comes unto it with heavy and leaden fe•te.
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 discōfited the fiue Kings of the Amorites ) he shall stand, he shall be angry, that he may doe his worke, his strange worke,
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 discomfited the fiue Kings of the amorites) he shall stand, he shall be angry, that he may do his work, his strange work,
I knowe some doe expound these words otherwise, vnderstanding by that strange worke, and strange act of God, there mētioned, Opus aliquod insolens, & admirabile, some such work as God seldome worketh; some great wonder.
I know Some do expound these words otherwise, understanding by that strange work, and strange act of God, there mentioned, Opus aliquod insolens, & admirabile, Some such work as God seldom works; Some great wonder.
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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.
God hath one scale of Justice, but the other Proves the Heavier; mercy does overweigh. He who is ever just, is merciful more then ever, if it may be possible.
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;
This our LORD, good, merciful, gracious, and long suffering, is Here in my text the punisher, & sends fire into the house of hazael: whereupon I built this Doctrine;
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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 office of executing vengeance upon the wicked for Sins, God arrogateth and assumeth to himself, Deuteronomy 32.35. where he Says, vengeance, and recompense Are mine.
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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.
yet to the Sinners they Are turned unto evil. So my Doctrine Stands good; It is proper to the LORD to execute vengeance upon the wicked for their Sins.
It shoulde mooue vs 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;
It should move us to beware of those crying Sins usually committed against the First table, that we provoke not God's vengeance against us, by Idolatry, in worshipping the creature above the creator, blessed for ever;
for afflicting the godly, when the wicked liue at ease; by rebellion and contumacie, in taking counsell together against the LORD, & against his CHRIST;
for afflicting the godly, when the wicked live At ease; by rebellion and contumacy, in taking counsel together against the LORD, & against his CHRIST;
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Albeit sometime God himselfe doth by himselfe immediatly execute his vengeance vpon the wicked; as when he smote all the first borne of Egypt, Exod. 12.29. and Nabal, 1. Sam. 25.38. and Vzzah, 2. Sam. 6.7. yet many times he doth it by his instruments: Instrumenta sunt tota creatura Dei;
Albeit sometime God himself does by himself immediately execute his vengeance upon the wicked; as when he smote all the First born of Egypt, Exod 12.29. and Nabal, 1. Sam. 25.38. and Uzzah, 2. Sam. 6.7. yet many times he does it by his Instruments: Instrumenta sunt tota creatura Dei;
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God sent a fire to lay wast Sodom and Gomorah, and their sister cities, Gen. 19.24. to eate vp Nadab, and Abihu, Levit. 10.2. to cut of the two hundred, and fiftie men, that were in the rebellion of Korah, Num. 16.35. to devoure two captaines, & twise fiftie men, 2. King. 1.10.
God sent a fire to lay waste Sodom and Gomorrah, and their sister cities, Gen. 19.24. to eat up Nadab, and Abihu, Levit. 10.2. to Cut of the two hundred, and fiftie men, that were in the rebellion of Korah, Num. 16.35. to devour two Captains, & twice fiftie men, 2. King. 1.10.
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By fire in this place the learned expositors doe vnderstand not only naturall fire, but also the sword, and pestilence, and famine; quodlibet genus consumptionis, every kind of consumptiō, every scourge, wherewith God punisheth the wicked,
By fire in this place the learned expositors do understand not only natural fire, but also the sword, and pestilence, and famine; quodlibet genus consumptionis, every kind of consumption, every scourge, wherewith God Punisheth the wicked,
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I proue it by the service of Angels, and other creatures. 2. King. 19.35. we read of an hundred fourescore and fiue thousand in the camp of Ashur slaine by an Angell of the LORD.
I prove it by the service of Angels, and other creatures. 2. King. 19.35. we read of an hundred fourescore and fiue thousand in the camp of Ashur slain by an Angel of the LORD.
The thing is related also, Esay 37.36. This ministerie of Gods Angels David acknowledgeth, Psal. 35.5, 6. where his prayer against his enimies is, that the Angel of the LORD might scatter, and persecute them. 1. Sam. 7.10. we read that the LORD did thunder a great thunder vpon the Philistines.
The thing is related also, Isaiah 37.36. This Ministry of God's Angels David acknowledgeth, Psalm 35.5, 6. where his prayer against his enemies is, that the Angel of the LORD might scatter, and persecute them. 1. Sam. 7.10. we read that the LORD did thunder a great thunder upon the philistines.
You shal there find, that froggs, lice, flies, grashoppers, thunder, haile, lightning, murraine, boteh•s, and sores did instrumētally avenge God vpon man,
You shall there find, that frogs, lice, flies, grasshoppers, thunder, hail, lightning, murrain, boteh•s, and sores did instrumentally avenge God upon man,
Thus is my doctrine proued, As is the fire, so are all other creatures at the Lords commandement to be employed by him in the punishement of the wicked.
Thus is my Doctrine proved, As is the fire, so Are all other creatures At the lords Commandment to be employed by him in the punishment of the wicked.
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Shimei he knew was but the instrument. And therefore thus sayth he to Abischai, 2. Sam. 16.10. He curseth, because the LORD had hidden him curse Dauid;
Shimei he knew was but the Instrument. And Therefore thus say he to Abishai, 2. Sam. 16.10. He Curseth, Because the LORD had hidden him curse David;
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They he knew were but the instrumēts. And therefore possessing his soule in patience he said, Iob 1.21. Naked came I out of my mothers wombe, & naked shall I returne thither:
They he knew were but the Instruments. And Therefore possessing his soul in patience he said, Job 1.21. Naked Come I out of my mother's womb, & naked shall I return thither:
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Though Herod, Pontius Pilate, the Gentiles, and the people of Israel, had crucified and done to death the Lord of life, our LORD and Saviour Iesus Christ. Yet did not the Apostles therefore grow into a rage, and bitter speeches against them.
Though Herod, Pontius Pilate, the Gentiles, and the people of Israel, had Crucified and done to death the Lord of life, our LORD and Saviour Iesus christ. Yet did not the Apostles Therefore grow into a rage, and bitter Speeches against them.
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Herod, Pontius Pilat, the Gentiles, & the Iews, they knew, were but 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,
Herod, Pontius Pilat, the Gentiles, & the Iews, they knew, were but Instruments. For thus make they their Confessi before the LORD of heaven and earth, verse the 28. Doubtless both Herod, and Pontius Pilate, with the Gentiles,
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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.
Shall there be evil in a City, and the Lord hath not done it? It may serve for an anchor to keep us, that we be not carried away with the waves of tribulation, and affliction.
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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.
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.
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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,
If the strong man come into our house, and take from us the flower of our riches, our silver and gold, then we cry, What luck? What fortune? If our sheep and cattle fail us,
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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,
shall there be any evil in 〈 … 〉, and the LORD hath not done it? and the holy Apostles, in acknowledging God's hand in the death of christ, and holy Job in blessing the name of the LORD for all his losses,
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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 holy David, in patiently taking Shimeis curses, as an affliction sent him from the LORD, do all plainly show this, that the empire of this world is administered 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:
and that nothing Happeneth unto us, but by God's hand, and appointment. Learn we then more patience towards the Instruments of our calamities, misery's, Crosses, and afflictions:
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and after his returne frō Elizeus, with a thicke we• 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;
and After his return from Elisha, with a thick we• cloth to have strangled, and murdered his Lord ▪ & Master, King Benhadad. This was he, whom Elisha foretold of his hard usage of the Israelites; that he should Set on fire their strong cities;
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:
This was he of whose death we read verse the 24. The house of hazael ] either the family, flock, and posterity of hazael; as Arias Montanus, Mercer, Drusius expound:
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.
as if it were in the Hebrew Benader. The second of the Latins, who write it Benhadab. The third of Ionathan, the Chaldee Paraphrast, who writes it Barhadad: whereas the right name is Benhadad.
From this opiniō 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.
From this opinion of Mercer, Drusius in Observation. Sacred. 11. 14. varieth, affirming that albeit diverse Kings of Syria were called by this name Benhadad, yet does it not thereupon follow, that Benhadad was a Common name to all the Kings of Syria.
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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, •. Kings, 13.3. who was Hazaels sonne, and his successour in the throne.
In holy Scripture we read of three Benhadad's. Of the First, 1. Kings, 15.18. who was King of Syria, At what time Asa reigned in Iudah, and Baasha in Israel. Of the second, 2. Kings, 8.7. who in his sickness sent hazael to Elisha, the man of God, for counsel. Of the third, •. Kings, 13.3. who was Hazaels son, and his successor in the throne.
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.
These palaces of Benhadad Are the goodly, sumptuous, proud, and stately Edifices made, or enlarged, by either of the Benhadad's, or by both; Hazaels predecessor, and successor.
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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.
hazael, and Benhadad; The LORD Punisheth, he Punisheth by fire; he Punisheth by fire hazael, and Benhadad; I will send a fire into the house of hazael, and it shall devour the palaces of Benhadad.
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 seco•• com•andement; this:
1 In that the Lord sends a fire into the house of hazael, against his 〈 … 〉, who Are put in mind of a truth expressed in the seco•• com•andement; this:
The great commoditie, or contentment, that commeth to every one of vs by our dwelling houses, doth experimentally make good vnto vs this truth. The vse is;
The great commodity, or contentment, that comes to every one of us by our Dwelling houses, does experimentally make good unto us this truth. The use is;
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to teach vs, first, to be humbled before Almighty God, whensoever our dwelling houses are taken from vs. Secōdly since we peaceably enioy our dwelling houses, to vse them for the furtherance of Gods glory.
to teach us, First, to be humbled before Almighty God, whensoever our Dwelling houses Are taken from us Secōdly since we peaceably enjoy our Dwelling houses, to use them for the furtherance of God's glory.
It would tire you to heare these doctrines, and their vses severally amplified, and enlarged. In the sequele of this chapter, I shall haue occasion to repeat them to you.
It would tire you to hear these doctrines, and their uses severally amplified, and enlarged. In the sequel of this chapter, I shall have occasion to repeat them to you.
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I will breake also the barre of Damascus, and cut of the inhabitant of Bikeath-Aven, and him that holdeth the scepter out of Beth-Eden, and the people of Aram shall goe into captivity vnto Kir.
I will break also the bar of Damascus, and Cut of the inhabitant of Bikeath-aven, and him that holds the sceptre out of Beth-Eden, and the people of Aram shall go into captivity unto Kir.
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WE are now come to the second braunch of the fourth part of this prophecie, in the 5. verse, wherein are set down more specially the punishmentes to bee inflicted vpon the Syrians for their sinnes.
WE Are now come to the second branch of the fourth part of this prophecy, in the 5. verse, wherein Are Set down more specially the punishments to be inflicted upon the Syrians for their Sins.
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In each wee may obserue three circumstances. 1 The punisher; the LORD, either immediatly by himselfe or mediatly by his instruments. 2 The p••ished ▪ the Syrians, not of any one city only, but of the whole country;
In each we may observe three Circumstances. 1 The punisher; the LORD, either immediately by himself or mediately by his Instruments. 2 The p••ished ▪ the Syrians, not of any one City only, but of the Whole country;
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The barre of Damascus must bee broken; the inhabitant of Bikeath-Aven, and the King, keeping his court at Beth-Eden, must be cut of: and the people of Aram must go into captivitie.
The bar of Damascus must be broken; the inhabitant of Bikeath-aven, and the King, keeping his court At Beth-Eden, must be Cut of: and the people of Aram must go into captivity.
Kedar is discovered to be weake, for want of barres, Ier. 49. •1. And so are they against whom Gog, and Magog, were to fight, Ezech. 38.11. they had neither barres, nor gates. Ierusalem had both; and God made them strong, Psal. 147.13.
Kedar is discovered to be weak, for want of bars, Jeremiah 49. •1. And so Are they against whom Gog, and Magog, were to fight, Ezekiel 38.11. they had neither bars, nor gates. Ierusalem had both; and God made them strong, Psalm 147.13.
her promontories, and rockes, which God hath placed in her frontiers, to withstand the force of the waters? And Moab hath barres, Esai. 15.5. There the barres of Moab, are put for the forts in the borders of Moab. And Egypt hath barres, Ezech. 30.18.
her promontories, and Rocks, which God hath placed in her frontiers, to withstand the force of the waters? And Moab hath bars, Isaiah. 15.5. There the bars of Moab, Are put for the forts in the borders of Moab. And Egypt hath bars, Ezekiel 30.18.
Where Egypts barres after the exposition of Illyricus in his key of Scriptures, are munitiones, & robur, the fortifications, and strength of Egypt. So here:
Where Egypts bars After the exposition of Illyricus in his key of Scriptures, Are munitiones, & robur, the fortifications, and strength of Egypt. So Here:
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the barres of Damascus, are Damasci rob•r, munitiones, porta, & •l••stra •••tissima; the strēgth of Damascus; the munitions of Damascus; the gates of Damascus; the most fensed fortresses of Damascus. Yea Vniversum regni robur, the whole strength of the kingdome of Syria, is to be vnderstoode in these barr•s of Damascus.
the bars of Damascus, Are Damasci rob•r, munitiones, porta, & •l••stra •••tissima; the strength of Damascus; the munitions of Damascus; the gates of Damascus; the most fenced fortresses of Damascus. Yea Vniversum Regni robur, the Whole strength of the Kingdom of Syria, is to be understood in these barr•s of Damascus.
The first mention of this city is, Gen. 14.15. Others holding the name of this city to haue been more ancient then Abraham, do attribute the building of this city to Huz, one of the sonnes of Aram; Gen. 10.23. wherevpon Damascus was called also Arā, as S. Hierome vpon Esai 17. witnesseth.
The First mention of this City is, Gen. 14.15. Others holding the name of this City to have been more ancient then Abraham, do attribute the building of this City to Huz, one of the Sons of Aram; Gen. 10.23. whereupon Damascus was called also Arā, as S. Jerome upon Isaiah 17. Witnesseth.
Whatsoever were the antiquity of this city, it is plaine by Esai. 7.8. that it was the Metropolitane, and chiefest city of Syria. The Prophet Ieremie giues it a high commendation, chap. 49.25. where he cals it a glorious city, and the city of his ioy.
Whatsoever were the antiquity of this City, it is plain by Isaiah. 7.8. that it was the Metropolitan, and chiefest City of Syria. The Prophet Ieremie gives it a high commendation, chap. 49.25. where he calls it a glorious City, and the City of his joy.
Damascus in this place, is not the bare city, but tractus Damascenus, sive Decapolitanus; the whole cuntry about Damascus, & the coasts of Decapolis whereof we read, Mark. 7.31.
Damascus in this place, is not the bore City, but tractus Damascene, sive Decapolitanus; the Whole country about Damascus, & the coasts of Decapolis whereof we read, Mark. 7.31.
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I will breake the barre of Damascus, that is, I wil cōsume, and spoile, all the munitiōs, all the fortificatiōs, all the fenced fortresses, all the strength of Damascus.
I will break the bar of Damascus, that is, I will consume, and spoil, all the munitions, all the fortifications, all the fenced fortresses, all the strength of Damascus.
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I will breake the braeson doores, & barst the yron barres. The Psalmist also ascribeth vnto the LORD this office of breaking barres, Psal. 107.16. where exhorting vs to confesse before the LORD his loving kindnes, and to declare his wonderfull workes, he bringeth this for a reason:
I will break the braeson doors, & barst the iron bars. The Psalmist also ascribeth unto the LORD this office of breaking bars, Psalm 107.16. where exhorting us to confess before the LORD his loving kindness, and to declare his wonderful works, he brings this for a reason:
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I ] the LORD, will breake ] by my mightie power, will lay wast, and consume, the barre ] barre for barres, all the strength, of Damascus ] of that part of Syria, which bordereth vpon Damascus.
I ] the LORD, will break ] by my mighty power, will lay waste, and consume, the bar ] bar for bars, all the strength, of Damascus ] of that part of Syria, which bordereth upon Damascus.
the punished, is the whole countrey of Damascus. From the first circumstance of the punisher, the LORD himselfe taking vengeance into his owne hand, I gather this doctrine.
the punished, is the Whole country of Damascus. From the First circumstance of the punisher, the LORD himself taking vengeance into his own hand, I gather this Doctrine.
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It is proper to the LORD to execute vengeance vpon the wicked for their sinnes. This doctrine was in my last Lecture commended vnto you, and then at large confirmed.
It is proper to the LORD to execute vengeance upon the wicked for their Sins. This Doctrine was in my last Lecture commended unto you, and then At large confirmed.
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and heedfull, that by our dayly sinning we make not our selues servāts vnto sinne, and corruption. And whereas we cannot but sinne dayly, (for who can say, I haue purged my heart, I am cleane from my sinne? ) it may draw vs to repentance, and to a godly sorrowe for our sinnes; whereby wee haue transgressed the law of God, offended his Maiestie, and provoked his wrath. Wee must beleeue it:
and heedful, that by our daily sinning we make not our selves Servants unto sin, and corruption. And whereas we cannot but sin daily, (for who can say, I have purged my heart, I am clean from my sin?) it may draw us to Repentance, and to a godly sorrow for our Sins; whereby we have transgressed the law of God, offended his Majesty, and provoked his wrath. we must believe it:
The consideration of this point, may further admonish vs, to be warie in any case that wee breath not after revengement. To revenge our 〈 ◊ 〉, is Gods 〈 ◊ 〉, wee must not intrude our selues into •• we 〈 … 〉 •surpe it.
The consideration of this point, may further admonish us, to be wary in any case that we breath not After revengement. To revenge our 〈 ◊ 〉, is God's 〈 ◊ 〉, we must not intrude our selves into •• we 〈 … 〉 •surpe it.
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Wise Siracides saith no more, then doth our Saviour Iesus Christ, Matt. 6.14, 15. If yee doe forgiue men their trespasses, your heavenly father will also forgiue you.
Wise Sirach Says no more, then does our Saviour Iesus christ, Matt. 6.14, 15. If ye do forgive men their Trespasses, your heavenly father will also forgive you.
Receiue I wrong? I will repay it, Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe. As good as hee bringeth, I will giue him. We are commanded, Matth. 18.22. to forgiue one another, even seaventie times seauen times.
Receive I wrong? I will repay it, Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe. As good as he brings, I will give him. We Are commanded, Matthew 18.22. to forgive one Another, even seaventie times seauen times.
How haue wee cast behind vs this holy commandement? If thy neighbour sin against thee, wilt thou not be meet with him seaven yeares after, if possible? Tell me;
How have we cast behind us this holy Commandment? If thy neighbour since against thee, wilt thou not be meet with him seaven Years After, if possible? Tell me;
We wil forsooth forgiue the fault, but not forget the matter, nor affect the partie, that wronged vs. Is this to loue our enimies? Is this not to resist evill? Nothing lesse.
We will forsooth forgive the fault, but not forget the matter, nor affect the party, that wronged us Is this to love our enemies? Is this not to resist evil? Nothing less.
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& whosoever will cōpel thee to go with him one mile, goe with him twaine. This is it, whereto St Peter exhorteth you, 1 Epist. chap. 3.8. Be yee all of one mind, one suffer with another;
& whosoever will compel thee to go with him one mile, go with him twaine. This is it, whereto Saint Peter exhorteth you, 1 Epistle chap. 3.8. Be ye all of one mind, one suffer with Another;
What shall I doe then, when I haue receaued a wrong? What else, but followe the same wise mans counsaile, giuē me, Prov. 20.22. Expectabo Dominum, & liberabit me;
What shall I do then, when I have received a wrong? What Else, but follow the same wise men counsel, given me, Curae 20.22. Expectabo Dominum, & Liberabit me;
if it be possible, as much as in you is, haue peace with all mē. Dearely beloved, avenge not your selues but giue place vnto wrath; for it is written;
if it be possible, as much as in you is, have peace with all men. Dearly Beloved, avenge not your selves but give place unto wrath; for it is written;
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Hitherto, (beloved in the LORD) I haue laboured to work in you a detestation of all private revengement. The occasion of my discourse, was from my propounded doctrine.
Hitherto, (Beloved in the LORD) I have laboured to work in you a detestation of all private revengement. The occasion of my discourse, was from my propounded Doctrine.
It is proper to the LORD to execute vengeance; proper to the LORD, and therefore not any way to be medled in by vs. It is not for vs by our selues to avenge the wronges done vnto vs;
It is proper to the LORD to execute vengeance; proper to the LORD, and Therefore not any Way to be meddled in by us It is not for us by our selves to avenge the wrongs done unto us;
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For he hath said, vengeance belongeth vnto me, I will recompense. Let vs proceed, and see what doctrine may bee gathered frō the two next circumstances;
For he hath said, vengeance belongeth unto me, I will recompense. Let us proceed, and see what Doctrine may be gathered from the two next Circumstances;
the circumstance of the punishment and the circumstance of the punished. The punishment I noted in the breaking of barres, and the punished, in the word Damascus. You haue already heard the meaning of these words:
the circumstance of the punishment and the circumstance of the punished. The punishment I noted in the breaking of bars, and the punished, in the word Damascus. You have already herd the meaning of these words:
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What creature more mightie then a King? Yet in the day of his wrath God woundeth King•: witnesse the Psalmist. 110.5. Doth he wound Kings? yea he slayeth mightie Kings, Psal. 135.10. & 136.18. My text avoweth the same, in one of the next clauses, where God threatneth to the mightie King of Syria, a cutting off: I will cut of him that holdeth the scepter out of Beth-eden.
What creature more mighty then a King? Yet in the day of his wrath God wounds King•: witness the Psalmist. 110.5. Does he wound Kings? yea he slays mighty Kings, Psalm 135.10. & 136.18. My text avoweth the same, in one of the next clauses, where God threatens to the mighty King of Syria, a cutting off: I will Cut of him that holds the sceptre out of Beth-eden.
and vnable to resist. Of Gods omnipotencie we make our daily profession in the first article of our beleefe, professing him to be God, the Father Almightie.
and unable to resist. Of God's omnipotency we make our daily profession in the First article of our belief, professing him to be God, the Father Almighty.
In which profession wee doe not exclude, either the Sonne, or Holy Ghost, from omnipotencie. For God the Father, who imparteth his Godhead vnto the Sonne, and to the Holy Ghost, doth communicate the proprieties of his Godhead to them also.
In which profession we do not exclude, either the Son, or Holy Ghost, from omnipotency. For God the Father, who imparts his Godhead unto the Son, and to the Holy Ghost, does communicate the proprieties of his Godhead to them also.
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and infidelitie, dares deny? This truth being expresly delivered twise in the booke of Psalmes; First, Psal. 115.3. Our God in heaven, doth whatsoever hee will: againe, Psal. 135.6. Whatsoever pleaseth the LORD, that doth he, in heaven, in earth, in the sea, in all the depthes.
and infidelity, dares deny? This truth being expressly Delivered twice in the book of Psalms; First, Psalm 115.3. Our God in heaven, does whatsoever he will: again, Psalm 135.6. Whatsoever Pleases the LORD, that does he, in heaven, in earth, in the sea, in all the depths.
It is plaine by Iohn Baptists reproofe of the Pharisees, and Sadducees, Matth. 3.9. Thinke not to say within your selues, we haue Abraham to our Father; for I say vnto you, that God is able of these stones to raise vp childrē vnto Abraham.
It is plain by John Baptists reproof of the Pharisees, and Sadducees, Matthew 3.9. Think not to say within your selves, we have Abraham to our Father; for I say unto you, that God is able of these stones to raise up children unto Abraham.
Able, but will not. So likewise, when Christ was betrayed, the story, Matth. 26.53. is, that God the Father could haue givē him more then twelue legions of Angels, to haue delivered him.
Able, but will not. So likewise, when christ was betrayed, the story, Matthew 26.53. is, that God the Father could have given him more then twelue legions of Angels, to have Delivered him.
Hee could, but would not. The like may be said of many other things. The Father was able to haue created another world; yea a thousand worlds. Was able, but would not.
He could, but would not. The like may be said of many other things. The Father was able to have created Another world; yea a thousand world's. Was able, but would not.
God only is omnipotent: whatsoever els is in the world, it's weake, & vnable to resist: which is the very summe of my doctrine already propounded, and confirmed.
God only is omnipotent: whatsoever Else is in the world, it's weak, & unable to resist: which is the very sum of my Doctrine already propounded, and confirmed.
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and none can stay his hand, nor say vnto him, what doest thou? This is it, whereat S. Paul aimeth in his question demanded, Rom. 9.19. Who hath resisted the will of God? And this is it, which Iob intendeth, chap. 9.4. demanding a like question:
and none can stay his hand, nor say unto him, what dost thou? This is it, whereat S. Paul aimeth in his question demanded, Rom. 9.19. Who hath resisted the will of God? And this is it, which Job intends, chap. 9.4. demanding a like question:
conceived, and borne in sin? hitherto running on in wickednes? & dayly rebelling against God? against Almighty God, against him, who alone is able to do, whatsoever he will;
conceived, and born in since? hitherto running on in wickedness? & daily rebelling against God? against Almighty God, against him, who alone is able to do, whatsoever he will;
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and ashamed in respect of our sinnes. 2. Our confession to God, in which we must also doe three things. 1. We must acknowledge all our maine sins; originall, and actuall, 2. We must acknowledge our guiltinesse before God. 3. We must acknowledge our iust damnation for sinne.
and ashamed in respect of our Sins. 2. Our Confessi to God, in which we must also do three things. 1. We must acknowledge all our main Sins; original, and actual, 2. We must acknowledge our guiltiness before God. 3. We must acknowledge our just damnation for sin.
2 Is there no thing, nor creature, able to withstand Gods power, or to let his purpose? Learne we from hence, to trēble at Gods iudgements, to feare them, to stand in awe of them, to quake, & quiver at them.
2 Is there no thing, nor creature, able to withstand God's power, or to let his purpose? Learn we from hence, to tremble At God's Judgments, to Fear them, to stand in awe of them, to quake, & quiver At them.
God is terrible in the assembly of his Saints, Psal. 88.8. terrible in his workes, Psal. 66.3. terrible in his doings toward the sonnes of men, Psal. 66.5. terrible to the Kings of the earth, Psalm. 76.13. To passe over with silence many places of holy Scripture, in which God is tearmed a terrible God, let vs confesse with the Psalmist, Psalm. 76.7. Thou, O God of Iacob, thou art to be feared;
God is terrible in the assembly of his Saints, Psalm 88.8. terrible in his works, Psalm 66.3. terrible in his doings towards the Sons of men, Psalm 66.5. terrible to the Kings of the earth, Psalm. 76.13. To pass over with silence many places of holy Scripture, in which God is termed a terrible God, let us confess with the Psalmist, Psalm. 76.7. Thou, Oh God of Iacob, thou art to be feared;
Here are they worthely to be taxed, and censured, who are so far from fearing Gods iudgements, as that they plainly scoffe, and iest at them. Such a one was he of Cambridge shire, who some 14. yeares since, in the yeare 1592. made a mocke of the Lords glorious voice, the THVNDER.
Here Are they worthily to be taxed, and censured, who Are so Far from fearing God's Judgments, as that they plainly scoff, and jest At them. Such a one was he of Cambridge shire, who Some 14. Years since, in the year 1592. made a mock of the lords glorious voice, the THVNDER.
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but before he came halfe a mile frō the house, the same hād of the LORD, which before he had mocked, in a cracke of thunder strooke him about the girdlesteed, that he fell downe starke dead.
but before he Come half a mile from the house, the same hand of the LORD, which before he had mocked, in a Crac of thunder struck him about the girdlesteed, that he fell down stark dead.
A memorable example, brought home as it were to our doores, to put vs in minde, of Gods heavy wrath against those, which scorne his iudgements. Let vs (beloved) be wise vpon it,
A memorable Exampl, brought home as it were to our doors, to put us in mind, of God's heavy wrath against those, which scorn his Judgments. Let us (Beloved) be wise upon it,
Vpon this rocke of Gods omnipotency Abrahams faith stood vnshaken, as appeareth Rom. 4. Abraham he doubted not of the promise of God through vnbeliefe, but was strengthned in the faith. And how? Because he was fully assured, that the same God who had promised, was able also to doe it.
Upon this rock of God's omnipotency Abrahams faith stood unshaken, as appears Rom. 4. Abraham he doubted not of the promise of God through unbelief, but was strengthened in the faith. And how? Because he was Fully assured, that the same God who had promised, was able also to do it.
but also for vs, to whom it shall bee imputed for righteousnes, if wee beleeue in him, that raised vp Iesus our LORD from the dead, who was delivered to death for our sins,
but also for us, to whom it shall be imputed for righteousness, if we believe in him, that raised up Iesus our LORD from the dead, who was Delivered to death for our Sins,
Wherefore to all our sins, infirmities, and impotencies, from whence may arise diffidence, infidelity, or vnbeliefe, we must ever oppose Gods omnipotency; and thereby support our faith in his promises.
Wherefore to all our Sins, infirmities, and Impotencies, from whence may arise diffidence, infidelity, or unbelief, we must ever oppose God's omnipotency; and thereby support our faith in his promises.
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Quomodo non potest omnipotens? How is it possible, that the Almighty should not bee able to forgiue thee thy sinnes? But thou wilt say, I am a great sinner;
Quomodo non potest omnipotens? How is it possible, that the Almighty should not be able to forgive thee thy Sins? But thou wilt say, I am a great sinner;
and I say, Sed ille omnipotens est; But God is Almighty. Thou replyest, and saiest; My sinnes are such, as from which I cannot be delivered, and clensed;
and I say, said Isle omnipotens est; But God is Almighty. Thou repliest, and Sayest; My Sins Are such, as from which I cannot be Delivered, and cleansed;
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I will breake also the barre of Damascus, and cut of the inhabitant of Bikeath-Aven, and him that holdeth the scepter out of Beth-Eden, and the people of Aram shall goe into captivity vnto Kir.
I will break also the bar of Damascus, and Cut of the inhabitant of Bikeath-aven, and him that holds the sceptre out of Beth-Eden, and the people of Aram shall go into captivity unto Kir.
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NOw proceed we to the other clauses of the last part of this prophecy against the Syrians. The second clause is, I will cut of the inhabitant of Bikeath-Aven:
NOw proceed we to the other clauses of the last part of this prophecy against the Syrians. The second clause is, I will Cut of the inhabitant of Bikeath-aven:
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the fourth is, and the people of Aram, &c. In each of these I doe obserue (as before I did) three circumstances. 1 The punisher the LORD, either immediatly by himselfe,
the fourth is, and the people of Aram, etc. In each of these I do observe (as before I did) three Circumstances. 1 The punisher the LORD, either immediately by himself,
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or mediatly by his instruments. 2 The punishment, to be vnderstood in those phrases of cutting of, and going into captivity. 3 The punished; the Syrians, noted in these names Bikeath-Aven, Beth-eden, Aram.
or mediately by his Instruments. 2 The punishment, to be understood in those phrases of cutting of, and going into captivity. 3 The punished; the Syrians, noted in these names Bikeath-aven, Beth-eden, Aram.
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I, the LORD, IEHOVAH, who haue resolued to send a fire into the house of Hazael, which shall devoure the palaces of Benhadad, & haue resolued to breake the barres of Damascus;
I, the LORD, JEHOVAH, who have resolved to send a fire into the house of hazael, which shall devour the palaces of Benhadad, & have resolved to break the bars of Damascus;
I will cut off ] To cut off, is in sundry places of holy Scripture a Metaphore, drawne ab excisione arborum; from the cutting downe, or rooting vp of trees:
I will Cut off ] To Cut off, is in sundry places of holy Scripture a Metaphor, drawn ab excision arborum; from the cutting down, or rooting up of trees:
and signifieth, vtterly to consume to wast, to dissipate, to destroy, to exstinguish. So it's vsed, Ps. 101.8. where David, purposing not to be negligent, or sloathfull, in the execution of iustice against all malefactors in Ierusalem, resolueth to cut of all the workers of iniquitie from the city of the LORD:
and signifies, utterly to consume to wast, to dissipate, to destroy, to extinguish. So it's used, Ps. 101.8. where David, purposing not to be negligent, or slothful, in the execution of Justice against all malefactors in Ierusalem, resolveth to Cut of all the workers of iniquity from the City of the LORD:
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Betimes will I destroy all the wicked of the land, that I may cut of all the workers of iniquitie from the city of the LORD. So its vsed, Psal. 109.15. where Davids prayer against the wicked is;
Betimes will I destroy all the wicked of the land, that I may Cut of all the workers of iniquity from the City of the LORD. So its used, Psalm 109.15. where Davids prayer against the wicked is;
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and verse the 8. I will cut off the inhabitant from Ashdod. I will cut off, whether the iudge out of the middest of Moab; or the inhabitant from Ashdod;
and verse the 8. I will Cut off the inhabitant from Ashdod. I will Cut off, whither the judge out of the midst of Moab; or the inhabitant from Ashdod;
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Which to bee the meaning of the word, the author of the Vulgar Latin acknowledgeth, translating the word in the originall, not excindam; (as indeed it signifieth) I will cut off, but disperdā, I will destroy.
Which to be the meaning of the word, the author of the vulgar Latin acknowledgeth, translating the word in the original, not excindam; (as indeed it signifies) I will Cut off, but disperdan, I will destroy.
So do the Seaventy Interpreters in their Greeke edition of the Bible, here translating the Hebrew word not NONLATINALPHABET, (as indeed it signifieth) I will cut off; but NONLATINALPHABET, I will vtterly,
So do the Seaventy Interpreters in their Greek edition of the bible, Here translating the Hebrew word not, (as indeed it signifies) I will Cut off; but, I will utterly,
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and therefore by the frogge, we are to vnderstand many frogges. In Num. 21.7. the Israelites desired Moses to pray to the LORD, that he would take away from them the Serpent. The serpent! what? but one? It is out of doubt that the people meant all the fierie serpents sent among them by the LORD, to sting them to death:
and Therefore by the frog, we Are to understand many frogs. In Num. 21.7. the Israelites desired Moses to pray to the LORD, that he would take away from them the Serpent. The serpent! what? but one? It is out of doubt that the people meant all the fiery Serpents sent among them by the LORD, to sting them to death:
of which wee read verse the 6. Ieremie in chap. 8.7. saith that the storke, the turtle, the crane, & the swallow doe knowe, & obserue their appointed times.
of which we read verse the 6. Ieremie in chap. 8.7. Says that the stork, the turtle, the crane, & the swallow do know, & observe their appointed times.
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The storke, the turtle, the crane, the swallow! We may not thinke the Prophet singleth out one storke, one turtle, one crane, one swallow from the rest;
The stork, the turtle, the crane, the swallow! We may not think the Prophet singleth out one stork, one turtle, one crane, one swallow from the rest;
Of Bikeath-Aven ] the Greek Translators taking the words partly appellatiuely, and partly properly, doe render them, the field of On. In like sort Gualter, the valley of Aven. The author of the Ʋulgar Latin, vnderstanding them wholy appellatiuely, rendreth them, the field of the Idol: and so they may signifie, the plaine of Aven, the plaine of griefe, the plaine of sorrow, as Calvin observeth.
Of Bikeath-aven ] the Greek Translators taking the words partly appellatively, and partly properly, do render them, the field of On. In like sort Gualter, the valley of Aven. The author of the Ʋulgar Latin, understanding them wholly appellatively, rendereth them, the field of the Idol: and so they may signify, the plain of Aven, the plain of grief, the plain of sorrow, as calvin observeth.
Drusius following the Hebrew Doctors, affirmeth, that it is the proper name of a city in Syria. Mercer, the learned professour of Paris, ioineth with him.
Drusius following the Hebrew Doctors, Affirmeth, that it is the proper name of a City in Syria. Mercer, the learned professor of paris, Joineth with him.
and it is by Arias Montanus, & Ribera, applied to signifie the city of Damascus: as if Damascus were there called not only Bikeath-Aven, that is, the field of the Idol; because of the Idolatrie there vsed,
and it is by Arias Montanus, & Ribera, applied to signify the City of Damascus: as if Damascus were there called not only Bikeath-aven, that is, the field of the Idol; Because of the Idolatry there used,
Him that holdeth the scepter ] This is a periphrasis, or circumlocution of a King. A scepter is Regium gestamen, and insigne potestatis Regiae, a Kingly mace, the proper ensigne, or token of Kingly power.
Him that holds the sceptre ] This is a periphrasis, or circumlocution of a King. A sceptre is Regium gestamen, and insigne potestatis Regiae, a Kingly mace, the proper ensign, or token of Kingly power.
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Whence in the best of Greeke Poets, Homer, Kings are called NONLATINALPHABET, scepter-bearers. Hereby wee vnderstand, what we read in the storie of Hester, chap. 8.4. King Assuerus hold out his golden scepter toward Hester. And that Gen. 49.10. The scepter shall not depart from Iudah.
Whence in the best of Greek Poets, Homer, Kings Are called, scepter-bearers. Hereby we understand, what we read in the story of Esther, chap. 8.4. King Assuerus hold out his golden sceptre towards Esther. And that Gen. 49.10. The sceptre shall not depart from Iudah.
in the later Iacob prophecieth of the stabilitie and continuance of the Kingdome in the tribe of Iudah, till the comming of the Messias. Here then he that holdeth the scepter in Beth-Eden, is the King abiding in Beth-Eden.
in the later Iacob Prophesieth of the stability and Continuance of the Kingdom in the tribe of Iudah, till the coming of the Messias. Here then he that holds the sceptre in Beth-Eden, is the King abiding in Beth-Eden.
I will cut of the inhabitant of Bikeath-Aven, & him that holdeth the scepter out of Beth-eden ] I ] the LORD, with my mighty power, will cut off ] will vtterly consume;
I will Cut of the inhabitant of Bikeath-aven, & him that holds the sceptre out of Beth-eden ] I ] the LORD, with my mighty power, will Cut off ] will utterly consume;
and destroie, the inhabitant ] not one only, but every one, that dwelleth in Bikeath-Aven ] the so named city of Syria. There will I not staie my hand,
and destroy, the inhabitant ] not one only, but every one, that dwells in Bikeath-aven ] the so nam City of Syria. There will I not stay my hand,
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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.
but the King him self, out of Beth-eden ] Another so nam City of Syria. Bikeath-aven shall not be able to defend her inhabitants, nor Beth-eden, her King.
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The LORD himselfe taking vēgeance into his owne hands, ariseth this doctrine, It is proper to the LORD to execute vengeance vpon the wicked for their sinnes.
The LORD himself taking vengeance into his own hands, arises this Doctrine, It is proper to the LORD to execute vengeance upon the wicked for their Sins.
They presented her by the image of a womā, sitting sometimes vpon a ball, sometimes vpon a wheele, having with her a rasour, bearing in her right hand the sterne of a ship, in her left, the horne of abundance:
They presented her by the image of a woman, sitting sometime upon a ball, sometime upon a wheel, having with her a razor, bearing in her right hand the stern of a ship, in her left, the horn of abundance:
& 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.
& alone Subject to the sovereignty, dominion, and Rule of Almighty God; by his providence all things Are preserved, all things Are ruled, all things Are ordered.
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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 〈 ◊ 〉.
These Are the three Degrees by which you may discern, & 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 preservation; the second is of Rule, and government; the third is of ordination, and 〈 ◊ 〉.
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This truth is excellently explained, Psal. 104. & 145. & 147. In which the Psalmist ioyfully singeth out of the wonderfull Providēce of God in the maintenance, and preservation of man, & every other creature;
This truth is excellently explained, Psalm 104. & 145. & 147. In which the Psalmist joyfully sings out of the wonderful Providence of God in the maintenance, and preservation of man, & every other creature;
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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;
From both these places we may truly infer that God works in the government of this world day After day, even until the end thereof: which Saint Paul Ephesians 1.11. avoweth;
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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.
are not two sparrows sold for a farthing & one of them falls not on the ground without your father? fear ye not Therefore, ye Are of more valve, then many sparrows.
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Doth Gods care reach to the falling of the haires of our h••d, 〈 ◊ 〉 can we doubt of 〈 … 〉 rule and government in 〈 … 〉 ••mightie God for his vnlimited power 〈 ◊ 〉 all things in the world,
Does God's care reach to the falling of the hairs of our h••d, 〈 ◊ 〉 can we doubt of 〈 … 〉 Rule and government in 〈 … 〉 ••mightie God for his unlimited power 〈 ◊ 〉 all things in the world,
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:
The third degree, by which we may discern the act of divine providence, I called Gradum ordinationis, the degree of ordination, or direction. It Implies thus much:
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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:
secondly he Disposeth means unto the end; Thirdly he directeth the means so disposed. To discourse of these particulars severally, would carry me beyond my time, and your patience:
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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,
and Preserveth, Ruleth, & Governs, Ordereth, Disposeth, and directeth all things in this world, even to the very hairs of our Heads, it cannot be, that any calamity,
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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.
No corner in Hell, no mansion in heaven, no cave in the top of Mount carmel, no Fish belly in the bottom of the sea, no dark dungeon in the land of captivity, no place of any secrecy any where, is able to hide us from the presence of God. We have learned, Zach 4.10. that God hath seaven eyes, which go through the Whole world.
You may interpret them with me, many millions of eyes, Hee is 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 them with me, many millions of eyes, He is totus, OCULUS, altogether eye, for he Says all things. We have learned, Isaiah 40.12. that God hath hands to measure the waters, and to span the heavens.
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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 me, that he hath many millions of hands, He is totus, MANVS, altogether hand, for he works all things. We have learned, Matthew 5.35. that God hath feet to Set upon his footstool.
The holy Scriptures doe evidently shew, that he examineth the least moments, and titles in the world that we can imagine, 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.
The holy Scriptures do evidently show, that he examineth the least moments, and titles in the world that we can imagine, to a handful of meal, to a cruse of oil in a poor Widows house, to the falling of sparrows to the ground, to the clothing of the grass in the field, to the feeding of the Birds of the air, to the calving of hinds, to the numbering of the hairs of our Heads.
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 〈 … 〉.
or shall hereafter overtake us, let us not lay it upon blind Fortune, but look we to the hand that striketh us He, who is noted in my text to Cut off the inhabitant of Bikeath-aven, & him that holds the sceptre out of 〈 … 〉, that for our 〈 ◊ 〉 brings upon us 〈 … 〉.
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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.
What remains, but that we rend our hearts, and turn unto the LORD our God? He is gracious, merciful, slow to anger, of great kindness, and Repenteth him of evil.
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,
How know we, whither he will return, and Repent, and leave a blessing behind him for us? Let us Therefore go boldly unto the throne of grace, that we may receive mercy,
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, whereof it is, that the Scythians after their return out of Asia, and Syria, were called Aram••, 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.
we go on with that which yet remains unexpounded in this 5. verse. The people of Aram ] Aram registered Gen. 10.22. to be one of the Sons of Sem, was the father, author, or founder of the Aramites, or Syrians, whereof it is, that the Scythians After their return out of Asia, and Syria, were called Aram••, Aramites, Pliny 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 war against King David. The success of their expedition is recorded for.
So let them all perish, who make head, and band themselues together, against the LORDS annointed. 2. Sam. 8.6. You may read of Aram of Damascus; out of which part there went a great multitude to succour Hadadezer, king of Soba, against David. Their successe is recorded in the same place.
So let them all perish, who make head, and band themselves together, against the LORDS anointed. 2. Sam. 8.6. You may read of Aram of Damascus; out of which part there went a great multitude to succour Hadadezer, King of Soba, against David. Their success is recorded in the same place.
David slew of the Aramites two and twentie thousand men NONLATINALPHABET, let them al likewise perish, who make he•d, & 〈 ◊ 〉 themselu•s tog•ther against the LORDS annointed.
David slew of the Aramites two and twentie thousand men, let them all likewise perish, who make he•d, & 〈 ◊ 〉 themselu•s tog•ther against the LORDS anointed.
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1. Chron. 〈 … 〉 which is by in• 〈 … 〉 lying betweene the 〈 … 〉, commonly knowne by the name of Mesopotamia. And these Syrians gaue aid vnto the Ammonites against David, and were partakers in their overthrow. Gen. 28.5. You may read of Padan Aram, whither the Patriach Iacob was by his father Isaac sent, to make choise of his wife of the daughters of Laban. Tremellius and Iunius in their note vpon Gen. 25.20.
1. Chronicles 〈 … 〉 which is by in• 〈 … 〉 lying between the 〈 … 〉, commonly known by the name of Mesopotamia. And these Syrians gave aid unto the Ammonites against David, and were partakers in their overthrow. Gen. 28.5. You may read of padan Aram, whither the Patriarch Iacob was by his father Isaac sent, to make choice of his wife of the daughters of Laban. Tremellius and Iunius in their note upon Gen. 25.20.
Here Aram, put without any adiunc• to 〈 … 〉 o•e region, may 〈 … 〉 all Syria, devided by our Pr•phet Amos in this one verse into three parts, vnder the three 〈 ◊ 〉 of Damascus, •ik••th 〈 ◊ 〉 and ••th 〈 ◊ 〉,
Here Aram, put without any adiunc• to 〈 … 〉 o•e region, may 〈 … 〉 all Syria, divided by our Pr•phet Amos in this one verse into three parts, under the three 〈 ◊ 〉 of Damascus, •ik••th 〈 ◊ 〉 and ••th 〈 ◊ 〉,
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as Tremellius and Iunius haue noted, vnderstāding by Damasc••, the coūtry adioining, the whole coast of D•••polis, by R•k••th-Ane• the coūtry called Ch••••th•, which way Syria bordereth vpon Arabia, surnamed the D•s•r•; by Beth-ed•n, the whole coūtry of Coelesyria, wherein stood the citie Eden.
as Tremellius and Iunius have noted, understanding by Damasc••, the country adjoining, the Whole coast of D•••polis, by R•k••th-Ane• the country called Ch••••th•, which Way Syria bordereth upon Arabia, surnamed the D•s•r•; by Beth-ed•n, the Whole country of Coelosyria, wherein stood the City Eden.
but vnto Kir, a city in the seigniories, or dominions of the king of Assyria, as the Hebrewes, & best approued expositors, doe avouch, Tremellius & Iunius vpon the 2. Kings 16.9. doe vnderstand by this Kir, that part of Media, which from this captivitie was called Syromedia; it was named Kir, that is, by interpretation a wall; because it was round about compassed with the hill Zagrus, as with a wall.
but unto Kir, a City in the signory, or Dominions of the King of Assyria, as the Hebrews, & best approved expositors, do avouch, Tremellius & Iunius upon the 2. Kings 16.9. do understand by this Kir, that part of Media, which from this captivity was called Syromedia; it was nam Kir, that is, by Interpretation a wall; Because it was round about compassed with the hill Zagros, as with a wall.
Tiglath Pileser consented vnto him, went vp against Damascus, tooke it, slew Rezin, King of Aram, and carried a way captiue the people of Aram into Kir. Thus is the story expresly delivered, 2. King. 16.
Tiglath Pileser consented unto him, went up against Damascus, took it, slew Rezin, King of Aram, and carried a Way captive the people of Aram into Kir. Thus is the story expressly Delivered, 2. King. 16.
but of all Syria, shall goe into captivitie ] shall bee carried away captiue by Tiglath-Pileser, King of Assyria, vnto Kir ] a part of Media. This accordingly came to passe.
but of all Syria, shall go into captivity ] shall be carried away captive by Tiglath-Pileser, King of Assyria, unto Kir ] a part of Media. This accordingly Come to pass.
the punisher, the punished, the punishment. 1 The punisher; the LORD, by his instrument, Tiglath-Pileser, King of Assyria. 2 The punished; the Aramites, or Syrians, of all sorts, the ruder,
the punisher, the punished, the punishment. 1 The punisher; the LORD, by his Instrument, Tiglath-Pileser, King of Assyria. 2 The punished; the Aramites, or Syrians, of all sorts, the Ruder,
From the first 〈 … 〉 of the punisher, the LORD of hoasts imploying in his 〈 ◊ 〉 the King of Assyria, for the carrying away of the Ar••i•••, or Syri••s, into captivitie, wee are put in mind of a well knowne truth in divinitie:
From the First 〈 … 〉 of the punisher, the LORD of hosts employing in his 〈 ◊ 〉 the King of Assyria, for the carrying away of the Ar••i•••, or Syri••s, into captivity, we Are put in mind of a well known truth in divinity:
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I say ordinarily: because extraordinarily, hee worketh sometime without meanes, sometime against meanes. Ordinarily hee worketh by meanes. And they are of two sorts.
I say ordinarily: Because extraordinarily, he works sometime without means, sometime against means. Ordinarily he works by means. And they Are of two sorts.
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In this rancke you may place Iosephs brethren, at what time they sold him to the Israelites, Gen. 37.28. they sold him not of necessitie, they might haue done otherwise.
In this rank you may place Joseph's brothers, At what time they sold him to the Israelites, Gen. 37.28. they sold him not of necessity, they might have done otherwise.
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In this rancke you may place Shimei for his carriage towards King David, 2. Sam. 16.6. His throwing of stones at the King, and rayling vpon him, was not of necessitie; hee might haue done otherwise.
In this rank you may place Shimei for his carriage towards King David, 2. Sam. 16.6. His throwing of stones At the King, and railing upon him, was not of necessity; he might have done otherwise.
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And the King of Assyria carried into captivitie this people of Aram, not of necessitie; hee might haue left vnto them their natiue countrie, lands, and possessions. All these;
And the King of Assyria carried into captivity this people of Aram, not of necessity; he might have left unto them their native country, Lands, and possessions. All these;
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fire, water, Iosephs brethren, rayling Shimei, the King of Assyria, and whatsoever else like these, meanes, or second causes; definite, or indefinite; necessarie, or contingent; are but instruments, by which Almightie God in his governement of the world worketh ordinarily.
fire, water, Joseph's brothers, railing Shimei, the King of Assyria, and whatsoever Else like these, means, or second Causes; definite, or indefinite; necessary, or contingent; Are but Instruments, by which Almighty God in his government of the world works ordinarily.
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and to the foule of the heaven (only was Noah saved, and they that were with him in the Arke) the rest he destroyed by water, Gen. 7.23. God sent Ioseph into Egypt, to preserue his fathers posteritie, and to saue them aliue by a great deliverance, as Ioseph himselfe confesseth, Gen. 45.7. This was Gods doing, but hee did it by Iosephs owne brethren, who (you knowe) sold him to the Ismaelites. God sent an affliction vpon David for his good, by cursed speaking, & throwing of stones; where in David acknowledgeth Gods speciall singer, 2. Sam. 16.11. The thing was Gods doing.
and to the foul of the heaven (only was Noah saved, and they that were with him in the Ark) the rest he destroyed by water, Gen. 7.23. God sent Ioseph into Egypt, to preserve his Father's posterity, and to save them alive by a great deliverance, as Ioseph himself Confesses, Gen. 45.7. This was God's doing, but he did it by Joseph's own brothers, who (you know) sold him to the Ismaelites. God sent an affliction upon David for his good, by cursed speaking, & throwing of stones; where in David acknowledgeth God's special singer, 2. Sam. 16.11. The thing was God's doing.
He did it by Shimei, the sonne of Iemini. God spake the word concerning the people of Aram, that they should goe into captivitie, as appeareth in my text:
He did it by Shimei, the son of Iemini. God spoke the word Concerning the people of Aram, that they should go into captivity, as appears in my text:
fire, water, Iosephs brethren, rayling Shimei, the King of Assyria, and whatsoever else like these, meanes; or second causes; definite, or indefinite; necessarie, or contingent; are but instruments, by which Almightie God in his governement of the world ordinarily worketh.
fire, water, Joseph's brothers, railing Shimei, the King of Assyria, and whatsoever Else like these, means; or second Causes; definite, or indefinite; necessary, or contingent; Are but Instruments, by which Almighty God in his government of the world ordinarily works.
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2 It may teach vs, that God hath a loving regard, and respect to our infirmities, as well knowing, (for hee knoweth all things) that in doubtfull matters we vse often to looke backe,
2 It may teach us, that God hath a loving regard, and respect to our infirmities, as well knowing, (for he Knoweth all things) that in doubtful matters we use often to look back,
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Thus wil these •en 〈 … 〉 determined by Gods providence, that I shall 〈 … 〉, there is no need that I vse Physicke: a•d •f 〈 … 〉 determined, that I shall not recouer, in 〈 ◊ 〉 shall I vse the helpe of Physicke. Againe,
Thus will these •en 〈 … 〉 determined by God's providence, that I shall 〈 … 〉, there is no need that I use Physic: a•d •f 〈 … 〉 determined, that I shall not recover, in 〈 ◊ 〉 shall I use the help of Physic. Again,
and that we are no time safe, but by his providence; but meane while, to make vs well assured of his good will towards vs, hee hath ordained second causes, and meanes for vs, at all opportunities,
and that we Are no time safe, but by his providence; but mean while, to make us well assured of his good will towards us, he hath ordained second Causes, and means for us, At all opportunities,
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Neither are wee in vaine taught to beleeue in Christ, to heare the preaching of the Gospell, to detest sinne, to loue righteousnesse, to conforme our liues vnto sound doctrine,
Neither Are we in vain taught to believe in christ, to hear the preaching of the Gospel, to detest sin, to love righteousness, to conform our lives unto found Doctrine,
whosoever are predestinated to eternall life, (as all we, this day assembled, hope we are) they are also predestinated to the •e••es, by which life eternall may bee obtained.
whosoever Are predestinated to Eternal life, (as all we, this day assembled, hope we Are) they Are also predestinated to the •e••es, by which life Eternal may be obtained.
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our effectuall vocation vnto Christ by the holy Ghost; our iustification; our glorification. These are so necessarie vnto all, that without them none can bee saued.
our effectual vocation unto christ by the holy Ghost; our justification; our glorification. These Are so necessary unto all, that without them none can be saved.
& iustified, that they may be glorified. 2. Some annexed vnto these are necessary too, but not to all. Not to infants, because they are not capable of them;
& justified, that they may be glorified. 2. some annexed unto these Are necessary too, but not to all. Not to Infants, Because they Are not capable of them;
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Thus farre occasioned by my first circumstance, the circumstance of the punisher; God by the King of Assyria sent into captivitie the people of Aram. My doctrine was, Almightie God in his governement of the world worketh ordinarily by meanes, or second causes.
Thus Far occasioned by my First circumstance, the circumstance of the punisher; God by the King of Assyria sent into captivity the people of Aram. My Doctrine was, Almighty God in his government of the world works ordinarily by means, or second Causes.
This appeareth before in the third verse, where they are noted, to haue exercised most barbarous crueltie against the Gileadites, a parcell of Israel, to haue threshed them with threshing instruments of yron.
This appears before in the third verse, where they Are noted, to have exercised most barbarous cruelty against the Gileadites, a parcel of Israel, to have threshed them with threshing Instruments of iron.
The Israelites were kept in the al dome, & bondage, many years by the Egyptians. The Egyptians, they were but the weapons of Gods wrath, wherewith he afflicted his people; they were Gods weapons:
The Israelites were kept in the all dome, & bondage, many Years by the egyptians. The egyptians, they were but the weapons of God's wrath, wherewith he afflicted his people; they were God's weapons:
and their fearefull overthrow in the red sea, at large set downe in the booke of Exodus, frō the 7. chapter to the end of the 14. This was it, which God said vnto Abraham, Gen. 15.13, 14. Knowe for a suretie, that thy seed shall be a stranger in a land, that is not their•, foure hundred yeares,
and their fearful overthrow in the read sea, At large Set down in the book of Exodus, from the 7. chapter to the end of the 14. This was it, which God said unto Abraham, Gen. 15.13, 14. Know for a surety, that thy seed shall be a stranger in a land, that is not their•, foure hundred Years,
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.
the end of Ahab, recorded, 1. King. 22.38. In the place, where Dogs licked the blood of Naboth, did Dogs lick the blood of Ahab also; and the end of Iezebel, registered the 2. Kings 9.35. She was eaten up with Dogs, all, Saving her skull, her feet, and the palms of her hands.
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;
The time will not suffer me to Recall to your remembrances all the Judgments of God of this quality, written down in the register of God's works, his holy word;
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for their hard measure offered to his childrē, though they were therein his own instrumēts. The afore-mētioned instāces of the Egyptians, of Ahab, & his wife Iezebel, & of Daniel his accusers, may serue for the declaratiō of my propoūded doctrine,
for their hard measure offered to his children, though they were therein his own Instruments. The aforementioned instances of the egyptians, of Ahab, & his wife Iezebel, & of daniel his accusers, may serve for the declaration of my propounded Doctrine,
because Gods iustice cannot let them escape vnpunished. St Paule expresseth it, 2. Thess. 1.6. It is a righteous thing with God to recōpense tribulatiō to thē, that trouble you.
Because God's Justice cannot let them escape unpunished. Saint Paul Expresses it, 2. Thess 1.6. It is a righteous thing with God to recompense tribulation to them, that trouble you.
when the LORD shal shew himselfe from heaven with his mighty Angels in flaming fire, that thē to the wicked, whose behaviour towards the godly is proud,
when the LORD shall show himself from heaven with his mighty Angels in flaming fire, that them to the wicked, whose behaviour towards the godly is proud,
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.
Saint Peter to make us steadfast in this Comfort, disputeth this point, Epistle 1. chap. 4.17. The point he Proves by an argument drawn à minori, inferring from a truth to carnal men's understanding less probable, a truth of greater probability.
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,
If it First begin At us what shall be the end of them, which obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly,
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;
Hitherto I refer also one other text, Isaiah 10.12. where it is said, that God, when he hath done, & dispatched all his work upon mount Sion, will visit the fruit of the proud heart of the King of Assyria;
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the meaning of the place is, that God, when he hath sufficiently ch•stised, and corrected those of his owne house, his beloued children, wil turne his sword against the skorners of his Maiestie.
the meaning of the place is, that God, when he hath sufficiently ch•stised, and corrected those of his own house, his Beloved children, will turn his sword against the scorners of his Majesty.
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 to suffer for his sake. For we have learned, Act. 14.22. That through many afflictions we must enter into the Kingdom of God, etc. The prophets, and Apostles, and Martyrs, which were, not only reviled, and scourged;
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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,
but also beheaded, Cut in Pieces, drowned in water, consumed in fire, by other tyrannical devises cruelly put to death, they all by this Way received the manifest token of their happy,
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.
the circumstance of the punished, the Aramites, professed enemies unto God, yet by him employed in the correction of his own children, the Israelites, Are Here themselves punished.
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or dedication of the Temple, 1. King. 8.46. acknowledgeth. It's expreslie delivered, 1. Chrō. 9.1. of the Israelites; that for their transgressiōs they were carryed away captiue vnto Babel. In Deut. 28.41.
or dedication of the Temple, 1. King. 8.46. acknowledgeth. It's expressly Delivered, 1. Chrō. 9.1. of the Israelites; that for their transgressions they were carried away captive unto Babel. In Deuteronomy 28.41.
The first wich I call the spirituall captivity, and a captivitie of the minde, is a captivity vnder the Devill, vnder the power of Hell, vnder death, vnder sin, vnder the eternall malediction,
The First which I call the spiritual captivity, and a captivity of the mind, is a captivity under the devil, under the power of Hell, under death, under since, under the Eternal malediction,
By his word of grace he hath so freed our consciences, formerly oppressed with, and captiue vnder sin, that now there is no condemnation to vs; to vs, I say;
By his word of grace he hath so freed our Consciences, formerly oppressed with, and captive under since, that now there is no condemnation to us; to us, I say;
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who are in Christ, & do walke after the spirit, as S. Paule speaketh, Rom. 8.1. This is it which our Saviour foretold the Iewes, Iohn 8.36. If the sonne shall make you free, you shall be free indeed.
who Are in christ, & do walk After the Spirit, as S. Paul speaks, Rom. 8.1. This is it which our Saviour foretold the Iewes, John 8.36. If the son shall make you free, you shall be free indeed.
The Captivity in my text, is of the other kind, a corporal captivity, a captivity of the body, which vsually is accompanied with two great miseries, pointed at, Psal. 107.10. The first, they dwell in darknes, and in the shadow of death;
The Captivity in my text, is of the other kind, a corporal captivity, a captivity of the body, which usually is accompanied with two great misery's, pointed At, Psalm 107.10. The First, they dwell in darkness, and in the shadow of death;
First they dwell in darkenesse, and in the shadow of death, that is, they are put into deepe dungeons, void of light, whereby they are as it were at deaths doore.
First they dwell in darkness, and in the shadow of death, that is, they Are put into deep dungeons, void of Light, whereby they Are as it were At death's door.
Atheisme, Irreligion, Oppression, Extortion, Covetousnes, Ʋsury, Adultery, Fornication, Vncleannesse, Drunkennesse, and many like abominations of the old man in vs, all our works of darknes, they haue made head together,
Atheism, Irreligion, Oppression, Extortion, Covetousness, Ʋsury, Adultery, Fornication, Uncleanness, drunkenness, and many like abominations of the old man in us, all our works of darkness, they have made head together,
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& to eat the good things of the earth? O, let vs therefore confesse before the LORD his loving kindnesse, & declare before the sonnes of men the good things, that he hath done for vs.
& to eat the good things of the earth? O, let us Therefore confess before the LORD his loving kindness, & declare before the Sons of men the good things, that he hath done for us
We cannot but see, that God is highly offended with vs already, though yet hee be not pleased to execute his sorest iudgements vpon vs. Gods high displeasure against vs, appeareth in those many visitations, by which he hath come neere vnto vs, within our memories.
We cannot but see, that God is highly offended with us already, though yet he be not pleased to execute his Sorest Judgments upon us God's high displeasure against us, appears in those many visitations, by which he hath come near unto us, within our memories.
Haue not many thousands of our brethren, (happily not so grievous sinners, as we) beene taken away by the destroying Angel? and yet the plague is not ceased? Vnlesse we repent,
Have not many thousands of our brothers, (happily not so grievous Sinners, as we) been taken away by the destroying Angel? and yet the plague is not ceased? Unless we Repent,
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Haue not many of our brethren (too many, if it might haue seemed otherwise to Almighty God) haue they not partly perished themselues, partlie lost their cattell,
Have not many of our brothers (too many, if it might have seemed otherwise to Almighty God) have they not partly perished themselves, partly lost their cattle,
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and substance, in this yeares waters, such waters, as our forefathers haue scarcely observed the like? If wee will not wash out selues from our evill doings;
and substance, in this Years waters, such waters, as our Forefathers have scarcely observed the like? If we will not wash out selves from our evil doings;
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And I will cut of the inhabitant from Ashdod, and him that holdeth the scepter from Ashkelon, & turne mine hand to Ekron, and the remnant of the Philistines shall perish, saith the LORD God.
And I will Cut of the inhabitant from Ashdod, and him that holds the sceptre from Ashkelon, & turn mine hand to Ekron, and the remnant of the philistines shall perish, Says the LORD God.
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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.
THese words do contain a burdensome prophecy against the philistines. I divide them into three parts. 1 A preface to a prophecy, ver. 6. Thus Says the LORD. 2 The prophecy, ver. 6, 7, 8. For three transgressions, etc. 3 The conclusion, in the end of the 8. ver. Says the Lord God.
the 6. They carried away prisoners the whole captivity to shut thē vp in Edom. 4 The description of the punishments to be inflicted vpon them; in fiue branches. One in the 7. ver.
the 6. They carried away Prisoners the Whole captivity to shut them up in Edom. 4 The description of the punishments to be inflicted upon them; in fiue branches. One in the 7. ver.
This prophecie for the 〈 ◊ 〉, and current of the wordes, is much like the former against the Syrians; the expositiō whereof, in sundry sermons heretofore delivered, may serue for the exposition of this prophecie also. The preface is first.
This prophecy for the 〈 ◊ 〉, and current of the words, is much like the former against the Syrians; the exposition whereof, in sundry Sermons heretofore Delivered, may serve for the exposition of this prophecy also. The preface is First.
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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,
and can again cloth the heaven: with darkness, and make a sack their covering: the LORD, JEHOVAH, who made the sea to lay the beams of his chamber therein,
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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,
that neither this, not any other prophecy of old, is destitute of divine Authority. This point of the Authority of holy Scripture I Delivered unto you in my second,
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the wordes which they spake, were the words of••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.
the words which they spoke, were the words of••n that sent them: they spoke not of themselves, God spoke in them. Whensoever were the time; whatsoever were the means; whosoever were the man; wheresoever were the place; whatsoever were the people; the words were the LORDS.
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.
For three transgressions of Gaza, & foure, I will not turn it ] GAZA ] Palestine, the country of the philistines; was divided into fiue Provinces, or duchies, mentioned Joshua 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.
the Duchies of Gaza, of Ashdod, of Ashkelon, of Gaza, of Ekron. These fiue chief, and the most famous cities of Palestine, 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,
where the philistines Are said to have given for a sin offering to the LORD fiue golden Emeralds, one for Gaza, one for Ashdod, one for Ashkelon, one for Gaza, and one for Ekron. Against foure of these cities, all save Gaza, and against Gaza too in the general name of the philistines, this prophecy was given by the Ministry of Amos. In the offence,
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God ••kes it good by an ••th, Deut. 32.41. That hee will what his glittering sword, and his hand shall take hold on iudgment, to execute veng••nce vpon sinners.
God ••kes it good by an ••th, Deuteronomy 32.41. That he will what his glittering sword, and his hand shall take hold on judgement, to execute veng••nce upon Sinners.
His soule har•th and abhorreth sinne; his ••w c••seth, & condemneth sinne; his hand smiteth, & scourgeth sinne. 〈 ◊ 〉 was his motiue to cast down Angels into Hell;
His soul har•th and abhorreth sin; his ••w c••seth, & Condemneth sin; his hand smites, & scourges sin. 〈 ◊ 〉 was his motive to cast down Angels into Hell;
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O•• 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.
O•• use of this Doctrine is, to teach us heedfullnesse in all our ways, that we do not by our many Sins provoke Almighty God to high displeasure.
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A second vse is, to moue vs to a serious contemplatiō of the wonderfull patience of Almightie God, who did so graciously forbeare these Philistines of Azzah, •ll by three and foure transgressions, by their many sinnes, they had provoked him to indignation.
A second use is, to move us to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear these philistines of Gaza, •ll by three and foure transgressions, by their many Sins, they had provoked him to Indignation.
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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,
The LORD who punished his Angels in heaven for one breach, Adam for one morsel, Miriam for one slander, Moses for one angry word, achan for one sacrilege, Hezekiah for once showing his treasures to the Ambassadors of Babel, Iosias for once going to war without asking counsel of the LORD,
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.
out of doubt will not spare us, if we shall persist to make a trade of sinning, day After day heaping iniquity upon iniquity, to the fulfilling of our Sins.
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;
having laid up in the treasury of our memories this Lesson: Three transgressions and foure; Many Sins do pluck down from heaven; the most certain wrath;
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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 Philisti•••, 〈 … 〉 the sinne of ••ailtie, rigour, vnmercifulnesse, hardnesse of heart.
Because they carried away Prisoners the Whole captivity to shut them up in Edom ] These words Are the third part of this prophecy, & do 〈 … 〉 by which God was provoked 〈 … 〉 the men of Gaza, 〈 ◊ 〉 the rest of the Philisti•••, 〈 … 〉 the sin of ••ailtie, rigour, unmercifulness, hardness of heart.
They carried away prisoners the whole captivi••• to s••t 〈 … 〉 ] Here the abstract is put for the 〈 … 〉 or persons in captivitie; a• Psal. ••. 1•. 〈 … 〉 captiue.
They carried away Prisoners the Whole captivi••• to s••t 〈 … 〉 ] Here the abstract is put for the 〈 … 〉 or Persons in captivity; a• Psalm ••. 1•. 〈 … 〉 captive.
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:
The Whole 〈 ◊ 〉 ] It's well translated for the sense the word in the original signifies, absolute, perfect, and complete. By this Whole captivity, the holy Spirit means an absolute, perfect, and complete captivity:
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••ram captivitat••, ap•rtam, at { que } manif•••••, saith Ari•• Monta•••: a captivitie indeed, open, & manifest: such a captivitie, faith Cal••••, as wherein they spared not either ••men, or children, or the ag•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,
••ram captivitat••, ap•rtam, At { que } manif•••••, Says Ari•• Monta•••: a captivity indeed, open, & manifest: such a captivity, faith Cal••••, as wherein they spared not either ••men, or children, or the ag•d: they took no pity, no compassion, upon either sex, or age; but all of all sorts, male, and female, young, and old, they carried away Prisoners. What was their end,
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In Edom ] Esau, Iacobs brother, and Isaack• son by his wife, Rebekah; for selling his birthright for a messe of red broath, was surnamed Edom, and of him lineally descended the Edomites, or Id•means, Gen. 36. 4•.
In Edom ] Esau, Iacobs brother, and Isaack• son by his wife, Rebekah; for selling his birthright for a mess of read broth, was surnamed Edom, and of him lineally descended the Edomites, or Id•means, Gen. 36. 4•.
Of this posterity of Esau, or Edom, the land, which they inhabited, was called the land of Edō, or Idumaea; and it was a southerne province of the land of promise, devided,
Of this posterity of Esau, or Edom, the land, which they inhabited, was called the land of Edō, or Idumaea; and it was a southern province of the land of promise, divided,
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Idumaeam Superiorem, and Inferior 〈 ◊ 〉 the higher, and the lower Idumaea. The higher, wherein were two of the cities, mētioned 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; cōmonly 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.
Idumean Superiorem, and Inferior 〈 ◊ 〉 the higher, and the lower Idumaea. The higher, wherein were two of the cities, mentioned in my text, Gaza, and Ashkelon, in the division of the land of Canaan fell to the lot of the tribe of Iudah. The lower Idumaea; commonly known by the name of Idumaea, fell to the lot of the tribe of Simeon: and this lower Idumaea, I take to be the Idumaea in my text.
Esau pursued Iacob with a deadly hate, so did the posteritie of Esau the posterity of Iacob; the Edomites were evermore most maliciously bēt against the Israelites. Here then appeareth the heinousnes of that sin, wherwith the Philistines are charged.
Esau pursued Iacob with a deadly hate, so did the posterity of Esau the posterity of Iacob; the Edomites were evermore most maliciously bent against the Israelites. Here then appears the heinousness of that since, wherewith the philistines Are charged.
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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 frō their own country, they should liue in eternal slavery, & bondage, without hope ever to returne home againe.
Such was the since of those philistines, the inhabitants of Gaza. They sold, whither the Iewes, or the Israelites, the posterity of Iacob, and Servants of the living God, to their professed enemies, the Edomites, with this policy, that being carried Far from their own country, they should live in Eternal slavery, & bondage, without hope ever to return home again.
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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:
This very crime of cruelty, is in the prophecy of Joel also changed. 3.6. laid to the charge of these philistines: The children of Iudah, and the children of Ierusalem, have ye sold to the Greeks, that ye might send them Far from their border:
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.
and fell away for bondslaves to the Greeks Dwelling Far of, that with them they might live in perpetual servitude, and slavery, without all hope of liberty, or redemption.
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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.
Now in this that the LORD calls the philistines to a reckoning, Because they had sold away his people, though they were their captives, unto Infidels: we may Learn this Lesson.
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It is not lawful to cōmit the children of beleevers into the hāds of infidels. The vnlawfulnesse hereof appeareth by the charge, which Moses giveth the Israelites, Deut. 7.3.
It is not lawful to commit the children of believers into the hands of Infidels. The unlawfulness hereof appears by the charge, which Moses gives the Israelites, Deuteronomy 7.3.
His charge is cōcerning 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,
His charge is Concerning the Hittites, the Gergasites, the amorites, the Canaanites, the Perizzites, the Hivits, and the Jebusites, that they should not At all make any Covenant with them,
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nor giue thē 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.
nor give them their children in marriage. And why so? Because by such Covenants, & marriages, they might be withdrawn from the true service of God, to the profane worship of Idols.
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.
The danger of such Covenants, and marriages, S. Paul knew to be very great, and Therefore from such he dehorteth the Corinthians, 2. Cor. 6.14. Be you not unequally yoked with the Infidels.
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From this NONLATINALPHABET, this vnequall yoke with infidels; frō conversing with the wicked, the Apostle disswadeth the Corinthians, and in them vs, by sundry arguments drawne ab absurdo. In each argument there is an Antithesis: two things opposed, the one to the other.
From this, this unequal yoke with Infidels; from conversing with the wicked, the Apostle dissuadeth the Corinthians, and in them us, by sundry Arguments drawn ab absurdo. In each argument there is an Antithesis: two things opposed, the one to the other.
In the first righteousnes, and vnrighteousnes; in the second light, and darknes; in the third Christ, and Belial; in the fourth the beleever, and the infidel; in the fift Gods temple, and Idols. Every argument is set downe by way of question. The first;
In the First righteousness, and unrighteousness; in the second Light, and darkness; in the third christ, and Belial; in the fourth the believer, and the infidel; in the fift God's temple, and Idols. Every argument is Set down by Way of question. The First;
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what fellowship hath rigteousnesse with vnrighteousnes? The answere is negatiue: none. The answer may be illustrated by a similitude, Eccl. 13.18. How cā the wolfe agree with the lambe? No more can the vngodly with the righteous:
what fellowship hath Righteousness with unrighteousness? The answer is negative: none. The answer may be illustrated by a similitude, Ecclesiastes 13.18. How can the wolf agree with the lamb? No more can the ungodly with the righteous:
none. No more then truth hath with a lie, as Drusius well expoundeth the place, Prov. class. 1. lib. 3.78. Light hath no communion with darknes; therefore the beleever ought not to converse with an vnbeleever. This consequence is made good by Eph. 5.8. where the Apostle telleth the Ephesiās, that they were once darknes, but now are light in the LORD.
none. No more then truth hath with a lie, as Drusius well expoundeth the place, Curae class. 1. lib. 3.78. Light hath no communion with darkness; Therefore the believer ought not to converse with an unbeliever. This consequence is made good by Ephesians 5.8. where the Apostle Telleth the Ephesiās, that they were once darkness, but now Are Light in the LORD.
but he calleth the beleevers, light, for their knowledge of God, by which their harts are through the holy Ghost illuminated. Light hath no communion with darknes, therefore beleevers are not to haue familiarity with vnbeleevers.
but he calls the believers, Light, for their knowledge of God, by which their hearts Are through the holy Ghost illuminated. Light hath no communion with darkness, Therefore believers Are not to have familiarity with unbelievers.
no concord betweene the authour of our salvation, and the author of our perdition; no concorde betweene the restorer of all things, and the destroyer of all things; no concord betweene the prince of light, and the prince of darknes: therefore they that beleeue in Christ, are not to haue familiarity with vnbeleevers. The fourth;
no concord between the author of our salvation, and the author of our perdition; no concord between the restorer of all things, and the destroyer of all things; no concord between the Prince of Light, and the Prince of darkness: Therefore they that believe in christ, Are not to have familiarity with unbelievers. The fourth;
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Sacrilega est profanatio: saith Calvin, it is a sacrilegious prophaning of God's Temple, to place in it an Idole, or to vse any idolatrous worship therein.
Sacrilege est profanatio: Says calvin, it is a sacrilegious profaning of God's Temple, to place in it an Idol, or to use any idolatrous worship therein.
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We are the Temple of God; wherefore to infect our selues with any contagion of Idols, in vs it must be sacrilegious. There is no agreement betweene the Temple of God and Idols; therefore wee are not to haue any familiaritie with the Idolatrous. Remember I beseech you:
We Are the Temple of God; Wherefore to infect our selves with any contagion of Idols, in us it must be sacrilegious. There is no agreement between the Temple of God and Idols; Therefore we Are not to have any familiarity with the Idolatrous. remember I beseech you:
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we may not giue them our children in marriage. Thus is my doctrine confirmed: It is not lawfull to commit the children of beleevers into the hands of infidels. Now to the vses.
we may not give them our children in marriage. Thus is my Doctrine confirmed: It is not lawful to commit the children of believers into the hands of Infidels. Now to the uses.
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& teacheth vs so to loue the soules of the righteous seed, that we leaue them not resident among Infidels, or Atheists, or Papists, or any prophane wretches: but rather, that to our labour,
& Teaches us so to love the Souls of the righteous seed, that we leave them not resident among Infidels, or Atheists, or Papists, or any profane wretches: but rather, that to our labour,
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A second vse may be, for the reproofe of such as do binde, & put their children, the fruit of their bodies, (which they ought to consecrate to the LORD) into the education of open enemies to the gospell of Christ; most blasphemous, and abominable Atheists;
A second use may be, for the reproof of such as do bind, & put their children, the fruit of their bodies, (which they ought to consecrate to the LORD) into the education of open enemies to the gospel of christ; most blasphemous, and abominable Atheists;
Are not these as much to be complained of, as those, whom the LORD here condemneth for selling of Israels seed into the hands of the Edomites? Yes, & much more.
are not these as much to be complained of, as those, whom the LORD Here Condemneth for selling of Israel's seed into the hands of the Edomites? Yes, & much more.
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What are you inferiour to them, that sacrificed their children vnto Devils? If your selues be righteous, and Christians, cast not away your seed, your children, the price of the precious bloud of Christ. You haue made them in their Baptisme, whē they were yong, to confesse Christ:
What Are you inferior to them, that sacrificed their children unto Devils? If your selves be righteous, and Christians, cast not away your seed, your children, the price of the precious blood of christ. You have made them in their Baptism, when they were young, to confess christ:
Is it not lawfull to commit the children of beleevers into the hands of infidels, for the reason aboue specified, that they be not withdrawne frō the true service of God? Thē neither is it lawfull for you of your selues to keepe away your servants, frō the service of God. It is reputed for a tyrannie in Pharaoh, Exod. 5.3, 4. That he would not suffer the children of Israel to go three daies iourney into the desert to sacrifice to the LORD, their God: & how can you free your selues from the impeachment of tyrannie, if you deny your servants to go but one houres iourney, to this place, to serue their God?
Is it not lawful to commit the children of believers into the hands of Infidels, for the reason above specified, that they be not withdrawn from the true service of God? Them neither is it lawful for you of your selves to keep away your Servants, from the service of God. It is reputed for a tyranny in Pharaoh, Exod 5.3, 4. That he would not suffer the children of Israel to go three days journey into the desert to sacrifice to the LORD, their God: & how can you free your selves from the impeachment of tyranny, if you deny your Servants to go but one hours journey, to this place, to serve their God?
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.
not your selves only, but also your Sons, and your daughters, & your Servants, men, and maidens, and the stranger that soiourneth with you, Are to hallow, and Sanctify the Sabbaoth day with the lords service.
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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.
Suppose all the world beside your selves, would be careless to perform this duty; yet let your holy resolution be the same with Joshua's, chap. 24.15. I, and my house will serve the Lord.
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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.
Thus Far of my First Doctrine, grounded upon God's dislike with the philistines, for selling away the Israelites, his faithful people, into the hands of the Edomites, an vnbeleeving Nation.
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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.
we Are to note, that the philistines sold away the Israelites to the Idumaeans, At such time as they were their captives: & so did add affliction to the afflicted.
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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;
Witness the complaint made by the captive Iewes against the insolency of the Chaldeans, Psalm 137.3. They that led us away captive required of us songs, and mirth in our heaviness, saying;
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 us songs ] such songs, as we were wont to sing in Sion, Ierusalem, and our own country before the destruction of the Temple, and our captivity.
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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 words Are the observation of Oecolampadius upon the now cited place of Isaiah: It is a great abomination before God, to add affliction to the afflicted;
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,
that the LORD looks down from the height of his sanctuary, and out of heaven beholdeth the earth, that he may hear, and so take pity of the sighings, groanings,
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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 time will not suffer me now to trouble you with more texts of Scripture; let the now alleged be sufficient to confirm my propounded Doctrine, that it is a grievous thing to add affliction to the afflicted.
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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.
One is, to reprove the Nimrods, and Tyrants of this world, which have no pity, no compassion upon the poor, and distressed. Such in the end shall know by their own lamentable experience, that to be true, which Solomon hath uttered, Curae 21.13. He that stoppeth his ear At the crying of the poor, shall cry himself and not be herd.
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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.
and when the day of our dissolution shall be, that we must leave this earthly tabernacle, then will the Son of man, sitting upon the throne of his glory, welcome us with a venite Blessing; Come ye blessed of my father, inherit ye the Kingdom prepared for you from the foundations of the world.
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.
we Are come to the last part of this prophecy, the description of the punishments, to be inflicted upon the philistines. The Seventh verse does not much differ from the fourth.
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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,
The same punishment, which is there threatened to the Syrians, under the names of hazael, and Benhadad, is in this Seventh verse denounced to the philistines, under the name of Gaza. And Therefore,
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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.
It is proper to the Lord to execute vengeance upon the wicked for their Sins. This Doctrine I proved At large in my eighth lecture upon this prophecy.
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This office of executing vengeance vpon the wicked for their sinnes, God arrogateth and assumeth to himselfe, Deut. 32.35. where he saith, vengeance, and recompence are mine.
This office of executing vengeance upon the wicked for their Sins, God arrogateth and assumeth to himself, Deuteronomy 32.35. where he Says, vengeance, and recompense Are mine.
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By the sweet singer Psal. 94.1. O LORD, God, the avenger, O God the avenger. The Prophet Nahum trebleth the phrase, chap. 1.2. The LORD revengeth; the LORD revengeth, the LORD will take vengeance on his adversaries.
By the sweet singer Psalm 94.1. Oh LORD, God, the avenger, Oh God the avenger. The Prophet Nahum trebleth the phrase, chap. 1.2. The LORD revenges; the LORD revenges, the LORD will take vengeance on his Adversaries.
though God be good, gracious, mercifull, and long suffering yet is he also a iust God, God the avenger, & punisher. It is proper vnto him to execute vengeance vpon the wicked for their sinnes.
though God be good, gracious, merciful, and long suffering yet is he also a just God, God the avenger, & punisher. It is proper unto him to execute vengeance upon the wicked for their Sins.
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To this Christian, and charitable course, our Saviour worketh vs by a strong argument, Matth. 6.15. If yee doe not forgiue men their trespasses, no more will your father forgiue you your trespasses.
To this Christian, and charitable course, our Saviour works us by a strong argument, Matthew 6.15. If ye do not forgive men their Trespasses, no more will your father forgive you your Trespasses.
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Wherefore (dearely beloved) suffer your selues to be exhorted, as the Romans were by St Paul, chap, 12.19. Dearely beloued, if it be possible, as much as in you is, haue peace with all men;
Wherefore (dearly Beloved) suffer your selves to be exhorted, as the Romans were by Saint Paul, chap, 12.19. Dearly Beloved, if it be possible, as much as in you is, have peace with all men;
Here wee see, that for the sinnes of the Philistines. God resolueth to send a fire to devoure their wals and palaces. This was my second crcumstance; the circumstance of the punishment: I will send a fire. ]
Here we see, that for the Sins of the philistines. God resolveth to send a fire to devour their walls and palaces. This was my second crcumstance; the circumstance of the punishment: I will send a fire. ]
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Many desolations hath God wrought by fire. By fire he laid wast Sodom, Gomorah, and their sister cities, Gen. 19.24. By fire he did eate vp Nadab, and Abihu, Levit. 10.2. By fire, he cut of the two hundred and fiftie men, that were in the rebelliō of Korah, Num. 16.35.
Many desolations hath God wrought by fire. By fire he laid waste Sodom, Gomorrah, and their sister cities, Gen. 19.24. By fire he did eat up Nadab, and Abihu, Levit. 10.2. By fire, he Cut of the two hundred and fiftie men, that were in the rebellion of Korah, Num. 16.35.
By fire he devoured two captaines, & twise fiftie men, 2. King 1 10. & 12. Why doe I load your memories with multitude of examples for this point? My text telleth you that fire, God's creature, becommeth God's instrument,
By fire he devoured two Captains, & twice fiftie men, 2. King 1 10. & 12. Why do I load your memories with multitude of Examples for this point? My text Telleth you that fire, God's creature, becomes God's Instrument,
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I will send a fire ] By fire in this place, as verse the 4. the learned expositors doe vnderstand, not only naturall fire, but also the sword, and pestilence, and famine: quodlibet genus consumptionis, every kind of consumptiō, every scourge, wherewith God punisheth the wicked, be it haile, or thunder, or sicknesse, or any other of God's messengers.
I will send a fire ] By fire in this place, as verse the 4. the learned expositors do understand, not only natural fire, but also the sword, and pestilence, and famine: quodlibet genus consumptionis, every kind of consumption, every scourge, wherewith God Punisheth the wicked, be it hail, or thunder, or sickness, or any other of God's messengers.
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The fire, (whether naturall, or Metaphoricall ) that is, The fire, and all other creatures, are at the LORD'S commandement, to be employed by him in the punishment of the wicked.
The fire, (whither natural, or Metaphorical) that is, The fire, and all other creatures, Are At the LORD'S Commandment, to be employed by him in the punishment of the wicked.
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A truth heretofore proued vnto you, as out of other places of holy writ, so out of the story of God's visitation vpon Pharaoh, and the Egyptians, Exod. 8, 9,
A truth heretofore proved unto you, as out of other places of holy writ, so out of the story of God's Visitation upon Pharaoh, and the egyptians, Exod 8, 9,
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and 10. chapters, whereby you knowe, that frogges, lice, flies, grashoppers, thunder, haile, lightning, murraine, botches, & sores, did instrumentally avenge God vpon man,
and 10. Chapters, whereby you know, that frogs, lice, flies, grasshoppers, thunder, hail, lightning, murrain, botches, & sores, did instrumentally avenge God upon man,
and prevaile against vs, we must remember that it is God, that sendeth them, to worke his holy will vpon vs. Here he sent a fire vpon Azzah, to consume her wals, and devoure her palaces.
and prevail against us, we must Remember that it is God, that sends them, to work his holy will upon us Here he sent a fire upon Gaza, to consume her walls, and devour her palaces.
Here you haue my third circumstance; the circumstance of the punished: in these words; the wals of Azzah, and the palaces thereof ] Azzah one of the fiue provinces,
Here you have my third circumstance; the circumstance of the punished: in these words; the walls of Gaza, and the palaces thereof ] Gaza one of the fiue Provinces,
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that the city Azzah was well fortified, and beautified with sumptuous buildings? Yet must Azzah, notwithstanding the beauty of her buildings, and strength of her strong holds, be devoured with fire. I will send a fire vpon the wall of Azzah, & it shall devoure the palaces thereof. ]
that the City Gaza was well fortified, and beautified with sumptuous buildings? Yet must Gaza, notwithstanding the beauty of her buildings, and strength of her strong holds, be devoured with fire. I will send a fire upon the wall of Gaza, & it shall devour the palaces thereof. ]
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because there is no strength but of God, & frō God. For what are all the munitions in the world to the great God of Heaven, and earth? As the smoake vanisheth, so do they vanish;
Because there is no strength but of God, & from God. For what Are all the munitions in the world to the great God of Heaven, and earth? As the smoke Vanishes, so do they vanish;
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Edom, the kingdome of Edom, vpon which God stretched the line of vanitie, and the stones of emptines, as witnesseth the Prophet Esai, cha. 34.11. It is no more a kingdome;
Edom, the Kingdom of Edom, upon which God stretched the line of vanity, and the stones of emptiness, as Witnesseth the Prophet Isaiah, cham. 34.11. It is no more a Kingdom;
yet at length infected with the leprosie of sin, they were spoiled of their strong holds; so saith Hoseah, chap. 10.14. A tumult shall arise among the people, and all thy munitions shall bee destroyed.
yet At length infected with the leprosy of since, they were spoiled of their strong holds; so Says Hosea, chap. 10.14. A tumult shall arise among the people, and all thy munitions shall be destroyed.
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as complaineth the Prophet, Lament. 1.1. The LORD hath destroyed all the habitations of Iaacob, and hath not spared, he hath throwne downe in his wrath the strong holds of the daughter of Iudah;
as Complaineth the Prophet, Lament. 1.1. The LORD hath destroyed all the habitations of Jacob, and hath not spared, he hath thrown down in his wrath the strong holds of the daughter of Iudah;
Let these few instances in the states of Edom, Moab, Israel, & Iudah, serue for proofe of my doctrine, No munition can saue that city, which God will haue destroied.
Let these few instances in the states of Edom, Moab, Israel, & Iudah, serve for proof of my Doctrine, No munition can save that City, which God will have destroyed.
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The vse of this doctrine is, to teach vs, never to trust in anie worldly helpe, but so to vse all good meanes of our defense, that still we relie vpon the LORD for strength and successe thereby.
The use of this Doctrine is, to teach us, never to trust in any worldly help, but so to use all good means of our defence, that still we rely upon the LORD for strength and success thereby.
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Beloved in the LORD, we haue learned, that a horse his helpe is vaine, Psal. 33.17. that mans helpe is vaine, Psal. 60.11. that the helpe of Princes is vaine, Psalme, 146.3. that much strength is vaine, 2. Chron. 25.7. that much wealth is vaine, Psal. 49.6. that all worldly helps are vaine, Esai: 30.1.
beloved in the LORD, we have learned, that a horse his help is vain, Psalm 33.17. that men help is vain, Psalm 60.11. that the help of Princes is vain, Psalm, 146.3. that much strength is vain, 2. Chronicles 25.7. that much wealth is vain, Psalm 49.6. that all worldly helps Are vain, Isaiah: 30.1.
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Thus much of my first doctrine grounded vpon the thirde circumstance of this 7. verse, the circumstance of the punished, No munition can saue that city which God will haue destroyed.
Thus much of my First Doctrine grounded upon the Third circumstance of this 7. verse, the circumstance of the punished, No munition can save that City which God will have destroyed.
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Againe this overthrow of the wals of Azzah in Gods anger, teacheth vs thus much, It is the good blessing of God vpō a kingdome, to haue wals, strong holds, munitions, fortresses, and bulwarkes, for a defense against enemies.
Again this overthrow of the walls of Gaza in God's anger, Teaches us thus much, It is the good blessing of God upon a Kingdom, to have walls, strong holds, munitions, fortresses, and bulwarks, for a defence against enemies.
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And here we are to poure out our soules in thankfulnes before Almighty God, for blessing this our country with the strength of wals; of wals by sea, and wals by land;
And Here we Are to pour out our Souls in thankfulness before Almighty God, for blessing this our country with the strength of walls; of walls by sea, and walls by land;
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by sea, & land, with men of wisdome, and valour, to bid battle to the proudest enemy, that dare advance himselfe against vs. Confesse we with David, Psal. 18.2.
by sea, & land, with men of Wisdom, and valour, to bid battle to the proudest enemy, that Dare advance himself against us Confess we with David, Psalm 18.2.
It teacheth vs, 1. to bee humbled before Almighty God, whensoever our dwelling houses are taken from vs, 2. since we peaceably enioy our dwelling houses, to vse them for the furtherāce of Gods glory, 3. to praise God continually for the comfortable vse wee haue of our dwelling houses. Thus farre of the 7. verse. The 8. followeth.
It Teaches us, 1. to be humbled before Almighty God, whensoever our Dwelling houses Are taken from us, 2. since we peaceably enjoy our Dwelling houses, to use them for the furtherance of God's glory, 3. to praise God continually for the comfortable use we have of our Dwelling houses. Thus Far of the 7. verse. The 8. follows.
And I wil cut of the inhabitant from Ashdod, & him that holdeth the sccpter from Ashkelon ] Ashdod & Ashkelon, were two chiefe cities of Palaestina. One of thē,
And I will Cut of the inhabitant from Ashdod, & him that holds the sccpter from Ashkelon ] Ashdod & Ashkelon, were two chief cities of Palestine. One of them,
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I will cut of the inhabitant of Ashdod ] Of the like iudgement in the same words you haue heard before in the 5. verse threatned to the Syrians, I will cut of the inhabitant of Bikeath-Aven, and him that holdeth the scepter out of Beth-eden.
I will Cut of the inhabitant of Ashdod ] Of the like judgement in the same words you have herd before in the 5. verse threatened to the Syrians, I will Cut of the inhabitant of Bikeath-aven, and him that holds the sceptre out of Beth-eden.
their King, making his residence at Ashkelon ] an other of the fiue cities of Palaestina. I will cut of the inhabitant of Ashdod, and him that holdeth the scepter from Ashkelon. ]
their King, making his residence At Ashkelon ] an other of the fiue cities of Palestine. I will Cut of the inhabitant of Ashdod, and him that holds the sceptre from Ashkelon. ]
By the first circumstance, (the LORD himselfe taking vengeance into his owne hands,) you may bee remembred of a doctrine, often commended to you in this, and other lectures.
By the First circumstance, (the LORD himself taking vengeance into his own hands,) you may be remembered of a Doctrine, often commended to you in this, and other Lectures.
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The first was gradus conservationis; the second gradus gubernationis; the third was gradus ordinationis; the first degree was the degree of maintenance or preservation; the second degree was the degree of rule or gouernement; the third degree was the degree of ordination or direction.
The First was gradus conservationis; the second gradus gubernationis; the third was gradus ordinationis; the First degree was the degree of maintenance or preservation; the second degree was the degree of Rule or government; the third degree was the degree of ordination or direction.
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The first implieth thus much, that All things in generall, and every thing in particular, are by Almightie God sustained ordinarily in the same state of nature and naturall proprieties, wherein they were created.
The First Implies thus much, that All things in general, and every thing in particular, Are by Almighty God sustained ordinarily in the same state of nature and natural proprieties, wherein they were created.
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Secondly hee disposeth the meanes vnto the end. Thirdly he directeth the meanes so disposed. From these points thus summarily rehearsed, I inferre my propounded doctrine:
Secondly he Disposeth the means unto the end. Thirdly he directeth the means so disposed. From these points thus summarily rehearsed, I infer my propounded Doctrine:
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For if it be true (as true it is, and the gates of Hell shall never be able to prevaile against it,) that God by his wonderful providence maintaineth, and preserueth; ruleth, and gouerneth; ordereth, disposeth, and directeth all things in this world,
For if it be true (as true it is, and the gates of Hell shall never be able to prevail against it,) that God by his wondered providence maintaineth, and Preserveth; Ruleth, and Governs; Ordereth, Disposeth, and directeth all things in this world,
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The Epicure in IOB, chap. 22.13. was in a grosse and fowle errour, to thinke that God walking in the circle of heauen, cannot through the darke cloudes see our misdoings, 〈 … 〉 beloved) so 〈 … 〉 God, to 〈 … 〉 and not 〈 … 〉 in the vallies; 〈 … 〉.
The Epicure in JOB, chap. 22.13. was in a gross and fowl error, to think that God walking in the circle of heaven, cannot through the dark Clouds see our misdoings, 〈 … 〉 Beloved) so 〈 … 〉 God, to 〈 … 〉 and not 〈 … 〉 in the valleys; 〈 … 〉.
No corner in hell, no 〈 ◊ 〉 in 〈 ◊ 〉, no ca•e in the t•ppe of Carmel, no fishes belly in the bottome of the sea, no darke dungeō in the land of captivity, no place of any secrecie any where, is able to hide vs from the presence of God.
No corner in hell, no 〈 ◊ 〉 in 〈 ◊ 〉, no ca•e in the t•ppe of Mount carmel, no Fish belly in the bottom of the sea, no dark dungeon in the land of captivity, no place of any secrecy any where, is able to hide us from the presence of God.
to the cloathing of the grasse of the field; to the feeding of the bi•ds of the aire; to the calving of hindes; to the numbring of the haires of our heads, & of the teares, that trickle downe our cheekes.
to the clothing of the grass of the field; to the feeding of the bi•ds of the air; to the calving of hinds; to the numbering of the hairs of our Heads, & of the tears, that trickle down our cheeks.
or shall hereafter overtake vs, let vs not lay it vpon blind fortune, but looke we rather to the hand that striketh vs. He who is noted in my text to cut of the inhabitant of Ashdod, and him that holdeth the scepter from Ashkelon, hee it is, that for our sins bringeth vpō vs calamities, and miseries. Whatsoever calamities, or miseries, do molest;
or shall hereafter overtake us, let us not lay it upon blind fortune, but look we rather to the hand that striketh us He who is noted in my text to Cut of the inhabitant of Ashdod, and him that holds the sceptre from Ashkelon, he it is, that for our Sins brings upon us calamities, and misery's. Whatsoever calamities, or misery's, do molest;
What remaineth then, but that in time of misery, and heavines, we lovingly embrace Gods hand, and kisse the rod, wherewith he smiteth vs? If he smite vs with any kinde of crosse, or tribulatiō, our best way is, to turne vnto him,
What remains then, but that in time of misery, and heaviness, we lovingly embrace God's hand, and kiss the rod, wherewith he smites us? If he smite us with any kind of cross, or tribulation, our best Way is, to turn unto him,
whence considering the cutting off, of king and subiect, from Ashdod, and Ashkelon, to be the proper worke of the Lord, I tooke this lesson, No calamity or misery, befalleth any one of whatsoever estate,
whence considering the cutting off, of King and Subject, from Ashdod, and Ashkelon, to be the proper work of the Lord, I took this Lesson, No calamity or misery, befalls any one of whatsoever estate,
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whē we take that which is spokē in a figure, as if it were spoken properly, it is a carnall sense, Ne { que } vlla mors animae congruentius appellatur;
when we take that which is spoken in a figure, as if it were spoken properly, it is a carnal sense, Ne { que } vlla mors Spirits congruentius Appellatur;
If a figuratiue speech be properly taken, or if the letter be vrged against the spirituall meaning, that, which was spoken to giue life to the inward man, may subvert the faith,
If a figurative speech be properly taken, or if the Letter be urged against the spiritual meaning, that, which was spoken to give life to the inward man, may subvert the faith,
He tooke it literally which Christ spake in a f•••e, touching mans regeneration, Ioh. 3.3. Except a man be borne againe, he cannot see the kingdome of God.
He took it literally which christ spoke in a f•••e, touching men regeneration, John 3.3. Except a man be born again, he cannot see the Kingdom of God.
They tooke it literally which Christ spake in a figure, touching the exception of his Fathers will, Ioh. 4.32. I haue meat to eate, that yee knowe not of.
They took it literally which christ spoke in a figure, touching the exception of his Father's will, John 4.32. I have meat to eat, that ye know not of.
I hold it to be an errour of Nicephorus, and others, to take it after the letter, 〈 ◊ 〉 if Paule had indeed fought vpon a theatre with Lyo•• at Ephes••• because he saith, •. Cor. 1•. 32. that hee fought with 〈 … 〉 Eph•s•••.
I hold it to be an error of Nicephorus, and Others, to take it After the Letter, 〈 ◊ 〉 if Paul had indeed fought upon a theatre with Lyo•• At Ephes••• Because he Says, •. Cor. 1•. 32. that he fought with 〈 … 〉 Eph•s•••.
For in the 〈 … 〉 and some 〈 … 〉 of this age, he spake it 〈 … 〉 to design 〈 … 〉 •dered assembly 〈 … 〉 vpō the com••••• of the silver smith 〈 … 〉 for d•fence of g••as Di•••.
For in the 〈 … 〉 and Some 〈 … 〉 of this age, he spoke it 〈 … 〉 to Design 〈 … 〉 •dered assembly 〈 … 〉 upon the com••••• of the silver smith 〈 … 〉 for d•fence of g••as Di•••.
I am assured it is an errour of all the Papists, to take it after the letter, which Christ spake, Matth. 26.26. This is my body. There is a figure in the speech.
I am assured it is an error of all the Papists, to take it After the Letter, which christ spoke, Matthew 26.26. This is my body. There is a figure in the speech.
the signes co•porall, the things spirituall and as a reverend Father speaketh in the person of Theophilus, the signes are one thing, the truth is not the same, but another thing;
the Signs co•porall, the things spiritual and as a reverend Father speaks in the person of Theophilus, the Signs Are one thing, the truth is not the same, but Another thing;
He calls the bread his body, by way of signification, by way of similitude, by way of representation, after the manner of Sacraments, in a signe, not according to the letter, but in a spirituall and mysticall vnderstanding,
He calls the bred his body, by Way of signification, by Way of similitude, by Way of representation, After the manner of Sacraments, in a Signen, not according to the Letter, but in a spiritual and mystical understanding,
These few already spoken of 〈 ◊ 〉 serue, to make it pl•i••, that the 〈 ◊ 〉 •d••tting of a T••• or Fig•re there, where in gr••t reason it ought to be admitted, is a cause of errour.
These few already spoken of 〈 ◊ 〉 serve, to make it pl•i••, that the 〈 ◊ 〉 •d••tting of a T••• or Fig•re there, where in gr••t reason it ought to be admitted, is a cause of error.
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I haue giuen this note in this place (beloued) because the phrase here vsed in the person of the everliuing God, ( I will turne my hand to Ekron) being spirit and life, hath been by some mistaken,
I have given this note in this place (Beloved) Because the phrase Here used in the person of the everliving God, (I will turn my hand to Ekron) being Spirit and life, hath been by Some mistaken,
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and applied to a carnall sense. From hence a• from other places of holy Scripture, in which other the members of mans body are ascribed vnto God; as the face, the mouth, the eares, eyes, armes, feet, and some other;
and applied to a carnal sense. From hence a• from other places of holy Scripture, in which other the members of men body Are ascribed unto God; as the face, the Mouth, the ears, eyes, arms, feet, and Some other;
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It was on foot many a yeare after him in the time of Arius, patronised by those Hereticks, which by Epiphanius are called Audiani, and by Augustine, Vadianis after whom also it was egerly maint•ined by certaine Monkes of Egypt, who were there vpon called Anthropomorphita. But all these are dead & gone;
It was on foot many a year After him in the time of Arius, patronised by those Heretics, which by Epiphanius Are called Audiani, and by Augustine, Vadianis After whom also it was eagerly maint•ined by certain Monks of Egypt, who were there upon called Anthropomorphita. But all these Are dead & gone;
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cap. 8. Membra, quae tribuuntur Deo in Scripturâ, metaphoricè esse accipienda, that those members, which the Scripture assigneth vnto God, are to bee taken in a Metaphor. Thus farre we are yours, Bellarmine. We maintaine with you, that the members attributed vnto God in holy Scripture, are to be takē figuratiuely. But you build herevpon chaffe, and stubble.
cap. 8. Membra, Quae tribuuntur God in Scripturâ, metaphoricè esse accipienda, that those members, which the Scripture assigneth unto God, Are to be taken in a Metaphor. Thus Far we Are yours, Bellarmine. We maintain with you, that the members attributed unto God in holy Scripture, Are to be taken figuratively. But you built hereupon chaff, and stubble.
To proue a non licet, to be your licet: Licere pingere imaginē Dei patris in formâ hominis senis, to proue it to bee lawfull to represent God the Father by the image of an old man, you drawe an argument from those places of Scripture, which doe attribute vnto God bodily members. Your conclusion is by way of question.
To prove a non licet, to be your licet: Licere pingere imaginē Dei patris in formâ hominis senis, to prove it to be lawful to represent God the Father by the image of an old man, you draw an argument from those places of Scripture, which do attribute unto God bodily members. Your conclusion is by Way of question.
Because every such picture, or image, or stocke (call it as you will) is censured by Ieremie, to be a doctrine of vanitie, chap. 10.8. by Zacharie, to be a speaker of vanity, chap. 10.2. by Habakkuk, to be a teacher of lies, chap. 2.18. and Gods expresse commandemēt is against it, Deut. 4.16. You shall not make you a grauen image, or representatiō of any figure.
Because every such picture, or image, or stock (call it as you will) is censured by Ieremie, to be a Doctrine of vanity, chap. 10.8. by Zacharias, to be a speaker of vanity, chap. 10.2. by Habakkuk, to be a teacher of lies, chap. 2.18. and God's express Commandment is against it, Deuteronomy 4.16. You shall not make you a graven image, or representation of any figure.
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The Prophet Esai is plentiful in this demonstration, to shew how vnseemly, and absurd it is, to turne the truth of God into a lie, as they doe, who forsake the blessed Creator to worship the creature: to turne the Maiestie of God invisible, into a picture of visible man: to turne the glory of the incorruptible God, to the similitude of the image of a corruptible man. His vehement expostulation with idolaters to this purpose is in the 40. chapter of his prophecie, and the 18. verse.
The Prophet Isaiah is plentiful in this demonstration, to show how unseemly, and absurd it is, to turn the truth of God into a lie, as they do, who forsake the blessed Creator to worship the creature: to turn the Majesty of God invisible, into a picture of visible man: to turn the glory of the incorruptible God, to the similitude of the image of a corruptible man. His vehement expostulation with Idolaters to this purpose is in the 40. chapter of his prophecy, and the 18. verse.
the poore, (see now the rage, fury, & madnesse of idolaters, though they haue not, wherewith to suffice their own necessities, they will defraud themselues to serue their idols) the poore chooseth out a tree, that will not rot,
the poor, (see now the rage, fury, & madness of Idolaters, though they have not, wherewith to suffice their own necessities, they will defraud themselves to serve their Idols) the poor chooses out a tree, that will not rot,
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The like expostulation the same Prophet ascribeth to God himselfe, chap. 46.5. To whom will yee make me like, or make me equall, or cōpare me, that I should be like him? They draw gold out of the bagge;
The like expostulation the same Prophet ascribeth to God himself, chap. 46.5. To whom will ye make me like, or make me equal, or compare me, that I should be like him? They draw gold out of the bag;
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Know ye nothing? haue yee not heard it? hath it not beene told you from the beginning? haue yee not vnderstood it by the foundation of the earth? God sitteth vpon the circle of the earth,
Know you nothing? have ye not herd it? hath it not been told you from the beginning? have ye not understood it by the Foundation of the earth? God Sitteth upon the circle of the earth,
the Scripture in expresse wordes attributeth vnto God many the members, and offices of mans body. It saith of him, that he stands, he sits, he walkes: it nameth his head, his feet, his armes; it giues him a seate, a throne, a footstoole: but all these,
the Scripture in express words attributeth unto God many the members, and Offices of men body. It Says of him, that he Stands, he sits, he walks: it names his head, his feet, his arms; it gives him a seat, a throne, a footstool: but all these,
It's noted by the Magdeburgenses out of Innocentius, that the hand of God doth beare divers offices among vs: officia creatoris, largientis, protegentis, minantis:
It's noted by the Magdeburgenses out of Innocentius, that the hand of God does bear diverse Offices among us: Offices Creatoris, largientis, protegentis, minantis:
the offices of a Creator, liberall giver, protector, and threatner, Hands are ascribed vnto God, sometime to shew, that he is the Creator of all things, as, Psal. 119.73. Thy hands haue made me, & fashioned me:
the Offices of a Creator, liberal giver, protector, and threatener, Hands Are ascribed unto God, sometime to show, that he is the Creator of all things, as, Psalm 119.73. Thy hands have made me, & fashioned me:
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Ʋnder the shadow of his hand hath hee hid me: and sometime to shew his readines to be avenged vpon the wicked, as Esai. 10.4. His hand is stretched out still. But these, and all other the significations of the hand of God, I reduce to two heads:
Ʋnder the shadow of his hand hath he hid me: and sometime to show his readiness to be avenged upon the wicked, as Isaiah. 10.4. His hand is stretched out still. But these, and all other the significations of the hand of God, I reduce to two Heads:
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In the second chapter of the book of Iudges, ver. 15. we read that the Lords hand was against the Israelites for evill: the collection thence may be, that the Lords hand is sometime toward some for good.
In the second chapter of the book of Judges, ver. 15. we read that the lords hand was against the Israelites for evil: the collection thence may be, that the lords hand is sometime towards Some for good.
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When the Israelites forsaking God betooke themselues to serue Baalim, the hand of the LORD was sore against thē, Iudg. 2.15. the Lords hād; that is, his iudgement, punishment, and revengement was sore vpon them:
When the Israelites forsaking God betook themselves to serve Baalim, the hand of the LORD was soar against them, Judges 2.15. the lords hand; that is, his judgement, punishment, and revengement was soar upon them:
When the Philistines, had brought the arke of God into the house of Dagon, the hand of the LORD was heavy vpon them, 1. Sam. 5.6. the Lords hand, that is, his iudgement, punishment, & revengement was heavy vpon them.
When the philistines, had brought the Ark of God into the house of Dagon, the hand of the LORD was heavy upon them, 1. Sam. 5.6. the lords hand, that is, his judgement, punishment, & revengement was heavy upon them.
rursus ad pastorem, et praeceptorem suum reducam, saith Ribera: though they be scattered, I will bring them backe againe to their owne shepheard, and master.
Rursus ad Pastorem, et praeceptorem suum reducam, Says Ribera: though they be scattered, I will bring them back again to their own shepherd, and master.
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God turneth his hand to Ekron for evill. This is averred and iustified by the infallible predictions of other Prophets. Zachary, chap. 9.5. foretelleth, that much sorrow shall betide Ekron. Zephani, chap. 2.4. saith, that Ekron shall bee rooted vp. Ieremy, chap. 25.20.
God turns his hand to Ekron for evil. This is averred and justified by the infallible predictions of other prophets. Zachary, chap. 9.5. foretelleth, that much sorrow shall betide Ekron. Zephaniah, chap. 2.4. Says, that Ekron shall be rooted up. Ieremy, chap. 25.20.
Ekron ] Will you know what this Ekron was? You shall find in the booke of Ioshua, chap. 13.3. that it was a dukedome in the land of the Philistines, and 1. Sam. 6.16. that there was in this dukedome, a city of the same name;
Ekron ] Will you know what this Ekron was? You shall find in the book of Ioshua, chap. 13.3. that it was a dukedom in the land of the philistines, and 1. Sam. 6.16. that there was in this dukedom, a City of the same name;
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No corner in Hell, no mansion in Heaven, no caue in the top of Carmel, no fishes belly in the bottome of the sea, no darke dungeon in the land of captivity, no place of any fecrecie any where can hide vs from the presence of God.
No corner in Hell, no mansion in Heaven, no cave in the top of Mount carmel, no Fish belly in the bottom of the sea, no dark dungeon in the land of captivity, no place of any fecrecie any where can hide us from the presence of God.
when he is disposed to punish? One vse hereof is, to teach vs to take patiently whatsoever afflictions shall befall vs. Afflictions I cal, whatsoever is any way opposite to humane nature;
when he is disposed to Punish? One use hereof is, to teach us to take patiently whatsoever afflictions shall befall us Afflictions I call, whatsoever is any Way opposite to humane nature;
the diseases of the body, an infortunate husband, or wife, rebellious children, vnthankfull friends, losse of goods, reproaches, sclanders, warre, pestilence, famine, imprisonment, death, every crosse,
the diseases of the body, an infortunate husband, or wife, rebellious children, unthankful Friends, loss of goods, Reproaches, slanders, war, pestilence, famine, imprisonment, death, every cross,
& passion, bodily, or ghostly, proper to our selues, or appertaining to such as are of our bloud, private or publike, secret or manifest, either by our owne deserts gotten, or otherwise imposed vpon vs. All, and every of these, true Christians will patiently vndergoe.
& passion, bodily, or ghostly, proper to our selves, or appertaining to such as Are of our blood, private or public, secret or manifest, either by our own deserts got, or otherwise imposed upon us All, and every of these, true Christians will patiently undergo.
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For they with their sharp sighted eie of faith, doe clearelie see the Hand of God in every of their molestations: and in great contentment they take vp the words of patient Iob, chap. 2.10.
For they with their sharp sighted eye of faith, do clearly see the Hand of God in every of their molestations: and in great contentment they take up the words of patient Job, chap. 2.10.
when he is disposed to punish? A second vse of this doctrine is, to admonish vs, that we labour aboue al things to obtaine Gods favour, and to abide in it:
when he is disposed to Punish? A second use of this Doctrine is, to admonish us, that we labour above all things to obtain God's favour, and to abide in it:
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They are sure pledges of Gods loue vnto you. Even so saith the Spirit, Hebr. 12.6. Whom the LORD loueth, he chastneth, and he scourgeth every sonne, that he receiueth.
They Are sure pledges of God's love unto you. Even so Says the Spirit, Hebrew 12.6. Whom the LORD loves, he Chasteneth, and he scourges every son, that he receiveth.
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Many there are, wicked wretches, who, if God shall for a time deferre the punishments due vnto their sinnes, are ready to thinke, that God takes no notice of their sinnes.
Many there Are, wicked wretches, who, if God shall for a time defer the punishments due unto their Sins, Are ready to think, that God Takes no notice of their Sins.
for the day will come, and it comes apace, wherein they shal feele the heavinesse of that hand, which here was turned against Ekron: I will turne my hand to Ekron. It followeth.
for the day will come, and it comes apace, wherein they shall feel the heaviness of that hand, which Here was turned against Ekron: I will turn my hand to Ekron. It follows.
The Philistines had their beginning frō Castuchim, a grandchild of Ch•••, the accursed issue of Noah, as appeareth, Genes. 10.14. They were seated in a part of the land of Canaan; the west part, that which bordereth vpon the great Sea, the Sea cōmonly called the Mediterranean. Their country was called by Ptolemee, and others, Palaestina, and by the Greekes, Phoenicia. It was a part of that coūtry, which once was called Terra promissionis, the land of promise;
The philistines had their beginning from Castuchim, a grandchild of Ch•••, the accursed issue of Noah, as appears, Genesis. 10.14. They were seated in a part of the land of Canaan; the west part, that which bordereth upon the great Sea, the Sea commonly called the Mediterranean. Their country was called by Ptolemy, and Others, Palestine, and by the Greeks, Phoenicia. It was a part of that country, which once was called Terra promissionis, the land of promise;
The inhabitants in our Prophets time, were professed enemies to Almightie God, and his beloued Israel. They thought themselues safe from ruine through the strength of their fiue dukedomes;
The inhabitants in our prophets time, were professed enemies to Almighty God, and his Beloved Israel. They Thought themselves safe from ruin through the strength of their fiue dukedoms;
When the God of all truth shall giue his word for a matter, shal man presume to doubt of the event? Here God sets his word vpon it, that there shall be an vtter overthrowe, not only of Azzah, Ashdod, Ashkelon, and Ekron, but of Gath also,
When the God of all truth shall give his word for a matter, shall man presume to doubt of the event? Here God sets his word upon it, that there shall be an utter overthrow, not only of Gaza, Ashdod, Ashkelon, and Ekron, but of Gaza also,
before one iot, or one title of his word shall escape vnfulfilled, Dominus IEHOVIH, the LORD hath said it, that the remnant of the Philistines shall perish.
before one jot, or one title of his word shall escape unfulfilled, Dominus IEHOVIH, the LORD hath said it, that the remnant of the philistines shall perish.
The first blow, which the Philistines receaued towards their overthrow after this prophecie, was giuen them aboue three-score yeares after by Ezechias, that good King of Iudah, of whō the Prophet Esai, chap. 14.29. foretelleth the Philistines, that he should be vnto them as a cockatrice, and a fiery flying serpent. This Ezechias smote the Philistines vnto Azzah, and the coasts thereof, from the watch tower vnto the defensed city.
The First blow, which the philistines received towards their overthrow After this prophecy, was given them above three-score Years After by Hezekiah, that good King of Iudah, of whom the Prophet Isaiah, chap. 14.29. foretelleth the philistines, that he should be unto them as a cockatrice, and a fiery flying serpent. This Hezekiah smote the philistines unto Gaza, and the coasts thereof, from the watch tower unto the defenced City.
This is plaine, 2. King 18.8. A second blow was given by Tartan, one of the captaines of Sennacherib, or Sargon, King of Assyria, who came vp against Ashdod, and tooke it. This is plaine, Esai 20.1. A third blow was giuen them by Pharaoh Neco: & he smote Azzah, Ashkelon, and other places.
This is plain, 2. King 18.8. A second blow was given by Tartan, one of the Captains of Sennacherib, or Sargon, King of Assyria, who Come up against Ashdod, and took it. This is plain, Isaiah 20.1. A third blow was given them by Pharaoh Neco: & he smote Gaza, Ashkelon, and other places.
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The remnant of the Philistines shall perish ] Here may wee obserue a difference in Gods punishments; he punisheth the reprobate, and he punisheth his elect: but differently:
The remnant of the philistines shall perish ] Here may we observe a difference in God's punishments; he Punisheth the Reprobate, and he Punisheth his elect: but differently:
as it's intimated by the Prophet Esai, cha. 1.9. Except the LORD of hoasts had reserved vnto vs, even a small remnant, wee shoulde haue beene as Sodom, and like vnto Gomorah.
as it's intimated by the Prophet Isaiah, cham. 1.9. Except the LORD of hosts had reserved unto us, even a small remnant, we should have been as Sodom, and like unto Gomorrah.
But you, the elect and chosen children of God, your Father, take vnto you beauty for ashes, the oile of ioy for mourning, the garment of gladnes for the spirit of heavines;
But you, the elect and chosen children of God, your Father, take unto you beauty for Ashes, the oil of joy for mourning, the garment of gladness for the Spirit of heaviness;
Let the prince of darknes, and all the powers of hell, assisted with the innumerable company of his wicked vassals vpon the earth, ioine together to worke your overthrow, they shall not effect it.
Let the Prince of darkness, and all the Powers of hell, assisted with the innumerable company of his wicked vassals upon the earth, join together to work your overthrow, they shall not Effect it.
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This remnāt, is the chaste Spouse of Christ, the holy Catholicke Church, enriched from aboue with all manner of benedictions. Extra cum nulla est salus;
This remnant, is the chaste Spouse of christ, the holy Catholic Church, enriched from above with all manner of benedictions. Extra cum nulla est salus;
whosoever hath not her for his Mother, shall never haue God for his Father. Of this remnant, and Catholicke Church, notwithstanding the challenge of Romish Idolaters, we (beloved) are sound, and liuely members.
whosoever hath not her for his Mother, shall never have God for his Father. Of this remnant, and Catholic Church, notwithstanding the challenge of Romish Idolaters, we (Beloved) Are found, and lively members.
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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;
Is it true, which this Amos Says? Will the LORD bring such heavy Judgments upon the Syrians, philistines, Tyrians, and other of our neighbours? In what a fearful estate Are we in then? They silly people never knew the will of God;
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 trāsgressions of Tyrus, and for foure. 2 The Lords protestation against them:
For three transgressions of Tyre, etc. These words containing a burden Some prophecy against Tyre, I divide into two parts. 1 A preface, Thus Says the LORD. 2 A prophecy, For three transgressions of Tyre, etc. In the prophecy I observe 4. parts. 1 A general accusation of the Tyrians: For three transgressions of Tyre, and for foure. 2 The lords protestation against them:
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.
This since was the since of unmercifulness, and cruelty, expressed in two branches. 1 They shut the Whole captivity in Edom. 2 They remembered not the brotherly Covenant.
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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.
the one against the Syrians, the other against the philistines. I proceed to the present prophecy against the Tyrians. It's much like the two former, both for words and matter.
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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;
For three transgressions of Tyre, & for foure ] Here is nothing new, but the name of Tyre. This Tyre is called in the Hebrew text Tzor: whence Come the name Sar, and Sarah in Ennius, Poenos Sarrâ oriundos;
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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.
5. cap. 19. Says, that out of Tyre Come the founders, and First inhabiters, not only of Carthage, but also of Leptis, Uticar, and Gades, the City well known to our modern navigators by the name of Calis Malis, and of late Years conquered by Some worthies of our English Nation.
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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;
The ancient glory of this City Tyre, is blazed abroad to the Whole world, by Ezechiel chap. 27. Glorious was Tyre: 1. for her situation, 2 for her riches;
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:
the 6. For three transgressions of Tyre, and for foure ] And the lords protestation upon this accusation is the same, I will not turn to it ] It is as if the LORD had thus said:
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sin in will, sin in consent, and sin in action: and by the fourth transgression he vnderstandeth, cordis indurationem, induration, and hardnes of heart;
sin in will, since in consent, and since in actium: and by the fourth Transgression he understandeth, Cordis indurationem, induration, and hardness of heart;
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which he defineth to be pertinaciam per••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.
which he defineth to be pertinaciam per••acendi in Peccato, a pertinacy, or stubborn resolution to persevere in same, wherein the sinner lies wallowing, void of shame, and all liking of Goodness.
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.
I do rather approve Wincklemans judgement, who by these three, and foure transgressions of Tyre, understandeth pride, disdain, luxuriousness of Meats and drinks, costliness of garments, wanton Lustiest, and other like Sins, incident to mart Towns, and Towns of great trade.
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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.
For three transgressions of Tyre and foure, etc. ] Here Are you to be remembered of a Doctrine more then once, heretofore commended to your Christian considerations.
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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.
God makes it good by an oath, Deuteronomy 32.41. That he will whet his glittering sword, and his hand shall take hold on judgement to execute vengeance for since.
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.
to move us to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear these Tyrians, till by three and foure transgressions, by their many Sins, they had provoked him to Indignation.
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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.
the sin of unmercifulness, and cruelty; expressed in two branches. 1 They shut up the Whole captivity in Edom. 2 They remembered 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:
1 They shut up the Whole captivity in Edom ] The exposition of these words I have formerly Delivered unto you in my twelfth lecture, & my meditations upon the 6. verse. There the philistines Are condemned for carrying away Prisoners the Whole captivity, to shut them up in Edom:
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 hardhearted philistines, and Tyrians, mancipated, and sold away for bondslaves to the Greeks, Dwelling Far of, that with them they might live in perpetual servitude,
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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,
Arias Montanus notes a difference betwixt that sin of the philistines, and this of the Tyrians. The philistines carried away Prisoners the Whole captivity, to shut them up in Edom. They did,
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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 did not with a strong hand, in open hostility, conquer the Iewes, and so take them Prisoners, but did surprise them by deceit, and treachery, as they lay At Tyre for traffic, and intercourse of merchandise, & thus surprised they shut them up in Edom;
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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.
even to Italy. For it is a constant tradition in all Hebrew histories, that a great part of the Italian Nation, specially those that dwelled At Room, had their beginning from the Idumaeans. But I will not prosecute this opinion.
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They shut the whole captivitie in Edom ] They spared not, either women, or children, or the aged; they tooke no pitie, no cōpassion, 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:
They shut the Whole captivity in Edom ] They spared not, either women, or children, or the aged; they took no pity, no compassion, upon either sex, or age; but all of all sorts, male and female, young and old, a Whole and perfect captivity, they Delivered up into the hands of the Edomites. The Edomites were the posterity of Esau, who was nam Edom, as the Israelites were the posterity of Iacob, who was nam Israel. Esau pursued Iacob with a deadly hate:
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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 frō their owne country, they might liue in eternall slaverie, and bondage, without hope ever to returne home againe.
Such was the sin of these Tyrians. They sold the Iewes, Iacobs posterity, and God his Servants, to their professed enemies, the Edomites, with this policy, that being carried Far from their own country, they might live in Eternal slavery, and bondage, without hope ever to return home again.
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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.
They shut the Whole captivity in Edom ] The Tyrians Are Here disproved, for delivering up God's inheritance, a believing Nation, into the hands of profane Edomites. And it may Remember you of a Lesson, heretofore commended to your Christian considerations.
2 It serueth for the reproofe of such, as doe bind and put their childrē (the fruit of their bodies, which they ought to cōsecrate vnto the LORD) into the education of open enimies to the gospell of Christ; most blasphemous,
2 It serveth for the reproof of such, as do bind and put their children (the fruit of their bodies, which they ought to consecrate unto the LORD) into the education of open enemies to the gospel of christ; most blasphemous,
Let no man say vnto me, such a mans servant, and such a mans, are employed in temporall affaires at the time of divine service, and why should not mine be likewise? (Dearely beloved) a good Christians part is, to be of like resolution with Ioshuah, chap. 24.15. Howsoever all the world besides shall be affected in this busines, yet to resolue for himselfe and his familie, as Ioshuah did for his;
Let no man say unto me, such a men servant, and such a men, Are employed in temporal affairs At the time of divine service, and why should not mine be likewise? (Dearly Beloved) a good Christians part is, to be of like resolution with Joshua, chap. 24.15. Howsoever all the world beside shall be affected in this business, yet to resolve for himself and his family, as Joshua did for his;
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Now followeth the second branch expressing the sin of the Tyrians, their sinne of vnmercifulnesse, and crueltie. They haue not remembred the covenant of brethren.
Now follows the second branch expressing the since of the Tyrians, their sin of unmercifulness, and cruelty. They have not remembered the Covenant of brothers.
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For this time I note that men may be called brethren six māner of waies. 1. By nature, as Iacob and Esau. 2. By kindred, affinitie, or alliance, as Abraham and Lot. 3. By nation, or country, as all Iewes. 4. By religion, as al Christians. 5. By friendship, as Solomon, and Hiram, King of Tyre. 6. By calamitie, or miserie, as many poore distressed people, who haue not wherwith to support their weake natures.
For this time I note that men may be called brothers six manner of ways. 1. By nature, as Iacob and Esau 2. By kindred, affinity, or alliance, as Abraham and Lot. 3. By Nation, or country, as all Iewes. 4. By Religion, as all Christians. 5. By friendship, as Solomon, and Hiram, King of Tyre. 6. By calamity, or misery, as many poor distressed people, who have not wherewith to support their weak nature's.
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The covenant of brethren here mentioned, some doe referre to that league of amitie, which was concluded betweene King Solomon, & Hiram, King of Tyre, recorded, 1. King. 5.12.
The Covenant of brothers Here mentioned, Some do refer to that league of amity, which was concluded between King Solomon, & Hiram, King of Tyre, recorded, 1. King. 5.12.
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First they remembred not the covenant, made betweene their King, K. Hiram, & King Solomon. Secondly they remembred not the couenant, made by nature betweene the Iewes, Israelites, and Edomites, brethren lineally descended from two naturall brethren, Iacob, and Esau. From both expositions ariseth profitable doctrine.
First they remembered not the Covenant, made between their King, K. Hiram, & King Solomon. Secondly they remembered not the Covenant, made by nature between the Iewes, Israelites, and Edomites, brothers lineally descended from two natural brothers, Iacob, and Esau From both expositions arises profitable Doctrine.
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and Israelites, not remembring the ancient covenant betweene Hiram, their King, & Solomon, King of Israel? Hence we may take this lesson, Ancient leagues are not rashly to bee violated.
and Israelites, not remembering the ancient Covenant between Hiram, their King, & Solomon, King of Israel? Hence we may take this Lesson, Ancient leagues Are not rashly to be violated.
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NONLATINALPHABET, breakers of leagues, truces, and covenants, are, Rom. 1.31. ranked among such, whom God in his secret iudgement hath given vp NONLATINALPHABET, to a reprobate sense.
, breakers of leagues, truces, and Covenants, Are, Rom. 1.31. ranked among such, whom God in his secret judgement hath given up, to a Reprobate sense.
Ioshuah made a league with the Gibeonites, and sware that he would suffer them to liue, Iosh. 9.15. long after, Saule, and his bloody house slew some of them.
Joshua made a league with the Gibeonites, and sware that he would suffer them to live, Joshua 9.15. long After, Saule, and his bloody house slew Some of them.
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Hereat was the wrath of the LORD kindled, and for this cause he punished the people with three yeares famine, and was not appeased with the land, till seaven of Saules sonnes were delivered vp into the hands of the Gibeonites, to be hanged vp in Gibeah, 2. Sam. 21.1. Zedechiah, king of Iudah, made a covenant with Nabuchodonosor, king of Babel, & sware subiectiō to him.
Hereat was the wrath of the LORD kindled, and for this cause he punished the people with three Years famine, and was not appeased with the land, till seaven of Saul's Sons were Delivered up into the hands of the Gibeonites, to be hanged up in Gibeah, 2. Sam. 21.1. Zedekiah, King of Iudah, made a Covenant with Nebuchadnezzar, King of Babel, & sware subjection to him.
But Zedechiah notwithstanding his oath, tooke part with the kings of the Egyptians, Idumaeans, Moabites, Ammonites, and Tyrus against Nabuchodonosor, what followeth this breach of his oath and covenant? Even vtter ruine to himselfe, his kingdome, the city of Ierusalem, and the glorious temple there, 2. Chron. 36.17.
But Zedekiah notwithstanding his oath, took part with the Kings of the egyptians, Idumaeans, Moabites, Ammonites, and Tyre against Nebuchadnezzar, what follows this breach of his oath and Covenant? Even utter ruin to himself, his Kingdom, the City of Ierusalem, and the glorious temple there, 2. Chronicles 36.17.
Ʋladislaus, King of Poland, and Hungary, concluded a peace for ten yeares with Sultan Amurath, the sixt king of the Turks. Vladislaus tooke his oath vpon the holy Evangelists, and Amurath his, (by his embassadors) vpon their Turkish Alcorā. This was the most honorable peace, that every Christian Prince had before that time made with any of the Turkish Kings, and most profitable also, had it beene with like sincerity kept,
Ʋladislaus, King of Poland, and Hungary, concluded a peace for ten Years with Sultan Amurath, the sixt King of the Turks. Vladislaus took his oath upon the holy Evangelists, and Amurath his, (by his Ambassadors) upon their Turkish Alcorā. This was the most honourable peace, that every Christian Prince had before that time made with any of the Turkish Kings, and most profitable also, had it been with like sincerity kept,
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& invadeth a fresh the Turkes dominions. The Turke ioines battle with him at Varna in Bulgaria; and beholding the picture of the crucifixe in the displaied ensignes of the Christians, pluckes out of his bosome, that writing, wherein the late league betweene him, and Vladislaus, was comprised;
& invadeth a fresh the Turkes Dominions. The Turk joins battle with him At Varna in Bulgaria; and beholding the picture of the crucifix in the displayed ensigns of the Christians, plucks out of his bosom, that writing, wherein the late league between him, and Vladislaus, was comprised;
The successe of this great & bloudy battle of Varna, fought the 10. of November 1444. doth it not plainly shew, that God cannot away with league-breakers?
The success of this great & bloody battle of Varna, fought the 10. of November 1444. does it not plainly show, that God cannot away with league-breakers?
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These few instances of Saul, Zedechiah, and Vladislaus may suffice for the clearing of my propounded doctrine, Ancient leagues are not rashly to be violated.
These few instances of Saul, Zedekiah, and Vladislaus may suffice for the clearing of my propounded Doctrine, Ancient leagues Are not rashly to be violated.
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The vse of this doctrine is, to admonish all subiects to bee very respectiue, and mindful of that league, & covenant, which they haue by their solemne oathes made,
The use of this Doctrine is, to admonish all Subjects to be very respective, and mindful of that league, & Covenant, which they have by their solemn Oaths made,
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and confirmed to their Kings, Princes, and other governers: according to that exhortation made by S. Paule, Rom. 13.1. Let every soule be subiect to the higher powers.
and confirmed to their Kings, Princes, and other Governors: according to that exhortation made by S. Paul, Rom. 13.1. Let every soul be Subject to the higher Powers.
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and the powers that are, are ordained of God: it followeth in the secōd verse. Whosoever therefore resisteth the power, resisteth the ordinance of God.
and the Powers that Are, Are ordained of God: it follows in the secōd verse. Whosoever Therefore Resisteth the power, Resisteth the Ordinance of God.
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And here (dearely beloved) I beseech you to beware of Romish Locusts, I meane Iesuits, & Seminary Priests, who are sent from beyond the seas to inveigle you,
And Here (dearly Beloved) I beseech you to beware of Romish Locusts, I mean Iesuits, & Seminary Priests, who Are sent from beyond the Seas to inveigle you,
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& to make you vnmindfull, or at least carelesse, of your covenant, confirmed by your sacred oathes, with your redoubted soveraigne. They will tell you that your king is an Hereticke,
& to make you unmindful, or At least careless, of your Covenant, confirmed by your sacred Oaths, with your redoubted sovereign. They will tell you that your King is an Heretic,
Scito te peccare mortaliter, si servabis fidem datam haereticis: Know, saith he, that thou sinnest mortally, if thou keepest thy oath made with heretickes.
Learn te Peccare mortaliter, si servabis fidem datam Heretics: Know, Says he, that thou Sinnest mortally, if thou Keepest thy oath made with Heretics.
then will they further tell you, that the Pope hath already given you absolution, and a dispensation for your oath. Pope Gregorie the seaventh of that name, saith;
then will they further tell you, that the Pope hath already given you absolution, and a Dispensation for your oath. Pope Gregory the Seventh of that name, Says;
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But who are excommunicate by Romish exposition? I wil tell you out of the great lawyer Panormitan, not they only, against whom the sentence of excommunication is pronounced.
But who Are excommunicate by Romish exposition? I will tell you out of the great lawyer Panormitan, not they only, against whom the sentence of excommunication is pronounced.
And who are such hereticks, as against whom there needeth no pronuntiation of the sentence of excommunication? Alfonsus de Castro, and To let the Iesuit, will tell vs:
And who Are such Heretics, as against whom there needs no pronunciation of the sentence of excommunication? Alfonso de Castro, and To let the Iesuit, will tell us:
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all Protestants, Princes, and subiects, maintaining true Christian doctrine, such as is condemned in the Church of Rome, are in Popish account, obstinate Hereticks, and therefore ipso facto, already excommunicate: there needeth no pronuntiation of the sentence of excommunication against them.
all Protestants, Princes, and Subjects, maintaining true Christian Doctrine, such as is condemned in the Church of Rome, Are in Popish account, obstinate Heretics, and Therefore ipso facto, already excommunicate: there needs no pronunciation of the sentence of excommunication against them.
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Wherevpon it followeth, that in every kingdome, where the King is a professed Protestant, the subiects are already absolued from their oath of allegiance.
Whereupon it follows, that in every Kingdom, where the King is a professed Protestant, the Subjects Are already absolved from their oath of allegiance.
Howsoever Pope Gregorie the seaventh, that same sorcerer and adulterer, and Gregorie the ninth, and Pius the fift, and all succeeding Popes shall absolue you from your oath of allegiance,
Howsoever Pope Gregory the Seventh, that same sorcerer and adulterer, and Gregory the ninth, and Pius the fift, and all succeeding Popes shall absolve you from your oath of allegiance,
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Thus farre by occasion of the first exposition of these words They remembred not the covenant of brethren, that is, they remēbred not the covenant, made betweene their King, K. Hiram, and the King of Israel, King Solomon.
Thus Far by occasion of the First exposition of these words They remembered not the Covenant of brothers, that is, they remembered not the Covenant, made between their King, K. Hiram, and the King of Israel, King Solomon.
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that is, they remembred not the covenant made by nature betweene the Iewes, Israelites, and Edomites, brethren lineally descended from two naturall brethren, Iacob and Esau. They knewe full well, that the Iewes and Israelites were the issue of Iacob, & the Edomites of Esau; they knew likewise, that the Edomites bore a mortall hatred towards the Iewes, and Israelites; yet sold they the Iewes and Israelites, vnto the Edomites; and are therefore here said not to remember the brotherly covenant.
that is, they remembered not the Covenant made by nature between the Iewes, Israelites, and Edomites, brothers lineally descended from two natural brothers, Iacob and Esau They knew full well, that the Iewes and Israelites were the issue of Iacob, & the Edomites of Esau; they knew likewise, that the Edomites boar a Mortal hatred towards the Iewes, and Israelites; yet sold they the Iewes and Israelites, unto the Edomites; and Are Therefore Here said not to Remember the brotherly Covenant.
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the Tyrians therefore are partakers with the Edomites in the sinne of vnmercifulnesse. Which sinne is here laid vnto their charge in these words, They remembred not the brotherly covenant.
the Tyrians Therefore Are partakers with the Edomites in the sin of unmercifulness. Which sin is Here laid unto their charge in these words, They remembered not the brotherly Covenant.
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Our assent to this truth, the light of nature within vs, doth extort from vs. Of the first part of my proposition, wherein I avow it, to be a very distastfull thing vnto God for brethren to bee at variance among themselues, I shall haue fit opportunitie to entreat,
Our assent to this truth, the Light of nature within us, does extort from us Of the First part of my proposition, wherein I avow it, to be a very distasteful thing unto God for brothers to be At variance among themselves, I shall have fit opportunity to entreat,
Of the other part, wherein I doe affirme it, to be an vpleasing thing to God for any to countenance brethren in their quarrels, I will by Gods assistance, speake at this time very briefly.
Of the other part, wherein I do affirm it, to be an vpleasing thing to God for any to countenance brothers in their quarrels, I will by God's assistance, speak At this time very briefly.
What are the workes of darknesse, but the workes of the flesh? Now in Galat. 5.19. in the Catalogue of the workes of the flesh, we find hatred, debate, wrath, contention.
What Are the works of darkness, but the works of the Flesh? Now in Galatians 5.19. in the Catalogue of the works of the Flesh, we find hatred, debate, wrath, contention.
Must we haue no fellowship with thē? Must we reproue thē rather? What saith old Adam? What saith flesh and blood to this? Our Gallants of this age can entertaine no such advise:
Must we have no fellowship with them? Must we reprove them rather? What Says old Adam? What Says Flesh and blood to this? Our Gallants of this age can entertain no such Advice:
& 16. Nation shall rise against nation, kingdome against kingdome, a father against his sonne, a brother against his brother, a kinsman against his kinsman,
& 16. nation shall rise against Nation, Kingdom against Kingdom, a father against his son, a brother against his brother, a kinsman against his kinsman,
Grace was in his face, & mildnesse in his words. For thus spake he vnto his nephew Lot ▪ Gen. 13.8. I pray thee, let there be no strife betweene thee, and me;
Grace was in his face, & mildness in his words. For thus spoke he unto his nephew Lot ▪ Gen. 13.8. I pray thee, let there be no strife between thee, and me;
Hee would not maintaine his servants against Lots servants: hee tooke it to be farre more credit for him to haue vnitie, and good loue, then the bitter effects of the contrarie.
He would not maintain his Servants against Lots Servants: he took it to be Far more credit for him to have unity, and good love, then the bitter effects of the contrary.
Blessed are they, who doe their best to revnite in loue, such as are fallen out, to make an end of quarrels, and dissentions. Blessed are the peacemakers: the reason is annexed;
Blessed Are they, who do their best to reunite in love, such as Are fallen out, to make an end of quarrels, and dissensions. Blessed Are the peacemakers: the reason is annexed;
for they shall be called the children of God, that is, they will by their loue of vnitie, and concord, make it appeare vnto the world, that they are the sonnes of God.
for they shall be called the children of God, that is, they will by their love of unity, and concord, make it appear unto the world, that they Are the Sons of God.
for they shall be called the sonnes of the Devill, that is, They will by their loue of strife and debate, make it appeare to the world, that they are the sonnes of the Devill.
for they shall be called the Sons of the devil, that is, They will by their love of strife and debate, make it appear to the world, that they Are the Sons of the devil.
and thought of strife, variance, and debate; & to remember your brotherly covenant. Know yee, that the bond of one body, one spirit, one hope, one God, one faith, one baptisme, is as farre aboue the bond of one father, one mother, one village, one house,
and Thought of strife, variance, and debate; & to Remember your brotherly Covenant. Know ye, that the bound of one body, one Spirit, one hope, one God, one faith, one Baptism, is as Far above the bound of one father, one mother, one village, one house,
I will shut vp this point, with the exhortation of S. Peter, 1. ep. chap. 3.8. Be yee all of one minde; one suffer with another; loue as brethren; be pitifull; be courteous;
I will shut up this point, with the exhortation of S. Peter, 1. Epistle. chap. 3.8. Be ye all of one mind; one suffer with Another; love as brothers; be pitiful; be courteous;
According to this prediction it came to passe saith Drusius, either in the warre of Salmanassar against the Tyrians, or in the warre of Nabuchodonosor. Yet this he affirmeth not.
According to this prediction it Come to pass Says Drusius, either in the war of Shalmaneser against the Tyrians, or in the war of Nebuchadnezzar. Yet this he Affirmeth not.
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so saith Winckleman out of Iosephus, lib. 1. contra Appionem: the Latine copies of Iosephus, which I haue seene, make mention of the continuance of this siege for thirteene yeares.
so Says Winckleman out of Iosephus, lib. 1. contra Appionem: the Latin copies of Iosephus, which I have seen, make mention of the Continuance of this siege for thirteene Years.
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that when Thobalus was king, Nabuchodonosor besieged Tyrus. This was about the yeare of the world, 3345. Tyrus after this was reedified, and did flourish.
that when Thobalus was King, Nebuchadnezzar besieged Tyre. This was about the year of the world, 3345. Tyre After this was reedified, and did flourish.
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and levelled with the ground, by Alphix then Sultan of Egypt. Thus hath Gods hand beene strong & prevailing against Tyrus, according to the tenour of this prophecie.
and leveled with the ground, by Alphix then Sultan of Egypt. Thus hath God's hand been strong & prevailing against Tyre, according to the tenor of this prophecy.
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Secondly, must the Wals of Tyrus bee devoured with the fire of Gods displeasure? The doctrine is, It is the good blessing of God vpon a kingdome, to haue wals, strong holds, munitions, fortresses,
Secondly, must the Walls of Tyre be devoured with the fire of God's displeasure? The Doctrine is, It is the good blessing of God upon a Kingdom, to have walls, strong holds, munitions, fortresses,
Thirdly, must the palaces of Tyrus be consumed with the fire of Gods anger? The doctrine is, God depriveth vs of a great blessing when he taketh from vs our dwelling houses.
Thirdly, must the palaces of Tyre be consumed with the fire of God's anger? The Doctrine is, God depriveth us of a great blessing when he Takes from us our Dwelling houses.
For three trāsgressions of Edom, &c. In the Prophecie I obserue foure parts. 1 A generall accusation of the Edomites: For three transgressions of Edom, and for foure. 2 The Lords protestatiō against them.
For three transgressions of Edom, etc. In the Prophecy I observe foure parts. 1 A general accusation of the Edomites: For three transgressions of Edom, and for foure. 2 The lords protestation against them.
4 The declaration of the punishments to be inflicted vpon Edom, verse the 12. Therefore will I send a fire vpon Teman, & it shall devour the palaces of Bozrah.
4 The declaration of the punishments to be inflicted upon Edom, verse the 12. Therefore will I send a fire upon Teman, & it shall devour the palaces of Bozrah.
Edom ] Esau, Iacobs brother, and Isaacs son by his wife Rebekah, for selling his birthright for a messe of red broath, was surnamed Edom, Gen. 25.30. and of him lineally descended the Edomites, or Idumaeans, Gen. 36.43. Esau pursued Iacob with a deadly hate;
Edom ] Esau, Iacobs brother, and Isaacs son by his wife Rebekah, for selling his birthright for a mess of read broth, was surnamed Edom, Gen. 25.30. and of him lineally descended the Edomites, or Idumaeans, Gen. 36.43. Esau pursued Iacob with a deadly hate;
so did the posterity of Esau, the posterity of Iacob: the Edomites were evermore most maliciously bent against the Israelites. Edom is the pursuer, in his owne person, & in his posteritie.
so did the posterity of Esau, the posterity of Iacob: the Edomites were evermore most maliciously bent against the Israelites. Edom is the pursuer, in his own person, & in his posterity.
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Edom pursued his brother with the sword ] Bello, & armatâ manu, by warre, and bands of souldiers, saith Drusius. Esau hated his brother Iacob, because of the blessing, wherewith his father blessed him,
Edom pursued his brother with the sword ] Bello, & armatâ manu, by war, and bans of Soldiers, Says Drusius. Esau hated his brother Iacob, Because of the blessing, wherewith his father blessed him,
and therevpon in heart vowed his death. For thus thought Esau in his mind, Gen. 27.41. The daies of mourning for my father will come shortly, then will I slay my brother Iacob.
and thereupon in heart vowed his death. For thus Thought Esau in his mind, Gen. 27.41. The days of mourning for my father will come shortly, then will I slay my brother Iacob.
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Iacob to asswage his brother Esau's fiercenes, fled to his vncle Laban in Mesopotamia, with whom hee lived twentie yeares: which time expired, Iacob vpon God his admonishment returned into the land of his fathers. A man would haue thought twentie yeares time sufficient for any one to haue forgotten,
Iacob to assuage his brother Esau's fierceness, fled to his uncle Laban in Mesopotamia, with whom he lived twentie Years: which time expired, Iacob upon God his admonishment returned into the land of his Father's. A man would have Thought twentie Years time sufficient for any one to have forgotten,
Twentie yeares were not enough for Esau; so immortall was his hatred. After twentie yeares, as Iacob returned from Mesopotamia, Esau went against him with foure hundred men, Gen. 33.1. This inexpiable rancour, and hatred, ended not in Esau. His malicious posteritie retained it.
Twentie Years were not enough for Esau; so immortal was his hatred. After twentie Years, as Iacob returned from Mesopotamia, Esau went against him with foure hundred men, Gen. 33.1. This inexpiable rancour, and hatred, ended not in Esau His malicious posterity retained it.
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Witnesse the churlish answere given to Moses his ambassadours, Num. 20.20. Moses being to conduct the Israelites from Egypt to the promised land, desirous to bring them the neerest way, sent to the King of Edom for leaue to passe through his country:
Witness the churlish answer given to Moses his Ambassadors, Num. 20.20. Moses being to conduct the Israelites from Egypt to the promised land, desirous to bring them the nearest Way, sent to the King of Edom for leave to pass through his country:
Could hee obtaine it, thinke you? No. The inveterate hatred, wherewith Esau was possessed, residing in his posteritie, caused a deniall to so honest a petition.
Could he obtain it, think you? No. The inveterate hatred, wherewith Esau was possessed, residing in his posterity, caused a denial to so honest a petition.
as Plato in his Lysis. From the same parents, one father, & one mother, as from one seed, one roote, one beginning, by natures ordinance doe spring two, three, or more brethren, not for discord, or contrarietie;
as Plato in his Lysis. From the same Parents, one father, & one mother, as from one seed, one root, one beginning, by nature's Ordinance do spring two, three, or more brothers, not for discord, or contrariety;
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because the aid, which one of them may and should giue vnto the other, doth farre exceed the cooperation of the hands, the supportance of the feet, the coaudience of the eares, the providence of the eies.
Because the aid, which one of them may and should give unto the other, does Far exceed the cooperation of the hands, the supportance of the feet, the coaudience of the ears, the providence of the eyes.
Thus farre haue I led you in Natures schoole. May it now please you to heare the same things out of the schoole of Grace? There Solomon hath this lesson: Two are better then one;
Thus Far have I led you in Nature's school. May it now please you to hear the same things out of the school of Grace? There Solomon hath this Lesson: Two Are better then one;
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for he falleth, and there is not a second to lift him vp. The words are Eccles. 4.9, 10. The Hebrewes referre those words to married couples: but Solomon speakes it generally:
for he falls, and there is not a second to lift him up. The words Are Eccles. 4.9, 10. The Hebrews refer those words to married couples: but Solomon speaks it generally:
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Indeed one brother helping another is like a defenced city (as some read it) and their counsails are like the barre of a palace, which is vnpregnable, Prov. 18.19. and if one overcome him, two shall stand against him, Eccles. 4.12.
Indeed one brother helping Another is like a defenced City (as Some read it) and their Counsels Are like the bar of a palace, which is unpregnable, Curae 18.19. and if one overcome him, two shall stand against him, Eccles. 4.12.
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The angers of brethren, one of them towards another, are so sharpe, and vehement, that they can no more easily be subdued, the strong defenced townes conquered;
The anger's of brothers, one of them towards Another, Are so sharp, and vehement, that they can no more Easily be subdued, the strong defenced Towns conquered;
The implacable hatred of Atreus against Thyestes, Eteocles against Polynices, Romulus against Remus, Bassianus against Geta, Cain against Abel, and Esau against Iacob, are they not as trumpets, to sound out this truth? To this purpose might I alleage the King of Argiers, the kingdome of Tunes, & Ottomans familie, many a brothers hand embrued,
The implacable hatred of Atreus against Thyestes, Eteocles against Polynices, Romulus against Remus, Bassianus against Geta, Cain against Abel, and Esau against Iacob, Are they not as trumpets, to found out this truth? To this purpose might I allege the King of Argiers, the Kingdom of Tunis, & Ottomans family, many a Brother's hand embrued,
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and washed in his brothers blood; but seeing it is growne into a proverbe, Irae fratrum acerbissima; most bitter are the contentions of brethren, it needeth no further proofe.
and washed in his Brother's blood; but seeing it is grown into a proverb, Irae fratrum acerbissima; most bitter Are the contentions of brothers, it needs no further proof.
Against such monstrous, and prodigious contentions, the Holy Ghost would haue all Christians well armed; and for this end giveth vs in holy writ many wholsome lessons.
Against such monstrous, and prodigious contentions, the Holy Ghost would have all Christians well armed; and for this end gives us in holy writ many wholesome Lessons.
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Let a few serue this time. In the first Ep. of S. Ioh. chap. 2.11. we are taught that whosoever hateth his brother, he is in darknes, he walketh in darknes, he knoweth not whether he goeth; darknesse hath blinded his eies: and chap. 3.15. that whosoeuer hateth his brother, is a mā slayer: and chap. 4.20. that whosoever hateth his brother is a lyer, if he saith he loveth God. The reason is annexed;
Let a few serve this time. In the First Epistle of S. John chap. 2.11. we Are taught that whosoever hates his brother, he is in darkness, he walks in darkness, he Knoweth not whither he Goes; darkness hath blinded his eyes: and chap. 3.15. that whosoever hates his brother, is a man slayer: and chap. 4.20. that whosoever hates his brother is a liar, if he Says he loves God. The reason is annexed;
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First it may serue for a iust reproofe of these our last, & worst daies, wherein by experience we finde true that same paradoxe, in common reason hardly to be proved, namely:
First it may serve for a just reproof of these our last, & worst days, wherein by experience we find true that same paradox, in Common reason hardly to be proved, namely:
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Never was there more eager and bitter contention betweene Turke and Christian, then now a daies there is betweene Christian & Christian, a brother and a brother.
Never was there more eager and bitter contention between Turk and Christian, then now a days there is between Christian & Christian, a brother and a brother.
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All we, who haue given our names to Iesus Christ, and vowed him service in our baptisme, we are all brethren, we are fratres vterini, brethren from the womb, NONLATINALPHABET, we haue one father, and one mother; one father in heaven, and one mother;
All we, who have given our names to Iesus christ, and vowed him service in our Baptism, we Are all brothers, we Are Brothers vterini, brothers from the womb,, we have one father, and one mother; one father in heaven, and one mother;
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My speach was vnto Christians; & in Christianisme diversity of sex maketh no difference. So saith the Apostle, Gal. 3.28. Male, and female, all are one in Christ.
My speech was unto Christians; & in Christianity diversity of sex makes no difference. So Says the Apostle, Gal. 3.28. Male, and female, all Are one in christ.
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To you therfore this reproofe of brethren at variance, doth also appertaine. If you lay violent hands vpon any, your husbands, your children, or other;
To you Therefore this reproof of brothers At variance, does also appertain. If you lay violent hands upon any, your Husbands, your children, or other;
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and ran downe vpon his beard, and so to the borders of his garments. Behold the sweetnes and pleasantnes of vnity. That sweet perfume, & ointment, that holy oile powred out vpon the high Priest,
and ran down upon his beard, and so to the borders of his garments. Behold the sweetness and pleasantness of unity. That sweet perfume, & ointment, that holy oil poured out upon the high Priest,
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Wee must loue our brethren principally, because they are the sons of God, and members of Christ. This rule he intimateth, chap. 5.1. Every one, that loveth him which begat, loveth him also which is begotten of him:
we must love our brothers principally, Because they Are the Sons of God, and members of christ. This Rule he intimateth, chap. 5.1. Every one, that loves him which begat, loves him also which is begotten of him:
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that is, whosoever loveth God the Father, hee loveth also the sons of God; his naturall son Christ Iesus, & his sons by grace and adoption, all Christians,
that is, whosoever loves God the Father, he loves also the Sons of God; his natural son christ Iesus, & his Sons by grace and adoption, all Christians,
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Three things there are, that do reioice God, saith Ecclesiasticus, chap. 25.1. The vnity of brethren, the loue of neighbours, a mā & his wife agreeing togither.
Three things there Are, that do rejoice God, Says Ecclesiasticus, chap. 25.1. The unity of brothers, the love of neighbours, a man & his wife agreeing together.
as I said, in Christ there is no differēce of sexe; there is neither male, nor female; all are brethrē in Christ; and therfore that neighbour, that loveth not his neighbour; the husbād, that is at ods with his wife; the wife, that agreeth not with her husband; they are guilty of the breach of brotherly loue.
as I said, in christ there is no difference of sex; there is neither male, nor female; all Are brothers in christ; and Therefore that neighbour, that loves not his neighbour; the husband, that is At ods with his wife; the wife, that agreeth not with her husband; they Are guilty of the breach of brotherly love.
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And did cast of all pity ] or after the Hebrew text, did corrupt his compassions, which reading is expressed in the margin of our Church Bible, and the Geneva translation.
And did cast of all pity ] or After the Hebrew text, did corrupt his compassions, which reading is expressed in the margin of our Church bible, and the Geneva Translation.
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which reading may haue reference to the nativity of Iacob, and Esau, borne at one birth of their mother Rebekah. And then the meaning is, that the Edomites, Esau's posterity, neglecting that bond,
which reading may have Referente to the Nativity of Iacob, and Esau, born At one birth of their mother Rebekah. And then the meaning is, that the Edomites, Esau's posterity, neglecting that bound,
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or it may haue reference to a savage and outragious cruelty, as if the Edomites were here noted for ripping vp mothers wombs, or women with childe, in Israel.
or it may have Referente to a savage and outrageous cruelty, as if the Edomites were Here noted for ripping up mother's wombs, or women with child, in Israel.
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Is Edom here condemned for corrupting his compassions? for casting of all pitie? The lesson hence to be commended to your Christian considerations, is this, Vnmercifulnesse is a sinne hatefull vnto God.
Is Edom Here condemned for corrupting his compassions? for casting of all pity? The Lesson hence to be commended to your Christian considerations, is this, Unmercifulness is a sin hateful unto God.
But two only, or three, and they but touched, shall serue for this present. In Iob 6.14. the vnmercifull are noted to haue forsaken the feare of the Almightie. In Rom. 1.31. among such, as God hath giuen vp to a reprobate minde, to commit things worthy of death, the vnmercifull are named. In Iames, 2.13. a punishment is denounced to the vnmercifull; There shall be iudgement mercilesse, to him, that sheweth no mercy.
But two only, or three, and they but touched, shall serve for this present. In Job 6.14. the unmerciful Are noted to have forsaken the Fear of the Almighty. In Rom. 1.31. among such, as God hath given up to a Reprobate mind, to commit things worthy of death, the unmerciful Are nam. In James, 2.13. a punishment is denounced to the unmerciful; There shall be judgement merciless, to him, that shows no mercy.
Out of Isidore, that it is one of the nine daughters of covetousnesse. Out of Aquinas, that it is the withholding of a deed of charitie, & an obduration, or the hardning of the heart against mercy:
Out of Isidore, that it is one of the nine daughters of covetousness. Out of Aquinas, that it is the withholding of a deed of charity, & an obduration, or the hardening of the heart against mercy:
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The vse is to stirre vs vp to the exercises of humanity, & mercy. I will not now make any long declamation against inhumanitie, and vnmercifulnesse; yet my text requireth that I speake somewhat to it.
The use is to stir us up to the exercises of humanity, & mercy. I will not now make any long declamation against inhumanity, and unmercifulness; yet my text requires that I speak somewhat to it.
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It was in the daies of the Prophet Esay. He then cryed out, chap. 45.8. O yee heavens send the dew from aboue, and let the cloudes drop downe righteousnesse.
It was in the days of the Prophet Isaiah. He then cried out, chap. 45.8. Oh ye heavens send the due from above, and let the Clouds drop down righteousness.
If one of thy brethren with thee be poore, within any of thy gates in thy land, which the LORD thy God gi•eth thee, thou shalt not harden thine hearts,
If one of thy brothers with thee be poor, within any of thy gates in thy land, which the LORD thy God gi•eth thee, thou shalt not harden thine hearts,
and in all that thou puttest thine hand to. My exhortation is no other then that of the Prophet Esai, chap. 58.7. Deale thy bread to the 〈 ◊ 〉 bring the poore wanderer to thine house:
and in all that thou puttest thine hand to. My exhortation is no other then that of the Prophet Isaiah, chap. 58.7. Deal thy bred to the 〈 ◊ 〉 bring the poor wanderer to thine house:
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In the beginning of the 41. Psal. many a sweet promise is made thee cōditionally, that thou 〈 … 〉 LO•D shall deliver thee in the 〈 … 〉 preserue thee aliue;
In the beginning of the 41. Psalm many a sweet promise is made thee conditionally, that thou 〈 … 〉 LO•D shall deliver thee in the 〈 … 〉 preserve thee alive;
Here I stop my course, with recommendatiō of one only place. & that a very rem••keable one, Prov. 19.17. He that hath mercy vpon the poore, ••deth to the LORD;
Here I stop my course, with recommendation of one only place. & that a very rem••keable one, Curae 19.17. He that hath mercy upon the poor, ••deth to the LORD;
If you show pitie, and compassion vpon the poore, God will recōpense you to the full ▪ yea in the largenes of his mercies, he will reward you plentifully.
If you show pity, and compassion upon the poor, God will recompense you to the full ▪ yea in the largeness of his Mercies, he will reward you plentifully.
Vse it, I beseech you in the bowels of our LORD, and Saviour Iesus Christ. Bee yee not like Edom in my text, Corrupt not your compassions, cast not of al pitie; suffer yee one with another; loue as brethren; be pitifull, be cour••ous:
Use it, I beseech you in the bowels of our LORD, and Saviour Iesus christ. be ye not like Edom in my text, Corrupt not your compassions, cast not of all pity; suffer ye one with Another; love as brothers; be pitiful, be cour••ous:
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I was thirstie, and yee gaue me drinke 〈 … 〉 yee clothed 〈 … 〉 and yee came vnto me, In as much as yee ha•e done these things to the needy and distressed, yee haue done them vnto me.
I was thirsty, and ye gave me drink 〈 … 〉 ye clothed 〈 … 〉 and ye Come unto me, In as much as ye ha•e done these things to the needy and distressed, ye have done them unto me.
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Edom, furious, and angry Edom, doth evermore vi apertâ, with open violence, attempt the spoile of Israel: and if open violence prevaile not, intus simultatem alit; within him hee fostereth and cherisheth privie and secret malice, such as of old was harboured,
Edom, furious, and angry Edom, does evermore vi apertâ, with open violence, attempt the spoil of Israel: and if open violence prevail not, intus simultatem alit; within him he fostereth and Cherishes privy and secret malice, such as of old was Harboured,
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Spoiled him: ] The word in the originall is from the roote NONLATINALPHABET which saith Mercer, forarum proprium est, is proper and peculiar to wild beasts and it signifieth Rapere, discerpere, to spoile ravenously;
Spoiled him: ] The word in the original is from the root which Says Mercer, forarum proprium est, is proper and peculiar to wild beasts and it signifies Rapier, discerpere, to spoil ravenously;
Thus is Edom compared to some truculent, or savage beast; some devouring Lyon, some ravenous Wolfe, some fierce Beare, or the like, that hunteth greedily after their prey. The comparison is:
Thus is Edom compared to Some truculent, or savage beast; Some devouring lion, Some ravenous Wolf, Some fierce Bear, or the like, that hunts greedily After their prey. The comparison is:
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An exposition followed by many of the learned, and of late writers, by Brentius, and Mercer. In Matthews Bible it is well expressed; Hee bore hatred very long: the meaning is;
an exposition followed by many of the learned, and of late writers, by Brent, and Mercer. In Matthews bible it is well expressed; He boar hatred very long: the meaning is;
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& waite vpon reason, and vertue, as a shepheards dog lyeth by, and waiteth vpon his master the comparison is Great Basils. As the dogge doth, so must your anger do:
& wait upon reason, and virtue, as a shepherds dog lies by, and waits upon his master the comparison is Great Basils. As the dog does, so must your anger do:
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To this purpose speaketh mellifluous Bernard Ep. 69. Not to be angry, when there is iust cause of anger, is to be vnwilling to mend, or correct sin.
To this purpose speaks mellifluous Bernard Epistle 69. Not to be angry, when there is just cause of anger, is to be unwilling to mend, or correct since.
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but a iust commotion of anger, for the breach of some of Gods commādements: as when God his holy Name is reproached, or our harmelesse neighbours are vniustly wronged:
but a just commotion of anger, for the breach of Some of God's Commandments: as when God his holy Name is reproached, or our harmless neighbours Are unjustly wronged:
when some grievous iniury is done either against God, or against our innocent neighbours. To iustifie you, in this anger, there are many examples in holy Writ:
when Some grievous injury is done either against God, or against our innocent neighbours. To justify you, in this anger, there Are many Examples in holy Writ:
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Moses, a very meeke man aboue all that were vpō the earth, was possessed with this indignation, and zeale. The stiffenecked Israelites vpon Moses his long absence from them, (for he was absent forty daies and forty nights ) they made themselues a molten calfe for their God. This Idole they worshipped; they offered sacrifice vnto it.
Moses, a very meek man above all that were upon the earth, was possessed with this Indignation, and zeal. The Stiffnecked Israelites upon Moses his long absence from them, (for he was absent forty days and forty nights) they made themselves a melted calf for their God. This Idol they worshipped; they offered sacrifice unto it.
and fiftie, 1. King ▪ 18.40. Elizeus was possessed with this indignation, and zeale, when he cursed the two & forty children, torne in pieces by Beares, 2. King. 2.24. Paule was possessed with this indignatiō, & zeale, when he strooke Elimas the sorcerer with blindnesse, Act. 13.11.
and fiftie, 1. King ▪ 18.40. Elisha was possessed with this Indignation, and zeal, when he cursed the two & forty children, torn in Pieces by Bears, 2. King. 2.24. Paul was possessed with this Indignation, & zeal, when he struck Elymas the sorcerer with blindness, Act. 13.11.
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A good anger, is a Godly, and reasonable desire of iust revenge, stirred vp in vs by a true zeale of iustice, whereby being displeased as well with our owne sins,
A good anger, is a Godly, and reasonable desire of just revenge, stirred up in us by a true zeal of Justice, whereby being displeased as well with our own Sins,
Whether you haue with connivencie, patience, and silence endured God his cōmandements to be violated, his holy name by vaine and fearefull oathes to be blasphemed, the Sabbaoth to be prophaned, parents to be dishonoured, murders, adulteries,
Whither you have with connivency, patience, and silence endured God his Commandments to be violated, his holy name by vain and fearful Oaths to be blasphemed, the Sabbaoth to be Profaned, Parents to be dishonoured, murders, adulteries,
or through the vice of impatience in vs, whereby being displeased at men, rather then at their vices, we wish vengeance to betide them, respecting our owne wilfull lusts only,
or through the vice of impatience in us, whereby being displeased At men, rather then At their vices, we wish vengeance to betide them, respecting our own wilful Lustiest only,
you may call it wrath; it is a setled anger, watching opportunity to worke revenge. These three kindes of anger S. Paul cōdemneth for evil, vnder the names of NONLATINALPHABET, & NONLATINALPHABET.
you may call it wrath; it is a settled anger, watching opportunity to work revenge. These three Kinds of anger S. Paul Condemneth for evil, under the names of, &.
Anger, bitternesse, & wrath, Ephes. 4.31. Let all bitternes, anger, and wrath, hee put awaie from you. Our Saviour Christ, Math. 5.22. admonisheth his disciples, if not of three kinds, yet of three degrees of anger. 1. Whosoeuer is angry with his brother without cause, vnadvisedly, he shal be culpable of iudgement.
Anger, bitterness, & wrath, Ephesians 4.31. Let all bitterness, anger, and wrath, he put away from you. Our Saviour christ, Math. 5.22. Admonisheth his Disciples, if not of three Kinds, yet of three Degrees of anger. 1. Whosoever is angry with his brother without cause, unadvisedly, he shall be culpable of judgement.
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The second condemneth the anger in the countenance, when a man by his face, and gesture, is discovered to be angry. The third cōdēneth the anger in speech, when a man by foule,
The second Condemneth the anger in the countenance, when a man by his face, and gesture, is discovered to be angry. The third Condemneth the anger in speech, when a man by foul,
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and bitter speaking, manifesteth himselfe to be angry. You see diverse kindes of anger. GREGORIE the great, Moral. lib. 5. cap. 30. applyeth them to mens persons.
and bitter speaking, manifesteth himself to be angry. You see diverse Kinds of anger. GREGORY the great, Moral. lib. 5. cap. 30. Applieth them to men's Persons.
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and the good of our neighbours furthered, I beseech you, receiue into your devout hearts my propounded doctrine, Every childe of God ought to keep himselfe vnspotted of anger.
and the good of our neighbours furthered, I beseech you, receive into your devout hearts my propounded Doctrine, Every child of God ought to keep himself unspotted of anger.
the anger that lurketh in the heart, the anger that shineth in the countenance, the anger that is manifested in words; whereto I adde that anger that breaketh into action. If you wound, or but strike your neighbour;
the anger that lurks in the heart, the anger that shines in the countenance, the anger that is manifested in words; whereto I add that anger that breaks into actium. If you wound, or but strike your neighbour;
if you hate him in heart, or be vnadvisedly angry with him, you are before Almighty God guilty of murther. And for this cause, euery childe of God ought to keep him selfe vnspotted of anger.
if you hate him in heart, or be unadvisedly angry with him, you Are before Almighty God guilty of murder. And for this cause, every child of God ought to keep him self unspotted of anger.
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An other reason of this doctrine may be drawne from the foule effects of anger. The author of the French Academy par. 2. chap. 55. thus discourseth of them.
an other reason of this Doctrine may be drawn from the foul effects of anger. The author of the French Academy par. 2. chap. 55. thus discourseth of them.
and the heart is swolne, & puffed vp, whervpon, followeth a continuall panting, & trembling of the heart, and breast. And when these burning flames, and kindled spirits, are ascended vp from the heart vnto the braine, then is anger come to his perfection:
and the heart is swollen, & puffed up, whereupon, follows a continual panting, & trembling of the heart, and breast. And when these burning flames, and kindled spirits, Are ascended up from the heart unto the brain, then is anger come to his perfection:
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from hence commeth, change of coūtenance, shaking of the lips, and of the whole visage, stopping of speech, and terrible lookes, more meete for a beast, then for a man.
from hence comes, change of countenance, shaking of the lips, and of the Whole visage, stopping of speech, and terrible looks, more meet for a beast, then for a man.
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Lactantius hath the like discourse in his booke de Ira Dei, c. 5. When anger (saith he) is fallen into the minde of man, like a sore tempest, it raiseth such waues, that it chāgeth the very state of the minde;
Lactantius hath the like discourse in his book de Ira Dei, c. 5. When anger (Says he) is fallen into the mind of man, like a soar tempest, it Raiseth such waves, that it changes the very state of the mind;
the eies waxe fiery, the mouth trembleth, the tōgue faltereth, the teeth gnash, & the whole countenance is by course stained, sometimes with rednesse, sometimes with palenes.
the eyes wax fiery, the Mouth Trembleth, the tongue faltereth, the teeth gnash, & the Whole countenance is by course stained, sometime with redness, sometime with paleness.
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or in the affectiō of his mind, frō him, that is possessed with Devils. His bloud boileth about his heart; the whole proportion of his visage is altred;
or in the affection of his mind, from him, that is possessed with Devils. His blood boileth about his heart; the Whole proportion of his visage is altered;
A servant of Plutarches, a lewde, and vicious fellow, for some faultes by him committed, was stripped naked to be whipped. Being vnder the whip, he vpbraided his master,
A servant of Plutarches, a lewd, and vicious fellow, for Some Faults by him committed, was stripped naked to be whipped. Being under the whip, he upbraided his master,
What? Whereby dost thou iudge I am now angry? Doth my countenance, doth my voice, doth my colour, or doth my speech giue thee any testimony, that I am either moved, or cholericke? Me thinkes, mine eies are not staringly wilde,
What? Whereby dost thou judge I am now angry? Does my countenance, does my voice, does my colour, or does my speech give thee any testimony, that I am either moved, or choleric? Me thinks, mine eyes Are not staringly wild,
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Do I waxe red? Do I foame at the mouth? Doth any word escape me, whereof I may repent hereafter? Doe I startle, and quake? Doe I rage, and ruffle with anger? For, to tell thee true, these are the right signes of choler; these are the tokens of anger.
Do I wax read? Do I foam At the Mouth? Does any word escape me, whereof I may Repent hereafter? Do I startle, and quake? Do I rage, and ruffle with anger? For, to tell thee true, these Are the right Signs of choler; these Are the tokens of anger.
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You may say (beloved) that they are the effects of anger. The forecited father Basil, may be your warrant, who further telleth you, that vnbridled tongues, vngarded mouthes, vnstaied hands, contumelies, foule language, rayling words, vniust blowes, and the like enormities, are the sonnes, are the fruits, are the effects of evill anger. And in this respect also, every child of God ought to keepe himselfe vnspotted of anger.
You may say (Beloved) that they Are the effects of anger. The forecited father Basil, may be your warrant, who further Telleth you, that unbridled tongues, unguarded mouths, unstayed hands, Contumelies, foul language, railing words, unjust blows, and the like enormities, Are the Sons, Are the fruits, Are the effects of evil anger. And in this respect also, every child of God ought to keep himself unspotted of anger.
Now may I charge some of you, as Ezechiel charged the house of Israel, chap. 11.6. Many haue you murthered in this place, and you haue filled the streets with the slaine.
Now may I charge Some of you, as Ezechiel charged the house of Israel, chap. 11.6. Many have you murdered in this place, and you have filled the streets with the slain.
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O! what an account are ye one day to make before Christs tribunall, even for this one sinne; vnlesse in this your day you wash it away, with teares of penitencye.
OH! what an account Are you one day to make before Christ tribunal, even for this one sin; unless in this your day you wash it away, with tears of penitencye.
For anger resteth in the bosome of fooles. St Paule exhorts you, Rom. 12.9. Dearly beloued; avenge not your selues, but giue place vnto wrath. His reason is:
For anger rests in the bosom of Fools. Saint Paul exhorts you, Rom. 12.9. Dearly Beloved; avenge not your selves, but give place unto wrath. His reason is:
For it is written, vengeance is mine, I will repay saith the LORD. St Iames exhorts you, chap. 1.19. My deare brethren bee slow to wrath. His reason is:
For it is written, vengeance is mine, I will repay Says the LORD. Saint James exhorts you, chap. 1.19. My deer brothers be slow to wrath. His reason is:
Thou shalt loue thy neighbour, as thy selfe. This is taught you, Gal. 5.14. Suffer your selues to bee exhorted in the words following, vers. 15. If yee bite and devoure one another, take heed least yee be consumed one of another.
Thou shalt love thy neighbour, as thy self. This is taught you, Gal. 5.14. Suffer your selves to be exhorted in the words following, vers. 15. If ye bite and devour one Another, take heed lest ye be consumed one of Another.
The word in the Hebrew rendred by wrath, or indignation, or furie, signifieth iram vehementiorem, & exaestuātem, omnem { que } modum praetereuntem, a very vehement, a boyling anger, exceeding all measure,
The word in the Hebrew rendered by wrath, or Indignation, or fury, signifies iram vehementiorem, & exaestuamtem, omnem { que } modum praetereuntem, a very vehement, a boiling anger, exceeding all measure,
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We now see, what it is, for which the LORD, in this last branch, reproveth Edom, or the Idumaeans. It is their implacable, vnmeasurable, & endlesse anger; wherein they practised nothing but wiles,
We now see, what it is, for which the LORD, in this last branch, Reproveth Edom, or the Idumaeans. It is their implacable, unmeasurable, & endless anger; wherein they practised nothing but wiles,
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how they might intrap, and subvert the Israelites. The lesson, which from hence we are to take for our further instruction, is this, Whosoever, once provoked vnto anger, doth for ever hold it fast,
how they might entrap, and subvert the Israelites. The Lesson, which from hence we Are to take for our further instruction, is this, Whosoever, once provoked unto anger, does for ever hold it fast,
Now is there any of you so devoid of Christian vnderstanding, as to thinke, or imagine, that God will at any hand approue that, against which he giveth his commandement? I assure my selfe, there is none. Well then, I thus inferre;
Now is there any of you so devoid of Christian understanding, as to think, or imagine, that God will At any hand approve that, against which he gives his Commandment? I assure my self, there is none. Well then, I thus infer;
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For further corroboration of this doctrine giue eare, I beseech you, to the blessed Apostles words, Ephes. 4.26. Let not the sunne goe downe vpon your wrath.
For further corroboration of this Doctrine give ear, I beseech you, to the blessed Apostles words, Ephesians 4.26. Let not the sun go down upon your wrath.
Our anger must not bee ira pridiana, a yesterdaies anger. Wee must cast it from vs speedily, antequam occidat lux ista visibilis, before this visible sunne, the sunne that makes our day, bee set;
Our anger must not be ira pridiana, a yesterdays anger. we must cast it from us speedily, antequam Occidat lux ista visibilis, before this visible sun, the sun that makes our day, be Set;
There is nothing more adverse, or opposite to our bounden dutie of charitie, and our owne salvation, then perseverance in wrath. It letteth vs from doing good to those with whom wee are angry: it hindreth our devotion in prayer,
There is nothing more adverse, or opposite to our bounden duty of charity, and our own salvation, then perseverance in wrath. It lets us from doing good to those with whom we Are angry: it hindereth our devotion in prayer,
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Such mē, would they but recount with themselues, & recal into their minds, how many, & how grievous iniuries they haue done vnto God, in transgressing his holy commandements;
Such men, would they but recount with themselves, & Recall into their minds, how many, & how grievous injuries they have done unto God, in transgressing his holy Commandments;
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yea they would wholy abandon it, & cast it farre from them: according to the exhortation of S. Paule to the Ephesians, chap. 4.31. in whose words (beloved) suffer your selues to be exhorted:
yea they would wholly abandon it, & cast it Far from them: according to the exhortation of S. Paul to the Ephesians, chap. 4.31. in whose words (Beloved) suffer your selves to be exhorted:
The good father (no doubt) had regard to the wordes of his, and our Saviour, Iesus Christ, written, Matth. 5.23, 24. If thou bring thy gift to the altar,
The good father (no doubt) had regard to the words of his, and our Saviour, Iesus christ, written, Matthew 5.23, 24. If thou bring thy gift to the altar,
Be reconciled. What is that? Reconciliatio (saith one) est iterata animorum dissidentium conciliatio, Reconciliation is a renued agreement of dissenting mindes.
Be reconciled. What is that? Reconciliation (Says one) est iterata animorum dissidentium conciliatio, Reconciliation is a renewed agreement of dissenting minds.
This is it, into the commendation whereof the sweete singer of Israel breaketh out, Psal. 133.1. Behold how good, and comelie a thing it is, for brethren to dwell even togither? If either profit or pleasure can allure you;
This is it, into the commendation whereof the sweet singer of Israel breaks out, Psalm 133.1. Behold how good, and comely a thing it is, for brothers to dwell even together? If either profit or pleasure can allure you;
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and how comely ] how pleasant, and excellent, a thing it is; for brethren ] not only naturall brethren, but brethren in Christ, all the sons of God, the members of his Church,
and how comely ] how pleasant, and excellent, a thing it is; for brothers ] not only natural brothers, but brothers in christ, all the Sons of God, the members of his Church,
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Both these resemblances, recommending vnto vs, the pleasure, and profit of vnity, brotherly loue, and concord, I commended vnto you in my 16. Lecture vpon the first chapter of this prophecie:
Both these resemblances, recommending unto us, the pleasure, and profit of unity, brotherly love, and concord, I commended unto you in my 16. Lecture upon the First chapter of this prophecy:
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Then vrging this severall distribution by way of interrogation, (Are all Apostles? Are all Prophets? Are all teachers? Are all doers of miracles? Haue all the gifts of healing? Do all speake with tongues? Do all interpret?) he exhorts the Corinthians to covet after the best gifts; and concludes his Chapter thus:
Then urging this several distribution by Way of interrogation, (are all Apostles? are all prophets? are all Teachers? are all doers of Miracles? Have all the Gifts of healing? Do all speak with tongues? Do all interpret?) he exhorts the Corinthians to covet After the best Gifts; and concludes his Chapter thus:
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if you haue not loue. Look but to the beginning of the 13. chapter of the first Epistle to the Corinthians. There shall you finde it verified, what I haue saide vnto you.
if you have not love. Look but to the beginning of the 13. chapter of the First Epistle to the Corinthians. There shall you find it verified, what I have said unto you.
Though you haue the gift of Prophecie, and know all secrets, and all knowledge, yea, if you haue all faith, so that you can remove mountaines, and haue not loue;
Though you have the gift of Prophecy, and know all secrets, and all knowledge, yea, if you have all faith, so that you can remove Mountains, and have not love;
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and haue not loue, yet it profiteth you nothing. My exhortation must be vnto you in the same blessed Apostles words, cha. 14.1. of the same Epistle; Follow after loue.
and have not love, yet it profiteth you nothing. My exhortation must be unto you in the same blessed Apostles words, cham. 14.1. of the same Epistle; Follow After love.
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This house is not built of morter, and bricke, nor of stone, nor of wood, nor of silver, nor of gold, nor of precious stones. It exceedeth and farre surpasseth silver, & gold; in cōparison of it precious stones are vile, and of no reputation.
This house is not built of mortar, and brick, nor of stone, nor of wood, nor of silver, nor of gold, nor of precious stones. It exceeds and Far Surpasses silver, & gold; in comparison of it precious stones Are vile, and of no reputation.
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I Am now come to the last part of this prophecie against Edom: which is, the denuntiation of Gods iudgments against Edom, for his sinnes, expressed in this 12. verse.
I Am now come to the last part of this prophecy against Edom: which is, the denunciation of God's Judgments against Edom, for his Sins, expressed in this 12. verse.
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and 10. The same punishment which in the 4. verse is threatned to the Syrians, vnder the names of Hazael, and Benhadad; and in the 7. verse to the Philistines, vnder the name of Azzah; and in the 10. verse to the Tyrians, vnder the name of Tyrus, is here in this 12. verse denoūced to the Edomites, vnder the names of Temā, and Bozrah. And therefore as in the fore-named verses I haue done,
and 10. The same punishment which in the 4. verse is threatened to the Syrians, under the names of hazael, and Benhadad; and in the 7. verse to the philistines, under the name of Gaza; and in the 10. verse to the Tyrians, under the name of Tyre, is Here in this 12. verse denounced to the Edomites, under the names of Temā, and Bozrah. And Therefore as in the forenamed Verses I have done,
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so do I in this, recommende vnto you three circumstances. 1 The punisher: the LORD. I will send. 2 The punishment: by fire. I will send a fire. 3 The punished:
so do I in this, recommend unto you three Circumstances. 1 The punisher: the LORD. I will send. 2 The punishment: by fire. I will send a fire. 3 The punished:
the Temanites, and Bozrites, the inhabitants of both cities: I will send a fire vpon Teman, and it shall devoure the palaces of Bozrah. The punisher, is the LORD; for, Thus saith the LORD;
the Temanites, and Bozrites, the inhabitants of both cities: I will send a fire upon Teman, and it shall devour the palaces of Bozrah. The punisher, is the LORD; for, Thus Says the LORD;
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This office of executing vengeance vpon the wicked for their sins, God taketh vpon himselfe, Deut. 32.35. Where hee saith, Ʋengeance and recompence are mine.
This office of executing vengeance upon the wicked for their Sins, God Takes upon himself, Deuteronomy 32.35. Where he Says, Ʋengeance and recompense Are mine.
This is cōfessed to be God his due by S. Paule, Rom. 12.19. It is written, vengeance is mine, I will repay, saith the LORD, and by the author of the Epistle to the Hebrews, chap. 10.30. Ʋengeance belongeth vnto me, I will recompense, saith the LORD;
This is confessed to be God his due by S. Paul, Rom. 12.19. It is written, vengeance is mine, I will repay, Says the LORD, and by the author of the Epistle to the Hebrews, chap. 10.30. Ʋengeance belongeth unto me, I will recompense, Says the LORD;
and by the sweete singer of Israel, Psal. 94.1. O LORD God the avenger, O God the avenger. The Prophet Nahum, chap. 1.2. to the terrour of the wicked, proclaimeth it:
and by the sweet singer of Israel, Psalm 94.1. Oh LORD God the avenger, Oh God the avenger. The Prophet Nahum, chap. 1.2. to the terror of the wicked, proclaims it:
It may lesson vs to looke heedfully vnto our feete, that we walke not in the way of sinners, to partake with them in their sinnes. Sinnes are not tongue-tied;
It may Lesson us to look heedfully unto our feet, that we walk not in the Way of Sinners, to partake with them in their Sins. Sins Are not tongue-tied;
and do call for his great, and quicke vengeance. The first is Homicide, murther, or manslaughter; whereof Almighty God, Gen. 4.10. thus speaketh vnto Caine; The voice of thy brothers blood cryeth vnto me from the earth.
and do call for his great, and quick vengeance. The First is Homicide, murder, or manslaughter; whereof Almighty God, Gen. 4.10. thus speaks unto Cain; The voice of thy Brother's blood Cries unto me from the earth.
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The third is oppression of the poore; widowes, fatherlesse, and strangers. Oppression of the poore cryeth; Psal. 12.5. Now for the oppression of the •••die, and deepe sighes of the poore, I will vp saith the LORD, and will set at libertie him, whom the wicked hath snared.
The third is oppression of the poor; Widows, fatherless, and Strangers. Oppression of the poor Cries; Psalm 12.5. Now for the oppression of the •••die, and deep sighs of the poor, I will up Says the LORD, and will Set At liberty him, whom the wicked hath snared.
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Thus is oppression, whether it be of the poore, or of the widowes, or of fatherlesse children, or of strangers, a crying sinne: and this was the third.
Thus is oppression, whither it be of the poor, or of the Widows, or of fatherless children, or of Strangers, a crying sin: and this was the third.
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But what of other sinnes? Doe not they cry also? Are they dumbe? No, saith Gregorie, Moral. 5. cap. 8. Omnis nam { que } iniquitas, apud secreta Dei iudicia, habet voces suas.
But what of other Sins? Do not they cry also? are they dumb? No, Says Gregory, Moral. 5. cap. 8. Omnis nam { que } iniquitas, apud secreta Dei Judicia, habet voces suas.
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.
God Complaineth of Nineveh, Ion. 1.2. Their wickedness is come up before me. He Telleth Sennacherib, 2. King. 19.28. and Isaiah, 27.29. Thy tumult is come up into mine ears.
& 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;
& all to fetch down vengeance against us, the miserable, and wretched actors of it. Our wickedness what it is, and in what elevation of height, whither it be modest, or impudent; private, or public;
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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: The flouds haue lifted vp;
Recall to your remembrances the Judgments of the LORD. The anger of the Clouds hath been poured down upon our Heads both with abundance, & with violence: The floods have lifted up;
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.
and watching their hour to undo us All these things, and other like visitations, have been accomplished among us for our Sins, and yet we amend not.
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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,
we tempt the LORD, we murmur, we lust, we commit idolatry, we serve the Flesh, we fit down to eat, and rise to play: of bloodshed, of blasphemy, & rage against God, of oppression, of extortion, of fraud against poor labourers of anger, of bitterness, of wrath, of strife, of malice, public, infamous,
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;
What shall we do, then and brothers? what shall we do? Our LORD God Telleth us, what is best, Ezekiel 18.30. Return, & cause Others to turn away from all our transgressions;
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And this wee will the sooner endeavour to doe, if wee imprint in our heart• my propounded doctrine, It is proper to the LORD to execute vengeance vpon the wicked for their sinnes.
And this we will the sooner endeavour to do, if we imprint in our heart• my propounded Doctrine, It is proper to the LORD to execute vengeance upon the wicked for their Sins.
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 vēgeance. We therefore may not interpose our selues.
Is it true? Is it proper to God to execute vengeance upon the wicked for their Sins? Here then in the second place we Are admonished, not to intermeddle in the lords office. It is his office to execute vengeance. We Therefore may not interpose our selves.
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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;
We must leave revengement to God, to whom it appertaineth, and forgive our enemies. What? Forgive our enemies? How can Flesh, and blood endure it? Well, it should be endured and many Reasons there Are to induce us to so Christian an office. The First is;
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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.
Look, what grace, and indulgence, we show unto our neighbours, the like will God show unto us What Else is said, Luk. 6.38? With what measure you meet, with the same shall it be measured to you again.
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Whereof I cannot giue a plainer exposition thē in our Saviours words, Mat. 6.14, 15. If yee do forgiue men their trespasses, your heavenly Father will also forgiue you.
Whereof I cannot give a plainer exposition them in our Saviors words, Mathew 6.14, 15. If ye do forgive men their Trespasses, your heavenly Father will also forgive you.
that God would be pleased to forgiue vs our trespasses, as we forgiue them, that trespasse against vs. Wherefore as in all sincerity we desire our selues to be looked vpon with the eies of grace and mercy, from heaven, without any fraud,
that God would be pleased to forgive us our Trespasses, as we forgive them, that trespass against us Wherefore as in all sincerity we desire our selves to be looked upon with the eyes of grace and mercy, from heaven, without any fraud,
The life of the soule is loue; therefore hee that loueth not, is dead. So saith the same blessed Apostle, Ep. 1. cap. 3. verse 14. He that loveth not his brother, abideth in death.
The life of the soul is love; Therefore he that loves not, is dead. So Says the same blessed Apostle, Epistle 1. cap. 3. verse 14. He that loves not his brother, Abideth in death.
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To loue our enimies, is an infallible signe of our conversion. Now we know by Luk. 15.7. that there shall be ioy in Heaven for one sinner, that converteth:
To love our enemies, is an infallible Signen of our conversion. Now we know by Luk. 15.7. that there shall be joy in Heaven for one sinner, that Converts:
wee are persecuted, and suffer it: we are evill spoken of, and we pray: after Christs example, Luk. 23.34. Father forgiue them, for they knowe not what they doe.
we Are persecuted, and suffer it: we Are evil spoken of, and we pray: After Christ Exampl, Luk. 23.34. Father forgive them, for they know not what they do.
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Is it true? Is it proper to the LORD to execute vengeance vpon the wicked for their sinnes? Here then in the third place, is a treasurie, of comfort, & of terrour: of cōfort to the Godly, of terrour to the wicked.
Is it true? Is it proper to the LORD to execute vengeance upon the wicked for their Sins? Here then in the third place, is a treasury, of Comfort, & of terror: of Comfort to the Godly, of terror to the wicked.
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Gods holy practise in this kind, must be hereof a warrant vnto vs. The Israelites were kept in thraldome, and bondage, many yeares by the Egyptians. The Egyptians, they were but the weapons of Gods wrath; wherewith hee afflicted his people.
God's holy practice in this kind, must be hereof a warrant unto us The Israelites were kept in thraldom, and bondage, many Years by the egyptians. The egyptians, they were but the weapons of God's wrath; wherewith he afflicted his people.
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and their fearefull overthrow in the redde sea, at large set downe in the book of Exodus, from the 7. chapter to the 14. This was it, which God said to Abraham, Gen. 15. vers. 13, 14. Knowe for a suretie, that thy seed shall be a stranger in a land that is not theirs, foure hundred yeares, and shall serue them;
and their fearful overthrow in the red sea, At large Set down in the book of Exodus, from the 7. chapter to the 14. This was it, which God said to Abraham, Gen. 15. vers. 13, 14. Know for a surety, that thy seed shall be a stranger in a land that is not theirs, foure hundred Years, and shall serve them;
The end of Ahab, recorded, 1. King. 22 38. In the place where dogges licked the blood of Naboth, did dogges licke the blood of Ahab also. And the end of Iezebel; registred, 2. King. 9.35. Shee was eaten vp with dogges all saving her skull, her feete, and the palmes of her hands.
The end of Ahab, recorded, 1. King. 22 38. In the place where Dogs licked the blood of Naboth, did Dogs lick the blood of Ahab also. And the end of Iezebel; registered, 2. King. 9.35. She was eaten up with Dogs all Saving her skull, her feet, and the palms of her hands.
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, and children, were cast into the denne of Lyons;
Were they Therefore to escape unpunished? No. Their fearful end is Set down, Dan. 6.24. By the Commandment of King Darius, they with their wives, and children, were cast into the den of Lyons;
and the aforementioned instances of the Egyptians, of Ahab, and his wife Iezebel, and of Daniels accusers, are sufficient to worke terror to the wicked,
and the aforementioned instances of the egyptians, of Ahab, and his wife Iezebel, and of Daniel's accusers, Are sufficient to work terror to the wicked,
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& to the godly comfort: and to assure vs, when the LORD shall shew himselfe from heaven, with his holy Angels in flaming fire, that then to the wicked, whose behaviour to the godly, hath beene proud,
& to the godly Comfort: and to assure us, when the LORD shall show himself from heaven, with his holy Angels in flaming fire, that then to the wicked, whose behaviour to the godly, hath been proud,
I wil send a fire ] By fire in this place as vers. 4, 7, 10. learned expositors doe vnderstand, not so much a naturall fire, as a figuratiue fire. For in the name of fire, they vnderstand the sword, pestilence,
I will send a fire ] By fire in this place as vers. 4, 7, 10. learned expositors do understand, not so much a natural fire, as a figurative fire. For in the name of fire, they understand the sword, pestilence,
be it haile, or thunder, or sicknesse, or any other of Gods messengers. So large is the signification of fire, taken figuratiuely. The doctrine arising hence, is this.
be it hail, or thunder, or sickness, or any other of God's messengers. So large is the signification of fire, taken figuratively. The Doctrine arising hence, is this.
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The fire ( whether naturall, or figuratiue) that is, the fire, & all other creatures, are at the Lords commandement, to be employed by him in the punishment of the wicked.
The fire (whither natural, or figurative) that is, the fire, & all other creatures, Are At the lords Commandment, to be employed by him in the punishment of the wicked.
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and prevaile against vs, we must remember that it is God, that sendeth them, to worke his holy will vpon vs. Here he sent a fire vpon Teman, and vpon Bozrah to devoure her palaces. For thus saith the LORD:
and prevail against us, we must Remember that it is God, that sends them, to work his holy will upon us Here he sent a fire upon Teman, and upon Bozrah to devour her palaces. For thus Says the LORD:
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Teman was the metropolitan, the chiefe city of Idumaea, so named from Teman, who was son of Eliphaz, the son of Esau, Gen. 26.10, 11. Renowned and famous was Teman for her wisedome;
Teman was the metropolitan, the chief City of Idumaea, so nam from Teman, who was son of Eliphaz, the son of Esau, Gen. 26.10, 11. Renowned and famous was Teman for her Wisdom;
whereby, it is credible, shee omitted no opportunity, no meanes, to make her selfe strong by bulwarkes, and fortresses, against whatsoever incursion; or siege of enimies.
whereby, it is credible, she omitted no opportunity, no means, to make her self strong by bulwarks, and fortresses, against whatsoever incursion; or siege of enemies.
This resolution of the LORD for the overthrow of Teman, is excellently set down by the Prophet Obadiah, ver. 8, 9, 10. Shall not I, in that day saith the LORD, even destroy the wise men out of Edom, & vnderstanding from the mount of Esau? And thy strōg mē, O Temā.
This resolution of the LORD for the overthrow of Teman, is excellently Set down by the Prophet Obadiah, ver. 8, 9, 10. Shall not I, in that day Says the LORD, even destroy the wise men out of Edom, & understanding from the mount of Esau? And thy strong men, Oh Temā.
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The Prophet Ieremie to this purpose, chap. 49.7. bringeth in the LORD of heasts thus questioning with Edom: Is wisdom no more in Teman? Is counsaile perished from their children? Is their wisedome vanished? As if he had said;
The Prophet Ieremie to this purpose, chap. 49.7. brings in the LORD of hests thus questioning with Edom: Is Wisdom no more in Teman? Is counsel perished from their children? Is their Wisdom vanished? As if he had said;
to teach vs, never to trust in any worldly helpe, but so to vse all good meanes of our defence, that still we relie vpon the LORD, for strength, and successe thereby.
to teach us, never to trust in any worldly help, but so to use all good means of our defence, that still we rely upon the LORD, for strength, and success thereby.
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and chiefe city, seated in the confines of the lands of Edom, & Moab: & therefore in holy writ it is sometime attributed to Edom, sometime to Moab. Here to Edom. Prodigious was the feare,
and chief City, seated in the confines of the Lands of Edom, & Moab: & Therefore in holy writ it is sometime attributed to Edom, sometime to Moab. Here to Edom. Prodigious was the Fear,
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But was shee thereby safe? No. For thus saith the LORD vnto her, Ierem. 49.16. Though thou shouldest make thy nest, as high as the Eagle, I will bring thee down from thence.
But was she thereby safe? No. For thus Says the LORD unto her, Jeremiah 49.16. Though thou Shouldst make thy nest, as high as the Eagl, I will bring thee down from thence.
This iudgement of the LORD against Bozrah, is denounced with an Ecce of admiration, vers. 22. Behold, hee (the LORD) shall come vp, and fly as the Eagle,
This judgement of the LORD against Bozrah, is denounced with an Ecce of admiration, vers. 22. Behold, he (the LORD) shall come up, and fly as the Eagl,
Thus elegantly is Gods fearefull iudgment against Bozrah described by the Prophet Ieremy; which our Prophet Amos thus delivereth, A fire shal devour the palaces of Bozrah.
Thus elegantly is God's fearful judgement against Bozrah described by the Prophet Ieremy; which our Prophet Amos thus Delivereth, A fire shall devour the palaces of Bozrah.
Bozrah, great Bozrah, she who dwelt in the clefts of the rock, and kept the height of the hill, must she be devoured by fire from the LORD? Must shee become a reproach, a desolation, a curse, a vastity? We may hence take this doctrine, It is not the situation of a city vpon rocke,
Bozrah, great Bozrah, she who dwelled in the clefts of the rock, and kept the height of the hill, must she be devoured by fire from the LORD? Must she become a reproach, a desolation, a curse, a vastity? We may hence take this Doctrine, It is not the situation of a City upon rock,
It's neither wit, nor wisedome, nor strength, nor height of Teman, or of Bozrah, or of all the best defensed cities in the world, that can saue vs in the day of visitation.
It's neither wit, nor Wisdom, nor strength, nor height of Teman, or of Bozrah, or of all the best defenced cities in the world, that can save us in the day of Visitation.
Wherefore let our song bee, as Davids was, Psal. 18.2. The LORD is our rocke, & our fortresse; he that delivereth vs; our God, & our strength; in him wil we trust: our shield;
Wherefore let our song be, as Davids was, Psalm 18.2. The LORD is our rock, & our fortress; he that Delivereth us; our God, & our strength; in him will we trust: our shield;
Thirdly, in that the LORD sendeth his fire into the palaces of Bozrah to devoure them, we may learne this doctrine, God depriveth vs of a great blessing,
Thirdly, in that the LORD sends his fire into the palaces of Bozrah to devour them, we may Learn this Doctrine, God depriveth us of a great blessing,
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.
to teach us 1. To be humbled before Almighty God, whensoever our Dwelling houses Are taken from us 2. Since we peaceably enjoy our Dwelling houses, to use them for the furtherance of God's glory. 3. To praise God day by day for the comfortable use we have of our Dwelling houses. Thus is my exposition of the prophecy against Edom ended.
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.
As in those, so in this Are three parts. 1 A preface, Thus Says the LORD. 2 A prophecy, For three transgressions, etc. 3 A conclusion, verse the fifteenth, Says the LORD.
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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:
First in a generality, verse. 14. Therefore will I kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof. Secondly with Some Circumstances:
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whom al dominations, and thrones doe adore; at whose presence all powers doe shake. A God in greatnes infinite; in 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;
whom all dominations, and thrones do adore; At whose presence all Powers do shake. A God in greatness infinite; in Goodness sovereign; in Wisdom wonderful; in power Almighty; in Counsels terrible; in Judgments 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.
alway the same, Eternal, everlasting, immortal, unchangeable. Such is the LORD, from whom our Prophet Amos Here deriveth Authority to his prophecy; Thus Says the LORD.
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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;
Hath the LORD said, and shall he not do accordingly? hath he spoken it, and shall he not accomplish it? balaam Confesses unto Balak, Num. 23.19. God is not as man, that he should lie;
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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.
All his words, yea all the titles of his words, Are Yea, & Amen. Verily Says our Saviour, Matthew. 5.18. Heaven and earth shall perish, before one jot, or one title of God's word shall escape unfulfilled.
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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, NONLATINALPHABET:
For if we, yea if an Angel from heaven, shall preach otherwise unto you, then from the LORD'S own Mouth, speaking in his holy word,:
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It is not you that speake, saith our Saviour, Iesus Christ, to his blessed Apostles, Matt. 10.20. but the Spirit of your Father, which speaketh in you. And againe, Luk. 10.16. He that heareth you, heareth me.
It is not you that speak, Says our Saviour, Iesus christ, to his blessed Apostles, Matt. 10.20. but the Spirit of your Father, which speaks in you. And again, Luk. 10.16. He that hears you, hears me.
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 LORD, in all humble Fear, to hear thy blessed pleasure, what this day it shall please thee to put in the Mouth of the preacher to deliver unto me:
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.
how much more then ought ye so to do, when the King of Heaven, and LORD of the earth, calls upon you by his Ministers? Thus Far by occasion of the preface, Thus Says the LORD.
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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.
For three transgressions of the children of Ammon & for foure ] Whither these children of Ammon, wore distinguished from the Ammonites, as Drusius would prove, 2. Chronicles 20.1. and as R. David avoweth, filij Ammon, nusquam vocantur Ammonitae, the children of Ammon, Are no where nam Ammonites, I hold it needless 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;
It is one of doubt, that these children of Ammon, or Ammonites, did lineally descend from Ben-ammi, who was Dots son, begotten in meest upon his younger daughter, Gen. 19.38. Lot was Abrahams Brother's son, Gen. 14.12. Whereby it is evident, that the posterity of them both;
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.
and alliance. The more to blame were those Ammonites, without all respect of kindred, to exercise such cruelty, as they did, against the Israelites, for which cause Almighty God Here sent his blessed Prophet, to thunder out his Treats against them.
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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,
For three transgressions of the children of Ammon, & for foure ] In the front of this prophecy, you have the general accusation of these children of Ammon: For three transgressions,
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:
Again three of these transgressions, Are a coveting of other men's goods, an unlawful seeking for those things that Are not our own, and a hardness of heart to retain them so sought for:
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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.
The most natural, proper, & significant I take to be, if by three and foure; a finite and certain number, you understand a number infinite & uncertain.
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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.
For three transgressions of the children of Ammon, and for foure, I will not turn to it ] Here Are you to be remembered of a Doctrine, sundry times heretofore commended to your christian considerations, Many Sins do pluck down from heaven the most certain wrath and vengeance of God upon the Sinners.
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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.
God makes it good by an oath, Deuteronomy 32.41. That he will what his glittering sword, and his hand shall take hold on judgement, to execute vengeance for sin.
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 Ammō, til by three & foure transgressions, by their many sinnes they provoked him to indignation.
A second use is, to move us to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear these children of Ammō, till by three & foure transgressions, by their many Sins they provoked him to Indignation.
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the word in the originall is NONLATINALPHABET and is rendred by some, mountaines; by some, cities fortified, and high as mountaines: as if the meaning were;
the word in the original is and is rendered by Some, Mountains; by Some, cities fortified, and high as Mountains: as if the meaning were;
either, that the Ammonites had made for themselues a passage into the territories of the Gileadites, through the mountaines, that lay betweene them; (a thing not impossible:
either, that the Ammonites had made for themselves a passage into the territories of the Gileadites, through the Mountains, that lay between them; (a thing not impossible:
and carriage,) or, that the Ammonites had vanquished, & subdued the fortified cities of the Gileadites, to the enlarging of their borders. But I retaine our English translation;
and carriage,) or, that the Ammonites had vanquished, & subdued the fortified cities of the Gileadites, to the enlarging of their borders. But I retain our English Translation;
surelie this was an outragious cruelty: yet such as hath it's parallel: we read of the like in 2. King. 8.12. Elizeus telling Hazael, king of Syria, of the evill that he should do the children of Israel, saith:
surely this was an outrageous cruelty: yet such as hath it's parallel: we read of the like in 2. King. 8.12. Elisha telling hazael, King of Syria, of the evil that he should do the children of Israel, Says:
The like cruelty 〈 … 〉, king of Israel, exercise against the inhabitāts of the city Tiphsah, and her borderers, evē vnto Thir•za, as appeareth; 2. King. 15.16. He ript vp all their women with childe? Hoseah also, chap. 14.1. thus prophecieth against Samaria. Samaria shall be desolate: for shee hath rebelled against her God:
The like cruelty 〈 … 〉, King of Israel, exercise against the inhabitants of the City Tiphsah, and her borderers, even unto Thir•za, as appears; 2. King. 15.16. He ripped up all their women with child? Hosea also, chap. 14.1. thus Prophesieth against Samaria. Samaria shall be desolate: for she hath rebelled against her God:
For so prodigious a cruelty, we see Almighty God is here resolved to be avenged on the children of Ammon. The doctrine arising hence is this, Cruelty is a sinne very hatefull vnto God.
For so prodigious a cruelty, we see Almighty God is Here resolved to be avenged on the children of Ammon. The Doctrine arising hence is this, Cruelty is a sin very hateful unto God.
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The vse of it is, to worke in vs the loue of clemency, and mercifulnesse. You may be many waies guilty of cruelty. If you fight with, or beat your neighbour,
The use of it is, to work in us the love of clemency, and mercifulness. You may be many ways guilty of cruelty. If you fight with, or beatrice your neighbour,
If you wrong the poore, either by lending him your mony vpon Ʋsury, Exod. 22.25. or by not paying him his hire, Deut. 24.14. or by not restoring his pledge, Exod. 22.26. or by withdrawing your corne from him, Prov. 11.26.
If you wrong the poor, either by lending him your money upon Ʋsury, Exod 22.25. or by not paying him his hire, Deuteronomy 24.14. or by not restoring his pledge, Exod 22.26. or by withdrawing your corn from him, Curae 11.26.
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If you offend but in the lest of these, you are guilty of cruelty, & do transgresse Gods holy commandements, the sixt commandement, wherein you are forbidden to do murther.
If you offend but in the lest of these, you Are guilty of cruelty, & do transgress God's holy Commandments, the sixt Commandment, wherein you Are forbidden to do murder.
My exhortation vnto you, and conclusion of this point, shall bee in the words of S. Paule, Coloss. 3.12.13. Now as the elect of God, holy and beloved, put on tender mercy, kindnes, humblenes of mind, meekenes, long suffering:
My exhortation unto you, and conclusion of this point, shall be in the words of S. Paul, Coloss. 3.12.13. Now as the elect of God, holy and Beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering:
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They, that is, the children of Ammon, professed enimies to God, and godlynesse, haue raged against the Gileadites, Iacobs posterity, the lot, and portion of Gods inheritance, even to the ripping vp of their women with childe.
They, that is, the children of Ammon, professed enemies to God, and godliness, have raged against the Gileadites, Iacobs posterity, the lot, and portion of God's inheritance, even to the ripping up of their women with child.
The doctrine is, God often humbleth his chosen children, vnder the rod of the wicked. This truth appeareth in Lot, sore pressed vpō by the Sodomites; Gen. 19.9. in the Israelites, hardly dealt with by the Egyptians; Exod. 1.11. in the seaventy brethren, sonnes of Ierubbaal, persecuted by Abimelech, most of them to the death; Iudg. 9.5. in Ieremie, twise evill intreated;
The Doctrine is, God often Humbleth his chosen children, under the rod of the wicked. This truth appears in Lot, soar pressed upon by the Sodomites; Gen. 19.9. in the Israelites, hardly dealt with by the egyptians; Exod 1.11. in the seaventy brothers, Sons of Jerubbaal, persecuted by Abimelech, most of them to the death; Judges 9.5. in Ieremie, twice evil entreated;
first beaten, and put in the stockes by Pashure, Ierem. 20.2. and a second time beaten, and imprisoned by Zedechias his nobles; chap. 37.15. in the three children, cast into the fiery fornace, by Nabuchodonosor, Dan. 3.21. Many like examples might bee extracted out of Gods holie register, for proofe of this point:
First beaten, and put in the stocks by Pashure, Jeremiah 20.2. and a second time beaten, and imprisoned by Zedechiah his Nobles; chap. 37.15. in the three children, cast into the fiery furnace, by Nebuchadnezzar, Dan. 3.21. Many like Examples might be extracted out of God's holy register, for proof of this point:
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which also may be made further to appeare vnto you, in those bloody persecutions after Christ his death, by the Roman Emperours, who devised strange torments to keepe downe religion,
which also may be made further to appear unto you, in those bloody persecutions After christ his death, by the Roman emperors, who devised strange torments to keep down Religion,
they enclosed them in barrels, through which great nailes were driven, and therein they tumbled them downe mountaines, till their owne blood so cruelly drawne out, had stifled and choaked them in the barrells:
they enclosed them in barrels, through which great nails were driven, and therein they tumbled them down Mountains, till their own blood so cruelly drawn out, had stifled and choked them in the barrels:
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Iob, an vpright, & a iust man, one that feared God, and eschewed evill, vpō his experience of the afflictions which he endured vnder the rod of Gods correction, chap. 5.17. saith:
Job, an upright, & a just man, one that feared God, and Eschewed evil, upon his experience of the afflictions which he endured under the rod of God's correction, chap. 5.17. Says:
how great Gods anger is for sinne, that he punisheth it so severely even in his dearest children, and thereby may worke in vs a loathing, hatred, and detestation of sinne. Never more need then now, to smite our breasts,
how great God's anger is for sin, that he Punisheth it so severely even in his dearest children, and thereby may work in us a loathing, hatred, and detestation of sin. Never more need then now, to smite our breasts,
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Here we see, that the women of Gilead, of the race of Israel, Gods owne lot, and inheritance were most barbarously & cruelly ript vp by the Ammonites.
Here we see, that the women of Gilead, of the raze of Israel, God's own lot, and inheritance were most barbarously & cruelly ripped up by the Ammonites.
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Our sheep bring forth thousands, and ten thousands. Our oxen are strong to labour. Here is no invasion, no leading into captivitie, no complaining in our streets.
Our sheep bring forth thousands, and ten thousands. Our oxen Are strong to labour. Here is no invasion, no leading into captivity, no complaining in our streets.
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For hereby it might come to passe, that there should not be any ofspring of the Gileadites to inherit, and possesse the land; so might the land without any resistance become the possession of the Ammonites.
For hereby it might come to pass, that there should not be any offspring of the Gileadites to inherit, and possess the land; so might the land without any resistance become the possession of the Ammonites.
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Hath Gilead no sonnes? Hath Gilead no heires? Why then haue the Ammonites possessed Gilead? why haue they dwelt in the cities of Gilead? The answer is plaine out of my text;
Hath Gilead no Sons? Hath Gilead no Heirs? Why then have the Ammonites possessed Gilead? why have they dwelled in the cities of Gilead? The answer is plain out of my text;
so haue they enlarged their borders. Wee see now the meaning of our Prophet: Hee obiecteth to the Ammonites, not only that they did cruelly rip vp the womē with child in Gilead,
so have they enlarged their borders. we see now the meaning of our Prophet: He Objecteth to the Ammonites, not only that they did cruelly rip up the women with child in Gilead,
and inexpiable, to remoue a neighbours land-markes. In which respect the old Romans worshipped Terminus for a God. Terminus which signifieth, a bound, limite, meere, buttle,
and inexpiable, to remove a neighbours landmarks. In which respect the old Romans worshipped Terminus for a God. Terminus which signifies, a bound, limit, mere, buttle,
& maintenāce of bounds, & limits: how are we, trained vp in the schoole of Grace, to esteeme thereof? In the schoole of Grace a law is givē, Deut. 19.14. Thou shalt not remoue thy neighbours marke.
& maintenance of bounds, & Limits: how Are we, trained up in the school of Grace, to esteem thereof? In the school of Grace a law is given, Deuteronomy 19.14. Thou shalt not remove thy neighbours mark.
For as he transgressed the bounds of his neighbour princes to their overthrow, so did his owne sonnes transgresse the bounds of nature, to the losse of his their fathers life.
For as he transgressed the bounds of his neighbour Princes to their overthrow, so did his own Sons transgress the bounds of nature, to the loss of his their Father's life.
As it appeareth by Esai 37.38. As Sennacherib was in the temple worshipping Nisroch his God; Adramelech, & Sharezer, his sons, slew him with the sword.
As it appears by Isaiah 37.38. As Sennacherib was in the temple worshipping Nisroch his God; Adrammelech, & Sharezer, his Sons, slew him with the sword.
And by my text you see, what iudgements God threatneth to the Ammonites, for their vnlawful practises to enlarge their borders. So my doctrine is established;
And by my text you see, what Judgments God threatens to the Ammonites, for their unlawful practises to enlarge their borders. So my Doctrine is established;
but we must haue them altered, if not enlarged. The divinely-inspired David tels vs, Psal. 37.3. that if wee dwell in the land, where God hath placed vs, we shall verily bee fed.
but we must have them altered, if not enlarged. The divinely-inspired David tells us, Psalm 37.3. that if we dwell in the land, where God hath placed us, we shall verily be fed.
Knowing it to be true, which the same Apostle avoweth vnto Timothy, Ep. 1. chap. 6. ver. 6. that Godlinesse is great gaine, if we will be content, with that we haue.
Knowing it to be true, which the same Apostle avoweth unto Timothy, Epistle 1. chap. 6. ver. 6. that Godliness is great gain, if we will be content, with that we have.
First let vs weigh this iudgement of God, as it is set downe in a generality, I will kindle a fire in the wall of Rabbah, & it shall devoure the palaces thereof.
First let us weigh this judgement of God, as it is Set down in a generality, I will kindle a fire in the wall of Rabbah, & it shall devour the palaces thereof.
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This iudgement for substance is no other, then that which you haue heretofore heard out of this chapter to haue beene denounced from Almighty God against the Syrians, Philistines, Tyrians, and Edomites. Against the Syrians, vers. 4. I will send a fire into the house of Hazael, and it shall devoure the palaces of Ben-hadad.
This judgement for substance is no other, then that which you have heretofore herd out of this chapter to have been denounced from Almighty God against the Syrians, philistines, Tyrians, and Edomites. Against the Syrians, vers. 4. I will send a fire into the house of hazael, and it shall devour the palaces of Benhadad.
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Betweene those denunciations, & this, you see no great difference. In those, Thus saith the LORD, I will send a fire: in this, Thus: I will kindle a fire.
Between those denunciations, & this, you see no great difference. In those, Thus Says the LORD, I will send a fire: in this, Thus: I will kindle a fire.
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And therefore as in those I haue done, so do I in this; I commend to your Christian, and religious considerations certaine circumstances. 1 Of the punisher;
And Therefore as in those I have done, so do I in this; I commend to your Christian, and religious considerations certain Circumstances. 1 Of the punisher;
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1 It may lesson vs to looke heedfully vnto our feete, that we walke not in the way of sinners, to partake with thē in their sinnes. Sinnes are not tongue-tied;
1 It may Lesson us to look heedfully unto our feet, that we walk not in the Way of Sinners, to partake with them in their Sins. Sinnes Are not tongue-tied;
and naturall fire, as a figuratiue, and metaphoricall fire. The sword, pestilence, and famine; quodlibet genus consumptionis, every kind of consumption, quaelibet species excidij, every kinde of destruction;
and natural fire, as a figurative, and metaphorical fire. The sword, pestilence, and famine; quodlibet genus consumptionis, every kind of consumption, Quaelibet species excidij, every kind of destruction;
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haile, water, thunder, sicknes, or any other of the executioners of God his wrath for the sinnes of men, may be signified by this name Fire. The doctrine, The fire (whether naturall, or figuratiue) that is, the fire,
hail, water, thunder, sickness, or any other of the executioners of God his wrath for the Sins of men, may be signified by this name Fire. The Doctrine, The fire (whither natural, or figurative) that is, the fire,
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There was a city of this name (Rabbah) in the country of Moab, called Rabbath-Moab. So saith Drusius. But the Rabbah in my text, was a city in the country of the Ammonites; called, 2. Sam. 12.26. Rabbah of the children of Ammon:
There was a City of this name (Rabbah) in the country of Moab, called Rabbath-Moab. So Says Drusius. But the Rabbah in my text, was a City in the country of the Ammonites; called, 2. Sam. 12.26. Rabbah of the children of Ammon:
The destruction here threatned to this city, is likewise denounced by two other Prophets; Ieremy, and Ezechiel. In Ieremie, chap. 49.2. Thus saith the LORD:
The destruction Here threatened to this City, is likewise denounced by two other prophets; Ieremy, and Ezechiel. In Ieremie, chap. 49.2. Thus Says the LORD:
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for their king shall goe into captivity, and his priests & his princes likewise. And Ezechiel, chap. 25.5. I will make Rabbah a dwelling place for Camels: and the Ammonites a sheepcoate.
for their King shall go into captivity, and his Priests & his Princes likewise. And Ezechiel, chap. 25.5. I will make Rabbah a Dwelling place for Camels: and the Ammonites a Sheepcoat.
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Must Rabbah, the chiefe city of the kingdome, be measured with the line of desolation? It yeelds vs this doctrine, It is not the greatnes of a city that can be a safegard vnto it,
Must Rabbah, the chief City of the Kingdom, be measured with the line of desolation? It yields us this Doctrine, It is not the greatness of a City that can be a safeguard unto it,
overthrowne with brimstone, & fire frō the LORD out of Heaven, Gen. 19.24. I need not present you with other like desolations of cities, townes, or villages, wrought by Almighty God in the daies of old.
overthrown with brimstone, & fire from the LORD out of Heaven, Gen. 19.24. I need not present you with other like desolations of cities, Towns, or villages, wrought by Almighty God in the days of old.
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namely of the Syrians, of the Philistines, of the Tyrians, and of the Edomites. In the state of the Syrians, we haue seene the ruines of the house of Hazael, and of the palaces of Ben-hadad,
namely of the Syrians, of the philistines, of the Tyrians, and of the Edomites. In the state of the Syrians, we have seen the ruins of the house of hazael, and of the palaces of Benhadad,
and of Damascus, and of Bikeath-Aven, and of Beth-eden, and of Aram, vers. 4.5. In the state of the Philistines we haue viewed the rubbish of Azzah, and the palaces thereof, of Ashdod also, of Ashkelou, and of Ekron, vers. 7.8. In the state of the Tyrians, we haue beheld the wast done vpon the proud 〈 … 〉 vers. 10. In the state of the Edomites, we 〈 ◊ 〉 considered the destruction of Teman, and Bozrah, vers.
and of Damascus, and of Bikeath-aven, and of Beth-eden, and of Aram, vers. 4.5. In the state of the philistines we have viewed the rubbish of Gaza, and the palaces thereof, of Ashdod also, of Ashkelou, and of Ekron, vers. 7.8. In the state of the Tyrians, we have beheld the waste done upon the proud 〈 … 〉 vers. 10. In the state of the Edomites, we 〈 ◊ 〉 considered the destruction of Teman, and Bozrah, vers.
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One vse of this doctrine, is, to lesson vs, that wee put not any confidence in any worldly helpe; but that so wee vse all good meanes of our defense, that still wee rely vpon the LORD, for strength, and successe thereby.
One use of this Doctrine, is, to Lesson us, that we put not any confidence in any worldly help; but that so we use all good means of our defence, that still we rely upon the LORD, for strength, and success thereby.
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He devoureth their cities, throweth downe their strong holds, and spares them not. Hath God dealt thus with strong cities, and shal poore villages escape?
He devoureth their cities, throweth down their strong holds, and spares them not. Hath God dealt thus with strong cities, and shall poor villages escape?
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If the secure worldling shall here obiect, that our daies, are the daies of peace, that our King, is a King of peace, that peace is in all our ports, in all our quarters, in all our dwelling places;
If the secure worldling shall Here Object, that our days, Are the days of peace, that our King, is a King of peace, that peace is in all our ports, in all our quarters, in all our Dwelling places;
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and that therefore there is no need to feare the subversion either of our cities, or of our villages: to such I must answer in the Prophet Esaies wordes, chap. 48.22. There is no peace to the wicked, saith the LORD.
and that Therefore there is no need to Fear the subversion either of our cities, or of our villages: to such I must answer in the Prophet Isaiah words, chap. 48.22. There is no peace to the wicked, Says the LORD.
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and breaketh the bow, and knappeth the speare asunder; and burneth the chariots with fire, doth now protect vs frō forraine invasion, and hostilitie, yet being Deus exercituum, a God of hosts, he hath armies of another kinde at command, to worke the suddaine subversion, and overthrow of all our dwellings.
and breaks the bow, and Knappeth the spear asunder; and burns the chariots with fire, does now Pact us from foreign invasion, and hostility, yet being Deus Exercituum, a God of hosts, he hath armies of Another kind At command, to work the sudden subversion, and overthrow of all our dwellings.
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will you be pleased to looke back vpon those swellings of waters, which of late, within these foure yeares, brake out into the bosome of the firme land in diverse parts of this Realme? Then must you acknowledge with me, that God hath an army of waters, whereby at his pleasure he can overthrow our dwelling houses.
will you be pleased to look back upon those swellings of waters, which of late, within these foure Years, brake out into the bosom of the firm land in diverse parts of this Realm? Then must you acknowledge with me, that God hath an army of waters, whereby At his pleasure he can overthrow our Dwelling houses.
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Beloved, I could here make report vnto you from beyond the seas out of Germanie, of strange and marvailous inundations, deluges, and overflowings of waters; how about this time fifteene yeares in the plaines neere vnto Colen, Mentz, and Franckford, by a suddaine floud, non modò horrea, & stabula, nullo firmo nixa fundamento,
beloved, I could Here make report unto you from beyond the Seas out of Germany, of strange and marvelous inundations, deluges, and overflowings of waters; how about this time fifteene Years in the plains near unto Colen, Mainz, and Frankford, by a sudden flood, non modò horrea, & stabula, nullo firmo nixa Fundamento,
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vpon the harmes done to many of our neighbours in the late fore-mentioned floud, to the overthrowing & breaking downe of whole townes and villages, yea of 26. parishes in one Shire, and wee cannot but grant it for a truth, that God hath his armies of waters, whereby at his pleasure he can overthrow our dwelling houses.
upon the harms done to many of our neighbours in the late forementioned flood, to the overthrowing & breaking down of Whole Towns and villages, yea of 26. Parishes in one Shire, and we cannot but grant it for a truth, that God hath his armies of waters, whereby At his pleasure he can overthrow our Dwelling houses.
But what is this to some of vs, who are seated vpon an hill, farre enough from any dangers by invndations, or overflowings of waters? Beloved in the LORD of such minde were they of the old world, who did eate, & drinke, & married wiues, and gaue in marriage, vnto the day that Noah went into the Arke. But what bec•me of them? Our Saviour Christ will tell you, Luk. 17.27. The 〈 … 〉, and destroyed them.
But what is this to Some of us, who Are seated upon an hill, Far enough from any dangers by inundations, or overflowings of waters? beloved in the LORD of such mind were they of the old world, who did eat, & drink, & married wives, and gave in marriage, unto the day that Noah went into the Ark. But what bec•me of them? Our Saviour christ will tell you, Luk. 17.27. The 〈 … 〉, and destroyed them.
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there shall bee no more generale diluviū invnd tus, & obruens vniversam terram. But here is no exemption for particular cities, no not for particular provinces, or countries.
there shall be no more generale diluviū invnd tus, & obruens vniversam terram. But Here is no exemption for particular cities, no not for particular Provinces, or countries.
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Almightie God, who once did breake vp the fountaines of the great deepe, and did open the windowes of Heaven, Gen. 7.11. he is the same God still; Almightie still;
Almighty God, who once did break up the fountains of the great deep, and did open the windows of Heaven, Gen. 7.11. he is the same God still; Almighty still;
he wil not come against vs with his armie of waters: yet being Deus exerci•••, a God of boastes, he hath armies of another kind at command, to worke the suddaine subversion, and overthrow of all our dwellings.
he will not come against us with his army of waters: yet being Deus exerci•••, a God of boasts, he hath armies of Another kind At command, to work the sudden subversion, and overthrow of all our dwellings.
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I yet present you not, with lightning, with thunder, with windes, with earthquakes, wherewith the LORD of Hoasts, the mightie one of Israel, hath laid wast,
I yet present you not, with lightning, with thunder, with winds, with earthquakes, wherewith the LORD of Hosts, the mighty one of Israel, hath laid waste,
Say, I beseech you, is it not a fearefull thing, that insteed of the fatnesse of the cloudes, of the greater and smaller raine, of the sweet dewes of heaven, of cōfortable shewers which God hath engendred in the aire,
Say, I beseech you, is it not a fearful thing, that instead of the fatness of the Clouds, of the greater and smaller rain, of the sweet dews of heaven, of comfortable showers which God hath engendered in the air,
What became of Sodom and Gomorah, & other cities of that plaine? Were they not turned into ashes by fire from the LORD? The storie is knowne, Gen. 19.24.
What became of Sodom and Gomorrah, & other cities of that plain? Were they not turned into Ashes by fire from the LORD? The story is known, Gen. 19.24.
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whereof we haue daily, and lamentable experience? Doe not the grievous cōplaints of many of our neighbours vndone by fire, seeking from our charitable devotions some smal reliefe, make good proofe hereof? Dearely beloved, learne we by their example to cast away from vs all our transgressions, whereby we haue transgressed, and to turne vnto the LORD our God, lest delighting and treading in the wickednesse of their waies, we be made partakers also of their punishments. It is neither care,
whereof we have daily, and lamentable experience? Do not the grievous complaints of many of our neighbours undone by fire, seeking from our charitable devotions Some small relief, make good proof hereof? Dearly Beloved, Learn we by their Exampl to cast away from us all our transgressions, whereby we have transgressed, and to turn unto the LORD our God, lest delighting and treading in the wickedness of their ways, we be made partakers also of their punishments. It is neither care,
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To this purpose memorable is the example of a country man of ours, who in K. Edwards daies was a professour of the true religion; that religion, which by Gods goodnesse we doe this day professe.
To this purpose memorable is the Exampl of a country man of ours, who in K. Edwards days was a professor of the true Religion; that Religion, which by God's Goodness we do this day profess.
This man in the Acts & Monuments of our Church is named Richard Denton, and is there noted to haue beene an instructour of one William Wolsey in the same his holy religion. Not long after in Queene Maries daies,
This man in the Acts & Monuments of our Church is nam Richard Denton, and is there noted to have been an instructor of one William wolsey in the same his holy Religion. Not long After in Queen Mary's days,
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Cannot burne? You see his policie: hee halted betweene God and man; he dissembled the profession of his Christian faith, because forsooth he could not burne. Well.
Cannot burn? You see his policy: he halted between God and man; he dissembled the profession of his Christian faith, Because forsooth he could not burn. Well.
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and God caused the light of the Gospell to shine againe vnder the peaceable governement of Queene Elizabeth. The did our dissembler thinke himselfe safe enough from any flame of fire. But behold the haxd of God.
and God caused the Light of the Gospel to shine again under the peaceable government of Queen Elizabeth. The did our dissembler think himself safe enough from any flame of fire. But behold the haxd of God.
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that his power is an everlasting power; and his kingdome from generation to generatiō: that all the inhabitants of the earth are reputed as nothing to him:
that his power is an everlasting power; and his Kingdom from generation to generation: that all the inhabitants of the earth Are reputed as nothing to him:
This truth is experimētally made good vnto vs, by the great commodity, or cōtentment, that cōmeth to every one of vs by our dwelling houses. The vse whereof is, to teach vs. 1. To be hūbled before Almighty God, whensoever it shall please him by water, by fire, by winde, by lightning, by thūder, by earthquakes, or otherwise, to overthrow our dwelling houses. 2. Since wee peaceably enioy our dwelling houses, to vse them for the furtherance of Gods glory. 3. To render all hearty thankes vnto Almighty God,
This truth is experimentally made good unto us, by the great commodity, or contentment, that comes to every one of us by our Dwelling houses. The use whereof is, to teach us 1. To be humbled before Almighty God, whensoever it shall please him by water, by fire, by wind, by lightning, by thunder, by earthquakes, or otherwise, to overthrow our Dwelling houses. 2. Since we peaceably enjoy our Dwelling houses, to use them for the furtherance of God's glory. 3. To render all hearty thanks unto Almighty God,
The speciall circumstances, whereby it is further notified, or illustrated, do cōcerne, partly the punishment, & partly the punished. Cōcerning the punishment: it is full of terrour, & speedy. First, full of terrour, in these words;
The special Circumstances, whereby it is further notified, or illustrated, do concern, partly the punishment, & partly the punished. Concerning the punishment: it is full of terror, & speedy. First, full of terror, in these words;
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The Septuagint do read NONLATINALPHABET, the vulgar Latin, in ululatu: Mercer cum vociferatione; Gualter, cum clamore; Calvin, cum clamore, vel Iubilo: that is:
The septuagint do read, the Vulgar Latin, in ululatu: Mercer cum vociferatione; Gualter, cum Noise; calvin, cum Noise, vel Jubilo: that is:
In the day of battell ] in die belli. The like phrase we haue, Psa. 78.9. where it is said of the children of Ephraim, that being armed & shooting with the bow, they turned backe, in die belli, in the day of battell. David confesseth, Ps. 140.7. O LORD God the strength of my salvation, thou hast coverd my head, in die belli, in the day of battell. Salomō saith, Pro. 21.31. The horse is prepared in diē belli, against the day of battell.
In the day of battle ] in die Belli. The like phrase we have, Psa. 78.9. where it is said of the children of Ephraim, that being armed & shooting with the bow, they turned back, in die Belli, in the day of battle. David Confesses, Ps. 140.7. Oh LORD God the strength of my salvation, thou hast covered my head, in die Belli, in the day of battle. Salomō Says, Pro 21.31. The horse is prepared in diē Belli, against the day of battle.
This day of battell, is that day of warre, and time of trouble, mentioned by Iob, chap. 38.23. We see now the purpose of our Prophet in vsing these wordes, With shouting in the day of battell.
This day of battle, is that day of war, and time of trouble, mentioned by Job, chap. 38.23. We see now the purpose of our Prophet in using these words, With shouting in the day of battle.
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This proclamation is more plainely delivered, Ierem. 49.2. Behold the daies come saith the LORD, that I will cause a noise of warre to be heard in Rabbah of the Ammonites:
This proclamation is more plainly Delivered, Jeremiah 49.2. Behold the days come Says the LORD, that I will cause a noise of war to be herd in Rabbah of the Ammonites:
I wil kindle a fire in the wall of Rabbah, and it shall devoure the palaces thereof, with shouting in the day of battell, we may take this lesson, God sendeth warre vpon a land for the sinnes of a people.
I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, we may take this Lesson, God sends war upon a land for the Sins of a people.
& will not obey me, then I will send a sword vpon you, that shall avenge the quarrell of my couenant. And Ierem. 5.15. vnto the house of Israel, thus saith the LORD;
& will not obey me, then I will send a sword upon you, that shall avenge the quarrel of my Covenant. And Jeremiah 5.15. unto the house of Israel, thus Says the LORD;
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Then heare what Moses telleth the Israelites, Deut. 28.49. The LORD shall bring a nation vpon you from farre, from the end of the world, flying as an Eagle:
Then hear what Moses Telleth the Israelites, Deuteronomy 28.49. The LORD shall bring a Nation upon you from Far, from the end of the world, flying as an Eagl:
that warre is one of the accomplishments of Gods iudgemēts, and that it is sent by God vpon a land for the sinnes of the people, as my doctrine goeth.
that war is one of the accomplishments of God's Judgments, and that it is sent by God upon a land for the Sins of the people, as my Doctrine Goes.
Is it true, beloved? Doth God send warre vpon a land, for the sinnes of a people? How then can we looke, that the happy peace, which we now enioy, should be continued among vs,
Is it true, Beloved? Does God send war upon a land, for the Sins of a people? How then can we look, that the happy peace, which we now enjoy, should be continued among us,
Let the consideration hereof lead vs to repentance. Repentance, the gift of God, the ioy of Angels, the salue of sinnes, the haven of sinners, let vs possesse it in our hearts.
Let the consideration hereof led us to Repentance. Repentance, the gift of God, the joy of Angels, the salve of Sins, the Haven of Sinners, let us possess it in our hearts.
that is, let vs truely, & vnfeinedly, forsake our old sinnes, and turne vnto the LORD our God, so shall this blessed peace, & all other good things be continued among vs.
that is, let us truly, & unfeignedly, forsake our old Sins, and turn unto the LORD our God, so shall this blessed peace, & all other good things be continued among us
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But if we will persist in our evill waies, not regarding what the LORD shall speake vnto vs, either in his holy word, or by his faithfull Ministers, we may expect the portion of these Ammonites, that God should kindle a fire in our Rabbahs, our best fenced cities, which shall devoure the palaces thereof, with shouting in the day of battaile.
But if we will persist in our evil ways, not regarding what the LORD shall speak unto us, either in his holy word, or by his faithful Ministers, we may expect the portion of these Ammonites, that God should kindle a fire in our Rabbahs, our best fenced cities, which shall devour the palaces thereof, with shouting in the day of battle.
Namely that the warre, here denounced to the Ammonites in the former clause, should come vpon them, tanquam turbo in die tempestatis, like vnto a whirlewinde in a tempestuous, and stormie day.
Namely that the war, Here denounced to the Ammonites in the former clause, should come upon them, tanquam turbo in die tempestatis, like unto a whirlwind in a tempestuous, and stormy day.
Turbine nihil celerius: a whirlewinde comes suddainely, and with speed; so was this warre to come vpon the children of Ammon. Thus haue we the meaning of our Prophet:
Turbine nihil celerius: a whirlwind comes suddenly, and with speed; so was this war to come upon the children of Ammon. Thus have we the meaning of our Prophet:
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and stormy day, we may learne, that, Stormes, Tempests, Whirlewindes, and the like, are the Lords creatures, ready at his commande to be employed by him in the avenging of his quarrell against sinners.
and stormy day, we may Learn, that, Storms, Tempests, Whirlwinds, and the like, Are the lords creatures, ready At his command to be employed by him in the avenging of his quarrel against Sinners.
NONLATINALPHABET, the primary, & principal efficient cause of stormes tempests, whirlewindes, and the like, is God. God as he is the sole maker totius vniversitatis rerum, of this world,
, the primary, & principal efficient cause of storms tempests, whirlwinds, and the like, is God. God as he is the sole maker totius vniversitatis rerum, of this world,
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He alone is able to raise tempests, and at his pleasure to allay them againe. Who raised the storme, that endangered the ship wherein Ionah was? was it not the LORD? Yes.
He alone is able to raise tempests, and At his pleasure to allay them again. Who raised the storm, that endangered the ship wherein Jonah was? was it not the LORD? Yes.
Well therefore is it •••ll of the Psalmist, Psal. 148.8. of fire, & haile, and snow, and vapours, & stormie windes, that they execute Gods word; they are all ready at his commandement, to execute, what he wil haue them to do.
Well Therefore is it •••ll of the Psalmist, Psalm 148.8. of fire, & hail, and snow, and vapours, & stormy winds, that they execute God's word; they Are all ready At his Commandment, to execute, what he will have them to do.
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So true is my doctrine, Stormes, Tempests, Whirlewinds, & the like, are the Lords creatures, ready at his command, to be employed by him in the avenging of his quarrell against sinners.
So true is my Doctrine, Storms, Tempests, Whirlwinds, & the like, Are the lords creatures, ready At his command, to be employed by him in the avenging of his quarrel against Sinners.
A second vse serveth for reproofe of such, as are of opinion, that witches, sorcerers, coniurers, and the Devill can pro libidine suâ, at their pleasures, raise vp tempests. It is nothing so.
A second use serves for reproof of such, as Are of opinion, that Witches, sorcerers, conjurers, and the devil can Pro libidine suâ, At their pleasures, raise up tempests. It is nothing so.
call the Devil, the prince, that ruleth in the aire? I answer, S. Paul calleth the Devill, the Prince that ruleth in the aire, not because he cā at his pleasure raise tēpests, but because he thē doth it, whē God giues him license.
call the devil, the Prince, that Ruleth in the air? I answer, S. Paul calls the devil, the Prince that Ruleth in the air, not Because he can At his pleasure raise tempests, but Because he them does it, when God gives him license.
Witnesse the story of Iob. The Devill could not raise a wind, to overthrow the house, wherein Iob's children were, but by leaue from the LORD, as it appeareth, Iob. 1.12.
Witness the story of Job The devil could not raise a wind, to overthrow the house, wherein Iob's children were, but by leave from the LORD, as it appears, Job 1.12.
And this may be our comfort, that Sathan, the Devill, that roaring Lyon, who walketh about, seeking whom he may devoure, hath a hooke put into his nostrils,
And this may be our Comfort, that Sathan, the devil, that roaring lion, who walks about, seeking whom he may devour, hath a hook put into his nostrils,
& a bridle in his lips, and is bound with everlasting ch•ines, so that he cannot hurt vs, no not so much as by raising of a tempest, vnlesse Almightie God for our sinnes doe let him loose.
& a bridle in his lips, and is bound with everlasting ch•ines, so that he cannot hurt us, no not so much as by raising of a tempest, unless Almighty God for our Sins do let him lose.
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Againe, whereas the punishment here threatned to the Ammonites, was to come vpon them as a whirle-wind in a tempestuous, or stormie day, that is, speedily, we may from hence take this lesson.
Again, whereas the punishment Here threatened to the Ammonites, was to come upon them as a whirlwind in a tempestuous, or stormy day, that is, speedily, we may from hence take this Lesson.
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The destruction of the wicked commeth suddainely vpon them. This truth is a vowed by David, Psal. 37.2. Where to perswade the godly not to fret, or hee grieved at the prosperitie of the wicked, he brings this reason:
The destruction of the wicked comes suddenly upon them. This truth is a vowed by David, Psalm 37.2. Where to persuade the godly not to fret, or he grieved At the Prosperity of the wicked, he brings this reason:
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They shall soone be cut downe like grasse, and shall wither as the greene hearbe: which in other words, vers. 20. of the same Psalme, he thus delivereth:
They shall soon be Cut down like grass, and shall wither as the green herb: which in other words, vers. 20. of the same Psalm, he thus Delivereth:
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as if he were caried away with a whirlewind in a tempestuous, and stormy day: or in Solomons phrase, Prov. 1.27. Their destruction shall come like a whirlewind.
as if he were carried away with a whirlwind in a tempestuous, and stormy day: or in Solomons phrase, Curae 1.27. Their destruction shall come like a whirlwind.
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One vse of this doctrine is, to admonish vs, that wee giue all diligence, to walke in the LORDS •ay, the sanctified & holy way, the way of perfection, that we be not reputed among the wicked, and so partake with them in the s••lenesse of their downefalls.
One use of this Doctrine is, to admonish us, that we give all diligence, to walk in the LORDS •ay, the sanctified & holy Way, the Way of perfection, that we be not reputed among the wicked, and so partake with them in the s••lenesse of their downfalls.
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Doe the wicked prosper, and increase in riches? Is pride a chaine vnto them ▪ Is crueltie their garment? Doe their eies stand out for fatnesse? Haue they more then heart can wish? Art thou meane while in trouble? Art thou in want? Doe they oppresse thee? Doe they wrong thee? Yet bee of good cōfort.
Doe the wicked prosper, and increase in riches? Is pride a chain unto them ▪ Is cruelty their garment? Doe their eyes stand out for fatness? Have they more then heart can wish? Art thou mean while in trouble? Art thou in want? Do they oppress thee? Do they wrong thee? Yet be of good Comfort.
thou 〈 ◊ 〉 booke 〈 ◊ 〉 his place, & ••alt not f••de 〈 ◊ 〉 For sudden destruction shall befall him, he shall be caried away as with a whirlewind in a •••pos•uous and stormie day. Thus much of the 14. verse.
thou 〈 ◊ 〉 book 〈 ◊ 〉 his place, & ••alt not f••de 〈 ◊ 〉 For sudden destruction shall befall him, he shall be carried away as with a whirlwind in a •••pos•uous and stormy day. Thus much of the 14. verse.
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Therefore will I kindle a fire, &c. vers. 14. and secondly with some circumstances, as that it should be full of terrour, and speedy, and of large extent. Full of terrour:
Therefore will I kindle a fire, etc. vers. 14. and secondly with Some Circumstances, as that it should be full of terror, and speedy, and of large extent. Full of terror:
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Of this iudgement, as it is delivered in a generalitie, as also of the terrour, and speedinesse of it, I discoursed in my last exercise. The extent was left vntouched; whereof at this time.
Of this judgement, as it is Delivered in a generality, as also of the terror, and speediness of it, I discoursed in my last exercise. The extent was left untouched; whereof At this time.
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the Kings of Ammon shall goe into captivitie, & NONLATINALPHABET their priests, and NONLATINALPHABET their princes. Their King shall goe into captivitie, their priests, 〈 … 〉 •od this the Prophet ••••mie precisely 〈 … 〉 where thun•ring in•••t the threats of 〈 … 〉 the children of 〈 ◊ 〉, he saith:
the Kings of Ammon shall go into captivity, & their Priests, and their Princes. Their King shall go into captivity, their Priests, 〈 … 〉 •od this the Prophet ••••mie precisely 〈 … 〉 where thun•ring in•••t the Treats of 〈 … 〉 the children of 〈 ◊ 〉, he Says:
The vulgar Latin, and S. Hierome, for their King, doe reade Melchom. Melchom shall goe into captivitie, And what is Melchom? It is the same with Milchom, with Molech, with Moloch. Diverse wordes, of one signification;
The Vulgar Latin, and S. Jerome, for their King, do read Milcom. Milcom shall go into captivity, And what is Milcom? It is the same with Milchom, with Molech, with Moloch. Diverse words, of one signification;
Thou shalt not giue thy childrē, to consecrat them, to offer them to the Idol• Moloch. It is the 〈 … 〉 of the Ammonites. So it's called, 1. King. 11.5. where it is said of o•• Solomon, perverted by his wiues, that hee followed M•lchom the abomination of the Ammo•••• ▪ & ver• 〈 … 〉 an high place 〈 ◊ 〉 Moloch, the 〈 … 〉 of the 〈 ◊ 〉 of Ammon. It is the God of the children of A•••. So it's called, vers. 3.3. where it is giuen for •••a•on, why the 〈 ◊ 〉 would rent from Solomon the kingdome of Israel, because he forsooke the LORD and worshipped Milchom, the God of the Ammonites. You see what Melchom is.
Thou shalt not give thy children, to consecrate them, to offer them to the Idol• Moloch. It is the 〈 … 〉 of the Ammonites. So it's called, 1. King. 11.5. where it is said of o•• Solomon, perverted by his wives, that he followed M•lchom the abomination of the Ammo•••• ▪ & ver• 〈 … 〉 an high place 〈 ◊ 〉 Moloch, the 〈 … 〉 of the 〈 ◊ 〉 of Ammon. It is the God of the children of A•••. So it's called, vers. 3.3. where it is given for •••a•on, why the 〈 ◊ 〉 would rend from Solomon the Kingdom of Israel, Because he forsook the LORD and worshipped Milchom, the God of the Ammonites. You see what Milcom is.
They burnt their sonnes and daughters with fire, and offered them to their Gods. This abomination of the Painyme nations, hatefull to the living God, spread it selfe,
They burned their Sons and daughters with fire, and offered them to their God's This abomination of the Painyme Nations, hateful to the living God, spread it self,
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For to the children of Israel, & to the children of Iudah, it is obiected, Ier. 32.35. That they built the high places of Baal, which are in the valley of Ben-hinnom, to cause their sonnes, and their daughters to passe through the fire of Molech.
For to the children of Israel, & to the children of Iudah, it is objected, Jeremiah 32.35. That they built the high places of Baal, which Are in the valley of Ben-hinnom, to cause their Sons, and their daughters to pass through the fire of Molech.
for our further instruction, & the reformation of our liues. The first reading is according to the Hebrew, Their king shal go into captivity, he, and his Princes together:
for our further instruction, & the Reformation of our lives. The First reading is according to the Hebrew, Their King shall go into captivity, he, and his Princes together:
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That captivity is an effect, or punishment of sin, I haue heretofore made plaine vnto you, in my 11. Lecture vpon this first chapter of Amos. Salomon saith it, 1. King. 8 46. When a people sinneth against the LORD, and the LORD is angry with them, the LORD delivereth them vp to be caried away prisoners into the lād of their enimies.
That captivity is an Effect, or punishment of since, I have heretofore made plain unto you, in my 11. Lecture upon this First chapter of Amos. Solomon Says it, 1. King. 8 46. When a people Sinneth against the LORD, and the LORD is angry with them, the LORD Delivereth them up to be carried away Prisoners into the land of their enemies.
It is affirmed, 1. Chron. 9.1. That the Israelites were caried away to Babylon for their transgressions. And Deut. 28.41. among the curses threatned to such, as will not obey the voice of the LORD their God, Captivity is reckoned.
It is affirmed, 1. Chronicles 9.1. That the Israelites were carried away to Babylon for their transgressions. And Deuteronomy 28.41. among the curses threatened to such, as will not obey the voice of the LORD their God, Captivity is reckoned.
there shall you finde it denounced against the people of 〈 … 〉 And why 〈 … 〉 their three & foure tran〈8 letters〉, 〈 … 〉 and specially for •hre•••g 〈 … 〉 ••••shing inst•••• of 〈 ◊ 〉 as you haue heard out of the third verse.
there shall you find it denounced against the people of 〈 … 〉 And why 〈 … 〉 their three & foure tran〈8 letters〉, 〈 … 〉 and specially for •hre•••g 〈 … 〉 ••••shing inst•••• of 〈 ◊ 〉 as you have herd out of the third verse.
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Of Priests, and Princes, c•ryed away into captivity, you will make no doubt, when you see the faine proved of Kings. Yet may you know, by 2. King. 17.27.
Of Priests, and Princes, c•ryed away into captivity, you will make no doubt, when you see the feign proved of Kings. Yet may you know, by 2. King. 17.27.
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Is it true, beloved? Doth God punish a nation with captivity for their sinnes? Let vs make this Christian vse of it, ••en to poure out our soules in thankfulnesse before Almighty God,
Is it true, Beloved? Does God Punish a Nation with captivity for their Sins? Let us make this Christian use of it, ••en to pour out our Souls in thankfulness before Almighty God,
O God 〈 … 〉 mercifull, I say not, to 〈 ◊ 〉, thy 〈 … 〉, thy 〈 ◊ 〉 or thy 〈 ◊ 〉 but be merciful to 〈 … 〉 sinner. My whole c••pos•••on 〈 … 〉 whatsoever I am, in body or soule,
Oh God 〈 … 〉 merciful, I say not, to 〈 ◊ 〉, thy 〈 … 〉, thy 〈 ◊ 〉 or thy 〈 ◊ 〉 but be merciful to 〈 … 〉 sinner. My Whole c••pos•••on 〈 … 〉 whatsoever I am, in body or soul,
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so farre as my manhood, and humanity goeth, a Sinner: and not only by mine •ffice and ••lling, because I am a Publicane, but even by ••ture and ki•de it selfe, a Sinner. O God, be mercifull to me a sinner.
so Far as my manhood, and humanity Goes, a Sinner: and not only by mine •ffice and ••lling, Because I am a Publican, but even by ••ture and ki•de it self, a Sinner. O God, be merciful to me a sinner.
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every one, that exalts himselfe, shall be brought low. 〈 ◊ 〉 exalted himselfe, and death was his recōpence, Gen. 3.19. 〈 ◊ 〉 exalted himselfe, and he was drowned in the 〈 ◊ 〉, Exod. 14.28. ••rah, Darhan and Abicam exalted the 〈 … 〉 the •ardropened her mouth, & swallowed them vp, Num. 16.32. S••le exalted himselfe, and an evill spirit was sent to vexe ••m, 2. S••. 16.15. Absolon exalted himselfe, & he was hanged in 〈 ◊ 〉 ••ke, 2. Sam. 16.9. Nabuch•don•sor exalted himselfe, & he was driven to seeke his dwelling with the beasts of the field, Dan. 4.29. Ami•chus exalted himselfe, and he died a miserable death, cons••ed of wormes, •. Mach. 9.9. Herod• Agrippa exalted himselfe, and the Angell of the LORD smote him;
every one, that exalts himself, shall be brought low. 〈 ◊ 〉 exalted himself, and death was his recompense, Gen. 3.19. 〈 ◊ 〉 exalted himself, and he was drowned in the 〈 ◊ 〉, Exod 14.28. ••rah, Darhan and Abicam exalted the 〈 … 〉 the •ardropened her Mouth, & swallowed them up, Num. 16.32. S••le exalted himself, and an evil Spirit was sent to vex ••m, 2. S••. 16.15. Absalom exalted himself, & he was hanged in 〈 ◊ 〉 ••ke, 2. Sam. 16.9. Nabuch•don•sor exalted himself, & he was driven to seek his Dwelling with the beasts of the field, Dan. 4.29. Ami•chus exalted himself, and he died a miserable death, cons••ed of worms, •. Mach. 9.9. Herod• Agrippa exalted himself, and the Angel of the LORD smote him;
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Let the consideration hereof (beloved) worke in vs a vigilancie to keepe the proud Devill vnder, that we swell not vp through a vaine perswasion of fleshly righteousnes, that we lift not vp our Peacocks feathers,
Let the consideration hereof (Beloved) work in us a vigilancy to keep the proud devil under, that we swell not up through a vain persuasion of fleshly righteousness, that we lift not up our Peacocks Feathers,
and vnder his figgetree, to liue in our owne land in peace, free from all feare of being led into captivity. Thus much of my first vse. A second followeth.
and under his Fig tree, to live in our own land in peace, free from all Fear of being led into captivity. Thus much of my First use. A second follows.
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Will you haue a reason hereof? Heare then what Elihu saith, Iob 34.19. God accepteth not the persons of Princes, he regardeth not the rich, more then the poore? He accepteth no mans person saith S. Paule, Gal. 2.6. No mans person? Then neither the person of the Priest, nor of the Prince, nor of the King. If these sinne like others of the people, these shal be punished, as wel as others;
Will you have a reason hereof? Hear then what Elihu Says, Job 34.19. God Accepteth not the Persons of Princes, he Regardeth not the rich, more then the poor? He Accepteth no men person Says S. Paul, Gal. 2.6. No men person? Then neither the person of the Priest, nor of the Prince, nor of the King. If these sin like Others of the people, these shall be punished, as well as Others;
Consider this all yee, who take your selues to bee mightie among your neighbours; yee, whom God hath blessed with this worlds good aboue your neighbours.
Consider this all ye, who take your selves to be mighty among your neighbours; ye, whom God hath blessed with this world's good above your neighbours.
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And it was grounded vpon the first reading of the words of my text; after the Hebrew thus, Their King shall goe into captivitie, he, & his princes together:
And it was grounded upon the First reading of the words of my text; After the Hebrew thus, Their King shall go into captivity, he, & his Princes together:
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after the Septuagint thus, Their Kings shall goe into captivitie, their priests, and Princes likewise. I commended vnto you another reading out of the Vulgar Latin:
After the septuagint thus, Their Kings shall go into captivity, their Priests, and Princes likewise. I commended unto you Another reading out of the vulgar Latin:
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& I told you in the beginning of this exercise what Melchom was. I said it was the same with Milchom, or Molech, or Moloch; an abomination of the Ammonites, their Idol, their God, to whom they yeelded divine worship, & consecrated their children through fire.
& I told you in the beginning of this exercise what Milcom was. I said it was the same with Milchom, or Molech, or Moloch; an abomination of the Ammonites, their Idol, their God, to whom they yielded divine worship, & consecrated their children through fire.
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The doctrine, Neither Melchom of the Ammonites, nor any other Idol of any other people, can saue themselues in the day of captivity, much lesse can they saue the people;
The Doctrine, Neither Milcom of the Ammonites, nor any other Idol of any other people, can save themselves in the day of captivity, much less can they save the people;
They cannot saue themselues. For what is become of Succothbenoth the God of Babel? of Nergal, the God of Cuth; of Ashima, the God of Hamath? of Nibhaz and Tartack, the God of the Avims? of Adrammelach, and Anammelech, the God of Sepharvaim? Their names indeed remaine vpon record, 2. King. 17.30, 31. but thēselues are vanished, they are come to nought.
They cannot save themselves. For what is become of Succothbenoth the God of Babel? of Nergal, the God of Cuth; of Ashima, the God of Hamath? of Nibhaz and Tartack, the God of the Avims? of Adrammelach, and Anammelech, the God of Sepharvaim? Their names indeed remain upon record, 2. King. 17.30, 31. but themselves Are vanished, they Are come to nought.
Hezekiah, King of Iudah, hee who brake in pieces the brasen serpent, which Moses made, because his people offered incense to it, he put downe those Idol Gods;
Hezekiah, King of Iudah, he who brake in Pieces the brazen serpent, which Moses made, Because his people offered incense to it, he put down those Idol God's;
hee tooke away their high places, he brake their images, he cut downe their groues, 2. King. 18.4. What is become of Ashtoreth the Idol of the Zidonians? of Chemosh the Idol of the Moabites? of Milchom the abomination of the children of Ammon? Their names indeed remaine vpon record, 2. King. 23.13. but themselues are vanished, they are come to nought.
he took away their high places, he brake their Images, he Cut down their groves, 2. King. 18.4. What is become of Ashtoreth the Idol of the Zidonians? of Chemosh the Idol of the Moabites? of Milchom the abomination of the children of Ammon? Their names indeed remain upon record, 2. King. 23.13. but themselves Are vanished, they Are come to nought.
Iosiah, King of Iudah, that good King, hee put downe those Idol Gods, he brake their images in pieces, hee cut downe their groues, and filled their places with the bones of men, 2. King. 23.14.
Josiah, King of Iudah, that good King, he put down those Idol God's, he brake their Images in Pieces, he Cut down their groves, and filled their places with the bones of men, 2. King. 23.14.
I could here repeat vnto you many other Idols & Idol Gods, whose names are particularly recorded in the register of Gods holy word, which also are vanished, and come to nought.
I could Here repeat unto you many other Idols & Idol God's, whose names Are particularly recorded in the register of God's holy word, which also Are vanished, and come to nought.
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The very same reason is delivered in the very same wordes, by the Prophet Esai, chap. 37.19. They were no Gods, but the worke of mens hands, even wood and stone, therefore the Kings of Assyria destroyed them.
The very same reason is Delivered in the very same words, by the Prophet Isaiah, chap. 37.19. They were no God's, but the work of men's hands, even wood and stone, Therefore the Kings of Assyria destroyed them.
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Esai, chapter 41.29 saith, they are all vanitie, their worke is of nothing, they are wind, they are confusion. Ierem. chap. 10.15. saith, They are vanitie, they are the worke of errours:
Isaiah, chapter 41.29 Says, they Are all vanity, their work is of nothing, they Are wind, they Are confusion. Jeremiah chap. 10.15. Says, They Are vanity, they Are the work of errors:
and debasing of Idols. This which I haue already deliuered out of Esai, & Ieremie and from out the second booke of Kings, doth make good the former part of my propounded doctrine,
and debasing of Idols. This which I have already Delivered out of Isaiah, & Ieremie and from out the second book of Kings, does make good the former part of my propounded Doctrine,
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And it is pregnantly confirmed out of the 46. chapter of the prophecie of Esai, vers. 7. where the Prophet out of his zeale for the LORD of hoasts against Idols and Images, assureth all people, that though they cry vnto Idols,
And it is pregnantly confirmed out of the 46. chapter of the prophecy of Isaiah, vers. 7. where the Prophet out of his zeal for the LORD of hosts against Idols and Images, assureth all people, that though they cry unto Idols,
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Adde hereto what S. Austine saith in his soliloquies, or heavenly meditations, chap. 5. An Idol (or an Image) it's nothing; it hath eares, and heareth not; a nose, and smelleth not; eies, and seeth not; a mouth, & speaketh not; hands, and feeleth not; feete, & walketh not;
Add hereto what S. Augustine Says in his soliloquies, or heavenly meditations, chap. 5. an Idol (or an Image) it's nothing; it hath ears, and hears not; a nose, and smelleth not; eyes, and sees not; a Mouth, & speaks not; hands, and feeleth not; feet, & walks not;
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Neither Melchom of the Ammonites, nor any other Idol of any other people, can saue themselues in the day of captivitie, much lesse can they saue the people, that doe trust in them, and worship them.
Neither Milcom of the Ammonites, nor any other Idol of any other people, can save themselves in the day of captivity, much less can they save the people, that do trust in them, and worship them.
First this doctrine serueth to reproue all Papists, for their blind superstition in worshipping their Idols and Images For what do they make of their Images, but meere Idols, while they fall downe before them,
First this Doctrine serveth to reprove all Papists, for their blind Superstition in worshipping their Idols and Images For what do they make of their Images, but mere Idols, while they fallen down before them,
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and doe them reverence with capping, with kneeling, with knocking, with creeping, with crossing, with kissing, with lighting of candles, and with other like beggarly trash,
and do them Reverence with capping, with kneeling, with knocking, with creeping, with crossing, with kissing, with lighting of Candles, and with other like beggarly trash,
Then were the people of this land defiled with Idols. No Parish Church, but was polluted with Images. Then was Gods providence, and due honour, neglected.
Then were the people of this land defiled with Idols. No Parish Church, but was polluted with Images. Then was God's providence, and due honour, neglected.
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For the plague S. Sebastian, for the pox S. Roch, for the falling evil S. Cornelius, for sore eies S. Raphael, for the toothache S. Apolonia, for other crosses,
For the plague S. Sebastian, for the pox S. Roch, for the falling evil S. Cornelius, for soar eyes S. Raphael, for the toothache S. Apolonia, for other Crosses,
Every artificer, and profession had a speciall Saint, as a peculiar God. Scholers had S. Nicbolas, yea and S. Gregorie: painters S. Luke, shipmen, S. Marie, Souldiers wanted not their Mars, nor lovers their Venus, evē among vs Christians.
Every Artificer, and profession had a special Saint, as a peculiar God. Scholars had S. Nicbolas, yea and S. Gregory: Painters S. Lycia, shipmen, S. Marry, Soldiers wanted not their Mars, nor lovers their Venus, even among us Christians.
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O heaven, O 〈 ◊ 〉, O fea• what madnesse & wickednesse against God were our forefathers fallen into? They tooke delight in the service of stocks, and stones, the workes of their owne hands:
Oh heaven, Oh 〈 ◊ 〉, Oh fea• what madness & wickedness against God were our Forefathers fallen into? They took delight in the service of stocks, and stones, the works of their own hands:
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& how then could they help their worshippers? Themselues were broken downe, and removed from out our churches; & their worshippers are removed with them.
& how then could they help their worshippers? Themselves were broken down, and removed from out our Churches; & their worshippers Are removed with them.
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For though wee haue cast of the yoke of Romish superstition, and haue kept our selues vnspotted of the adoration, and worship of Images, yet are wee not free frō Idolatry; but are many waies stained therewith.
For though we have cast of the yoke of Romish Superstition, and have kept our selves unspotted of the adoration, and worship of Images, yet Are we not free from Idolatry; but Are many ways stained therewith.
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Thus is gold, siluer, or our mony an Idol; if we make it, our hope, or say to the wedge, thou art my cōfidence, Iob. 31.24. In this sense S. Paule, Coloss. 3.5. calleth covetousnes, Idolatry, and Eph. 5.5. he calleth the covetous person an Idolater.
Thus is gold, silver, or our money an Idol; if we make it, our hope, or say to the wedge, thou art my confidence, Job 31.24. In this sense S. Paul, Coloss. 3.5. calls covetousness, Idolatry, and Ephesians 5.5. he calls the covetous person an Idolater.
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Thus is our substance an Idol: if as Iob speaketh, chap. 31.25. We reioice, because it is great, or because our hand hath gotten much. Like those, Habak. 1.16. Who did sacrifice to their nets, & burne incense to their flues:
Thus is our substance an Idol: if as Job speaks, chap. 31.25. We rejoice, Because it is great, or Because our hand hath got much. Like those, Habak. 1.16. Who did sacrifice to their nets, & burn incense to their flues:
where all they are taxed for Idolaters, who because their portion is encreased, and their meale plenteous by such instruments, and helps, as they vse in their trades of life, do forget the right authour of their wealth,
where all they Are taxed for Idolaters, who Because their portion is increased, and their meal plenteous by such Instruments, and helps, as they use in their trades of life, do forget the right author of their wealth,
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& silver into our treasures, like the prince of Tyrus, Ezech. 28.2. who with this conceite exalted in heart, brake out into that most blasphemous challenge:
& silver into our treasures, like the Prince of Tyre, Ezekiel 28.2. who with this conceit exalted in heart, brake out into that most blasphemous challenge:
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who take themselues to be wiser then Daniel, as the prince of Tyrus did: and are perswaded that Moses, and the Prophets, are not so able to instruct them, as they themselues.
who take themselves to be Wiser then daniel, as the Prince of Tyre did: and Are persuaded that Moses, and the prophets, Are not so able to instruct them, as they themselves.
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Thus is our strength an Idol, if we boast of it, as Sennacherib did, Esai. 37.24. who bragged what great matters he had done by the multitude of his chariots;
Thus is our strength an Idol, if we boast of it, as Sennacherib did, Isaiah. 37.24. who bragged what great matters he had done by the multitude of his chariots;
but touching the true LORD of hoasts, as if he were lesse then nothing, he vaūteth to Hezekiah, king of Iudah, vers. 10. Let not thy God deceiue thee.
but touching the true LORD of hosts, as if he were less then nothing, he vaunteth to Hezekiah, King of Iudah, vers. 10. Let not thy God deceive thee.
Thus is our belly our God, when walking after the lusts of our flesh, we serue not the LORD Iesus Christ, but our owne bellies: as S. Paule speaketh, Rom. 16.18. Of such speaketh the same Apostle, Philip. 3.19. Many do walke, as enemies to the crosse of Christ, whose end is dānation, whose God is their belly, whose glory is their shame, who minde earthly things. Whose God is their belly.
Thus is our belly our God, when walking After the Lustiest of our Flesh, we serve not the LORD Iesus christ, but our own bellies: as S. Paul speaks, Rom. 16.18. Of such speaks the same Apostle, Philip. 3.19. Many do walk, as enemies to the cross of christ, whose end is damnation, whose God is their belly, whose glory is their shame, who mind earthly things. Whose God is their belly.
Thus farre of my second doctrine, which was, Neither Melchom of the Ammonites, nor any other Idol of any other people can saue themselues in the day of captivity, much lesse can they saue the people, that do trust in them, and worship them.
Thus Far of my second Doctrine, which was, Neither Milcom of the Ammonites, nor any other Idol of any other people can save themselves in the day of captivity, much less can they save the people, that do trust in them, and worship them.
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nor any other creature, how excellent soever, but only the living and immortall God. This truth may likewise be groūded vpon the preface to the ensuing prophecy:
nor any other creature, how excellent soever, but only the living and immortal God. This truth may likewise be grounded upon the preface to the ensuing prophecy:
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And therfore (sith my houre is almost spent, and your attention welnigh tired,) I put of the handling of this doctrine, till God giue me opportunity to speake againe vnto you.
And Therefore (sith my hour is almost spent, and your attention Wellnigh tired,) I put of the handling of this Doctrine, till God give me opportunity to speak again unto you.
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Nirena Synodus decretis suis tavit ne 〈 ◊ 〉 è numero Christianorum sacris •ib•iorum libris caroret. Cor•. Agrippa de Van. Scient. cap 100 De verbo Dei.
Nirena Synod decretis suis tavit ne 〈 ◊ 〉 è numero Christians sacris •ib•iorum Books caroret. Cor•. Agrippa de Van. Scient. cap 100 De verbo Dei.
In cupi•• Ieiunii. Sire de Tempore Serm. 55 Feria quarta post Dominitam in Quinquagesima. Sic etiam autor Sermonum ad fratres in in Eremo. Serm: 56. Non vobis debet sufficere. quod in Ecclesia lectiones divinas audiatis, sed in domibus, & in conviviis vestris, & quando dies breves sunt, etiam aliquibus horis in noctibus LACTIONI divinae debetis insistere, Vt in horreo cordis vestri spiritale poscitis triticum comparare, &c.
In cupi•• Ieiunii. Sire de Tempore Sermon 55 Feria Quarta post Dominitam in Quinquagesima. Sic etiam author Sermons ad Brothers in in Eremo. Sermon: 56. Non vobis debet sufficere. quod in Ecclesia lectiones divinas audiatis, sed in domibus, & in conviviis vestris, & quando dies breves sunt, etiam aliquibus horis in noctibus LACTIONI Divinae debetis Insist, Vt in Horreo Cordis Yours spiritale poscitis triticum comparare, etc.
Iewel. Replie A•t 15. § 13. & § 13. & § 15. & Babington vpon the Lords praier. pag. 95. Before this, K Alfrede began to translate the Psalter into English, &c. Fo•e in Martyrol. ad an 899. ex Guliel. de Regib. Angl.
Jewel. Reply A•t 15. § 13. & § 13. & § 15. & Babington upon the lords prayer. page. 95. Before this, K Alfred began to translate the Psalter into English, etc. Fo•e in Martyrology. ad an 899. ex William. de Regib. Angel
This sermon was preached in the yeare of our Lord 1605. Nov. 3. Since: the Translation is perfected and published, the exactest that ever this Land had.
This sermon was preached in the year of our Lord 1605. Nov. 3. Since: the translation is perfected and published, the Exactest that ever this Land had.
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Printed at Dilinga. Ann 1563. Vide H. 2. b. where also hee calleth the Scripturs in disgrace, literarum monumenta, scriptiones, chartul•s, macrocolla, membranulas.
Printed At Dilinga. Ann 1563. Vide H. 2. b. where also he calls the Scriptures in disgrace, Literarum monumenta, scriptiones, chartul•s, macrocolla, membranulas.
And Mart. Peresius, praef. ad libr. de traditionibus. •3. b. Vnus hic in primis est fons & orig••mni•• errorum, quod nihil sit pro certo & indubitato, in iis, quae ad Christianum attinent pietatem, à quoquam fide•• reciplendum, nisi ATRAMENTO MORTVO in sacris codicibus expressum inv•niatur.
And Mart. Peresius, Preface. ad Libr. de traditionibus. •3. b. Vnus hic in Primis est fons & orig••mni•• Errorum, quod nihil sit Pro certo & indubitato, in iis, Quae ad Christian attinent pietatem, à quoquam fide•• reciplendum, nisi ATRAMENTO MORTVO in sacris codicibus expressum inv•niatur.
Sunt scripturae, velut nasu• cere•s, quise horsum, illorsum, & in quamcun { que } volueris partem trahi, retrahi, fingi { que } facilè permittit. Pigli Hierarch Eccles. l. 3. c. 3.
Sunt Scriptures, velut nasu• cere•s, quise horsum, illorsum, & in quamcun { que } volueris partem trahi, retrahi, fingi { que } facilè Permittit. Pigli Hierarch Eccles. l. 3. c. 3.
In his answer to Iewels defense Artic. 15. Divis. 9. The dangers and hurts, which the common peoples reading of their Scripture in their owne language bringeth — be great, sundry, and many.
In his answer to Jewels defence Artic. 15. Divis. 9. The dangers and hurts, which the Common peoples reading of their Scripture in their own language brings — be great, sundry, and many.
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De sacrorun Bibliorum in vulg. idiom. translatione. (pag 492) In propatulo est quantum perniciem in totum orbem Christianum ea res invexerit, & adhuc invectura sit, si Laicis illiteratis liberum sit, pro ipsorum arbitrio & curiositate sacras literas rimari, ac perscrata•i.
De sacrorun Bibliorum in Vulgar. idiom. Translation. (page 492) In propatulo est quantum perniciem in totum orbem Christian ea Rest invexerit, & Adhoc invectura sit, si Laicis illiteratis liberum sit, Pro Ipsorum arbitrio & Curiosity sacras literas rimari, ac perscrata•i.
Ecce flamus in conspectu huius iudicis (haec dicens assurgebat, & codicem biblicum alterâ manu tenebat, alterâ pulsabat) Ecce adsum: veniat Sp. Sanct. faciat id, si potest; iudicet me per hanc Scripturam; condemnet me, si potest per eam: dicat, si potest; erras IACOBE GRETSERE, tu causâ cecidisti; id si dixerit, statim transibo ad vestrum scamnū. non potest me Spiritus Sanct. iudicare per hanc Scripturā Rang. ib. k. 2. a.
Ecce flamus in conspectu Huius Judges (haec dicens assurgebat, & codicem biblicum alterâ manu tenebat, alterâ pulsabat) Ecce adsum: Veniat Spa Sanct. Faciat id, si potest; iudicet me per hanc Scripturam; condemnet me, si potest per eam: dicat, si potest; Errors JACOB GRETSERE, tu causâ cecidisti; id si dixerit, Immediately transibo ad Vestrum scamnū. non potest me Spiritus Sanct. iudicare per hanc Scripturā Rang. ib. k. 2. a.
Bellarm. de Rom. Pontif. lib 5. cap 7. § Probatur. Tenentur Christiani non pati super se Regem non Christanum, si ille conetur avertere populum à fide.
Bellarmine de Rom. Pontiff lib 5. cap 7. § Probatum. Tenentur Christians non pati super se Regem non Christanum, si Isle conetur avertere Populum à fide.
Ibid § Quod si. Quod si Christiani olim non deposuerunt Neronem & Diocletianū & Iulianum Apostatam, & Valentem Arianum, & similes, id fuit quia deerant vites temporales Christianis.
Ibid § Quod si. Quod si Christians Once non deposuerunt Neronem & Diocletianū & Julian Apostatam, & Valentem Arianum, & similes, id fuit quia deerant vites temporales Christianis.
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Gul. Reginald. Calvino turc. lib. 2. cap 15. in argumento Libri. In Anglicano & Turcico ministerio summa est convenientia. TEMPLA vtrin { que } sunt similia, sed Turcis ornatiora & magnificētiora. pag. 313.
Gul. Reginald. Calvino turc. lib. 2. cap 15. in Argumento Libri. In Anglican & Turkic Ministerio summa est convenientia. TEMPLA vtrin { que } sunt Similar, sed Turks ornatiora & magnificētiora. page. 313.
Cael. Rhodiginus Lect. antiq. lib. •2. cap. 9. Quem nos DEVM nūcupam• Aegyptij THEVT, Persae dicunt SYRE, Magorum disciplina ORSI, vnde profluxit Oromasis. Iam apud Hebraerum gētem celebre est quatuor vocalium Dei sacrum nomē NONLATINALPHABET, quod inde Tetragrāmaton dicunt, & alia voce ex primitur NONLATINALPHABET Graecis vero NONLATINALPHABET appellatur Arabibus ALLA. Sic & Zāc. de natura Dei lib. 1. cap. 13. Apud Graecos, post Hebraeos, nomen Dei, nēpe NONLATINALPHABET quatuor constat literis. Sic apud Latinos. DEVS. vnde & Hisponi dicunt DIOS; Itali IDIO; Galli DIEV; Germanis quo { que } & Anglis quatuor est literarum GOTT. Sic Chaldaeis, & Syris NONLATINALPHABET, Arabibus NONLATINALPHABET Aethiopibus NONLATINALPHABET, Aegyptijs NONLATINALPHABET: Assyrijs NONLATINALPHABET, Persis NONLATINALPHABET, Magis est O•SI, Dalmatis, seu Illyri•• BOGI, Maometanis A•GD: Gentibus in mundo novo repertis ZIMI.
Celestial Rhodiginus Lecture Antique. lib. •2. cap. 9. Whom nos DEUM nuncupam• Aegypti THEVT, Persae dicunt SYRE, Magorum Discipline ORSI, vnde profluxit Oromasis. Iam apud Hebraerum gētem celebre est quatuor vocalium Dei sacrum nomē, quod inde Tetragrāmaton dicunt, & Alias voce ex primitur Graecis vero Appellatur Arabibus ALLA. Sic & Zāc. de Nature Dei lib. 1. cap. 13. Apud Greeks, post Hebraeos, Nome Dei, nēpe quatuor constat literis. Sic apud Latinos. DEVS. vnde & Hisponi dicunt DIOS; Itali IDIOCY; Gauls DIE; Germans quo { que } & Anglis quatuor est Literarum GOTT. Sic Chaldean, & Syriac, Arabibus Aethiopibus, Aegyptijs: Assyrijs, Persis, Magis est O•SI, Dalmatia's, seu Illyri•• BOGI, Mohammedans A•GD: Gentibus in mundo novo repertis ZIMRI.
Apud vestros Evangelicos — Ecclesiae plerū { que } turpes, sordidae, & immundae iacent. At hominum nobiliū, mercatorum, iuridicorum, Baronum, Comitū { que } domibus, nihil ornatius, nihil operosius, & in his poliendis homines privati regias aliquādo gazas consumūt Ibid. pag. 318.
Apud vestros Evangelicos — Ecclesiae plerū { que } Turpes, sordidae, & immundae jacent. At hominum nobiliū, mercatorum, iuridicorum, Baronum, Comitū { que } domibus, nihil ornatius, nihil operosius, & in his poliendis homines Private Regias aliquādo gazas consumunt Ibid page. 318.
Hieroymus in illud Psal. 94.9. Qui plantavit aurem, non audiet? aut qui finxit oculum nō cōsiderat? 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 ubi { que } est.
Hieroymus in illud Psalm 94.9. Qui plantavit Ear, non Audiety? Or qui finxit Oculum nō considerate? Ego autem dico, quod Deus totus OCULUS est, totus MANVS est, totus PES est. Totus OCULUS est, quia omnia videt. Totus MANVS est, quia omnia operatur. Totus PES est, quia ubi { que } est.
Caus. 15. qu. 6. c. Nos Sāctorū. Nos eos, qui excommunicatis fidelitate & sacramēto constricti sunt, Apostolicâ autoritate sacramēto absolvin { us }.
Cause 15. queen. 6. c. Nos Sāctorū. Nos eos, qui excommunicatis fidelitate & sacramēto constricti sunt, Apostolicâ autoritate sacramēto absolvin { us }.
Instruct. Sacerd. lib. 1. cap. 19. Qui intelligens aliquam sentētiam expressê ab ECCLESIA damnatam, eam retinuerit, Haereticus pertinax est censendus.
Instruct. Sacred lib. 1. cap. 19. Qui Intelligence aliquam sentētiam expressê ab ECCLESIA damnatam, eam retinuerit, Heretic Pertinax est censendus.
Ira, cùm in animum cuiusquam incidit, velut saeva tēpestas tantos excitat fluctus, vt statum mentis immutet, ardescant oculi, os tremat, lingua titubet, dentes concrepent, alternis vultum maculet, nunc suffusus rubor, nunc pallor albescens.
Ira, cùm in animum cuiusquam incidit, velut saeva tēpestas tantos excitat Fluctus, vt Statum mentis immutet, ardescant oculi, os tremat, lingua titubet, dentes concrepent, Alternis vultum maculet, nunc suffusus rubor, nunc pallor albescens.
Alsted. Lex. Theol. cap. 2. pag. 76. Mirū certè est, quòd omnes gentes tacito consensu praecipuum Dei nomen qu•tuor modò literis enuncient. Fluxisse autem id existimatur è nomine IEHOVAH, quod ipsum est NONLATINALPHABET. Latini dicunt DEVS. Graeci NONLATINALPHABET, Germani GOTT, Aegyptii NONLATINALPHABET, vel NONLATINALPHABET. Persae NONLATINALPHABET, Magi ORSI, Hebraei NONLATINALPHABET, Arabes NONLATINALPHABET, Galli DIEV, Itali IDIO, Hispani DIOS; Dalmatis sive Illyricis est BOGI, Boiemis BOHV, Mahumetanis ABGD, Gentibus in novo mundo repertis ZIMI, Chaldaeis & Siris NONLATINALPHABET. Certè hoc sine singulari Dei O. M. providētiâ factum non est. Ego existimo illo significari, nomen Dei in quatuor mundi plagis decantandum esse.
Alsted. Lex. Theology cap. 2. page. 76. Mirū certè est, quòd omnes gentes tacito consensu praecipuum Dei Nome qu•tuor modò literis enuncient. Fluxisse autem id existimatur è nomine JEHOVAH, quod ipsum est. Latini dicunt DEVS. Greeks, Germans GOTT, Egyptians, vel. Persae, Magi ORSI, Hebrews, Arabes, Gauls DIE, Itali IDIOCY, Spaniards DIOS; Dalmatia's sive Illyrians est BOGI, Boiemis BOHV, Mahumetanis ABGD, Gentibus in novo mundo repertis ZIMRI, Chaldean & Siris. Certè hoc sine singulari Dei O. M. providētiâ factum non est. Ego existimo illo significari, Nome Dei in quatuor mundi plagis decantandum esse.
