Twenty-One Sermons on Amos 1

will God chastise us for our sins; but if we sin the fourth time, woe unto us, we are left unto our selves.

For three transgressions and for four.] Some do join these numbers to make seven; because the number of seven in holy Scripture, is a number of plenitude and perfection, as Leu. 26.18. If you will not obey me, I will punish you seven times for your sins. To which sense here by three transgressions, and four, that is, by seu • n, they affirm the multitude and greatness of the sins of Damascus to be designed, and pointed at.

For three transgressions of Damascus, and for four.] The last exposition, wherewith I will now hold you, is the most general, proper, and significant: to understand by three, and four, which make a certain number, a number infinite and uncertain • . For as oft as he will, God forgiveth, though we sin a hundred times. It is but the custom of the Scripture thus to speak. God waiteth for us twice and thrice, that is, a good while, to have us return from our evil ways unto repentance; but the fourth time, that is, at length, when he seeth us persist in our impenitency, he reproveth us, casteth us away, and leaveth us in our sins.

You have hitherto the general accusation of the Syrians, whereby you know they were defiled with three transgressions, and with four; with very many sins. Now followeth the protestation of Almighty God against them for their sins.

I will not turn to it] to them; to the inhabitants of Damascus; to the Syrians: that is, I will have no mercy on them. These words are diversely rendered by expositors: by the author of the vulgar Latin, and by Gwalther, Non conuertam eum. I will not turn it: that is, I will not recall the Syrians of Damascus to the right way, they shall run on to their own perdition. By Calvin, Non propitius ero ei; I will not be favorable to the Syrians of Damascus; I will not return unto mercy. By Mercer, Non parcam ei; I will not spare the Syrians of Damascus: According to their deserts, so shall it be measured to them. By Junius, Non auertam istud: I will not turn away the punishment, wherewith I have resolved to punish them. I am the Lord, and am not changed; I will send a fire into the house of Hazael, and it shall devour the Palaces of Benhadad, &c.

The sum of both, the Accusation and Protestation, is: if the Syrians had offended but once, or a second time, I would have been favorable to them, and would have recald them into the way, that so they might have been converted, and escaped my punishments: but now whereas they do daily heap transgression upon transgression, and find no end of sinning, I have hardened my face against them, and will not suffer them to be converted, but indurate, and obstinate as they are; I will utterly destroy them. For three transgressions of Damascus and for four, I will not turn to it.

Having thus expounded these words, give me leave out of them to gather such notes, as may make for our further instruction, and reformation.

My first note is, Three transgressions and four do pluck down from Heaven the most certain wrath and vengeance of God upon the transgressors. The doctrine.

God is of pure eyes, and beholdeth not iniquity; he hath laid righteousness to the rule, and weighed his justice in a balance. The sentence is passed forth, and must stand vncontrouleable, even as long as sun, and moon. Tribulation and anguish upon every soul that doth evil. The soul that sinneth it shall be punished. God makes it good by an oath, Deut. 32.41. that he will whet his glittering sword, & his hand shall take hold on judgment to execute vengeance upon sinners. His soul hateth and abhorreth sin; his law curseth, and condemneth sin; his hand smiteth, and scourgeth sin. Sin was his motive to cast down Angels into Hell, to thrust Adam out of Paradise, to turn cities into ashes, to ruinate nations, to torment his own bowels in the similitude of sinful flesh: because of sin he drowned the old world; and because of sin, ere long will burn this. All this maketh for the truth of my propounded doctrine.

A lesson (dearly beloved) able to make us (if grace be in us) to be wary, and to take heed, that we be not overtaken with three transgressions and with four. It is a very dangerous thing to add sin to sin. 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.

Here we must remember, that we are not simply condemned for our particular sins, but for our continuance and residence in them. Our sins committed do make us worthy of damnation; but our living and abiding in them without repentancei, s the thing that brings damnation.

Great is the strength that sin gathereth, by growing, and going forwards. The growth of sin Albertus Magnus shadoweth in marshalling the order of sinning: first is peccatum cogitationis, next loquutionis, thirdly operis, then desperationis. The beginning of sin is inward, an evil thought; it hasteth out into an evil word; then followeth the wicked work: what is the end of all? Desperation, waited on by final impenitency.

This growth of sin, S. Jerome plainly expresseth. The first step is, cogitare, quae mala sunt; a wicked thought; the next, cogitationibus adquiescere peru • rsis; to like well of wicked thoughts; the third, quod mente decreueris, opere complere; to put that in action, which thou hast wickedly imagined. What is the end of all? Non agere poenitentiam, & in suo sibi c • mplacere delicto: even impenitence and a delight or pleasure to do naughtily.

Hugo the Cardinal in sins proceeding, noteth,

• 1 Suggestion.
• 2 Consent.
• 3 Action.
• 4 Custom, and pleasure therein.

Suggestion is from the Devil, who casteth into our hearts impure and ungodly thoughts: the rest are from our selves; (such is the corruption of our nature,) we readily consent to the Devils motion; what he moves us to, we act accordingly; we take pleasure in it, and make it our custom. This Custom is not only a grave to bury our souls in, but a great stone also rolled to the mouth of it, to keep them down forever. I say no more to this point, but beseech you for God's sake, to be wary, and heedful, that you be not overtaken with three transgressions, and with four.

You have now my propounded doctrine; and the first use to be made of it. My doctrine was.

The first use is, to make us wary and heedful, that we be not overtaken with three transgressions, and with four.

A second use, is to move us to a serious contemplation of the wonderful patience of Almighty God: who did so graciously forbear to punish those Syrians of Damascus, till they had provoked him to displeasure by three transgressions, and by four. God is merciful, and gracious, longsuffering, and of great goodness. He crieth unto the fools, (and are not we such fool • s?) Prov. 1.22. O ye foolish, how long will ye love foolishness? He crieth unto the faithless (and is our faith living?) Matt. 17.17. O generation faithless and crooked, how long now shall I suffer you? He crieth unto the Jews, (and are not we as bad as the Jews? ) O Jerusalem, Jerusalem, how often? He dressed his vineyard with the best and kindliest husbandry, that his heart could invent, Isaiah. 5.2. afterward he looked for fruit; he requ red it not the first hour, but tarrying the full time, he looked that it should bring forth grapes, in the autumn, and time of vintage. He waiteth for the fruit of his fig-tree three years; and is contented to be entreated, that digging, and dunging, and expectation a fourth year may be bestowed upon it.

Thus we see God's patience is wonderful; He is merciful, gracious, long suffering, and of great goodness. Yet may we not hereon presume. Our safest way shall be to rise at the first call; if we defer our obedience to the second call, we may be prevented. Then may God justly say to us, as he said unto the Jews, Isaiah. 65.12. I called, and ye did not answer; I spake, and ye heard not. And albeit some fall seven times a day, and rise again; albeit to some sinners it pleaseth the Lord to iterate his sufferance, yet may not we take encouragement thereby, to iterate our misdoings. 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; Hezekiah for once showing his treasures to the Ambassadors of Babel; Josiah for once going to war without asking counsel of the Lord; and Ananias and Sapphira for once lying to the holy Ghost.

Is the Lord's hand now shortened that he cannot be as speedy, and quick, in avenging himself upon us for our offenses? Far be it from us so to think. God is not slack in coming, as some count slackness: He maketh the clouds his Chariots, he rideth upon the Cherubims, he flieth with the wings of the wind; and so he cometh; and cometh quickly, and his reward is with him to give to everyone according as his works shall be.

THE Seuenth Lecture.

THis is the third part of this Prophecy: the description of that great sin by which the Syrians so much offended. Let us first examine the words.

Gilead] Gilead, or Galaad, or Galeed, in holy Scripture is sometime a hill, sometime a city, and sometime a Region, or country. A hill, Gen. 31. So named as appeareth verse 47. of the heap of stones, which was made thereon, as a witness of the league between Jacob and Laban: for Gilead is interpreted an heap of witness.

This mountain Gilead, is the greatest of all beyond Jordan: it is in length 50. miles; and as it is continued, and runneth along, it receiveth diverse names. From Arnon to the city Cedar, it is called Galaad; then to Bozra it is named Seir, afterward Hermon, and so reaching to Damascus it is joined to Libanus: and therefore as S. Jerome saith, in the 22. of Ier. verse 6. Lebanon is called the head, or beginning of Galeed.

Gilead, or Galaad, or Galeed is also a city built upon mount Gilead, as S. Jerome witnesseth. Here was borne and buried the valiant Captain and Judge of Israel, Iephte, when he had judged Israel six years; as Judge. 12.7 Against this city Hosea prophesieth, cap. 6.8. Gilead is a city of them that work iniquity, and is polluted with blood.

Gilead, or Galaad, or Galeed, is also a region or country, called D • ut. 34 1. The land of Gilead, possessed by the Reubenites. Gadites, and half the tribe of Manasseh, as Num. 32.33.

If Gilead the city, be the Gilead in my text, it is a figure; the figure Synecdoche: a part for the whole; one city, the Metropolitan city for the whole country. If the land of Gilead be the Gilead in my text, it is a figure too; the figure Metonymia; the land of Gilead, for the inhabitants thereof. The inhabitants of the land of Gilead were God's own people, his people Israel, of the tribes of Reuben, Gad, and Manasseh: against whom the Syrians of Damascus did so rage, as that they are noted in my text to have threshed them with threshing instruments of iron.

These threshing instruments are not in use among us. Yet will I, as well as I may, out of the ancient, 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 nether side are fastened little stones, to part the wheat from the husk, and chaff; which cannot be the threshing instruments in this place, because these were of iron.

Saint Jerome saith, they were a kind of waines, or carts, with wheels of iron, and toothed, to beat out corn from the husk, and to bray or bruise straw, and stubble to be meat for cattle, when hay is scarce. Nicolaus de Lyrâ joineth with Saint Jerome in opinion.

Some do take these instruments to be iron flailes, or carres, or corn carts, or some such like instrument, of old time in use for the threshing out of corn. Of this opinion Junius by his translation seemeth to be, and Calvin disallowes it not.

Here some do ••• er 〈◊〉 • y ••• rak •• 〈◊〉 Gualt •• ••• re dreyes or sleddes of iron, as Marinus in his Arca No • , •• ure wheels of iron, as Theodotio, and Symmachus; some sawes of iron, as the Septuagint, and Calvin; some harrowes of iron, as the French translation. Whatsoever were the threshing instruments in this place; whether waines, or carts, or carres, or dreys, or sleds of iron, or wheels of iron, or flailes of iron, or rakes of iron, or harrowes of iron, or sawes of iron: it is out of doubt, that the holy Spirit by this kind of speech (they threshed Gilead with threshing instruments of iron) noteth the extreme cruelty practiced by the Syrians, against the people of God, the Gileadites, the Israelites, of the tribes of Reuben, Gad, and Manasseh.

They threshed Gilead] Winckleman here noteth a Metaphor, or translation, put by the holy Spirit to design, 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 came to Elisha the Prophet touching Hazael, 2 King. 8.12. where Elisha weeping thus speaketh unto Hazael: I know the evil that thou shalt do unto the children of Israel: their strong cities shalt thou set on fire; their young men shalt thou slay with the sword; thou shalt dash their infants against the stones; and rent in pieces their women with child.

But you will say, what is this to the Gileadites? I answer, very much; as you may see, 2 King 10.33. where Hazael is said to smite the Israelites in all the coasts of Israel, from Jordan Eastward, even all the land of Gilead, the Gadite • , & the Reubenits, and them that were of Manasseh, from Aroer, (which is by the river Arnon ) and Gilead, and Bashan. All these regions did Kng Hazael grievously torment, and bring to much woe, and misery; but specially the Gileadites, who therefore are twice mentioned in the fore-cited conquest of Hazael: The Gileadites did Hazaell, 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, 〈1 page duplicate〉 〈1 page duplicate〉 2. Sam. 12.31. where you shall find, that King David after his victory over Rabbah, a city of the Ammonites, carried away the Inhabitants that were therein, and put them under sawes, and under iron harrowes, and under axes of iron, and cast them into the tile kilne.

Thus did David, guided by God's own Spirit, deal with the Ammonites. His course was warrantable, because he was guided by God's good Spirit; whereof Hazael being destitute, could not but grievously offend God, by threshing Gilead with threshing instruments of iron. David, God's friend, dealt so with the Ammonites, a people without God: whereas Hazael, God's enemy, dealt so with the Gileadites, the people of God.

He threshed Gilead with threshing instruments of iron] A course that God can be content shall be taken with Moab, Isaiah. 25.10. Moab shall be threshed, as straw is threshed: but that his own people Israel, or any part of them, as the Gileadites, be thus used, God likes it not. 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 favor, that he will leave them to themselves; because they have threshed Gilead with threshing instruments of iron.

Now let us see what lessons may be taken from hence for our further instruction, and meditation. God's dislike with Damascus, for threshing Gilead with threshing instruments of iron, yieldeth us this lesson;

This truth will well appear unto us, if we do but consider how God hath evermore rewarded cruelty. The cruel tyrant Adonibezek did cut off the thumbs, and great toes of seventy Kings, and caused them to gather the crumbs under his table, Judge. 1.7. but what was his reward? As he had done to those captive Kings, so did God do to him again. The Israelites under the leading of their captain Judah, took Adonibezek prisoner, and cut off the thumbs of his hands, and great toes of his feet, verse the 6.

Agag King of the Amalekites by his sword had made many a woman childless, 1 Sam. 15.33. but what was his reward? You may see in the same verse what Samuel said, and did unto him. Samuel said, As thy sword hath made women childless, so shall thy mother be childless among other women; and Samuel hewed Agag in pieces before the Lord in Gilgal.

The Babylonians were wonderful cruel and hard hearted against the inhabitants of Jerusalem: they spared none of them, no not their young children, but cruelly destroyed them, and all theirs. But what was their reward? You may see it by the prophetical denunciation of the ruin of Babel, Psal. 137.8, 9. O daughter of Babel, worthy to be destroyed: blessed shall he be that rewardeth thee as thou hast served us; blessed shall he be that taketh and dasheth thy children against the stones. 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 cruelty in the examples of Adonibezek, Agag, and the Babylonians, that God abhorreth it. God abhorreth cruelty, howsoever he doth punish it with another cruelty. God repaieth cruelty with cruelty, according to the well known proverb, Matth. 7.2. With what measure you mete, with the same shall men measure to you again.

The use of the doctrine now confirmed, is to work in us the love of clemency and mercifulness. 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 sixth commandment, Thou shalt do no murder; or Thou shalt not kill.

The law that is written, Deut. 25 3. touching forty stripes, and not above, to be given to an offender, should draw our cruel rage and fierce affections to pity and compassion. The tenor of the law is: If a wicked man be condemned to be beaten, the Judge shall cause him to lie down, and to be beaten before his face according to his trespass unto a certain number: forty stripes shall he cause him to have, and not past, lest if he should exceed, & beat him above that with many stripes, thy brother should appear despised in thy fight.

We may be many ways guilty of cruelty.

First, if we exercise tyrannous cruelty, in inflicting punishments. This we know by the above cited place out of Deut. 25.

Secondly, if we fight with, or beat our neighbor, or maim his body. This is a cruelty & a breach of the sixth commandment: but specially checked, Levite. 24.19, 20. If a man cause any blemish in his neighbor; as he hath done, so shall it be done to him. Breach for breach, eye for eye, tooth for tooth, such a blemish as he hath made in any, even such shall be repaied to him.

Thirdly, if we procure any way the death of our neighbor, whether it be by the sword, by famine, by poison, by false accusation, or otherwise. This is a cruelty, and a breach of the sixth commandment. The offender in this behalf may be rankt with Cain, Gen. 4 8. where it is said: Cain rose against his brother, and slew him.

Fourthly, if we use any of God's creatures hardly. This is a cruelty, and a breach of the sixth commandment: but specially controlled. Deut, 22.6. If thou find a birds nest in the way, in any tree, or on the ground, whether they be young, or egs, & the damme sitting vpō the young, or vpō the egs, thou shalt not take the damme with the young, but shalt in any wise let the dāme go, and take the young to thee, that thou mayest prosper, and prolong thy days. This special cruelty is taxed, Prov. 12.10. where we are told, That the righteous man regardeth the life of his beast.

Fifthly, if because of our neighbors infirmities, we use him discourteously, and make him our laughing stock, or taunting recreation. This is a cruelty, and a breach of the sixth commandment: but specially checked, Levite. 19.14. Thou shalt not curse the deaf; nor put a stumbling block before the blind.

Sixthly, if we injury a stranger. This is a cruelty, and specially controlled, Exod. 22.21. Thou shalt not do injury to a stranger, neither oppress him.

Seventhly, 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.

Eighthly, if we wrong the poor. This is a cruelty, & a breach of the sixth commandment. This cruelty we are guilty of many ways.

First, if we lend money to the poor upon usury. 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.

Secondly, if we pay not the poor laborer his hire. This cruelty is taxed, Deut. 24.14. Thou shalt not oppress a needy and poor hired servant: thou shalt give him his hire for his day: the Sun shall not go down upon it, for he is poor, and therewith sustaineth his life; lest he cry against thee to the Lord, and it be sin unto thee.

Thirdly, if we restore not the pledge of the poor. This cruelty is taxed, Exod. 22.26. If thou take thy neighbors raiment to pledge, thou shalt restore it unto him before the Sun go down. For it is his only covering and garment for his skin.

Fourthly, if we withdraw our corn from the poor. This cruelty is taxed, Prov. 11.26. He that withdraweth corn, the people will curse him. Whosoever he be that withdraweth his corn from the market, where it should be sold, keeping it against a dear time, the people will curse him: they will speak, as they have just occasion, all manner of evil of him, as that he is a covetous and miserable wretch.

Now (dearly beloved) you have been taught out of the eternal word of truth, that many ways you may be guilty of cruelty, and so break the sixth commandment of Almighty God. If you fight with, or beat your neighbor, or maim his body: if by any means you procure the death of your neighbor: if you use your neighbor discourteously, or make him your laughing stock, or taūting recreatiō? 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: if you wrong the poor, either by lending him your money upon usury: or by not paying him his hire: or by not restoring him his pledge: or by withdrawing your corn from him; if you offend but in the least of these, you are guilty of cruelty, and transgressors of God's most holy commandment. The consideration whereof if it work in you the love of clemency, and mercifulness, happy are you: if not, I have discharged my duty.

Thus far have I been carried by my first doctrine, grounded upon these words, They have threshed Gilead with threshing instruments of iron. My doctrine was: God is never well pleased with too much cruelty. Now be patient, I beseech you, while upon the same words I ground a second doctrine.

They have threshed Gilead with threshing instruments of iron:] 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. The lesson we learn from hence is;

This point is notably verified, in Lot sore pressed upon by the Sodomites, Gen. 19.9. in the Israelites, hardly dealt with by the Egyptians, Exod. 1.11. &c. in the 70. brethren, sons of Ierubbaal, persecuted by Abimelech, most of them to the death, Judge. 9.5. in Jeremiah twice evil entreated; first beaten, and put in the stocks by Pashure, Ier. 20.2. and a second time beaten and imprisoned by Zedekiah his nobles, Ier. 37.15. In the three children, cast into the fiery furnace by Nebuchadnezzar, Dan. 3.21.

Many more are the examples registered in the book of God, fit to prove this point: 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, and religious professors, men & women; they plucked off their skins quick; they bored out their eyes with wimbles; they broiled them alive on gredirons; they scalded them in boiling liquors; they enclosed them in barrels, and driving great nails thorough, tumbled them down mountains, till their own blood so cruelly drawn out, stifled, and choked them in the barrels: women's breasts were seared off with burning irons, their bodies rent, & their joints racked. Many more were the grievous torments endured by the faithful in the time of the ten first persecutions in the primitive Church. All, and every of which do strongly prove my doctrine;

The reason why God humbleth his servants, under his, and their enemies, is their disobedience to his word. This is plain, Deut. 28.36, 37. If thou wilt not obey the voice of the Lord thy God, to keep and to do all his commandments, and his ordinances, the Lord shall bring thee, and thy king unto a nation, which neither thou, nor thy fathers have known; and there shalt thou serve other God's, wood and stone: and thou shalt be a wonder, a proverb, and a common talk among all the people, whither the Lord shall carry thee. Where you see captivity, and banishment, denounced to God's own people, if they disobey his word.

You have now my doctrine, and the reason of it. My doctrine,

The reason is, The disobedience of God's servants to the word of God. The uses of this doctrine.

1. To show unto us how great God's anger is for sin, that doth punish it so severely, even in his dearest children. The consideration hereof should work in us a loathing, hatred, and detestation of sin. Yet such is the peruersity of our corrupt natures, that we daily fleet from sin to sin, like the fly that shifteth from sore to sore: we tempt the Lord, we murmur, we lust, we commit idolatry: we have our eyes full of adultery, our hearts exercised with covetousness, our bodies weakened with drunkenness; by all means we serve the flesh, sitting down to eat, and rising to play. Never more need than now, to smite our breasts, and pray with the Publican, Luk. 18.13. O God be merciful unto us sinners.

2. To teach us, not to measure the favor of God towards our selves, or others, by the blessings, or adversities of this life, seeing the wicked do often flourish whē the godly are in great misery: and on the other side, the godly do prosper, when the wicked are in distress.

In my text we see the Gileadites, a portion of Israel, threshed with instruments of iron, by the hands of a wicked people, and God's enemies, the Syrians of Damascus. Behold the prosperity of the wicked. In Exod. 14. we see the children of Israel passing thorough the red sea, as by dry land, whereas the Egyptians assaying to do the like were drowned. Behold the prosperity of the Godly.

Measure not therefore the favor of God, by the blessings or adversities of this life. Whatsoever out estate be now, or hereafter shall be, let us therewith be contented. If God be pleased to bless us with peace, plenty, and prosperity, blessed be his holy Name: & 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.

3 To make us pour out our souls in thankfulness before Almighty God, for our present estate and condit ō. We know that our sworn enemies, the Popish crew, and faction, of long time envied, and maliced our happy peace. Had they had power according to their will, how would they have used us? Would they not have threshed us with threshing instruments of iron?

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 heard of, would have blown up, & torn peecemeale, the King, Queen, Prince, Lord's, and Commons, the fifth of November last, as you well know? what shall we render unto the Lord, for this so great a deliverance? Let us render the calves of our lips applying David's song of degrees, Psalm 124. to our present purpose.

1 If the Lord had not been on our side, (may great Britain now say. )

2 If the Lord had not been on our side, when the Popish sect rose up against us.

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.

5 Then had we been like stubble in their way.

6 Praised be the Lord, who hath not given us a pray unto their teeth.

7 Our soul is escaped, even as a bird out of the snare of the fowlers: the snare is broken, and we are delivered.

8 Our help is in the name of the Lord, who hath made heaven and earth.

To this thankfulness, I purpose further to incite you, if God give life, and leave, upon the fifth of November next, the day appointed by Act of Parliament for your public thanksgiving for that most happy deliverance. 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, and bring forth fruit in us, in some thirty, in some sixty, in some a hundred fold, to the glory of God's holy name, and the salvation of our own souls.

THE Eight Lecture.

THis is the fourth part of this prophecy against the Syrians, wherein are set down the punishments to be inflicted upon the Syrians for their sins, as first I noted,

• Generally, verse the 4.
• Specially, verse the 5.

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 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 yieldeth us this doctrine,

In speaking of the vengeance of God, our first care must be, not to derogate anything from his proclivity, and propensnes unto mercy. We must break out into the mention of his great goodness, and sing a loud of his mercies, as David doth, Ps. 145.7. The Lord is gracious, and merciful, slow to anger; and of great kindness; he is loving, and good to all; his mercy is over all his works. 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.

Our sins have provoked his vengeance against us yet he, slow to anger, and of great goodness; reserveth mercy for thousands, for all the elect, and forgiveth all their iniquities, transgressions, and sins. His goodness here resteth not: it reacheth also unto the reprobate, though they cannot feel the sweet comfort of it. For he maketh his sun to rise on the evil, & the good; and sendeth rain on the just, and unjust; yea many times the sun, and rain and all outward, and temporary blessings are wanting to the just, and good, when the unjust, and evil do flourish, and are in great prosperity.

Thus is God's graciousness, & great bounty extended unto every man, whether he be a blessed Abel, or a cursed Cain; a loved Jacob, or a hated Esau; an elected David, or a rejected Saul. God is loving and good unto every man: the Psalmist addeth; and his mercies are over all his works. There is not any one of God's works, but it showeth unto others, and findeth 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.

God's mercies are over all his works. David knew it well, and sang accordingly, Psal. 145 8. The Lord is gracious, and merciful, long suffering, and of great goodness. 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. The Church knows it well, and prays accordingly: O God whose nature and property is ever to have mercy, and to forgive, receive our humble petitions. 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. The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness, and truth, reserving mercy for thousands, forgiving iniquity, transgression, and sin. In which place of Scripture, although af • erward there followeth a little of his justice, which he may not forget, yet we see the main stream runneth concerning mildness, and kindness, and compassion: whereby we may perceive, what it is, wherein the Lord delighteth. His delight is to be a savior, 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 feet.

To which purpose Zanchius allegeth that of the Prophet Isaiah. chap. 28.21. The Lord shall stand (as once he did in mount Perazim, when David overcame the Philistines) he shall be angry (as once he was in the valley of Gibeon, when Joshua discomfited the five Kings of the Amorites ) he shall stand, he shall be angry, that he may do his work, his strange work, and bring to pass his act, his strange act; out of which words of the Prophet he notes that God's works are of two sorts; either proper unto himself, and natural; as, to have mercy, and to forgive: or else strange and somewhat diverse from his nature; as, to be angry, and to punish.

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 worketh; some great wonder. Notwithstanding this natural exposition of that place, the former may well be admitted also. For it is not altogether unnatural, being grounded upon such places of Scripture, as do make for the preeminence of mercy above justice. It's true: God hath one skale of justice, but the other proves the heavier; mercy doth ouerweigh. He who is ever just, is merciful more then ever, if it may be possible. He may forget our iniquities, but his tender mercies he will never forge • .

This our Lord, good, merciful, gracious, and long suffering, is here in my text the punisher, and sendeth fire into the house of Hazael: whereupon I built this doctrine;

This office of executing vengeance upon the wicked for sins, God arrogateth and assumeth to himself, Deut. 32 35. where he saith, vengeance and recompense are mine. This due is ascribed unto the Lord by S. Paul, Rom. 12.19. It is written, vengeance is mine, I will repay, saith the Lord. By the author of the Epistle to the Hebrews, chap. 10.30. Vengeance belongeth unto me, I will recompense, saith the Lord. By the sweet singer, Psal. 94.1. O Lord God, the avenger, O God, the avenger.

You see by these now-cited places, that God alone is he who executeth vengeance upon the wicked for their sins. This doctrine is faithfully delivered by the wise son of Sirach, chap. 39, where he saith: There be spirits that are created for vengeance, which in their rigor lay on sure strokes; in the time of destruction they show forth their power, & accomplish the wrath of him that made them: Fire, and hail, and famine, & death, all these are created for vengeance: The teeth of wild beasts, and the scorpions, and the serpents, and the sword, execute vengeance for the destruction of the wicked. Nay, saith he, The principal things for the whole use of man's life: as water, and fire, and iron, and salt, and meal, and wheat, and honey, and milk, and the blood of the grape, and oil, and clothing. All those things though they be for good unto the godly, yet to the sinners they are turned unto evil. So my doctrine standeth good;

And you see he hath ways enough to do it. All things that may be for our good, are glad to do him service against us.

The consideration hereof should move our hearts to wisdom. 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 worshiping the creature above the creator, blessed forever; by tempting God, in making trial whether his word be true or not; by murmuring against God in laying injustice to his charge, quod bonis male fit & malis been; for afflicting the godly, when the wicked live at ease; by rebellion and contumacy, in taking counsel together against the Lord, & against his Christ; by blasphemy, in doing despite to the Spirit of grace.

It may move us also to beware of those other sins, crying sins too, usually committed against the second table; that we provoke not God's vengeance against us by dishonoring our parents, and such as God hath put in place of government above us; by grieving our children, and such as are by us to be governed; by oppressing the fatherless, and the poor; by giving our selves over unto filthy lusts.

Beloved in the Lord, let us not forget this: though God, be good, gracious, merciful, and long suffering, yet is he also a just God; God the avenger, and punisher. Here we see he resolveth to send a fire into the house of Hazael; which is, the second thing to be considered; How God punisheth: By fire. I will send a fire &c.

Albeit sometime God himself doth by himself immediately execute his vengeance upon the wicked; as when he smote all the first borne of Egypt, Exod. 12.29. and Nabal. 1. Sam. 25.38. and Uzzah, 2. Sam, 6.7. yet many times he doth it by his instruments: Instrumenta sunt tota creatura Dei; All the creatures of God are ready at his command to be the executioners of his vengeance. Among the rest, and in the first rank, is fire.

God sent a fire to lay wast Sodom and Gomorrah, and their sister cities, Gen. 19.24. to eat up Nadab, and Abihu, Levite 10.2, to cut of the two hundred, and fifty men, that were in the rebellion of Korah, Num. 16.35. to devour two captains & twice fifty men, 2. King. 1.10. & 12. I will not load your memories with multitude of examples for this point. My text telleth you, that fire, God's creature, becometh God's instrument, & executioner of his vengeance: I will send a fire into the house of Hazael, and it shall devour the palaces of Benhadad.

By fire in this place the learned expositors do understand not only natural fire, but also the sword, and pestilence, and famine; quod libet genus consumptionis, every kind of consumptiō, every scourge, wherewith God punisheth the wicked, and disobedient, be it hail, or thunder, or sickness, or any other of God's messengers. So far is the signification of fire, though not in the natural, yet in the Metaphorical understanding extended. The doctrine which from hence I gather is.

This truth well appeareth by that which I even now repeated out of Eccles. 39. whence you heard, that some spirits are created for vengeance; as also are fire, and hail, and famine, and death, and the teeth of wild beasts, and the scorpions, and the serpents, and the sword; yea, that the principal things for the whole use of man's life, as water, and fire, and iron, and salt, and meal, & wheat, and honey, and milk, and the blood of the grape, and oil, & clothing, are all for evil unto the wicked. If that proof, because the book, whence it is taken, is Apocryphal, like you not: give care I pray you, while I prove it out of Canonical Scripture. The doctrine to be proved is.

I prove it by the service of Angels, and other creatures. 2 King. 19.35. we read of an hundred fourscore and five thousand in the camp of Ashur slain by an Angel of the Lord. The thing is related also, Isaiah 37.36. This ministry of God's Angels David acknowledgeth Psal. 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. Ezech. 14. we read how the Lord punisheth a sinful land, with his four sore judgments, the sword, pestilence, famine, and noisome beasts.

The story of God's visitation upon Pharaoh, and the Egyptians in Exod. chap. 8, 9. and 10. is fit for my purpose, You shall there find, that frogs, lice, flies, grasshoppers, thunder, hail, lightning, murraine, botches, & sores, did instrumentally avenge God upon man and beast in Egypt. Add hereto what you read, Psal. 148.8. fire and hail, and snow, and vapors, and stormy winds do execute God's commandment. Thus is my doctrine proved,

The use of this doctrine is to teach us, how to behave our selves at such times as God shall visit us with his rod of correction, how to carry our selves in all our afflictions. We must not so much look to the instruments, as to the Lord that smiteth by them.

Here set we before our eyes holy King David. His patience! be it the pattern of our Christian imitation. When Shimei a man of the family of the house of Saul, came out against him, cast stones at him, and railed upon him, calling him to his face a man of blood, and a man of Belial, a murderer, and a wicked man, the good King did not as he was wished to do: he took not away the murderers life, but had respect to the primus motor, even Almighty God, the first mover of this his affliction; Shimei he knew was but the instrument. And therefore thus saith he to Abischai, 2. Sam. 16.10. He curseth because the Lord had bidden him curse David; and who dare then say, wherefore hast thou done so? Suffer him to curse, for the Lord hath bidden him.

Here also set we before our eyes holy Job. His patience! be it the pattern of our Christian imitation. The loss of all his substance, & his children, by the Sabaeans, Chaldeans, fire from heaven, and a great wind from beyond the wilderness, could not turn away his eyes from the God of heaven to those second causes. They he knew were but the instruments. And therefore possessing his soul in patience he said, Job. 1.21. Naked came I out of my mothers womb, and naked shall I return thither: the Lord hath given, and the Lord hath taken: blessed be the name of the Lord.

To these instances of David, and Job, add one more; that of the blessed Apostles, Peter, John, & the rest, Act. 4.27. Though Herod, Pontius Pilate, the Gentiles, and the people of Israel, had crucified, and done to death the Lord of life, our Lord and Savior Jesus Christ. Yet did not the Apostles therefore grow into a rage, and bitter speeches against them. In that great execution of the Lord Jesus, they had regard unto the hand of God. Herod, Pontius Pilate, the Gentiles, and the Jews, they knew were but instruments. For thus make they their confession before the Lord of heaven and earth, verse the 28. Doubtless both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, gathered themselves together against thine holy Son Jesus, to do whatsoever thine hand, and thy counsel had determined to be done.

To good purpose then is that question propounded by Amos, chap. 3.6. 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. It assureth us that God, who bad Shimei curse David, who sent the Sabaeans, Chaldeans, fire from heaven, and a great wind from beyond the wilderness, to spoil, and make an end of Job's substance and his children; who determined that Herod, Pontius Pilate, with the Gentiles, and the Israelites, should put to death the Lord of life: that the same God hath his finger, yea, and his whole hand too, in all our crosses and tribulations. Is there any evil in the city, and the Lord hath not done it?

Here (beloved in the Lord) must we be taxed for a vanity at least, (I had almost said a blasphemy ) deeply rooted, & too well settled among us. Upon the access of any calamity we cry out, bad luck, bad fortue. 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, then also we cry, What luck? What fortune? Whatsoever cross befalleth us, luck and fortune is still in our mouths: Quasi Deus otium coloret in coelo, & non curaret res humanas; as if we were to hold it for an article of our belief, that God liveth idly in heaven, and hath no regard of man's affairs. Whereas the holy Prophet Amos in propounding this question; shall there be any evil in the city, and t •• 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; and holy David, in patiently taking Shimei's 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, & that nothing happeneth unto us, but by God's hand, and appointment. Learn we then more patience towards the instruments of our calamities, miseries, crosses, and afflictions: let us not belike the dog, that snatcheth at a stone cast at him, without regard unto the thrower. Here we learn a better property: even to turn our eyes from the instruments to the hand that smiteth by them. Thus far of my second circumstance; How God punisheth.

My third was; whom he punisheth] Hazael and Benhadad; the house of Hazael, and palaces of Benhadad. If you will know who this Hazael was, you must have recourse to the sacret story, 2. Kings 8. There shall you find him sent by Benhadad, King of Syria, with a present unto Elisha to know concerning his sickness, whether he should recover of it; and after his return from Elisha, with a thick wet clothe to have strangled, and murdered his Lord, and 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; should slay their young men with the sword; should dash their infants against the stones; and should rent in pieces their women great with child. This was he, who 2. Kings. 13.7. so destroyed the children of Israel, that he made them like dust beaten to powder. This was he of whose death we read verse the 24.

The house of Hazael] either the family, stock, and posterity of Hazael; as Arias Montanus, Mercer, Drusius expound: or some material house, which Hazael had proudly and stately built for himself, and his posterity. This later exposition is added to the former by Mercer, and Drusius, because of that which followeth, the palaces of Benhadad.

Benhadad.] In writing this name, I find three errors. One of the Greeks who write 〈 in non-Latin alphabet 〉 as if it were in the Hebrew Benader. The second of the Latins, who write it Benhadad. The third of Jonathan, the Chaldee paraphrast, who writes it Barhadad: whereas the right name is Benhadad.

Benhadad (saith Mercer upon this place) was a name peculiar to the Kings of Syria; as was first Pharaoh, and afterward Ptolemee to the Kings of Egypt, and Caesar to the Roman Emperors. From this opinion of Mercer, Drusius in obseruat. sacr. 11.14. varieth, affirming that albeit diverse Kings of Syria were called by this name Benhadad, yet doth it not thereupon follow, that Benhadad was a common name to all the Kings of Syriae.

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 Judah, and Baasha in Israel. Of the second, 2 King. 8.7. who in his sickness sent Hazael to Elisha the man of God to counsel. Of the third 2 Kings. 13.3. who was Hazaels son, and his successor in the throne.

Now the Benhadad in my text, is either Benhadad, Hazaels predecessor, slain by Hazael, or Benhadad, Hazaels son, and successor.

The Palaces of Benhadad] to be devoured by fire from the Lord. These palaces of Benhadad are the goodly, sumptuous, proud, and stately edifices made, or enlarged, by either of the Benhadad's, or by both: Hazaels predecessor, and successor.

Thus have you the exposition of my third circumstance, which was concerning the parties punished; no mean parties parties of no lower rank then Kings: 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. Many profitable doctrines may be hence deduced. I can but point at them.

1 In that the Lord sendeth a fire into though house of Hazael, against his family, and posterity, we are put in mind of a truth expressed in the second commandment; this:

Dearely beloved; sore is that anger, the flame of whose punishment casteth out smoke so far: yet the meaning thereof is, as Ezekiel showeth, chap. 18. If the children do follow the fathers wickedness, and not otherwise. To visit then, is not to punish the children for the fathers offenses, but to take notice, and apprehend them in the same faults, by reason they are given over to commit their fathers transgressions, that for them they be punished.

The use is, to admonish you that are Parents, not only to live yourselves virtuously, and religiously, while you have your abode here, but also carefully to see to the training up of your children, in virtue, and true religion, least partaking with your in your sins, they prove inheritors of your punishments also.

2 In that the Lord sendeth a fire into the house, and palaces of Hazael, and Benhadad, two Kings: we learn this lesson.

The reason hereof we read, Ierem. 4.4. It's this: Because of the wickedness of our inventions, God's wrath comes forth like fire, and burneth that none can quench it.

The use is to teach us, that we despise not God's judgments, nor abuse his mercies; but that we tremble at the one, and be drawn to well doing by the other.

3 In that the Lord sendeth a fire into the palaces of Benhadad, to devour them: we learn thus much.

The great commodity, or contentment, that cometh to everyone of us by our dwelling houses, doth experimentally make good unto us this truth.

The use is; to teach us, first, to be humbled before Almighty God, whensoever our dwelling houses are taken from us. Secondly, since we peaceably enjoy our dwelling houses, to use them for the furtherance of God's glory. Thirdly, to praise God day by day for the comfortable use we have of our dwelling houses. 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.

THE Ninth Lecture.

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. And this is done in four several clauses. In each we may observe three circumstances.

• 1 The punisher: the Lord, either immediately by himself, or mediately by his instruments.
• 2 The punished: the Syrians not of any one city only; but of the whole country; which we gather from these names, Damascus, Bikeath-Auen, Beth-eden and Aram.
• 3 The punishment; the spoil of the country; and ruin of the whole state. The bar of Damascus must be broken; the inhabitant of Bikeath-Auen, and the King, keeping his court at Beth-Eden, must be cut off: and the people of Aram must go into captivity.

Of the words as they lie in order.

I will also break the bar of Damascus] I, the Lord, remove mountains, and they feel not when I overthrow them; I remove the earth out of her place, and make her pillars to shake; I command the sun, and it riseth not; I close up the stars as under a signet: I myself alone spread out the heavens and walk upon the height of the sea: I make Arcturus. Orion, and Pleiades, and the climates of the South: I, the Lord, who do great things, and unsearchable, marvelous things, without number, Jehovah is my name. I, the Lord, Jehovah, who have resolved to send a fire into the house of Hazael, and palaces of Benhadad; I will also break the bar of Damascus.

You know what a bar is in its proper signification: an instrument wherewith we make fast the gates of our cities, and doors of our houses, against the violence of our enemies. If the bar be broken, the entrance into the city, or house will be the easier. Kedar is discovered to be weak, for want of bars, Ier. 49.31. And so are they against whom Gog, and Magog were to fight. Ezech. 38.11. they had neither bars, nor gates. Jerusalem had both; and God made them strong, Psal, 147.13. Therefore praise the Lord, O Jerusalem, praise thy God, O Zion; for he hath made the bars of thy gates strong; so strong, that no enemy is able to break them, or to make any irruption into them.

A bar is also used to a figurative sense; Metaphorically, and Synecdochically; and betokeneth munition, fortifications, the forts and strong holds of a country, the strength of anything. To which sense the sea hath bars. We read of them, Job 38.10. God hath apppointed the sea her bars, and doors, saying, hitherto shalt thou come; here will I stay thy proud waves. And the earth hath bars. We read of them, Ion. 2.6. And, what are the bars of the earth, but the strongest muniments, and senses it hath; her promontories, and rocks, which God hath placed in her frontiers, to withstand the force of the waters? A •• Moab hath bars, Isaiah. 15.5. There the bars of Moab, a •• put for the forts in the borders of Moab. And Egypt hath bars, Ez • ch. 30.18. Where Egypt's bars af • er the exposition of Illyricus in his key of Scriptures, are munitiones & robur, the fortifications, and strength of Egypt.

So here: the bars of Damascus, are Damasci robur, munitiones, portae & claustra munitissima; the strength of Damascus; the muni • ions of Damascus; the gates of Damascus; the most fenced fortresses of Damascus. Yet Vniuersum regni robur, the whole streng • h of the kingdom of Syria, is to be understood in these bars of Damascus.

Of Damascus] no base nor contemptible city. Louis Vert • man • i • , a gentl • man of Rome, in his travel to those eastern parts of the world, a hundred years ago, saw this city, and admiting the marvelous beauty thereof, hath Nauigat. cap. 5. left a record of it to posterity. It is (saith he) in manner incredible, and passeth all belief, to think how fair the city of Damascus is, and how fertile is the soil. This Damascus is a city of great antiquity built as some coniectue by Eliezer, the steward of Abraham's house who was surnamed Damascus, Gen. 15.2. So that this city was built more than 3444. years ago; for so long ago Abraham died. The first mention of this city is, Gen. 14.15.

Others holding the name of this city to have been more ancient than Abraham, do attribute the building of this city to Huz one of the sons of Aram Gen. 10.23. whereupon Damascus was called also Aram, as S. Jerome upon Isaiah. 17. witnesseth. Whatsoever were the antiquity of this city, it is plain by Isaiah. 7.8. that it was the Metropolitaine, and chiefest city of Syria. The Prophet Jeremiah 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 Damascus, sieve Decapolitanus; the whole country about Damascus, and the coasts of Decapolis, whereof we read, Mark. 7.31.

I will also break the bars of Damascus] To break in the Hebrew phrase, and by a Metaphor, is to consume, to destroy, to waste, to spoil. In the 24. of Isaiah. verse. 19. where the Prophet saith; confractione confringetur terra: the earth shall with breaking be broken: the meaning is; the earth shall certainly be wasted, and spoiled. So here; I will break the bar of Damascus, that is, I will consume, & spoil, all the munitions, all the fortifications, all the fenced fortresses, all the strength of Damascus.

This office of breaking bars, God elsewhere assumeth to himself, as Isaiah. 45.2. where thus saith the Lord unto Cyrus, his anointed; I will break the brazen doors, and burst the iron bars. The Psalmist also ascribeth unto the Lord this office of breaking bars, Psal. 107.16. where exhorting us to confess before the Lord his loving kindness, and to declare his wonderful works, he bringeth this for a reason: For he hath broken the gates of brass, and hath burst the bar of iron asunder. Now have you the meaning of these words, I will break the bar of 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.

Now let us see what less •• s may be taken from hence for our further instruction, and meditation. You will remember my three propounded circumstances; The punisher, The punishment, The punished. The punisher, is the Lord; the punishment, is breaking of bars; 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;

This doctrine was in my last Lecture commended unto you, and then at large confirmed. I need not make any repetition of it. The consideration of it day after day, cannot be either vain or unfruitful to us. It may cause us to be wary 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: though God be good, gracious, merciful, and long suffering, yet is he also a just God; God the avenger, and punisher.

The consideration of this point, may further admonish us, to be wary in any case that we breath not after revengement. To revenge our wrongs, is God's office, we must not intrude our selves into it; we may not usurp it. Why will we herein be our own carvers? The wise son of Sirach, chap. 28.1. speaks it confidently: He that seeketh vengeance, shall find vengeance of the Lord, and he will surely keep his sins. Mark his exhortation following, verse the 2. Forgive thy neighbor the hurt that he hath done to thee; so shall thy sins be forgiven thee also.

Wise Siracides saith no more, than doth our Savior Jesus Christ, Matt. 6.14, 15. If ye do forgive men their trespasses, your heavenly father will also forgive you. But if ye do not forgive men their trespasses, no more will your father forgive you your trespasses. Dearely beloved, is this so? Will not God forgive us, unless we forgive others? We must needs grant it to be so, praying daily as we do, Forgive us our trespasses, as we forgive them that trespass against us.

Much then (beloved) very much to blame are we, who lead our lives, as if Lex talionis, that same old law of rendering like for like, first recorded, Exod. 21.24. were this day in force. Even this day, we stick not to be of mind with the godless worldling: 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 bringeth, I will give him.

We are commanded, Matth. 18.22. to forgive one another, even seventy times seven times. How have we cast behind us this holy commandment? If thy neighbor sin against thee, wilt thou not be meet with him seven years after, if possible? Tell me; if by order of friends, or constraint, thou be moved to forgive thy neighbor, wilt thou forgive him? Forgive him? Yea after a sort. 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.

Learn therefore of Christ what it is, to love your enemies, Matth. 5.44. Bless them that curse you; do good to them that hate you; pray for them that hurt you, and persecute you. And again learn of Christ, what it is, not to resist evil, Matt. 5.39. Whosoever shall smite thee on the right cheek, turn to him the other also: & if any man will sue thee at the law, and take away thy coat, let him have thy cloak also: and whosoever will compel thee to go with him one mile, go with him twain. This is it, whereto S. Peter exhorteth you, 1 Epist. chap. 3.8. Be ye all of one mind, one suffer with another; love as brethren, be pitiful, be courteous, render not evil for evil, nor rebuke for rebuke; but contrariwise bless, if ye will be heirs of blessing.

Let wise Solomon's counsel somewhat prevail with you; that counsel which he giveth you, Pro. 24.29. O say not I will do to him as he hath done to me; I will recompense every man according to his work. What shall I do then, when I have received a wrong? What else, but follow the same wise man's counsel, given me, Pro. 20.22. Expectabo Dominum, & liberabit me; I will wait upon the Lord, and he will deliver me. I shut up this meditation with S. Paul's exhortation, Rom. 12.17. Recompense to no man evil for evil; if it be possible, as much as in you is, have peace with all men. Dearely beloved, avenge not yourselves, but give place unto wrath; for it is written, vengeance is mine, I will repay, saith the Lord.

Hitherto (beloved in the Lord ) I have labored 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 meddled in by us. It is not for us by our selves to avenge the wrongs done unto us; we must wait upon the Lord, who in his good time will right all our injuries. 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 bars; and the punished, in the word Damascus. You have already heard the meaning of these words: I will breaks the bar of Damascus] I] the Lord, will] with my mighty power break] lay waste, and consume, the bar] bar, for bars, even all the munition, and strength, of Damascus] of the chiefest city of Syria, and the country adjoining.

Must Damascus, the strongest City of all Syria, have her bars broken? Must she be laid waste, and spoiled? Here fixing the eyes of our minds upon the power of the Lord, learn we this lesson;

Nothing: not gates of brass, nor bars of iron, these he breaketh asunder, Psal. 107.16. No creature. What creature more mighty than a King? Yet in the day of his wrath God woundeth Kings: witness the Psalmist, 110.5. Doth he wound Kings? yea he slayeth mighty Kings, Psal. 135.10. and 136.18. My text auoweth the same, in one of the next clauses, where God three •• heth to the mighty King of Syria, a cutting off: I cut off him that holdeth the scepter out of Beth-eden.

These few now alleged instances do sufficiently (though briefly) confirm my propounded doctrine;

The reason hereof is, because God only is omnipotent, and whatsoever else is in the world, it is weak, 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 we do not exclude, either the Son, or Holy Ghost, from omnipotency. For God the Father, who imparteth his Godhead unto the Son, and to the Holy Ghost, doth communicate the proprieties of his Godhead to them also. And therefore our belief is, that as the Father is Almighty, so the Son is Almighty, and the Holy Ghost is Almighty too.

Now God is said to be omnipotent, or Almighty, in two respects. First, because he is able to do whatsoever he will. Secondly, because he is able to do more than he will. For the first, that God is able to do whatsoever he will, who but the man possessed with the spirit of Atheism, and infidelity dares deny? This truth being expressly delivered twice in the book of Psalms; First, Psal. 115.3. Our God in heaven, doth whatsoever he will: again, Psal. 135.6. Whatsoever pleaseth the Lord, that doth he in heaven, in earth, in the sea, in all the depths.

For the second, that God is able to do more than he will do: every Christian acquainted with the Evangelical story, doth acknowledge it. It is plain by John Baptists reproof of the Pharisees, and Sadducees, Matth. 3.9. Think not to say within yourselves, 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 have given him more than twelve legions of Angels to have delivered him. 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 worlds. Was able, but would not.

You see for God's omnipotency, that he is able to do whatsoever he will do; yea that he is able to do more than he will do. God only is omnipotent: whatsoever else is in the world, its weak, and unable to resist: which is the very sum of my doctrine already propounded, and confirmed;

For as Job saith, chap. 9.13. The most mighty helps do stoop under God's anger. This is it, which Nebuchadnezzar, Dan. 4.34, 35. confesseth: In comparison of the most high, who liveth forever, whose power is an everlasting power, whose kingdom is from generation to generation; all the inhabitants of the earth are reputed as nothing; according to his will he worketh in the army of heaven, and in the inhabitants of the earth; and none can stay his hand, nor say unto 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 Job intendeth, chap. 9.4. demanding a like question: who hath been fierce against God, and hath prospered?

I will not further amplify this point; it must stand good against all the might and strength of this world,

Now let us consider some duties, whereunto we are moved by this doctrine of God's omnipotency.

1 Is there nothing, nor creature able to withstand God's power, or to let his purpose? Learn we from hence true humiliation; that same Christian virtue, to which S. Peter 1 epist. 5.6. gives his exhortation: Humble yourselves under the mighty hand of God. What are we, (beloved) but by nature in our selves most wretched; conceived, and borne in sin? hitherto running on in wickedness? and daily rebelling against God? against Almighty God, against him, who alone is able to do whatsoever he will; able to do more than he will; able to cast both body and soul into hell fire?

Let the consideration of this our wretched estate, work in us the fruits of true humiliation. This true humiliation standeth in our practice of three things. 1. The sorrow of our heart, whereby we are displeased with our selves, and ashamed in respect of our sins. 2 Our confession 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. The third thing in our humiliation, is our supplication to be made to God for mercy, which must be with all possible earnestness, as in a matter of life and death.

A pattern whereof I present unto you, Dan. 9.17, 18, 19. O our God, hear the prayers of us thy servants, and our supplications, and cause thy face to shine upon us. O our God, incline thine ear to us, and hear us; open thine eyes, and behold our miseries; we do not present our supplications before thee for our own righteousness, but for thy great tender mercies. O Lord hear us, O Lord forgive us, O Lord consider, and do it, defer not thy mercies for thine own sake, O our God. Thus (beloved) if we humble our selves under the hand of Almighty God, God will lift us up.

2 Is there nothing, 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, and quiver at them. For as God is, so are his judgments: God is terrible, and his judgments are terrible. God is terrible in the assembly of his Saints, Psal. 89.8. terrible in his works, Psal. 66.3. terrible in his doings toward the sons of men, Psal. 66.5. terrible to the Kings of the earth, Psal. 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, Psal. 76.7. Thou, O God of Jacob, thou art to be feared; who shall stand in thy sight, when thou art angry?

Here are they worthily to be taxed, and censured, who are so far from fearing God's iugdements, 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 Lord's glorious voice, the Thunder. The story is delivered by Perkins, in his exposition of the Creed, in these words: One being with his companion in a house drinking on the Lord's day, when he was ready to depart thence, there was great lightning and thunder: whereupon his fellow requested him to stay; but the man mocking, and jesting at the thunder and lightning, said (as report was) it was nothing but a knave cooper knocking on his tubs; come what would, he would go, and so went on his journey: but before he came half a mile from the house, the same hand of the Lord, which before he had mocked, in a crack of thunder struck him about the girdle steed, that he fell down stark dead.

A memorable example, 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, and at every judgment of God tremble, and fear, and confess, as before out of Psal. 76.7. Thou, O God of Jacob, thou art to be feared; who shall stand in thy sight; when thou art angry?

3 Is there nothing, nor creature able to withstand God's power, or to let his purpose? Here is matter enough to uphold, and stablish our faith in God's promises, to the abolishing of all wavering, and doubting touching our salvation. Thus; No thing, nor creature, is able to withstand God's power, or to let his purpose. God is able to do whatsoever he will do; he will do whatsoever he hath promised to do; he hath promised to give eternal life to all that believe in Jesus Christ. How then can I, who do believe, or any other, who doth believe in Jesus Christ, doubt of mine, or their salvation?

Upon this rock of God's omnipotency Abraham's faith stood unshaken, as appeareth 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. This ableness of God, Abraham opposed to his own weakness. And so, above hope believed under hope, that he should be the father of many nations, according to that which was spoken to him, so shall thy seed be. This promise Abraham laid hold of, not considering his own body, even now dead, being almost a hundred years old, neither the deadness of Sarah's womb: he had laid hold of the promise. How? By faith. Which was increased, and confirmed to him, by the consideration of the power of God.

And why is all this written of Abraham? S. Paul says why, ver. 23. Now it is not written for him only, that it was imputed to him for righteousness; but also for us, to whom it shall be imputed for righteousness, if we believe in him, that raised up Jesus our Lord from the dead, who was delivered to death for our sins, and is risen again for our justification. 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.

I shut up this point, and my whole lecture, with S. Augustine's discourse, Serm. 123. de tempore: Nemo dicat, non potest mihi dimittere peccata: Let no man say unto me, God cannot forgive me my sins. Quomodo non potest omnipotence? 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, Sedille omnipotence est; But God is Almighty. Thou repliest and sayest; My sins are such, as from which I cannot be delivered and cleansed; and I answer, Sed ill omnipotence est; But God is Almighty. Almighty; able to do all things, greater or lesser, celestial or terrestrial, immortal or mortal, spiritual or corporal, invisible or visible. Magnus in magnis, neque paruus in minimis: great in great businesses, and not little in the least. No thing or creature is able to withstand God's power, or to let his purpose.

THE Tenth Lecture.

NOw proceed we to the other clauses of the last part of this prophecy, against the Syrians. The second clause is, I will cut off the inhabitant of Bikeath-Auen: The third is, and him that holdeth the scepter out of Beth-eden: The fourth is, and the people of Aram, &c. In each of these I do observe (as before I did) three circumstances.

• 1 The punisher the Lord, either immediately by himself or mediately by his instruments.
• 2 The punishment, to be understood in those phrases of cutting off, and going into captivity.
• 3 The punished, the Syrians, noted in these names, Bikeath-Auen, Beth-eden, Aram.

Let us examine the words of the text, as they lie in order.

I will cut off the inhabitant of Bikeath-Auen] I, the Lord, Jehovah, who remove mountains, and they feel not when I overthrow them; who remove the earth out of her place, and make her pillars to shake; who myself alone spread out the heavens, and walk upon the height of the sea: I, the Lord, Jehovah, who do great things, and unsearchable, marvelous things, and without number: I, the Lord, Jehovah, who have resolved to send a fire into the house of Hazael, which shall devour the palaces of Benhadad, and have resolved to break the bars of Damascus; I will also cut off the inhabitant of Bikeath-Auen, and him that holdeth the scepter out of Beth-eden, &c.

I will cut off] To cut off, is in sundry places of holy Scripture a Metaphor, drawn ab excisione arborum, from the cutting down, or rooting up of trees: and signifieth utterly to consume, to waste, to dissipate, to destroy, to extinguish. So it's used, Psal. 101.8. where David purposing not to be negligent or slothful, in the execution of justice against all malefactors in Jerusalem, resolveth to cut off all the workers of iniquity from the city of the Lord: Betimes will I destroy all the wicked of the land, that I may cut off all the workers of iniquity from the city of the Lord. So its used, Ps. 109.15. where David's prayer against the wicked is, that their iniquity and sin be always before the Lord, that he may cut off their memorial from the earth. So its used, Ezech. 14.13. Son of man when a land sinneth against me by committing a trespass, then will I stretch out mine hand upon it, and will break the staff of bread thereof; and will send famine upon it, and will cut off man and beast from it: I will cut off] that is, I will destroy both man and beast from a sinful land.

I omit many like places of holy writ; and commend unto you, but one more, parallel to this in my text. It is in the 3. ver. of the 2. chap. of this prophecy. There thus saith the Lord; I will cut off the Judge out of the midst of Moab; as here in my text, I will cut off the inhabitant of Bikeath-Auen; and verse. the 8. I will cut off the inhabitant from Ashdod. I will cut off, whether the Judge out of the midst of Moab; or the inhabitant from Ashdod; or the inhabitant of Bikeath-Auen, the meaning is one, and the same: I will cut off, that is, I will utterly destroy, or extinguish.

Which to be the meaning of the word, the author of the Vulgar Latin acknowledgeth, translating the word in the original, not exeindam (as indeed it signifieth) I will cut off, but disperdam, I will destroy. So do the Seuenty Interpreters in their Greek edition of the Bible, here translating the Hebrew word not 〈 in non-Latin alphabet 〉 , (as indeed it signifieth) I will cut off; but 〈 in non-Latin alphabet 〉 , I will utterly, or altogether d • stroy, overthrow, and extinguish.

I will cut off the inhabitant] the inhabitant? what? but one? yes, all, and everyone of the inhabitants. The Holy Spirit in the sacred Scripture useth so to speak; by a word of the singular number to understand more than one; yea all of that kind: which kind of speech is analogically reduced to the figure Synecdoche.

Let us see the truth of this in a few instances. In Exod. 8.6. it is said; when Aaron stretched out his hand upon the waters of Egypt, that then the frog came up, and covered the land. The frog! It were senseless to think that one frog could cover the land of Egypt; 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 we read, verse the 6. Jeremiah in chap. 8.7. saith that the storke, the turtle, the crane, and the swallow do know, and observe their appointed times. The storke, the turtle, the crane, the swallow! We may not think the Prophet singleth out one storke, one turtle, one crane, one swallow, from the rest; but his meaning is of all storkes, turtles, cranes, swallows, that they know, and observe their appointed times. As in the now cited places, so here in my text, the holy Ghost useth one number, for another; the singular for the plural, understanding by one inhabitant, all the inhabitants of Bikeath-Auen.

Of Bikeath-Auen] the Greek Translators taking the words partly appellatiuely, and partly properly, do render them the field of On. In like sort Gwalther, the valley of Auen. The author of the Vulgar Latin, understanding them wholly appellatiuely, rendereth them, the field of the Idol: and so they may signify, the plain of Auen, the plain of grief, the plain of sorrow, as Calvin observeth. Junius and Tremellius do render it, as before Gwalther, e conualle Auenis, the valley of Auen: understanding thereby the whole coast of Chamatha, which way Syria bordereth upon Arabia, surnamed the Desert.

Calvin saith it is uncertain, whether Bikeath-Auen be a proper name of a place, or no; yet saith he, it is probable. 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 our English Geneva Translation draweth us to be of the same mind, that Bikeath-Auen is a proper name of a city in Syria.

The same opinion must we hold of Beth-Eden, in the next clause; that it is a proper name of a city in Syria: of which opinion I find Mercer, and Drusius, and our English Translators at Geneva to have been. And Calvin holds it to be credible, though he translates it the house of Eden, so Gwalther doth; so doth Tremellius, who by the house of Eden, understandeth the whole country of Coelesyria, wherein stood the city Eden.

The author of the Vulgar Latin takes Beth-Eden for an appellatiue, and translates it, the house of pleasure. Such indeed is the signification of the word; and it is by Arias Montanus, and Ribera, applied to signify the city of Damascus: as if Damascus were there called not only Bikeath-Auen, that is, the field of the Idol, because of the Idolatry there used, but also Beth-Eden, that is, the house of pleasure, because of the pleasant situation thereof. But I retain the proper name Beth-Eden, and take it for a city in Syria, wherein the King of Syria had a palace, and mansion house. Which I take to be plain in my text, where the Lord threateneth, to cut off him, that holdeth the scepter out of Beth-Eden.

Him that holdeth the scepter] that is, the King keeping his court at Beth-Eden. For I see not any absurdity in it, if I say that the King of Syria had a mansion house, as well at Beth-Eden, as at Damascus; and that at this time the court lay at Beth-Eden.

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 ensign, or token of Kingly power. Whence in the best of Greek Poets, Homer, Kings are called 〈 in non-Latin alphabet 〉 , scepter-bearers. Hereby we understand, what we read in the story of Hester, chap. 8.4. King Ahasuerus held out his golden scepter toward Hester. And that Gen. 49.10. The scepter shall not depart from Judah. In the former place Ahasuerus maketh show of his Kingly favor unto Hester, by holding out his mace unto her: in the later Jacob prophesieth of the stability and continuance of the Kingdom in the tribe of Judah, till the coming of the Messias. Here then he that holdeth the scepter in Beth-Eden, is the King abiding in Beth-Eden.

Hitherto (beloved) have I labored to unfold the words of my text: I will cut off the inhabitant of Bikeath-Auen, and him that holdeth the scepter out of Beth-eden] I ] the Lord, with my mighty power, will cut off ] will utterly consume, and destroy, the inhabitant ] not one only, but everyone that dwelleth in Bikeath-Auen ] the so named city of Syria. There will I not stay my hand, but I will also with my mighty power cut off, utterly consume and destroy, him that holdeth the scepter ] not only the under-magistrate, but the King himself, out of Beth-eden ] another so named city of Syria. Bikeath-Auen shall not be able to defend her inhabitants, nor Beth-eden her King. I will cut off, &c. ] Thus far the exposition. Now some notes of instruction.

You will be pleased to remember with me, my three propounded circumstances.

• 1 The punisher, the Lord.
• 2 The punishment, a cutting off.
• 3 The punished, the inhabitant of Bikeath-Auen, and the King of Beth-eden.

From the first circumstance; The Lord himself taking vengeance into his own hands, ariseth this doctrine,

Which truth having been often commended to your Christian considerations, in former lectures, I now let pass.

From all three circumstances of the punisher, the punishment, and the punished, jointly considered, arise other profitable doctrines.

First we see, that the cutting off, of the inhabitant of Bikeath-Auen, and of him that holdeth the scepter out of Beth-eden, is the Lord's proper work. The lesson which we may take from hence is this;

It was an error of the Paynims to hold fortune in so high account; Te facimus, Fortuna, Deem, coelo{que} locamus. They esteemed her as a goddess, & assigned her a place in Heaven. They presented her by the image of a woman, sitting sometimes upon a ball, sometimes upon a wheel, having with her a rasour, bearing in her right hand the stern of a ship, in her left, the horn of abundance: by the rasour, they would give us to understand, that she can at her pleasure cut off, and end our happiness; by the ball, or wheel, that she is very prone to volubility and change; by the stern in her right hand, that the whole course of our life is under her government; by the horn of abundance in her left hand, that all out plenty is from her.

This palpable Idolatry of the Gentiles, giving the glory of the most high, to their ba • e and inglorious abominations, we Christians must utterly renounce. We honor the Lord of hosts alone, and to him alone do we ascribe the soueraingty, dominion, and rule of the whole world. Such is the extent of God's wonderful and eternal providence. The whole world with all things therein, is wholly and 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.

These are the three degrees by which you may discern, and take notice of the Act of divine providence. The first is Gradus conseruationis. 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 direction.

The first degree, which I termed gradum conseruationis, the degree of maintenance, and preservation, implieth thus much; that all things in general, and everything in particular, are by Almighty God sustained ordinarily, in the same state of nature, and natural proprieties, wherein they were created.

This truth is excellently explained, Psal. 104. & 145. & 147. In which the Psalmist joyfully singeth out, of the wonderful Providence of God in the maintenance and preservation of man, and every other creature; the beasts of the field, the fowls of the air, the fishes of the sea. He sendeth the springs into the valleys, that all the beasts of the field may drink, and the wild asses quench their thirst. He covereth the heaven with clouds, prepareth rain for the earth, and maketh grass to grow even upon mountains, that cattle may have food; he hath made the mountains to be a refuge for goats, and rocks for conies: the Lions, roaring after their prey, seek their meat at him.

You see God's care and providence for the preservation of the beasts of the field; see the like for the fowls of the air. He hath planted the Cedars of Lebanon, for birds to make their nests there, and the fir trees for the storkes to dwell in: the young ravens that cry unto him, he feedeth. Our Savior Jesus Christ, Matth. 6.26. calls you to this consideration: Behold (saith he) the fowls of heaven; they sow not, nor reap, nor carry into barns, yet your heavenly father feedeth them.

God's care and providence for the preservation of his creatures, here resteth not: it reacheth even to the bottom of the sea. There is great Leviathan; there are creeping things innumerable, small, and great; all which wait upon the Lord, that he may give them food in due season. In due season he gives them food, and they gather it, he openeth his hand and they are filled with good. O Lord how manifold are thy works? In wisdom hast thou made them all; the whole world is full of thy riches.

The providence, I termed gradum gubernationis, the degree of rule, and government. It implieth thus much; that Almighty God for his unlimited power, governeth all things in the world, and ruleth them pro libertate voluntatis suae, even as he listeth.

This point is delivered not obscurely in many places of holy Scripture, as in those general, and universal sayings, which do prove God Almighty, even this day to work in the world, and to do all in all. In Esa. 43.13. thus saith the Lord; Yea, before the day was, I am, and there is none that can deliver out of mine hand, I will do it, and who shall let it? Agreeable to this are the words of our Savior, John. 5.17. My father worketh hitherto, and I work. From both these places we may truly infer that God worketh in the government of this world day after day, even until the end thereof: which Saint Paul, Ephes 1.11. auoweth; He worketh all things after the counsel of his own will.

To the consideration hereof Elihu stirreth up afflicted Job, Chap. 37. wishing him to consider the wondrous works of God, the Clouds, and his light shining out of them; the thunder, God's marvelous and glorious voice; the snow, the frost, the whirlwind, the rain; all these God ruleth, and governeth after his good pleasure.

And who I pray you ruleth man, and man's affairs, but the Lord? O Lord, saith Ierem. chap. 10.23. I know that the way of man is not in himself, neither is it in man to walk, and to direct his steps. King Solomon confesseth as much, Prov. 20.24. The steps of man are ruled by the Lord.

From this ruling providence of God, King David, Psal. 23.1. drew unto himself a very comfortable argument: The Lord feedeth me, therefore I shall not want. Let us as comfortably reason with our selves; The Lord feedeth us, therefore we shall not want. It is spoken to our never ending comfort by our blessed Savior, Matth. 10.29. Are not two sparrows sold for a farthing, and one of them falleth not on the ground without your father? Fear ye not therefore, ye are of more value than many sparrows. In the same place he further assureth, that all the hairs of our head are numbered. Doth God's care reach to the falling of the hairs of our head, and can we doubt of his perpetual rule and government in the world? It must stand true: Almighty God for his unlimited power governeth all things in the world, and ruleth them pro libertate voluntatis suae, even as he listeth.

The third degree, by which we may discern the act of divine providence, I called gradum ordinationis, the degree of ordination, or direction. It implieth thus much: that God of his admirable wisdom ordaineth, and setteth in order, whatsoever things in the world seem to be most out of order; he bringeth them all to his chiefly intended end; all must make for his glory.

In this divine ordination three things do concur: Constitutio finis; mediorum ad finem dispositio; and Dispositorum directio. First, God appointeth an end to everything; 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: I will but only touch the general, which was,

Hereupon dependeth the truth of my propounded doctrine inviolable;

For if it be true, (as true it is, and the gates of Hell shall neur be able to prevail against it) that God by his wonderful providence, maintaineth, and preserveth, ruleth, and governeth, ordereth, disposeth, and directeth all things in this world, even to the very hairs of our heads, it cannot be, that any calamity, or misery should befall any one of us by adventure, by hap-hazard, by chance, by fortune.

The Epicure in the book of Job, 22.13. was in a foul error to think, that God walking in the circle of heaven, cannot through the dark clouds see our misdoings, and judge us for them. Dearely beloved, we may not think our God to be a God to halfs, and in part only: a God above, and not beneath the moon: a God upon the mountains, and not in the valleys; a God in the greater, and not in the lesser employments. We may not thus think.

We have lived long enough, to have learned better things out of Amos 9. Ierem 23. Psal. 139. that God is everywhere present, and that there is no evasion from him. No corner in Hell, no mansion in heaven, no cave in the top of Carmel, no fishes belly in the bottom of the sea, no dark dungeon in the land of captivity, no place of any secrecy anywhere, is able to hide us from the presence of God.

We have learned, Zach. 4.10. that God hath seven eyes, which go thorough the whole world. You may interpret them with me, many millions of eyes. He is totus OCVLVS, altogether eye, for he seeth all things. We have learned, Isaiah. 40.12. that God hath hands to measure the waters, and to span the heavens. You may interpret it with me, that he hath many millions of hands: He is totus Manus, altogether hand; for he worketh all things. We have learned, Matth. 5.35. that God hath feet to set upon his foot-stool. You may interpret it with me, that he hath many milions of feet: He is totus Pes, altogether foot, for he is everywhere.

We shall then be very injurious to God, if we deny him the oversight of the smallest matters. The holy Scriptures do evidently show, that he examineth the least moments, and tittles 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 caluing of hinds, to the numbering of the hairs of our heads.

Wherefore (dearly beloved in the Lord) whatsoever calamity or misery hath already seized upon us, 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-Auen, and him that holdeth the scepter out of Beth-eden, even He it is, that for our sins bringeth upon us calamities, and miseries.

The late fearful flood, raging upon this land to the utter destruction of great store of cattle, and much people; and the late rot of sheep in this, and other places of this land, are God's visitations upon us for our sins, and admonishments for us to amend our lives.

Shall there be evil in a city, and the Lord hath not done it? saith Amos, chap. 3.6. Its out of question; there is no evil in the city, no, not in the world, but the Lord's finger is in it; and that justly, for our sins sake.

What remaineth, but that we rent 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 know we, whether 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, and find grace to help in time of need.

THE Eleuenth Lecture.

WEe go on with that which yet remaineth vnexpounded 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 Aramei, 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 Aram 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 verse. the 18. David destroyed seven hundred chariots of the Aramites, and forty thousand horsemen. So let them all perish, who make head, and band themselves together against the Lord's anointed.

2 Sam. 8.6. You may read of Aram of Damascus; out of which part there went a great multitude to succor Hadadezar, King of Soba, against David. Their success is recorded in the same place, David slew of the Aramites two and twenty thousand men. 〈 in non-Latin alphabet 〉 , let them all likewise perish, who make head and band themselves together against the Lord's anointed.

1 Chron. 19.6. You may read of Aram Naharaim, which is by interpretation Aram of the rivers, that is, Aram lying between the two great rivers, Euphrates and Tigris, 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 Jacob was by his father Isaac sent, to make choice of his wife of the daughters of Laban. Tremellius and Junius in their note upon Gen. 25.20. do make this Padan-Aram to be a part of Mesopotamia, that part which is called by Ptolemy Ancobaritis.

Thus doth the holy spirit in the sacred Scriptures describe unto us the country of Aram in its parts; Aram Soba, Aram Rehob, Aram Ishtob, Aram Maacah, Aram of Damascus, Aram Naharaim, and Padan Aram.

H • re Aram, put without any adjunct to limit it to any one region, may betoken all Syria, divided by our Prophet Amos in this one verse into three parts, under the three names of Damascus, Bikeath-Auen, and Beth-eden, as Tremellius and Junius have noted; understanding by Damascus, the country adjoining, the whole coast of Decapolis; by Bikeath-Auen, the country called Chamatha, which way Syria bordereth upon Arabia, surnamed the Desert; by Beth-eden, the whole country of Coelesyria, wherein stood the city Eden.

The people] that is, persons of all sorts; not only the ruder multitude, but the noble also: the word is general, and containeth all.

Shall go into captivity] They shall be carried away from their native country into a strange land in slavery and bondage.

Unto Kir] not unto Cyrene, a noble city in that part of Africa, which is called Pentapolis (the native country of Callimachus the poet, and Eratosthenes the historian,) as Jonathan, and Symmachus, and S. Jerome do seem to understand, and Eusebius, and the author of the ordinary gloss, and Winckleman do expressly affirm; but unto Kir, a city in the seigniories, or dominions of the king of Assyria, as the Hebrews, and best approved expositors, do avouch. Tremellius and Junius upon the 2 Kings 16.9. do understand by this Kir, that part of Media, which from this captivity 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.

This deportation, and captivity of the Syrians, was foretold by our Prophet almost fifty years before it was fulfilled. It was fulfilled in the days of Ahaz, King of Judah, who sent messengers to Tiglath Pileser, King of Assyria, for help. Tiglath Pileser consented unto him, went up against Damascus, took it, slew Rezin King of Aram, and curried away captive the people of Aram into Kir. Thus is the story expressly delivered, 2 King. 16.

Thus far the exposition of the words. The people ] not only the ruder multitude; but the nobles also, of Aram ] not of Damascus only, 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 came to pass. For it could no otherwise be; the Lord, true in all his promises, and threatenings, whose words are yea, and Amen, he hath said it. The people of Aram shall go into captivity unto Kir, saith the Lord. Now to the notes of instruction.

Here must I commend unto you (as I have done out of the precedent clauses) three circumstances: 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, and the noble.

3 The punishment, a deportation, or carrying into captivity.

This third circumstance is amplified by the place. Their captivity, bondage, and slavery, was to be in an unknown, strange, and far country; Kir in Media.

From the first circumstance of the punisher, the Lord of hosts employing in his service the King of Assyria, for the carrying away of the Aramites, or Syrians, into captivity, we are put in mind of a well known truth in divinity:

I say ordinarily: because extraordinarily, he worketh sometime without means, sometime against means. Ordinarily he worketh by means. And they are of two sorts.

Definite; such as of their natural, and internal principles, do of necessity produce some certain effects. So the fire burneth, the water drowneth.

Indefinite; such as are free, and accidental agents, having in themselves freedom of will to do, or not to do.

In this rank you may place Joseph's brethren, at what time they sold him to the Ishmaelites, Gen. 37.28. they sold him not of necessity, they might have 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. 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; fire, water, Joseph's brethren, 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 worketh ordinarily.

God laid waste Sodom, Gomorrah, and their sister Cities: he did it by fire, Gen. 19.24. God destroyed everything that was upon the earth from man to beast, to the creeping thing, and to the fowl 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 Joseph into Egypt, to preserve his fathers posterity, and to save them alive by a great deliverance, as Joseph himself confesseth, Gen. 45.7. This was God's doing, but he did it by Joseph's own brethren, who (you know) sold him to the Ishmaelites. God sent an affliction upon David for his good, by cursed speaking, and throwing of stones; wherein David acknowledgeth God's special finger, 2 Sam. 16.11. The thing was God's doing. He did it by Shimei, the son of Iemini. God spake the word concerning the people of Aram, that they should go into captivity, as appeareth in my text: God spake the word, and it was done. God therefore sent the people of Aram into captivity, but he did it by Tiglath-Pileser, King of Assyria.

All these; (though I said it before, I say it again) All these; fire, water, Joseph's brethren, 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 worketh.

This doctrine of Almighty God, working ordinarily by means, may serve to our use sundry ways.

1 It may move us to a due consideration of that absolute right, and power, which God holdeth over all his creatures. This truth I have heretofore delivered unto you in my eighth Lecture upon this Prophecy, in this proposition: At is the fire, so are all other creatures at the Lord's commandment, to be employed by him in the punishment of the wicked.

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, and to have recourse to means, or second causes.

3 It may move us to obedience, and thankfulness: that we contemn not the means, or second causes, by which God worketh; for this were to tempt God; but that we thankfully embrace them, and commit their issue, event, and success to God, that worketh by them.

4 It meeteth with a perverse opinion of such, as do hold that all second causes are needless, and unprofitable, because God by his particular providence directeth, and bringeth to pass all things in the world.

Thus will these men reason: If it be determined by God's providence, that I shall recover my health, there is no need that I use Physic: and if it be otherwise determined, that I shall not recover, in vain also shall I use the help of Physic. Again, if it be determined that thieves shall have no power over me, I shall escape from out the midst of many: but if it be otherwise determined, that I shall be spoiled by them, I shall not escape them, no, though I be in mine own house. Great is the injury which these disputers do offer unto God.

For answer to them, I must grant, that God hath a very special care over us, to defend us; 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, and times convenient to use, in which, and by which, it pleaseth his heavenly Majesty to work effectually.

The rule in divinity is good, Posit â prouidentiâ particulari, non tolluntur de medio omnes causae secundae: It is not necessary, that the first and principal cause being put, the second and instrumental cause should be removed, and taken away. The Sun doth not in vain daily rise, and set, though God createth light, and darkness; the fields are not in vain sowed, and watered with rain, though God bringeth forth the corn out of the earth; our bodies are not in vain with food refreshed, though God be the life, and length of our days. 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 sound doctrine, though our salvation, and life eternal be the free gift of God. For God hath from everlasting decreed, as the ends, so the means also, which he hath prescribed unto us, by them to bring us to the ends.

This the great Father of this age, Zanchius de attributis Dei, lib. 5. cap. 2. qu. 5. expressly auoweth. His Thesis is concerning life eternal: Whosoever are predestinated to the end, they are also predestinated to the means, without which the end cannot possibly be obtained. For example; whosoever are predestinated to eternal life, (as all we, this day assembled, hope we are) they are also predestinated to the means, by which life eternal may be obtained.

These means unto eternal life are of two sorts: 1. Some are necessary unto all, of whatsoever age, or sex: and they are, Christ, (as our Mediator, and high Priest) his obedience, and righteousness; 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. And therefore all elect infants are inwardly, and after a secret manner by the holy Ghost called, and 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; yet to all that are grown to years of understanding; and these are Actual faith, the hearing of the Word, a hatred of sin, the love of righteousness, patience in adversity, a desire of doing good works. All these means, we, that are grown to years of understanding, must embrace, and take hold of, everyone according to our capacities, or else we shall never enter into everlasting life; but our portion shall be in that lake, which is provided for the D • uill and his Angels; from which God Almighty keep us all.

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,

The second circumstance is of the punished: the Aramites of all sorts, the ruder, & the noble. The people of Aram. To ground some doctrine hereon, you must note with me the quality, and condition of these Aramites. They were professed enemies to the people of God. This appeareth 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. These Aramites, or Syrians, for so highly offending, God sendeth into captivity. The doctrine is,

God's holy practice in this kind, specially registered in sundry places of his eternal Word, most evidently declareth this truth. The Israelites were kept in thralldom, and 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: were they therefore to escape unpunished? No. Witness those ten great plagues, which at length God wrought upon them, and their fearful overthrow in the red sea, at large set down in the book of Exodus, from the seventh Chapter to the end of the fourteenth. 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 theirs, four hundred years, and shall serve them, and they shall entreat them evil; notwithstanding the Nation, whom they shall serve, will I judge.

Ahab, the most wicked of the Kings of Israel, who sold himself to work wickedness in the sight of the Lord, and his accursed wife, Jezebel, were God's instruments to afflict Naboth with the loss of his life, and Vineyard. Ahab, and Jezebel, were God's instruments. Were they therefore to escape unpunished? No. Witness both their ends: 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 Jezebel, registered the 2 Kings 9.35. She was eaten up with dogs, all, saving her skull, her feet, and the palms of her hands.

It was a part of Daniel his afflictions to be cast into the den of Lions. His accusers unto Darius were the instruments of his affliction. These his accusers were the Lord's instruments for this business. 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 Lions, the Lions had the mastery of them, and brake all their bones in pieces, ere ever they came to the ground of the den.

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; how, and what he rendered to Haman, to Sennacherib, to Joachim, to the Ammonites, to the Chaldeans, to the Idumeans, and other wicked worldlings, for their hard measure offered to his children, though they were therein his own instruments. The afore-mentioned instances of the Egyptians, of Ahab, and his wife Jezebel, and of Daniel his accusers, may serve for the declaration of my propounded doctrine,

The reason hereof is; because God's justice cannot let them escape unpunished. Saint Paul expresseth it, 2 Thess. 1.6. It is a righteous thing with God to recompense tribulation to them that trouble you. Let this be our comfort, whensoever the wicked shall rage against us. For hereby are we assured, when the Lord shall show himself from heaven with his mighty Angels in flaming fire, that then to the wicked, whose behavior towards the godly is proud, and despiteous, he will render vengeance, and punish them with everlasting perdition.

Saint Peter to make us steadfast in this comfort, disputeth this point, Ep. 1. chap. 4.17. The point he proveth by an argument drawn à minori, inferring from a truth to carnal men's understanding less probable, a truth of greater probability. Judgment (saith he) beginneth at the house of God; 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, and the sinner appear? Our Saviors words, Luk. 23.31. do contain a like argument: If they do these things to a green tree, what shall he done to the dry? To like purpose in Ierem. 25.29. saith the Lord of Hosts: Loe I begin to plague the city where my name is called upon, and shall you go free? Ye shall not go free.

Hitherto I refer also one other text, Isaiah. 10.12. where it is said, that God, when he hath done, and dispatched all his work upon Mount Zion, will visit the fruit of the proud heart of the King of Assyria; the meaning of the place is, that God, when he hath sufficiently chastised and corrected those of his own house, his beloved children, will turn his sword against the scorners of his Majesty. When God hath served his own turn by the wicked, then comes their turn also; howsoever for a while they flourish, in hope to escape God's hand, and to abide unpunished, yet will God in due time well enough find them out, to pay them double.

The uses of this doctrine I can but point at. One is, to admonish us, that we spite not any of the wicked, who now do live in rest, because their turn to be punished must come, and fail not. The further it is put off from them, the heavier in the end it will fall upon them.

A second use is, to teach us patience in afflictions; for as much as God will shortly cause the cup to pass from us to our adversaries. But say, he will not. Yet nevertheless are we to possess our souls in patience; rejoicing and giving thanks to God, who hath made us worthy, not only to believe in him, 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. &c.

The Prophets, and Apostles, and Martyrs, which were not only reviled and scourged, but also beheaded, cut in pieces, drowned in water, consumed in fire, by other tyrannical devices cruelly put to death, they all by this way received the manifest token of their happy and blessed estate, and entered into the kingdom of God. And we undoubtedly know, 2 Cor. 5.1. T • at if our earthly house of this tabernacle be destroyed we have a building of God, an house not made with hands, but eternal in the heavens.

Thus far of my second circumstance; 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. My doctrine was,

The third circumstance is, the punishment, a going into captivity: amplified by the place. This captivity, bondage, and slavery, was to be in an unknown, strange, and a far country; Kir in Media. The people of Aram shall go into captivity unto Kir. The doctrine is,

Captivity to be an effect, or punishment of sin, King Solomon in his prayer made to the Lord at his consecration, or dedication of the Temple, 1 King. 8.46. acknowledgeth. It is expressly delivered, 1 Chron. 9.1. of the Israelites; that for their transgressions they were carried away captive unto Babel. In Deut. 28.41. among the curses threatened to all such as are rebellious, and disobedient to God's holy Commandments, Captivity is ranked, and reckoned.

I let pass the multitude of Scripture-places serving to this point; my Text is plain for it. The Aramites for their three transgressions, and for four, for their many sins, for their sin of cruelty, for threshing Gilead with threshing instruments of Iron, were to go into Captivity. My doctrine standeth firm;

Into Captivity? Into what kind of captivity? For there is a spiritual captivity, and a corporal captivity; a captivity of the mind, and a captivity of the body. Both are very grievous, but the first more.

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 sin, under the eternal malediction or curse of the Law, propounded to everyone, that doth not in all points, and absolutely, obey the Law. This Captivity is a heavy yoke to all mankind, considered without Christ. Everyone, male, and female, that hath no part in Christ, every unbelieving and reprobate person, is in this construction, even to this day a captive. And such also were we, by the corruption of our nature upon our first Father Adams default: but now are we by the sacrifice of the immaculate Lamb, the Lord Jesus, ransomed, and freed. For to this purpose was he sent into the world: as it is evident, Isaiah. 61.1. and Luk. 4.18.

In both places he professeth himself to be sent into the world for this end, even to publish liberty, and freedom to captives, and the imprisoned; which his office he hath graciously performed. By his Word of grace he hath so freed our consciences, formerly oppressed with, and captive under sin, that now there is no condemnation to us; to us, I say, who are in Christ, and do walk after the spirit, as Saint Paul speaketh, Rom. 8.1.

This is it which our Savior foretold the Jews, John. 8.36. If the Son shall make you free, you shall be free indeed. Be it repeated again to our eternal comforts: If the Son shall make us free, we shall be free indeed. But he hath made us free: for therefore was he sent, to publish liberty, and freedom to captives; he hath paid our ransom, his innocent, and most precious blood: by it are we thoroughly washed, and cleansed from our sins. Now there is no condemnation to us. Thus freed from our spiritual captivity, bondage, and slavery under Hell, death, and sin, let us with boldness looking up to the throne of Grace, whereon sitteth the Author, and Finisher of our faith, say with the blessed Apostle, 1 Cor. 15.55. O Death, where is thy sting? O Hell, where is thy victory? the sting of death is sin, and the strength of sin is the Law. But thanks be to God, who hath given us victory, through Jesus Christ our Lord.

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 miseries, pointed at, Psal. 107.10. The first, they dwell in darkness and in the shadow of death; the second, they are bound in anguish, and Iron. 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 deaths door. Secondly, they are bound in anguish, and iron, that is, day and night they are loaden with fetters, gyues, or shackles of iron; so loaden, that they find no rest unto their bones. Thus must it be with them, who by sinful living provoke the Lord to high displeasure. Thus is my doctrine confirmed;

Is it true, beloved? Doth God oftentimes for the sin of a land send away the inhabitants into captivity? Let us make this Christian use of it: even to pour out our selves in thankfulness before Almighty God for his wonderful patience towards us. The sins of such Nations, as have been punished with captivity, were they more grievous in God's eyes, than ours are? It is not be imagined.

Our sins are as crimson-like, and as scarlet-like, as ever were theirs; the sins of our land, crying sins; Atheism, Irreligion, Oppression, Extortion, Covetousness, Usury, Adultery, Fornication, Uncleanness, Drunkenness, and many like abominations of the old man in us, all our works of darkness, they have made head together, and have impudently and shamelessly pressed into the presence of Almighty God, to urge him to pour forth the vials of his wrath and indignation upon us. Yet our God, good, gracious, merciful, long suffering, and of great kindness, withholdeth, and stayeth his revengeful hand, from laying upon us his great punishment of Captivity: and suffereth us to possess our habitations in peace, and to eat the good things of the earth: O, let us therefore confess before the Lord his loving kindness, and declare before the sons of men the good things that he hath done for us.

Here (dearly beloved) let us not presume upon God his patience, to lead our lives as we list. 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, appeareth in those many visitations, by which he hath come near unto us, within our memories. I may not stand to amplify, the Spanish sword shaken over us, and the great famine brought upon us in our late Queens days. Our now gracious Sovereign hath not long sat at the stern of this kingdom. But few years are passed; and yet those few have afforded manifest tokens of God's sore displeasure at us.

Have not many thousands of our brethren (haply not so grievous sinners as we) been taken away by the destroying Angel, and yet the plague is not ceased? Unless we repent, and amend our lives, we may likewise perish. Have not many of our brethren (too many, if it might have seemed otherwise to Almighty God) have they not partly perished themselves, partly lost their cattle, and substance, in this years waters, such waters, as our forefathers have scarcely observed the like? If we will not wash our selves from our evil doings; we see, God is able to wash us extraordinarily. The unseasonable weather given us from Heaven to the rotting of our sheep, is but God's warning to us of a greater misery to befall us, unless we will return from our evil ways.

Wherefore (beloved) let us with one heart, and mind, resolve for hereafter to cast away all works of darkness, and to put on the armor of light: take we no further thought for our flesh, to fulfill the lusts of it. Walk we from henceforth honestly, as in the day.

Whatsoever things are true, and 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. Think we on these things to do them, and we shall not need to fear any going into captivity; yea the destroying Angel shall have no power over us; the raging waters shall not hurt us; our cattle, and whatsoever else we enjoy, shall prosper under us. For God, even our own God, shall give us his blessing.

THE Twelfth Lecture.

THese words do contain a burthensome prophecy against the Philistines. I divide them into three parts:

1 A preface to a prophecy, verse. 6. Thus saith the Lord.

2 The prophecy, verse. 6, 7, 8. For three transgressions, &c.

3 The conclusion, in the end of the eighth verse, Saith the Lord God.

In the prophecy I observe four parts.

1 An Accusation of the Philistines, verse. the 6. For three transgressions of Azzah, and for four.

2 The Lord's protestation against them, verse. the 6. I will not turn to it.

3 The declaration of that grievous sin, by which the Philistines so highly displeased God, verse. 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 five branches. One in the seventh verse, and four in the eighth verse. The great Cities Azzah, and Ashdod, and A hkelon, and Ekron, and all the rest of the Philistines, are partners in this punishment.

This prophecy for the tenor 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.

Thus saith the Lord] Not Amos, but in Amos, the Lord. The Lord, Jehovah, who made the heavens, and spread them out like a curtain, to clothe himself with light, as with a garment; and can again clothe the heavens with darkness, and make a sack their covering: the Lord, Jehovah, who made the sea to lay the beams of his chamber therein, and placed the sands for bounds unto it by a perpetual decree, never to be passed over, howsoever the waves thereof shall rage, and roar; and can with a word smite the pride thereof: 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: the Lord, Jehovah, who made the dry land, and so set it upon foundations, that it should never move, and can cover her again with the deep, as with a garment; and so rock her, that she shall reel to and fro, and stagger like a drunken man.

Thus saith the Lord] The Lord, Jehovah, whose throne is the heaven of heavens, and the sea his flour to walk in, and the earth his footstool to tread upon; who hath a chair in the conscience, and sitteth in the heart of man, and possesseth his most secret reins, and divideth betwixt the flesh and the skin; and shaketh his inmost powers, as the thunder shaketh the wilderness of Cades.

Thus saith the Lord] Hath he said it, and shall he not do it? hath he spoken it, and shall he not accomplish it? The Lord, Jehovah, the strength of Israel, is not as man, that he should lie; nor as the son of man, that he should repent. All his words, yea all the titles of his words are yea, and Amen. Heaven and earth shall perish, before one jot, or any one tittle of his word shall escape unfulfilled.

Thus saith the Lod] Out of doubt then must it come to pass: Here see the authority of this prophecy; and not of this only, but also of all other the prophecies of holy Scripture; that neither this nor 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 and sixth Lectures upon this Prophecy: and then noted unto you the harmony, consent, and agreement of all the Prophets, Evangelists, and Apostles, from the first unto the last; not one of them spake one word of a natural man in all their ministries: the words which they spake, were the words of him that sent them: they spake not of themselves, God spake 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 Lord's.

Thus saith the Lord] Then must we give ear unto him with reverence. But what saith he? Even the words of this Prophecy.

For three transgressions of Azzah, and four, I will not turn it] Azzah] Palestine, the country of the Philistines, was divided into five Provinces, or Dutchies, mentioned Josh. 13.3. the Dutchies of Azzah, of Ashdod, of Askelon, of Gath, of Ekron. These five chief, and the most famous Cities of Palestine, are recorded also, 1 Sam. 6.17. where the Philistines are said to have given for a sin offering to the Lord five golden Emerods, one for Azzah, one for Ashdod, one for Askelon, one for Gath, and one for Ekron. Against four of these Cities, all save Gath, and against Gath too in the general name of the Philistines, this prophecy was given by the ministry of Amos. In the offense or blame Azzah is alone nominated; but in the punishment are Ashdod, and Askelon, and Ekron, and the residue of the Philistines remembered as well as Azzah.

Azzah] It's first named, Gen. 10.19. In the vulgar Latin, and in the Greek, it's commonly called Gaza; it hath no other name in the New Testament, but Gaza. It's so called, Act. 8.26. And you may call it by which name you will, Azzah, or Gaza, it's not material.

Now by this Azzah, or Gaza, you are to understand the inhabitants of the City, and not them only, but also the borderers; all the inhabitants of the country adiacent: to all which our Prophet here denounceth God's judgments for their sins.

For three transgressions of Azzah, and for four] These words containing an accusation of the Philistines for their sins, and the protestation of Almighty God against them for the same, I have heretofore in my sixth Lecture at large expounded, occasioned thereto by the beginning of the third verse: and therefore I shall not need at this time to make any long iteration thereof. Yet let me relate unto you the sum and substance of them.

For three transgressions of Azzah, &c.] It is as if the Lord had thus said: If the Philistines had offended but once, or a second time, I should have been favorable unto them, and should have recalled them into the right way, that so they might be converted, and escape my punishments: but now, whereas they do daily heap transgression upon transgression, and find no end of sinning, I have hardened my face against them, and will not suffer them to be converted; but indurate, and obstinate as they are, I will utterly destroy them. For three transgressions of Azzah, and for four ] The doctrine is:

God is of pure eyes, and beholdeth not iniquity; he hath laid righteousness to the rule, and weighed his justice in a balance. The sentence is passed forth, and must stand vncontroulable, even as long as Sun & Moon. Tribulation, and anguish upon every soul that doth evil; the soul that sinneth, it shall be punished. God makes it good by an oath, Deut. 32.41. that he will what his glittering sword, & his hand shall take hold on judgment, to execute vengeance upon sinners. His soul hateth and abhorreth sin; his Law curseth and condemneth sin; his hand smiteth and scourgeth sin. Sin was his motive to cast down Angels into Hell; to thrust Adam out of Paradise; to turn Cities into ashes; to ruinate nations; to torment his own bowels in the similitude of sinful flesh. Because of sin he drowned the old world, and because of sin ere long will burn this. Thus do many sins pluck down from heaven the more certain wrath and vengeance of God upon the sinners.

One use of this doctrine is, to teach us heedfulness in all our ways, that we do not by our many sins provoke Almighty God to high displeasure.

A second use it, to move us to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear these Philistines of Azzah, till by three and four transgressions, by their many sins, they had provoked him to indignation. It's true: our God is a good God, a gracious God, a merciful God, a God of wonderful patience: yet may not we thereby take encouragement to go on in our evil doings.

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, Josiah for once going to war without asking counsel of the Lord, and Ananias with his wife, Sapphira, for once lying to the holy Ghost; 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. If so we do, it shall be with us, as the Apostle speaketh, 1 Thes. 2.16. The wrath of God must come on us to the utmost.

Now therefore as the Elect of God, holy, and beloved, let us walk in love, even as Christ hath loved us. As for the works of the flesh, cast we them far from us; adultery, fornication, uncleanness, wantonness, hatred, debate, emulation, wrath, contentions, envy, drunkenness, gluttony, and such like, for which the wrath of God cometh upon the children of disobedience, let them not once be named among us, as it becometh Saints. But the fruits of the Spirit, let us wholly delight in them; having laid up in the treasury of our memories this lesson:

Because they carried away prisoners the whole captivity to shut them up in Edom] These words are the third part of this Prophecy, and do contain that same grievous sin by which God was provoked to come against the men of Azzah, and the rest of the Philistines in judgment; the sin of cruelty, rigor, unmercifulness, hardness of heart. They carried away prisoners the whole captivity to shut them up in Edom ] Here the abstract is put for the concrete; captivity for captives, or persons in captivity; as Psal. 68.18 Thou hast led captivity captive.

The whole captivity] It's well translated for the sense: the word in the original signifieth, absolute, perfect, and complete. By this whole captivity, the holy Spirit meaneth an absolute, perfect, and complete captivity: meram captiuitatem, apertam, atque manifestam, saith Arias Montanus: a captivity indeed, open and manifest: such a captivity, saith Calvin, as wherein 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, they carried away prisoners. What was their end and purpose in so doing? Even to shut them up in Edom: that is, to sell them for bondslaves unto the Idumaeans.

In Edom] Esau, Jacob's brother, and Isaac's son by his wife Reb • kah, for selling his birthright for a mess of red broth, was surnamed Edom, and of him lineally descended the Edomites, or Idumaeans, Gen. 36.43. Of this posterity of Esau, or Edom, the land, which they inhabited, was called the land of Edom, or Idumaea; and it was a southern province of the land of promise, divided, as Adriehom, and Drusius have observed out of Josephus his fifth book of the Jewish antiquities, into two parts; Idumaeam Superiorem, and Inferiorem; the higher and the lower Idumaea. The higher, wherein were two of the cities mentioned in my Text, Gaza, and Askelon, in the division of the land of Canaan fell to the lot of the Tribe of Judah. 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 Jacob with a deadly hate, so did the posterity of Esau the posterity of Jacob; the Edomites were evermore most maliciously bent against the Israelites. Here then appeareth the heinousness of that sin, wherewith the Philistines are charged. It was the sin of cruelty in a very high degree.

It is a cruel deed to carry away any one from his native Country; but him that is so carried away, to sell to his mortal enemy, this is a cruelty, than which there cannot be a greater. Such was the sin of those Philistines, the inhabitants of Azzah. They sold, whether the Jews, or the Israelites, the posterity of Jacob, 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 and bondage, without hope ever to return home again.

This very crime of cruelty, is in the Prophecy of Joel also, Ch. 3.6. laid to the charge of these Philistines: The children of Judah, and the children of Jerusalem have ye sold to the Grecians, that ye might send them far from their border: that is, God's inheritance, his own seed and servants, the children of Judah and Jerusalem, the cruel and hard hearted Philistines did mancipate, and sell away for bondslaves to the Grecians dwelling far off, that with them they might live in perpetual servitude and slavery, without all hope of liberty or redemption.

Now in this that the Lord calleth the Philistines to a reckoning, because they had sold away his people, though they were their captives, unto Infidels, we may learn this lesson;

The unlawfulness hereof appeareth by the charge which Moses giveth the Israelites, Deut. 7.3. His charge is concerning the Hittites, the Gergasites, the Amorites, the Canaanites, the Perizzites, the Hiuits, and the Jebusites, that they should not at all make any covenant with them, 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. For so it's said, verse the 4. They will cause thy son to turn away from me, and to serve other gods.

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 ye not unequally yoked with the infidels. He useth the similitude of Oxen coupled together. The yoke holdeth them so together, that look which way the one draweth, the other must needs follow.

In like case it is with men. They that fall into familiarity with the wicked, do couple themselves with them, and so are led out of the way, and made to work wickedness before the Lord. From this 〈 in non-Latin alphabet 〉 , 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, 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 fifth, God's Temple and Idols. Every argument is set down by way of question.

The first, what fellowship hath righteousness with unrighteousness? The answer is negative: none. The answer may be illustrated by a similitude, Eccl. 13.18. How can the wolf agree with the lamb? no more can the ungodly with the righteous.

The second, what communion hath light with darkness? The answer is negative: none. No more than truth hath with a lie, as Drusius well expoundeth the place, Prov. 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 Eph. 5.8. where the Apostle telleth the Ephesians, that they were once darkness, but now are light in the Lord. Tenebras vocat infidels, saith Musculus upon the Text; S. Paul calleth unbelievers, darkness, for their ignorance of God, and the blindness of their hearts: but he calleth 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.

The third, what concord hath Christ with Belial? The answer is negative: none. The opposition between these two, Christ and Belial, is most hostile. Christ is the Author of our salvation; Belial of our perdition: Christ is the restorer of all things; Belial the destroier: Christ is the Prince of