Twenty-One Sermons on Amos 1, Sermon 11
THE Eleuenth Lecture.
AMOS 1.5.
The people of Aram ſhall goe into captiuity vntounto Kir, ſaith the Lord.
WEe goe on with that which yet remaineth vnexpounded in this 5. verſe.
The people of Aram] Aram regiſtred Gen. 10.22. to be one of the ſons of Sem, was the father, author, or founder of the Aramites, or Syrians, aTremellius & Willet. in Geneſ. 10.22.whereof it is, that the Scythians, after their returne out of Aſia and Syria, were called Aramei, Aramites, Plin. lib. 6. cap. 17. This country of Aram, or Syria, was diuided into ſundry regions.
2 Sam. 10.8. You may read of Aram Soba, Aram Rehob, Aram Iſhtob, and Aram Maacah; from which prouinces there went a multitude of Aramites to aid the Ammonites, in their warre againſt King Dauid. The ſucceſſe of their expedition is recorded verſ. the 18. Dauid deſtroyed ſeuen hundred chariots of the Aramites, and forty thouſand horſemen. So let them all periſh, who make head, and band themſelues together againſt the Lords annointed.
2 Sam. 8.6. You may read of Aram of Damaſcus; out of which part there went a great multitude to ſuccour Hadadezar, King of Soba, againſt Dauid. Their ſucceſſe is recorded in the ſame place, Dauid ſlew of the Aramites two and twentie thouſand men. foreign, let them all likewiſe periſh, who make head and band themſelues together againſt the Lords anoynted.
1 Chron. 19.6. You may read of Aram Naharaim, which is by interpretation Aram of the riuers, that is, Aram lying betweene the two great riuers, Euphrates and Tigris, commonly knowne by the name ofbB…rtr…m. Comparat. Gram. Hebr. & Aram. in Praeſat. Meſopotamia. And theſe Syrians gaue aid vntounto the Ammonites againſt Dauid, and were partakers in their ouerthrow.
Gen. 28.5. You may read of Padan Aram, whither the Patriarch Iacob was by his father Iſaac ſent, to make choice of his wife of the daughters of Laban. Tremellius and Iunius in their note vponupon Gen. 25.20. doe make this Padan-Aram to bee a part of Meſopotamia, that part which is called by Ptolomee Ancobaritis.
Thus doth the holy ſpirit in the ſacred Scriptures deſcribe vntounto vsus 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 adiunct to limit it to any one region, may betoken all Syria, diuided by our Prophet Amos in this one verſe into three parts, vnderunder the three names of Damaſcus, Bikeath-Auen, and Beth-eden, as Tremellius and Iunius hauehave noted; vnderſtanding by Damaſcus, the country adioyning, the whole coaſt of Decapolis; by Bikeath-Auen, the country called Chamatha, which way Syria bordereth vponupon Arabia, ſurnamed the Deſart; 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 generall, and containeth all.
Shall goe into captiuity] They ſhall be carried away from their natiue country into a ſtrange land in ſlauery and bondage.
VntoUnto Kir] not vntounto Cyrene, cRibera.a noble city in that part of Africa, which is called Pentapolis (the natiue country ofdArias Montanus. Callimachus the poet, and Eratoſthenes the hiſtorian,) aseApud Druſium. Ionathan, and Symmachus, and S. Hierome doe ſeeme to vnderſtand, and Euſebius, and the author of the ordinary gloſſe, and Winckleman doe expreſly affirme; but vntounto Kir, a city in the ſeigniories, or dominions of the king of Aſſyria, as the Hebrewes, and beſt approued expoſitors, doe auouch. Tremellius and Iunius vponupon the 2 Kings 16.9. doe vnderſtand by this Kir, that part of Media, which from this captiuity was called Syromedia; It was named Kir, that is, by interpretation a wall; becauſe it was round about compaſſed with the hil Zagrus, as with a wall.
This deportation, and captiuity of the Syrians, was foretold by our ProphetfAnno regni Oziae. 23. almoſt fifty yeares before it was fulfilled. It was fulfilled in the dayes of Ahaz, King of Iudah, who ſent meſſengers to Tiglath Pileſer, King of Aſſyria, for helpe. Tiglath Pileſer conſented vntounto him, went vp againſt Damaſcus, tooke it, ſlew Rezin King of Aram, and curried away captiue the people of Aram into Kir. Thus is the ſtory expreſly deliuered, 2 King. 16.
Thus farre the expoſition of the words. The people] not only the ruder multitude; but the nobles alſo, of Aram] not of Damaſcus onelyonly, but of all Syria, ſhall goe into captiuity] ſhall bee carried away captiue by Tiglath-Pileſer, King of Aſſyria, vntounto Kir] a part of Media.
This accordingly came to paſſe. For it could no otherwiſe be; the Lord, true in all his promiſes, and threatnings, whoſe words are yea, and Amen, he hath ſaid it. The people of Aram ſhall goe into captiuity vntounto Kir, ſaith the Lord. Now to the notes of inſtruction.
Here muſt I commend vntounto you (as I hauehave 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 captiuity.
This third circumſtance is amplified by the place. Their captiuity, bondage, and ſlauery, was to be in an vnknowne, ſtrange, and farre country; Kir in Media.
From the firſt circumſtance of the puniſher, the Lord of hoſts imploying in his ſeruice the King of Aſſyria, for the carrying away of the Aramites, or Syrians, into captiuity, we are put in minde of a well knowne truth in diuinity: Almighty God in his gouernment of the world, worketh ordinarily by meanes or ſecond cauſes.
I ſay ordinarily: becauſe extraordinarily, he worketh ſometime without meanes, ſometime againſt meanes. Ordinarily he worketh by meanes. And they are of two ſorts.
Definite; ſuch as of their naturall, and internall principles, doe of neceſſity produce ſome certaine effects. So the fire burneth, the water drowneth.
Indefinite; ſuch as are free, and accidentall agents, hauing in themſelues freedome of will to doe, or not to doe.
In this ranke you may place Ioſephs brethren, at what time they ſold him to the Iſmaelites, Gen. 37.28. they ſold him not of neceſſity, they might hauehave done otherwiſe. In this ranke you may place Shimei, for his carriage towards King Dauid, 2 Sam. 16.6. His throwing of ſtones at the King, and railing vponupon him, was not of neceſſitie; he might hauehave done otherwiſe. And the King of Aſſyria carried into captiuitie this people of Aram, not of neceſſity; hee might hauehave left vntounto them their natiue country, lands, and poſſeſſions.
All theſe; fire, water, Ioſephs brethren, rayling Shimei, the King of Aſſyria, and whatſoeuer elſe like theſe, meanes, or ſecond cauſes; definite, or indefinite; neceſſary, or contingent; are but inſtruments, by which Almighty God in his gouernment of the world worketh ordinarily.
God laid waſte Sodome, Gomorrah, and their ſiſter Cities: he did it by fire, Gen. 19.24. God deſtroyed eueryevery thing that was vponupon the earth from man to beaſt, to the creeping thing, and to the fowle of the heauen (onelyonly was Noah ſaued, and they that were with him in the Arke) the reſt he deſtroyed by water, Gen. 7.23. God ſent Ioſeph into Aegypt, to preſerue his fathers poſterity, and to ſaue them aliue by a great deliuerance, as Ioſeph himſelfe confeſſeth, Gen. 45.7. This was Gods doing, but he did it by Ioſephs owne brethren, who (you know) ſold him to the Iſmaelites. God ſent an affliction vponupon Dauid for his good, by curſed ſpeaking, and throwing of ſtones; wherein Dauid acknowledgeth Gods ſpeciall finger, 2 Sam. 16.11. The thing was Gods doing. He did it by Shimei, the ſonne of Iemini. God ſpake the word concerning the people of Aram, that they ſhould go into captiuity, as appeareth in my text: God ſpake the word, and it was done. God therefore ſent the people of Aram into captiuity, but he did it by Tiglath-Pileſer, King of Aſſyria.
All theſe; (though I ſaid it before, I ſay it againe) All theſe; fire, water, Ioſephs brethren, rayling Shimei, the King of Aſſyria, and whatſoeuer elſe like theſe, meanes, or ſecond cauſes; definite, or indefinite; neceſſary, or contingent; are but inſtruments, by which Almightie God in his gouernment of the world ordinarily worketh.
This doctrine of Almightie God, working ordinarily by meanes, may ſerue to our vſe ſundry wayes.
1 It may moue vsus to a due conſideration of that abſolute right, and power, which God holdeth ouer all his creatures. This truth I hauehave heretofore deliuered vntounto you in my eighth Lecture vponupon this Prophecie, in this propoſition: At is the fire, ſo are all other creatures at the Lords commandement, to be imployed by him in the puniſhment of the wicked.
2 It may teach vsus, that God hath a louing regard, and reſpect to our infirmities, as well knowing, (for he knoweth all things) that in doubtfull matters we vſe often to looke backe, and to hauehave recourſe to meanes, or ſecond cauſes.
3 It may moue vsus to obedience, and thankfulneſſe: that we contemne not the meanes, or ſecond cauſes, by which God worketh; for this were to tempt God; but that we thankfully embrace them, and commit their iſſue, euent, and ſucceſſe to God, that worketh by them.
4 It meeteth with a peruerſe opinion of ſuch, as doe hold that all ſecond cauſes are needleſſe, and vnprofitable, becauſe God by his particular prouidence directeth, and bringeth to paſſe all things in the world.
Thus will theſe men reaſon: If it be determined by Gods prouidence, that I ſhall recouer my health, there is no need that I vſe Phyſick: and if it be otherwiſe determined, that I ſhall not recouer, in vaine alſo ſhall I vſe the helpe of Phyſick. Againe, if it be determined that theeues ſhall hauehave no power ouer me, I ſhall eſcape from out the middeſt 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 owne houſe. Great is the iniury which theſe diſputers doe offer vntounto God.
For anſwer to them, I muſt grant, that God hath a very ſpeciall care ouer vsus, to defend vsus; and that we are no time ſafe, but by his prouidence; but meane while, to make vsus well aſſured of his good will towards vsus, he hath ordained ſecond cauſes, and meanes for vsus, at all opportunities, and times conuenient to vſe, in which, and by which, it pleaſeth his heauenly Maieſtie to worke effectually.
The rule in diuinity is good, Poſit â prouidentiâ particulari, non tolluntur de medio omnes cauſae ſecundae: It is not neceſſarie, that the firſt and principall cauſe being put, the ſecond and inſtrumentall cauſe ſhould be remoued, and taken away. The Sun doth not in vaine daily riſe, and ſet, though God createth light, and darkneſſe; the fields are not in vaine ſowed, and watred with raine, though God bringeth forth the corne out of the earth; our bodies are not in vaine with food refreſhed, though God be the life, and length of our dayes. Neither are we in vaine taught to beleeue in Chriſt, to heare the preaching of the Goſpell, to deteſt ſinne, to louelove righteouſneſſe, to conforme our liues vntounto ſound doctrine, though our ſaluation, and life eternall be the free gift of God. For God hath from euerlaſting decreed, as the ends, ſo the meanes alſo, which he hath preſcribed vntounto vsus, by them to bring vsus to the ends.
This the great Father of this age,Pag. 480. Zanchius de attributis Dei, lib. 5. cap. 2. qu. 5. expreſly auoweth. His Theſis is concerning life eternall: Whoſoeuer are predeſtinated to the end, they are alſo predeſtinated to the meanes, without which the end cannot poſſibly be obtained. For example; whoſoeuer are predeſtinated to eternall life, (as all we, this day aſſembled, hope we are) they are alſo predeſtinated to the meanes, by which life eternall may be obtained.
Theſe meanes vntounto eternall life are of two ſorts: 1. Some are neceſſary vntounto all, of whatſoeuer age, or ſex: and they are, Chriſt, (as our Mediatour, and high Prieſt) his obedience, and righteouſneſſe; our effectuall vocation vntounto Chriſt by the holy Ghoſt; our iuſtification; our glorification. Theſe are ſo neceſſary vntounto all, that without them none can be ſaued. And therefore all elect infants are inwardly, and after a ſecret manner by the holy Ghoſt called, and iuſtified, that they may be glorified. 2. Some annexed vntounto theſe are neceſſary too, but not to all. Not to Infants, becauſe they are not capable of them; yet to all that are growne to yeares of vnderſtanding; and theſe are Actuall faith, the hearing of the Word, a hatred of ſinne, the louelove of righteouſneſſe, patience in aduerſitie, a deſire of doing good workes. All theſe meanes, we, that are growne to yeares of vnderſtanding, muſt embrace, and take hold of, eueryevery one according to our capacities, or elſe we ſhall neuer enter into euerlaſting life; but our portion ſhall be in that lake, which is prouided for the D…uill and his Angells; from which God Almighty keepe vsus all.
Thus farre occaſioned by my firſt circumſtance, the circumſtance of the puniſher; God by the King of Aſſyria ſent into captiuitie the people of Aram. My doctrine was, Almightie God in his gouernment of the world worketh ordinarily by meanes, or ſecond cauſes.
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 hauehave exerciſed moſt barbarous crueltie againſt the Gileadites, a parcell of Iſrael, to hauehave threſhed them with threſhing inſtruments of Iron. Theſe Aramites, or Syrians, for ſo highly offending, God ſendeth into captiuity. The doctrine is, Though the Lord doe vſe his enemies, as inſtruments, to correct his owne ſeruants, and children; yet will he in his due time, ouerthrow thoſe his enemies, with a large meaſure of his iudgements.
Gods holy practice in this kinde, ſpecially regiſtred in ſundry places of his eternall Word, moſt euidently declareth this truth. The Iſraelites were kept in thraldome, and bondage, many yeares by the Aegyptians. The Aegyptians, they were but the weapons of Gods wrath, wherewith he afflicted his people; they were Gods weapons: were they therefore to eſcape vnpuniſhed? No. Witneſſe thoſe ten great plagues, which at length God wrought vponupon them, and their fearefull ouerthrow in the red ſea, at large ſet downe in the booke of Exodus, from the ſeuenth Chapter to the end of the fourteenth. This was it, which God ſaid vntounto Abraham, Gen. 15.13, 14. Know for a ſurety, that thy ſeed ſhall be a ſtranger in a Land, that is not theirs, foure hundred yeares, and ſhall ſerue them, and they ſhall intreat them euill; notwithſtanding the Nation, whom they ſhall ſerue, will I iudge.
Ahab, the moſt wicked of the Kings of Iſrael, who ſold himſelfe to worke wickedneſſe in the ſight of the Lord, and his accurſed wife, Iezebel, were Gods inſtruments to afflict Naboth with the loſſe of his life, and Vineyard. Ahab, and Iezebel, were Gods inſtruments. Were they therefore to eſcape vnpuniſhed? No. Witneſſe both their ends: the end of Ahab, recorded, 1 King. 22 38. In the place, where dogges licked the bloud of Naboth, did dogges licke the bloud of Ahab alſo; and the end of Iezabel, regiſtred the 2 Kings 9.35. Shee was eaten vp with dogges, all, ſauing her skull, her feet, and the palmes of her hands.
It was a part of Daniel his afflictions to be caſt into the den of Lions. His accuſers vntounto Darius were the inſtruments of his affliction. Theſe his accuſers were the Lords inſtruments for this buſineſſe. Were they therefore to eſcape vnpuniſhed? No. Their fearefull end is ſet downe, Dan. 6.24. By the Commandement of King Darius they, with their wiues, and children, were caſt into the den of Lions, the Lions had the maſtery of them, and brake all their bones in peeces, ere euer they came to the ground of the den.
The time will not ſuffer me to recall to your remembrances all the iudgements of God of this qualitie, written downe in the Regiſter of Gods workes, his holy Word; how, and what he rendred togEſter 7.10. Haman, toh2 Kings 19.35, 37. Sennacherib, toiIerem. 36.29. Ioachim, to thekIerem. 49.2. Ammonites, to thelIerem. 49.9. & 51.20. Chaldeans, to themEzech. 35.2. Idumeans, and other wicked worldlings, for their hard meaſure offered to his children, though they were therein his owne inſtruments. The afore-mentioned inſtances of the Aegyptians, of Ahab, and his wife Iezebel, and of Daniel his accuſers, may ſerue for the declaration of my propounded doctrine, Though the Lord doe vſe his enemies, as inſtruments, to correct his owne ſeruants, and children; yet will he in his due time, ouerthrow thoſe his enemies, with a large meaſure of his iudgements.
The reaſon hereof is; becauſe Gods iuſtice cannot let them eſcape vnpuniſhed. Saint Paul expreſſeth it, 2 Theſſ. 1.6. It is a righteous thing with God to recompence tribulation to them that trouble you. Let this be our comfort, whenſoeuer the wicked ſhall rage againſt vsus. For hereby are we aſſured, when the Lord ſhall ſhew himſelfe from heauen with his mightie Angells in flaming fire, that then to the wicked, whoſe behauiour towards the godly is proud, and deſpiteous, he will render vengeance, and puniſh them with euerlaſting perdition.
Saint Peter to make vsus ſtedfaſt in this comfort, diſputeth this point, Ep. 1. chap. 4.17. The point he proueth by an argument drawne à minori, inferring from a truth to carnall mens vnderſtanding leſſe probable, a truth of greater probabilitie. Iudgement (ſaith he) beginneth at the houſe of God; If it firſt begin at vsus, what ſhall be the end of them, which obey not the Goſpell of God? And if the righteous ſcarſly be ſaued, where ſhall the vngodly, and the ſinner appeare? Our Sauiours words, Luk. 23.31. doe containe a like argument: If they doe theſe things to a greene tree, what ſhall he done to the dry? To like purpoſe in Ierem. 25.29. ſaith the Lord of Hoaſts: Loe I begin to plague the city where my name is called vponupon, and ſhall you goe free? Yee ſhall not goe free.
Hitherto I referre alſo one other text, Eſai. 10.12. where it is ſaid, that God, when he hath done, and diſpatched all his worke vponupon Mount Sion, 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 owne houſe, his beloued children, will turne his ſword againſt the ſcorners of his Maieſtie. When God hath ſerued his owne turne by the wicked, then comes their turne alſo; howſoeuer for a while they flouriſh, in hope to eſcape Gods hand, and to abide vnpuniſhed, yet will God in due time well enough finde them out, to pay them double.
The vſes of this doctrine I can but point at. One is, to admoniſh vsus, that we ſpite not any of the wicked, who now doe liue in reſt, becauſe their turne to be puniſhed muſt come, and faile not. The further it is put off from them, the heauier in the end it will fall vponupon them.
A ſecond vſe is, to teach vsus patience in afflictions; for as much as God will ſhortly cauſe the cup to paſſe from vsus to our aduerſaries. But ſay, he will not. Yet neuertheleſſe are we to poſſeſſe our ſoules in patience; reioycing and giuing thankes to God, who hath made vsus worthy, not only to beleeue in him, but alſo to ſuffer for his ſake. For we hauehave learned, Act. 14.22. That through many afflictions we muſt enter into the kingdome of God. &c.
The Prophets, and Apoſtles, and Martyrs, which were not only reuiled and ſcourged, but alſo beheaded, cut in peeces, drowned in water, conſumed in fire, by other tyrannicall deuices cruelly put to death, they all by this way receiued the manifeſt token of their happy and bleſſed eſtate, and entred into the kingdome of God. And we vndoubtedly know, 2 Cor. 5.1. T…at if our earthly houſe of this tabernacle be deſtroyed we hauehave a building of God, an houſe not made with hands, but eternall in the heauens.
Thus farre of my ſecond circumſtance; the circumſtance of the puniſhed, the Aramites, profeſſed enemies vntounto God, yet by him employed in the correction of his owne children, the Iſraelites, are here themſelues puniſhed. My doctrine was, Though the Lord doe vſe his enemies, as inſtruments, to correct his owne ſeruants, and children: yet will be in due time ouerthrow thoſe his enemies, with a large meaſure of his iudgements.
The third circumſtance is, the puniſhment, a going into captiuity: amplified by the place. This captiuitie, bondage, and ſlauery, was to be in an vnknowne, ſtrange, and a farre countrey; Kir in Media. The people of Aram ſhall goe into captiuitie vntounto Kir. The doctrine is, For the ſinne of a Land, God oftentimes ſendeth away the inhabitants into captiuitie.
Captiuitie to be an effect, or puniſhment of ſinne, King Salomon in his prayer made to the Lord at his conſecration, or dedication of the Temple, 1 King. 8.46. acknowledgeth. It is expreſly deliuered, 1 Chron. 9.1. of the Iſraelites; that for their tranſgreſſions they were carried away captiue vntounto Babel. In Deut. 28.41. among the curſes threatned to all ſuch as are rebellious, and diſobedient to Gods holy Commandements, Captiuitie is ranked, and reckoned.
I let paſſe the multitude of Scripture-places ſeruing to this point; my Text is plaine for it. The Aramites for their three tranſgreſſions, and for foure, for their many ſinnes, for their ſinne of cruelty, for threſhing Gilead with threſhing inſtruments of Iron, were to goe into Captiuity. My doctrine ſtandeth firme; For the ſinne of a Land, God oftentimes ſendeth away the inhabitants into captiuitie.
Into Captiuitie? Into what kinde of captiuitie? For there is a ſpirituall captiuitie, and a corporall captiuitie; a captiuitie of the minde, and a captiuitie of the body. Both are very grieuous, but the firſt more.
The firſt, which I call the ſpirituall captiuity, and a captiuitie of the minde, is a captiuity vnderunder the Deuill, vnderunder the power of Hell, vnderunder, death, vnderunder ſin, vnderunder the eternall malediction or curſe of the Law, propounded to eueryevery one, that doth not in all points, and abſolutely, obey the Law. This Captiuity is a heauie yoake to all mankinde, conſidered without Chriſt. EueryEvery one, male, and female, that hath no part in Chriſt, eueryevery vnbeleeuing and reprobate perſon, is in this conſtruction, euen to this day a captiue. And ſuch alſo were we, by the corruption of our nature vponupon our firſt Father Adams default: but now are we by the ſacrifice of the immaculate Lambe, the Lord Ieſus, ranſomed, and freed. For to this purpoſe was he ſent into the world: as it is euident, Eſai. 61.1. and Luk. 4.18.
In both places hee profeſſeth himſelfe to bee ſent into the world for this end, euen to publiſh liberty, and freedome to captiues, 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 captiue vnderunder ſin, that now there is no condemnation to vsus; to vsus, I ſay, who are in Chriſt, and doe walke after the ſpirit, as Saint Paul ſpeaketh, Rom. 8.1.
This is it which our Sauiour foretold the Iewes, Iohn. 8.36. If the Sonne ſhall make you free, you ſhall be free indeed. Be it repeated againe to our eternall comforts: If the Sonne ſhall make vsus free, we ſhall be free indeed. But he hath made vsus free: for therefore was he ſent, to publiſh libertie, and freedome to captiues; he hath paid our ranſome, his innocent, and moſt precious bloud: by it are we throughly waſhed, and cleanſed from our ſinnes. Now there is no condemnation to vsus. Thus freed from our ſpirituall captiuity, bondage, and ſlauery vnderunder Hell, death, and ſin, let vsus with boldneſſe looking vp 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 ſinne, and the ſtrength of ſinne is the Law. But thankes be to God, who hath giuen vsus victory, through Ieſus Chriſt our Lord.
The Captiuity in my text, is of the other kind, a corporall captiuitie, a captiuitie of the body, which vſually is accompanied with two great miſeries, pointed at, Pſal. 107.10. The firſt, they dwell in darkneſſe and in the ſhadow of death; the ſecond, they are bound in anguiſh, and Iron. Firſt, they dwell in darkneſſe, 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 doore. 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 finde no reſt vntounto their bones. Thus muſt it be with them, who by ſinfull liuing prouoke the Lord to high diſpleaſure. Thus is my doctrine confirmed; For the ſin of a land, God oftentimes ſendeth away the inhabitants into captiuity.
Is it true, beloued? Doth God oftentimes for the ſin of a land ſend away the inhabitants into captiuity? Let vsus make this Chriſtian vſe of it: euen to powre out our ſelues in thankfulneſſe before Almighty God for his wonderfull patience towards vsus. The ſins of ſuch Nations, as hauehave beene puniſhed with captiuity, were they more grieuous in Gods eyes, than ours are? It is not be imagined.
Our ſins are as crimſon-like, and as ſcarlet-like, as euer were theirs; the ſins of our land, crying ſins; Atheiſme, Irreligion, Oppreſſion, Extortion, Couetouſneſſe, Vſury, Adultery, Fornication, Vncleanneſſe, Drunkenneſſe, and many like abominations of the old man in vsus, all our works of darknes, they hauehave made head together, and hauehave impudently and ſhameleſly preſſed into the preſence of Almighty God, to vrge him to powre forth the vials of his wrath and indignation vponupon vsus. Yet our God, good, gracious, mercifull, long ſuffering, and of great kindnes, withholdeth, and ſtayeth his reuengefull hand, from laying vponupon vsus his great puniſhment of Captiuity: and ſuffereth vsus to poſſeſſe our habitations in peace, and to eat the good things of the earth: O, let vsus therefore confeſſe before the Lord his louing kindneſſe, and declare before the ſonnes of men the good things that he hath done for vsus.
Here (dearely beloued) let vsus not preſume vponupon God his patience, to lead our liues as we liſt. We cannot but ſee, that God is highly offended with vsus already, though yet he be not pleaſed to execute his ſoreſt iudgements vponupon vsus. Gods high diſpleaſure againſt vsus, appeareth in thoſe many viſitations, by which he hath come neere vntounto vsus, within our memories. I may not ſtand to amplifie, the Spaniſh ſword ſhaken ouer vsus, and the great famine brought vponupon vsus in our late Queenes daies. Our now gracious Soueraigne hath not long ſate at the ſterne of this kingdome. But few yeares are paſſed; and yet thoſe few hauehave afforded manifeſt tokens of Gods ſore diſpleaſure at vsus.
HaueHave not many thouſands of our brethren (haply not ſo grieuous ſinners as we) beene taken away by the deſtroying Angell, and yet the plague is not ceaſed? Vnleſſe we repent, and amend our liues, we may likewiſe periſh. HaueHave not many of our brethren (too many, if it might hauehave ſeemed otherwiſe to Almighty God) hauehave they not partly periſhed themſelues, partly loſt their cattell, and ſubſtance, innAn. Dom. 1607 this yeeres waters, ſuch waters, as our fore-fathers hauehave ſcarcely obſerued the like? If we will not waſh our ſelues from our euill doings; we ſee, God is able to waſh vsus extraordinarily. The vnſeaſonable weather giuen vsus from Heauen to the rotting of our ſheepe, is but Gods warning to vsus of a greater miſery to befall vsus, vnleſſe we will returne from our euill waies.
Wherefore (beloued) let vsus with one heart, and mind, reſolue for hereafter to caſt away all workes of darkneſſe, and to put on the armour of light: take we no further thought for our fleſh, to fulfill the luſts of it. Walke we from henceforth honeſtly, as in the day.
Whatſoeuer things are true, and honeſt, and iuſt, and pure, and doe pertaine to louelove, and are of good report, if there bee any vertue, or praiſe, thinke we on theſe things. Thinke we on theſe things to doe them, and we ſhall not need to feare any going into captiuity; yea the deſtroying Angell ſhall hauehave no power ouer vsus; the raging waters ſhall not hurt vsus; our cattell, and whatſoeuer elſe we enioy, ſhall proſper vnderunder vsus. For God, euen our owne God, ſhall giuegive vsus his bleſſing.