Twenty-One Sermons on Amos 1, Sermon 12
THE Twelfth Lecture.
AMOS 1.6, 7, 8.
Thus ſaith the Lord; For three tranſgreſſions of Azzah, and for foure, I will not turne to it, becauſe they carried away priſoners the whole captiuity, to ſhut them vp in Edom.
Therefore will I ſend a fire vponupon the walls of Azzah, and it ſhall deuoure the Palaces thereof.
And I will cut off the inhabitant from Aſhdod, and him that holdeth the ſcepter from Aſhkelon, and turne mine hand to Ekron, and the remnant of the Philiſtines ſhall periſh, ſaith the Lord God.
THeſe words doe containe a burthenſome prophecie againſt the Philiſtines. I diuide them into three parts:
1 A preface to a prophecie, verſ. 6. Thus ſaith the Lord.
2 The prophecie, verſ. 6, 7, 8. For three tranſgreſſions, &c.
3 The concluſion, in the end of the eighth verſe, Saith the Lord God.
In the prophecie I obſerue foure parts.
1 An Accuſation of the Philiſtines, verſ. the 6. For three tranſgreſſions of Azzah, and for foure.
2 The Lords proteſtation againſt them, verſ. the 6. I will not turne to it.
3 The declaration of that grieuous ſin, by which the Philiſtines ſo highly diſpleaſed God, verſ. the 6. They carried away priſoners the whole captiuity to ſhut them vp in Edom.
4 The deſcription of the puniſhments to be inflicted vponupon them; in fiue branches. One in the ſeuenth verſe, and foure 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 deliuered, may ſerue for the expoſition of this prophecie alſo. The preface is firſt.
Thus ſaith the Lord] Not Amos, but in Amos, the Lord. The Lord, Iehouah, who made the heauens, and ſpread them out like a curtaine, to cloath himſelfe with light, as with a garment; and can againe cloath the heauens with darkneſſe, and make a ſacke their couering: the Lord, Iehouah, who made the ſea to lay the beames of his chamber therein, and placed the ſands for bounds vntounto it by a perpetuall decree, neuer to be paſſed ouer, howſoeuer the waues thereof ſhall rage, and roare; and can with a word ſmite the pride thereof: at his rebuke the flouds ſhall be turned into a wilderneſſe, the ſea ſhall be dried vp; the fiſh ſhall rot for want of water, and die for thirſt: the Lord, Iehouah, who made the drie land, and ſo ſet it vponupon foundations, that it ſhould neuer moue, and can couer her againe with the deepe, as with a garment; and ſo rocke her, that ſhe ſhall reele to and fro, and ſtagger like a drunken man.
Thus ſaith the Lord] The Lord, Iehouah, whoſe throne is the heauen of heauens, and the ſea his floure to walke in, and the earth his footſtoole to tread vponupon; who hath a chaire in the conſcience, and ſitteth in the heart of man, and poſſeſſeth his moſt ſecret reines, and diuideth betwixt the fleſh and the skinne; and ſhaketh his inmoſt powers, as the thunder ſhaketh the wilderneſſe of Cades.
Thus ſaith the Lord] Hath he ſaid it, and ſhall he not doe it? hath he ſpoken it, and ſhall he not accompliſh it? The Lord, Iehouah, the ſtrength of Iſrael, is not as man, that he ſhould lie; nor as the ſonne of man, that he ſhould repent. All his words, yea all the titles of his words are yea, and Amen. Heauen and earth ſhall periſh, before one iot, or any one tittle of his word ſhall eſcape vnfulfilled.
Thus ſaith the Lod] Out of doubt then muſt it come to paſſe: Here ſee the authority of this prophecie; 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 diuine authority.
This point of the authority of holy Scripture I deliuered vntounto you in my ſecond and ſixt Lectures vponupon this Prophecie: and then noted vntounto you the harmony, conſent, and agreement of all the Prophets, Euangeliſts, and Apoſtles, from the firſt vntounto the laſt; not one of them ſpake one word of a naturall man in all their miniſteries: the words which they ſpake, were the words of him that ſent them: they ſpake not of themſelues, God ſpake in them. Whenſoeuer were the time; whatſoeuer were the meanes; whoſoeuer were the man; whereſoeuer were the place; whatſoeuer were the people; the words were the Lords.
Thus ſaith the Lord] Then muſt we giuegive eare vntounto him with reuerence. But what ſaith hee? Euen the words of this Prophecie.
For three tranſgreſſions of Azzah, and foure, I will not turne it] Azzah] Paleſtina, the country of the Philiſtines, was diuided into fiue Prouinces, or Dutchies, mentioned Ioſh. 13.3. the Dutchies of Azzah, of Aſhdod, of Askelon, of Gath, of Ekron. Theſe fiue chiefe, and the moſt famous Cities of Paleſtina, are recorded alſo, 1 Sam. 6.17. where the Philiſtines are ſaid to hauehave giuen for a ſinne offering to the Lord fiue golden Emerods, one for Azzah, one for Aſhdod, one for Askelon, one for Gath, and one for Ekron. Againſt foure of theſe Cities, all ſaue Gath, and againſt Gath too in the generall name of the Philiſtines, this prophecie was giuen by the miniſtery of Amos. In the offence or blame Azzah is alone nominated; but in the puniſhment are Aſhdod, and Askelon, and Ekron, and the reſidue of the Philiſtines remembred as well as Azzah.
Azzah] It's firſt named, Gen. 10.19. In the vulgar Latine, and in the Greeke, it's commonly called Gaza; it hath no other name in the new Teſtament, but Gaza. It's ſo called, Act. 8.26. And you may call it by which name you will, Azzah, or Gaza, it's not materiall.
Now by this Azzah, or Gaza, you are to vnderſtand 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 Gods iudgements for their ſins.
For three tranſgreſſions of Azzah, and for foure] Theſe words containing an accuſation of the Philiſtines for their ſins, and the proteſtation of Almighty God againſt them for the ſame, I hauehave heretofore in my ſixt 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 vntounto you the ſumme 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 hauehave beene fauourable vntounto them, and ſhould hauehave recalled them into the right way, that ſo they might be conuerted, and eſcape my puniſhments: but now, whereas they doe daily heape tranſgreſſion vponupon tranſgreſſion, and find no end of ſinning, I hauehave hardned my face againſt them, and will not ſuffer them to be conuerted; but indurate, and obſtinate as they are, I will vtterly deſtroy them. For three tranſgreſſions of Azzah, and for foure] The doctrine is: Many ſinnes doe plucke downe from heauen, the moſt certaine wrath and vengeance of God vponupon the ſinners.
See my ſixth Serm. on Hoſ. 10.God is of pure eies, and beholdeth not iniquity; he hath laid righteouſneſſe to the rule, and weighed his iuſtice in a ballance. The ſentence is paſſed forth, and muſt ſtand vncontroulable, euen as long as Sun & Moone. Tribulation, and anguiſh vponupon eueryevery ſoule that doth euill; the ſoule that ſinneth, it ſhall bee puniſhed. God makes it good by an oath, Deut. 32.41. that he will what his glittering ſword, & his hand ſhall take hold on iudgement, to execute vengeance vponupon ſinners. His ſoule hateth and abhorreth ſin; his Law curſeth and condemneth ſin; his hand ſmiteth and ſcourgeth ſin. Sin was his motiue to caſt downe Angels into Hell; to thruſt Adam out of Paradiſe; to turne Cities into aſhes; to ruinate nations; to torment his owne bowels in the ſimilitude of ſinfull fleſh. Becauſe of ſinne he drowned the old world, and becauſe of ſinne ere long will burne this. Thus doe many ſins plucke downe from heauen the more certaine wrath and vengeance of God vponupon the ſinners.
One vſe of this doctrine is, to teach vsus heedfulneſse in all our waies, that we doe not by our many ſinnes prouoke Almighty God to high diſpleaſure.
A ſecond vſe it, to moue vsus to a ſerious contemplation of the wonderfull patience of Almighty God, who did ſo graciouſly forbeare theſe Philiſtines of Azzah, till by three and foure tranſgreſſions, by their many ſins, they had prouoked him to indignation. It's true: our God is a good God, a gracious God, a mercifull God, a God of wonderfull patience: yet may not wee thereby take encouragement to goe on in our euill doings.See my ſixth Lecture pag. 70.
The Lord who puniſhed his Angels in Heauen for one breach, Adam for one morſell, Miriam for one ſlander, Moſes for one angry word, Achan for one ſacrilege, Ezechias for once ſhewing his treaſures to the Embaſſadors of Babel, Ioſias for once going to warre without asking counſell of the Lord, and Ananias with his wife, Sapphira, for once lying to the holy Ghoſt; out of doubt will not ſpare vsus, if wee ſhall perſiſt to make a trade of ſinning, day after day heaping iniquity vponupon iniquity, to the fulfilling of our ſinnes. If ſo we doe, it ſhall be with vsus, as the Apoſtle ſpeaketh, 1 Theſ. 2.16. The wrath of God muſt come on vsus to the vtmoſt.
Now therefore as the Elect of God, holy, and beloued, let vsus walke in louelove, euen as Chriſt hath loued vsus. As for the works of the fleſh, caſt we them far from vsus; adultery, fornication, vncleanneſſe, wantonnes, hatred, debate, emulation, wrath, contentions, enuy, drunkennes, gluttony, and ſuch like, for which the wrath of God commeth vponupon the children of diſobedience, let them not once be named among vsus, as it becommeth Saints. But the fruits of the Spirit, let vsus wholly delight in them; hauing laid vp in the treaſury of our memories this leſſon: Three tranſgreſſions and ſoure; Many ſinnes doe pluck downe from heauen, the moſt certaine wrath and vengeance of God vponupon the ſinners. It followeth,
Becauſe they carried away priſoners the whole captiuity to ſhut them vp in Edom] Theſe words are the third part of this Prophecie, and do containe that ſame grieuous ſin by which God was prouoked to come againſt the men of Azzah, and the reſt of the Philiſtines in iudgement; the ſinne of cruelty, rigour, vnmercifulneſſe, hardneſſe of heart. They carried away priſoners the whole captiuity to ſhut them vp in Edom] Here the abſtract is put for the concrete; captiuity for captiues, or perſons in captiuity; as Pſal. 68.18 Thou haſt led captiuity captiue.
The whole captiuity] It's well tranſlated for the ſenſe: the word in the originall ſignifieth, abſolute, perfect, and compleat. By this whole captiuity, the holy Spirit meaneth an abſolute, perfect, and compleat captiuity: meram captiuitatem, apertam, atque manifeſtam, ſaith Arias Montanus: a captiuity indeed, open and manifeſt: ſuch a captiuity, ſaith Caluin, as wherein they ſpared not either women, or children, or the aged: they tooke no pity, no compaſſion, vponupon 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? Euen to ſhut them vp in Edom: that is, to ſell them for bondſlaues vntounto the Idumaeans.
In Edom] Eſau, Iacobs brother, and Iſaacks ſon by his wifeaGen. 25.21. Reb…kah, for ſelling his birthright for a meſſe ofbVerſ. 30. 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 ſoutherne prouince of the land of promiſe, diuided, ascTheatr. Terra Sancta. Adriehom, anddObſeruat. lib. 14. cap. 13. Druſius hauehave obſerued out of Ioſephus his fifth book of the Iewiſh 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 diuiſion of the land of Canaan fell to the lot of the Tribe of Iudah. The lower Idumaea, commonly known by the name of Idumaea, fell to the lot of the Tribe of Simeon: and this lower Idumaea, I take to be the Idumaea in my Text. Eſau purſued Iacob with a deadly hate, ſo did the poſterity of Eſau the poſterity of Iacob; the Edomites were euermore moſt maliciouſly bent againſt the Iſraelites. Here then appeareth the hainouſnes of that ſin, wherwith the Philiſtines are charged. It was the ſin of cruelty in a very high degree.
It is a cruell deed to carry away any one from his natiue Country; but him that is ſo carried away, to ſell to his mortall 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 Iewes, or the Iſraelites, the poſterity of Iacob, and ſeruants of the liuing God, to their profeſſed enemies the Edomites, with this policy, that being carried farre from their owne country, they ſhould liue in eternall ſlauery and bondage, without hope euer to returne home againe.
This very crime of cruelty, is in the Prophecie of Ioel alſo, Ch. 3.6. laid to the charge of theſe Philiſtines: The children of Iudah, and the children of Ieruſalem hauehave ye ſold to the Grecians, that ye might ſend them far from their border: that is, Gods inheritance, his owne ſeed and ſeruants, the children of Iudah and Ieruſalem, the cruell and hard hearted Philiſtines did mancipate, and ſell away for bondſlaues to the Grecians dwelling farre off, that with them they might liue in perpetuall ſeruitude and ſlauery, 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 captiues, vntounto Infidels, we may learne this leſſon; It is not lawfull to commit the children of beleeuers into the hands of Infidels.
The vnlawfulnes herof appeareth by the charge which Moſes giueth the Iſraelites, Deut. 7.3. His charge is concerning the Hittites, the Gergaſites, the Amorites, the Canaanites, the Perizzites, the Hiuits, and the Iebuſites, that they ſhould not at all make any couenant with them, nor giuegive them their children in mariage. And why ſo? Becauſe by ſuch couenants & mariages they might be withdrawn from the true ſeruice of God, to the prophane worſhip of Idols. For ſo it's ſaid, verſe the 4. They will cauſe thy ſon to turne away from me, and to ſerue other gods.
The danger of ſuch couenants and mariages, S. Paul knew to be very great, and therefore from ſuch he dehorteth the Corinthians, 2 Cor. 6.14. Be ye not vnequally yoked with the infidels. He vſeth the ſimilitude of Oxen coupled together. The yoke holdeth them ſo together, that looke 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, doe couple themſelues with them, and ſo are led out of the way, and made to worke wickedneſſe before the Lord. From this foreign, this vnequall yoke with Infidels, from conuerſing with the wicked, the Apoſtle diſſwadeth the Corinthians, and in them vsus, by ſundry arguments drawne ab abſurdo. In each argument there is an Antitheſis: two things oppoſed the one to the other. In the firſt, righteouſneſſe and vnrighteouſneſſe; in the ſecond, light and darkneſſe; in the third, Chriſt and Belial; in the fourth, the Beleeuer and the Infidell; in the fifth, Gods Temple and Idols. EueryEvery argument is ſet downe by way of queſtion.
The firſt, what fellowſhip hath righteouſneſſe with vnrighteouſneſſe? The anſwer is negatiue: none. The anſwer may be illuſtrated by a ſimilitude, Eccl. 13.18. How can the wolfe agree with the lambe? no more can the vngodly with the righteous.
The ſecond, what communion hath light with darkneſſe? The anſwer is negatiue: none. No more than truth hath with a lie, as Druſius well expoundeth the place, Prou. Claſſ. 1. lib. 3.78. Light hath no communion with darknes; therefore the beleeuer ought not to conuerſe with an vnbeleeuer. This conſequence is made good by Eph. 5.8. where the Apoſtle telleth the Epheſians, that they were once darkneſſe, but now are light in the Lord. Tenebras vocat infideles, ſaith Muſculus vponupon the Text; S. Paul calleth vnbeleeuers, darkneſſe, for their ignorance of God, and the blindneſſe of their hearts: but he calleth the beleeuers, light, for their knowledge of God, by which their hearts are through the holy Ghoſt illuminated. Light hath no communion with darkneſſe, therefore beleeuers are not to hauehave familiarity with vnbeleeuers.
The third, what concord hath Chriſt with Belial? The anſwer is negatiue: none. The oppoſition betweene theſe two, Chriſt and Belial, is moſt hoſtile. Chriſt is the Author of our ſaluation; Belial of our perdition: Chriſt is the reſtorer of all things; Belial the deſtroier: Chriſt is the Prince of light; Belial the prince of darkneſſe. In ſuch hoſtile oppoſition there can be no concord: no concord between the Author of our ſaluation, and the author of our perdition; no concord between the reſtorer of all things, and the deſtroyer of all things; no concord betweene the Prince of light, & the prince of darknes: therefore they that beleeue in Chriſt, are not to hauehave familiarity with vnbeleeuers.
The fourth, what part hath the beleeuer with the infidell? The anſwer is negatiue: none. The beleeuer hath no portion with the vnbeleeuer; and therefore he is not to hauehave any familiarity with him.
The fift; what agreement hath the Temple of God with Idols? The anſwer is negatiue: none. There is none indeed. Sacrilega eſt profanatio, ſaithaComment. in 2 Cor. 16.6. Caluin, it is a ſacrilegious prophaning of Gods Temple, to place in it an Idoll, or to vſe any idolatrous worſhip therein. We are the Temple of God; wherefore to infect our ſelues with any contagion of Idols, in vsus it muſt be ſacrilegious. There is no agreement betweene the Temple of God and Idols; therefore we are not to hauehave any familiarity with the Idolatrous.
Remember I beſeech you: righteouſneſſe hath no fellowſhip with vnrighteouſneſſe; light hath no communion with darkneſſe; Chriſt is not at concord with Belial; the beleeuer hath no part with the infidell; there is no agreement betweene the Temple of God and Idols; therefore may we not enter into familiarity with the wicked, prophane, and idolatrous; we may not make any couenant with them; we may not giuegive them our children in mariage. Thus is my doctrine confirmed: It is n t lawfull to commit the children of beleeuers into the hands of Infidels. Now to the vſes.
The firſt ſerueth for our inſtruction; and teacheth vsus ſo to louelove the ſoules of the righteous ſeed, that we leaue them not reſident among Infidels, or Atheiſts, or Papiſts, or any prophane wretches: but rather, that to our labour and coſt, we redeeme them out of the D…uils tyranny. We muſt hauehave a ſingular care for the children which are borne among vsus, that they be godly and vertuouſly brought vp, and ſo prouided for, that they may doe Chriſt ſome ſeruice in the Church and Common-wealth.
Our Sauiour his words, Mat. 18.6. are true without exception; Whoſoeuer ſhall offend one of theſe little ones which beleeue in me it were better for him that a milſtone were changed about his necke, and that he were drowned in the depth of the Sea. What meaſure then are we to looke for, if we bequeath our children to the ſeruice of men of corrupt conſciences and wicked affections, ſuch as will compaſſe Heauen and Earth to make any one the childe of damnation?
A ſecond vſe may be, for the reproofe of ſuch as do bind and put their children, the fruit of their bodies, (which they ought to conſecrate vntounto the Lord) into the education of open enemies to the Goſpel of Chriſt, moſt blaſphemous and abominable Atheiſts, or moſt blind and ſuperſtitious Papiſts. Are not theſe as much to be complained of, as thoſe whom the Lord here condemneth for ſelling of Iſraels ſeed into the hands of the Edomites? Yes, and much more. For thoſe ſold their enemies, but our men ſell their children; thoſe did it by the law of war, but our men doe it contrary to the law of God; thoſe in doing as they did, did not ſin againſt their knowledge; but our men in doing as they doe, doe ſin againſt their conſcience.
Vnhappy Parents, which deſtroy your children in Popiſh and Atheiſticall houſes! What are you inferiour to them that ſacrificed their children vntounto Deuils? If your ſelues be righteous and Chriſtians, caſt not away your ſeed, your children, the price of the precious bloud of Chriſt. You hauehave made them in their Baptiſme, when they were young, to confeſſe Chriſt: will you make them now, growne to yeeres, to deny Chriſt? O, let the words of wiſe Eccleſiaſticus, chap. 13.1. bee precious in your memories: He that toucheth pitch ſhall be defiled therewith: and doubtleſſe your children placed in Atheiſticall, or Popiſh houſes, will themſelues become Atheiſticall or Popiſh.
Suffer, I beſeech you, a word of exhortation in your childrens behalfe. Binde them to none, but to Chriſt; put them to none but to Chriſtians; ſell them to nothing but to the Goſpell: commit not your young ones into the hands and cuſtody of Gods enemies.
A third vſe. Is it not lawfull to commit the children of beleeuers into the hands of infidels, for the reaſon aboue ſpecified, that they be not withdrawne from the true ſeruice of God? Then neither is it lawfull for you of your ſelues, to keepe away your ſeruants from the ſeruice of God. It is reputed for a tyranny in Pharaoh, Exod. 5.3, 4. That he would not ſuffer the children of Iſrael to goe three dayes iourny into the deſart, to ſacrifice to the Lord their God: and how can you free your ſelues from the impeachment of tyranny, if you deny your ſeruants to goe but one houres iourney to this place, to ſerue their God?
Thinke it not enough, that your ſelues come hither to performe ſome duty to Chriſt your Lord and Maſter; how can you performe your duty to him, if you deny him your ſeruants? You know what charge is giuen you in the fourth commandement; not your ſelues only, but alſo your ſonnes, and your daughters, and your ſeruants, men, and maidens, and the ſtranger that ſoiourneth with you, are to hallow, and Sanctifie the Sabbath day with the Lords ſeruice.
In this holy worke and ſeruice of God vponupon the Sabbath day, regard not what the multitude and greater ſort of men doe. Suppoſe all the world beſides your ſelues, would bee careleſſe to performe this duty; yet let your holy reſolution be the ſame with Ioſhua's, chap. 24.15. I and my houſe will ſerue the Lord. Thus farre of my firſt doctrine grounded vponupon Gods diſlike with the Philiſtines, for ſelling away the Iſraelites, his faithfull people, into the hands of the Edomites, an vnbeeleeuing nation.
To ground a ſecond doctrine hereon; we are to note, that the Philiſtines ſold away the Iſraelites to the Idumaeans, at ſuch time as they were their captiues: and ſo did adde affliction to the afflicted. The doctrine is, It is a very grieuous thing to adde affliction to the afflicted.
Witneſſe the complaint made by the captiue Iewes againſt the inſolency of the Chaldeans, Pſal. 137.3. They that led vsus away captiue required of vsus ſongs, and mirth in our heauineſſe, ſaying, Sing vsus one of the ſongs of Sion. They] the Chaldeans, the Babylonians, and Aſſyrians, in whoſe country wee were priſoners, required of vsus] ſcornfully, and diſdainfully, thereby to adde to our griefes: they required of vsus ſongs] ſuch ſongs, as we were wont to ſing in Sion, Ieruſalem, and our owne country before the deſtruction of the Temple, and our captiuity. They required of vsus, not ſongs only, but mirth alſo] they ſcoffingly deſired vsus to be merry, when they ſaw vsus ſo heauy hearted, as nothing could make vsus glad. They required of vsus ſongs and mirth in our heauineſſe, ſaying, Sing vsus one of the ſongs of Sion] ſing for vsus, or in our hearing, ſome one or other of thoſe Songs which you were wont to ſing in Sion, when you were at home in your owne country.
Intolerable is the hard heartedneſſe, cruelty, and ſcoffing nature of the wicked, when they hauehave gotten Gods children into their nets. God cannot away with ſuch vnmercifulneſſe, and want of pity. He reproueth it in the Babylonians, Eſa. 47.6. where thus ſaith the Lord, I was wroth with my people, I hauehave polluted mine inheritance, and giuen them into thine hand: thou didſt ſhew them no mercy; but thou didſt lay thy very heauy yoke vponupon the ancient: therefore now heare, deſtruction ſhall come vponupon thee. Magna abominatio eoram Deo eſt, afflicto addere afflictionem; clamat que in coelum vox ſanguinis. The words are the obſeruation of Oecolampadius vponupon the now cited place of Eſay: It is a great abomination before God, to adde affliction to the afflicted; the voice of bloud cryeth vp to Heauen for vengeance. Yea, we are aſſured by Pſal. 102.19. that the Lord looketh downe from the height of his ſanctuary, and out of heauen beholdeth the earth, that he may heare, and ſo take pity of the ſighings, groanings, and lamentable cries of ſuch his people as are in affliction.
The time will not ſuffer me now to trouble you with more Texts of Scripture; let the now alleaged be ſufficient to confirme my propounded doctrine, that it is a grieuous thing to adde affliction to the afflicted.
The vſes of this doctrine, I can but point at. One is, to reproue the Nimrods, and tyrants of this world, which hauehave no pity, no compaſſion vponupon the poore and diſtreſſed. Such in the end ſhall know by their owne lamentable experience, that to be true which Salomon hath vttered, Prou. 21.13. Hee that ſtoppeth his eare at the crying of the poore, ſhall cry himſelfe and not be heard.
A ſecond vſe is to ſtirre vsus vp to the performance of this our Chriſtian duty, euen to take pity vponupon all that are in any kind of miſery: if our neighbours be deſtitute of aid and help, we may not like wilde beaſts, lift vp our ſelues againſt them, and ſo tread them vnderunder foot. No. How dare we moleſt and trouble them, whom by Gods appointment we are to releeue and ſuccour? We are commanded, Deut. 15.11. to open our hands to the needy and poore that are in our land: to open our hands to them for their helpe and ſuccour.
It is not enough for vsus to abſtaine from all iniury and harme-doing, but withall muſt we endeuour to releeue the oppreſſed.
This ſeruice of ours will be acceptable vntounto God? God for it will giuegive vsus his bleſſing: God will bleſſe vsus for the time of our being here; and when the day of our diſſolution ſhall be, that we muſt leaue this earthly tabernacle, then will the Son of man, ſitting vponupon the throne of his glory, welcome vsus with a Venite benedicti; Come ye bleſſed of my Father, inherit ye the Kingdome prepared for you from the foundations of the world. For I was an hungred, and ye gaue me meat; I thirſted, and ye gaue me drinke; I was a ſtranger, and ye lodged me; I was naked, and ye cloathed me; I was ſicke, and ye viſited me; I was in priſon, and ye came vntounto me; in as much as you hauehave done theſe things to the needy and diſtreſſed, ye hauehave done them vntounto me. Come ye bleſſed of my Father, inherit the Kingdome prepared for you from the foundations of the world.