Twenty-One Sermons on Amos 1, Sermon 15
THE Fifteenth Lecture.
AMOS 1.9, 10.
Thus ſaith the Lord, For three tranſgreſſions of Tyrus, and for foure, I will not turne to it, becauſe they ſhut the whole captiuity in Edom, and hauehave not remembred the brotherly couenant.
Therefore will I ſend a fire vponupon the walls of Tyrus, and it ſhall deuoure the palaces thereof.
THis bleſſed Prophet Amos, ſent from God in Embaſſage to the ten reuolted Tribes, doth firſt thunder out Gods iudgements againſt neighbour countries; the Syrians, the Philiſtines, the Tyrians, the Edomites, the Ammonites, the Moabites. Which he doth for certaine reaſons, giuen in my Sixt Lecture: that he might be the more patiently heard of his country-men, the Iſraelites: that they might hauehave no cauſe to thinke much, if God ſhould at any time lay his rod vponupon them; and that they might the more ſtand in awe of the words of this prophecie.
When they ſhould heare of ſuch heauy iudgements to light vponupon their neighbours, they could not but enter into a conſideration of their owne eſtate; and thus reaſon within themſelues: Is it true, which this Amos ſaith? Will the Lord bring ſuch heauy iudgements vponupon the Syrians, Philiſtines, Tyrians, and other of our neighbours? In what a fearefull eſtate are we then? They ſeely people neuer knew the will of God; and yet muſt they be ſo ſeuerely puniſhed? How then ſhall wee eſcape, who knowing Gods holy will, hauehave contemned it?
Of the iudgements denounced againſt the Syrians and Philiſtines, you hauehave heard at large in former Lectures. Now in the third place doe follow the Tyrians, verſ 9, and 10.
For three tranſgreſſions of Tyrus, &c. Theſe words containing a burdenſome prophecie againſt Tyrus, I diuide into two parts.
1 A preface, Thus ſaith the Lord.
2 A prophecies, For three tranſgreſſions of Tyrus, &c.
In the prophecie I obſerue foure parts.
1 A generall accuſation of the Tyrians: For three tranſgreſſions of Tyrus, and for foure.
2 The Lords proteſtation againſt them: I will not turne to it.
3 The declaration of that grieuous ſinne, by which they ſo highly offended. This ſinne was the ſin of vnmercifulneſſe and crueltie, expreſſed in two branches.
1 They ſhut the whole captiuitie in Edom.
2 They remembred not the brotherly couenant.
4 The deſcription of the puniſhment to befall them for their ſinne, in the tenth verſe, Therefore will I ſend a fire vponupon the walls of Tyrus, and it ſhall deuoure the palaces thereof.
The preface giues credit vntounto the prophecie, and is a warrant for the truth of it. Thus ſaith the Lord] The Lord, Iehouah, whoſe Throne is the Heauen of heauens; and the Sea his floore to walke in; and the Earth his foot-ſtoole 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 skin, and ſhaketh his inmoſt powers, as the thunder ſhaketh the wilderneſſe of Cades. This Lord, Iehouah, ſo mighty, ſo powerfull, ſhall he ſay a thing, and ſhall he not doe it? Shall hee ſpeake it, and ſhall hee not accompliſh it? The Lord, Iehouah, the ſtrength of Iſrael, is not as man, that hee ſhould lye, nor as the ſonne of man, that he ſhould repent. All his words, yea all the tittles of all his words, are Yea, and Amen. Heauen and earth ſhall periſh, before one iot or one tittle of his Word ſhall eſcape vnfulfilled.
Thus ſaith the Lord] Out of doubt then muſt it come to paſſe. And becauſe it is the Lord that ſpeaketh, it is required of vsus, that we hearken to him with reuerence. Thus briefly of the Preface; whereof I hauehave more largely ſpoken in two former Lectures, my ſixth and twelfth Lectures, vponupon the third and ſixt verſes of this Chapter. In which, theſe very words are prefixed for a Preface to two prophecies; the one againſt the Syrians, the other againſt the Philiſtines. I proceed to the preſent prophecie againſt the Tyrians. It is much like the two former, both for words and matter. In regard whereof I ſhall be ſhort in many of my notes.
For three tranſgreſſions of Tyrus, and for foure] Here is nothing new, but the name of Tyrus. This Tyrus is called in the Hebrew text*foreign Tzor: whence came the name Sar, and Sarra in Eunius, Poenos Sarrâ oriundos; he notes the Carthaginians to hauehave their beginning from Sarra, which is Tyrus. Tyrus was a very ancient Citie; it was ſaith, Druſius, Vetuſtiſſimarum vrbrum parcus. as it were, the mother of very old Cities. Plinie N…. … lib. 5. … p. 19. ſaith, that out of Tyrus came the founders and firſt inhabiters, not only of Carthage, but alſo of Leptis, Ʋtica, and Gades, the Citie well knowne to our moderne N…uigators by the name of Calis Malis, and of late yeares conquered by ſome worthies of our Engliſh Nation.
The ancient glory of this Citie Tyrus, is blazed abroad to the whole world, by Ezechiel Chap. 27. Glorious was Tyrus: 1. For her ſituation: 2. For her riches: 3. For the frame, and beauty of her building: 4. For her ſhipping: 5. For her power in martiall affaires: 6. For her merchandizing: 7. For her great eſteeme and report with forraine nations. The Prophet Eſay in like ſort blazeth out her glory, Chap. 23.7, 8. He ſaith of her, that her antiquity is of ancient dayes; that ſhee is the crowne of the Sea; that her merchants are Princes, and her chapmen the Nobles of the world. So glorious a Citie was this Tyrus.
Here ſhee is accuſed of diſloyaltie to the God of heauen, in the very ſame words, wherein Damaſcus and Azzah are formerly accuſed: Damaſcus. verſ. 3. and Azzah, verſ. 6. For three tran greſſions of Tyrus, and for foure] And the Lords proteſtation vponupon this accuſation is the ſame, I will not turne to it] It is a…f the Lord had thus ſaid: If the inhabitants of Tyrus had offended but once, or a ſecond time, I ſhould hauehave beene fauourable to them, and would hauehave recalled them into the right way, that ſo they might be conuerted, and eſcape my puniſhments: but now, for as much as they doe daily heape tranſgreſſion vponupon tranſgreſſion, and make 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.
Albertus Magnus vnderſtandeth by theſe three tranſgreſſions, three ſorts of ſinnes; peccatum in voluntate, peccatum in conſenſu, peccatum in opere: ſinne in will, ſinne in conſent, and ſinne in action: and by the fourth tranſgreſſion he vnderſtandeth, cordis indurationem, induration and hardneſſe of heart; which he defineth to be pertinaciam permanendi in peccato, a pertinacie, or ſtubborne reſolution to perſeuere in ſin, wherein the ſinner lieth wallowing, void of ſhame, and all liking of goodneſſe.
I doe rather approue Wincklemans iudgement, who by theſe three, and foure tranſgreſſions of Tyrus, vnderſtandeth pride, diſdaine, luxuriouſneſſe of meats and drinkes, coſtlineſſe of garments, wanton luſts, and other like ſinnes, incident to Mart Townes, and Townes of great trade. That ſuch were the ſinnes of Tyrus, witneſſe that her ſharpe and grieuous reprehenſion, Ezech. 28.
For theſe three and foure, many tranſgreſſions and ſinnes, the Lord proteſteth againſt Tyrus, I will not turne to it: I will take no pitie on them; but will doe vntounto them according to their workes. For three tranſgreſſions of Tyrus and foure, &c.] Here are you to be remembred of a doctrine more than once, heretofore commended to your Chriſtian conſiderations.
Many ſinnes doe plucke downe from heauen the moſt certaine wrath and vengeance of God vponupon the ſinners.
God is pure of eies, and beholdeth not iniquity: Hee hath laid righteouſneſſe to the rule, and weighed his iuſtice in a ballance. The ſentence is paſſed forth, and muſt ſtand vncontrolable, euen as long as Sun and 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 whet his glittering ſword, and his hand ſhall take hold on iugdement to execute vengeance for ſin. His ſoule hateth and abhorreth ſinne; his law curſeth and condemneth ſinne; his hand ſmiteth and ſcourgeth ſin. Sinne was his motiue to caſt downe Angels into Hell; 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 ſinne plucke downe from Heauen the moſt certaine wrath and vengeance of God vponupon the ſinners.
One vſe of this doctrine was; to teach vsus heedfulneſſe in all our waies, that wee doe not by our many ſinnes prouoke Almighty God to high diſpleaſure.
A ſecond vſe was; to moue vsus to a ſerious contemplation of the wonderfull patience of Almighty God, who did ſo graciouſly forbeare theſe Tyrians, till by three and foure tranſgreſſions, by their many ſinnes they had prouoked him to indignaon. Theſe things I hauehave heretofore laboured to lay vntounto your hearts.
Now followeth the third part of this prophecie, wherein you hauehave the declaration of that grieuous ſinne, by which the Tyrians ſo highly offended: the ſinne of vnmercifulneſſe and cruelty; expreſſed in two branches.
1 They ſhut vp the whole captiuitie in Edom.
2 They remembred not the brotherly couenant.
1 They ſhut vp the whole captiuity in Edom] The expoſition of theſe words I hauehave formerly deliuered vntounto you in my twelfth Lecture, and my meditations vponupon the 6. verſe. There the Philiſtines are condemned for carrying away priſoners the whole captiuity, to ſhut them vp in Edom: and here are the Tyrians condemned for ſhutting the whole captiuity in Edom. The ſin ſeemeth to be the ſame in both; the Philiſtines, and the Tyrians. Both did ſhut vp the whole captiuity in Edom; that is, as Ioel chap. 3.6. ſpeaketh; they both did ſell away the children of Iudah, and the children of Ieruſalem vntounto the Grecians, that they might ſend them farre from their borders. God his peculiar inheritance, his owne ſeed, and ſeruants, the children of Iudah, and Ieruſalem, were by the cruell and hard-hearted Philiſtines and Tyrians, mancipated, and ſold away forbond ſlaues to the Grecians, dwelling farre off, that with them they might liue in perpetuall ſeruitude and ſlauery, without all hope of liberty or redemption.
Arias Montanus noteth a difference betwixt that ſinne of the Philiſtines, and this of the Tyrians. The Philiſtines carried away priſoners the whole captiuity, to ſhut them vp in Edom. They did, as they thought, but what they might doe lawfully, by the law of nations. The Iewes were their captiues and priſoners, conquered by a ſtrong hand in open hoſtility, and for this reſpect they ſhut them vp in Edom; they ſold them to the Grecians, to be by them tranſported to the Idumaeans. But theſe Tyrians had no ſuch pretence of excuſe. They did not with a ſtrong hand, in open hoſtility conquer the Iews, & ſo take them priſoners, but did ſurpriſe them by deceit, and trecherie, as they lay at Tyrus for trafficke and entercourſe of merchandiſe; and thus ſurpriſed they ſhut them vp in Edom; they ſold them to the Grecians, to be by them tranſported to the Idumaeans, farre from their owne country, euen to Italy. For it is a conſtant tradition in all Hebrew hiſtories, that a great part of the Italian nation, ſpecially thoſe that dwelt at Rome, had their beginning from the Idumaeans. But I wil not proſecute this opinion.
They ſhut the whole captiuity in Edom] 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, a whole and perfect captiuity, they deliuered vp into the hands of the Edomites. The Edomites were the poſterity of Eſau, who was named Edom, as the Iſraelites were the poſterity of Iacob, who was named Iſrael. Eſau purſued Iacob with a deadly hate: ſo did the poſterity of Eſau, the poſterity of Iacob. The Edomites were euermore moſt maliciouſly bent againſt the Iſraelites.
Now behold the foulneſſe of this ſinne wherewith the Tyrians are here charged. It was the ſin of cruelty in a very high degree. It is a cruell deed to detaine any one vnlawfully from returning into his natiue country: but him that is ſo detained, to ſell away for a bondſlaue to his mortalleſt enemie, this a cruelty, than which there cannot be a greater. Such was the ſin of theſe Tyrians; They ſold the Iewes, Iacobs poſterity, and God his ſeruants, to their profeſſed enemies, the Edomites, with this policie, that being carried farre from their owne country, they might liue in eternall ſlauery and bondage, without hope euer to returne home againe.
They ſhut the whole captiuity in Edom] The Tyrians are here diſproued, for deliuering vp Gods inheritance, a beleeuing nation, into the hands of profane Edomites. And it may remember you of a leſſon heretofore commended to your Chriſtian conſiderations; It is not lawfull to commit the children of beleeuers into the hands of infidels.
The reaſon is, that they be not withdrawne from their holy faith, religious worſhip, and ſeruice of God.
1 This doctrine ſerueth for our inſtruction. It teacheth vsus ſo to louelove the ſoules of the righteous ſeed, that we leaue them not reſident among Infidels, Atheiſts, Papiſts, or other profane wretches, but rather that to our owne coſt and labour, we redeeme them out of the Deuils tyranny.
2 It ſerueth for the reproofe of ſuch as doe binde 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 Goſpell of Chriſt; moſt blaſphemous and abominable Atheiſts, or moſt blinde and ſuperſtitious Papiſts.
3 Sith it is not lawfull to commit the children of beleeuers into the hands of Infidels, for the reaſon aboue ſpecified, that they be not withdrawne from their holy faith, religious worſhip, and true ſeruice of God: then neither is it lawfull for vsus to keepe away, or ſend away our ſeruants from the ſeruice of God.
Let no man ſay vntounto me, ſuch a mans ſeruant, and ſuch a mans, are employed in temporall affaires at the time of diuine ſeruice, and why ſhould not mine be likewiſe? (Dearely beloued) a good Chriſtians part is, to bee of like reſolution with Ioſhuah, chap. 24.15. Howſoeuer all the world beſides ſhall be affected in this buſineſſe, yet to reſolue for himſelfe and his familie, as Ioſhuah did for his; I and my houſe will ſerue the Lord. I doe but touch theſe points, becauſe I hauehave heretofore in this place more at large inſiſted vponupon them.
Now followeth the ſecond branch expreſſing the ſin of the Tyrians, their ſinne of vnmercifulneſſe and cruelty.
They hauehave not remembred the couenant of brethren
For this time I note that men may bee called brethren ſix manner of waies. 1. By nature, as Iacob and Eſau. By kindred, affinity, or alliance, as Abraham and Lot. 3. By nation or country, as all Iewes. 4. By religion, as all Chriſtians. 5. By friendſhip, as Solomon, and Hiram King of Tyre. 6. By calamity, or miſery, as many poore diſtreſſed people, who hauehave not wherewith to ſupport their weake natures.
The couenant of brethren here mentioned, ſome doe referre to that league of amity which was concluded betweene King Solomon, and Hiram, King of Tyre, recorded 1 King. 5.12. Some doe properly vnderſtand theſe words, to ſignifie that naturall league which ſhould hauehave beene betweene Iacob and Eſau, naturall brethren, and their poſterity in lineall deſcent, the Iewes, Iſraelites, and Edomites. Vnderſtand it which way you will: the Tyrians were both wayes blameable. Firſt they remembred not the couenant made betweene their King, King Hiram, and King Solomon. Secondly, they remembred not the couenant made by nature betweene the Iewes, Iſraelites, and Edomites, brethren lineally deſcended from two naturall brethren, Iacob and Eſau. From both expoſitions ariſeth profitable doctrine.
Firſt, is Almighty God here diſpleaſed with the Tyrians, becauſe they did ill intreat the Iewes, and Iſraelites, not remembring the ancient couenant betweene Hiram their King, and Solomon King of Iſrael? Hence we may take this leſſon, Ancient leagues are not raſhly to be violated.
foreign, breakers of leagues, truces, and couenants, are Rom. 1.31. ranked among ſuch, whom God in his ſecret iudgement hath giuen vp foreign, to a reprobate ſenſe. Foederum tutor, & vindex Deus eſt; God is, as it were a tutor, or protector of leagues, and ſeuerely reuengeth himſelfe vponupon the breakers of them.
The Gentiles of old by the light of nature did acknowledge as much; and fearefull examples in all ages doe proue as much. I will inſtance, but in few. Ioſhuah made a league with the Gibeonites, and ſware that he would ſuffer them to liue, Ioſh. 9.15. long after Saul, and his bloudy houſe ſlew ſome of them. Hereat was the wrath of the Lord kindled, and for this cauſe he puniſhed the people with three yeares famine, and was not appeaſed with the land, till ſeuen of Sauls ſonnes were deliuered vp into the hands of the Gibeonites, to be hanged vp in Gibeah, 2 Sam. 21.1.
Zedechiah King of Iudah, made a couenant with Nabuchodonoſor King of Babel, and ſwarea2 King. 24.17. & 2 Chr. 36.13 & Ierem. 52.2. ſubiection to him. But Zedechiah notwithſtanding his oath, tooke part with the Kings of the Egyptians, Idumaeans, Moabites, Ammonites, and Tyrus, againſt Nabuchodonoſor, what followeth this breach of his oath and couenant? Euen vtter ruine to himſelfe, his kingdome, the city of Ieruſalem, & the glorious Temple there, 2 Chr. 36.17 &c.
Ʋladiſlaus King of Poland, and Hungary, concluded a peace for ten yeares with Sultan Amurath, the ſixth King of the Turkes. Ʋlidiſlaus tooke his oath vponupon the holy Euangeliſts, and Amurath his, (by his Embaſſadours) vponupon their Turkiſh Alcoran. bKnolles Hiſt. Tunc pag. 289.This was the moſt honourable peace, that euer Chriſtian Prince had before that time made with any of the Turkiſh Kings, and moſt profitable alſo, had it beene with like ſincerity kept, as it was with ſolemnity confirmed. Vladiſlaus cPag. 292.abſolued from his oath by Cardinall Iulianus the Popes Legate, and Agent in Hungary, breaketh the concluded peace, and d inuadeth a freſh the Turkes dominions. The Turke ioynes battell with him atePag. 297. Varna in Bulgaria; and beholding the picture of the crucifix in the diſplaied enſignes of the Chriſtians, pluckes out of his boſome that writing, wherein the late league betweene him and Vladiſlaus was compriſed; and holding it vp in his hand with his eies caſt vp to heauen, ſaith; Behold, thou crucified Chriſt; this is the league thy Chriſtians in thy name made with me, which they hauehave without cauſe violated. Now if thou be a God as they ſay thou art, and as we dreame, reuenge the wrong now done vntounto thy name, and me; and ſhew thy power vponupon thy periurious people, who in their deeds deny thee, their God. What followed hereupon? The victorie was the Turkes. Vladiſlaus loſt his life there, and eleuen thouſand Chriſtians beſides. The ſucceſſe of this great and bloudy battell of Varna, fought the 10. of Nouember, 1444. doth it not plainly ſhew, that God cannot away with league-breakers?
Theſe few inſtances of Saul, Zedechiah, and Vladiſlaus, may ſuffice for the clearing of my propounded doctrine; Ancient leagues are not raſhly to be violated.
The vſe of this doctrine is, to admoniſh all ſubiects to be very reſpectiue and mindfull of that league and couenant which they hauehave by their ſolemne oaths made and confirmed to their Kings, Princes, and other Gouernours: according to that exhortation made by S. Paul, Rom. 13.1. Let eueryevery ſoule be ſubiect to the higher powers. It is not a bare or naked exhortation; it is backed with a good reaſon, For there is no power but of God; and the powers that are, are ordained of God: It followeth in the ſecond verſe; Whoſoeuer therefore reſiſteth the power, reſiſteth the ordinance of God. Whoſoeuer they are that reſiſt power, men in authority, Princes, Rulers, and Gouernours, they reſiſt God, and God will confound them; their infamie ſhall remaine vponupon perpetuall record for a ſpectacle to all poſterity. What elſe meaneth the Apoſtle in the ſame place, where hee ſaith, They that reſiſt, ſhall receiue to themſelues iudgement?
And here (dearely beloued) I beſeech you to beware of Romiſh Locuſts, I mean Ieſuits, and Seminary Prieſts, who are ſent from beyond the ſeas to inueigle you, & to make you vnmindfull, or at leaſt careleſſe of your couenant, confirmed by your ſacred oaths, with your redoubted Soueraigne. They will tell you that your King is an Heretike, becauſe he maintaineth not their Romiſh, new, and vpſtart religion: and will thereupon go about to perſwade you, that you are not to keepe your faith with him. It is a Deuilliſh doctrine. They hauehave learned it from Martin the fift, one of their holy Popes, fCochlaeus Hiſt. Huſſit. lib. 5. Rainold. Theſ. §. 42. pag. 188. Margin.who in his Epiſtle to Alexander, Duke of Lituania, ſaith; Scito te peccare mortaliter, fi ſeruabis fidem datam hareticis: Know, ſaith he, that thou ſinneſt mortally, if thou keepeſt thy oath made with heretikes.
If vponupon this perſwaſion you will not be drawne to breake your oath, which you make a conſcience of; then will they further tell you, that the Pope hath already giuen you abſolution, and a diſpenſation for your oath. PopegCauſ. 15. qu. 6. c. Nos Sanctorum. Nosces, qui excommunicatis fidelitate & ſacramento conſtrictiſunt, Apoſtolicâ autoritate ſacramento abſ…luimus. Gregory the ſeuenth of that name, ſaith; We by Apoſtolicall authority doe abſolue all from their oaths, which they hauehave giuen to perſons excommunicate. The words are in Gratians decree, cauſ. 15. qu. 6. c. 4 Wee by Apoſtolicall authority doe abſolue all from their oathes, &c.
But who are excommunicate by Romiſh expoſition? I will tell you out of the great lawyer Panormitan, not they only againſt whom the ſentence of excommunication is pronounced. For ſaithhExtra de Judicits C…p. Cum in homine. Cum eſt crimen notorium, nullâ eſt opus declaratione ſententiae excommunicationis. Panormitan, when the Hereſie is publikely knowne, there needeth no pro…uatiation of the ſentence of excommunication. And who are ſuch heretikes as againſt whom there needeth no pronuntiation of the ſentence of excommunication? iLib. 1. de iuſta punit. Haeretic.Alfonſus de Caſtro, andkJuſtruct. Sacerd. lib. 1. cap. 19. Qui intelligens aliquam ſententiom expreſsè ab Eccleſia damnatam, eam retin…crit, Haereticus pertinax eſt cenſendus. Tolet the Ieſuite, will tell vsus, that whoſoeuer maintaineth any doctrine condemned in the Church of Rome, he is to be accounted an obſtinate Heretike.
Well then; all Proteſtants, Princes, and ſubiects, maintaining true Chriſtian doctrine, ſuch as is condemned in the Church of Rome, are in Popiſh account obſtinate Heretikes, and therefore ipſo facto, already excommunicate: there needeth no pronuntiation of the ſentence of excommunication againſt them. Whereupon it followeth, that in eueryevery kingdome where the King is a profeſſed Proteſtant, the ſubiects are already abſolued from their eath of allegeance.
I will not in this auditorie further enlarge this point. A point, I grant, fitter for the Conuent of the profound and learned, then for this place. Wherefore I ſhut vp this point, beſeeching you to ſuffer a word of exhortation.
Howſoeuer PopelApud G…tian Cauſ 15 q. 6. Gregory the ſeuenth, that ſamemMa…nat…y Ne…rama… … praeſtigtis Diabolicis Papatum in…aſit. Szeged. ſpec. Pontiſ. & Ʋrſin. ſpec. Ieſuit. ſorcerer, andnCum Mathilde comitiſſa occultum habuit commercium. Vrſin. Spec. Ieſuit. p. 265. adulterer, andoLib. 5. Decret. tit. 7 cap. 6. gloſſa. Nos excommunicamus vniuerſos haereticos, vt abſolutosſe nouerint omni fidelitatis debito, qui iis iuramento terebantur aſtricti. Gregory the ninth, andpIn B…lla. Abſoluimus ſubditos vincul…iuramenti, quo Reginae Elizabethe conſtricti tenchantur. Pius the fift, and all ſucceeding Popes ſhall abſolue you from your oath of allegiance, yet (dearely beloued) beleeue them not. 'Peter, and the Apoſtles, Act. 5.29. doe put you in minde, that it is better to obey God, than men. And God in his holy word commandeth you to be ſubiect to the higher powers, as you hauehave already heard, Rom. 13.1. to honour the King, 1 Pet. 2.17. to ſubmit your ſelues to all manner ordinance of man for his ſake, whether it be vntounto the King as vntounto the ſuperiour, or vntounto other gouernours, verſ. 13. you hauehave taken your oath of allegiance, and ſworne obedience to your King; breake not your couenant with him, that Gods wrath breake not forth in fire againſt you, as it did againſt theſe Tyrians, for not remembring the couenant of brethren.
Thus farre by occaſion of the firſt expoſition of theſe words, They remembred not the couenant of brethren, that is, they remembred not the couenant made betweene their King, King Hiram, and the King of Jſrael, King Solomon.
Now ſomewhat of the other expoſition. They remembred not the couenant of brethren; that is, they remembred not the couenant made by nature betweene the Iewes, Iſraelites, and Edomites, brethren lineally deſcended from two naturall brethren, Iacob and Eſau. They knew full well, that the Iewes and Iſraelites were the iſſue of Iacob, and the Edomites of Eſau; they knew likewiſe, that the Edomites bore a mortall hatred towards the Iewes and Iſraelites; yet fold they the Iewes and Iſraelites, vntounto the Edomites; and are therefore here ſaid not to remember the brotherly couenant.
The man that conſpireth miſchiefe and deſtruction to his brother, is a monſter in nature, worthy to be purſued with eternall deteſtation: and whoſoeuer abhorreth not from conſenting to ſuch a wickedneſſe, but giueth furtherance, or countenance thereto, he is holden in the ſame impiety. The Edomites ſought the deſtruction of the Iewes and Iſraelites, and the Tyrians did further them in their bloudy deſignes; the Tyrians therefore are partakers with the Edomites in the ſinne of vnmercifulneſſe. Which ſin is here laid vntounto their charge in theſe words, They remembred not the brotherly couenant. Hence we may take this leſſon; It is a thing very diſtaſtfull and vnpleaſing vntounto God, either for brethren to be at variance among themſelues, or for others to countenance them in their quarrels.
Our aſſent to this truth, the light of nature within vsus doth extort from vsus. Of the firſt part of my propoſition, wherein I auow it to be a very diſtaſtfull thing vntounto God for brethren to bee at variance among themſelues, I ſhall hauehave fit opportunitie to entreat, when I ſhall come to the eleuenth verſe of this Chapter, where Edom is reproued for purſuing his brother with the ſword.
Of the other part, wherein I do affirme it to be an vnpleaſing thing to God for any to countenance brethren in their quarrels, I will by Gods aſſiſtance ſpeake at this time very briefly.
It is a thing very diſtaſtfull and vnpleaſing vntounto God, for any to countenance brethren in their quarrels.
The aduice is good which Saint Paul giueth, Epheſ. 5.11. HaueHave ye no fellowſhip with the vnfruitfull workes of darkneſſe, but euen reproue them rather. What are the workes of darkneſſe, but the workes of the fleſh? Now in Galat. 5.20. in the Catalogue of the workes of the fleſh, we finde hatred, debate, wrath, contention. With theſe therefore we muſt hauehave no fellowſhip, we muſt reproue them rather.
Muſt we hauehave no fellowſhip with them? Muſt we reproue them rather? What ſaith old Adam? What ſaith fleſh and bloud to this? Our Gallants of this age can entertaine no ſuch aduice: that it may be fulfilled which our Sauiour Chriſt foretold of the end of the world, Luk. 21.10. and 16. Nation ſhall riſe againſt nation, kingdome againſt kingdome, a father againſt his ſon, a brother againſt his brother, a kinſman againſt his kinſman, and a friend againſt his friend.
A fitter remedy for this malady I finde none, than to imitate bleſſed Abraham. There grew a debate betweene his ſeruants, and the ſeruants of Lot; their heardmen could not agree. What doth Abraham in this caſe? As the manner of Maſters is now adaies? No, he breaketh not out into choler; he ſaith not, My ſeruants are abuſed; my coſin Lot his ſeruants doe ſeeke to crow ouer them, and to rule the roſt as they liſt. This is an iniury to mee their Maſter, and a ſhame to ſuffer it. So a man may be made a foole indeed, and accounted a wretch, and a daſtard of no reputation. Neuer will any man care to ſerue me, if I ſticke not better to my men than ſo. Such language, as the world now goeth, is very rife among vsus.
But Abraham ſpake not ſo. Grace was in his face, and mildneſſe in his words: For thus ſpake he vntounto his Nephew Lot, Gen. 13.8. I pray thee, let there be no ſtrife betweene thee and me; neither betweene thy heardmen and my heardmen; for we are brethren. We are brethren; I pray let there be no ſtrife betweene vsus. Let vsus be mindfull of the couenant wherein nature hath vnited our affections; we are brethren: the bond of brotherhood and conſanguinity, let it moderate our paſſions; why ſhall we iarre and be at odds betweene our ſelues? Are we not brethren?
An excellent patterne of imitation for all eſtates, high and low, rich and poore, one with another. Noblemen, Gentlemen, Yeomen; all, whoſoeuer may ſay they are brethren, either in nature, or in Chriſt and religion, hauehave in Abraham a patterne for their imitation. We muſt abſtaine, not only from raiſing ſtrife and debate our ſelues, but alſo from foſtering and cheriſhing it in others. Such was Abrahams choice. He would not maintaine his ſeruants againſt Lots ſeruants: he tooke it to be farre more credit for him to hauehave vnity and good louelove, than the bitter effects of the contrary.
Among the beatitudes, Mat. 5. the ſeuenth is; Bleſſed are the peacemakers. Bleſſed are they who louelove concord, regard peace, ſeeke it, and inſue after it. Bleſſed are they who beſtirre themſelues to cheriſh and maintaine peace and concord betweene others. Bleſſed are they who doe their beſt to reunite in louelove, ſuch as are fallen out, to make an end of quarrels and diſſentions. Bleſſed are the peace-makers: the reaſon is annexed; for they ſhall be called the children of God, that is, they will by their louelove of vnity and concord, make it appeare vntounto the world that they are the ſonnes of God.
From whence it followeth by an argument from the place of contraries: Accurſed are makebates, for they ſhall be called the children of the Deuill. Curſed are they who are of themſelues quarrelſome and contentious. Curſed are they who beſtir themſelues to cheriſh and maintaine ſtrife and debate in others. Curſed are they who doe their beſt to ſet at variance ſuch as hauehave long liued in peace and vnity. Curſed are make-bates; I annex the reaſon; for they ſhall be called the ſonnes of the Deuill, that is, They will by their louelove of ſtrife and debate, make it appeare to the world that they are the ſonnes of the Deuill.
Now (dearely beloued in the Lord) I beſeech you to remoue farre from you all cogitation and thought of ſtrife, variance, and debate; and to remember your brotherly couenant. Know ye, that the bond of one body, one ſpirit, one hope, one God, one faith, one baptiſme, is as farre aboue the bond of one father, one mother, one village, one houſe, and the like, as the ſpirit is aboue the fleſh, ſpirituall things aboue carnall, and God aboue man.
I will ſhut vp this point with the exhortation of S. Peter, 1 Epiſt. Chap. 3.8. Be ye all of one minde; one ſuffer with another; louelove as brethren; be pitifull; be courteous; render not euill for euill, nor rebuke for rebuke: but contrariwiſe bleſſe ye; bleſſe I ſay, and know that you are thereunto called, that yee ſhould bee heires of bleſſing. Thus farre of the third part of this Prophecie. Now followeth the fourth.
Verſ. 10. Therefore will I ſend a fire vponupon the walls of Tyrus, and it ſhall deuoure the palaces thereof.
This is a particular denunciation of a conqueſt and deſolation againſt the City Tyrus for her ſins. According to this prediction it came to paſſe, ſaith Druſius, either in the war of Salmanaſſar againſt the Tyrians, or in the warre of Nabuchodonoſor. Yet this he affirmeth not. Nabuchodonoſor beſieged Tyrus three yeeres and three moneths, and then tooke its ſo ſaith Winckleman out of Ioſephus, lib. 1. contra Appionem: the Latine Copies of Ioſephus, which I hauehave ſeene, make mention of the continuance of this ſiege for thirteene yeeres.
The Greeke Copy hath nothing of the continuance of it. For therein I read only, that when Thobalus was King, Nabuchodonoſor beſieged Tyrus. This was about the yeere of the world 3345. Tyrus after this was reedified and did flouriſh. But ſhe was in her pride againe beſieged, and taken by Alexander the Great in the yeere of the world 3632. And long ſince, A. C. 1290. ſhe was ſacked & leuelled with the ground by Alphix then Sultan of Aegypt. Thus hath Gods hand been ſtrong and preuailing againſt Tyrus, according to the tenor of this Prophecie. The very words wherof you hauehave heard before expounded in the fourth and ſeuenth verſes of this Chapter.
Now I pray you onelyonly recount with me ſuch heads of Doctrine as heretofore hauehave beene obſerued out of theſe words: Therefore will I ſend a fire, &c. Wherein three circumſtances are to be obſerued: 1 The puniſher. 2 The puniſhment. 3 The puniſhed.
The firſt circumſtance is the puniſher, the Lord: For thus ſaith the Lord, I will ſend] The Doctrine is: It is proper to the Lord to execute vengeance vponupon the wicked for their ſins.
The ſecond circumſtance is the puniſhment, and that is by fire: I will ſend a fire] The Doctrine is: The fire, and all other creatures, are at the Lords commandement, to bee employed by him in the puniſhment of the wicked.
The third circumſtance is the puniſhed, the walls and palaces of Tyrus: I will ſend a fire vponupon the walls of Tyrus, and it ſhall deuoure the palaces thereof.
Firſt, muſt the glorious City Tyrus be deſtroyed? The Doctrine is:
No munition can ſaue that City which God will hauehave deſtroyed.
Secondly, muſt the Walls of Tyrus be deuoured with the fire of Gods diſpleaſure? The doctrine is, It is the good bleſſing of God vponupon a Kingdome, to hauehave walls, ſtrong holds, munitions, fortreſſes, and bulwarkes for a defenſe againſt enemies.
Thirdly, muſt the palaces of Tyrus be conſumed with the fire of Gods anger? The doctrine is; God depriueth vsus of a great bleſſing when he taketh from vsus our dwelling houſes.
Of theſe doctrines and their ſeuerall vſes, I hauehave heretofore in this place at large entreated. Wherefore let this which hath beene now ſpoken, ſuffice for my preſent expoſition of this prophecie againſt Tyrus.