Twenty-One Sermons on Amos 1, Sermon 6
THE Sixth Lecture.
AMOS 1.3, 4, 5.
Thus ſaith the Lord: For three tranſgreſſions of Damaſcus, and for foure I will not turne to it, becauſe they hauehave threſhed Gilead with threſhing inſtruments of yron.
Therefore will I ſend a fire into the houſe of Hazael, and it ſhal deuoure the palaces of Benhadad.
I will breake alſo the barres of Damaſcus, and cut off the inhabitant of Bikeath-aven: and him that holdeth the ſcepter out of Beth-eden, and the people of Aram ſhall goe into captiuitie vntounto Kir, ſaith the Lord.
THough in this prophecie there be mention made of Iudah, yet was Amos by the holy ſpirit deputed, and directed with his meſſage peculiarly and properly to the ten reuolted Tribes, the kingdome of Iſrael. The mention that is made of Iudah, is made but incidently, and by the way. The ſcope of the prophecie is Iſrael, as I ſhewed in my*Pag. 7. firſt Lecture.
If Iſrael be the ſcope of this prophecie, how commeth it to paſſe, that the Prophet beſtoweth the reſidue of this chapter, and a part of the next, in making rehearſall of foraine nations, their tranſgreſſions, and puniſhments? Why doth he acquaint Iſrael with his burdenſome prophecies againſt the Syrians, the Philiſtines, the Tyrians, the Edomites, the Ammonites, the Moabites? why doth he not rather diſcharge his function, and duty laid vponupon him? and checke the Iſraelites, & terrifie them, and reproue them for their euill deeds?
The reaſons why Amos, ſent of purpoſe with a meſſage to the Iſraelites, doth firſt prophecie againſt the Syrians, & other forraine nations, are three.
1 That he might be the more patiently heard of his country-men the Iſraelites. The Iſraelites ſeeing their Prophet Amos ſo ſharpe againſt the Syrians, and other their enemies, could not, but with more quiet heare him, when he ſhould propheſie againſt them alſo. Conſolatio quaedam eſt, afflictio inimici: ſome comfort it is to a diſtreſſed naturall man, to ſee his enemy in diſtreſſe likewiſe.
2 That they might hauehave no cauſe to wonder, if God ſhould at any time come againſt them in vengeance, ſeeing that God would not ſpare the Syrians, and other their neighbour Countries, though they were deſtitute of the light of Gods word, and ignorant of his will.
3 That they might the more feare at the words of this prophecie, when they ſhould ſee the Syrians, and other nations, afflicted, and tormented accordingly.
Here might they thus hauehave argued? Wil not God ſpare our neighbours, the Syrians, & the reſt? Then out of doubt he wil not ſpare vsus. They ſilly people neuer knew the holy will of God, and yet ſhal they be ſo ſeuerely puniſhed? How then ſhal we eſcape, who knowing Gods holy will hauehave contemned it?
From the reaſons why Amos firſt prophecieth againſt forraine nations, & then againſt the Lords people Iſrael, I come now to treat particularly of his prophecy againſt the Syrians, verſ. 3, 4, 5.
Wherein I commend to your chriſtian conſiderations three parts.
1 A preface, proeme, or entrance, verſ. 3. Thus ſaith the Lord.
2 A Prophecie, in the 3, 4, & 5. verſes For three tranſgreſſions of Damaſcus and for foure, &c.
3 A concluſion, in the end of the 5. verſe, Saith the Lord.
The preface, and the concluſion do make for the authoritie of the prophecie, verſe. 3. and 5.
In the propheſie theſe parts may be obſerued.
1 A generall accuſation of the Syrians, verſe the 3. For three tranſgreſſions of Damaſcus, and for foure.
2 A proteſtation of almighty God againſt them, I will not turne to it.
3 The great ſinne, by which they ſo offended God: their extreme cruelty, verſe 3. They hauehave threſhed Gilead with threſhing inſtruments of yron.
4 The puniſhments to bee laid vponupon them for ſuch cruelty.
Theſe puniſhments are here ſet downe generally, and ſpecially.
Generally verſ. …he 4. I wil ſend a fire into the houſe of Hazael, and it ſhall deuoure the palaces of Ben-hadad.
Specially verſ. the 5. I wil break alſo the barres of Damaſcus, and cut off the inhabitant of Bikeath-auen: & him that holdeth the ſc…pter out of Beth-eden, and the people of Aram ſhall goe into captiuitie vntounto Kir.
Thus ſaith the Lord] It is a very vſuall thing with the Prophets, ſo to begin their ſpecial Prophecies, to let the world vnderſtand, that they feigne nothing out of their owne braines, but that whatſoeuer they ſpeake they hauehave receiued it from the ſpirit of the Lord. Thus ſaith, not Amos, but in Amos the Lord. The Lord, the powerfull Iehouah of whom you heard at large out of my third lecture vponupon this chapter.
Thus ſaith the Lord] the powerfull Iehouah, *See Zect 3.who made the heauens andaPſal. 104 2. ſpread them out like a curtaine, to cloath himſelfe with light as with a garment; & can againebEſai. 50.3. cloath the heauens with darkneſſe, and make a ſacke their couering: who made the ſea, to cPſal. 1… 4.3.lay the beames of his chamber therein, &dJerem. 5.22. placed the ſands for bounds vntounto it, neuer to be paſſed ouer, howſoeuer the waues thereof ſhall rage, and roare; and can with a word ſmite the pride thereof: at his rebukeeEſay. 50.2. 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: who mad the dry land, and ſo fPſal. 10 4.5.ſet it vponupon foundations, that it ſhould neuer moue; and cangP…al. 104.6. couer her againe with the deepe, as with a garment, and ſohPſal 24.20. rocke her, that ſhee ſhall reele to and fro, and ſtagger like a drunken man.
Thus ſaith the Lord] This powerfull Iehouah, whoſe throne is the heauen of heauens, and the ſea his floare to walk in, & the earth his footſtoole to tread vponupon, who hath a chaire in the conſcience, and ſitteth in the heart of man, & poſſeſſeth his ſecreteſt reines, and diuideth betwixt the fleſh & the skin, and ſhakeſt his inmoſt powers,Pſal. 29.8. as the thunder ſhaketh the wilderneſſe of Cades.
Thus ſaith the Lord.] Hath the Lord ſaid, and ſhall he not doe it? hath he ſpoken, and ſhall he not accompliſh it? Balaam confeſſeth as much vntounto Balak, Num. 23.19. God is not as man, that he ſhould lie, nor as the ſonne of man, that he ſhould repent. Indeed ſaith Samuel (1 Sam. 15.29.) The ſtrength of Iſrael will not lie nor repent: for he is not as man, that he ſhould repent. All his words, yea all the titles of his words are yea and Amen. Verily ſaith our Sauiour, Matth. 5.18. Heauen and earth ſhall periſh, before one iote, or any one tittle of Gods law ſhall eſcape vnfulfilled.
Thus ſaith the Lord] Then out of doubt it muſt come to paſſe. Hereby you may be perſwaded of the authority of this Prophecie: and not of this only, but of all other the Prophecies of holy Scripture; that neither this, nor any other Prophecies of old, is deſtitute of diuine authority. This point touching the authority of holy Scripture I deliuered vntounto you in my ſecond lecture, and therefore hauehave now the leſſe need to ſpend time therein. Yet a word or two thereof.
God almighty ſpake in old ime to our fathers by the mouth of Moſes, Exod. 4.12. and not by the mouth of Moſes only, but by the mouths of all his Prophets, Heb. 1.1. and 2 Peter 1.20. Know this that no prophecy in the Scripture is of any priuate motion. He giueth the reaſon hereof ver. 21. for the prophecy in old time came not by the will of man, but holy men of God ſpake as they were moued by the holy Ghoſt. Hence ſprang thoſe vſuall and familiar ſpeeches in the bookes of the Prophets; The word of the Lord came vntounto me; the Lord God hath ſpoken; and this in my text, Thus ſaith the Lord. This Lord, who thus ſpake in old time by his Prophets, did in fulneſſe of time, when hee ſent to conſummate, and perfect the worke of mans redemption, ſpeake by his bleſſed Euangeliſts, and Apoſtles.
This appeareth by the faithfull promiſe made vntounto them, Matth. 10.19. Take no thought how, or what yee ſhall ſpeake; for it ſhall be giuen you, what ye ſhall ſay. It is not yee that ſpeake, but the Spirit of your father, that ſpeaketh in you. It muſt ſtand euer true what is recorded, 2 Tim. 3.16. the whole Scripture (and eueryevery parcell thereof) is giuen by inſpiration of God, and hath inward witneſſe from that Spirit, which is the author of all truth.
Here may you note the harmonie, 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] How then dare we, potters cla…, lift vp our hands againſt him, that faſhioned vsus? How dare we abſent our ſelues from his houſe of prayer, where God in and by his holy word ſpeaketh vntounto vsus? How dare we, when we are come to this place, behaue our ſelues careleſly, negligently, irreuerently?
But I will not at this time preſſe you any further with this point, hauing heretofore in my fourth lecture occaſioned by the Lords roaring out of Sion, and vttering his vowe from Ieruſalem, exhorted you in many words, to the due performance of your dutifull ſeruice of God in this place. For this preſent, I will onelyonly giuegive you a taſte of the ſweetneſſe of the word of the Lord, conueyed vntounto vsus by the miniſteries of his ſanctified Prophets, Euangeliſts, & Apoſtles. It is the Lords moſt royall and celeſtiall teſtament, the oracles of his heauenly ſanctuary, the only key vntounto vsus of his reuealed counſels; milke from his ſacred breaſts; the earneſt and pledge of his fauour to his Church, the light of our feet, ioy of our hearts, breath of our noſtrils, pillar of our faith, anchor of our hope, ground of our louelove, euidences, and deeds of our future bleſſedneſſe.
Thus farre the preface, proeme, or entrance, making for the authority of this prophecie; Thus ſaith the Lord.
Now followeth the prophecie againſt the Syrians: wherein I commended to your Chriſtian conſiderations foure things
1 The generall accuſation of the Syrians, verſ. 3. For three tranſgreſſions of Damaſcus, and for foure.
2 The Lords proteſtation againſt them, verſe the 3. I will not turne to it.
3 The particular ſinne, by which the Syrians had ſo offended God, verſe the 3. They hauehave threſhed Gilead with threſhing inſtruments of iron.
4 The puniſhments attending them for this ſin; ſet downe generally, and ſpecially.
Generally verſe 4. I wil ſend a fire into the houſe of Hazael, and it ſhall deuoure the palaces of Ben-hadad.
Specially verſ. the 5. I wil breake alſo the barres of Damaſcus, and cut off the inhabitant of Bikeath-aven: and him that holdeth the ſcepter out of Beth-eden, & the people of Aram ſhall goe into captiuity vntounto Kir.
Order requireth that I begin with the firſt part; the accuſation of the Syrians, verſe 3.
For three tranſgreſſions of Damaſcus and for foure] This Damaſcus was a very ancient citie, built, asaArias Montan. In …t. lib. 36. Stephan. Adrichom. H…er…n. H…. qu …t in Gen. ſome coniecture, by Eliez…r, the ſteward of Abrahams houſe, who was ſurnamed Damaſcus, Gen. 15.2. The firſt mention of this city is Gen. 14.15.bA…ud H c. ibid & Io eph. a…q Iu…. Lib 1 ca… 7. …ll…t in G…n. cap. 15. Others holding the name of this city to hauehave beene more ancient than Abraham, doe attribute the building of this city to Huz, one of the ſonnes of Aram, Gen. 10.23. Whereupon Dama…cus was called alſo Aram, ascIn Eſay 17. S. Hierome witneſſeth. Whatſoeuer were the antiquity of this city, it is plaine by Eſa. 7.8, that it was the Metropolitane, and chiefeſt city of Syria.
I need not tell you what Lewes Vertomannus, a gentleman of Rome, ſaw in this city about ſome hundred yeares ſince; as the place where Caine ſlew Abel; the place where the bodie of the Prophet Zacharie lay; the tower wherein S. Paul was committed to priſon; and the like: that would be beſide my purpoſe. For the preſent know yee, that Damaſcus was the Metropolitane, and chiefeſt city of Syria; whence by a figure, the figure Synecdoche, it is here in my text, put for the whole country of Syria. By this figure Synecdoche in the name Damaſcus, our Prophet here threatneth all inhabitants in the country about Damaſcus; hee citeth all the Syrians to appeare before the tribunall ſeat of Almighty God, becauſe they had vniuſtly troubled and vexed the city Gilead. But of this hereafter. Now let vsus ſee, what is meant by the three tranſgreſſions, and foure, here mentioned in the generall accuſation of the Syrians.
For three tranſgreſſions, and for foure] The word Tranſgreſſions, ſignifieth, whatſoeuer deteſtable thoughts, words, or deeds may be conceiued, vttered, or acted againſt Gods law, our holy faith, and Chriſtian duties. Theſe three tranſgreſſions of Damaſcus, are in the iudgement of Arias Montanus, the ſame with the three tranſgreſſions of Azzah, and of Tyrus, and of Edom, and of Ammon, and of Moab, and of Iudah, and of Iſrael, ſo often repeated in this and the next chapters, namely, the vaine worſhip of ſtrange Gods, whoredomes, and murders. The fourth, ſaith he, is added in the text, euen their barbarous cruelty: They threſhed Gilead with threſhing inſtruments of iron.
For three tranſgreſſions of Damaſcus, and for foure.] S. Hierom expoundeth theſe words, as if the Syrians of Damaſcus had dealt cruelly againſt the people of God, not once, or twice only, but alſo a third and fourth time, to this ſenſe: if the Syrians had perſecuted my people, but once, or a ſecond time, I ſhould hauehave pardoned them; but now when they hauehave not ceaſed a third, and fourth time, to practiſe their cruelty vponupon my choſen people, euen to threſh them with threſhing inſtruments of iron, ſhall I not viſit for theſe things? is it not time that I beat them with rods? is it not neceſſary that I turne from them the countenance of my clemency?
For three tranſgreſſions of Damaſcus, and for foure.] dApud Mercerum.Some referre theſe three, and foure tranſgreſſions, to three, and foure generations; thus: though God vſeth to forbeare, and pardon mens ſins to the third and fourth generation, yet in the fourth he will vndoubtedly execute his vengeance.eIbid. Some others doe ma…e this ſenſe of theſe words: God vſeth to remit, and to forgiue any man his ſins for thrice; but f the fourth time he ſinne likewiſe, there is no hope of remiſſion. According to that which we read, Iob 33.29. All theſe things will God worke twice or thrice with a man, that he may turne backe his ſoule from the pit, to be illuminated in the light of the liuing. Twice, or thrice, will God chaſtiſe vsus for our ſins; but if we ſin the fourth time, woe vntounto vsus, we are left vntounto our ſelues.
For three tranſgreſſions and for foure.] fMercer. Winckleman.Some doe ioyne theſe numbers to make ſeuen; becauſe the number of ſeuen in holy Scripture, is a number of plenitude and perfection, as Leu. 26.18. If you will not obey me, I will puniſh you ſeuen times for your ſins. To which ſenſe here by three tranſgreſſions, and foure, that is, by ſeu…n, they affirme the multitude and greatneſſe of the ſinnes of Damaſcus to be deſigned, and pointed at.
For three tranſgreſſions of Damaſcus, and for foure.] The laſt expoſition, wherewith I will now hold you, is the moſtgM rcer. Caluin. Druſius. generall, proper, and ſignificant: to vnderſtand by three, and foure, which make a certaine number, a number infinite and vncertain…. For as oft as he will, God forgiueth, though we ſinne a hundred times. It is but the cuſtome of the Scripture thus to ſpeake. God waiteth for vsus twice and thrice, that is, a good while, to hauehave vsus return from our euil wayes vntounto repentance; but the fourth time, that is, at length, when he ſeeth vsus perſiſt in our impenitency, he reproueth vsus, caſteth vsus away, and leaueth vsus in our ſinnes.
You hauehave hitherto the generall accuſation of the Syrians, whereby you know they were defiled with three tranſgreſſions, and with foure; with very many ſins. Now followeth the proteſtation of Almighty God againſt them for their ſins.
I will not turne to it] to them; to the inhabitants of Damaſcus; to the Syrians: that is, I will hauehave no mercy on them. Theſe words are diuerſly rendred by expoſitors: by the author of the vulgar Latine, and by Gualter, Non conuertam eum. I will not turne it: that is, I will not recall the Syrians of Damaſcus to the right way, they ſhall run on to their owne perdition. By Caluin, Non propitius ero ei; I will not bee fauourable to the Syrians of Damaſcus; I will not returne vntounto mercy. By Mercer, Non parcam ei; I will not ſpare the Syrians of Damaſcus: According to their deſerts, ſo ſhall it bee meaſured to them. By Iunius, Non auertam iſtud: I will not turne away the puniſhment, wherewith I hauehave reſolued to puniſh them. I am the Lord, and am not changed; I will ſend a fire into the houſe of Hazael, and it ſhall deuoure the Palaces of Benhadad, &c.
The ſumme of both, the Accuſation and Proteſtation, is: if the Syrians had offended but once, or a ſecond time, I would hauehave beene fauourable to them, and would hauehave recald them into the way, that ſo they might hauehave beene conuerted, and eſcaped my puniſhments: but now whereas they doe daily heape tranſgreſſion vponupon tranſgreſſion, and finde 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 Damaſcus and for foure, I will not turne to it.
Hauing thus expounded theſe words, giuegive me leaue out of them to gather ſuch notes, as may make for our further inſtruction, and reformation.
My firſt note is, Three tranſgreſſions and foure doe plucke downe from Heauen the moſt certaine wrath and vengeance of God vponupon the tranſgreſſors. The doctrine.
Three tranſgreſſions, and foure, that is, Many ſins doe plucke downe from heauen the moſt certaine wrath and vengeance of God, vponupon the ſinners.
God is of pure eies, and beholdeth not iniquitie; he hath laid righteouſnes to the rule, and weighed his iuſtice in a ballance. The ſentence is paſſed forth, and muſt ſtand vncontrouleable, euen as long as ſunne, and moone. Tribulation and anguiſh vponupon eueryevery ſoule that doth euill. The ſoule 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 iudgement to execute vengeance vponupon ſinners. His ſoule hateth and abhorreth ſinne; his law curſeth, and condemneth ſin; 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 ſin, ere long will burne this. All this maketh for the truth of my propounded doctrine.
Three tranſgreſſions and foure, that is, Many ſins doe plucke downe from heauen the moſt certaine wrath and vengeance of God vponupon the ſinners.
A leſſon (dearely beloued) able to make vsus (if grace be in vsus) to be wary, and to take heed, that we bee not ouertaken with three tranſgreſſions and with foure. It is a very dangerous thing to adde ſin to ſin. This is donehPerkins Caſ. Conſc. three manner of wayes.
1 By committing one ſin in the necke of another.
2 By falling often into the ſame ſin.
3 By lying in ſinne 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 doe make vsus worthy of damnation; but our liuing and abiding in them without repentancei, s the thing that brings damnation.
Great is theiD. King B. of London in Ion. Lect. 31. ſtrength that ſin gathereth, by growing, and going forwards. The growth of ſinkIn Amos 1.3. fol. 43, &c. Albertus Magnus ſhadoweth in marſhalling the order of ſinning: firſt is peccatum cogitationis, next loquutionis, thirdly operis, then deſperationis. The beginning of ſinne is inward, an euill thought; it haſteth out into an euill word; then followeth the wicked worke: what is the end of all? Deſperation, waited on by finall impenitency.
Tom. 5 pag. 93. E.This growth of ſin, S. Hierome 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: euen impenitencie and a delight or pleaſure to doe naughtily.
Hugo the Cardinall in ſins proceeding, noteth,In Pſal 7.4, 5. Perſequatur] per ſuggeſtiones. Cō prehendat] p…r conſenſum. Conculcet] per actum. & gloriam meam in pulu…rem deducet] per conſuetudinem.
1 Suggeſtion.
2 Conſent.
3 Action.
4 Cuſtome, and pleaſure therein.
Suggeſtion is from the Deuill, who caſteth into our hearts impure and vngodly thoughts: the reſt are from our ſelues; (ſuch is the corruption of our nature,) we readily conſent to the Deuils motion; what he moues vsus to, we act accordingly; we take pleaſure in it, and make it our cuſtome. This Cuſtome is not onelyonly a graue to bury our ſoules in, but a great ſtone alſo rolled to the mouth of it, to keepe them downe for euer. I ſay no more to this point, but beſeech you for Gods ſake, to bee wary, and heedfull, that you be not ouertaken with three tranſgreſſions, and with foure.
You hauehave now my propounded doctrine; and the firſt vſe to be made of it. My doctrine was.
Three tranſgreſſions and foure, that is, Many ſins doe plucke downe from heauen the moſt certaine wrath and vengeance of God vponupon the ſinners.
The firſt vſe is, to make vsus wary and heedfull, that we bee not ouertaken with three tranſgreſſions, and with foure.
A ſecond vſe, is to moue vsus to a ſerious contemplation of the wonderfull patience of Almighty God: who did ſo graciouſly forbeare to puniſh thoſe Syrians of Damaſcus, till they had prouoked him to diſpleaſure by three tranſgreſſions, and by foure. God is mercifull, and gracious, long-ſuffering, and of great goodneſſe. He cryeth vntounto the fooles,See Serm. 5. vponupon Hebr. 10. pag. 76. King vponupon Ion. Lect. 31. pag 420. (and are not we ſuch fool…s?) Prou. 1.22. O ye fooliſh, how long will yee louelove fooliſhneſſe? Hee cryeth vntounto the faithleſſe (and is our faith liuing?) Matt. 17.17. O generation faithleſſe and crooked, how long now ſhall I ſuffer you? He cryeth vntounto the Iewes, (and are not we as bad as the Iewes?Matth 23 37.) O Ieruſalem, Ieruſalem, how often? He dreſſed his vineyard with the beſt and kindlieſt husbandry, that his heart could inuent, Eſai. 5.2. afterward he looked for fruit; he requ red it not the firſt houre, but tarrying the full time, hee looked that it ſhould bring forth grapes, in the autumne, and time of vintage. He waiteth for the fruit of hislL…k 13 6. fig-tree three yeares; and is contented to be entreated, that digging, and dunging, and expectation a fourth yeare may bee beſtowed vponupon it.
Exod. 34.6.Thus we ſee Gods patience is wonderfull; He is mercifull, gracious, long ſuffering, and of great goodneſſe. Yet may wee 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 preuented. Then may God iuſtly ſay to vsus, as he ſaid vntounto the Iewes, Eſai. 65.12. I called, and ye did not anſwer; I ſpake, and yee heard not. And albeit ſome fall ſeuen times a day, and riſe againe; 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 heauen for one breach;See Lect. 12. p. 135. King vponupon Ioh. Lect. 31. pag 421. 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 Embaſſadours of Babel; Ioſias for once going to warre without asking counſell of the Lord; and Ananias and Sapphira for once lying to the holy Ghoſt.
Eſai. 59.1.Is the Lords hand now ſhortned that he cannot be as ſpeedy, and quicke, in auenging himſelfe vponupon vsus for our offences? Farre be it from vsus ſo to thinke. God is not ſlacke in comming, as ſome count ſlackneſſe: He maketh the clouds his Chariots,Pſa. 18.11. Reu…l 22.12. he rideth vponupon the Cherubins, he flieth with the wings of the wind; and ſo he commeth; and commeth quickly, and his reward is with him to giuegive to eueryevery one according as his workes ſhall be.