Twenty-One Sermons on Amos 1, Sermon 3
THE III. LECTVRE.
AMOS. 2.2, 3.
Therefore will I ſend a fire vponupon Moab, and it ſhall deuoure the palaces of Kerioth, and Moab ſhall dye with tumult, with ſhouting, and with the ſound of a trumpet.
And I will cut off the Iudge out of the midſt thereof, and will ſlay all the Princes thereof with him.
WE are now to conſider the fourth part of this burden of the Moabites; namely, the commination, or denuntiation of ſuch puniſhments, as God would bring vponupon the Moabites for their ſinnes. The puniſhments are deſcribed, firſt generally, and then more ſpecially. The general deſcription is; Therefore will I ſend a fire vponupon Moab, and it ſhall deuoure the palaces of Kerioth.
In the former chapter wee met with this forme of comminationaVerſe 4.7.10.12.14. fiue times. Wee now finde nothing new, but new names, Moab and Kerioth.
Of Moab you heard ſomewhat in my laſt Sermon; that Moab was Lots ſonne, and that from him lineally deſcended the Moabites, a people inhabiting that part of the Eaſt, which is commonly knowne by the name of Caeleſyria, and was in former times the poſſeſſion of the Amorites. I now adde, that from the ſame Moab, the ſonne of Lot, a city in Arabia, afterward called Areopolis, was named Moab, and thence the whole prouince, region, countrey, or kingdome was likewiſe named Moab. So ſaithbDe locis. Euſebius. Moab in this branch of my text, may ſignifie either: either the Metropolis, the chiefe and mother-city of the Kingdome of Moab, or the Kingdome it ſelfe. S. Hierome heere vnderſtands both.
The other new name is in the Hebrew, foreign, in the vulgar Latin, Carioth; in the Engliſh-Geneua tranſlation, Kerioth; in Ʋatablus, Cerijoth; in Tremellius and Iunius, Kerijoth; the Septuagint in their Greeke tranſlation, take the word for an appellatiue; they tranſlaate it foreign, her cities. According to them, theſe words ſhould thus be read: I will ſend a fire vponupon Moab, and it ſhall deuoure the foundations of her cities. But with S. Hierome, and ſundry others of the beſt Expoſitors, we retaine the proper name Kerioth or Carioth.
Wee read in holy writ of two cities thus named. One was belonging to the Tribe of Iuda, and lay towards the coaſts of Edom ſouth-ward, mentioned Ioſh. 15.25. The other was in the land of Moab; ſo ſayth Euſebius in his Hebrew places: Carioth in regione Moabitarum, ſicut Ieremias ſcribit; Carioth is in the countrey of the Moabites, as Ieremy writeth. And where doth Ieremy write ſo? In his fortieth chapter, which is wholly ſpent in denouncing deſtruction to the Moabites, verſ. 24. it is ſayd, that iudgement is come vponupon Kerioth. And verſe 41. that Kerioth is taken. The ſame iudgement is heere and there denounced; but heere more briefly, there more fully. Here we may obſerue,
1. The puniſher: the Lord; I will ſend.
2. The puniſhment: by fire; A fire.
3. The puniſhed: the Moabites; Moab, and Kerioth.
The firſt circumſtance concerneth the puniſher: the Lord: for thus ſaith the Lord, I will ſend a fire.
The Doctrine.
cSee my Lectures vponupon the firſt of Amos.It is proper to the Lord to execute vengeance vponupon the wicked for their ſinnes.
This truth hath ſundry times been recommended vntounto you. Diuerſe were the vſes of it.
The firſt was, to leſſon vsus to looke heedefully vntounto our feet; that wee walke not in the way of ſinners, to partake with them in their ſinnes. Sinnes are not tongue-tyed; they cry aloud vntounto the Lord for vengeance.
The ſecond was, to admoniſh vsus, not to intermeddle in the Lords office; Its his office to execute vengeance. Wee therefore may not interpoſe our ſelues.
The third was, to miniſter a word of comfort to the godly, againſt whom the wicked, do behaue themſelues proudly and deſpiteouſly. God in due time, for ſuch their behauior will render vengeance vntounto them, and will puniſh them with euerlaſting perdition.
The ſecond circumſtance concerneth the puniſhment, which is by fire: I will ſend a fire.
By fire heere wee are to vnderſtand, not ſo much a true and naturall fire, as a figuratiue and metaphoricall fire. The ſword, peſtilence, and famine, quodlibet gen…s conſumptionis, eueryevery kinde of conſumption, quaelibet ſpecies excilij, eueryevery kinde of deſtruction; hayle, water, thunder, ſickneſſe, or any other of the executioners of Gods wrath, for the ſinnes of men, may bee ſignified by this word, Fire. Fire in this place is put for the ſword, for warre, as its plain by the ſequell of this text. The Doctrine ariſing hence is this:
The fire (whether naturall or figuratiue) that is, the fire and all other creatures are at the Lords commandement, to bee employed by him in the puniſhment of the wicked.
Of this doctrine heeretofore.
The vſe of it is, to teach vsus how to carry our ſelues at ſuch times, as God ſhall viſit vsus with his rod of correction; how to behaue our ſelues in all our afflictions. Wee are not ſo much to looke to the meanes, as to the Lord, that worketh by them. If the fire, or water, or any other of Gods creatures, ſhall at any time rage, and preuaile againſt vsus, we muſt know, that God by them worketh his holy will vponupon vsus.
Heere wee ſee; God reſolueth to ſend a fire vponupon Moab, which ſhould deuoure the palaces of Kerioth: which was the third circumſtance.
Muſt Moab and Kerioth, two chiefe cities of the Kingdome of Moab, through the fire of Gods wrath be brought to ruine? it yeelds this doctrine:
No munition, no fortification, no ſtrength can ſaue that city, which God will hauehave deſtroyed.
One vſe of this Doctrine is to leſſon vsus; that we put not any confidence in any worldly helpe; but that ſo we vſe all good meanes of our defenſe, that ſtill wee rely vponupon the Lord, for ſtrength and ſucceſſe thereby.
A ſecond Vſe is, to put vsus in minde of the fearefull puniſhments, which God layeth vponupon men for ſinne. He deuoureth their cities, throweth downe their ſtrong holds, and ſpares them not.
A third Vſe is, to ſtirre vsus vp to thankfulnes, for that it pleaſeth God in mercy to ſpare, not onelyonly our Cities, and ſtrong holds, but alſo our country villages and poore cottages.
It is not to be paſſed ouer without obſeruation, that the palaces of Kerioth are here threatned, to be deuoured with this fire, ſent from the Lord. Were I now to ſpeake before Princes, or great Eſtates, I could from hence giuegive them an Item, that they ſet not their hearts ouermuch vponupon their caſtles, towers, manſion houſes, faire palaces, or other goodly buildings, for as much as, if their ſinnes deſerue it, the fire of Gods wrath will deuoure all thoſe. But my auditorie is of another rancke. Yet may you take a leſſon hence. Muſt the palaces of Carioth, for the ſinnes of the inhabitants be deuoured with fire from the wrath of God? Your leſſon is:
God depriueth vsus of a great bleſſing, when he taketh from vsus our dwelling houſes.
The great commoditie or contentment, that commeth to eueryevery one of vsus by our dwelling houſes, hath experimentally made good vntounto vsus this truth. The Vſes of it are diuers.
One is, to teach vsus to be humble before Almighty God, whenſoeuer it ſhall pleaſe him to take from vsus our dwelling houſes.
A ſecond is, to admoniſh vsus, ſith we peaceably enioy our dwelling houſes, that we vſe them to the furtherance of Gods glory.
A third is, to ſtirre vsus vp to bleſſe and praiſe God day by day for the comfortable vſe we hauehave of our dwelling houſes.
Theſe things I hauehave heretofore laboured to lay vntounto your hearts, occaſioned by the like generall commination or denuntiation of iudgement (fiue times repeated) in the former chapter, againſt the Syrians, the Philiſtines, the Tyrians, the Edomites, and the Ammonites. Now we are to conſider what is more ſpecially prophecied againſt theſe Moabites. For the eaſier explication whereof, I obſerued two points:
1. The manner of the puniſhment.
2. The extent of it.
Order requireth that firſt I ſpeake to the manner of their puniſhment, expreſſed in theſe words: And Moab ſhall dye with tumult, with ſhouting, and with the ſound of a trumpet.
Moab ſhall dye] Moab is here put for the Moabites, the people of Moab, the inhabitants of the Kingdome of Moab. Moab ſhall dye] There is a ciuill death, there is a corporall death, there is a ſpirituall death, and there is an eternall death. Which of theſe deaths were the Moabites to dye? The letter of my text is for the corporall death. This corporall death is a ſeparation of the ſoule from the bodie: it is called corporall, in reſpect of the ſpirituall: it is alſo called a temporarie death, in reſpect of the eternall. This death corporall, or temporarie, is twofold▪ either naturall, or accidentall; if accidentall, it is ſubdiuided into a violent, or a voluntarie death: and is common as well to the godly, as to the wicked; inflicted vponupon them, by Gods iuſt iudgment for the ſinne of Adam. This is the wages of ſin, and this is the way of all ſinfull fleſh. All must once dye.
We may a long time wraſtle with the dangers of this world both by Land and Sea: thouſands may fall on our right hand, and ten thouſands on our left, while we ſtande we may hauehave ſo good ſtore of friends, that we may well ſay with the Shunamite, 2. King. 4.13. I neede no ſpeaking for me, either to the King, or to the Captaine of the Hoſte; I dwell among mine owne people, where I can command: we may walke in the light of the ſunne, that is, our proſperitie may be waxen ſo great, that we want nothing: we may hauehave ſailes and oares at pleaſure, as Antiochus ſeemed to hauehave, who thought in his pride to make men ſaile vponupon the dry land, and to walke vponupon the Sea: 2. Mac. 5.21. we may thinke our ſelues to be in league with death, and in couenant with the graue, and ſo promiſe to our ſelues, many a proſperous, and pleaſant day, as many as are the ſands of the Ocean: yet a time ſhall come, when all theſe things ſhall proue but vanitie: and Moab ſhall dye. All must once dye.
A greatdDr. King B. of London. Lect. 20 vponupon Ionas, pag. 264. Prelate of this Land, for this point, hath well fitted this compariſon. As one that ſhooteth at a marke, ſometimes is gone, and ſometimes is ſhort, ſometimes lighteth on the right hand, ſometimes on the left, at length hitteth the marke: ſo Death ſhootes at Noble men beyond vsus, at meane men ſhort of vsus, at our friends on the right hand, at our enemies on the left; at length hitteth our ſelues. The longer her hand is in practiſe, the more certainely ſhe ſtriketh.
Looke into the fift of Geneſis; there ſhall you finde, that Death was ayming ateverſ. 11. Enoſh 905. yeares, and at laſt ſmote him: atfverſ. 14. Kenan 910. yeares, atgverſ. 5. Adam 930. yeares, athverſ. 20. Iered 962. yeares, ativerſ. 27. Methuſhelah 969. yeares, but in the end ouerthrew them all. Now ſhee ſtrikes ſooner; within the compaſſe of fewer yeares, within 60. yeares, or 70. ſhe ſeldome ſtayes 80. yeares: And ſometimes ſhee ſtrikes vsus in our youthfull dayes; yea, in the day of our natiuitie. All must once dye.
Moab ſhall dye] All must once dye. Death! It is of all miſeries the laſt, and the moſt terrible. A holykApud Lud. Granatenſem Exercit de Orat. & Medit. Father hath made againſt it this exclamation. O Death how bitter is the remembance of thee? How quickly and ſuddainely ſtealest thou vponupon vsus? How ſecret are thy paths and wayes? How doubtfull is thy houre? How vniuerſall is thy ſigniorie and deminion? The mighty cannot eſcape thee; the wiſe cannot hide themſelues from thee; the ſtrong looſe their ſtrength before thee; the rich with their money ſhall not corrupt thee. Thou art the hammer, that alwayes ſtriketh: Thou art the ſword, that neuer blunteth: thou art the ſnare, wherein all must be taken: thou art the priſon, wherein all must lye: thou art the Sea, wherein all must periſh: thou art the paine, that all muſt ſuffer: thou art the tribute, that all muſt pay. In a word; thou art ſuch a one, as Almighty God waſheth his hands of thee, and cleareth himſelfe in plaine words, by the mouth of the Wiſeman, ſaying, (Wiſd. 1.13.) that he neuer made thee. Surely thou haſt thine entry into the world by the very enuie, and craft of the Deuill.
This exclamation againſt Death is very iuſt in ſome ſenſe: for Death may be conſidered in a double reſpect; one way, as it is in its owne nature; another way, as it is changed, and qualified by the death of Christ. Death in its owne nature is a puniſhment of ſin, a plague, a curſe, or fore-runner of condemnation, the very gates, and ſuburbs of Hell it ſelfe: and in this reſpect the forecited exclamation hath due place. But on the other ſide, death being changed, and qualified by Chriſt his death, it is no more ſuch; it is no more a puniſhment of ſinne; it is no more a plague; it is no more a curſe. For it is become a bleſſing; it brings an end to all our miſeries; it giues full deliuerance to all our miſeries; it giues full deliuerance from all dangers; it is made vntounto vsus a paſſage, a way, an entrance into euerlaſting life; it is like a portall, or litle gate, by which we paſſe from out this litle priſon of our bodies into the kingdome of Heauen. The graue meane while is, but a reſting chamber, ſweetly perfumed by the Death of Christ for our bodies; from whence at the ſound of the laſt trumpet, our bodies ſhall awake, and riſe, and be receiued into the paradiſe of heauen, to enioy the moſt comfortable preſence of Almighty God there.
If death now changed and qualified by Chriſt his death, be a bleſſing: if it be but a paſſage from this wretched life to that happieſt eſtate in heauen, why ſhould death be feared?
This is a Caſe of Conſcience, and may be reſolued. There are two ſorts of men in the world: the one of them, who liue in their ſinnes, and dye without repentance: the other of them, who with vnfeigned repentance and faith in Christ, doe leaue this world. The firſt hauehave great reaſon to feare Death: Death being vntounto them the very gate, and introduction into the Hell of the damned: of whom we may well ſay, as Chriſt ſaid of Iudas, Math. 26.24. foreign, it had bin good for them, had they neuer bin borne. The ſecond hauehave no reaſon to feare Death; Death being vntounto them, as the gate of Heauen. To ſuch, Optimum est naſci, its beſt that they are borne; and the next beſt for them is, mature mori, to dye in a good houre. Their birth is to them a preparation to eternall happineſſe, whereof their Death giues them full poſſeſſion.
The conſideration whereof made King Salomon the wiſeſt of Kings, or men, [praferre diem mortis, diei ortûs;] it made him preferre the day of death, before the day of birth; his words are Eccles. 7.3. Better is the day of death, then the day that one is borne. Hence is it, that moſt righteous Iob, chap. 17.14. calls Corruption his father; for as chilren hauehave fathers for their comfort, ſo had Iob death, and rottenneſſe: Corruption it ſelfe, as a father, made Iob fit for his graue and death; which of him was more wiſhed then life: as Origen, and Olympiodor hauehave well obſerued. And hence it is that bleſſed Paul, liuing in this world, and vſing it, as if he vſed it not, (for he had his conuerſation in heauen, and had a true, and liuely taſte of the ioyes of the world to come) deſired to be diſſolued, and to be with Chriſt: and this (hee was well aſſured) was beſt of all for him, Phil. 1.23.
Thus farre (beloued) hauehave I ledde you by occaſion of theſe words, Moab ſhall dye: vponupon which I grounded this generall doctrine.
All muſt once dye.
In the illuſtration whereof, I ſignified that of euils, death was the moſt terrible. To arme your Chriſtian ſoules againſt the terrour or feare of death, I told you, that death is to be conſidered in a double reſpect; either as it is in its owne nature, or as it is changed, & qualified by the death of Chriſt: in the firſt reſpect, it is very fearefull to the naturall man: in the latter, it is very welcome to the reſolued Chriſtian. I further added, that there are two ſorts of men obnoxious vntounto death: the one ſort doe liue in ſinne, and dye without repentance: the other with vnfained repentance, and true faith in Chriſt doe leaue this world; to the firſt ſort death is very terrible: to the latter it is a very welcome gueſt. Now proceed we to examine the manner of Moabs death.
Moab ſhall dye with tumult, with ſhouting, and with the ſound of a trumpet.] In tumultu, with a tumult, ſo ſome do reade, Ʋatablus, Caluin, Mercer, Gualter; in ſtrepitu, with a noyſe, ſo Iunius, and Druſius; in ſonitu, with a ſound, ſo Brentius, and the author of the vulgar Latine. The 70. hauehave foreign, Moab ſhall dye through imbecillity, or weakenes. The word in the originall is foreign, & it ſignifieth a ſound, a tumult, an inundation, or multitude of waters, which ouerrunne their bankes with violence and roaring. The meaning of the world is, that Moab ſhould die a death ſtrange and extraordinary: which is more ſpecified in the next word.
foreign With ſhouting.] This very word we met with within the 14. verſe of the firſt Chapter, where it is brought to ſet forth the terrour of that iudgement, which God would bring vponupon the Ammonites. The word I expounded in my 20. Sermon on the firſt Chapter, and ſhewed out of diuers Authorss that it ſignifieth a ſound, a cry, a great cry, a vociferation, a ſhoute, ſuch as Souldiers doe make, when on a ſuddaine they ſurprize a City. To make good this expoſition it is added.
With the ſound of a trumpet.] The vſe of trumpets in warre hath beene very ancient. The vſe of them is commanded to the children of Iſrael, Num. 10.9. When ye goe to warre againſt the enemie, yee ſhall blow a larme with the trumpets. After, they were vſed in the battle againſt Iericho, Ioſh. 6.5. Ioſhua ſaith to the people: When yee heare the ſound of the trumpet, ye ſhall all ſhout with a great ſhout, and the wall of Iericho ſhall fall downe flat. To this vſe Ezechiel alludeth Chap. 7.14. They hauehave blowne the trumpet, and prepared all, but none goeth to the battell. And S. Paul ſpeaks of it, 1. Corinth. 14.8. If the trumpet giuegive an vncertaine ſound, who ſhall prepare himſelfe to battle? The Prophet Zephanie alſo hath reſpect vntounto it, Chap. 2.16. where he calls the great day of the Lord, a day of the trumpet, and a larme againſt the ſtrong Cities, and againſt the high towers.
From this ancient vſe of trumpets, we may gather the meaning of our Prophet in this place. Moab ſhall dye, with a tumult, with a ſhouting, and with the ſound of a trumpet] Moab] that is, the Moabites, the people of Moab, ſhall dye] ſhall depart this life, and leaue this world, not quietly, and peaceably, in their beds, but with a tumult, with a ſhouting, and with the ſound of a trumpet] euen in warre, or as the phraſe is in the 14. verſe of the 1. chapter, in the day of battaile. The doctrine ariſing hence is this:
Warre, one of the executioners of Gods vengeance, is euermore ſent vponupon a Land, for the ſinnes of the people.
That warre is one of the executioners of Gods vengeance, its plaine in Ezech. 14.21. There God himſelf makes it one of his foure ſore iudgements. The foure are; the ſword, famine, the noyſome beaſt, and the peſtilence; the firſt is the ſword, an inſtrument for warre, for warre it ſelfe. Theſe foure are likewiſe couched togither in Ezech. 5.17. where thus ſaith the Lord againſt Ieruſalem: I will ſend vponupon you famine, and euill beaſts, and they ſhall ſpoyle thee, and peſtilence and bloud ſhall through thee, and I will bring thee ſword vponupon thee; I the Lord hauehave ſpoken it. I will bring the ſword vponupon thee: the ſword, that is, warre; an inſtrument of warre, for warre it ſelfe: as in the former place.
Theſe two places of Ezechiel, (to omit many other, as pregnant, here and there diſperſed throughout the ſacred Volumes of Gods eternall word) theſe two doe ſpeake plainely, that warre is one of the executioners of Gods vengeance. That it is ſent vponupon a Land for the ſinnes of the people, I made it plaine vntounto you by like euidence of holy Writ in my 20. Sermon vponupon the former chapter. My proofes were taken from Levit. 26.25. Deut. 28.49. Ierem. 5.15. Whence I inferred, that warre, and all the euills of warre are from the Lord; that warre is one of the accompliſhments of Gods iudgements; that warre is ſent by God vponupon a Land for the ſinnes of a people. So goeth my doctrine.
Warre, one of the executioners of Gods vengeance, is euermore ſent vponupon a Land for the ſinnes of the people.
The Vſe of this Doctrine is, to raiſe vsus vp to the admiration of the wonderfull patience of Almighty God. We grieue the Holy Spirit of that ſacred Maieſtie with our manifold and daily ſinnes: our ſinnes of omiſſion, our ſins of infirmitie, and our ſinnes of preſumption; our ſinnes of ignorance, and our ſinnes of wilfulneſſe; our ſtrife, variance, and debate; our vſurie, oppreſſion, and cruelty; our vncleanneſſe, wantonnes, and drunkennes; our ſins multiply as the ſands of the Sea, they hauehave preſſed into Gods preſence to fetch downe his vengeance vponupon vsus. Behold, looke about you, and admire his exceeding great patience. The loud crying of our ſinnes hath not yet vrged the Lord ſo farre, as to make him come againſt vsus with his ſoreſt iudgement of warre.
He hath out of his fatherly louelove ouer vsus mildely chaſtized vsus. Not long ſince hee brake the ſtaffe of our bread, and ſent among vsus a dearth and ſcarcitie; yet hauehave wee not returned vntounto him. Not long ſince he commanded his armies of waters to iſſue from out their channell, and to ouer runne man and beaſt for many miles within this land; yet hauehave we not returned vntounto him. Not long ſince he let flye his arrowes of peſtilence, and yet they flye abroad to the killing of many round about vsus; yet hauehave wee not returned vntounto him.
Not returned vntounto him? What? Can no medicine, that God applyeth, mollifie our hard hearts? Can none of his corrections amend vsus? Will we needs try whether he will ſend a ſword vponupon vsus? He ſhaked his ſword ouer vsus, (many of vsus may well remember it) when the great Spaniſh Armada floated on our Seas: but then as S. Iames ſpeaketh, chap. 2.13. Super exaltauit miſericordia iudicio, mercy exalted it ſelfe aboue iudgement, and we were ſpared.
Were we ſpared? What ſhall we render to the Lord for ſo great mercy? We will with Dauid, Pſ. 116.13. We will take the cup of ſaluation, we wil call vponupon the name of the Lord, and will offer vntounto him the ſacrifice of prayſe. Which ſacrifice of ours, that it may be acceptable to the Lord, let vsus caſt away from vsus all our tranſgreſſions, whereby we hauehave tranſgreſſed; and with a new heart, and a new ſpirit, returne we to the Lord our God. But if we will perſiſt with delight, and goe on in our old wayes; our crooked, peruerſe, and froward wayes; our wayes of wickedneſſe; and will not bee turned out of them by any of God his milder chaſtiſements and corrections, what can we expect, but the portion of theſe Moabites, euen fire & a ſword from the Lord, and with them to die with a tumult, with a ſhouting, and with the ſound of a Trumpet?
Thus farre de modo poenae, of the manner of this puniſhment to be inflicted vponupon the Moabites. The extent followeth.
I will cut the iudge out of the midſt thereof, and will ſlay all the Princes thereof with him.]
I] the Lord, the Lord Iehovah, yeſterday, and to day, and the ſame for euer; I am not changed; all my words, yea, all the titles of all my words are Yea, and Amen; Exſcindam] I will cut off, I will root out, and deſtroy, Iudicem] the Iudge, the chiefeſt gouernour and ruler in Moab, the King. Nam Reges quo que populum iudicabant, For Kings alſo did iudge the people, and it is euident by ſundry places of holy Scripture, that the ſtate of the Moabites was ſwayed by Kings. I will cut off, root out, and vtterly deſtroy, the iudge, the King, out of the midſt thereof] Out of the midſt of what? Of Moab? of Kerioth? Both are mentioned verſ. 2. Dauid, Camius, and ſome other, ſay of Kerioth, which was Sedes Regum, the cittie of the Kings habitation. The meaning is: there was no cittie in the Kingdome of Moab ſo ſtrong, but that from out the midſt of it, God would fetch the King, and cut him off.
I will cut off, roote out, or deſtroy, the iudge, the King, out of the middeſt of the ſtrongeſt cittie of the Kingdome of Moab, be it Moab, Kerioth, or any other; I will ſlay all the Princes thereof with him; together with the King I will root out all the Princes of the land. None ſhall eſcape my iudgements, neither Prince, nor King. You ſee the extent of this iudgement here denounced againſt Moab. Not onelyonly the meaner ſort of people, but the Princes alſo; yea and King himſelfe, were to hauehave their portion in it: and that as certainely, as if they had alreadie had it. For Iehovah, the Lord hath ſpoken it. For its added for a concluſion to this Prophecie, foreign ſayth the Lord. The Lord hath ſaid it, that neither Prince nor King ſhall be exempt from his iudgements; but ſhall as well as the loweſt of the people be cut off, and come to nought.
The doctrine to be obſerued from hence is this:
God exerciſeth his iudgements, not onelyonly vponupon men of low and baſe eſtate, but alſo vponupon the great ones of this world; vponupon princes and Kings.
This truth I hauehave heretofore confirmed vntounto you, in my 21. Lecture, on the former Chapter, handling thoſe words Chap. 1. verſ. 15. Their King ſhall goe into captiuitie he, and his Princes together, I proued vntounto you this doctrine, When God puniſheth a nation with captiuitie for their ſinnes, he ſpareth neither Prieſt, nor Prince, nor King. My now-doctrine for ſubſtance is the ſame, but more generall; God exerciſeth his iudgements not onelyonly vponupon men of low & baſe eſtate, but alſo vponupon the great ones of this world; vponupon Princes & Kings. The vſes.
One is to admoniſh the great and mightie ones of this world, that they preſume not to ſinne againſt the Lord, as if they were priuiledged by their greatnes, and might. There is no ſuch priuiledge. He that is Lord ouer all, will ſpare no perſon. Princes, and Kings muſt feele the ſmart of his iudgements.
A ſecond vſe is, to miniſter comfort to ſuch as are of low and baſe eſtate. If the mightie by violence, and oppreſſion grind your faces, and compaſſe you about, yet be not yee diſcouraged; God the iudge of all accepteth no perſons. He in his good time will auenge your cauſes, be your oppreſſours neuer ſo mightie. For Princes and Kings muſt feele the ſmart of his iudgements.
A third vſe is, a warning for our ſelues; that we ſet not our hearts vponupon the outward things of this world, for as much as God, the Creator of all, will not reſpect vsus for them. Doſt thou glory in this that thou art a mightie man, or a rich man? For both, might and riches, Princes, and Kings are far beyond thee: yet muſt Princes and Kings feele the ſmart of Gods iudgements.
Let vsus make a fourth vſe of this doctrine, euen to poure out our ſoules in thankefulneſſe before almightie God, for his wonderfull patience towards vsus. Our ſinnes are as impudent, as euer were the ſinnes of the Moabites, Our three and foure tranſgreſſions, our many ſinnes doe cry aloud to Heauen againſt vsus, as the ſins of the Moabites cryed againſt them. For their ſinnes God ſent a ſword vponupon them, and did cut them off from being a nation; Gods wrath againſt our ſinnes, hath not yet proceeded ſo farre. We yet enioy our happie peace. EueryEvery man dwels vnderunder his owne vine, and vnderunder his owne figtree; and liues in the habitations of his forefathers in peace, free from all feare of the enemies ſword. Such is our condition, through the neuer-too-much admired patience of Almightie God. O let vsus not deſpiſe the riches of the bountifulneſſe, patience, and long ſufferance of our God. St Paul tells vsus. Rom. 2.4. That theſe doe lead vsus to Repentance.
Theſe doe lead vsus; ſhall we not follow? Beloued, while we hauehave time, let vsus betake our ſelues to Repentance. It was good counſaile which Iudith gaue to Ozias, Chabris, and Charmis the ancients of the cittie Be…hulia. (Iudith 8.12.) Quia patiens Dominus eſt, in hoc ipſo paeniteamus, & indulgentiam eius fuſis lachrymis poſtulemus. The counſaile is as good for vsus. Beloued, becauſe the Lord is patient, therefore let vsus repent, and with ſhedding of teares beg of him indulgence, and pardon for our ſinnes paſt. Its no wiſedome for vsus, any longer to preſume vponupon his patience. It is true Dominus patiens, the Lord is ſlow to anger; but the Prophet Nahum. Chap. 1.3. addeth alſo, that he is great in power, and ſurely will not cleare the wicked.
This long for bearance of God towards vsus, patientia eſt, non negligentia: you muſt call it patience, it is not negligence. Non ille potentiam perdidit, ſed nos ad poenitentiam reſeruauit. ſaith St Auſtine ſerm. 102. de Tempore: God hath not loſt his power, but hath reſerued vsus for repentance: and quanto diu…ius Deus expectat, tanto grauius vindicat: How much the longer God expects and waits for our conuerſion, ſo much the more grieuouſly will he be auenged vponupon vsus if we repent not. I ſhut vp all with that exhortation of Eccleſiaſticus. chap. 5.7. Make no tarrying to turne vntounto the Lord, and put not off from day to day. To moue vsus to this ſpeedie conuerſion, he addes this reaſon: for ſuddenly ſhall the wrath of the Lord breake forth, and in thy ſecuritie thou ſhalt be deſtroyed, and thou ſhalt periſh in time of vengeance. What remaineth but that we pray with Ieremie? Chap. 31.18. Conuert thou vsus O Lord, and we ſhall be conuerted▪ for, thou art the Lord our God.