Twenty-One Sermons on Amos 1

is the Prince of light; Belial the prince of darkness. In such hostile opposition there can be no concord: no concord between the Author of our salvation, and the author of our perdition; no concord between the restorer of all things, and the destroyer of all things; no concord between the Prince of light, & the prince of darkness: therefore they that believe in Christ, are not to have familiarity with unbelievers.

The fourth, what part hath the believer with the infidel? The answer is negative: none. The believer hath no portion with the unbeliever; and therefore he is not to have any familiarity with him.

The fifth; what agreement hath the Temple of God with Idols? The answer is negative: none. There is none indeed. Sacrilega est profanatio, saith Calvin, it is a sacrilegious profaning of God's Temple, to place in it an Idol, or to use any idolatrous worship therein. We are the Temple of God; wherefore to infect our selves with any contagion of Idols, in us it must be sacrilegious. There is no agreement between the Temple of God and Idols; therefore we are not to have any familiarity with the Idolatrous.

Remember I beseech you: righteousness hath no fellowship with unrighteousness; light hath no communion with darkness; Christ is not at concord with Belial; the believer hath no part with the infidel; there is no agreement between the Temple of God and Idols; therefore may we not enter into familiarity with the wicked, profane, and idolatrous; we may not make any covenant with them; we may not give them our children in marriage. Thus is my doctrine confirmed:

The first serveth for our instruction; and teacheth us so to love the souls of the righteous seed, that we leave them not resident among Infidels, or Atheists, or Papists, or any profane wretches: but rather, that to our labor and cost, we redeem them out of the D • uils tyranny. We must have a singular care for the children which are borne among us, that they be godly and virtuously brought up, and so provided for, that they may do Christ some service in the Church and Common-wealth.

Our Savior his words, Mat. 18.6. are true without exception; Whosoever shall offend one of these little ones which believe in me it were better for him that a millstone were changed about his neck, and that he were drowned in the depth of the Sea. What measure then are we to look for, if we bequeath our children to the service of men of corrupt consciences and wicked affections, such as will compass Heaven and Earth to make any one the child of damnation?

A second use may be, for the reproof of such as do bind and put their children, the fruit of their bodies, (which they ought to consecrate unto 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 Israel's 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 do 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 do, do sin against their conscience.

Vnhappy Parents, which destroy your children in Popish and Atheistical houses! What are you inferior to them that sacrificed their children unto Devils? If yourselves be righteous and Christians, cast not away your seed, your children, the price of the precious blood of Christ. You have made them in their Baptism, when they were young, to confess Christ: will you make them now, grown to years, to deny Christ? O, let the words of wise Ecclesiasticus, chap. 13.1. be precious in your memories: He that toucheth pitch shall be defiled therewith: and doubtless your children placed in Atheistical, or Popish houses, will themselves become Atheistical or Popish.

Suffer, I beseech you, a word of exhortation in your children's behalf. Bind them to none, but to Christ; put them to none but to Christians; sell them to nothing but to the Gospel: commit not your young ones into the hands and custody of God's enemies.

A third use. Is it not lawful to commit the children of believers into the hands of infidels, for the reason above specified, that they be not withdrawn from the true service of God? Then neither is it lawful for you of yourselves, to keep away your servants from the service of God. It is reputed for a tyranny in Pharaoh, Exod. 5.3, 4. That he would not suffer the children of Israel to go three days journey into the desert, to sacrifice to the Lord their God: and how can you free yourselves from the impeachment of tyranny, if you deny your servants to go but one hours journey to this place, to serve their God?

Think it not enough, that yourselves come hither to perform some duty to Christ your Lord and Master; how can you perform your duty to him, if you deny him your servants? You know what charge is given you in the fourth commandment; not yourselves only, but also your sons, and your daughters, and your servants, men, and maidens, and the stranger that soiourneth with you, are to hallow, and Sanctify the Sabbath day with the Lord's service.

In this holy work and service of God upon the Sabbath day, regard not what the multitude and greater sort of men do. Suppose all the world besides yourselves, would be careless to perform this duty; yet let your holy resolution be the same with Joshua's, chap. 24.15. I and my house will serve the Lord. Thus far of my first doctrine grounded upon God's dislike with the Philistines, for selling away the Israelites, his faithful 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 captives: and so did add affliction to the afflicted. The doctrine is,

Witness the complaint made by the captive Jews against the insolency of the Chaldeans, Psal. 137.3. They that led us away captive required of us songs, and mirth in our heaviness, saying, Sing us one of the songs of Zion. They ] the Chaldeans, the Babylonians, and Assyrians, in whose country we were prisoners, required of us ] scornfully, and disdainfully, thereby to add to our griefs: they required of us songs ] such songs, as we were wont to sing in Zion, Jerusalem, and our own country before the destruction of the Temple, and our captivity. They required of us, not songs only, but mirth also ] they scoffingly desired us to be merry, when they saw us so heavy hearted, as nothing could make us glad. They required of us songs and mirth in our heaviness, saying, Sing us one of the songs of Zion] sing for us, or in our hearing, someone or other of those Songs which you were wont to sing in Zion, when you were at home in your own country.

Intolerable is the hard heartedness, cruelty, and scoffing nature of the wicked, when they have gotten God's children into their nets. God cannot away with such unmercifulness, and want of pity. He reproveth it in the Babylonians, Esa. 47.6. where thus saith the Lord, I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst show them no mercy; but thou didst lay thy very heavy yoke upon the ancient: therefore now hear, destruction shall come upon thee. Magna abominatio eoram Deo est, afflicto addere afflictionem; clamat{que} in coelum vox sanguinis. The words are the observation of Oecolampadius upon the now cited place of Isaiah: It is a great abomination before God, to add affliction to the afflicted; the voice of blood crieth up to Heaven for vengeance. Yea, we are assured by Psal. 102.19. that the Lord looketh down from the height of his sanctuary, and out of heaven beholdeth the earth, that he may hear, 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 alleged be sufficient to confirm my propounded doctrine, that it is a grievous thing to add affliction to the afflicted.

The uses of this doctrine, I can but point at. One is, to reprove the Nimrods, and tyrants of this world, which have no pity, no compassion upon the poor and distressed. Such in the end shall know by their own lamentable experience, that to be true which Solomon hath uttered, Prov. 21.13. He that stoppeth his ear at the crying of the poor, shall cry himself and not be heard.

A second use is to stir us up to the performance of this our Christian duty, even to take pity upon all that are in any kind of misery: if our neighbors be destitute of aid and help, we may not like wild beasts, lift up our selves against them, and so tread them under foot. No. How dare we molest and trouble them, whom by God's appointment we are to relieve and succor? We are commanded, Deut. 15.11. to open our hands to the needy and poor that are in our land: to open our hands to them for their help and succor.

It is not enough for us to abstain from all injury and harm-doing, but withal must we endeavor to relieve the oppressed.

This service of ours will be acceptable unto God? God for it will give us his blessing: God will bless us for the time of our being here; and when the day of our dissolution shall be, that we must leave this earthly tabernacle, then will the Son of man, sitting upon the throne of his glory, welcome us with a Venite benedicti; Come ye blessed of my Father, inherit ye the Kingdom prepared for you from the foundations of the world. For I was an hungered, and ye gave me meat; I thirsted, and ye gave me drink; I was a stranger, and ye lodged me; I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me; in as much as you have done these things to the needy and distressed, ye have done them unto me. Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundations of the world.

THE Thirteenth Lecture.

WE are come to the last part of this Prophecy, the description of the punishments to be inflicted upon the Philistines. The seventh verse doth not much differ from the fourth. The same punishment, which is there threatened to the Syrians, under the names of Hazael, and Benhadad, is in this seventh verse denounced to the Philistines, under the name of Azzah. And therefore, as there I did, so must I here commend unto you three circumstances:

• 1 The punisher: the Lord, I.
• 2 The punishment: by fire, I will send a fire.
• 3 The punished: the Azzites, the inhabitants of that City: the Philistines upon the walls and palaces of Azzah.

The punisher is the Lord, for thus saith the Lord, I will send. The note yieldeth us this doctrine:

This doctrine I proved at large in my eighth Lecture upon this prophecy. Yet for their sakes, who then heard me not, or have forgotten what then they heard, I will by a few texts of Scripture again confirm it unto you: It is proper to the Lord to execute vengeance upon the wicked for their sins.

This office of executing vengeance upon the wicked for their sins, God arrogateth and assumeth to himself, Deut. 32.35. where he saith, Vengeance and recompense are mine. This due is ascribed unto the Lord by S. Paul, Rom. 12.19. It is written, vengeance is mine, I will repay saith the Lord. By the Author of the Epistle to the Hebrews, chap. 10.30. Vengeance belongeth unto me, I will ecompence, saith the Lord. By the sweet Singer, Psal. 94.1. O Lord God the avenger, O God the avenger. The Prophet Nahum trebleth the phrase, Chap. 1.2. The Lord revengeth, the Lord revengeth, the Lord will take vengeance on his adversaries. These few texts of holy Writ do firmly prove my doctrine: It is proper to the Lord to execute vengeance upon the wicked for their sins.

One use of this doctrine is, to teach us heedfulness in all our ways; that we do not work wickedness before the Lord, and so provoke him to execute his vengeance on us. Beloved, let us not forget it: though God be good, gracious, merciful, and longsuffering, yet is he also a just God, God the avenger, and punisher. It is proper unto him to execute vengeance upon the wicked for their sins.

A second use is, to admonish us not to intermeddle in the Lord's office. It is his office to execute vengeance; we therefore may not do it. If a brother, or neighbor, or stranger do wrong us, it is our part to forgive him, and leave revengement to God, to whom it appertaineth. To this Christian and charitable course, our Savior worketh us by a strong argument, Mat. 6.15. If ye do not forgive men their trespasses, no more will your Father forgive you your trespasses. Forgive, and you shall be forgiven; forgive not, and ye shall never be forgiven.

Wherefore (dearly beloved) suffer yourselves to be exhorted, as the Romans were by S. Paul, chap. 12.19. Dearely beloved, if it be possible, as much as in you is, have peace with all men; recompense to no man evil for evil: avenge not yourselves, but give place unto wrath, for it is written: vengeance is mine, I will repay, saith the Lord. It is p • oper to the Lord to execute vengeance upon the wicked for their sins. Here we see, that for the sins of the Philistines, God resolveth to send a fire to devour their walls and palaces. This was my second circumstance; the circumstance of the punishment; I will send a fire. ]

Many desolations hath God wrought by fire. By fire he laid waste Sodom, Gomorrah, and their sister cities, Gen. 19.24. By fire he did eat up Nadab and Abihu, Levite. 10.2. By fire he cut off the two hundred and fifty men, that were in the rebellion of Korah, Numb. 16.35. By fire he devoured two Captains, and twice fifty men, 2 King. 1.10. and 12. Why do I load your memories with multitude of examples for this point? My text telleth you that fire, God's creature, becometh God's instrument, and executioner of his vengeance for the sins of Azzah, to consume her walls and devour her palaces.

I will send a fire] By fire in this place, as verse. 4. the learned Expositors do understand, not only natural fire, but also the sword, and pestil • nce, and famine: quod libet genus consumptionis, every kind of consumption, every scourge, wherewith God punisheth the wicked, be it hail, or thunder, or sickness, or any other of God's messengers. So large is the signification of fire in the metaphorical understanding. The doctrine is,

A truth heretofore proved unto you, as out of other places of holy Writ, so out of the story of God's visitation upon Pharaoh, and the Egyptians, Exod. 8, 9, and 10. Chapters, whereby you know, that Frogs, Lice, Flies, Grashoppers, Thunder, Hail, Lightning, Murraine, Botches and Sores, did instrumentally avenge God upon man and beasts in Egypt. I stand not now to enlarge this proof.

The use of this doctrine is, to teach us how to behave our selves at such times as God shall visit us with his rod of correction: how to carry our selves in all our afflictions. We must not so much look to the instruments, as to the Lord that smiteth by them. If the fire, or water, or any other of God's creatures, shall at any time rage and prevail against us, we must remember that it is God that sendeth them, to work his holy will upon us. Here he sent a fire upon Azzah, to consume her walls, and devour her palaces.

Here you have my third circumstance, the circumstance of the punished, in these words; the walls of Azzah, and the palaces thereof] Azzah, one of the five Provinces, or Dutchies of Palaestina, and a City of the same name, as I shown you in my last Lecture. The walls and palaces here mentioned, do signify thus much; that the City Azzah was well fortified, and beautified with sumptuous buildings; Yet must Azzah, notwithstanding the beauty of her buildings, and strength of her strong holds, be devoured with fire: I will send a fire upon the wall of Azzah, and it shall devour the palaces thereof. ]

The great City Azzah, for all her strong walls, must she be spoiled? The doctrine to be learned from hence, is:

The reason is; because there is no strength but of God, and from God. For what are all the munitions in the world to the great God of Heaven and Earth? As the smoke vanisheth, so do they vanish; and as the wax melteth before the fire, so melt they at the breath of the Lord. The munitions of Edom they fail before him. Edom, the kingdom of Edom, upon which God stretched the line of vanity, and the stones of emptiness, as witnesseth the Prophet Isaiah, Chap. 34.11. it is no more a kingdom; it bringeth forth thorns in her Palaces; nettles and thistles in her strong holds. The munitions of Edom are vanished as smoke.

The munitions of Moab, they fail before him. Moab, the kingdom of Moab, had a strong staff and beautiful rod, as speaketh Ierem. Chap. 48.17. but they are broken. Moab is destroyed, his Cities are burnt up, his strong holds are gone. The munitions of Moab are vanished as smoke.

The munitions of Israel fail before him. Israel, the kingdom of Israel, was God's peculiar, and shadowed under the wings of his protection: yet at length infected with the leprosy of sin, they were spoiled of their strong holds; so saith Hosea, Chap. 10.14. A tumult shall arise among the people, and all thy munitions shall be destroyed. The munitions of Israel are vanished as smoke.

The munitions of Judah fail before him. Judah, the kingdom of Judah, great among the Nations, and a Princesse among the Provinces, she is now become tributary, as complaineth the Prophet, Lament. 1.1. The Lord hath destroyed all the habitations of Jacob, and hath not spared, he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath cast them down to the ground. The munitions of Judah are van • shed as smoke. Let these few instances in the states of Edom, Moab, Israel and Judah, serve for proof of my doctrine,

You will remember the reason of it; because there is no strength, but of God, and from God.

The use of this doctrine is, to teach us, never to trust in any worldly help, but so to use all good means of our defense, that still we rely upon the Lord for strength and success thereby. Beloved in the Lord, we have learned, that a horse his help is vain, Psal. 33.17. that man's help is vain, Psal. 60.11. that the help of Princes is vain, Psal. 146.3. that much strength is vain, 2 Chron. 25.7. that much wealth is vain, Psal. 49.6. that all worldly helps are vain, Isaiah. 31.1. All under God is vanity. Wherefore now, and all othertimes, let our trust be only in the name o • the Lord, who hath made heaven and earth. Thus much of my first doctrine grounded upon the third circumstance of this seventh verse, the circumstance of the punished, No munition can save that city which God will have destroyed.

Again, this overthrow of the walls of Azzah in God's anger, teacheth us thus much,

The reason is, because these be the means which God usually blesseth, to procure outward safety.

The use is to teach us carefully to prepare such against time of trouble: yet with this caution, that we rest not in them, but depend wholly upon God's blessing.

And here we are to pour out our souls in thankfulness before Almighty God, for blessing this our Country with the strength of walls; of walls by sea, and walls by land; by sea with ships, and at land with strong holds, castles and fortresses; by sea and land, with men of wisdom and valor, to bid battle to the proudest enemy that dare advance himself against us. Confess we with David, Psal. 18.2. The Lord is our rock, our fortress, he that delivereth us, our God, our strength, our shield, the horn of our salvation, and our refuge. In him we trust, and fear not what man can do unto us.

Yet further. The fire in God's anger devouring the palaces of Azzah, teacheth us, that

This doctrine I commended to you in my Eight Lecture upon this prophecy. The truth is experimentally made good unto us by that great commodity or contentment, that cometh to everyone of us by our dwelling houses.

The use of this doctrine is three-fold. It teacheth us, 1. To be humbled before Almighty God, whensoever our dwelling-houses are taken from us: 2. Since we peaceably enjoy our dwelling-houses, to use them for the furtherance of God's glory: 3. To praise God continually for the comfortable use we have of our dwelling-houses. Thus far of the seventh verse. The eighth followeth.

And I will cut off the inhabitant from Ashdod, and him that hol •• th the scepter, from Ashkelon] Ashdod and Ashkelon were two chief Cities of Palaestina. One of them, as here it appeareth, was the place of residence for the chief Ruler over that State. To both Ashdod and Ashkelon, to the inhabitants of Ashdod, and the Scepter-bearer in Ashkelon, to King and subject, God's sore judgment, even a cutting off, is here threatened,

I will cut off the inhabitant of Ashdod] Of the like judgment in the same words you have heard before in verse. 5. threatened to the Syrians, I will cut off the inhabitant of Bikeath-Auen, and him that holdeth the Scepter out of Beth-eden. The words I then expounded at large: the brief or sum whereof, is:

I] the Lord, Jehovah, will cut off ] will utterly destroy, and root out the inhabitant ] not one alone, but all, and everyone of the inhabitants, of Ashdod ] one of the five chief Cities of the Philistines: And I will utterly destroy, or root out, him that holdeth the Scepter ] the Philistines their chief Ruler; their King, making his residence at Ashkelon ] another of the five Cities of Palaestina. I will cut off the inhabitant of Ashdod, and him that holdeth the Scepter from Ashkelon.]

In the words I observe, as before, three circumstances.

• 1 The punisher, the Lord; I.
• 2 The punishment, a cutting off; I will cut off.
• 3 The punished, the inhabitants of Ashdod, and the Scepter-bearer of Ashkelon.

By the first circumstance, (the Lord himself taking vengeance into his own hands,) you may be remembered of a doctrine often commended to you in this and other Lectures;

From all three circumstances, of the punisher, the punishment, and the punished jointly considered, we may take a profitable lesson. We see that the cutting off of the inhabitants of Ashdod, and of him that holdeth the Scepter from Ashkelon, is the Lord's proper work. The lesson which we learn from hence is,

This doctrine I handled at large in my tenth Lecture. The truth of it dependeth upon this proposition;

These were the three degrees, by which I told you, you might discern and take notice of the act of divine providence. The first was gradus conseruationis; the second gradus gubernationis; the third was gradus ordinationis; the first degree was the degree of maintenance or preservation; the second degree was the degree of rule or government; the third degree was the degree of ordination or direction.

The first implieth thus much, that

The second thus much, that

The third thus much, that

In this divine ordination, three things do concur: Constitutio finis, mediorum ad finem dispositio, and dispositorum directio. First, God appointeth an end to everything. Secondly, he disposeth the means unto the end. Thirdly, he directeth the means so disposed. From these points thus summarily rehearsed, I infer my propounded doctrine:

For if it be true (as true it is, and the gates of Hell shall never be able to prevail against it,) that God by his wonderful providence maintaineth, and preserveth; ruleth, and governeth; ordereth, disposeth, and directeth all things in this world, even to the very hairs of our heads; it cannot be, that any calamity or misery should befall any one of us by adventure, by hap-hazard, by chance, by fortune.

The Epicure in Job, Chap. 22.13. was in a gross and soul error, to think that God walking in the circle of heaven, cannot thorough the dark clouds see our misdoings, and judge us for them. Far be it from us, (beloved) so to be conceited. We may not think our God, to be a God to halfs, and in part only; a God above, and not beneath the Moon; a God upon the Mountains, and not in the Valleyes; a God in the greater, and no • in the lesser employments. We may not thus think, beloved. We have learned better things out of Amos 9. Ier. 23. Psal. 139. that God is everywhere present, and that there is no evasion from him. No corner in Hell, no mansion in Heaven, no cave in the top of Carmel, no fishes belly in the bottom of the sea, no dark dungeon in the land of captivity, no place of any secrecy anywhere, is able to hide us from the presence of God.

The least moments and tittles in the world, that you can imagine, God his care and providence reacheth unto: to a handful of meal; to a cruse of oil in a poor widows house; to the •• ing of sparrows to the ground; to the clothing of the grass of the field; to the feeding of the birds of the air; to the caluing of • indes; to the numbering of the hairs of our heads, and of the tears that trickle down our cheeks.

Wherefore (dearly beloved in the Lord ) whatsoever calamity or misery hath already seized upon us, or shall hereafter overtake us, let us not lay it upon blind fortune, but look we rather to the hand that striketh us. He who is noted in my text to cut off the inhabitant of Ashdod, and him that holdeth the scepter from Ashkelon, he it is, that for our sins bringeth upon us calamiti s and miseries. Whatsoever calamities or miseries do molest or trouble us, be we assured that they are God's visitatio: upon us for our sins, and admonishments for us to amend our lives.

What remaineth then, but that in time of misery and heaviness, we lovingly embrace God's hand, and kiss the rod, wherewith he smiteth us? If he smite us with any kind of cross or tribulation, our best way is, to turn unto him, as with a spirit of contentment and gladness, because so loving a Father doth chastise us; so with a sorrowful and contrite heart, because we have offended so gracious a Father: and thus shall we find comfort to our souls.

THE Fourteenth Lecture.

THe last time I began to expound the 8. verse, then I passed over two branches thereof; And I will cut off the inhabitant from Ashdod, and him that holdeth the scepter from Ashkelon; whence considering the cutting off, of king and subject, from Ashdod, and Ashkelon, to be the proper work of the Lord, I took this lesson;

Now let us proceed to the remainder of that verse;

Is not God a spirit? How then hath he hands? The letter killeth, but the spirit giveth life, saith S. Paul. 2 Cor. 3.6. An ancient Father upon those words adviseth us to beware, that we take not a figurative speech according to the letter; for, saith he, when we take that which is spoken in a figure, as if it were spoken properly, it is a carnal sense, Ne{que} vlla mors anima congruentius • ppe •• atur; neither is there anything more rightly called the death of the soul. If a figurative speech be properly taken, or if the letter be urged against the spiritual meaning, that, which was spoken to give life to the inward man, may subvert the faith, and endanger the soul. A trope, upon good reason to be admitted, not admitted, is a cause of error. It caused the Jews to err. They took it literally, which Christ spake in a figure, touching his own body, Job. 2.19. Destroy this Temple, and in three days I will raise it up again. It caused Nicodemus to err. He took it literally, which Christ spake in a figure, touching man's regeneration, Job. 3.3. Except a man be borne again • , he cannot see the Kingdom of God. It caused the Dis ples of Christ to err. They took it literally, which Christ spake in a figure, touching the execution of his Fathers will, John. 4.32. I have meat to eat, that ye know not of.

I hold it to be an error of Nicephorus, and others, to take it after the letter, as if Paul had indeed fought upon a theater with Lions at Ephesius, because he saith, 1 Cor. 15.32. that he fought with b asts at Ephesus. For in the judgment of Theophyla •• of old, of Beza, Baronius, and some other very learned of this age, he spake it figuratively, to design and note the disordered assembly gathered together against him at Ephesus, upon the complaint of the silver-smith Demetrius, for defense of great Diana.

I am assured it is an error of all the Papists, to take it after the letter which Christ spake, Matth. 26.26. This is my body. There is a figure in the speech. For in all sacraments, there is a great difference between the signs and the things signified. The signs are visible, the things invisible: the signs earthly, the things heavenly: the signs corruptible, the things immortal: the signs corporal, the things spiritual: and as a reverend Father speaketh in the person of Theophilus the signs are one thing, the truth is not the same, but another thing; and even by plain Arithmetic, they be two things, and not one. This is my body. There is a figure in the speech. He calls the bread his body, by way of signification, by way of similitude, by way of representation, after the manner of Sacraments, in a sign, not according to the letter, but in a spiritual and mystical understanding, and if you respect the precise speech, improperly, & figuratively. I will not hold you with other like instances. These few already spoken of, may serve to make it plain, that the not admitting of a Trope or Figure there, where in great reason it ought to be admitted, is a cause of error.

I have given this note in this place (beloved) because the phrase here used in the person of the everliving God, ( I will turn my hand to Ekron) being spirit and life, hath been by some mistaken, and applied to a carnal sense. From hence as from other places of holy Scripture, in which other the members of man's body are ascribed unto God; as the face, the mouth, the ears, eyes, arms, feet, and some other; Tertullian living near unto the Apostles time, was bold to conclude, that God is a body. This his erroneous and false opinion died not with him. It was on foot many a year after him in the time of Arius, patronized by those Heretics, which by Epiphanius are called Audiani, and by Augustine Vadiani: after whom also it was eagerly maintained by certain Monks of Egypt, who were thereupon called Anthropomorphitae. But all these are dead and gone; their monstrous error lies buried with them. There is no man of any knowledge now a days so blinded, as to fall into error with them.

It is an axiom in divinity: Quaecunque de Deo corporaliter dicuntur, dicta sunt symbolice: whatsoever is spoken of God bodily, that same must be understood figuratively. Bellarmine saith as much, li. 2. de imag. sanct. c. 8. Membra, quae tribuantur Deo in Scriptura, metaphorice esse accipienda, that those members which the Scripture assigneth unto God, are to be taken in a Metaphor. Thus far we are yours, Bellarmine. We maintain with you, that the members attributed unto God in holy Scripture, are to be taken figuratively. But you build hereupon chaff and stubble. Should we do the like, it could never abide the trial of the fire.

To prove a non licet to be your licet: Licere pingere imaginem Dei patris in formâ hominis senis, to prove it to be lawful to represent God the Father by the image of an old man, you draw an argument from those places of Scripture, which do attribute unto God bodily members. Your conclusion is by way of question; The Scripture in words attributeth unto God all man's members, while it saith, that he stands, he fits, he walks; and nameth his head, his feet, his arms; and giveth to him a seat, a throne, a footstool: therefore why cannot a picture be made to represent God? Why not an image in the shape of man? Why? It is easily answered.

Because every such picture, or image, or stock (call it as you will) is censured by Jeremiah to be a doctrine of vanity, chap. 10.8. by Zechariah to be a speaker of vanity. ch. 10.2. by Habakkuk, to be a teacher of lies, chap. 2.18. and God's express commandment is against it, Deut. 4.16. You shall not make you a graven image, or representation of any figure. A reason of this prohibition is adjoined, verse 12. and 15. by which it is manifest, that God simply and absolutely forbiddeth any image at all to be made of himself: For ye saw no similitude in the day that the Lord spake unto you in Horeb out of the midst of the fire; ye saw no similitude, only ye heard a voice.

The Prophet Isaiah is plentiful in this demonstration, to show how unseemly, and absurd it is, to turn the truth of God into a lie, as they do, who forsake the blessed Creator, to worship the creature: to turn the Majesty of God invisible, into a picture of visible man: to turn the glory of the incorruptible God, to the similitude of the image of a corruptible man. His vehement expostulation with idolaters to this purpose is in the 40. chap. of his Prophecy, and the 18. verse. To whom will ye liken God? or what similitude will ye set up unto him? the workman melteth an image; the goldsmith beats it out in gold, or silver plates: the poor (see now the rage, fury, and madness of idolaters, though they have not wherewith to suffice their own necessities, they will defraud themselves to serve their idols) the poor chooseth out a tree, that will not rot, for an oblation, and puts it to a cunning workman to prepare an image, that cannot be moved.

The like expostulation the same Prophet ascribeth to God himself, chap. 46.5. To whom will ye make me like, or make me equal, or compare me, that I should be like him? they draw gold out of the bag; and weigh silver in the balance, and hire a goldsmith to make a God of it: and they bow down, and worship it: they bear it upon their shoulders, they carry him, and set him in his place; so doth he stand, and cannot remove from his place.

Remember this, and be ashamed, O ye Idolaters. Know ye nothing? have ye not heard it? hath it not been told you from the beginning? have ye not understood it by the foundation of the earth? God sitteth upon the circle of the earth, and beholdeth the inhabiters thereof, as grasshoppers, he stretcheth out the heavens as a curtain, and spreads them out, as a tent to dwell in. He measures the waters in his fist, counts heaven with his span, comprehends the dust of the earth in a measure, weighs the mountains in a weight, and the hills in a balance. God! incorporeal, invisible, spiritual, passing all measure; there is nothing like unto him. No thing. And therefore (O Idolaters) not your old man's image.

For the truth of your antecedent, we stand on your side. Its very true: the Scripture in express words attributeth unto God many the members and offices of man's body. It saith of him, that he stands, he sits, he walks: it nameth his head, his feet, his arms: it gives him a seat, a throne, a footstool: but all these, and other like bodily offices, parts, and members, being spoken of, as belonging unto God, must be understood figuratively.

It hath pleased the spirit of wisdom to deal with us 〈 in non-Latin alphabet 〉 , to fit the holy Scriptures to our weak capacities: to use known, familiar, and sensible terms, thereby to raise up our conceits to some knowledge of the everliving God. In this regard by the wisdom of the same spirit, among many other members, H • nds are also ascribed unto God, and that in many places; yet not in every place to one and the same sense, and understanding.

Its noted by the Magdeburgenses out of Innocentius, that the hand of God doth bear diverse offices among us: officia creatoris, largientis, protegentis, minantis: the offices of a Creator, liberal giver, protector, and threatner. Hands are ascribed v •• God, sometime to show that he is the Creator of all things, 〈◊〉 Psal. 119.73. Thy hands have made me and fashioned me: sometime to show his liberality to all living things, as Psal. 145.16. Thou openest thy hand, and fillest all things living of thy good pleasure: sometime to show the care he hath to protect and defend the faithful, as Isaiah. 49.2. Under the shadow of his hand hath he hid me: and sometime to show his readiness to be avenged upon the wicked, as Isaiah. 10.4. His hand is stretched out still. But these and all other the significations of the hand of God, I reduce to two heads: to the love of God, and his displeasure: under them comprehending all their consequents and effects.

That the hand of God betokeneth sometime his love, and the benefits redounding thence to man, man's being, and his well-being, may easily be proved. In the second chapter of the book of Judges, ver. 15. we read that the Lord's hand was against the Israelites for evil: the collection thence may be, that the Lord's hand is sometime toward some for good. It is made plain out of Neh. 2.8. where the Prophet, to show how ready Artaxerxes was to do him pleasure, saith; The King gave me according to the good hand of my God upon me. I might by many like instances out of holy Scripture give strength to this position; but it may seem to be a needless labor. Therefore I proceed.

Now that the hand of God should betoken his displeasure, and the effects thereof, may be proved as easily. When the Israelites forsaking God betook themselves to serve Baalim, the hand of the Lord was sore against them, Judge. 2.15. the Lord's hand, that is, his judgment, punishment, and revengement was sore upon them: the wrath of the Lord was hot against them: he delivered them into the hands of the spoilers: they were spoiled, sold to the enemies, and sore punished.

When the Philistines had brought the ark of God into the house of Dagon, the hand of the Lord was heavy upon them, 1 Sam. 5.6. the Lord's hand, that is, his judgment, punishment, and revengement was heavy upon them. The Lord awaked as one out of sleep, and like a Giant refreshed with wine, he smote his enemies with Emerods, and put them to a perpetual shame. Of like signification is the phrase in my text: I will turn my hand to Ekron: my hand shall be sore against Ekron; I will come against Ekron in judgment; I will punish Ekron, I will take vengeance on Ekron.

I will turn my hand] Sometime this phrase betokeneth the good grace and favor of God, as Zach. 13.7. I will turn my hand upon my little ones. My little ones, (when the shepherd shall be smitten, and the sheep scattered) I will recover with my hand, and preserve them forever: I will gather them together, I will comfort them, I will defend them: rursus ad pastorem, & praeceptorem suum reducam, saith Ribera: though they be scattered, I will bring them back again to their own shepherd, and master. There you see God's turning of his hand upon his little ones, is for good.

Here its otherwise. God turneth his hand to Ekron for evil. This is auerred and justified by the infallible predictions of other Prophets. Zacharias, chap. 9.5. foretelleth, that much sorrow shall betide Ekron. Zephaniah, chap. 2.4. saith that Ekron shall be rooted up. Jeremiah, chap. 25.20. takes the cup of the wine of God's indignation, and gives it Ekron to drink, to make Ekron like her neighbor countries, even desolation and astonishment, a hissing, and a curse. So great is Ekrons calamity, threatened in these words of my text; I will turn my hand to Ekron.

Ekron] Will you know what this Ekron was? You shall find in the book of Joshua, chap. 13.3. that it was a dukedome in the land of the Philistines, and 1 Sam. 6.16. that there was in this dukedome a city of the same name; no base city, but a Princes seat; able at one time to give entertainment to five Princes. Against both city and dukedome God's hand was stretched out. I wi l turn my hand to Ekron. Will God smite Ekron, both city and dukedome? We may take from hence this lesson;

The reason is, because there is no place to fly unto from his presence: None. No corner in Hell, no mansion in Heaven, no cave in the top of Carmel, no fishes belly in the bottom of the sea, no dark dungeon in the land of captivity, no place of any secrecy anywhere can hide us from the presence of God. Witness two holy Prophets, David, and Amos. The one, Psal. 139. the other, chap. 9. You have the reason of my Doctrine: the uses follow.

Is it true? Is there no safe being in City, or Country, from the hand of God, when he is disposed to punish? One use hereof is, to teach us to take patiently whatsoever afflictions shall befall us. Afflictions I call, whatsoever is any way opposite to human nature; such as are the temptations of the flesh, the world, and the Devil: the diseases of the body, an infortunate husband, or wife, rebellious children, unthankful friends, loss of goods, reproaches, slanders, war, pestilence, famine, imprisonment, death, every cross and passion, bodily, or ghostly, proper to our selves, or appertaining to such as are of our blood, private or public, secret or manifest, either by our own deserts gotten, or otherwise imposed upon us.

All, and every of these, true Christians will patiently undergo. For they with their sharp-sighted eye of faith, do clearly see the Hand of God in every of their molestations: and in great contentment they take up the words of patient Job, Chap. 2.10. Shall we receive good at the hand of God, and not receive evil?

Here let every afflicted soul examine it self, how it is affected with the affliction under which it groaneth. If you esteem of your afflictions, as of God his fatherly chastisements, and so endure them, blessed are ye. Of this blessedness Saint James, Chap. 1.12. doth assure you: Blessed is the man that endureth temptation: for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him.

Again, is it true? Is there no safe being in City or Country, from the hand of God, when he is disposed to punish? A second use of this doctrine is, to admonish us, that we labor above all things to obtain God's favor, and to abide in it: so shall we be safe from the fear of evil.

Now for the obtaining of God's favor, we must do four things. We must 1. Humble our selves before God: 2. Believe in Christ: 3. Repent of our sins: 4. Performe new obedience unto God.

The time will not suffer me to enlarge these points. Humiliation, faith in Christ, repentance, and a new life; these four will be unto you, as Jacob's ladder was unto the Angels. Of that ladder you may read, Gen. 28.12. that it stood upon the earth; the top of it did reach to heaven, and the Angels of God went up it. So may you by these four, Humiliation, Faith, Repentance, and Newnesse of life, as it were by so many steps, and rounds of a ladder, climb up to heaven.

Here you have no continuing City; you are but strangers, and pilgrims on the earth; your country is above, the Celestial Jerusalem: there let your hearts be. As for the afflictions, vexations, tribulation, miseries and crosses, wherewith this mortal life of yours is seasoned, let them be your joy. They are sure pledges of God's love unto you. Even so saith the Spirit, Hebr. 12.6. Whom the Lord loveth he chasteneth, and he scourgeth every son that he receiveth.

Thirdly, is it true? Is there no safe being in city or country from the hand of God, when he is disposed to punish? A third use of this doctrine is, for the terror of such as lie wallowing in the filthiness of their sins. Many there are, wicked wretches, who, if God shall for a time defer the punishments due unto their sins, are ready to think that God takes no notice of their sins. These say in their heart there is no God.

Against these is made that challenge, Psal. 50.21. I hold my tongue, and th • u thoughtest me like thyself. I ] the Lord, who see the secrets of all hearts, I hold my tongue ] I did not by my judgments punish thee for the wickedness of thy steps; I hold my tongue, and thou thoughtest me like thyself ] thou thoughtest I took pleasure in wickedness, as thou doest; but thou shalt find, and feel the contrary.

Strange are the effects wrought in the wicked by the mercies, and long suffering of God; thereby they grow worse and worse, obdurate, and hardened in their sins. Yet let them be advised: for they day will come, and it comes apace, wherein they shall feel the heaviness of that hand, which here was turned against Ekron: I will turn my hand to Ekron. It followeth,

The Philistines had their beginning from Casluchim, a grand-child of Chane, the accursed issue of Noah, as appeareth, Gen. 10.14. They were seated in a part of the Land of Canaan; the west part, that which bordereth upon the great Sea, the Sea commonly called the Mediterranean. Their Country was called by Ptolemee and others, Palaestina, and by the Greeks, Phoenicia. It was a part of that country, which once was called Terra promissionis, the Land of promise; but now Terra Sancta, the Holy Land.

The inhabitants in our Prophets time, were professed enemies to Almighty God, and his beloved Israel. They thought themselves safe from ruin through the strength of their five Dukedoms; Azzah, Ashdod, Ashkelon, Gath and Ekron. But vain and foolish are the thoughts which possess the wicked. When the God of all truth shall give his word for a matter, shall man presume to doubt of the event? Here God sets his word upon it, that there shall be an utter overthrow, not only of Azzah, Ashdod, Ashkelon and Ekron, but of Gath also, and all the villages belonging thereunto: for the remnant of the Philistines shall perish, saith the Lord God.

This is the conclusion of this prophecy, and it redoubleth its authority and credit. Authority and credit sufficient it hath from its very front, verse 6. Thus saith the Lord: it is here redoubled; saith the Lord God.

Saith the Lord God] hath the Lord God said it, and shall he not do it? hath he spoken it, and shall he not accomplish it: The Lord, Iehou • h, the strength of Israel, is not as man, that he should lie, not as the son of man, that he should repent. All his words, yea all the titles of his words, are Yea, and Amen. Heaven and earth shall perish, before one jot or one tittle of his word shall escape unfulfilled, Dominus Iehouth, the Lord, hath said it, that the remnant of the Philistines shall perish. Out of doubt then must it come to pass. And so is it.

The first blow, which the Philistines received towards their overthrow after this prophecy, was given them above three-score years after by Ezechius, that good King of Judah, of whom the Prophet Isaiah, Chap. 14.29. foretelleth the Philistines, that he should be unto them as a Cockatrice, and a fiery •• ring Serpent. This Ezechius smote the Philistines unto Azzah, and the coasts thereof, from the watch-tower unto the defensed City. This is plain, 2 King. 18.8.

A second blow was given by Tartan, one of the Captains of Sennacherib, or Sargon, King of Assyria, who came up against Ashdod, and took it. This is plain, Isaiah 20.1.

A third blow was given them by Pharaoh Neco: and he smote Azzah, Ashkelon, and other places. This is it which the Prophet Jeremiah saith, Chap. 47.5. Baldness is come upon Azzah, Ashkelon is cut up with the rest of their valleys. In a word; God hath from time to time raised up his men of war, in due time to extirpate and raze out the Philistines from the face of the earth, that according to the tenor of this Prophecy, there might be no remnant of them.

The remnant of the Philistines shall perish] Here may we observe a difference in God's punishments; he punisheth the reprobate, and he punisheth his elect; but differently: the reprobate to their utter excision, and extirpation; not so the elect. For of them, there is upon the earth evermore a remnant that shall be saved: as it's intimated by the Prophet Isaiah, Chap. 1.9. Except the Lord of hosts had reserved unto us even a small remnant, we shou • d have been as Sodom, and like unto Gomorrah. You see a remnant reserved, though a small one. Yea sometimes there is a reservation of so small a remnant as is scarcely visible. As in the days of Elijah, who knew of none but himself. I only am left, saith he, 1 King. 19.14. Yet God tells him in the 18. verse of seven thousand in Israel which never bowed their knees to Baal. Hitherto belongeth that, Joel 2.32. In mount Zion, and in Jerusalem, shall be deliverance, as the Lord hath said, and in the remnant, whom the Lord shall call.

Howle ye wicked, and cry, and wallow yourselves in the ashes, for your days of dispersion and slaughter are accomplished, and ye shall fall like the Philistines, every mothers child of you: the sword shall devour you: it shall be satiate, and made drunk with your blood, there shall not be a remnant of you left.

But you, the elect and chosen children of God your Father, take unto you beauty for ashes, the oil of joy for mourning, the garment of gladness for the spirit of heaviness; rejoice ye, and be glad together. Let the prince of darkness, and all the powers of hell, assisted with the innumerable company of his wicked vassals upon the earth, join together to work your overthrow, they shall not effect it. For God, even your God, will reserve unto himself a remnant.

This remnant is the chaste Spouse of Christ, the Holy Catholic Church, enriched from above with all manner of benedictions. Extra eam nulla est salus; whosoever hath not her for his Mother, shall never have God for his Father. Of this remnant and Catholic Church, notwithstanding the challenge of Romish Idolaters, we (beloved) are sound and lively members. Happy are the eyes which see that we see, and enjoy the presence of him, whom we adore: happy are the ears that hear what we hear, and the hearts which are partakers of our instructions. No Nation under Heaven hath a God so potent, so loving, so near to them, which worship him, as we of this Island have.

The many and bloody practices of that great Antichrist of Rome, so often set on foot against us, and still defeated, are so many evidences, that our souls are most precious in the sight of God. He, he alone hath delivered us out of the Lions iaw, to be a holy remnant unto himself. Now what shall we render unto the Lord for so great a blessing? We will take up the cup of salvation, and call upon his Name.

THE Fifteenth Lecture.

THis blessed Prophet Amos, sent from God in Embassage to the ten revolted Tribes, doth first thunder out God's judgments against neighbor countries; the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, the Moabites. Which he doth for certain reasons, given in my Sixt Lecture: that he might be the more patiently heard of his country-men, the Israelites: that they might have no cause to think much, if God should at any time lay his rod upon them; and that they might the more stand in awe of the words of this prophecy.

When they should hear of such heavy judgments to light upon their neighbors, they could not but enter into a consideration of their own estate; and thus reason within themselves: Is it true, which this Amos saith? Will the Lord bring such heavy judgments upon the Syrians, Philistines, Tyrians, and other of our neighbors? In what a fearful estate are we then? They seely people never knew the will of God; and yet must they be so severely punished? How then shall we escape, who knowing God's holy will, have contemned it?

Of the judgments denounced against the Syrians and Philistines, you have heard at large in former Lectures. Now in the third place do follow the Tyrians, verse 9, and 10.

For three transgressions of Tyrus, &c. These words containing a burdensome prophecy against Tyrus, I divide into two parts.

• 1 A preface, Thus saith the Lord.
• 2 A prophecies, For three transgressions of Tyrus, &c.

In the prophecy I observe four parts.

• 1 A general accusation of the Tyrians: For three transgressions of Tyrus, and for four.
• 2 The Lord's protestation against them: I will not turn to it.
• 3 The declaration of that grievous sin, by which they so highly offended. This sin was the sin of unmercifulness and cruelty, expressed in two branches.
  • 1 They shut the whole captivity in Edom.
  • 2 They remembered not the brotherly covenant.
• 4 The description of the punishment to befall them for their sin, in the tenth verse, Therefore will I send a fire upon the walls of Tyrus, and it shall devour the palaces thereof.

The preface gives credit unto the prophecy, and is a warrant for the truth of it. Thus saith the Lord ] The Lord, Jehovah, whose Throne is the Heaven of heavens; and the Sea his floor to walk in; and the Earth his foot-stool to tread upon; who hath a chair in the conscience, and sitteth in the heart of man, and possesseth his most secret reins, and divideth betwixt the flesh and the skin, and shaketh his inmost powers, as the thunder shaketh the wilderness of Cades. This Lord, Jehovah, so mighty, so powerful, shall he say a thing, and shall he not do it? Shall he speak it, and shall he not accomplish it? The Lord, Jehovah, the strength of Israel, is not as man, that he should lie, nor as the son of man, that he should repent. All his words, yea all the tittles of all his words, are Yea, and Amen. Heaven and earth shall perish, before one jot or one tittle of his Word shall escape unfulfilled.

Thus saith the Lord] Out of doubt then must it come to pass. And because it is the Lord that speaketh, it is required of us, that we hearken to him with reverence. Thus briefly of the Preface; whereof I have more largely spoken in two former Lectures, my sixth and twelfth Lectures, upon the third and sixth 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 prophecy 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 four] Here is nothing new, but the name of Tyrus. This Tyrus is called in the Hebrew text Tzor: whence came the name Sar, and Sarra in Eunius, Poenos Sarrâ oriundos; he notes the Carthaginians to have their beginning from Sarra, which is Tyrus. Tyrus was a very ancient City; it was saith, Drusius, Vetustissimarum vrbrum parcus. as it were, the mother of very old Cities. Pliny N •• . 〈◊〉 lib. 5. • p. 19. saith, that out of Tyrus came the founders and first inhabiters, not only of Carthage, but also of Leptis, Utica, and Gades, the City well known to our moderne N • uigators by the name of Calis Malis, and of late years conquered by some worthies of our English Nation.

The ancient glory of this City Tyrus, is blazed abroad to the whole world, by Ezekiel 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 martial affairs: 6. For her merchandizing: 7. For her great esteem and report with foreign nations. The Prophet Isaiah in like sort blazeth out her glory, Chap. 23.7, 8. He saith of her, that her antiquity is of ancient days; that she is the crown of the Sea; that her merchants are Princes, and her chapmen the Nobles of the world. So glorious a City was this Tyrus.

Here she is accused of disloyalty to the God of heaven, in the very same words, wherein Damascus and Azzah are formerly accused: Damascus. verse. 3. and Azzah, verse. 6. For three tran gressions of Tyrus, and for four] And the Lord's protestation upon this accusation is the same, I will not turn 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 have been favorable to them, and would have recalled them into the right way, that so they might be converted, and escape my punishments: but now, for as much as they do daily heap transgression upon transgression, and make no end of sinning, I have hardened my face against them, and will not suffer them to be converted, but indurate and obstinate, as they are, I will utterly destroy them.

Albertus Magnus understandeth by these three transgressions, three sorts of sins; peccatum in voluntate, peccatum in consensu, peccatum in opere: sin in will, sin in consent, and sin in action: and by the fourth transgression he understandeth, cordis indurationem, induration and hardness of heart; which he defineth to be pertinaciam permanendi in peccato, a pertinancy, or stubborn resolution to persevere in sin, wherein the sinner lieth wallowing, void of shame, and all liking of goodness.

I do rather approve Wincklemans judgment, who by these three, and four transgressions of Tyrus, understandeth pride, disdain, luxuriousness of meats and drinks, costliness of garments, wanton lusts, and other like sins, incident to Mart Towns, and Towns of great trade. That such were the sins of Tyrus, witness that her sharp and grievous reprehension, Ezech. 28.

For these three and four, many transgressions and sins, the Lord protesteth against Tyrus, I will not turn to it: I will take no pity on them; but will do unto them according to their works. For three transgressions of Tyrus and four, &c.] Here are you to be remembered of a doctrine more than once, heretofore commended to your Christian considerations.

God is pure of eyes, and beholdeth not iniquity: He hath laid righteousness to the rule, and weighed his justice in a balance. The sentence is passed forth, and must stand vncontrolable, even as long as Sun and Moon: Tribulation and anguish upon every soul that doth evil. The soul that sinneth it shall be 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 soul hateth and abhorreth sin; his law curseth and condemneth sin; his hand smiteth and scourgeth sin. Sin was his motive to cast down Angels into Hell; to thrust Adam out of Paradise; to turn Cities into ashes; to ruinate nations; to torment his own bowels in the similitude of sinful flesh. Because of sin he drowned the old world, and because of sin ere long will burn this. Thus do many sin pluck down from Heaven the most certain wrath and vengeance of God upon the sinners.

One use of this doctrine was; to teach us heedfulness in all our ways, that we do not by our many sins provoke Almighty God to high displeasure.

A second use was; to move us to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear these Tyrians, till by three and four transgressions, by their many sins they had provoked him to indignaon. These things I have heretofore labored to lay unto your hearts.

Now followeth the third part of this prophecy, wherein you have the declaration of that grievous sin, by which the Tyrians so highly offended: the sin of unmercifulness and cruelty; expressed in two branches.

• 1 They shut up the whole captivity in Edom.
• 2 They remembered not the brotherly covenant.

1 They shut up the whole captivity in Edom] The exposition of these words I have formerly delivered unto you in my twelfth Lecture, and my meditations upon the 6. verse. There the Philistines are condemned for carrying away prisoners the whole captivity, to shut them up in Edom: and here are the Tyrians condemned for shutting the whole captivity in Edom. The sin seemeth to be the same in both; the Philistines, and the Tyrians. Both did shut up the whole captivity in Edom; that is, as Joel chap. 3.6. speaketh; they both did sell away the children of Judah, and the children of Jerusalem unto the Grecians, that they might send them far from their borders. God his peculiar inheritance, his own seed, and servants, the children of Judah, and Jerusalem, were by the cruel and hard-hearted Philistines and Tyrians, mancipated, and sold away forbond slaves to the Grecians, dwelling far off, that with them they might live in perpetual servitude and slavery, without all hope of liberty or redemption.

Arias Montanus noteth a difference betwixt that sin of the Philistines, and this of the Tyrians. The Philistines carried away prisoners the whole captivity, to shut them up in Edom. They did, as they thought, but what they might do lawfully, by the law of nations. The Jews were their captives and prisoners, conquered by a strong hand in open hostility, and for this respect they shut them up 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 Jews, & so take them prisoners, but did surprise them by deceit, and treachery, as they lay at Tyrus for traffic and intercourse of merchandise; and thus surprised they shut them up in Edom; they sold them to the Grecians, to be by them transported to the Idumaeans, far from their own country, even 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 will not prosecute this opinion.

They shut the whole captivity in Edom] They spared not, either women, or children, or the aged; they took no pity, no compassion, upon either sex, or age; but all of all sorts, male and female, young and old, a whole and perfect captivity, they delivered up into the hands of the Edomites. The Edomites were the posterity of Esau, who was named Edom, as the Israelites were the posterity of Jacob, who was named Israel. Esau pursued Jacob with a deadly hate: so did the posterity of Esau, the posterity of Jacob. The Edomites were evermore most maliciously bent against the Israelites.

Now behold the foulness of this sin wherewith the Tyrians are here charged. It was the sin of cruelty in a very high degree. It is a cruel deed to detain any one unlawfully from returning into his native country: but him that is so detained, to sell away for a bondslave to his mortallest enemy, this a cruelty, than which there cannot be a greater. Such was the sin of these Tyrians; They sold the Jews, Jacob's posterity, and God his servants, to their professed enemies, the Edomites, with this policy, that being carried far from their own country, they might live in eternal slavery and bondage, without hope ever to return home again.

They shut the whole captivity in Edom] The Tyrians are here disproved, for delivering up God's inheritance, a believing nation, into the hands of profane Edomites. And it may remember you of a lesson heretofore commended to your Christian considerations;

The reason is, that they be not withdrawn from their holy faith, religious worship, and service of God.

1 This doctrine serveth for our instruction. It teacheth us so to love the souls of the righteous seed, that we leave them not resident among Infidels, Atheists, Papists, or other profane wretches, but rather that to our own cost and labor, we redeem them out of the Devils tyranny.

2 It serveth for the reproof of such as do bind and put their children (the fruit of their bodies, which they ought to consecrate unto the Lord) into the education of open enemies to the Gospel of Christ; most blasphemous and abominable Atheists, or most blind and superstitious Papists.

3 Since it is not lawful to commit the children of believers into the hands of Infidels, for the reason above specified, that they be not withdrawn from their holy faith, religious worship, and true service of God: then neither is it lawful for us to keep away, or send away our servants from the service of God.

Let no man say unto me, such a man's servant, and such a man's, are employed in temporal affairs at the time of divine service, and why should not mine be likewise? (Dearely beloved) a good Christians part is, to be of like resolution with Joshua, chap. 24.15. Howsoever all the world besides shall be affected in this business, yet to resolve for himself and his family, as Joshua did for his; I and my house will serve the Lord. I do but touch these points, because I have heretofore in this place more at large insisted upon them.

Now followeth the second branch expressing the sin of the Tyrians, their sin of unmercifulness and cruelty.

For this time I note that men may be called brethren six manner of ways. 1. By nature, as Jacob and Esau. By kindred, affinity, or alliance, as Abraham and Lot. 3. By nation or country, as all Jews. 4. By religion, as all Christians. 5. By friendship, as Solomon, and Hiram King of Tyre. 6. By calamity, or misery, as many poor distressed people, who have not wherewith to support their weak natures.

The covenant of brethren here mentioned, some do refer to that league of amity which was concluded between King Solomon, and Hiram, King of Tyre, recorded 1 King. 5.12. Some do properly understand these words, to signify that natural league which should have been between Jacob and Esau, natural brethren, and their posterity in lineal descent, the Jews, Israelites, and Edomites. Understand it which way you will: the Tyrians were both ways blameable. First they remembered not the covenant made between their King, King Hiram, and King Solomon. Secondly, they remembered not the covenant made by nature between the Jews, Israelites, and Edomites, brethren lineally descended from two natural brethren, Jacob and Esau. From both expositions ariseth profitable doctrine.

First, is Almighty God here displeased with the Tyrians, because they did ill entreat the Jews, and Israelites, not remembering the ancient covenant between Hiram their King, and Solomon King of Israel? Hence we may take this lesson,

〈 in non-Latin alphabet 〉 , breakers of leagues, truces, and covenants, are Rom. 1.31. ranked among such, whom God in his secret judgment hath given up 〈 in non-Latin alphabet 〉 , to a reprobate sense. Foederum tutor, & vindex Deus est; God is, as it were a tutor, or protector of leagues, and severely revengeth himself upon the breakers of them.

The Gentiles of old by the light of nature did acknowledge as much; and fearful examples in all ages do prove as much. I will instance, but in few. Joshua made a league with the Gibeonites, and sware that he would suffer them to live, Josh. 9.15. long after Saul, and his bloody house slew some of them. Hereat was the wrath of the Lord kindled, and for this cause he punished the people with three years famine, and was not appeased with the land, till seven of Saul's sons were delivered up into the hands of the Gibeonites, to be hanged up in Gibeah, 2 Sam. 21.1.

Zedekiah King of Judah, made a covenant with Nebuchadnezzar King of Babel, and sware subjection to him. But Zedekiah notwithstanding his oath, took part with the Kings of the Egyptians, Idumaeans, Moabites, Ammonites, and Tyrus, against Nebuchadnezzar, what followeth this breach of his oath and covenant? Even utter ruin to himself, his kingdom, the city of Jerusalem, & the glorious Temple there, 2 Chr. 36.17 &c.

Uladislaus King of Poland, and Hungary, concluded a peace for ten years with Sultan Amurath, the sixth King of the Turks. Ulidislaus took his oath upon the holy Evangelists, and Amurath his, (by his Ambassadors) upon their Turkish Alcoran. This was the most honorable peace, that ever Christian Prince had before that time made with any of the Turkish Kings, and most profitable also, had it been with like sincerity kept, as it was with solemnity confirmed. Vladislaus absolved from his oath by Cardinal Julianus the Popes Legate, and Agent in Hungary, breaketh the concluded peace, and ^d inuadeth a fresh the Turks dominions. The Turk joins battle with him at Varna in Bulgaria; and beholding the picture of the crucifix in the displayed ensigns of the Christians, plucks out of his bosom that writing, wherein the late league between him and Vladislaus was comprised; and holding it up in his hand with his eyes cast up to heaven, saith; Behold, thou crucified Christ; this is the league thy Christians in thy name made with me, which they have without cause violated. Now if thou be a God as they say thou art, and as we dream, revenge the wrong now done unto thy name, and me; and show thy power upon thy periurious people, who in their deeds deny thee, their God. What followed hereupon? The victory was the Turks. Vladislaus lost his life there, and eleven thousand Christians besides. The success of this great and bloody battle of Varna, fought the 10. of November, 1444. doth it not plainly show, that God cannot away with league-breakers?

These few instances of Saul, Zedekiah, and Vladislaus, may suffice for the clearing of my propounded doctrine;

The use of this doctrine is, to admonish all subjects to be very respective and mindful of that league and covenant which they have by their solemn oaths made and confirmed to their Kings, Princes, and other Governors: according to that exhortation made by S. Paul, Rom. 13.1. Let every soul be subject 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; Whosoever therefore resisteth the power, resisteth the ordinance of God. Whosoever they are that resist power, men in authority, Princes, Rulers, and Governors, they resist God, and God will confound them; their infamy shall remain upon perpetual record for a spectacle to all posterity. What else meaneth the Apostle in the same place, where he saith, They that resist, shall receive to themselves judgment?

And here (dearly beloved) I beseech you to beware of Romish Locusts, I mean Jesuits, and Seminary Priests, who are sent from beyond the seas to inueigle you, & to make you unmindful, or at least careless of your covenant, confirmed by your sacred oaths, with your redoubted Sovereign. They will tell you that your King is an Heretike, because he maintaineth not their Romish, new, and upstart religion: and will thereupon go about to persuade you, that you are not to keep your faith with him. It is a Deuillish doctrine. They have learned it from Martin the fifth, one of their holy Popes, 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 heretics.

If upon this persuasion you will not be drawn to break your oath, which you make a conscience of; then will they further tell you, that the Pope hath already given you absolution, and a dispensation for your oath. Pope Gregory the seventh of that name, saith; We by Apostolical authority do absolve all from their oaths, which they have given to persons excommunicate. The words are in Gratians decree, caus. 15. qu. 6. c. 4 We by Apostolical authority do absolve all from their oaths, &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 saith Panormitan, when the Heresy is publicly known, there needeth no pro • uatiation of the sentence of excommunication. And who are such heretics as against whom there needeth no pronunciation of the sentence of excommunication? Alfonsus de Castro, and Tolet the Jesuit, will tell us, that whosoever maintaineth any doctrine condemned in the Church of Rome, he is to be accounted an obstinate Heretike.

Well then; all Protestants, Princes, and subjects, maintaining true Christian doctrine, such as is condemned in the Church of Rome, are in Popish account obstinate Heretics, and therefore ipso facto, already excommunicate: there needeth no pronunciation of the sentence of excommunication against them. Whereupon it followeth, that in every kingdom where the King is a professed Protestant, the subjects are already absolved from their eath of allegiance.

I will not in this auditory further enlarge this point. A point, I grant, fitter for the Conuent of the profound and learned, then for this place. Wherefore I shut up this point, beseeching you to suffer a word of exhortation.

Howsoever Pope Gregory the seventh, that same sorcerer, and adulterer, and Gregory the ninth, and Pius the fifth, and all succeeding Popes shall absolve you from your oath of allegiance, yet (dearly beloved) believe them not. 'Peter, and the Apostles, Act. 5.29. do put you in mind, that it is better to obey God, than men. And God in his holy word commandeth you to be subject to the higher powers, as you have already heard, Rom. 13.1. to honor the King, 1 Pet. 2.17. to submit yourselves to all manner ordinance of man for his sake, whether it be unto the King as unto the superior, or unto other governors, verse. 13. you have taken your oath of allegiance, and sworn obedience to your King; break not your covenant with him, that God's wrath break not forth in fire against you, as it did against these Tyrians, for not remembering the covenant of brethren.

Thus far by occasion of the first exposition of these words, They remembered not the covenant of brethren, that is, they remembered not the covenant made between their King, King Hiram, and the King of Israel, King Solomon.

Now somewhat of the other exposition. They remembered not the covenant of brethren; that is, they remembered not the covenant made by nature between the Jews, Israelites, and Edomites, brethren lineally descended from two natural brethren, Jacob and Esau. They knew full well, that the Jews and Israelites were the issue of Jacob, and the Edomites of Esau; they knew likewise, that the Edomites bore a mortal hatred towards the Jews and Israelites; yet fold they the Jews and Israelites, unto the Edomites; and are therefore here said not to remember the brotherly covenant.

The man that conspireth mischief and destruction to his brother, is a monster in nature, worthy to be pursued with eternal detestation: and whosoever abhorreth not from consenting to such a wickedness, but giveth furtherance, or countenance thereto, he is holden in the same impiety. The Edomites sought the destruction of the Jews and Israelites, and the Tyrians did further them in their bloody designs; the Tyrians therefore are partakers with the Edomites in the sin of unmercifulness. Which sin is here laid unto their charge in these words, They remembered not the brotherly covenant. Hence we may take this lesson;

Our assent to this truth, the light of nature within us doth extort from us. Of the first part of my proposition, wherein I avow it to be a very distasteful thing unto God for brethren to be at variance among themselves, I shall have fit opportunity to entreat, when I shall come to the eleventh verse of this Chapter, where Edom is reproved for pursuing his brother with the sword.

Of the other part, wherein I do affirm it to be an unpleasing thing to God for any to countenance brethren in their quarrels, I will by God's assistance speak at this time very briefly.

The advice is good which Saint Paul giveth, Ephes. 5.11. Have ye no fellowship with the unfruitful works of darkness, but even reprove them rather. What are the works of darkness, but the works of the flesh? Now in Galat. 5.20. in the Catalogue of the works of the flesh, we find hatred, debate, wrath, contention. With these therefore we must have no fellowship, we must reprove them rather.

Must we have no fellowship with them? Must we reprove them rather? What saith old Adam? What saith flesh and blood to this? Our Gallants of this age can entertain no such advice: that it may be fulfilled which our Savior Christ foretold of the end of the world, Luk. 21.10. and 16. Nation shall rise against nation, kingdom against kingdom, 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 find none, than to imitate blessed Abraham. There grew a debate between his servants, and the servants of Lot; their heardmen could not agree. What doth Abraham in this case? As the manner of Masters is nowadays? No, he breaketh not out into choler; he saith not, My servants are abused; my cosin Lot his servants do seek to crow over them, and to rule the roast as they list. This is an injury to me their Master, and a shame to suffer it. So a man may be made a fool indeed, and accounted a wretch, and a dastard of no reputation. Never will any man care to serve me, if I stick not better to my men than so. Such language, as the world now goeth, is very rife among us.

But Abraham spake not so. Grace was in his face, and mildness in his words: For thus spake he unto his Nephew Lot, Gen. 13.8. I pray thee, let there be no strife between thee and me; neither between thy heardmen and my heardmen; for we are brethren. We are brethren; I pray let there be no strife between us. Let us be mindful of the covenant wherein nature hath united our affections; we are brethren: the bond of brotherhood and consanguinity, let it moderate our passions; why shall we jar and be at odds between our selves? Are we not brethren?

An excellent pattern of imitation for all estates, high and low, rich and poor, one with another. Noblemen, Gentlemen, Yeomen; all, whosoever may say they are brethren, either in nature, or in Christ and religion, have in Abraham a pattern for their imitation. We must abstain, not only from raising strife and debate our selves, but also from fostering and cherishing it in others. Such was Abraham's choice. He would not maintain his servants against Lots servants: he took it to be far more credit for him to have unity and good love, than the bitter effects of the contrary.

Among the beatitudes, Mat. 5. the seventh is; Blessed are the peacemakers. Blessed are they who love concord, regard peace, seek it, and insue after it. Blessed are they who bestir themselves to cherish and maintain peace and concord between others. Blessed are they who do their best to reunite in love, such as are fallen out, to make an end of quarrels and dissensions. Blessed are the peace-makers: the reason is annexed; for they shall be called the children of God, that is, they will by their love of unity and concord, make it appear unto the world that they are the sons 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 Devil. Cursed are they who are of themselves quarrelsome and contentious. Cursed are they who bestir themselves to cherish and maintain strife and debate in others. Cursed are they who do their best to set at variance such as have long lived in peace and unity. Cursed are make-bates; I annex the reason; for they shall be called the sons of the Devil, that is, They will by their love of strife and debate, make it appear to the world that they are the sons of the Devil.

Now (dearly beloved in the Lord ) I beseech you to remove far from you all cogitation and thought of strife, variance, and debate; and to remember your brotherly covenant. Know ye, that the bond of one body, one spirit, one hope, one God, one faith, one baptism, is as far above the bond of one father, one mother, one village, one house, and the like, as the spirit is above the flesh, spiritual things above carnal, and God above man.

I will shut up this point with the exhortation of S. Peter, 1 Epist. Chap. 3.8. Be ye all of one mind; one suffer with another; love as brethren; be pitiful; be courteous; render not evil for evil, nor rebuke for rebuke: but contrariwise bless ye; bless I say, and know that you are thereunto called, that ye should be heirs of blessing. Thus far of the third part of this Prophecy. Now followeth the fourth.

This is a particular denunciation of a conquest and desolation against the City Tyrus for her sins. According to this prediction it came to pass, saith Drusius, either in the war of Salmanassar against the Tyrians, or in the war of Nebuchadnezzar. Yet this he affirmeth not. Nebuchadnezzar besieged Tyrus three years and three months, and then took its so saith Winckleman out of Josephus, lib. 1. contra Appionem: the Latin Copies of Josephus, which I have seen, make mention of the continuance of this siege for thirteen years.

The Greek Copy hath nothing of the continuance of it. For therein I read only, that when Thobalus was King, Nebuchadnezzar besieged Tyrus. This was about the year of the world 3345. Tyrus after this was reedified and did flourish. But she was in her pride again besieged, and taken by Alexander the Great in the year of the world 3632. And long since, A. C. 1290. she was sacked & levelled with the ground by Alphix then Sultan of Egypt. Thus hath God's hand been strong and prevailing against Tyrus, according to the tenor of this Prophecy. The very words whereof you have heard before expounded in the fourth and seventh verses of this Chapter.

Now I pray you only recount with me such heads of Doctrine as heretofore have been observed out of these words: Therefore will I send a fire, &c. Wherein three circumstances are to be observed: 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:

The second circumstance is the punishment, and that is by fire: I will send a fire] The Doctrine is:

The third circumstance is the punished, the walls and palaces of Tyrus: I will send a fire upon the walls of Tyrus, and it shall devour the palaces thereof.

First, must the glorious City Tyrus be destroyed? The Doctrine is:

No munition can save that City which God will have destroyed.

Secondly, must the Walls of Tyrus be devoured with the fire of God's displeasure? The doctrine is,

Thirdly, must the palaces of Tyrus be consumed with the fire of God's anger? The doctrine is;

Of these doctrines and their several uses, I have heretofore in this place at large entreated. Wherefore let this which hath been now spoken, suffice for my present exposition of this prophecy against Tyrus.

THE Sixteenth Lecture.

IN this burdensome Prophecy against Edom I observe two parts:

• 1 A Preface: Thus saith the Lord.
• 2 A Prophecy: For three transgressions of Edom, &c.

In the Prophecy I observe four parts:

• 1 A general accusation of the Edomites: For three transgressions of Edom, and for four.
• 2 The Lord's protestation against them: I will not turn to it.
• 3 The description of the sin by which they offended; in four branches:
  • 1 He pursued his brother with the sword.
  • 2 He cast off all pity.
  • 3 His anger spoiled him evermore.
  • 4 His wrath watched him always.
• 4 The declaration of the punishments to be inflicted upon Edom, verse. 12. Therefore will I send a fire upon Teman, and it shall devour the palaces of Bozrah.

The Preface, Thus saith the Lord, challengeth your attention. The two first parts of the Prophecy, the accusation of the Edomites, and God's protestation against them in these words: For three transgressions of Edom and for four, I will not turn to it, may give you occasion to recount and remember a Doctrine already the third time recommended to your religious considerations;

Mel satietatem gignit; It is an old saying, A man may eat too much honey. What? One lesson so often? No variety? I could answer with a Greek Proverb; 〈 in non-Latin alphabet 〉 : that good and wholesome lessons may well be commended to you twice and thrice, many times, and yet should you not dislike it.

But for the present I proceed to the third part of this prophecy, wherein is described Edom's sin. Of this part are four branches:

• 1 He did pursue his brother with the sword] wherein observe
  • 1 A purfuer: Edom.
  • 2 The pursued: His brother.
  • 3 The manner of pursuit; With the sword. Edom did pursue his brother with the sword.

Edom] Esau, Jacob's brother, and Isaac's son by his wise Rebekah, for selling his birth-right for a mess of red broth, was surnamed Edom, Gen. 25.30. and of him lineally descended the Edomites, or Idumaeans, Gen. 36.43. Esau pursued Jacob with a deadly hate; so did the posterity of Esau the posterity of Jacob: the Edomites were evermore most maliciously bent against the Israelites. Edom is the pursuer in his own person, and in his posterity.

The pursued is Edom's brother, Jacob, surnamed Israel, and his posterity the Jews and Israelites.

Edom pursued his brother with the sword] Bello, & armat â manu, by war, and bands of soldiers, saith Drusius. Esau hated his brother Jacob because of the blessing wherewith his father blessed him, and thereupon in heart vowed his death. For thus thought Esau in his mind, Gen. 27.41. The days of mourning for my father will come shortly, then will I slay my brother Jacob. Jacob to asswage his brother Esau's fierceness, fled to his Uncle Laban in Mesopotamia, with whom he lived twenty years: which time expired, Jacob upon God his admonishment returned into the land of his fathers. A man would have thought twenty years time sufficient for any one to have forgotten, or at least to have digested a displeasure. Twenty years were not enough for Esau; so immortal was his hatred. After twenty years, as Jacob returned from Mesopotamia, Esau went against him with four hundred men, Gen. 33.1.

This inexpiable rancor and hatred ended not in Esau. His malicious posterity retained it. Witness the churlish answer given to Moses his Ambassadors, Numb. 20.20. Moses being to conduct the Israelites from Egypt to the promised land, desirous to bring them the nearest way, sent to the King of Edom for leave to pass thorough his country: I pray thee let us pass thorough thy country: we will not go thorough the fields, nor thorough the vineyards: we will not drink of the water of thy wels; we will go by the Kings high way: we will not turn to the right hand nor to the left, until we be past thy borders: we will go the high way. If I and my cattle drink of thy water, I will then pay for it: I will only without any harm go thorough on my feet. Moses the meekest man upon the earth, thus meekly besought the King of Edom for passage thorough his country. Could he obtain it, think you? No. The inveterate hatred wherewith Esau was possessed, residing in his posterity, caused a denial to so honest a petition. The King of Edom with much poople, and with a mighty power, rose up against Moses and the Israelites.

Long after this, in the days of Ahaz King of Judah, were the Edomites better minded towards Jacob's posterity? The sacred story, 2 Chron. 28.17. telleth us, that then also the Edomites were up in arms against the Jews; some of them they slew, and some they carried away captives. He therefore, the stablishment of whose throne are righteousness and equity, Almighty God, doth here justly challenge Edom for pursuing his brother with the sword. The lesson which hence I would commend to you is:

Our assent to this truth, the light of nature within us doth extort from us. By natures light the very Heathen have acknowledged one God, and him the author of unity & friendship; as Plato in his Lysis. From the same parents, one father, and one mother, as from one seed, one root, one beginning, by natures ordinance do spring two, three, or more brethren, not for discord, or contrariety; but that being many, they might the better one help another.

That brother that warreth with his brother, in Plutarch his judgment, doth voluntarily cut off a member of his own flesh. All enmity breedeth within our souls a thousand tormenting passions; but especially that enmity which a man beareth towards his own brother, as that which is most prodigious and unnatural.

When Socrates saw Chaerephon, and Chaerecrates, two brethren jarring and warring each with other, he said unto them: You do now, as if the hands which were created to help one the other, should hinder and hurt one the other; or as the feet, which were framed to bear one another's burthē, should supplant one the other: or as the ears, which are coauditors of mutual good, should wax deaf to hear good one for the other: or as the eyes, which like Caleb and Joshua are fellow spies in this Microcosme, this little world and land of men, for the good each of other, should look a squint at the good each of other. You will grant it to be very unnatural, either for the hands, or for the feet, or for the ears, or for the eyes, one to strive against the other. Much more monstrous will the strife between brethren be; because the aid which one of them may and should give unto the other, doth far exceed the cooperation of the hands, the supportance of the feet, the coaudience of the ears, the providence of the eyes.

Thus far have I led you in Natures school. May it now please you to hear the same things out of the school of Grace? There Solomon hath this lesson: Two are better than one; for if one of them fall, the other will lift him up; But woe unto him that is alone, for he falleth, and there is not a second to lift him up. The words are Eccles. 4.9, 10. The Hebrews refer those words to married couples: but Solomon speaks it generally: and thus you may expound it; Two are better than one, two brethren are better than one: for if one of them fall, the other will help him up. If he fall into sickness, into want, into any kind of distress, eriget, & allcuabit cum frater, his brother will be a succor to him. But woe to him that is alone. 〈 in non-Latin alphabet 〉 , is an old saying, one man is no man; woe to such a man; woe to him that is alone; for he falleth, and there is not a brother to lift him up.

Indeed one brother helping another is like a defensed City (as some read it) and their counsels are like the bar of a palace which is impregnable, Prov. 18.19. and if one overcome him, two shall stand against him, Eccles. 4.12. So natural is their unity, and strong their coadinuance, which nature hath framed double for mutual assistance.

The place cited out of the Prov. 18.19. some read otherwise; A brother offended is harder to win than a strong City, and their contentions are like the bars of a palace. And then the meaning is: The angers of brethren one of them towards another, are so sharp and vehement, that they can no more easily be subdued, than strong defensed towns conquered; nor more easily be broken, than most strong bars. Which exposition teacheth us, that there is no strife matchable to the strife among brethren. According to the Proverb, Fratrum contentiones acerbissimae; most bitter are the contentions of brethren.

Examples Poetical, Historical, and Divine, do speak as much. The implacable hatred of Atreus against Thyestes, Eteocles against Polynices, Romulus against Remus, Bassianus against Geta, Cain against Abel, and Esau against Jacob, are they not as trumpets to sound out this truth? To this purpose might I allege the King of Argiers, the Kingdom of Tunes, and Ottomans family, many a brothers hand embrued and washed in his brothers blood; but seeing it is grown into a Proverb, Irae fratrum acerbissimae, most bitter are the contentions of brethren, it needeth no further proof.

Against such monstrous and prodigious contentions, the Holy Ghost would have all Christians well armed; and for this end giveth us in holy writ many wholesome Lessons. Let a few serve this time. In the first Epistle of S. John, Cap. 2.11. we are taught that whosoever hateth his brother, he is in darkness, he walketh in darkness, he knoweth not whither he goeth; darkness hath blinded his eyes: and Chap. 3.15. that whosoever hateth his brother is a man-slayer: and Chap. 4.20. that whoseeuer hateth his brother is a liar, if he saith he loveth God. The reason is annexed; For how can he that loveth not his brother, whom he hath seen, love God whom he hath not seen? And this commandment we have of Christ, that he that loveth God should love his brother also.

In the book of Proverbs, Chap. 16.19. we read of six things which the Lord hateth, and of a seventh which his soul abhorreth: that seventh is, verse. 19. The man that raiseth up contentions among brethren. Now if God do abhor with his soul the man that raiseth up contentions among brethren, how doth he like of the contentions themselves? My propounded doctrine stands good.

Now let us see what uses do offer themselves to our considerations out of this Doctrine.

First, it may serve for a just reproof of these our last and worst days, wherein by experience we find true that same paradox, in common reason hardly to be proved; namely, that not friends only, or kinsmen, but brethren also when they fall to enmity, their hatred is greater than that betwixt mortal foes. It is come to pass according to Christ his prophecy, Matth. 10.36. A man's enemies shall be they of his own house: A man's enemies indeed, and his enemies to purpose, to work him most harm, shall be they of his own house.

May not many nowadays complain, yea cry out with David, Psal. 55.12. If mine enemy had done me this dishonor, I could have borne it: If mine adversary had exalted himself against me, I would have hid myself from him; but it was thou, O man, my companion, my guide, my familiar: we took sweet counsel together; we walked in the house of God as friends. Yet hast thou done me this dishonor; yea, thou hast exalted thyself against me.

Of all the Vials of the wrath of God poured down upon sinners, it is one of the sorest, when a man is fed with his own flesh, and made drunk with his own blood, as with sweet wine. So the Prophet Isaiah speaketh, Chap. 49.26. The meaning is, as a chief pillar of our Church expoundeth it; when a man taketh pleasure in nothing more, than in the overthrow and extirpation of his own seed: when he thirsteth not for any blood, but that which is drawn from the sides of his brethren and kinsmen. Never was there more eager and bitter contention between Turk and Christian, than nowadays there is between Christian and Christian, a brother and a brother.

All we, who have given our names to Jesus Christ, and vowed him service in our baptism, we are all brethren, we are fratres vterini, brethren from the womb, 〈 in non-Latin alphabet 〉 , we have one father, and one mother; one father in heaven, and one mother, the holy Catholic Church, militant upon the earth. But it fareth with us as it did with Simeon and Levi, Gen 49.5. We are brethren in evil; the instruments of cruelty are in our habitations. They in their wrath slew a man: and what do we? If our wrath be kindled against our brother, we will not stick Edomlike, to pursue him with the sword; we will make our sword to be fed with his flesh, and drunk with his blood.

Think not (dearly beloved, you of the other sex) think not yourselves exempt from this reproof, because in it I have not made any mention of sisters; for under the name of brethren I meant you also. My speech was unto Christians; and in Christianism diversity of sex maketh no difference. So saith the Apostle, Gal. 3.28. Male and female, all are one in Christ. To you therefore this reproof of brethren at variance doth also appertain. If you lay violent hands upon any, your husbands, your children, or other; or if with your tongue (which the holy Spirit, Psal. 57.4. calleth a sharp sword ) you are given to vex them of your own house; or shall back-bite or slander any; know, that Edom-like, you do pursue your brother with the sword. And take, I beseech you, my propounded doctrine, as belonging unto you also;

A second use is, to work in us brotherly kindness: that virtue, whereby every good Christian embraceth the Church of God and the members thereof with the bowels of love. This brotherly kindness, S. Peter, 2 Epist. 1.7. commendeth unto us, as whereto we ought to give all diligence.

David, Psal. 133.1. styleth it with the sweet name of Unity; Behold how good and comely a thing it is for brethren to live in unity. And therefore commendeth it by two similitudes: in the one showing the sweetness and pleasantness of it; in the other, the fruit and profit which cometh by it.

First, it is like that precious ointment, which was poured on the head of the high Priest, and ran down upon his heard, and so to the borders of his garments. Behold the sweetness and pleasantness of unity. That sweet perfume and ointment, that holy o le poured out upon the high Priest and his garment, was not only pleasant and delightful to himself, but did also yield a sweet smelling savor to all that were about him. So is it with unity. It is not only pleasant to them, who do religiously esteem and keep it, but to others also which are about them.

Secondly, it is like the dew of Hermon, which fell upon the mountains of Zion; where the Lord appointed the blessing, and life foreuermore. Behold the fruit and profit which cometh by Unity. The dew, and wet that fell down from heaven upon H rmon and Zion, made those hills, and the plain countries near them, fertile: so doth Unity bring with it great fruit and profit. If makes them among whom it is sincerely observed, it makes them through God's blessing fruitful and plentiful in good works towards God, and in him and for him towards men, and one of them towards another. This unity, concord, brotherly love, mutual consent and agreement, if it be unfeigned, hath the promises both of this life and of that to come: of peace and quietness in this life, and of eternal joys in the life to come.

One of the notes by which we may be assured of God his special love and favor, is the love of our brethren. Now that we deceive not our selves in this love, S. John, Epist. 1. gives us three rules to direct us.

1 Christian brotherly love must not be for any worldly respects or considerations, but principally for and in God. We must love our brethren principally because they are the sons of God and members of Christ. This rule he intimateth, Chap. 5.1. Everyone that loveth him which begat, loveth him also which is begotten of him: that is, whosoever loveth God the Father, he loveth also the sons of God; his natural son Christ Jesus, and his sons by grace and adoption, all Christians.

2 Christian brotherly love must not be outward in show only, but inward in the heart. This rule he giveth us, Chap. 3.18. Let us not love in word, nor in tongue only, but in deed and in truth.

3 Christian brotherly love must be not only in time of prosperity, but when most need is. This rule he giveth verse. the 17. Whosoever hath this worlds good, and seeth his brother hath need, and shutteth up his compassion from him, how dwelleth the love of God in him?

Let these rules (beloved) be your direction. Love ye everyone that is called a Christian, not because he is rich or in authority, but because he is a Christian, the son of God by grace and adoption. Love ye him, not outwardly in show only, but inwardly in heart, in deed, in truth. Love him not only in his prosperous and flourishing estate, but in his greatest need; and be ye assured that the special love and favor of God will be your shield and protection.

Three things there are that do rejoice God, saith Ecclesiasticus, Chap. 25.1. The unity of brethren, the love of neighbors, a man and his wife agreeing together. The first, which is the unity of brethren, according to my former construction, compriseth the other two. All Christians are brethren in Christ, a neighbor to a neighbor, a husband to his wife, a wife to her husband. For, as I said, in Christ there is no difference of sex; there is neither male nor female; all are brethren in Christ; and therefore that neighbor that loveth not his neighbor, the husband that is at ods with his wife, the wife that agreeth not with her husband, they are guilty of the breach of brotherly love.

That exhortation made by S. Paul to the Romans, Chap. 12.10. concerneth all of you, all, of both sexes, without any difference: Be ye affectioned to love one another with brotherly love. I conclude this point with the same Apostles words, 1 Cor. 1.10. and 2 Cor. 13.11. Now I beseech you brethren, by the name of our Lord Jesus Christ, that ye speak all one thing, and that there be no dissensions among you: Be of one mind; live in peace, and the God of peace shall be with you.

Thus far of the first branch in the description of Edom's sin, and of the doctrine grounded thereupon: The doctrine was,

It was grounded upon these words, He did pursue his brother with the sword. It followeth:

And did cast off all pity] or after the Hebrew text, did corrupt his compassions, which reading is expressed in the margin of our Church Bible, and the Geneva translation. The English translation set out by Tyndale reads it otherwise: He destroyed his mothers womb: and Winckleman reads it, Et violauerit vterū, and violated or abused the mothers womb: both do allude to the Greek edition of the Septuagent, 〈 in non-Latin alphabet 〉 , he did violate the mothers womb; which reading may have reference to the nativity of Jacob and Esau, borne at one birth of their mother Rebekah. And then the meaning is, that the Edomites Esau's posterity, neglecting that bond and knot of brotherhood and consanguinity, did exercise rigor and cruelty against the Israelites, Jacob's posterity: or it may have reference to a savage and outrageous cruelty, as if the Edomites were here noted for ripping up mothers wombs, or women with child in Israel. That such cruelty was used by the Ammonites, it is plain by the 13. verse of this Chapter. But this Text in the original doth not fasten this blame upon the Edomites, and I love not, to force my Text. I will not trouble you with other expositions.

The original is: He did corrupt his compassions] The sense and meaning is well rendered and delivered in our received English Bibles; He did east off all pity. Is Edom here condemned for corrupting his compassions? for casting off all pity? The lesson hence to be commended to your Christian considerations is this,

I could bring you many places out of holy Writ for the confirmation of this doctrine. But two only, or three, and they but touched, shall serve for this present. In Job 6.14. the unmerciful are noted to have forsaken the fear of the Almighty. In Rom. 1.31. among such as God hath given up to a reprobate mind to commit things worthy of death, the unmerciful are named. In James 2.13. a punishment is denounced to the unmerciful; There shall be judgment merciless to him that showeth no mercy. These few Texts of Scripture do plentifully establish my doctrine:

If any will ask me, What is this unmercifulness whereof I now speak; my answer shall be out of the learned. Out of Isidore, that it is one of the nine daughters of covetousness. Out of Aquinas, that it is the withholding of a deed of charity, and an obduration or the hardening of the heart against mercy: Out of Mercer, that it is a breach of natures law, and an abolishing of all kindness. And so I come to make some use of this doctrine.

The use is to stir us up to the exercises of humanity and mercy. I will not now make any long declamation against inhumanity and unmercifulness; yet my Text requireth that I speak somewhat to it. There was a time when righteousness seemed to be taken up into the clouds, and the earth to be void of it. It was in the days of the Prophet Isaiah. He then cried out, Chap. 45.8. O ye heavens, send the dew from above, and let the clouds drop down righteousness. The time is now, when love seemeth to be taken up into the clouds, and the earth to be void of it. Now may we cry out, O ye Heavens, send the dew from above, and let the clouds drop down love; that the uncourteous and churlish Nabal's of this present generation may now at length know, that they are not borne for themselves only, but for their poor neighbors also. Your poor neighbors, who stand in need of you, by very prerogative of mankind, have an interest in your succor and service.

But it may be that some are so far from all humanity, that this prerogative of mankind will not move them to do any work of charity. Such hard hearts let them hear what the Law is, Deut. 15.7. If one of thy brethren with thee be poor, within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: But thou shalt open thy hand unto him, and shalt lend him sufficient for his need.

I know flesh and blood will oblect: Shall I lend my neighbor sufficient for his need? So may I soon exhaust my substance and live in want myself. I reply: O thou of little saith, why fearest thou? Look back upon the blessing of God; rely upon it: he through his benediction will make thee large recompense.

Of this thou mayest be assured, if thou wilt have recourse to the fore-cited Chapter, Deut. 15.10. There art thou infallibly promised for thy alms deeds done to the needy, that the Lord thy God shall bless thee in all thy works, and in all that thou putiest thine hand to.

My exhortation is no other than that of the Prophet Isaiah, Chap. 58 7. Deale thy bread to the hungry: bring the poor wanderer to thine house: If thou seest him naked, cover him; he is thine own flesh; hide not thyself from him. Thy liberality will bring thee great advantage: whereof thou wilt not doubt if thou consider the next verse, Thy light shall break forth as the morning; thy health shall grow speedily: thy righteousness shall go before thee; the glory of the Lord shall embrace thee. Seest thou not an heap of blessings one upon another?

Look into the book of Psalms. In the beginning of the 41. Psalm many a sweet promise is made thee conditionally, that thou tender the poor man's case: The Lord shall deliver thee in the time of trouble, he shall keep thee and preserve thee alive; he shall bless thee upon the earth; he will not deliver thee to the will of thine enemies: he will strengthen thee upon thy bed of sorrow, and will make thy bed all the time of thy sickness.

I might weary you and myself in the pursuit of this point. Here I stop my course, with recommendation of one only place, and that a very remarkable one, Prov. 19.17. He that hath mercy upon the poor, lendeth to the Lord; and the Lord will recompense him that which he hath given.

Behold and see how gracious and good the Lord is. If you show pity and compassion upon the poor, God will recompense you to the full: yea, in the largeness of his mercies he will reward you plentifully.

It was a grave exhortation of a father to his son: Give alms of thy substance, and when thou givest alms, let not thine eye be ennious, neither turn thy face from any poor, lest that God turn his face from thee. Give alms according to thy substance: if thou have but a little, be not afraid to give a little: So shalt thou lay up a good store for thyself against the day of necessity. Alms will deliver thee from death; and will not suffer thee to come into the place of darkness. Alms is a good gift before the most high to all them which use it.

Use it, I beseech you in the bowels of our Lord and Savior Jesus Christ. Be ye not like Edom in my Text, Corrupt not your compassions; cast not off all pity; suffer ye one with another; love as brethren; be pitiful, be courteous: do ye good to all men, and faint not: great shall be your reward in Heaven.

This your service will be acceptable unto God. God for it will give you his blessing. God will bless you for the time of your being here; and when the day of your dissolution shall be that you must leave your earthly Tabernacles, then will the Son of man, sitting upon the throne of his glory, welcome you with a Venite Benedicti, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundations of the world. For I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye lodged me; I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. In as much as ye have done these things to the needy and distressed, ye have done them unto me. Come ye blessed of my Father; inherit the Kingdom prepared for you from the foundations of the world.

THE Seuenteenth Lecture

IN my last Lecture I began the exposition of the third part of this Prophecy, which is a declaration of Edom's sins in four branches: The two first I passed over the last time. The first branch was, He did pursue his brother with the sword. Thereon I grounded this doctrine;

One use of this doctrine was, a just reproof of the want of brotherly love in these our days.

A second use was an exhortation to brotherly kindness.

The second branch was; He did cast off all pity. Thereon I grounded this doctrine;

The use I made of it was to stir us up to the exercises of humanity and mercy. Which meditation ended, I ended that Lecture. Now come I to the third branch in the declaration of Edom's sins.

His anger spoiled him evermore] or, In his anger he spoiled him continually. The preposition is not expressed in the original, but is well understood, and supplied by some Expositors to this sense: Edom, furious and angry Edom, doth evermore vi apertâ, with open violence attempt the spoil of Israel: and if open violence prevail not, i • tùs simultatem alit; within him he fostereth and cherisheth privy and secret malice, such as of old was harboured and settled in old Esau's heart. Edom in his anger spoiled him continually.

Spoiled him] The word in the original is from the root 〈 in non-Latin alphabet 〉 which, saith Mercer, ferarum proprium est, is proper and peculiar to wild beasts: and it signifieth Rapere, discerpere, to spoil rauenously, to rent, or tear in pieces. Thus is Edom compared to some truculent or savage beast; some devouring Lion, some ravenous Wolf, some fierce Bear, or the like, that hunteth greedily after their prey. The comparison is; As a Lion, a Wolf, a Bear, or some other cruel beast, hunteth greedily after his prey, and when he hath gotten it, teareth it in pieces, and so devoureth it: so doth Edom; he hunteth for his brother as with a snare or net; and having once enclosed him, he throws him headlong into utter desolation: and this he doth in the bitterness of his anger; In his anger he spoiled him evermore.

This clause is otherwise rendered by the old Latin Interpreter, Et tenuerit vltrà furorem suum; He possessed his fury beyond measure longer than was meet he should. An exposition followed by many of the learned, and of late Writers, by Brenz and Mercer. In Matthews Bible it is well expressed; He bore hatred very long: the meaning is, He constantly, eagerly, obstinately persisted in his anger, and held it fast; as a savage beast holdeth fast his prey.

Both readings, this, and the former; this, He bore hatred very long: and the former, In his anger he spoiled his brother evermore; both do appeach and accuse Edom of rash unadvised evil, and sinful anger. The doctrine which hence I would commend to your Christian considerations is this;

I say, of rash, unadvised, evil, and sinful anger. For there is a good kind of anger; an anger praise worthy; an anger to be embraced of everyone of you. Whereto the Prophet David exhorted the faithful of his time, Psal. 4.4. Be angry, and sin not. And S. Paul his Ephesians, Chap. 4.26. Be angry, but sin not. You may be angry, and not sin. Christian religion doth not make men to be 〈 in non-Latin alphabet 〉 . It makes them not void of passion, and senseless. You may be angry. But your anger must lie down by and wait upon reason and virtue, as a shepherds dog lieth by and waiteth upon his master: the comparison is Great Basils. As the dog doth, so must your anger do: your anger commanded by virtue and reason, must accuse, bark at, and bite vice, and all vicious wolves in man's shape. Well said the heathen Philosopher in his fourth Academic, that Anger is the whetstone of fortitude, if it be tempered and ruled by reason.

To this purpose speaketh mellifluous Bernard Ep. 69. Not to be angry when there is a just cause of anger, is to be unwilling to mend or correct sin. This good anger whereof I now speak, you may call Indignation, or zeal, which is nothing else but a just commotion of anger for the breach of some of God's commandments: as when God his holy Name is reproached, or our harmless neighbors are unjustly wronged: when some grievous injury is done either against God, or against our innocent neighbors.

To justify you in this anger, there are many examples in holy Writ: I will make bold to commend a few unto you. Moses, a very meek man above all that were upon the earth, was possessed with this indignation and zeal. The stiffnecked Israelites upon Moses his long absence from them (for he was absent forty days and forty nights ) they made themselves a molten calf for their God. This Idol they worshipped; they offered sacrifice unto it. Hereat Moses his wrath waxed hot. In this his wrath the two tables of the testimony, which were God's work, and God's own writing, were broken in pieces, and he caused to be slain of the people in one day about three thousand men, Exod. 32.28. Elias was possessed with this indignation and zeal, when he slew of Baals Prophets to the number of four hundred and fifty, 1 King. 18.40. Elisha was possessed with this indignation and zeal, when he cursed the two and forty children torn in pieces by Bears, 2 King. 2.24. Paul was possessed with this indignation and zeal, when he struck Elimas the Sorcerer with blindness, Act. 13.11. In a word, Christ himself was possessed with this indignation and zeal, when with a scourge of small cords he drave out of the Temple buyers, and sellers, with their sheep and oxen, and the money-changers, John. 2.13. You have seen Moses, Elias, Elisha, Paul, and Christ himself angry: their anger was a good anger. I thus describe it.

A good anger is a godly and reasonable desire of just revenge, stirred up in us by a true zeal of justice, whereby being displeased as well with our own sins as with other men's, we covet after a lawful revenge, that th • persons may be saved, that God's wrath may be appeased, that the Kingdom of Christ and his glory may be promoted. My description I thus explicate.

A good anger is a godly and reasonable desire of just revenge, stirred up in us by a true zeal of justice:] I say, a true zeal; because there is also a false zeal; when some men do pretend God's glory, and indeed intend nothing less. This true zeal directeth our anger against men's vices, not their persons: we must love the man, but be angry at his sin: not at his sin only, but at our own also: we must detest our own sins as well as other men's: and lawfully vindicate as well other men's sins as our own: and all this that our selves and others may be saved; that God's wrath may be pacified; that the Kingdom of Christ and his glory may be advanced.

I will not now examine whether this good anger hath at any time affected your hearts to the beating down of sin. Whether you have with conniuency, patience, and silence endured God's Commandments to be violated, his holy Name by vain and fearful oaths to be blasphemed, the Sabbath to be profaned, parents to be dishonored, murders, adulteries, or thefts to be committed, your neighbors to be wronged, and other like sins to be acted: whether you have with conniuency, patience, and silence, endured such foul demeanors which you should in indignation, anger, and zeal have reproved and taxed; I leave to the private examination of your own hearts. Only let me tell you, there is a Judge in Heaven that will one day call you to account for these things. My Text now admonisheth me to speak somewhat of evil anger: whereof Edom is here accused by the suffrage of Almighty God: In his anger he spoiled his brother evermore. My doctrine was;

My proposition is to be understood of rash, unadvised, evil, and sinful anger. Which the Agustine of our time, learned Zanchites thus describeth;

Evil anger is an unjust and unreasonable desire of revenge, stirred up in us by a sense of some injury done us, or through the vice of impatience in us, whereby being displeased at men, rather than at their vices, we wish vengeance to betide them, respecting our own willful lusts only, and not at all either the safety of our neighbors, or any public good, or the glory of God.

These species, or kinds of this anger, according to Damascene, are three. The first he calleth 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 ; you may call it choler, it is a hasty anger and of short continuance. The second he calleth 〈 in non-Latin alphabet 〉 ; you may call it angrinesse; it is a more permanent anger of more continuance. The third he calleth 〈 in non-Latin alphabet 〉 ; you may call it wrath; it is a settled anger, watching opportunity to work revenge.

These three kinds of anger S. Paul condemneth for evil, under the names of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Anger, bitterness, and wrath, Ephes. 4.31. Let all bitterness, anger; and wrath be put away from you. Our Savior Christ, Mat. 5.22. admonisheth his Disciples, if not of three kinds, yet of three degrees of anger. 1 Whosoever is angry with his brother without cause, unadvisedly, he shall be culpable of judgment. 2 Whosoever saith unto his brother, Raca, he shall be worthy to be punished by the Council. 3 Whosoever shall say fool, he shall be worthy to be punished with Hell fire.

The first condenmeth the anger in the heart, when a man is inwardly moved, and concealeth it. The second condemneth the anger in the countenance, when a man by his face, and gesture, is discovered to be angry. The third condemneth the anger in speech, when a man by foul and bitter speaking, manifesteth himself to be angry. You see diverse kinds of anger.

Gregory the Great, Moral. lib. 5. cap. 30 applieth them to men's persons. He reckoneth up four sorts of men subject to these evil angers. 1. Some are soon angry, and soon pacified. 2. Some are slowly angry, and slowly pacified. 3. Some are soon angry, and slowly pacified. 4. Some are slowly angry, and soon pacified. All these do sin in their angers, but not all equally. Some more, some less grievously, yet all do sin. And therefore that the glory of God may be propagated, and the good of our neighbors furthered, I beseech you, receive into your devout hearts my propounded doctrine,

If you demand a reason hereof, I must repeat unto you God his holy Commandment: Thou shalt do no murder. In the name of murder, are inhibited all the kinds of anger above specified; the anger that lurketh in the heart, the anger that shineth in the countenance, the anger that is manifested in words; whereto I add that anger that breaketh into action. If you wound, or but strike your neighbor; if you speak bitterly against him; if you look frowningly at him; if you hate him in heart, or be unadvisedly angry with him, you are before Almighty God guilty of murder. And for this cause, every child of God ought to keep himself unspotted of anger.

Another reason of this doctrine may be drawn from the foul effects of anger. The Author of the French Academie par. 2. Chap. 55 thus discourseth of them: Anger is a vice that hath wonderful effects in the body, and such as are very unbeseeming a man. For, first of all, when the heart is offended, the blood boileth round about it, and the heart is swollen, and puffed up, whereupon followeth a continual panting and trembling of the heart, and breast. And when these burning flames and kindled spirits are ascended up from the heart unto the brain, then is anger come to his perfection: from hence cometh change of countenance, shaking of the lips, and of the whole visage, stopping of speech, and terrible looks, more mere for a beast, than for a man.

Lactantius hath the like discourse in his book De Ira Dei, cap. 5. When anger (saith he) is fallen into the mind of man, like a sore tempest, it raiseth such waves, that it changeth the very state of the mind; the eyes wax fiery, the mouth trembleth, the tongue faltereth, the teeth gnash, and the whole countenance is by course stained, sometimes with redness, sometimes with paleness.

Basil in two Sermons of his, one preached before the Lacizians, the other else-where, is plentiful in this point. The man that is indeed and thoroughly angry, differeth nothing either in the manner of his look, or in the affection of his mind, from him that is possessed with Devils. His blood boileth about his heart; the whole proportion of his visage is altered; you will not take it to be the same face: his eyes look not as they were wont, but are fiery and staring; he whets and grinds his teeth, like the foaming Boar; his countenance is wan, of color black, and blew, stained, and died as with blood: his body swells; his veins wax big; his voice is unpleasant; his speech marticulate: you will have much a do to understand him.

A servant of Plutarch’s, a loud and vicious fellow, for some faults by him committed, was stripped naked to be whipped. Being under the whip, he upbraided his master, and objected to him, how he had often heard him say, that it was an unseemly thing for a man to be angry; and that thereof he had written a book; and that yet now contrary to his own sayings and writings, all plunged in rage, and engulfed in choler, he caused him so cruelly to be beaten. To whom Plutarch with an vnaltered and mild settled countenance, said thus: What? Whereby dost thou judge I am now angry? Doth my countenance, doth my voice, doth my color, or doth my speech give thee any testimony, that I am either moved or choleric? Me thinks mine eyes are not staringly wild, nor my face troubled, nor my voice frightful or distempered. Do I wax red? Do I foam at the mouth? Doth any word escape me, whereof I may repent hereafter? Do I startle and quake? Do I rage and ruffle with anger? For to tell thee true, these are the right signs of choler; these are the tokens of anger.

You may say (beloved) that they are the effects of anger. The fore-cited Father Basil may be your warrant, who further telleth you, that unbridled tongues, vngnarded mouths, unstaid hands, contumelies, foul language, railing words, unjust blows, and the like enormities, are the sons, are the fruits, are the effects of evil anger. And in this respect also, every child of God ought to keep himself unspotted of anger.

Now to make some use of this doctrine. Shall I say, that this evil anger is a reigning evil among you? Your consciences must needs bear me witness, it is so. Now may I charge some of you, as Ezekiel charged the house of Israel, chap. 11.6. Many have you murdered in this place, and you have filled the streets with the slain. For as often as you have been angry unadvisedly one with another, so often have ye murdered one another. O! what an account are ye one day to make before Christ's Tribunal, even for this one sin; unless in this your day you wash it away with tears of penitency. Tremble therefore, stand in awe, and sin no more so. Examine your own hearts, not now only while you hear me, but also when you are gone from hence, even upon your beds of rest.

Solomon exhorts you, Eccles. 7.10. Be thou not of an hasty spirit to be angry. His reason is, For anger resteth in the bosom of fools. Saint Paul exhorts you, Rom. 12.19. Dearely beloved, avenge not yourselves, but give place unto wrath. His reason is, For it is written, vengeance is mine, I will repay saith the Lord. Saint James exhorts you, Chap 1.19. My dear brethren be slow to wrath. His reason is, For the wrath of man doth not accomplish the righteousness of God.

You know the Law; and it is fulfilled in one word, this: Thou shalt love thy neighbor as thyself. This is taught you, Gal. 5.14. Suffer yourselves to be exhorted in the words following, verse. 15. If ye bite and devour one another, take heed lest ye be consumed one of another. In the twentieth verse we read of hatred, debate, emulations, wrath, contentions, seditions; and are assured by the 21. verse, that if we do such things, we shall not inherit the kingdom of God.

Wherefore (to shut up this point with Saint Paul's words, 1 Cor. 1.10. and 2 Cor. 13.11.) I beseech you, by the name of the Lord Jesus Christ, that ye speak all one thing, and that there be no dissensions among you. Be of one mind; live in peace, and the God of peace shall be with you.

Thus far of the third branch in the description of Edom's sin, and of the doctrine grounded thereupon. The doctrine was, Every child of God ought to keep himself unspotted of anger. It was grounded upon these words, His anger spoiled him evermore.

And his wrath watched him always] This is the Geneva translation. His fury watcheth him evermore, so Tremellius. The meaning is, Edom's wrath, or fury, was so implacable, so far from being abated or asswaged, as that it evermore watched Israel, to do him a mischief. In the Church Bible you have a different reading; His indignation he kept always; and in Matthews Bible, he kept indignation always by him. The reading is agreeable with the Vulgar Latin; and is admitted by Oec • lampadius, by Calvin, by Drusius. By Brenz also; but that for indignation, he hath fury: He kept his fury always. The meaning is, the indignation or fury which Edom had conceived against his brother, was permanent, it would not be remitted, there was no end of it. The word in the H • brew rendered by wrath, or indignation, or fury, signifieth iram vehementiorem, & exestuantem, omnem{que} modum praetereuntem, a very vehement, a boiling anger, exceeding all measure; or according unto others, it signifieth furorem infl • mmantem, & peruadentem ignis more: a rage like fire, burning whatsoever it meeteth with.

We now see what it is, for which the Lord, in this last branch, reproveth Edom, or the Idumaeans. It is their implacable, immeasurable, and endless anger; wherein they practiced nothing but wiles, how they might entrap and subvert the Israelites. The lesson which from hence we are to take for our further instruction, is this,

I will not spend many words in the proof of this proposition, since it standeth good by my former discourse. You have already heard, that every child of God ought to keep himself unspotted of anger; and that, either in respect of its foul effects, or in respect of God's holy commandment against it. Now is there any of you so deuoid of Christian understanding, as to think or imagine, that God will at any hand approve that, against which he giveth his commandment? I assure myself there is none. Well then, I thus infer; Whosoever is spotted with evil anger, he is not at any hand approved by God: therefore, whosoever once provoked unto evil anger, doth forever hold it fast and cherish it, he is not at any hand approved by God.

For further corroboration of this doctrine, give ear, I beseech you, to the blessed Apostles words, Ephes. 4.26. Let not the Sun go down upon your wrath. Some do thus paraphrase these words, Christus qui est Sol iustitiae, mentem vestram irascentem non deserat, qui cum irâ nunquam habitat: Christ the Sun of righteousness, who loveth not to make his habit • tion there, where anger hath its residence, let him not forsake your angry minds. Christ may not dwell where anger is. If therefore you are desirous that Christ should dwell in you, you must cast away all anger from within you.

L • t not the Sun go down upon your wrath] There is another Exposition usually given of these words, to this sense: Since such is our estate in this our warfare; such our weakness, infirmity and frailty, that anger may quickly take hold of us, and possess us; we must carefully take heed that we give it not too much respite, or entertainment. Our anger must not be ira pridiana, a yesterdaies anger. We must cast it from us speedily, antequam occidat lux ista visibles, before this visible Sun, the Sun that makes our day, be set; ne nos d • serat lux illa inuisibilis, that the invisible Sun, the Sun of righteousness, and true light of our hearts, forsake us not. It is the holy Spirit that speaketh out of the Apostles mouth. Let not the Sun go down upon your wrath.

There is nothing more adverse, or opposite to our bounden duty of charity, and our own salvation, than perseverance in wrath. It letteth us from doing good to those with whom we are angry: it hindereth our devotion in prayer, and maketh the wrath of God to light upon us. So true is my propounded doctrine,

This doctrine thus delivered against perseverance in anger, may serve for a just reproof of such as do bear perpetual ill will to any nation. To hate a Spaniard, a French-man, or any other country-man, because he is of such a country, or of such a nation, this is here reproueable.

Again, it may serve to restrain such, as do think it lawful perpetually to hate them of whom they have received an injury. Such men, would they but recount with themselves, and recall into their minds how many, and how grievous in iuries they have done unto God, in transgressing his holy Commandments; and how, yet notwithstanding, God is still propitious, gracious, and bountiful unto them: surely, were they true Christians, sealed by God his holy Spirit to the day of redemption, they would remit of their hatred; yea they would wholly abandon it, and cast it far from them: according to the exhortation of S. Paul to the Ephesians, Chap. 4.31. in whose words (beloved) suffer yourselves to be exhorted: Let all bitterness, and anger, and wrath, crying, and evil speaking be put away from you, with all maliciousness. Be ye courteous one to another, and tender hearted, forgiving one another, even as God for Christ's sake for gave you.

Sweet Bernard in his book of the manner of living well ( Serm. 36. concerning hatred ) thus sweetly speaketh unto his sister: Soror in Christo amantissima mihi, &c. My most loving sister in Christ, hear what I speak unto thee: If in anything thou hast grieved thy sister, or caused her to be sorrowful, satisfy her: if thou hast sinned against thy sister, repout before her: if thou hast scandalized, or offended any one of God's hand-maids, ask her forgiveness. Go on with speed to reconcilement: sleep not till thou have made satisfaction; rest not till thou return in peace. Thus did devout Bernard exhort his virgin-sister.

The good Father (no doubt) had regard to the words of his and our Savior Jesus Christ, written, Matth. 5.23, 24. If thou bring thy gift to the Altar, and there rememberest that thy brother hath ought against thee, leave there thine offering before the Altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. First be reconciled to thy brother: Be reconciled. What is that? Reconciliatio (saith one) est iterata animorum dissidentium conciliatio; Reconciliation is a renewed agreement of dissenting minds.

This is it, into the commendation whereof the sweet Singer of Israel breaketh out, Psal. 133.1. Behold how good and comely a thing it is, for brethren to dwell even together? If either profit or pleasure can allure you; then behold] consider well, and weigh seriously how good] how profitable and necessary; and how comely] how pleasant and excellent a thing it is, for brethren] not only natural brethren, but brethren in Christ, all the sons of God, the members of his Church, and partakers of the self-same doctrine, and life in Christ, to dwell even together] not only in one house, but specially to be of one affection and consent: to maintain between themselves brotherly love and mutual consent. Behold how good, how comely a thing it is, for brethren to dwell together in unity. It is as the sweet perfume and ointment, that holy oil, which was poured upon the head of the high Priest, and ran down upon his beard, and so to the skirts of his garment: it is as the dew of Hermon, which fell upon the mountains of Zion. Both these resemblances recommending unto us the pleasure and profit of unity, brotherly love and concord, I commended unto you in my Sixteenth Lecture upon the first Chapter of this prophecy: and therefore now I say no more of them.

S. Paul, 1 Cor. 12. treating of spiritual gifts, and their diversity, there reckoneth up the word of wisdom, the word of knowledge; faith; the gift of healing; the doing of miracles; prophesying; kinds of tongues; the interpretation of tongues: and showeth how all these are wrought by the same Spirit,