Twenty-One Sermons on Amos 1

Jehovah: importing his truth in himself, in his works, and in his words: Thus saith Jehovah.

Thus saith the Lord] Is not this the prophesy of Amos? Are not all the words of this prophesy, chap. 1.1. called the words of Amos the heardsman? What then meaneth this phrase, Thus saith the Lord? As Almighty God in old time spake to our Fathers by the mouth of Moses, Exod 4.12. So did he in succeeding ages speak unto them by the mouth of other his Prophets, Luke 1.70. Hereto S. Peter beareth record, 2. Epist. 1.20. Know this, saith he, that no prophesy in the Scripture is of any private motion; and he gives the reason hereof, verse 21. For, the prophesy in old time, came not by the will of man, but holy men of God spake, as they were moved by the holy Ghost. Hence sprang those usual and familia • speeches in the books of the Prophets: The word of the Lord came unto me; The Lord God hath spoken, and this in my Text: Thus saith the Lord.

This Lord, who thus spake in old time by his Prophets, did in fullness of time, when he sent to consummate, and perfect the work of man's redemption, speak by his blessed Evangelists and Apostles. This appeareth by the faithful promise made unto them, Matth. 10.19. Take no thought how, or what ye shall speak: It is not ye that speak, but the Spirit of your Father, that speaketh in you. It must stand ever true, what is recorded 2 Tim. 3.16. The whole Scripture is given by inspiration of God. The whole Scripture, and every parcel of it, ha • h inward witness from the Spirit, which is the author of all truth. Sweet then is the harmony, consent and agreement of all the Prophets, Evangelists, and Apostles, from the first unto the last. Not one of them spake one word of a natural man, in all their ministries: the words which they spake, were the words of him that sent them: they spake not of themselves; God spake in them. Whensoever were the time, whatsoever were the means, whosoever were the man, wheresoever were the place, whatsoever were the people, the words were the Lord's. Hence ariseth this doctrine:

The Author of holy Scripture is neither man nor Angel, nor any other creature, how excellent soever, but only the living and immortal God.

This truth is evident, by this which I have but now delired. For if God in old time spake to our Fathers, by the mouth of Moses, if God spake by other his Prophets, if God spake by the Evangelists and Apostles, if all Scripture be inspired of God; then it well followeth; that God is the author of Scripture: and therefore not man, nor Angel, nor any other creature, how excellent soever. I can but point at the uses of this doctrine.

The first use is redargution. Is the living and immortal God the author of holy Scripture? Here are all they to be reproved, who do vilify and debase the sacred Scriptures, and esteem not of them, as of the word of God. Such are they, who bearing in their fore-heads, the stamp of Christians, have notwithstanding given their names to that Antichrist of Rome, and the now-false Church there. They shame not to affirm, that, setting aside the authority of that Church, and her head the Pope, the Scripture is no better, then a doubtful, uncertain and leaden rule, then a matter of debate, then dead ink, then inken divinity, then a nose of wax, then a book of discord, then a dumb Judge, then Aesop's fables.

Impious wretches; had they not wiped all shame from their faces, they would never have laid such load of disgraces upon God's holy word. Their Cardinal Hosius stays not here, he proceeds a degree further. He coins a distinction of Scripture, as its used by themselves, whom he calleth Catholics, and as by us, whom he calleth Heretics. His words are in the end of his third book against Brenz his Prolegomena. The Scripture, quomodo profertur à Catholicis verbū est Dei, quomodo profertur ab Haereticis verbum est Diaboli, as it is alleged by us, so must it be, forsooth, the word of the Devil, but as by them, so only shall it be the word of God. Blasphemous Cardinal, he marcheth not alone. Telenus tells me of a champion of that side, as far forward as he, who saith; Melius consultum fuisse Ecclesiae, si nulla vnquam extitisset Scriptura, that, had there never been any Scripture, the Church had been better provided for, then now it is. Sedens in coelis ridet: there's a God in heaven, that hath these wicked imps in derision: upon whom, for their taunts, contumelies, and reprcches against his sacred word, he will one day pour out his full viols of wrath: then will he crush them with his scep • er of iron, and break them in pieces like potters vess • ls. You have the fi • st use. A second followeth.

Is the living and immortal God the author of holy Scripture? Here then is a lesson for us, whom God hat set a part to be Preachers, and Expounders of his will. We must handle his sacred Scripture, as his holy word: we must ever come unto you, as my Prophet here did to the Israelites, with Thus saith the Lord, in our mouths. We may not speak either the imagination of our own brains, or the vain persuasions of our own hearts. We must sincerely preach unto you, God's gracious word without all corruption, or depraving of the same. To this S Peter well exhorteth us in his 1. Epist. and chap. 4.11. If any man speak, let him speak as the word of God. For if we, yea if an Angel from Heaven shall preach otherwise unto you, then from the Lord's own mouth, speaking in his holy word, 〈 in non-Latin alphabet 〉 ; let him be accursed; let him be had in execration.

The third use of this doctrine, is peculiar unto you (Beloved) who are auditors and hearers of the word. Is the living and immortal God the author of holy Scripture? Then (Beloved) it is your part to hear us with attention, and reverence, whensoever we stand before you, to expound God's holy Scripture. S. Paul commendeth the Thessalonians, Epist. 1. chap. 2.13. For that whensoever they received of the Apostles of Christ, the word of the preaching of God, they received it not as the word of men, but as it was indeed, the word of God. In like sort, if you receive it, it will save your souls. It is able so to do. S. James shall be your pledge, chap. 1.21. Receive it therefore with meekness, that by it your souls may live.

God spake unto Israel in a vision by night, and said Gen. 46.2. Jacob, Jacob. Jacob answered, I am here. He was pressed and ready with all reverent attention, to hear what his God would say unto him, and to follow the same with all faithful obedience. Such readiness well becometh every child of God at this day in the Church, where God speaketh. Thus must he think within himself. It is thine ordinance, ô Lord, by thy word preached to instruct me, concerning thy holy will. I am here, Lord, in all humble fear, to hear thy blessed pleasure, what this day thou wilt put into the mouth of the Preacher to deliver unto me, I am here, speak on, Lord, thy servant heareth. If a Prince of this world, or some great man shall speak unto you, you will attend, and give ear unto him with all diligence; how much more then ought ye so to do, when the King of Heaven, and Lord of the Earth, the living and immortal God, calleth upon you by his Ministers?

What remaineth but that you suffer a word of Exhortation. It shall be short: in S. Paul's words, Coloss. 3.16. Holy and beloved, as the elect of God, let the word of God dwell plenteously in you in all wisdom. This word of God, it is his most royal and celestial Testament, it is the oracle of his heavenly Sanctuary, it is the only key unto us of his revealed counsels; it is milk from his sacred breasts, the earnest and pledge of his favor to his Church, the light of our feet, the joy of our hearts, the breath of our nostrils, the pillar of our faith, the anchor of our hope, the ground of our love, the evidence of our future blessedness.

Let this word of God dwell plenteously in you in all wisdom. So shall your ways by it be cleansed, and yourselves made clean. Yet a very little while, & he that shall come, will come, & will not tarry, even our Lord Jesus Christ, who finding your ways cleansed, and yourselves made clean by his sacred word, will in his due time translate you from this valley of tears, into Jerusalem which is above, the most glorious City of God. There shall this corruptible put on incorruption, and our mortality shall be swallowed up of life. Even so be it.

THE II. LECTURE.

IN the former Sermon I handled the Preface. The Prophecy is now to be spoken unto. The first part therein is: The accusation of Moab; in these words; For three transgressions of Moab, and for four.] Where we are to consider,

• 1. Who are accused.
• 2. For what they are accused.

The accused are the Moabites; and they are accused of many breaches of the Law of God. First of the accused.

Moab was one of the sons of Lot, begotten in incest upon his eldest daughter. Gen. 19.37. From him by lineal descent came these Moabites, a people inhabiting that part of the East, which is commonly known by the name of Coelesyria, but was formerly the possession of the Amorites. These Moabites, like their brethren the Ammonites, were professed enemies to the people of God, and did evermore very grievously afflict, and vex them. In which respect, they were forever by God his singular commandment excluded from the Church. God's commandment is expressed Deut. 23.3. The Ammonites, and the Moabites shall not enter into the Congregation of the Lord. And its repeated Nehem. 13.1. The Ammonites, and the Moabites shall not enter into the Congregation of God. Thus have you the accused; even the Moabites; the posterity of Moab, who was Lots son; inhabitants of Coelesyria, and borderers upon the Holy Land, the possession of the Israelites.

Now what are they accused of? Of many breaches of God's law: in these words, For three, and four transgressions] This phrase we met with five times in the former chapter, and have heard it diversely expounded. The most natural, proper and significant exposition commended to you was; by three, and four, a finite, and certain number, to understand many; a number infinite, & uncertain. For three transgressions of Moab, and for four, that is, for many transgressions of the Moabites.

Among the many transgressions of the Moabites, their inhumanity, and pride are specially noted. Their inhumane, spiteful, and cruel dealing against the Israelites, though a people of their own kindred, appeareth diverse ways. First, because when the Israelites came out of Egypt, they met them not with provision. Deut. 23.4. Secondly, because at that time they hired Balaam, the son of Beor, to curse them. Num. 22.5. Thirdly, because they kept them in servitude under King Eglon eighteen years. Iudic. 3.12. Fourthly, because without respect of their allegiance to the Kings of Israel, due unto them upon King David's conquest, they rebelled against Israel after the death of Ahab. 2. King. 1.1. Fifthly, because they waged war against Jehoshaphat King of Judah. 2 Chrō. 20.1. Sixthly, because they derided the Israelites, upbraided them, and made a jest at them. Ier. 48.27. Zephan. 2.8. You see the inhumanity of the Moabites. Concerning their pride, hear the words of Jeremiah chap. 48.29. We have heard the pride of Moab: (he is exceeding proud) we have heard his pride, his stoutness, his arrogancy, his disdain, and the hautinesse of his heart. Of this pride of Moab you may see more Isaiah. 16.6.

Of the many sins of Moab, you see two specially noted: their inhumanity, and their pride: for which, and others, the Lord protesteth against them, that he will not turn to them. I will not turn to it] That is, as heretofore hath been expounded, I will not be favorable to the Moabites; I will not spare them; according to their deserts, so shall it be unto them: I will not recall them to the right way; they shall run on to their own perdition: I will not turn away the punishment, wherewith I have resolved to punish them: I am the Lord, I am not changed. I will not turn to it] It is in effect, as if the Lord had thus said: If the Moabites had offended but once, or twice, I would have been favorable to them, and would have recald them into the right way, that so they might have been converted, and have escaped my punishments: But now, since they 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. For three transgressions of Moab, and for four I will not turn to it.

Here may you recall to your remembrances a doctrine sundry times recommended to your religious considerations.

Many sins do pluck down from Heaven the most certain wrath and vengeance of God upon the sinners.

God is of pure eyes and beholdeth not iniquity. He hath laid righteousness to the rule, and weighed his justice in a balance. His sentence is passed forth from him, and stands unalterable: 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. 23.41. That he will whet his glittering sword, and his hand shall take hold on judgment 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 once drowned the old world, and because of sin ere long will burn this. Thus do many sins pluck down &c.

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

Now therefore I proceed to the third part of this prophecy: wherein you have the declaration of that grievous sin, by which the Moabites so highly offended. This their sin was a sin of cruelty; expressed in these words: Because it burnt the bones of the King of Ed m into lime.

When this was done, or by which of the Kings of Moab, or against which of the Kings of Edom, it is not expressed in holy Scripture. Some would hither refer that History, 2 Kings 3. Where it is recorded of the King of Israel, that he assisted with two other Kings, the King of Judah, and the King of Edom, made war upon the King of Moab. The King of Moab, when he saw the battle was to sore for him, took with him seven hundred stout warriors, and would have broken throw to the King of Edom, but could not. Through indignation whereof some think that he took the King of Edom's eldest son, and offered him for a burnt offering upon the wall: for so some will have the last verse of that chapter understood of the King of Edom's son. But I take it more agreeable to that story, there to understand the King of Moab's own son: that the King of Moab should offer up for a burnt offering upon the wall his own eldest son, thereby to obtain help of his God against his enemies. And so that story appertains not to this my Text. No; though we receive the former interpretation. For it is not here said, that he burnt the bones of the King of Edom's son into lime, but the bones of the King of Edom himself.

It is a tradition of the Hebrews, that after the burial of the King of Edom (that King, who went up with Jehoram, King of Israel, and Jehoshaphat King of Judah, to war against Mesha, King of Moab; ) the Moabites, in vltionem doloris, to be revenged upon him for the sorrow, which he wrought them; did dignity up his bones, and burn them. Of this tradition S. Jerome maketh mention: They did dignity up the King of Edom's bones, and burn them. Great was their rage, great their cruelty. Death appeased them not. The King of Edom's bones were not suffered to rest in his sepulcher, but were taken thence, and burnt into ashes. These ashes some think were used with lime, or mortar for the plaistering, pargetting, or rough-casting of their houses: for as much as my Prophet here saith, they burnt the bones of the King of Edom into lime. If so; it was done Vindictae maioris, & contumeliae causâ; that they might take full vengeance upon the King of Edom.

I may not pass it over with silence, that this cruelty of the Moabites, was against the Edomites, without all respect of blood, and consanguinity. Edom, the Edomites, or Idumaeans were descended from Abraham. Thus: Edom, the first Father of the Edomites, or Idumaeans, was otherwise called Esau, and was son of Izhac, who was son of Abraham. And Moab, from whom the nation of the Moabites took their name, was son unto Lot, and Lot was Abraham's brothers son, the son of Haran. There was then between the Moabites, and Edomites nearness of blood, and full kindred.

Now we see what is the particular sin of the Moabite •• for which this prophecy is directed against them. Their sin is Cruelty, and a special kind of Cruelty; even their denying of rest to the bones of the dead: and the more odious and intolerable is their Cruelty, because it is against their own kindred.

The lesson, which we are to take from hence, is this.

All kind of cruelty committed against a man, highly displeaseth God; but that specially, which violateth, and extinguisheth the rites of consanguinity, and natural affection.

In my seventh Lecture upon the first chapter of this prophecy, I commended unto you this doctrine: God is never well pleased with too much cruelty. In my 19. Lecture I recommended it unto you; varying my proposition, thus: Cruelty is a sin hateful unto God. Now it comes unto you in another form, though the matter be the same: All kind of cruelty, &c. My proposition hath two parts.

The first, All kind of cruelty committed against a man, highly displeaseth God. The second; There is a kind of cruelty, that violateth, and extinguisheth the rightes of consanguinity, and natural affection, and that specially displeaseth God. First, to the first.

All kind of cruelty committed against a man highly displeaseth God.

No marvel. For all kind of cruelty is sin; and every sin must taste of God's high displeasure. All kind of cruelty is sin: For it is 〈 in non-Latin alphabet 〉 , a want of conformity to the Law of God, a transgression of the law, a breach of the law. Will you know against which commandment it is? It is against the sixth commandment. The commandment is: Thou shalt do no murder; or, Thou shalt not kill. Where to kill, or to do murder, by a Synecdoche, signifieth any kind of endamaging the person of our neighbors. We may not so much as hurt, or hinder them. We are forbidden to sin against our neighbor, either in heart, or in word, or in countenance, or in deed. And in this last branch is cruelty forbidden us. So is the first part of my proposition confirmed; All kind of cruelty committed against a man highly displeaseth God. The reason is; because it is a sin, against the sixth commandment.

The use of this doctrine is to reprove such as delight in cruelty. Man of all living creatures, ought to be the most courteous. His name in Latin is homo, and that one deriveth from the Greek 〈 in non-Latin alphabet 〉 , a word that signifieth unanimity, and concord: And from the Latin homo, is derived Humanitas, a word that signifieth courtesy, or gentleness. So that the very name of man, Homo, showeth that man is even framed by nature of unanimity, concord, courtesy, gentleness, and peace.

Other creatures are by nature even armed for war. Some have their horns, as Unicorns, Harts, and Bulls: some their teeth; as Boars and Dogs: some their nails, as Griffins and Lions: some their poison, either in their tongues, as Serpents, or in their tales, as Scorpions, or in their breath, as Dragons, or in their eyes, as the Basilisk: Some have their hard skins for their coats or coverings, as on land, the Armadillo; in the sea, the Tortoyse, the Crab, and all shell fish. All these, and other beasts are armed by nature, partly to defend themselves, partly to offend others. Only Man; he is borne in ermis, tenellus, edentulus; he comes into the world naked, tender, toothles; and hath not wherewith, either to offend another, or to defend himself; to teach us, that man should spend the days of his pilgrimage here in unanimity, concord, courtesy, gentleness, and peace.

The more are they to be reproved, who living among men, have, as it were, put off the nature of Man, by their delight in cruel dealing. Such is the racking Landlord, who takes advantage against his poor tenant for every trifle. Such is the greedy Usurer, who ears up his brothers substance with interest. Such is the stony-hearted Physician, or Surgeon, that prolongeth his patients disease, or sore, to wring the more money from him. Such is the troublesome man, who unjustly vexeth his neighbor in the law to his undoing. Such are a l they, who are any way injurious to them, with whom they live.

I trust, there is none that hears me this day fit to be reproved for any cruel deed against the dead, as the Moabites here are for their burning the bones of the King of Edom into lime. And that you never may deserve with them to be reproved, let it please you to hear a while, how this kind of cruelty hath in former ages been accounted of.

It is written to the disprayse of Achilles, that he dragged the dead body of Hector thrice about the walls of Troy. It is written to the dispraise of Tullia, proud Tarquins wife, that she drove her waggon over the dead body of her Father Seru •• s Tullius the sixth King of Rome. It is written to the dispraise of Antony, the Triumvir, one of the three, who bore the sway at the beginning of the Roman Empire, that he caused the right hand, and the head of dead Cicero, that great Orator, to be cut off, and brought before him, that beholding them, he might solace, and sport himself. And was it not a note of too much cruelty in Antonies wife, whether it were Fuluia, or that proud Egyptian Queen Cleopatra, that she thrust her needle through the tongue of that dead Orator? Thus have profane Authors Uirgil, Livy, Plutarch, and others, conducted only by natures light, noted, and censured cruelty against the dead. And shall not the light of God's holy word conduct us Christians to alike measure of understanding, even to detest all cruelty against the dead?

To this purpose the holy Evangelists, S. Matthew, and S. Mark; S ^t Matthew chap. the 14. and S ^t Mark chap. the 6. have recorded it for a memorial to all ensuing ages; that to the solemnizing of Herod's birth day, the head of John the Baptist was brought in a platter to Herodias. Cruel Herodias! could not the untimely, and unjust death of that holy man satisfy thy greedy, and blood thirsty heart, but that thou must have his head brought before thee in a platter? and that at such a time, so solemn a time, the birth day of thy Lord, thy King, thy supposed husband, Herod, even then, when he feasted his Princes, and captains, and chief estates of Galilee? A dead man's head, besmered with blood, was very unseasonable, and unfit sauce for such a banquet. Yet then was John Baptists head brought before Herodias in a platter. What did she to it? Doubtless, all the disgrace she could. One thing S ^t Jerome in his second book of his Apollogie against Ruffinus, specifieth, that she thrust his tongue through with a needle.

In the 19. of John ver. 34. it is recorded to the memorial of all ensuing ages, that when Jesus had by his sufferings upon the Cross, and payment of the price of our redemption given up the ghost; then a Jew, a soldier of the Jews, with a speere pierced his side, whereout forthwith issued blood, and water. Upon that cruel soldiers fact one asketh this question: Quid est, quod filius Dei tormentis in vitae toleratis, non contentus, voluit etiam post mortem vulnera accipere? What is it, that the son of God not content with such torments, as in his life time he endured, would also after his death be wounded? Among many, and they great causes, he gives this for one Vt innotesceret nostra immanitas, & saeuitia, qui etiam in mortuum saeuimus; that notice may be taken of our immanitie, & cruelty, for as much as we spare not the dead. It is the property of a Lyon, to spare a man, not only, that is dead, but also that lieth prostrate, and flat upon the ground: What favor a man receives from a Lyon, Christ Jesus, the Lyon of the tribe of Judah, the sweet Savior of mankind, could not receive from man. A soldier with a spear pierceth his side, though he be dead. To exaggerate this S ^t Chrysostom homil. 48. upon John, saith; Illudere mortuo, quàm ipsum crucis supplicium, longe peius est: It is far worse to offer any contumely or disgrace to one that is dead. then is the punishment of the cross.

In the 79. Psalm ver. 2. the Prophet in Israel's behalf complaineth unto God, against the surprisers of Jerusalem, that they gave the dead bodies of God's servants to be meat unto the fowls of heaven, and the flesh of his Saints to the beasts of the Earth. So he aggravateth their cruelty, and inhumanity. Monstrous was their cruelty, barbarous their inhumanity, to cast the dead bodies, and flesh of God's servants, and Saints here, and there, to the end they might be a prey to dogs, to wolves, to ravens, to vultures, or other beasts, or birds, that live by carrion.

You see partly by profane examples, partly by instances out of the sacred Scriptures, how cruelty against the dead hath usually been censured. But what is this to you, who use towards the dead all civility? All civility? I grant you give the dead religious, and solemn burial; And so doing you do well. You do well not to suffer figuram & figmentum Dei, the workmanship of God, God's image, to be exposed, and cast out for a prey to wild beasts, and birds. To bury the dead, it is quotidianum opus, & magnum, it is every days work, and a great work; and you do well so to account of it. For if the law commands you to cover the naked while they are living, how much more ought ye to cover them, when they are dead? If your friend undertake any long journey, you will take the pains to bring him part of his way; how much more ought ye to afford him your company, when he is going in illam aeternam domum, to his long, and everlasting home, whence he shall return no more unto you?

You will say Cadaueribus nullus sensus; dead bodies have no sense; What need then is there of such care of committing them to the earth? I reply in S ^t Austin's words, Deo placent etiam talia pietatis officia: such offices of piety, humanity, and civility do please God. The bodies of the dead belong to God's providence. He hath appointed the burial of the dead, to confirm our faith in the Resurrection of the dead.

Thus far by occasion of the first part of my proposition: which was, All kind of cruelty, committed against a man, highly displeaseth God. You remember the reason of it: the reason is; Because it is against the sixth Commandment. The use of it, was a reproof of such as delight in cruelty, whether against the living, or the dead. Now followeth the other part of my proposition: this:

That cruelty which violateth, or extinguisheth the rites of consanguinity, and natural affection, specially displeaseth God.

For God, the God of nature, cannot in any wise like, that natures laws be violated. By natures laws, its enacted, that there should be, that same 〈 in non-Latin alphabet 〉 , much spoken of in the Schools; a peculiar affection of love from the parent to the child, and from the child to the parent; from a brother to a brother, from a kinsman to a kinsman. Now if cruelty shall be exercised from a parent towards his child, or from a child towards his parent, or from a brother towards his brother, or from a kinsman towards his kinsman, that same 〈 in non-Latin alphabet 〉 , I spak of, is laid aside; the rites of consanguinity, and natural affection are violated, are extinguished.

This doctrine may teach us, to carry our selves peaceably, and lovingly towards our parents, our children, our brethren, our kinsmen, all that are of our blood. There cannot be a greater bond between man and man, as men; then is this bond of blood. I say precisely between man and man, as men, there cannot be a greater bond, then is this bond of blood. For between man and man, as Christians, there is a greater bond; the bond of one Lord, one faith, one baptism, one God, and Father of all, which is above all, and through all, and in you all, as S ^t Paul speaketh, Ephes. 4.5.6.

The strength of the former bond of blood, showeth it self in the Patriarch Abraham, when there was a debate between his servants, and the servants of Lot. All the tales his men could tell him, could not work in him any dislike of Lot. To end that debate, Abraham goeth to Lot▪ Abraham, Lots elder, and uncle, his better in every respect, yet he stands not upon that; he looks not when Lot should come, and stoop to him; but as in years, so in wisdom, in mildness, in humility, in temperance of affections he • passeth him. Ouer-ruled by such sweet virtues, he goes to Lot, tells him of their kindred, and moves him there by as by a strong reason, or a mighty bond, that love and pe ••• might remain betwixt them and theirs. His words, ar ••• the words whereof Solomon speaketh, Prov. 25.11. they are like apples of gold with pictures of silver, they are spoke • 〈◊〉 their place; and are recorded Gen. 13.8. where Abraham thus speaketh unto Lot: Let there be no strife, I pray thee, between thee and me, neither between thy heard-men and my heard-men; for we be brethren.

We be brethren:] He might have said we be cosens, or thou art my nephew, my brothers son, but he useth rather apellation of equality, and calls him brother, to manifest his desire of peace and concord.

You see the strength of the bond of blood, how forcible it is between man and man, as men. I told you of a stronger bond between man and man, as Christians, and that was the bond of one Lord, one Faith, one Baptism, one God and Father of all, which is above all, and through all, and in us all.

So there is a twofold kindred, or brotherhood. The one, by nature▪ the other by grace: the one, by generation, the other, by regeneration. In respect of both, we are tied with bonds of love. First, in respect of the former. After Noah's flood, there was a division of countries made to the remainder of Adams posterity: some dwelt here, some there; some in one place, some in another, as they best liked; yet one blood remained amongst them, as a knot ever to join them in amity and love, what distance of place soever severed them. Is it not so still, though longer time, and larger increase have spread it further? Yes (Beloved) it is so. And therefore this bond of blood, stock, house, linage, and kindred in the root, should continue among us, regard one of another, and make us love one another, more then we do.

But this kindred, by nature and generation, so many degrees removed from the root, our great grand-father Adam, the first of men, little moveth us; we disdain to take notice of it. Let then the other kindred, that of grace, and regeneration, by its stronger bonds of love, tie & join us together. The just and wise man knoweth (saith Lactantius) cunctos ab eodem Deo, & eadem conditione generatos, iure fraternitatis esse coniunctos, that all who are borne of one God, and upon the same condition, are joined together by the right of brother-hood. To which purpose a great Divine saith; Hac lege adoptati sumus omnes in Dei s • lios, vt alij alijs mutuo fratres simus, We are all adopted or chosen to be the sons of God upon this condition, that we mutually be brethren, one unto another.

Dearely Beloved, since we are become the sons of God upon a condition, let us fulfill the condition; let us be brethren, one to another. That is, let us not be cruel, one towards another; let us do no injury, one to another, let us be merciful one to another, let us love one another. Let good Abraham be the pattern of our imitation. If there be any variance, or jarring among us, let us go one to another, and kindly entreat one another; I pray thee, let there be no variance, no jarring, between me and thee, nor between my men and thy men, for we are brethren.

But proud and rebellious flesh and blood will not suffer us to become Abraham's; so wise, so meek, such lovers of concord and unity. Not suffer us? Then is our condition fearful, and we may well expect, that the God of Abraham at his great day of visitation, shall reject us, and cast us from out his sight into the ever-burning lake. There is no entrance into the Heavenly Canaan, for the cruel, injurious, malicious and despiteful man.

Its only Love that opens the gates of Heaven; without Love whatsoever you do, its no advantage to you. S. Paul tells you, 1 Cor. 13. that though you speak with the tongues of men and Angels, and have not Love, you are but as sounding brass, or a tinkling cymbal: and though you have the gift of prophesy, and know all secrets, yea, if you have all faith, so that ye can remove mountains, and have not Love, you are nothing and though you feed the poor with all your goods, and give your bodies to be burnt, and have not Love, it profiteth you nothing.

To be short, alms without Love, prophesy without Love, knowledge without Love, miracles without 〈◊〉 , martyrdom without Love, prayer without Love, and 〈◊〉 like very commendable and good works, all are nothing. Love is the fire that purifieth, it is the incense that perfumeth, it is the ointment, or box of Spikenard, that sweeteneth, it is the salt, that seasoneth all our good thoughts, words, and deeds. I conclude with S. John's words in his 1 Epist. cap. 4. verse. 7. Beloved, let us love one another, for Love cometh of God, and everyone that loveth, is borne of God, and knoweth God. For God is Love; if therefore we dwell in Love, we dwell in God, and God dwells in us.

Now, O Lamb of God, that takest away the sins of the world, take from us all bitterness, and anger, and wrath, and crying, and evil speaking, with all maliciousness. Raise up in us a desire of brotherly Love, that we may everyone have a care to help another, that our Love be not feigned, false, hypocritical, wayward, tedious, disdainful, nor hunting after profit; but that it be unfeigned and perfect, even towards our enemies. Grant, good Lord, that thus retaining the study of concord, and loving one another, we may all meet together in the unity of faith, and knowledge of thee, the Son of God, till we become perfect in thee, our only Savior and Redeemer. To thee, O Christ, with the Father, and the Holy Ghost, be ascribed all praise and power, might and Majesty, dignity and dominion for evermore. Amen.

THE III. LECTURE.

WE are now to consider the fourth part of this burden of the Moabites; namely, the commination, or denunciation of such punishments, as God would bring upon the Moabites for their sins. The punishments are described, first generally, and then more specially. The general description is; Therefore will I send a fire upon Moab, and it shall devour the palaces of Kerioth.

In the former chapter we met with this form of commination five times. We now find nothing new, but new names, Moab and Kerioth.

Of Moab you heard somewhat in my last Sermon; that Moab was Lots son, and that from him lineally descended the Moabites, a people inhabiting that part of the East, which is commonly known by the name of Caelesyria, and was in former times the possession of the Amorites. I now add, that from the same Moab, the son of Lot, a city in Arabia, afterward called Areopolis, was named Moab, and thence the whole province, region, country, or kingdom was likewise named Moab. So saith Eusebius. Moab in this branch of my text, may signify either: either the Metropolis, the chief and mother-city of the Kingdom of Moab, or the Kingdom it self. S. Jerome here understands both.

The other new name is in the Hebrew, 〈 in non-Latin alphabet 〉 , in the vulgar Latin, Carioth; in the English- Geneva translation, Kerioth; in Uatablus, Cerijoth; in Tremellius and Junius, Kerijoth; the Septuagint in their Greek translation, take the word for an appellatiue; they translaate it 〈 in non-Latin alphabet 〉 , her cities. According to them, these words should thus be read: I will send a fire upon Moab, and it shall devour the foundations of her cities. But with S. Jerome, and sundry others of the best Expositors, we retain the proper name Kerioth or Carioth.

We read in holy writ of two cities thus named. One was belonging to the Tribe of Judah, and lay towards the coasts of Edom south-ward, mentioned Josh. 15.25. The other was in the land of Moab; so saith Eusebius in his Hebrew places: Carioth in regione Moabitarum, sicut Jeremiah scribit; Carioth is in the country of the Moabites, as Jeremiah writeth. And where doth Jeremiah write so? In his fortieth chapter, which is wholly spent in denouncing destruction to the Moabites, verse. 24. it is said, that judgment is come upon Kerioth. And verse 41. that Kerioth is taken. The same judgment is here and there denounced; but here more briefly, there more fully. Here we may observe,

• 1. The punisher: the Lord; I will send.
• 2. The punishment: by fire; A fire.
• 3. The punished: the Moabites; Moab, and Kerioth.

The first circumstance concerneth the punisher: the Lord: for thus saith the Lord, I will send a fire.

The Doctrine.

It is proper to the Lord to execute vengeance upon the wicked for their sins.

This truth hath sundry times been recommended unto you. Diuerse were the uses of it.

The first was, to lesson us to look heedefully unto our feet; that we walk not in the way of sinners, to partake with them in their sins. Sins are not tongue-tied; they cry aloud unto the Lord for vengeance.

The second was, to admonish us, not to intermeddle in the Lord's office; Its his office to execute vengeance. We therefore may not interpose our selves.

The third was, to minister a word of comfort to the godly, against whom the wicked, do behave themselves proudly and despiteously. God in due time, for such their behavior will render vengeance unto them, and will punish them with everlasting perdition.

The second circumstance concerneth the punishment, which is by fire: I will send a fire.

By fire here we are to understand, not so much a true and natural fire, as a figurative and metaphorical fire. The sword, pestilence, and famine, quodlibet gen •• s consumptionis, every kind of consumption, quaelibet species excilij, every kind of destruction; hail, water, thunder, sickness, or any other of the executioners of God's wrath, for the sins of men, may be signified by this word, Fire. Fire in this place is put for the sword, for war, as its plain by the sequel of this text. The Doctrine arising hence is this:

The fire (whether natural or figurative) that is, the fire and all other creatures are at the Lord's commandment, to be employed by him in the punishment of the wicked.

Of this doctrine heretofore.

The use of it is, to teach us how to carry our selves at such times, as God shall visit us with his rod of correction; how to behave our selves in all our afflictions. We are not so much to look to the means, as to the Lord, that worketh 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 know, that God by them worketh his holy will upon us.

Here we see; God resolveth to send a fire upon Moab, which should devour the palaces of Kerioth: which was the third circumstance.

Must Moab and Kerioth, two chief cities of the Kingdom of Moab, through the fire of God's wrath be brought to ruin? it yields this doctrine:

No munition, no fortification, no strength can save that city, which God will have destroyed.

One use of this Doctrine is to lesson us; that we put not any confidence in any worldly help; but that so we use all good means of our defense, that still we rely upon the Lord, for strength and success thereby.

A second Use is, to put us in mind of the fearful punishments, which God layeth upon men for sin. He devoureth their cities, throweth down their strong holds, and spares them not.

A third Use is, to stir us up to thankfulness, for that it pleaseth God in mercy to spare, not only our Cities, and strong holds, but also our country villages and poor cottages.

It is not to be passed over without observation, that the palaces of Kerioth are here threatened, to be devoured with this fire, sent from the Lord. Were I now to speak before Princes, or great Estates, I could from hence give them an Item, that they set not their hearts overmuch upon their castles, towers, mansion houses, fair palaces, or other goodly buildings, for as much as, if their sins deserve it, the fire of God's wrath will devour all those. But my auditory is of another rank. Yet may you take a lesson hence. Must the palaces of Carioth, for the sins of the inhabitants be devoured with fire from the wrath of God? Your lesson is:

God depriveth us of a great blessing, when he taketh from us our dwelling houses.

The great commodity or contentment, that cometh to everyone of us by our dwelling houses, hath experimentally made good unto us this truth. The Uses of it are diverse.

One is, to teach us to be humble before Almighty God, whensoever it shall please him to take from us our dwelling houses.

A second is, to admonish us, since we peaceably enjoy our dwelling houses, that we use them to the furtherance of God's glory.

A third is, to stir us up to bless and praise God day by day for the comfortable use we have of our dwelling houses.

These things I have heretofore labored to lay unto your hearts, occasioned by the like general commination or denunciation of judgment (five times repeated) in the former chapter, against the Syrians, the Philistines, the Tyrians, the Edomites, and the Ammonites. Now we are to consider what is more specially prophesied against these Moabites. For the easier explication whereof, I observed two points:

• 1. The manner of the punishment.
• 2. The extent of it.

Order requireth that first I speak to the manner of their punishment, expressed in these words: And Moab shall die with tumult, with shouting, and with the sound of a trumpet.

Moab shall die] Moab is here put for the Moabites, the people of Moab, the inhabitants of the Kingdom of Moab. Moab shall die ] There is a civil death, there is a corporal death, there is a spiritual death, and there is an eternal death. Which of these deaths were the Moabites to die? The letter of my text is for the corporal death. This corporal death is a separation of the soul from the body: it is called corporal, in respect of the spiritual: it is also called a temporary death, in respect of the eternal. This death corporal, or temporary, is twofold▪ either natural, or accidental; if accidental, it is subdiuided into a violent, or a voluntary death: and is common as well to the godly, as to the wicked; inflicted upon them, by God's just judgment for the sin of Adam. This is the wages of sin, and this is the way of all sinful flesh. All must once die.

We may a long time wrestle with the dangers of this world both by Land and Sea: thousands may fall on our right hand, and ten thousands on our left, while we stand we may have so good store of friends, that we may well say with the Shunamite, 2. King. 4.13. I need no speaking for me, either to the King, or to the Captain of the Hoste; I dwell among mine own people, where I can command: we may walk in the light of the sun, that is, our prosperity may be waxen so great, that we want nothing: we may have sails and oars at pleasure, as Antiochus seemed to have, who thought in his pride to make men sails upon the dry land, and to walk upon the Sea: 2. Mac. 5.21. we may think our selves to be in league with death, and in covenant with the grave, and so promise to our selves, many a prosperous, and pleasant day, as many as are the sands of the Ocean: yet a time shall come, when all these things shall prove but vanity: and Moab shall die. All must once die.

A great Prelate of this Land, for this point, hath well fitted this comparison. As one that shooteth at a mark, sometimes is gone, and sometimes is short, sometimes lighteth on the right hand, sometimes on the left, at length hitteth the mark: so Death shoots at Noble men beyond us, at mean men short of us, at our friends on the right hand, at our enemies on the left; at length hitteth our selves. The longer her hand is in practice, the more certainly she striketh.

Look into the fifth of Genesis; there shall you find, that Death was aiming at Enoch 905. years, and at last smote him: at Kenan 910. years, at Adam 930. years, at Iered 962. years, at Methushelah 969. years, but in the end overthrew them all. Now she strikes sooner; within the compass of fewer years, within 60. years, or 70. she seldom stays 80. years: And sometimes she strikes us in our youthful days; yea, in the day of our nativity. All must once die.

Moab shall die] All must once die. Death! It is of all miseries the last, and the most terrible. A holy Father hath made against it this exclamation. O Death how bitter is the remembance of thee? How quickly and suddenly stealest thou upon us? How secret are thy paths and ways? How doubtful is thy hour? How universal is thy signiorie and deminion? The mighty cannot escape thee; the wise cannot hide themselves from thee; the strong loose their strength before thee; the rich with their money shall not corrupt thee. Thou art the hammer, that always striketh: Thou art the sword, that never blunteth: thou art the snare, wherein all must be taken: thou art the prison, wherein all must lie: thou art the Sea, wherein all must perish: thou art the pain, that all must suffer: thou art the tribute, that all must pay. In a word; thou art such a one, as Almighty God washeth his hands of thee, and cleareth himself in plain words, by the mouth of the Wiseman, saying, ( Wisd. 1.13.) that he never made thee. Surely thou hast thine entry into the world by the very envy, and craft of the Devil.

This exclamation against Death is very just in some sense: for Death may be considered in a double respect; one way, as it is in its own nature; another way, as it is changed, and qualified by the death of Christ. Death in its own nature is a punishment of sin, a plague, a curse, or fore-runner of condemnation, the very gates, and suburbs of Hell it self: and in this respect the forecited exclamation hath due place. But on the other side, death being changed, and qualified by Christ his death, it is no more such; it is no more a punishment of sin; it is no more a plague; it is no more a curse. For it is become a blessing; it brings an end to all our miseries; it gives full deliverance to all our miseries; it gives full deliverance from all dangers; it is made unto us a passage, a way, an entrance into everlasting life; it is like a portall, or little gate, by which we pass from out this little prison of our bodies into the kingdom of Heaven. The grave mean while is, but a resting chamber, sweetly perfumed by the Death of Christ for our bodies; from whence at the sound of the last trumpet, our bodies shall awake, and rise, and be received into the paradise of heaven, to enjoy the most comfortable presence of Almighty God there.

If death now changed and qualified by Christ his death, be a blessing: if it be but a passage from this wretched life to that happiest estate in heaven, why should death be feared?

This is a Case of Conscience, and may be resolved. There are two sorts of men in the world: the one of them, who live in their sins, and die without repentance: the other of them, who with unfeigned repentance and faith in Christ, do leave this world. The first have great reason to fear Death: Death being unto them the very gate, and introduction into the Hell of the damned: of whom we may well say, as Christ said of Judas, Math. 26.24. 〈 in non-Latin alphabet 〉 , it had been good for them, had they never been borne. The second have no reason to fear Death; Death being unto them, as the gate of Heaven. To such, Optimum est nasci, its best that they are borne; and the next best for them is, mature mori, to die in a good hour. Their birth is to them a preparation to eternal happiness, whereof their Death gives them full possession.

The consideration whereof made King Solomon the wisest of Kings, or men, [praferre diem mortis, diei ortûs;] it made him prefer the day of death, before the day of birth; his words are Eccles. 7.3. Better is the day of death, then the day that one is borne. Hence is it, that most righteous Job, chap. 17.14. calls Corruption his father; for as chilren have fathers for their comfort, so had Job death, and rottenness: Corruption it self, as a father, made Job fit for his grave and death; which of him was more wished then life: as Origen, and Olympiodor have well observed. And hence it is that blessed Paul, living in this world, and using it, as if he used it not, (for he had his conversation in heaven, and had a true, and lively taste of the joys of the world to come) desired to be dissolved, and to be with Christ: and this (he was well assured) was best of all for him, Phil. 1.23.

Thus far (beloved) have I led you by occasion of these words, Moab shall die: upon which I grounded this general doctrine.

All must once die.

In the illustration whereof, I signified that of evils, death was the most terrible. To arm your Christian souls against the terror or fear of death, I told you, that death is to be considered in a double respect; either as it is in its own nature, or as it is changed, & qualified by the death of Christ: in the first respect, it is very fearful to the natural man: in the latter, it is very welcome to the resolved Christian. I further added, that there are two sorts of men obnoxious unto death: the one sort do live in sin, and die without repentance: the other with unfeigned repentance, and true faith in Christ do leave this world; to the first sort death is very terrible: to the latter it is a very welcome guest. Now proceed we to examine the manner of Moab's death.

Moab shall die with tumult, with shouting, and with the sound of a trumpet.] In tumultu, with a tumult, so some do read, Uatablus, Calvin, Mercer, Gwalther; in strepitu, with a noise, so Junius, and Drusius; in sonitu, with a sound, so Brenz, and the author of the vulgar Latin. The 70. have 〈 in non-Latin alphabet 〉 , Moab shall die through imbecility, or weakness. The word in the original is 〈 in non-Latin alphabet 〉 , & it signifieth a sound, a tumult, an inundation, or multitude of waters, which overrun their banks with violence and roaring. The meaning of the world is, that Moab should die a death strange and extraordinary: which is more specified in the next word.

〈 in non-Latin alphabet 〉 With shouting.] This very word we met with within the 14. verse of the first Chapter, where it is brought to set forth the terror of that judgment, which God would bring upon the Ammonites. The word I expounded in my 20. Sermon on the first Chapter, and shown out of diverse Authorss that it signifieth a sound, a cry, a great cry, a vociferation, a shout, such as Soldiers do make, when on a sudden they surprise a City. To make good this exposition it is added.

With the sound of a trumpet.] The use of trumpets in war hath been very ancient. The use of them is commanded to the children of Israel, Num. 10.9. When ye go to war against the enemy, ye shall blow a larme with the trumpets. After, they were used in the battle against Jericho, Josh. 6.5. Joshua saith to the people: When ye hear the sound of the trumpet, ye shall all shout with a great shout, and the wall of Jericho shall fall down flat. To this use Ezekiel alludeth Chap. 7.14. They have blown the trumpet, and prepared all, but none goeth to the battle. And S. Paul speaks of it, 1. Corinth. 14.8. If the trumpet give an uncertain sound, who shall prepare himself to battle? The Prophet Zephaniah also hath respect unto it, Chap. 2.16. where he calls the great day of the Lord, a day of the trumpet, and a larme against the strong Cities, and against the high towers.

From this ancient use of trumpets, we may gather the meaning of our Prophet in this place. Moab shall die, with a tumult, with a shouting, and with the sound of a trumpet] Moab] that is, the Moabites, the people of Moab, shall die] shall depart this life, and leave this world, not quietly, and peaceably, in their beds, but with a tumult, with a shouting, and with the sound of a trumpet] even in war, or as the phrase is in the 14. verse of the 1. chapter, in the day of battle. The doctrine arising hence is this:

War, one of the executioners of God's vengeance, is evermore sent upon a Land, for the sins of the people.

That war is one of the executioners of God's vengeance, its plain in Ezech. 14.21. There God himself makes it one of his four sore judgments. The four are; the sword, famine, the noisome beast, and the pestilence; the first is the sword, an instrument for war, for war it self. These four are likewise couched together in Ezech. 5.17. where thus saith the Lord against Jerusalem: I will send upon you famine, and evil beasts, and they shall spoil thee, and pestilence and blood shall through thee, and I will bring thee sword upon thee; I the Lord have spoken it. I will bring the sword upon thee: the sword, that is, war; an instrument of war, for war it self: as in the former place.

These two places of Ezekiel, (to omit many other, as pregnant, here and there dispersed throughout the sacred Volumes of God's eternal word) these two do speak plainly, that war is one of the executioners of God's vengeance. That it is sent upon a Land for the sins of the people, I made it plain unto you by like evidence of holy Writ in my 20. Sermon upon the former chapter. My proofs were taken from Levite. 26.25. Deut. 28.49. Ierem. 5. 15. Whence I inferred, that war, and all the evils of war are from the Lord; that war is one of the accomplishments of God's judgments; that war is sent by God upon a Land for the sins of a people. So goeth my doctrine.

War, one of the executioners of God's vengeance, is evermore sent upon a Land for the sins of the people.

The Use of this Doctrine is, to raise us up to the admiration of the wonderful patience of Almighty God. We grieve the Holy Spirit of that sacred Majesty with our manifold and daily sins: our sins of omission, our sins of infirmity, and our sins of presumption; our sins of ignorance, and our sins of willfulness; our strife, variance, and debate; our usury, oppression, and cruelty; our uncleanness, wantonness, and drunkenness; our sins multiply as the sands of the Sea, they have pressed into God's presence to fetch down his vengeance upon us. Behold, look about you, and admire his exceeding great patience. The loud crying of our sins hath not yet urged the Lord so far, as to make him come against us with his sorest judgment of war.

He hath out of his fatherly love over us mildly chastized us. Not long since he brake the staff of our bread, and sent among us a dearth and scarcity; yet have we not returned unto him. Not long since he commanded his armies of waters to issue from out their channel, and to over run man and beast for many miles within this land; yet have we not returned unto him. Not long since he let fly his arrows of pestilence, and yet they fly abroad to the killing of many round about us; yet have we not returned unto him.

Not returned unto him? What? Can no medicine, that God applieth, mollify our hard hearts? Can none of his corrections amend us? Will we needs try whether he will send a sword upon us? He shaked his sword over us, (many of us may well remember it) when the great Spanish Armada floated on our Seas: but then as S. James speaketh, chap. 2.13. Super exaltauit misericordia iudicio, mercy exalted it self above judgment, and we were spared.

Were we spared? What shall we render to the Lord for so great mercy? We will with David, Ps. 116.13. We will take the cup of salvation, we will call upon the name of the Lord, and will offer unto him the sacrifice of praise. Which sacrifice of ours, that it may be acceptable to the Lord, let us cast away from us all our transgressions, whereby we have transgressed; and with a new heart, and a new spirit, return we to the Lord our God. But if we will persist with delight, and go on in our old ways; our crooked, perverse, and froward ways; our ways of wickedness; and will not be turned out of them by any of God his milder chastisements and corrections, what can we expect, but the portion of these Moabites, even fire & a sword from the Lord, and with them to die with a tumult, with a shouting, and with the sound of a Trumpet?

Thus far de modo poenae, of the manner of this punishment to be inflicted upon the Moabites. The extent followeth.

I will cut the judge out of the midst thereof, and will slay all the Princes thereof with him.]

I] the Lord, the Lord Jehovah, yesterday, and today, and the same forever; I am not changed; all my words, yea, all the titles of all my words are Yea, and Amen; Exscindam] I will cut off, I will root out, and destroy, Iudicem] the Judge, the chiefest governor and ruler in Moab, the King. Nam Reges quo{que} populum iudicabant, For Kings also did judge the people, and it is evident by sundry places of holy Scripture, that the state of the Moabites was swayed by Kings. I will cut off, root out, and utterly destroy, the judge, the King, out of the midst thereof] Out of the midst of what? Of Moab? of Kerioth? Both are mentioned verse. 2. David, Camius, and some other, say of Kerioth, which was Sedes Regum, the city of the Kings habitation. The meaning is: there was no city in the Kingdom of Moab so strong, but that from out the midst of it, God would fetch the King, and cut him off.

I will cut off, root out, or destroy, the judge, the King, out of the midst of the strongest city of the Kingdom of Moab, be it Moab, Kerioth, or any other; I will slay all the Princes thereof with him; together with the King I will root out all the Princes of the land. None shall escape my judgments, neither Prince, nor King. You see the extent of this judgment here denounced against Moab. Not only the meaner sort of people, but the Princes also; yea and King himself, were to have their portion in it: and that as certainly, as if they had already had it. For Jehovah, the Lord hath spoken it. For its added for a conclusion to this Prophecy, 〈 in non-Latin alphabet 〉 saith the Lord. The Lord hath said it, that neither Prince nor King shall be exempt from his judgments; but shall as well as the lowest of the people be cut off, and come to naught.

The doctrine to be observed from hence is this:

God exerciseth his judgments, not only upon men of low and base estate, but also upon the great ones of this world; upon princes and Kings.

This truth I have heretofore confirmed unto you, in my 21. Lecture, on the former Chapter, handling those words Chap. 1. verse. 15. Their King shall go into captivity he, and his Princes together, I proved unto you this doctrine, When God punisheth a nation with captivity for their sins, he spareth neither Priest, nor Prince, nor King. My now-doctrine for substance is the same, but more general; God exerciseth his judgments not only upon men of low & base estate, but also upon the great ones of this world; upon Princes & Kings. The uses.

One is to admonish the great and mighty ones of this world, that they presume not to sin against the Lord, as if they were privileged by their greatness, and might. There is no such privilege. He that is Lord over all, will spare no person. Princes, and Kings must feel the smart of his judgments.

A second use is, to minister comfort to such as are of low and base estate. If the mighty by violence, and oppression grind your faces, and compass you about, yet be not ye discouraged; God the judge of all accepteth no persons. He in his good time will avenge your causes, be your oppressors never so mighty. For Princes and Kings must feel the smart of his judgments.

A third use is, a warning for our selves; that we set not our hearts upon the outward things of this world, for as much as God, the Creator of all, will not respect us for them. Dost thou glory in this that thou art a mighty man, or a rich man? For both, might and riches, Princes, and Kings are far beyond thee: yet must Princes and Kings feel the smart of God's judgments.

Let us make a fourth use of this doctrine, even to pour out our souls in thankfulness before almighty God, for his wonderful patience towards us. Our sins are as impudent, as ever were the sins of the Moabites, Our three and four transgressions, our many sins do cry aloud to Heaven against us, as the sins of the Moabites cried against them. For their sins God sent a sword upon them, and did cut them off from being a nation; God's wrath against our sins, hath not yet proceeded so far. We yet enjoy our happy peace. Every man dwells under his own vine, and under his own fig tree; and lives in the habitations of his forefathers in peace, free from all fear of the enemies sword. Such is our condition, through the never-too-much admired patience of Almighty God. O let us not despise the riches of the bountifulness, patience, and long sufferance of our God. S ^t Paul tells us. Rom. 2.4. That these do lead us to Repentance.

These do lead us; shall we not follow? Beloved, while we have time, let us betake our selves to Repentance. It was good counsel which Judith gave to Ozias, Chabris, and Charmis the ancients of the city Be • hulia. (Judith 8.12.) Quia patiens Dominus est, in hoc ipso paeniteamus, & indulgentiam eius fusis lachrymis postulemus. The counsel is as good for us. Beloved, because the Lord is patient, therefore let us repent, and with shedding of tears beg of him indulgence, and pardon for our sins past. Its no wisdom for us, any longer to presume upon his patience. It is true Dominus patiens, the Lord is slow to anger; but the Prophet Nahum. Chap. 1.3. addeth also, that he is great in power, and surely will not clear the wicked.

This long for bearance of God towards us, patientia est, non negligentia: you must call it patience, it is not negligence. Non ill potentiam perdidit, sed nos ad poenitentiam reseruauit. saith S ^t Augustine serm. 102. de Tempore: God hath not lost his power, but hath reserved us for repentance: and quanto diu • ius Deus expectat, tanto grauius vindicate: How much the longer God expects and waits for our conversion, so much the more grievously will he be avenged upon us if we repent not. I shut up all with that exhortation of Ecclesiasticus. chap. 5.7. Make no tarrying to turn unto the Lord, and put not off from day today. To move us to this speedy conversion, he adds this reason: for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed, and thou shalt perish in time of vengeance. What remaineth but that we pray with Jeremiah? Chap. 31.18. Conuert thou us O Lord, and we shall be converted▪ for, thou art the Lord our God.

THE IIII. LECTURE.

Our Prophet Amos hath hitherto dealt with foreign Nations, with the Syrians, with the Philistines, with the Tyrians, with the Edomites, with the Ammonites, and with the Moabites. Six in number. All borderers upon, and professed enemies unto the people of the Lord, the type of the Church. To each of these you have heard the judgments of God menaced, his punishments threatened: all which are accordingly fallen out.

Was not Amos his message from the Lord to the Israelites? Why then doth he first foretell foreign nations their judgments? The reasons are three;

First, that he might be the more patiently heard of his Countrymen, friend, and allies, the Israelites. The Israelites seeing their Prophet Amos so sharp against the Syrians, and other their enemies, could not but the more quietly hear him, when he should prophecy against them also Consolatio quaedam est, afflictio inimici, It is some comfort to a natural distressed man to see his enemy in distress also.

Secondly, that they might have no cause to wonder, if God should at any time come against them in vengeance, since he would not spare the Syrians, and other Nations, though destitute of the light of God's word, and ignorant of his will.

Thirdly, that they might the more stand in awe at the words of this prophecy, when they should behold the Syrians, and other their neighbors, afflicted and tormented, according to the heinousness of their iniquities.

Scitum est, ex alijs periculum facere, tibi quod ex vsu fiet. It is a principle in Natures School, that we take example from other men's harms, how to order our ways. From this natures principle, the people of Israel might thus have argued. Will not the Lord spare the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, the Moabites? How then can we presume that he will spare us? They silly people never knew the holy will of God; yet shall they drink of the cup of God's wrath? How then shall we escape, who knowing God's holy will, have contemned it?

You see now, good reason our Prophet had, (though sent with a message to the ten tribes of Israel ) first to let foreign Nations understand God's pleasure towards them in respect of their sins. From them he cometh to God's own peculiar people; divided after the death of King Solomon, into two families, or kingdoms; Judah, and Israel. First, he prophecieth against Judah, in the 4. and 5. verses. Thus saith the Lord, For three transgressions of Judah, and for four, &c.

Wherein I observe two parts.

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

In the Prophecy, we may observe four parts.

• 1. A general accusation of Judah; For three transgressions of Judah, and for four.
• 2. The Lord's protestation against them: I will not turn away the punishment thereof.
• 3. An enumeration of some particular sins by which the Jews provoked God unto displeasure: Because they have despised the Law of the Lord, &c.
• 4. A commination or denunciation of judgment against them, verse. the 5. But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem.

First of the Preface: Thus saith the Lord] It is like that gate of the Temple in Solomon's poarch, which for the goodly structure thereof, was called beautiful, Act. 3.2. So is this entrance to my text very beautiful. We have already beheld it six several times: five times as we passed through the former Chapter, and once, at our first footing in this. There is engraven in it, that same Tetragrammaton, that great and ineffable name of God; Jehovah.

Iohovah] Curious have the Cabalists and Rabbins been, in their inventions about this name. They will not have it to be pronounced, nor taken within polluted lips. They note, that it is nomen tetragrammaton, a name of four letters; of four letters 〈 in non-Latin alphabet 〉 , because the name of God in all tongues, and languages, for the most part, consisteth of four letters: and they add that these four letters in the Hebrew tongue are literae quiescentes, letters of rest: whence they pick this mystery; that the rest, repose, and tranquility of all the creatures in the world is in God alone. They further say, that this name is powerful for the working of miracles, and that by it Moses, and Christ have done great wonders. These their inventions are partly superstitious, partly blasphemus; but all brain sick, and idle. Yet must we needs acknowledge some secret in this name. We are driven to it by Exod. 6.3. There the Lord thus speaketh unto Moses: I appeared unto Abraham, to Isaac, and to Jacob, by the name of a strong, omnipotent, and all-sufficient God, but by my name Jehovah, was I not known unto them. The secret is thus unfolded.

Jehovah, this great name Jehovah, importeth, the eternity of God's essence in himself, that he is yesterday, and to day, and the same forever, which was, which is, and which is to come. Again, it noteth the existence and perfection of all things in God, as from whom all creatures in the world have their life, their motion, and their being. God is the being of all his creatures, not that they are the same that he is, but because of him, and in him, and by him are all things. Thirdly, it is the memorial of God unto all ages: so God himself calls it. Exod. 3.15. the memorial of his faithfulness, his truth, and his constancy in the performance of his promises. And therefore whensoever in any of the Prophets, God promiseth, or threateneth any great matter, to assure us of the most certain event thereof, he adds unto it his name Jehovah. So here in my text: Thus saith Jehovah.

Thus saith the Lord] not, Thus saith Amos: but Thus saith the Lord. The Lord then is the author of this Scripture; and not of this only, but also of the whole body of Scripture. The doctrine,

The author of holy Scripture is neither man, nor Angel, nor any other creature, how eminent, or excellent soever, but only the living, and immortal God.

This doctrine I have heretofore commended unto you in my first lecture upon this Chapter. The uses of it were three.

The first concerned us, whom God hath set apart to be the Preachers, and expounders of the Scriptures. We must handle them as the holy word of God. As my Prophet here comes to Judah, so must we to you, with, thus saith the Lord, we may not speak, either the imagination of our own brains, or the vain persuasions of our own hearts; we must sincerely preach unto you God's gracious word, without corrupting, or depraving it.

A second use concerneth you, who are auditors, and hearers of the word preached. It is your parts to give ear unto it with attetion and reverence; and like the Thessalonians] commended by S ^t Paul. 1 Thess. 2.13.] to receive it, not as the word of us men: but, as it is indeed, the word of God.

A third use concerned the adversaries of the truth; the Papists who do vilify, and debase the sacred Scriptures, and esteem not of them, as of the word of God. How shamfully they have loaded this holy word of God with disgraceful terms, calling it, a doubtful uncertain, and a leaden rule, a poor kind of element, a book of discord, a matter of debate, dead ink, inken divinity, a dumb judge, a nose of wax, Aesop's fables, I have heretofore delivered unto you.

But who are they, out of whose mouths, and pens, such bitterness against God's holy word hath been vented? Are they our Countrymen? Are they not rather strangers to us, Papists of other Nations? Pighius, Hosius, Gretser, Canon Lewis of Lateran, the collocutors at Wormes, and Ratisbon? What are these to us? It may be our English Papists do esteem of the Scriptures more reverently. More reverently! Let one speak for all. D ^r . Bennet, a Lawyer, Chancellor, and Vicar general to Richard Fitz-James, Bishop of London, called before him one Richard Butler, for being of that Religion, which we this day, through God's goodness do maintain, and profess. This Butler used much to read the Bible; for which an article was thus framed against him: We object to you, that diverse times, and especially upon a certain night you erroneously and damnably read in a great Book of heresy, certain Chapters of the Evangelists in English, containing in them diverse erroneous, and damnable opinions, and conclusions of heresy. What Christian ear can endure such blasphemy? that the Book of God should be called, a great book of heresy; that some Chapters of the Evangelists should be said to contain in them diverse erroneous and damnable opinions, and conclusions of heresy, What Christian care can endure this?

Must that Book, to which we are so often sent, by Moses, by the Prophets, by Christ himself▪ by his holy Evangelists, and Apostles, must that Book be noted for erroneous, and damnable opinions, and conclusions of heresies?

S ^t Paul thought much otherwise. He in the 2. Tim. 3.15. speaking of the holy Scriptures, saith; that they are able to make men wise unto salvation. He addeth further, ver. 16. that the whole Scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works.

Magnificum testimonium: A most sufficient testimony, for the authority, dignity, and worth of holy Scripture. First, it is 〈 in non-Latin alphabet 〉 , divinely inspired of God; given immediately from God to men. Secondly, it is 〈 in non-Latin alphabet 〉 profitable. Profitable many ways; for doctrine, for reproof, for correction, for instruction. Doctrine is of things to be believed; Reproof of things to be refuted; Correction concerneth vices; Instruction virtues. Every way the whole Scripture is profitable, and is able to make men wise unto salvation. And yet must this holy Scripture, be noted for a great Book of Heresy: for containing erroneous and damnable opinions, and conclusions of heresy?

S ^t Peter thought much otherwise. He in his 2. Epist. and 1. Chapter, having proved the certainty of Evangelical doctrine, by two arguments, one drawn from his own experience, the other from the testimony of Almighty God in a voice from Heaven, verse. 16, 17, 18. addeth verse. 19. a third argument, drawn from the consent of the Prophets: We have also a most sure word of the Prophets, to the which ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. So that ye first know this, that no prophecy in the Scripture is of any private motion. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy-Ghost.

Where first, the blessed Apostle calls the writings of the Prophets 〈 in non-Latin alphabet 〉 , a most sure word. Secondly, he adviseth us to be diligently conversant in those writings: ye shall do well to take heed unto them. Thirdly, he shows the necessity, and use of them, by a comparison: they are as a light, that shineth in a dark place. Fourthly, he prescribeth the time of our diligence: we must take heed unto them, until the day dawn, and the day star arise in our hearts. Fifthly, he noteth their difficulty. Difficultas stimulus debet esse diligentiae; the more hard they are to be understood, the greater must our diligence be: No prophecy in the Scripture is of any private motion. It is not in man's power rightly to understand the Prophets. The Treasurer to the Queen of Ethiopia confesseth as much. Act. 8.31. Sixthly, he poynteth at the author of Holy Scripture, not man's will, but the Holy-Ghost; For, the prophecy in old time came not by the will of man, but holy men of God spake, as they were moved by the Holy-Ghost.

What S ^t Peter in this place affirmeth of the Prophetical Books, is true also of the Evangelical, and Apostolical; what he affirmeth of the old testament, is true also of the new. The new and the old differ not in substance. In veteri Testamento est occultatio novi, & in novo Testamento est manifestatio veteris. So saith S ^t Austin lib. de Catechizandis rudibus. cap. 4. In the Old Testament the new is trid, and in the new the old is manifested. The like the same good Father hath. Qu. 37. super Exodum: In vetere novum latet, & in novo vetus patet: in the old the new is covered, and in the new the old is opened. Old and new, both do agree in substance. Now make we our collection.

The whole Scripture containing both Testaments, old and new, is 〈 in non-Latin alphabet 〉 a most sure word: to it we must take heed, as to a light that shineth in a dark place, till the day dawn, and the day star arise in your hearts: and this we must know, that no Scripture in either of the Testaments, old or new, is of any private motion: and that neither old nor New Testament came to us, by the will of man, but that holy men of God, have conveyed them unto us, as they were moved by the holy Ghost. And yet must this holy Scripture, be noted for a great Book of Heresy? for containing erroneous, and damnable opinions, and conclusions of Heresy?

The first pillars of the Primitive Church, the ancient Fathers thought much otherwise. Because I cannot stand long upon this point, one shall serve for all. Sweet Saint Chrysostom in his ninth Sermon upon the Epistle to the Colossians, thus speaketh to his hearers: 〈 in non-Latin alphabet 〉 ; ye, my secular and lay auditors, hear me, I beseech you: Get you Bibles, your souls physic: if you be unwilling, to be at charge for the whole, yet at least buy the New Testament: the Evangelists, and Apostles will be your daily and diligent teachers. If any grief befall you, make your repair hither, as to an Apothecaries shop, here shall you have variety of medicines, fit to cure you. If any damage, if loss of friends, if death come, here may you find comfort. In a word, the cause of all evil is, not to know the Scripture.

You see how far this good Father is, from calling the Bible, a Book of heresies, as some late Papists have done: He holds it to be the greatest treasure this world hath, and thinks it for you very expedient, to have one of them in your houses, that at every opportunity, you may be reading in it.

If any shall here object, I am towards the Law, I am employed about public affairs, I am a tradesman, I am a married man, I have children to maintain, I have a Family to care for, I have worldly businesses to look unto, it is not my part to read the Scriptures; this office belongs to them rather, who have bidden the world farewell: to such S ^t Chrysostom shall answer Homil. 3. de Lazaro. Quid a • homo? What sayst thou man? Is it not a part of thy business to turn over the Scriptures, because thou art distracted with many cares? Immo, tuum est magis, quam ill • rum. Yea the reading of the Scripture belongeth to thee, rather then to them, who have bidden the world farewell, because they need not so much the help of Scripture, as you do, who are as it were tossed in the waves of troubles.

To conclude this point. Let Papists set light by the Sacred Scriptures; let them debase, vilify, and disgrace them to their own utter confusion and perdition: we, through God's goodness, have learned a better lesson: that the word of God, which we call Scripture, is a haven free from raging surges, a well fortified bulwark, a to • re not staggering; an advancement not to be taken from us by violence, no not any way to be diminished; a stable blissfulness at no time languishing; a never-failing pleasure: whatsoever good a man can speak of, Sacrâ comperiet in Scripturâ, he shall find it in the Holy Scripture. So saith sweet Chrysostom, Homil. 7. De poenitentia. In my first Sermon before you upon this chapter, I delivered unto you the same effect, thus.

The word of God (which we call Scripture) it is his most royal and Celestial Testament, it is the Oracle of his heavenly Sanctuary, it is the only Key, unto us, of his revealed counsels, it is Milk from his sacred breasts, the Earnest and Pledge of his favor to the Church, the Light of our feet, the Joy of our hearts, the Breath of our nostrils, the Pillar of our faith, the Anchor of our hope, the ground of our love, the Evidence of our future blessedness.

Now therefore, as the Elect of God, holy and beloved, let this word of God dwell plenteously in you, in all wisdom: frequent this place to hear it read and expounded unto you▪ and at home teach and admonish your own selves in Psalms, and hymns, and spiritual songs. My exhortation is the same, that S. Paul made unto the Colossians, Chap. 3.16. Thus much of the preface. The prophesy followeth.

The first part thereof is a general accusation of Judah: For three transgressions of Judah, and for four. Wherein we are first to consider who are the accused, in the name, Judah. Secondly, whereof they are accused; For three trasgressions, and for four. First of the accused.

The accused are the inhabitants of the Kingdom of Judah. The Kingdom of Judah is taken sometimes late, sometimes strict: sometimes in a large, sometimes in a strict sense. In the large, it betokeneth all the twelve tribes of Israel: in the strict sense, it betokeneth only two tribes; Judah and Benjamin.

Judah, and Israel at first were but one kingdom, which afteward was divided into two; the Kingdom of Judah, and the kingdom of Israel. When, and how this was done, it is expressly delivered in 1 Kings 12. & in 2 Chro. 10. It was after the death of King Solomon, and thus.

Rehoboam, King Solomon's son, censured by Ecclesiasticus, chap. 47, 23. to be 〈 in non-Latin alphabet 〉 , the foolishness of the people, and one that had no understanding, succeeding in his fathers throne, did, upon advise given him by his young counselors, promise sharp usage and hard measure unto his people: My least part, my little finger shall be bigger then my fathers loins: whereas my father did burden you with a grievous yoke, I will make it heavier: my father hath chastized you with rods, but I will correct you with scourges.

This his unkind and evil entreating of a people, which of late, in King Solomon's time, saw good and peaceable days, did cause a rebellion and revolt. Ten of the twelve tribes much discontented, brake forth into speeches of impatiency. What portion have we in David? We have no inheritance in the son of Ischai: to your tents, O Israel: now see to thine own house, David. So they forsook Rehoboam their rightful Lord, and set up unto themselves a wew King, Jeroboam son of Nebat: yet were these children of Israel, who dwelt in the cities of Judah, subject to Rehoboam still.

Thus you see, Israel divided from Israel: ten tribes from the other two. Two tribes; the tribes of Judah and Benjamin continued in their obedience to the house of David: the other ten tribes forsook it, and fell away.

The ten revolted tribes have diverse appellations in the sanctified writings of the holy Prophets: Bethel, Bethaven, Samaria, Jezreel, Joseph, Ephraim, Jacob, Israel: these names are appropriate, to signify the Kingdom of Israel.

The other two tribes, Judah, and Benjamin, called but one tribe in the 1 King. 11.13. because of the mixture of their possessions, these two tribes settled in their faithfulness and obedience to the seed of David, have likewise in the sacred Scriptures their diverse appellations. Sometimes Judah, sometimes Benjamin, sometimes Jerusalem, sometimes Zion, sometimes the house of David, are peculiarly designed to signify the Kingdom of Judah.

Judah is one of these appellations, and that is the Judah in my text, properly, verse. 5. I will send a fire upon Judah, that is, upon the Kingdom of Judah. And by a figure, in this first branch of this prophesy, where Judah is put for the inhabitants of the kingdom of Judah. Thus have you the parties accused, the inhabitants of the kingdom of Judah. But whereof are they accused? Of sinning against the Lord. So goeth the letter of my text; For three transgressions of Judah, & for four.

What are these three and four transgressions? Arias Montanus makes three of them to be, man-slaughter, incest, and idolatry: The first is man-slaughter. Isaiah points at it, chap. 1.15. Your hands are full of blood. The second is incest. Jeremiah points at it, chap. 23.10. The land is full of adulterers. The third is idolatry. Hosea points at it, chap. 1.2. The land hath committed great whoredom, departing from the Lord. The fourth, which of all, is the most flagicious and heinous, is expressed in this text; and it is their rejecting, abolishing, or disannulling of God's laws and commandments.

For three transgressions of Judah, and for four.] Albertus the Great, B. of Ratisbon, will have three of these transgressions to be expressed in this text. The first of them is, Legis abiectio, the abjection, or contempt of God's Law: They have despised the law of the Lord. The second is, praeceptorum non obseruatio, the not observing of God's commandments: They have not kept his commandments. The third is, ad Idola conuersio: their conversion to Idols: Their lies caused them to err, after which their fathers have walked. These three you see expressed in the text. But what is the fourth? It is Sacrati loci prophanatio, the profanation of the hallowed place.

For three transgressions of Judah, and for four] Paulus de Palatio doth otherwise descant upon these three and four transgressions. The first he will have to be committed by Jehoram, son of Jehoshaphat, King of Judah, who to make himself strong in his Kingdom, slue with the sword six of his brethren, and some of the Princes of Israel, 2 Chro. 21.4. The second by Joash, son of Ahaziah, who allured by the flattery of some of his Princes, slew Zacharias, the son of Jehoiada: or Barachias, between the temple and the altar, 2 Chron. 24.21. Matth. 23.35. The third, by King Amaziah, who, lifted up with pride for his victory obtained against the Edomites, did provoke the King of Israel to fight, 2 Chron. 25.17. Thus have you three of these transgressions. The fourth, saith this Paulus de Palatio, needs no enquiry. And why so? Amos in this text declares it. The Kingdom of Judah from Rehoboams time was most propense unto idolatry: from that time, they cast away the law of the Lord, they kept not his commandments, they served Idols, after which their fathers walked.

For three transgressions of Judah, and for four] This phrase we met with five times in the former chapter, and once in this. The most natural, proper, and significant exposition, heretofore commended unto you, is this: to understand by three and four, many. A number finite and certain, is put for a number infinite and uncertain. For three transgressions of Judah, and for four; that is, for many transgressions. As oft, as he will, God forgiveth, though we sin many a time. It is but the custom of the Scripture thus to speak: God waiteth for us twice and thrice, that is, a good while, to have us return from our evil ways unto repentance: but the fourth time, that is, at length, when he seeth us persist in our impenitency, he protesteth against us, as here against Judah, I will not turn to you, I will not turn away your punishment.

I will not turn away the punishment thereof] These words are diversely rendered: by Gwalther, non conuertam eum, I will not turn Judah, I will not recall him into the right way; he shall run to his own perdition. By Mercer: non parcam ei, I will not spare Judah: according as his desert shall be, so shall he have. In our English- Geneva translation, I will not turn to it. In our late Church-Bible, I will not spare him. In our newest translation, I will not turn away the punishment thereof. So read Junius and Tremellius, according to the Hebrew, Non auertam istud, I will not turn away this punishment, which I have resolved to lay upon Judah. The sum of both accusation and protestation is this. If Judah had sinned but once, or a second time, I would have been favorable to them, and would have recalled him into the right way, that so they might have been converted, and might have escaped my punishments, but now whereas they do daily heap transgression upon transgression, and make no end of sinning, I have hardened my face against them, I will not turn them unto me, I will not turn to them, I will not spare them, I will not turn away the punishment, which I have resolved to bring upon them; but indurate and obstinate, as they are, I will utterly destroy them. For three transgressions of Judah, and for four, I will not turn away the punishment thereof.

Thus have you the exposition of the two first parts of this prophecy; of the accusation of Judah, and the Lord's protestation against them. Now let us see what doctrine may be taken hence for our further instruction, and the reformation of our lives. Doth God resolve to punish Judah, for three & four trāsgressions? The doctrine arising hence is this.

Three transgressions, and four, that is, many sins, do provoke Almighty God to lay his punishments upon us.

God is of pure eyes, and beholdeth no iniquity. He hath laid righteousness to the rule, and weighed his justice in a balance. His sentence is passed forth, and stands, like the law of the Medes and Persians, irrevocable: Tribulation and anguish, upon every soul that doth evil. The soul that sinneth, it self must bear the punishment. God makes it good with an oath, Deut. 32.41. that he will whet his glittering sword, and his hand shall take hold on judgment, 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 Angels out of Heaven, 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. Sin made him heretofore to drown the old world; and sin will make him hereafter to burn this. So true is my doctrine.

Many sins do provoke Almighty God to lay his punishments upon us.

Let us now make some use of this doctrine.

Do many sins cause Almighty God to punish us? First, we are hence taught, at what time soever God shall lay his rod upon us, to seek the true cause thereof in our selves. Malorum omnium nostrorum causa, peccatum est, saith S. Austin, Serm. 139. de Tempore. The cause of all evil is within us: it is sin within us. It is impiety to imagine, that God will punish us without a cause. Non pateremur, nisi mereremur, saith that good Father; We should not undergo any cross or disturbance, unless we deserved it. Wherefore let us, everyone of us in particular, when God cometh near to us in judgment, to touch, either our estates with want, or our callings with disgrace, or our bodies with sickness, or our souls with heaviness; let us have recourse to the sins within us, which have deserved this, and turn we to the Lord our God. Water, tears, sorrow, repentance, will better satisfy him, pacify him, move him, alter him, then whatsoever vengeance, or plagues, or blood, or death.

Let us enter into a due consideration of our corruptions, our transgressions, our sins, wherewith, as with a heavy burden, we are laden: and return we to the Lord our God: adulterers, murderers, idolaters, the sacrilegious, the ambitious, the covetous, drunkards, railers, liars, the blasphemous, swearers, forswearers, all, who by any their evil ways provoke God to the execution of his justice, must take part in this conversion. Let no man draw back; let not the heinousness of our fore-passed sins deter us or keep us, from so holy a course. I dare affirm with S. Austin Serm. 181. de Tempore. Non nocent peccata praeterita, si non placent praesentia. Sins past hurt not, if sins present please not. Let us even now at this present in detestation of sin resolve to sin willingly no more, and our sins past shall never hurt us. O let not this use slip out of our minds. When God his heavy hand is upon us in any cross or tribulation, seek we out the cause of it in our selves, in our sins.

A second use followeth: and it is to stir us up to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear those inhabitants of Judah, till by their three transgressions, and by their four, they had provoked God unto displeasure. The holy Scriptures are frequent in proclaiming God to be merciful, and gracious, and longsuffering, and of great goodness. He crieth to the foolish, Prov. 1.22. O ye foolish, how long will ye love foolishness? He crieth to the faithless, Math. 17.17. O generation, faithless and crooked, how long now shall I suffer you? He crieth to Jerusalem, Matth. 23.37. O Jerusalem, Jerusalem, how often? What could the Lord have done more unto his vineyard, then he had done unto it? He dressed it with the best and kindliest husbandry that his heart could invent, as appeareth, Esa. 5.2. Such careful dressing could not but deserve fruit. This fruit he required not at the first hour, but tarried for it the full time, even till the autumn and time of vintage; if then it failed, did it not deserve to be eaten up? Look into the 13. of Luke verse. 6. There shall you see the Lord waiting three years for the fruit of his fig-tree, yea and content, that digging, and dunging, and expectation a fourth year may be bestowed upon it. Doubtless God is merciful, and gracious, and long suffering, and of great goodness.

Heereof (Beloved) we have great experience. We have our three transgressions, and our four too, as Judah had. Our manifold sins, our sins of omission, and our sins of commission, our sins of ignorance, and our sins of willfulness, our sins of infirmity, and our sins of presumption, do they not day by day, impudently and saucily press into the presence of God's Majesty, to procure his vengeance against us? And yet we must needs confess it, God is good, and patient towards us.

Beloved, let us not abuse so great goodness and patience of our God. Though some fall seven times a day, and rise again; though to some sinners it pleaseth God to iterate his sufferance, as upon us hither to he hath done; yet should not we hereupon presume to iterate our misdoings. For we well know, that Almighty God punished his Angels in heaven for one breach, Adam for one morsel, Miriam for one slander, Moses for one angry word, Achan for one sacrilege, Hezekiah for once showing his treasures to the Ambassadors of Babel, Josiah for once going to war without asking counsel of the Lord, and Ananias, and Sapphira for once lying to the Holy Ghost. God is now as able, as ever he was, even for one transgression to cut us of; but if he patiently forbear us, till by three and four transgressions, by our many sins, we grieve the Holy Spirit of that Sacred Majesty, shall we think (as some impiously do) that God takes no notice of the sins, which we commit, or cares not for them? Far let all such conceit be from any Christian heart.

Let us rather confess the truth: that God by such his forbearance doth lead us to repentance: for as much as it is impossible, that God should be, and not see; should see, and not regard; should regard, and not punish; should punish, and not proportion his punishments to our sins. I grant that the justice of God goeth on 〈 in non-Latin alphabet 〉 , slowly, and in order: but for the most part it recompenseth the slackness of judgment with the heaviness thereof. It keeps the rule full well; to render for ripe sins, ripe plagues; for great sins, great plagues; for grievous sins, grievous plagues.

The rule in the Schools is thus delivered. Culpam poena sequitur, every sin hath a due punishment attending it. God is without exception just: and therefore Grauitas supplicij, grauitatem peccati denotat; grievous punishments wheresoever God shall lay them, do argue grievous sins of those places, and persons. Let no man then, that groaneth under any cross, affliction, or tribulation, complain of his hard hap, or ill fortune; all such visitations are from God, and for our sins. And if we will stay God's hand from correcting us, we must stay our selves from sinning, and offending him. I conclude with S. Paul's exhortation to the Romans, chap. 6.12. Let not sin reign therefore in your mortal bodies; obey it not in the lusts thereof; give not your members, as weapons of unrighteousness unto sin; but, as men alive from the dead, give yourselves unto God, that being freed from sin, and made God's servants through Jesus Christ, you may have your fruit in holiness, and the end everlasting life.

THE V. LECTURE.

THe third part of this prophecy against Judah is now to be examined: namely the enumeration of some particular sins, whereby the inhabitants of Judah provoked their God unto displeasure. The first passage in this part is: They have despised the law of the Lord. Where we have, the sin of Judah, and the object thereof; the sin, contempt; the object, the law of the Lord.

They have despised: there is the sin. The law of the Lord: there is the object. First of the sin, of the contempt.

They have despised] Contempt is an action of the mind, by which we nothing at all, or very lighty esteem of a thing, and therefore do reject it. This action, which I call contempt, is partly from the understanding, partly from the will. First the understanding esteems a thing to be nothing or little worth; then doth the will reject it, and casts it away.

A thing may be contemned two manner of ways; either simply, or in respect of some other thing.

First simply. So we may contemn a vile fellow, one that hath no virtue, no goodness in him; one that is altogether vicious, given up to a reprobate sense, to drunkenness, to wantonness, to work all kind of wickedness, even with greediness. Such a fellow, is simply unworthy to be had in any the least estimation. Such we may, we must contemn. In like sort, if a tyrant command, that which is unjust, anything that is derogatory to the glory of God, and threateneth grievous punishments, unless he be obeyed: in this case a good Christian, must be of a stout courage; he must despise the unjust command, and the proud threats of the tyrant; his zeal must be only for the glory of the Lord.

The story of the three children, Dan. 3. is not unknown to you. The King of Babylon, Nabuchodonezor set up a golden image, and commanded it to be worshipped. His decree was, that everyone, that should hear the sound of the cornet, trumpet, harp, shawme, psalterie, dulcimer, and other instruments of music, should fall down, and worship the golden image: who so fell not down, and worshipped, he should be cast into the midst of a hot fiery furnace.

This unjust decree of the King, the three children, Sidrach, Misach, and Abednego, regarded not: they could not be brought to worship this golden image; they feared not his hot fiery furnace; they knew, God was able to deliver them from thence; if God would not, yet were they resolved in no wise to worship that image: they would not so much as outwardly consent to idolatry; so zealous were they for the glory of God. A worthy example for my present purpose, to show, that the unjust commands of Tyrants, are very justly contemned and rejected. So are the commands of Magistrates, Parents, and other superiors in authority, if they deprive God of his glory. If they diminish, remit, or abate anything of the glory of God, they are simply to be contemned.

You see now; a thing may be contemned simpliciter, simply. It may also be contemned secundum quid, in respect of some other thing: as when a man esteems more of his pleasure, or profit, then of the law of the Lord. Such an one may be said secundum quid, in respect of his own pleasure, or profit, to contemn the law of the Lord. And this contempt is a sin. The fore-mentioned contempts, were not sins. A contempt may be a sin, or not a sin. You may discern it by its object, or the thing contemned. If the object, if the thing contemned be evil, then is the contempt good; it is a virtue, its no sin. It is no sin to contemn a vicious fellow, in whom there is no spark of piety: its no sin to contemn the impious and unjust commands of men placed in authority above us, as you have already heard. But if the object, if the thing contemned be good, then is the contempt evil, it is a vice, its a sin. Such was this contempt of Judah, for they despised the law of the Lord. You see their sin, Contempt. Now see the Object.

The law of the Lord.] The LXX. have 〈 in non-Latin alphabet 〉 , the natural law of the Lord. But the law of the Lord, as usually it is divided in the schools, is either 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 ; its either moral, or ceremonial, or judicial. The word in my text is 〈 in non-Latin alphabet 〉 a word repeated in one Psalm, Psal. 119 four & twenty times: it signifieth not only the Moral law of God, expressed in the Decalogue, or ten Commandments, but the Ceremonial law also, yea and the Judicial too: and generally totam Doctrinam à Deo patefactam, & Ecclesiae traditam: whatsoever doctrine is revealed from God, and delivered to the Church. Such was the contempt of these inhabitants of Judah; whatsoever they were taught from God, by his holy Prophets, or by the reading of the Law, or by the light of nature, they despised it.

They have despised the law of the Lord.] Though this word 〈 in non-Latin alphabet 〉 generally signify, whatsoever God any way teacheth; yet may it specially be taken for the Moral law, contained in the Decalogue, or ten Commandments; which for the excellency thereof is called the law of the Lord: and surpasseth all others for many reasons.

1. This Law was made by God himself, written by God himself, first in the hearts of men; afterwards in two tables of stone.

2. This is the most ancient of all others: it is as the fountain of all the rest.

3. This is the most universal Law, that is, It bindeth not only Christians, but Jews also and Gentiles, men and women, rich and poor, Princes and private men, the learned and ignorant.

4. This Law is immutable, it cannot be taken away, it cannot be dispensed with.

5. The promulgation of this Law was more solemn, then of any other. It was promulgated with the greatest solemnity, that could be in Mount Sinai, with sound of angelical trumpets, with great thunder, with lightning from heaven, in the presence of all the people of God.

6. This Law is, of all laws, most neccssarie. Necessarie, for the preserving and maintaining of discipline both in and without the Church. Necessarie, to convict man of sin, and to disrobe him of that pride, which makes him to presume of his own natural strength. Necessarie, to repress and keep under the obstinate and self-willed sinner, with fear of punishments. Necessarie, to inform and instruct the regenerate in the true service and worship of God.

This law of the Lord so far surpassing all other laws for the excellency thereof, these inhabitants of Judah did despise; they contemned it. You see the sin here laid unto their charge; Contempt of the law of the Lord. They have despised the law of the Lord. The doctrine arising hence is:

This truth will be plain, if you will consider, what punishments God in his holy word threateneth and layeth upon the despisers, or contemners of his Sacred Majesty, of his ceremonies, of his commandments, of his holy word.

Such despisers, or contemners, are an abomination to the Lord, Prov. 3.32. The Lord will despise them, 1. Sam. 2.30. The Lord will scorn them, Prov. 3.34. The Lord will bring upon them terrors, consumptions, burning agues, and sorrow of heart, Levite. 26.15. The Lord will send a fire upon them to devour them, Amos 2.5. and having so done, He will laugh at their destruction, Prov. 1.26. For this contempt, Pharaohs chariots, his chosen Captains, and his host were covered in the deep; they sank to the bottom of the Sea, as a stone: they were all drowned, Exod. 15.4, 5. For this contempt, Saul was rejected from being King over Israel: he became his own executioner; he fell upon his own sword; 1. Sam. 31.4. For this contempt, Solomon's kingdom was to be rent from him, and to be given to his servant: it was accomplished in his sons days, in the days of Rehoboā: the Israelites made unto themselves a new King, even Jeroboam, son of Nebat, 1. Kings 12.20. What was it, but this contempt, that brought ruin to the state of Ahaz? What but this contempt, hath brought to naught many ancient and flourishing kingdoms, and nations? What else, hath laid their honor in the dust? Infinite should I be, would I produce all, that is delivered in the Sacred Scriptures concerning this contempt of the Lord, and his holy laws. The little which I have already brought out of that invaluable treasury, may serve for the establishment, of my propounded doctrine; namely that

You see the doctrine. Let us now make some use of it to our selves.

Is it true beloved? Is it a grievous sin to despise the law of the Lord? Let this be a motive to us to gage the very depth and bottom of our hearts, there to see, whether we have sinned this sin: whether we have carried our selves contemptuously towards the law of the Lord.

Can we say concerning this law of the Lord, as that sweet singer of Israel, that holy man of God, King David once said; that we have not forgotten it; that, we have not declined from it; that, we have kept it; that, we love it; we delight in it; our meditation is in it all the day; that its better unto us, then thousands of gold and silver? Can we thus truly say? Then doubtless are we free from this sin of Contempt of the law of the Lord.

But if we willfully break the law of the Lord: if we have no fear, nor feeling of the judgments threatened in that his holy law: if we run on securely in our ungodly courses: if we prostitute our selves to all uncleanness: if we be filled with unrighteousness, fornication, wickedness, covetousness, malicioiusness: if we be puffed up with error, murder, debate, deceit, malignity: if we walk according to the course of the world, in the lusts of our flesh, fulfilling the desires of our flesh, taking delight in doing the works of the flesh; then are we out of doubt guilty of this sin, of despising the law of the Lord.

Wherefore let us, let everyone of us, enter into the closet of our own hearts: examine we our selves, how we have heretofore stood, and how we do now stand, affected to the law of the Lord. Judge we our selves, that we be not judged of the Lord; condemn we our selves, that we be not condemned of the Lord. If we find our selves hitherto to have been entangled in the snares of Satan, to have fashioned our selves to the manners of this sinful world, to have spent our days in vanities, and our nights upon the beds of wantonness, without any due regard of God's holy laws enacted in the high Court of Heaven to the contrary: our best way will be to betake our selves to the throne of mercy, there to beg of Him that sitteth upon the throne, the grace of unfeigned repentance: that sorrowing with a godly sorrow for our sins past, for our rebellion and disobedience to the law of the Lord, expressed in the wicked conversation of our fore-passed lives, we may now at length become new creatures, creatures of new hearts, and new spirits, resolving for the time to come to yield all obedience to the Law of the Lord, to frequent his Sanctuary, where this law is usually read and expounded to us, that God thereby may be glorified, and our souls saved.

Thus far of the sin of Judah, as it is expressed in the first branch of this third part of my text: They have despised the law of the Lord. The doctrine grounded thereupon, was this:

The use made thereof unto our selves, was to stir up in us a desire of conforming our obedience to this law of the Lord.

The sin of Judah, is further expressed in the next clause: They have not kept his Commandments.

Commandments] The word in the original, and Hebrew fountain is, 〈 in non-Latin alphabet 〉 ; a word repeated, Psal. 119. two and twenty times. The Septuagint translate it 〈 in non-Latin alphabet 〉 : the vulgar Latin, and S. Jerome, mandata, just as we do, mandates or commandments. Tremellius and Junius have statuta, statutes: some have Ceremonias, Ceremonies; which soever of these translations we receive, it will be consonant to the analogy of faith, and the precedent clause. For whosoever despiseth the law of the Lord, he observeth not his ceremonies, he keepeth not his statutes, he keepeth not 〈 in non-Latin alphabet 〉 , his mandats or commandments. So, this clause is but an exposition of the former. The same thing is twice said: 1. They have despised the law of the Lord. 2. They have not kept his commandments.

Is the same thing twice said? Let it be true, that by the laws of the Lord, and the commandments of the Lord, one and the same thing be understood: is it likewise all one, to despise, and not to keep? or doth not our Prophet say less against the people of Judah, where he saith, They have not kept the commandments of the Lord, then when he saith, They have despised the law of the Lord?

He may seem to say less. But if we consider the force of the Hebrew phrase, we shall find it to be otherwise. It is a rule, Hebraei per negationem contrarij vehementiùs affirmant: the Hebrews by denying the contrary do the more vehemently affirm. It may thus appear. Solomon in his Proverbs, chap. 17.21. saith, Non gaudet stulti pater, the father of a fool rejoiceth not. This may seem to be but coldly and slenderly spoken, not sufficiently to express that grief, which fathers do conceive at the disobedience of their sons, which the Wiseman there calleth foolishness. But the phrase is very forcible; Non gaudet stulti pater; the father of a fool rejoiceth not. Nemo quisquam vnquā ita dolet, quin idem aliquādo gaudeat, saith a learned writer. There is scarce any man ever so grieved, but that at someone time, or other, he rejoiceth: but if a man at all times, and every moment of time be grieved, of him we may truly say, Non gaudet, he rejoiceth not. Non gaudet stulti pater: It is very fitly englished in our new translation: The father of a fool hath no joy.

Here you, you who live under the rule of your parents, be ye sons, or daughters, living under father, or mother, if you behave yourselves disobediently towards your Parents, in Solomon's account you are fools; and your Parents can have no joy in you. And, tell me, of whom should your Parents have joy, if not of you their children? S. Paul's exhortation is not lightly to be esteemed by you. Hear therefore what he saith unto you, Ephes. 6.1. Children, obey your parents in the Lord. and verse. 2. Honor thy father, and mother. To the first he persuadeth you by a reason drawn from the school of nature, It is right so to do. To the second he allureth you, by an argument drawn from your own good, v. 3. So shall it be well with you, and you shall live long upon the earth. and ever remember this same, Non gaudet of Solomon: Non gaudet stulti pater; The father of a fool, of a disobedient child, hath no joy.

A like phrase the same Solomon hath, Prov. 10.2. Non prosunt thesauri improbitatis: The treasures of wickedness profit not. This may seem to be spoken but jeiunely, and slightly, not sufficiently to express the hurt & mischief, that shall befall a man, for his goods unlawfully, and dishonestly gotten. But the phrase is very forcible, Non prosunt thesauri improbitatis, the treasures of wickedness profit not. Quod in omni tempori nocet saith one, de eo verissime enuntiatur, non prodest. Name anything, that at all times is hurtful, and of it we may truly say, Non prodest, it doth not profit. Solomon hath named it: Thesauri improbitatis, the treasures of wickedness. Non prosunt thesauri improbitatis: It is very fitly englished in our new translation, The treasures of wickedness profit nothing, It is worth the marking: they profit nothing.

Hear you, you who heap unto yourselves, Thesauros improbitatis, these same treasures of wickedness, by your avarice, extortion, oppression, usury, false-dealing with your neighbors, or otherwise unlawfully. You may know, that these your treasures of wickedness can profit nothing. They may be unto you obstacles, and impediments, to keep you forever without the gates of Heaven. What meaneth else our blessed Lord, and Savior Jesus Christ, in that his constant asseveration to his Disciples, Mat. 19.23. Verily, verily, I say unto you, that a rich man shall hardly enter into the kingdom of Heaven? And again, where he saith, ver. 24. It is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the kingdom of God? And who is this rich man? Qui diuitijs, cor apponit; he that setteth his heart upon his riches, and trusteth in them: and not only he, but he also that getteth his goods unjustly, he that getteth thesauros improbitatis, those same treasures of iniquity: whereof for the present I say no more, then what our Savior saith to his Disciples, Mat. 16.26. What is a man profited, if he shall gain the whole world, and loose his own soul? Only I wish from my heart, that in your hearts were written this same; Non prosunt: Non prosunt thesauri improbitatis, the treasures of wickedness do profit nothing.

Will you now look back to my text, for the explication whereof I have expounded to you a Non gaudet, and a Non prosunt. The first, Non gaudet, concerneth the Father of a disobedient child, and importeth 〈 in non-Latin alphabet 〉 gaudij, the privation of joy: the Father of a disobedient son hath no joy at all. The other, Non prosunt, is spoken of goods ill gotten, and importeth 〈 in non-Latin alphabet 〉 vtilitatis, the privation of profit: Non prosunt, goods ill gotten profit nothing at all. My text hath answerable to those two, a Non obseruârunt. Non obseruârunt mandata eius, They have not kept the commandments of the Lord. This may seem to be but coldly and slightly spoken, not sufficient to express the disobedience of the people of Judah, towards the commandments of the Lord. For there is no man living upon earth, that can keep his commandments. And if the people of Judah in this, sinned, but as other men ordinarily sinned, what great matter is it, that our Prophet here objecteth to them? But the phrase here is very forcible. Non obseruârunt mandata eius: They have not kept his commandments. Here is implied 〈 in non-Latin alphabet 〉 observantiae: a privation of observance. They have not kept the commandments of the Lord in any one point. Covenant-breakers and apostates, as they were, they refused to be under the Lord's commandments, and audaciously framed to themselves a new kind of worship, 〈 in non-Latin alphabet 〉 , a will worship, a worship of their own invention; cultum plenum sacrilegijs, a worship full of sacrilege.

We see now, what it is, that our Prophet in this branch of my text, reproveth in the people of Judah; It is a Non obseruârunt a non observance, an universal neglect of the commandments of the Lord. They took license to themselves, to innouate, to frame unto themselves a new kind of divine worship; such as the Lord never approved, yea, such as was contrary to the express will of the Lord, and was forbidden by him. From this reproof of Judah, we may take this lesson:

Obedience to the commandments of the Lord, is a duty which the Lord requireth to be performed by every child of his. This truth is made as plain, as the light at noon day, by the words of blessed Samuel to king Saul. 1. Sam. 15.22. Hath the Lord as great delight in burnt offerings, and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better then sacrifice: and to hearken then the fat of Rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity, and idolatry. In which words of Samuel, we have the nature of two contraries, obedience, and disobedience, excellently disciphered. The one to be better then sacrifice: the other to be as witchcraft and idolatry.

Obedience is better then sacrifice. For he that offereth a sacrifice, offereth the flesh of a beast: but he that obeyeth, offereth his own will, as a quick and reasonable sacrifice, which is all in all. Disobedience is as witchcraft and idolatry. For what else is disobedience, but when the Lord hath imposed some duty upon us, we then confer with our own hearts, as Saul consulted with the woman of Endor; or as Ahaziah King of Samaria, with Baalzebub, the God of Ekron, whether the word of the Lord, shall be harkened to, yea, or no. Thus we set up an Idol, within our own breasts against the God of Heaven, and despising, forsaking, not keeping his commandments, we follow the voice, and persuasion of our own devises.

To this place of Samuel (though of it self it be sufficient for the establishment of my propounded doctrine: Namely, that Obedience to the commandments of the Lord, is a duty which the Lord requireth to be performed by every child of his ) let us add some other passages of holy Scripture, wherein the Lord to draw us to this duty of obedience, promiseth us blessings.

Memorable is that protestation of Moses to the children of Israel. Deut. 11.26. Behold, I set before you this day a blessing, and a curse. A blessing if ye obey the commandments of the Lord your God; a curse, if ye obey them not. As if he had thus said. Bethinke yourselves, O ye children of Israel. Seeing God hath commanded me to publish his law unto you, it is not for you to fall asleep. He showeth you, how you may prosper all your life long, namely, if you will obey him. Obey him, and prosper all your life long. Is not this a great blessing? But if you obey him not, the curse will overtake.

This doth Moses more particularly deliver, Deut. 28.1. If, saith he, thou shalt hearken diligently to the voice of the Lord thy God, to observe and keep all his commandments: that is, if ye hearken to the Lord's voice, to obey his commandments, and be careful to keep them, then shall you be blessed all manner of ways; you shall be environed through God's favor, with all manner of well-fare, and prosperity.

Will you a Catalogue of such blessings, as shall be conferred upon you for your obedience to the commandments of the Lord? It is ready gathered to your hands, Deut. 28. Obey ye the Commandments of the Lord, so blessed shall ye be in the city, and blessed in the field: Blessed in the fruit of your bodies, and in the fruit of your grounds, and in the fruit of your cattle, and in the increase of your kine, and in the flocks of your sheep: Blessed in your baskets, and in your kneading troughs: Blessed at your coming in, and blessed at your going out: Blessed in your barns, and in all that you set your hands to. These and many other blessings recited in that Chapter, are plainly promised, and shall as faithfully be performed, if you obey the commandments of the Lord your God.

But if you be stubborn, perverse, and disobedient to the Commandments of the Lord, then shall cursings as fast follow you: Then Cursed shall ye be in the city, and Cursed in the field: Cursed in the fruit of your bodies, in the fruit of your ground, in the fruit of your cattle, in the increase of your kine, and in the flocks of your sheep: Cursed in your baskets, and in your kneading troughs: Cursed at your coming in, and cursed at your going out: Cursed in your barns, and in all that you set your hands to. These, and many other curses, recited in that Chapter, are plainly threatened, and shall as faithfully be performed, if you obey not the commandments of the Lord your God.

I will not too far presume upon your patience. You have heard of maledictions, or cursings against such as disobey the Commandments of the Lord. You have heard also of benedictions, or blessings to such as obey the commandments of the Lord. May it please you then to acknowledge this for an irrefragable truth; that,

Obedience to the commandments of the Lord, is a duty which the Lord requireth to be performed of every child of his.

What use shall we now make of this Doctrine? This needs no great consultation. The use is plain: Is obedience, a duty, which God requireth to be performed by all, who will be accounted in the number of his children? Then it is a duty required to be performed by us. For who is there among us, that desireth not to be in the number of God's children? Wherefore (dearly beloved in the Lord) let us betake our selves to the School of obedience: And strive we everyone to go beyond his neighbor, in the offices of this Christian duty.

Obedience! It hath praise with God and man. Obedience? It is the of-spring of the righteous! Obedience! It is, saith Climacus, animae propriae perfecta abnegatio, spontanea mors, securum periculum, tuta nauigatio, iter dormiendo confectum, sepulchrum voluntatis, excitatio humilitatis. It is, saith he, an absolute denial of our selves; it is a voluntary death, it is a security from danger, it is a safe nauigation, it is a journey performed as it were in a sleep, it is a sepulcher of our will, it is the stirrer up of humility. The obedient man, he absolutely denieth himself; but, that he may follow Christ: he dieth voluntary, but unto sin, that he may live unto righteousness: though he be on every side environed with perils, yet is he secure, and feareth nothing: though he sails in the sea of this world, yet is his sailing safe: though he iourneyeth in this valley of peregrination toward the Heavenly Jerusalem, yet he doth it, as it were in a sleep, without molestation: he burieth the unruly affections of his will; and spendeth the remainder of his abode here in the exercises of sweet humility. Thus shall the man be blessed that is obedient to the Commandments of the Lord his God.

It is said of the just. Psal. 112.6. In memoria aeterna erit iustus; The just shall be in everlasting memory. It may be likewise said of the obedient; In memoria aeterna erit obediens. The obedient shall be in everlasting memory. The Rechabites shall never want a testimony of their obedience, unless the book of Jeremiah the Prophet, be again cut with a pen-knife, and burnt, as in the days of Zedekiah. Jonadab their Father commanded them to drink no Wine, and for that commandments sake, they would drink none: they, nor their wives, nor their sons, nor their daughters, Jer. 35.8. A worthy pattern of obedience. God himself commends it, and objects it for a reproof of the disobedience of his own people, the inhabitants of Judah. For verse. 13. Thus saith the Lord of hosts, the God of Israel; Go and tell the men of Judah, and inhabitants of Jerusalem: The words of Jonadab, the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they drink none, but obey their fathers commandment: Notwithstanding I have spoken unto you, rising early, and speaking, but ye hearkened not unto me. This complaint of the Lord is redoubled, verse. 16. The sons of Jonadab, the son of Rechab, have performed the commandment of their Father, which he commanded: but this people hath not hearkened unto me. May not the Lord now as justly twit us, and hit us in the teeth, with this example of the Rechabites? He may without doubt. The Rechabites kept the commandment of their Father Jonadab, a mortal man, & now dead: but we keep not the commandments of our Father, our heavenly Father Jehovah, the immortal, and the everliving God.

Beloved, let us remember it. Disobedience hath never yet escaped the hands of Almighty God. It cast Adam and Eve out of Paradise; Lots wife out of her life, and nature too, Dathan, and Abiram into the mouth of the earth; Saul out of his kingdom; Jonah out of the ship: the children of Israel out of their native soil, yea, and from the natural root which bare them: whereof there is no other reason given, but their disobedience, Jer. 35.17. I have spoken unto them, but they have not heard; I have called unto them, but they have not answered.

Is not the case just ours? God hath spoken unto us, but we have not heard him: he hath called us, but we have not answered him. He hath called us per beneficia, by his benefits, but we have not answered him per gratitudinem, by our thankfulness: he hath called us per flagella, by his chastisements and scourges, but we have not answered him, per patientiam, & correctionem, by our patience, and amendment: he hath called us, per exempla, by examples, but we have not answered him, per imitationem, by our imitation: he hath called us per praedicatores, by his Preachers; but we have not answered him, per obedientiam, by our obedience to his word preached. He hath spoken to us, but we have not heard him, he hath called us, but we have not answered him.

Men and brethren, what shall we do? When a multitude of Jews pricked in the heart at the preaching of Peter, thus bespake Peter, and his fellow Apostles, Men and brethren, what shall we do? Peters answer for himself, and the rest, was, Repent, Act. 2.38. This same, Repent; is the best lesson that we can learn. We have not kept the commandments of the Lord our God, we daily transgress them: and hereby are Heaven gates fast shut against us. The only way for us to have them again opened, is to Repent. Repentance is the most sovereign medicine, that we can apply to the bitter wounds made in our souls through the sting of sin. Oh! Let us not defer, and put off this necessary cure. One hath said very well: Qui veniam per poenitentiam repromisit, diem crastinam ad poenitentiam non promisit. He that hath promised pardon to us, if we Repent, hath not promised us, that tomorrow we shall repent.

Wherefore let us, laying aside all excuses: delays, and prolonging of the time, let us even this day, while it is called today, with touched hearts and consciences resolve upon Repentance. Let us even now have settled purposes, and willing minds to forsake all sin, and to turn to the Lord our God: this will be a good beginning of true conversion, and Repentance. Let us follow it with perseverance. Let not any idle sports, let not any houses of misrule, or disorder keep us from the Church, and this place of sound instruction. Here shall we all be taught of God, and by the mighty opperation of his holy Spirit, shall be enabled to love his holy Laws, and in some measure to keep his commandments: that passing the remainder of our days in this land of our soiournings in all possible obedience, to his holy Laws and Commandments, we may at length be translated into that better Country, that Heavenly one, that city of God, wherein our eldest brother and sole Savior, Jesus Christ hath provided places for us, that where he is there may we be also.

THE VI. LECTURE.

IN my last Sermon I began the exposition of the third part of this prophecy against Judah, and passed over the two first branches. You then heard the people of Judah reproved, for contempt, and rebellion: Contempt of the law of the Lord, and rebellion against his commandments. They have despised the law of the Lord, they have not kept his commandments.

What! Judah! Judah, the daughter of Zion; she that was great among the Nations, and a Princesse among the Provinces: Judah! That was the Lord's inheritance, the Lord's peculiar, the Lord's Sanctuary, the blessed seed of the Lord, the plant of the Lord's pleasure: Judah, to whom the oracles of God were committed; is Judah become rebellious? Hath Judah despised the law of the Lord? Hath not Judah kept his commandments? What may be the reason of it? The reason followeth in my Text:

Their lies caused them to err, after the which their fathers have walked.] In steed of lies, the vulgar Latin hath Idola, Idols. So hath S. Jerome: Deceperunt eos Idola eorum; their Idols have deceived them. What Idols? Even such as their fathers followed, while they lived in Egypt. They fashioned unto themselves, the semblance and counterfeit of the Egyptian Ox; they adored Beelphegor, they worshipped Astaroth and Baalim. Beelphegor, Astaroth, Baalim; these were the Idols, as S. Jerome commenteth, by which the inhabitants of Judah were deceived: Deceperunt eos idola eorum; their Idols deceived them.

For Idols, our English translation readeth Lyes. the Hebrew fountain is our warrant: the word there signifieth Lyes. Their Lyes caused them to err.

Lyes are of two sorts: some are in commercijs; some in cultu divino: some in commerce with me; some in the service or worship of God. Lyes in commerce with men, are committed 3. manner of ways, in words, in manners, in things. A Lye in words is, when we speak one thing, & think another: and this is either iocosum, or officiosum, or perniciosum; it is either a lie in jest, or an officious lie, or a pernicious lie; not one of these can be excused: no, not the lie in jest, though S. Austin call it otiosum, an idle lie; and exempteth it from blame: as also some do officiosum, the officious lie.

A Lye in manners you may call simulation, dissimulation, counterfeiting, dissembling. This is seen in false-Christ's, false-Prophets, false-Apostles, false-Teachers, such as make a fair show of honesty, or for a pretence make long prayer, or wear sheep's clothing, but are hypocrites, devourers, wolves. These lie in their manners: of these it is said, frons, oculi, vultus persaepe mentiuntur: the forehead, the eyes, the countenance, do often lie.

The lie in things is, when one thing is substituted or put in the place of another; a counterfeit for a true thing: as when a cosener sells opium for apium, or broom twigs for balmewood, or alchimie for silver, or copper for gold. But these lies obvious and frequent in commerce with man, I must pass over. They are not intended in my text. The lies intended in my text, are lies in cultu divino, lies in the service and worship of God.

Their lies caused them to err.] These lies in the service and worship of God, what are they? Lyranus will tell you. Quaecun{que} fiunt, aut cogitantur sine Dei verbo; Whatsoever things in divine worship are done or devised without the warrant of God's word, they are lies. So saith, that learned Professor of Paris, Mercer; Omnia humana figmenta, qua contra Dei verbum, in Dei cultu excogitantur; All human inventions in divine worship devised contrary to the word of God, they are lies. Summarily thus I say: By lies in this place we are to understand, fictitios cultus, whatsoever worship of God is forged or counterfeited; 〈 in non-Latin alphabet 〉 , all will-worship, all superstitious and blind worship. These are the lies, that caused Judah to err.

Their lies caused them to err.] First, they betook themselves to the Idolatry of the Gentiles, they made their sons to pass through the fire, according to the abominations of the Heathen, 2. Kings 16.3. Secondly, they forsook the service of the Lord's house, his holy Temple at Jerusalem, and sacrificed, and burnt incense, in high places, on hills, under every green tree, 2. King. 16.4. Thirdly, they increased their Altars, multiplied their sacrifices, and augmented their ceremonies, supposing thereby ex opere operato, even for such their superstition sake, to deme • it unto themselves the favor of God, though they were utterly void of faith, and repentance. These were the lies that deceived Judah; these their lies caused them to err. Commenta falsi cultus: their new-devised, feigned, and forged worships of God, were the lies, that caused them to err.

This appellation of lies is also given to false worship, Rom. 1.25. where S. Paul chargeth the Gentiles, with changing the truth of God into a lie. They changed the truth of God into a lie, that is, the true worship of God they perverted, and changed into false worship. The reason why false worship there is called a lie, is, because its opposed to truth. Quicquid veritati contrarium est, mendacium est; Whatsoever is contrary to truth, that is a lie. And therefore our Prophet here in this text opposeth lies, to the law of God; because Lex Dei veritas, Psal. 119 142. the law of God is truth. This antithesis between the law of God, and a Lye, we find, Psal. 119.163. Mendacium od • , immo detestatus sum; legem tuam diligo. I hate a Lye; yea I abhor it, but thy Law do I love.

We see now, what these lies were, which caused Judah to err: they were human devises, and inventions in the worship of God, defiling and infecting the sincerity of that worship, which God only approveth. And yet is the Holy Spirit here pleased further to notify unto us these Lyes of Judah, in these words: After the which their fathers walked.

Their Lyes caused them to err; after the which their fathers have walked.] What fathers meaneth he? Those, which made them a calf in Horeb, and worshipped the molten image, and turned their glory, even their God, into the similitude of an Ox that eateth grass? of whom we read, Exod. 32.4. Or meaneth he those which served strange God's in Ur of the Chaldees? of whom we read, Joshua 24.2. Whatsoever the Fathers were, here meant by our Prophet; they were to these inhabitants of Judah their ancestors; they were their forefathers: such as took delight in the service of false God's.

Their Lyes caused them to err after the which their fathers walked.] It is no new thing, no strange thing, for children to strive to imitate their fathers, that they may be like unto them. This doth S. Stephen, Act. 7.51. object to the successors of these Jews: Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; as your fathers did, so do ye. Your Fathers were a stiff-necked people; so are ye. Your Fathers were of uncircumcised hearts and ears; so are ye. Your Fathers resisted the Holy Ghost; so do ye. Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; as your Fathers did, so do ye. By Fathers in this place the Protomartyr S. Stephen meaneth maiores, their predecessors, their ancestors, their forefathers.

What? Are these words of S. Stephen extended to all the ancestors of the Jews? Were they all a stiff-necked people? Were they all of uncircumcised hearts and ears? Did they all resist the Holy Ghost? This may not be imagined. The many and glorious titles, and appellations bestowed upon that people in Sacred Writ do evidently make good the contrary. We must therefore distinguish of those ancestors, and forefathers. Some of them were excellent men, and sincere worshippers of the true God: such were Abraham, Isaac, Jacob, and all the faithful, that issued out of their loins: these are not the Fathers, whom S. Stephen meaneth. Other some there were notoriously infamous for their impiety, for their bloody tyranny towards the Lord's Prophets, for their idolatrous service of false God's. And these S. Stephen in his speech intendeth.

These are they who in the 78. Psal. verse. 8. are called, a stubborn and rebellious generation; a generation that set not their heart aright; a generation, whose spirit was not steadfast with God. These are they, who S. John the Baptist meaneth, Matth. 3.7. where he calleth the Pharisees, a Generation of Vipers.

These are they, whom our blessed Savior also intendeth, Matth. 12.33. & 23.33. where he styleth the Pharisees, as John the Baptist did; a Generation of Vipers. And what is this generation of vipers, but as Lorinus saith, pessimorum parentum pessimi filij, wicked sons of as wicked parents.

Such were these Fathers in my text: of whom it is further said, that they walked after Lyes. ]

They walked after Lyes.] To walk, in the Scripture phrase is metaphorically taken, and hath diverse significations. For the understanding of the phrase in my text, you may know; there is a walking after truth, and a walking after Lyes; or which is all one, there is a walking after God, and a walking after Idols. We walk after truth, or God, when from the bottom of our hearts, we think upon, and do those things, which God hath prescribed unto us in the word of truth; when we live a godly life, in this present world. On the other side, we walk after lies, or after Idols, when we worship that which is not God; or when we worship the true God, but upon a false foundation, polluting and defiling his sacred worship, with the foolish imaginations and inventions of our own brains. Thus did the ancient Jews walk after Lyes; which is here laid unto their charge: Their Lyes cause them to err, after which their Fathers walked.

Hitherto have you heard the exposition of the text. Give ear now I beseech you to such lessons as may from hence be taken for our further instruction, and the reformation of our lives. The first lesson I take from these words, Their Lyes caused them to err; their lies, that is, their idolatrous and false worship of God, hath caused them to err, hath deceived them. The doctrine is:

When men decline or swerve from the prescript of God's word, they are forthwith enwrapped and involued in deceit; and cannot but err.

I thus explicate it. If we embrace not the truth of God, if we despise his holy Laws, if we keep not his commandments, we must of necessity fall into supine and gross lies. For so God permitteth. Whosoever believe not the truth, but have pleasure in unrighteousness; whosoever receive not the love of the truth, that they may be saved, to such shall God send strong delusion that they shall believe lies, 2. Thess. 2.11. Now Almighty God to keep his elect and beloved ones from such efficacy of error, from such strong delusions; how oft doth he admonish them, that in no wise they depart from his holy word. Add not to my word, neither diminish ought from it, Deut. 4.2. Turn not from my word, to the right hand or to the left, Josh. 1.7. Lay up my words in your heart and in your soul; bind them for a sign upon your hand, let them be as frontlets between your eyes, Deut. 11.18. What more obvious in holy Scripture then those Mementoes from the Lord? Hearken unto my statutes, and unto my judgments, keep them, do them: Remember my commandments, keep them diligently, lay them up in thy heart: forget not my law, forsake it not: attend to my words, keep my words, incline thine ear unto my sayings.

And why I pray is the Lord so earnest to have his statutes, his judgments, his commandments, his laws, his words, his sayings to be kept by us? Is it not, because he well knoweth, that if we ever so little decline or swerve from these, or from any one of these, we are forthwith inwrapped, and involued in deceit, and cannot choose, but err? Statutes, judgments, commandments, laws, words, sayings. Here are multa verba, many words, but res vna, they all signify one thing, and that is expressable in one word, even the word; the w • rd of God mentioned in my doctrine, from whose prescript if we decline or swerve, we are forthwith enwrapped and involued in deceit; we cannot choose but err.

A reason hereof I may give you, out of Psal. 119.105. where the word of God is compared to a lamp, or a light: Thy word is a lamp unto my feet, and a light unto my path. You know the use of a lamp, or light. It is to direct us in the dark, that we err not. Now what is this world, but a place of darkness? Here the natural man sitteth in darkness, Luk. 1.79. he walketh in darkness, Psal. 82.5. his eyes are blinded with darkness, 1. John. 2.11. his understanding is darkened, Ephes. 4.18. he is subject to the power of darkness, Coloss. 1.13. he hath fellowship with the unfruitful works of darkness, Ephes. 5.11. he is even darkness it self, Ephes. 5.8. How then can he choose but err, if he have not this lamp, or light of God, the word of God, to direct him?

It was not unusual, with the Jews, to seek to them, who had familiar spirits, and to peeping and muttering wizard • . To reclaim them from this error, the Prophet Isaiah cap. 8.20. calls them ad legem, & ad testimonium, to the law and to the testimony, that is, to the word of God. And why doth he so? He tells you why, in the words following: If (saith he) they speak not according to this word, it is, because there is no light in them: What can be more plain? Where the word of God is not, or directeth not, there is no light, there is nothing but darkness▪ nothing but error.

You have enough for the confirmation and illustration of my doctrine, which was,

When men decline, or swerve from the prescript of God's word, they are forthwith enwrapped and involued in deceit, and cannot but err.

Is it so beloved? If we leave the word of God, are we forthwith in error? Let this be a strong motive to us, to give more diligence to the word of God, then hitherto we have done. Let us as we are exhorted by S. Peter in his 2. Epist. cap. 1. verse. 18. Let us take heed unto it, as unto a light, that shineth in a dark place, till the day dawn, and the daystarre arise in our hearts. Let us not think any time misspent, that we bestow upon this word of God, either to hear it, or to read it, or to keep it. Yong men, wherewithal will you cleanse your ways, but by taking heed unto your ways according to the word of God, as you are advised, Ps. 119.9. All men I know would be blessed; but then must they delight in the word of God, and make it their meditation day and night, as it is Psal. 1.2. If we leave the word of God, which is the lamp and light of God, then are we forthwith in darkness; we are in error.

Is it so, beloved? Then secondly let us bring and offer to our gracious God, the calves of our lips, the sacrifice of praise and thanksgiving, for that it pleaseth him for our direction in this valley of darkness and shadow of death, to give us the light of his most precious word. He hath not dealt so with many nations of the earth. Many there are, that have not the light of his word. And where this light is not, there can be nothing but darkness.

Is it so, beloved? Then thirdly is the Church of Rome very injurious to the people of God, to with-hold and keep from them this light of the word of God. Is it not plain, they do so, when they forbid the Scriptures to be translated into any Vulgar tongue, and so seal them up from the understanding of the ignorant and unlearned? They willingly send the Scriptures abroad in the Hebrew, Greek, and Latin tongues: but what are the common people of any Nation hereby benefited? Do they understand the Hebrew, Greek, or Latin?

A Papist will answer; there is no necessity that the vulgar sort should understand those ancient & sacred tongues. The Church hath appointed learned men always to instruct the simple out of the book of God, with such histories and lessons, as may be most fit to edify and help them, in the way to Heaven.

I grant, there is no necessity, yea it cannot be, that the common people should understand, the Hebrew, Greek, and Latin tongues: but I add; it is therefore necessary that the Holy Scripture should be translated into vulgar and known tongues, even for the understanding of the common people: as this day (through God's goodness) we have them in our English tongue, nor dismembered, and very much corrupted, as Radford would bear the world in hand; but more perfectly rendered, then ever was that old vulgar Latin edition, obtruded to the Christian world for Authentical by the Trent Fathers.

The exception taken against the translation of the Scriptures into vulgar, and known tongues, is vain and ridiculous. They say, that great, and marvelous inconveniences and discommodities have fallen out through such translations. How prove they this? They will seem to prove it by sundry instances.

1. They tell us of a Painter of Prussia, who, because he had in Luther's German Bible read of Lot his incest, adventured to abuse his own daughter.

2. They tell us of a woman of in Westphalia, who, having diligently perused the history of Judith and Holofernes, attempted by the example of Judith, secretly to kill the Bishop of Munster.

3. They tell us of John of Leiden, who would be as a King, because Joshua was such: and would have the toleration of many wives, because the Patriarchs had many.

4. They tell us of Grubenheimer, who, because he had read in Genesis, Encrease and multiply, approved that in their night conventicles, their lights extinguished, they might commit filthiness not to be spoken. These four instances are brought by Frid. Staphylus in his treatise of the translation of the Bible into vulgar idomes.

5. They tell us of David George, a Batauian, who by reading the Scriptures in his mother tongue, was persuaded of himself, that he was the son of God, and the Messias.

6. They tell us of an English woman, who hearing the Minister of the Parish where she lived, read out of Eccles. 25. somewhat against wicked women, which pleased her not, rose up from her seat, and said, Is this the word of God? Nay, rather it is the word of the Devil. These two latter instances are brought by Cardinal Bellarmine lib. 2. de verbo Dei cap. 15.

To these, and the former, urged by Bellarmine, and Staphylus, to show the inconveniences, and discommodities of having the Bible in vulgar, and known languages, I thus briefly reply. Shall sober men be forbidden the use of meats and drinks, because many surfeit of them? This you will grant to be very absurd and unreasonable. So absurd is it, and unreasonable, that the people of God should be forbidden the use of the book of God in their vulgar & known languages, because a few, unstable persons, such as were the aforenamed, the Painter of Prussia, the Cobbler of Leyden, Grubenheimer, David George, and two silly women, the one of Westphaelia, the other of England, abused so rich a treasure to their own overthrows.

This my reply agreeth with that answer, which Junius giveth unto Bellarmine: Non conuenit, vt propter eos qui abutuntur male, praecludatur, aut eripiatur Scriptura eis, qui sunt vsuri been. Its not convenient, that for their sakes who do to ill purpose abuse the Scriptures, the Scriptures should be sealed up, and barred from such, as would use them well.

The reason, which D ^r Bucknham, sometimes Prior of the Black-fryers in Cambridge, for this very purpose brought against M ^r Latimer, is altogether as vain, and frivolous. The danger of having the Bible in our English tongue he proved after this manner. The plowman hearing that in the Gospel by S ^t Luke, Chap. 9.62. No man that layeth his hand on the plow, and looketh back, is meet for the kingdom of God, may peradventure cease from his plow: likewise the baker hearing that, Galat. 5.9. A little leaven corrupteth a whole lump of dow, may per-case leave our bread unleavened, and so our bodies shall be unseasoned. Also the simple man, hearing that, Math. 5.29. If thy right eye offend thee, pluck it out, and cast it from thee, may make himself blind, and so fill the world full of beggars.

This friarly and bald reason of D ^r Bucknham, is not worthy any other answer, then the wish of Latimer. Latimers wish was, that the Scripture may be so long in our English tongue, till English men be so mad; the plowman, not to look back; the baker, not to leaven his bread; the simple man, to pluck out his own eye.

See you not (Beloved) how injurious the Papists would be towards you, were they Lord's over you? The light of God's word, the incomparable and heavenly treasure, they would seal up from you in an unknown tongue.

This was not the practice of old. Of old time, in the primitive times of the Church, the Holy Scriptures had their free passage. All sorts of people might read them, might search into them, might judge of them. The unlearned, as the learned; the laity, as the clergy; women, as men; base, as noble; young, as old; all had their shares in reading, in hearing, in meditating, in practicing the sacred doctrines contained in the Holy Scriptures. There can be no just reason to the contrary.

For as S. Chrysostom in his first Homilie upon S. Matthew saith: The Scriptures are easy to the slave, and to the husbandman, to the widow, and to the slave, and to him, that may seem to be very simple of understanding.

To which purpose S. Augustine Epi. 3. ad volusian: affirmeth, that Almighty God in the Scriptures speaketh, as a familiar friend without dissimulation, unto the hearts both of the learned, and also of the unlearned.

The like S. Basil avoucheth upon the 1. Psal. The Scripture of God is like an Apothecaries shop, full of medicines of sundry sorts, that every man may there choose a convenient remedy for his disease.

Upon this ground S. Chrysostom Hom. 2. in Johan, would persuade his auditors, not only in the Church to be attentive to the word of God, but that at home also, the husband with the wife, and the father with the child, would talk together thereof; and would to and fro inquire, and give their judgments: and would to God, saith he, they would once begin this most approved, and most excellent custom.

Theodoret in his fifth Book de curatione Graecarum affectionum, seemeth much to rejoice at the knowledge which the Christians generally had in the sacred Scriptures. Our doctrine, (saith he) is known not only of them, who are the doctors of the Church, and Masters of the people, but also even of Tailors, and Smiths, and Weavers▪ and all Artificers: of women too, not such only as were learned, but also of laboring women, and Sewsters, and servants, and hand-maids. Neither only Citizens, but Country folks also do very well understand the same: Ditchers, deluers, Cowheards, Gardiners, can dispute of the Trinity, and the creation of all things.

Thus was it of old, and why should it not be so now in our days? The Holy Scriptures are the same now, that then they were. Now, as in the days of Fulgentius, In Sacris Scriptures abundat, & quod rebustus comedat, & quod parvulus sugat, There is in the Scriptures plenty, whereof the strong may eat, and the little ones may suck. Now, as in the days of Gregory, Scripturae flumen sunt, in quo agnus ambulet, & Elephas natet, the Scriptures are as a great River, wherein a Lamb may walk, and an Elephant may swim. Now, as in the days of Theophylact, Scripturae sunt, Lucerne quo fur deprehenditur. The Scriptures are as a lantern, whereby you may descry, and discover that great thief, the Devil, who is ever ready to steal away your hearts from God.

Let us (dea • ely beloved) follow this lantern. Let this Lamp of God's word direct your footsteps. So shall we be safe from error. But if we will not follow it; if we will decline, if we will swerve from it, we shall be suddenly involued, and inwrapped in deceit, and cannot choose but err: This was my first doctrine. I can but touch the second.

Their lies caused them to err, after which their Fathers walked.] You have understood by my precedent exposition of these words, that the Inhabitants of Judah are here blamed, for adhering to the blind superstitions of their forefathers. The doctrine arising hence is this;

In matters of Religion we are not tied to follow our forefathers.

This truth is plainly derived from my text, for if we will make it our rule in Religion, to follow our forefathers; their lies, that is, their blind superstitions, and idolatrous worship of God, may deceive us, and cause us to err. Were not the elders of Israel, thus deceived, and brought into error? The twenty Chapter of the prophecy of Ezekiel makes it plain, that they were so: there shall you find it objected to them; that they were polluted after the manner of their fathers, and committed whoredom after the abomination of their fathers, ver. 30. And to draw them from adhering to the ill courses of their fathers, the Lord himself is pleased ver. 18. 19. thus to speak unto them: Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their Idols, I am the Lord your God: Walk in my statutes, keep my judgments, and do them. What will you more for the confirmation of my propounded doctrine? You have already the warrant of Almighty God from heaven for it, that in matters of Religion we are not tied to follow our forefathers.

It is backed with another text, Zach. 1.4. Be not as your Fathers: your Fathers they heard me not, they hearkened not unto me, saith the Lord. Be not you therefore as your fathers. Your fathers tempted me in the desert, Psal. 95.9. Will you also tempt me? Be not as your Fathers. Your Fathers were a stubborn and rebellious generation, Psal. 78.8. Will you also be stubborn, and rebellious? Be not as your Fathers. It is out of doubt; Our fathers must not be followed in evil. Yea, in matters of Religion we are not bound to follow our Fathers. If our fathers in their religion were blinded with superstition, and worshipped God otherwise, then they were directed by God's holy word, we are not to follow them: yea, we are plainly charged, not to be as they were: Thus briefly of my Doctrine:

This truth serveth for a reproof of Jesuits, Priests, Recusants, and all other popishly affected within this our country, who are so strangely devoted to the Religion whereof their fathers were, that they purposely shut their eyes against the light of God's word, & will not suffer it to shine upon them. To whom shall I liken them? They are like to certain Jews, that dwell in Pathros in the land of Egypt: who when Jeremiah, in the name of the Lord, dehorted them from their Idolatry, did as it were, defying the Prophet, thus protest, Ierem. 44 17. We will not hearken unto thee; We will do what seemeth good to us, as we have done, we, and our Fathers, our Kings, and our Princes, so will we do. We will burn incense to the Queen of Heaven, we will pour out drink offerings unto her. For so long had we plenty of victuals, we were well, we saw no evil.

Do not our popelings in England now sing the same song? Call them ad l • gem, & ad testimonium: call them to the word of God. Their answer is ready at their tongues end: we will not hearken to it: we will do, what seemeth good to us: as we have done, we, and our Fathers, our Kings, and Princes before us, s • will we do. We will persevere in the Religion professed by our Fathers, and revived in Queen Mary's days. For so long, as that religion was on foot, we had plenty of victuals, we were well, we saw no evil.