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<DATE>2014-04-16</DATE>
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<NAME>Lauren Proux</NAME>
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<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1">
<P>A COMMEN|TARIE, OR EXPOSITION VPON THE SECOND Chapter of the Prophecie of AMOS.</P>
<P>Deliuered In XXI. Sermons in the Pari&s;h Church of MEYSEY-HAMPTON in the Dioce&s;&s;e of GLOCESTER.</P>
<P>BY <HI>Sebastian Benefield</HI> Doctor of Diuinitie, and Profe&s;&s;or for the Lady MARGARET in the Uniuer&s;itie of OXFORD.</P>
<Q><BIBL><HI>IAMES 4.8.</HI></BIBL>
<P>Draw nigh to God, and he will draw nigh to you.</P></Q>
<P>LONDON, Printed by EDWARD GRIFFIN for IOHN PARKER, and are to be &s;old in Paules Church-yard at the &s;igne of the three Pigeons. 1629.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2" MS="y">
<PB REF="2">
<HEAD>TO THE RIGHT REVEREND FATHER <HI>in God, and my very good Lord,</HI> IOHN by the diuine <HI>proui|dence, L. Bi&s;hop of</HI> London.</HEAD>
<OPENER><SALUTE>Right Reuerend &amp; Honourable,</SALUTE></OPENER>
<P>_ONce more I make bold to pre&s;ent vn|to your <HI>HONOR</HI> a te&s;timonie of my mo&s;t humble ob&s;er|vance. It is an <HI>Ex|po&s;ition</HI> of the <HI>&s;econd Chapter</HI> of the Prophecie of <HI>Amos.</HI> My labours vpon the <HI>fir&s;t</HI> it plea&s;ed your Lord&s;hip heretofore fauourably to accept and pa|tronize. If the&s;e vpon the <HI>&s;econd</HI> may find the like entertainement, they haue their end. The beames of that &s;plendour of goodne&s;&s;e in <HI>you,</HI> which long &s;ince
<PB REF="3"> haue &s;hined vpon <HI>many</HI> in this <HI>Vni|uer&s;itie,</HI> and <HI>me</HI> among the re&s;t, me|thinkes J &s;till behold. How can J then but in memorie thereof, offer vp to your Honourable Name &s;ome Sacrifice of thanke&s;giuing? This is the be&s;t I haue at this time. Receiue it, my good Lord, &s;uch as it is, the &s;incere token of a thankefull heart. God Almightie, who hath made you an eminent, and an ho|nourable <HI>pillar</HI> here in his <HI>Church militant,</HI> for the comfort of his people, giue you herein many dayes full of ho|nour and comfort, and reward you with a Crowne of neuer-fading glory in his <HI>Church triumphant.</HI></P>
<CLOSER><DATELINE>From my &s;tu|die in Chri&s;t Church in <HI>Oxford.</HI> <DATE>Fe|bruarie <HI>14. 1619.</HI></DATE></DATELINE>
<SIGNED><HI>Your Lord&s;hips in all</HI> dutie and &s;eruice, <HI>SEBASTIAN BENEFIELD.</HI></SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="collection of lectures">
<PB N="1" REF="3">
<HEAD>A COMMENTARIE VPON THE SECOND Chapter of AMOS, deliuered in XXI. Lectures.</HEAD>
<DIV2 N="1" TYPE="lecture">
<HEAD>THE FIRST LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.1, 2, 3.</HI></BIBL>
<P><BIBL><HI>1.</HI></BIBL> Thus &s;aith the Lord; for three tran&s;gre&s;sions of <HI>Moab,</HI> and for foure, I will not turne to it, becau&s;e it burnt the bones of the King of <HI>Edom</HI> into lime.</P>
<P><BIBL><HI>2.</HI></BIBL> Therefore will I &s;end a fire vpon <HI>Moab,</HI> and it &s;hall devoure the pallaces of <HI>Kirioth,</HI> and <HI>Moab</HI> &s;hall dye with tumult, with &s;houting, and with the &s;ound of a trumpet.</P>
<P><BIBL><HI>3.</HI></BIBL> And I will cut off the Iudge out of the mid&s;t thereof; and will &s;lay all the Princes thereof with him; &s;aith the Lord.</P></Q>
</EPIGRAPH>
<P>_HOw grieuous a burden <HI>&s;inne</HI> is, you may well perceiue, by the heauy puni&s;hments, which God layeth vpon the committers of <HI>&s;inne.</HI> Good &s;tore of examples the fir&s;t chapter of this prophecie hath yeelded vnto you. The <HI>Syrians,</HI> the <HI>Phili&s;tines,</HI> the <HI>Tyrians,</HI> the <HI>Edo|mites,</HI> and the <HI>Ammonites</HI> haue for their &s;innes bin &s;euerally repayed with vengeance from Heauen; the fire of the wrath of God hath &s;eized vpon them, and devoured them; their
<PB N="2" REF="4"> Cities are become de&s;olate; their memorie is peri&s;hed from off the earth. As it is befallen them, &s;o it befalleth the <HI>Moa|bites</HI> al&s;o: again&s;t whom <HI>Amos</HI> in the beginning of this &s;e|cond chapter directeth his prophecie: and to the &s;ame pur|po&s;e, whereto the prophecies of the former Chapter were directed.</P>
<P>The<NOTE N="a" PLACE="marg">See my &s;ixth Lecture vpon Amos 1.</NOTE> rea&s;ons why <HI>Amos,</HI> &s;ent of purpo&s;e with a me&s;&s;age to the <HI>I&s;raelites,</HI> doth prophecie again&s;t the <HI>Syrians,</HI> the <HI>Phili&s;tins,</HI> the <HI>Tyrians,</HI> the <HI>Edomites,</HI> the <HI>Ammonites,</HI> and the <HI>Moabites,</HI> all forreine nations, are three.</P>
<P N="1">1. That he might be the more patiently heard of his countrymen, the <HI>I&s;raelites.</HI> The <HI>I&s;raelites</HI> &s;eeing their Pro|phet <HI>Amos</HI> &s;o &s;harpe again&s;t the <HI>Syrians,</HI> and other their ene|mies, could not but with more quiet heare him, when he &s;hould prophecie again&s;t them al&s;o. <HI>Con&s;olatio quaedam est afflictio inimici:</HI> Some comfort it is to a di&s;tre&s;&s;ed naturall man, to &s;ee his enemie in di&s;tre&s;&s;e likewi&s;e.</P>
<P N="2">2. That they might haue no cau&s;e to wonder, if God &s;hould at any time come again&s;t them in vengeance, &s;eeing that he would not &s;pare the <HI>Syrians,</HI> and other their neighbor countries, though they were de&s;titute of the light of Gods word, and ignorant of his will.</P>
<P N="3">3. That they might the more tremble at the words of this prophecie, when they &s;hould &s;ee the <HI>Syrians</HI> and other Nations affl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">cted, and tormented according to the heinou&s;|nes of their iniq<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ities.</P>
<P>Here might the <HI>I&s;raelites</HI> thus haue argued: Will not God &s;pare the <HI>Syrians,</HI> the <HI>Phili&s;tines,</HI> the <HI>Tyrians,</HI> the <HI>Edo|mites,</HI> the <HI>Ammonites,</HI> the <HI>Moabites?</HI> Then out of doubt he will not &s;pare vs. They &s;illy people neuer knew the holy will of God, and yet &s;hall they be &s;o &s;euerely puni&s;hed? How then &s;hall we e&s;cape; who knowing Gods holy will, haue contemned it?</P>
<P>You &s;ee now, why <HI>Amos</HI> &s;ent with a me&s;&s;age to the Ten Tribes of <HI>I&s;rael,</HI> doth fir&s;t prophecie again&s;t foreine Nati|ons. In the la&s;t place are the <HI>Moabites.</HI> This prophecie again&s;t the <HI>Moabites, Tremellius</HI> and <HI>Iunius</HI> in their tran&s;la|tion
<PB N="3" REF="4"> of the <HI>Bible,</HI> do add to the fir&s;t Chapter, as a part of it. But &s;ith the <HI>Hebrew</HI> text &s;o diuides it not, I will not follow them: but will expound it, as belonging to the &s;econd Chapter.</P>
<P>The words then which I haue read vnto you, are the burden of <HI>Moab;</HI> a heauy prophecie again&s;t <HI>Moab.</HI> And doe conteine three generall parts.</P>
<LIST>
<ITEM>1. A preface, ver&s;. the 1. <HI>Thus &s;aith the Lord.</HI></ITEM>
<ITEM>2. A prophecie, ver&s;. the 1. <HI>For three tran&s;gre&s;&s;ions of Moab</HI> &amp;c.</ITEM>
<ITEM>3. A conclu&s;ion, ver&s;. the 5. <HI>Saith the Lord.</HI></ITEM>
</LIST>
<P>The preface, and conclu&s;ion, doe giue authoritie to the prophecie; whereby we learne that the words here &s;poken by <HI>Amos,</HI> are not the words of <HI>Amos,</HI> but the words of the euerliuing <HI>GOD.</HI></P>
<P>The prophecie con&s;i&s;teth of foure parts.</P>
<LIST>
<ITEM>1. The generall accu&s;ation of <HI>Moab. For three tran&s;gre&s;&s;ions of Moab, and for foure.</HI></ITEM>
<ITEM>2. The Lords prote&s;tation again&s;t them: <HI>I will not turne to it.</HI></ITEM>
<ITEM>3. The declaration of that grieuous &s;inne, whereby they &s;o highly offended God: <HI>Becau&s;e they burnt the bones of the King of Edom into lime.</HI> ver&s;. 1.</ITEM>
<ITEM>4. A commination, or denuntiation of &s;uch puni&s;h|ment, as &s;hould be laid vpon them for their &s;ins. <HI>ver&s;.</HI> 2. <HI>&amp;</HI> 3.</ITEM>
</LIST>
<P>This puni&s;hment is &s;et downe,
<LIST>
<ITEM>1. In a generalitie: <HI>Therefore will I &s;end a fire vpon Moab, and it &s;hall deuoure the pallaces of Kirioth.</HI></ITEM>
<ITEM>2. More e&s;pecially: Where I ob&s;erue,
<LIST>
<ITEM>1. The manner of the puni&s;hment, as that it &s;hould come vpon them with feare, trouble, and a&s;to|ni&s;hment: <HI>And Moab &s;hall dye with tumult, with &s;houting, and with the &s;ound of a trumpet.</HI></ITEM>
<ITEM>2. The extent of it. None might e&s;cape it: neither Prince, nor King. For thus &s;aith the <HI>Lord, ver&s;.</HI>
<PB N="4" REF="5"> the 3. <HI>I will cut off the Iudge,</HI> (the King) <HI>out of the midde&s;t thereof, and will &s;lay all the Princes thereof with him.</HI></ITEM>
</LIST></ITEM>
</LIST></P>
<P>Thus haue you the Analy&s;is, re&s;olution, or diui&s;ion of my Text. Returne we now to the Preface: <HI>Thus &s;aith the Lord;</HI> who&s;e name in my Text is <HI>Iehovah.</HI></P>
<P>Sundry are the <HI>Names</HI> of <HI>God</HI> in holy Scripture; by which albeit the <HI>&s;ub&s;tance of God</HI> cannot aptly, and clearely be defined, yet they &s;erue vs thus farre; to bring vs to &s;ome further knowledge of <HI>God,</HI> then otherwi&s;e we &s;hould haue. The&s;e Names of <HI>God</HI> are ob&s;erued by ancient Diuines to be of two &s;orts, Negatiue, and Affirmatiue.</P>
<P>The negatiue Names of <HI>God,</HI> are <HI>Vncreated, Incorporeall, Invi&s;ible, Incorruptible, Infinite,</HI> and &s;uch like: and the&s;e de|&s;cribe not, what <HI>God</HI> is; but what he is not; and doe eui|dently declare vnto vs, that he is <HI>bonum quoddam excellen|ti&s;&s;imum,</HI> &s;ome mo&s;t excellent <HI>Good,</HI> free from all imperfe|ction of any creature.</P>
<P>The affirmatiue Names of <HI>God,</HI> are a&s;cribed vnto him either e&s;&s;entially, or by way of relation, or by a Metaphor. The Names of <HI>God</HI> a&s;cribed vnto him e&s;&s;entially, are ei|ther proper to him alone, or common to others al&s;o. Among the e&s;&s;entiall Names of <HI>God,</HI> proper to him alone, is <HI>Iehovah,</HI> the Name of <HI>God</HI> in my Text. His other e&s;|&s;entiall Names communicable vnto others, as to men, doe yet belong vnto <HI>God,</HI> either <HI>modo excellentiae,</HI> by an excel|lencie: or <HI>modo cau&s;ae independentis;</HI> as he is the primarie cau&s;e of all things. By an excellencie, <HI>God</HI> is &s;aid to bee <HI>Good, Iu&s;t, Wi&s;e, Mighty, Holy, Mercifull:</HI> and as he is the primarie cau&s;e of all things, &s;o is he called a <HI>Creator,</HI> a <HI>Re|deemer,</HI> and hath other like appellations.</P>
<P>Now the affirmatiue Names of <HI>God,</HI> a&s;cribed vnto him by way of relation, are the Names of the <HI>Trinitie,</HI> in which there is no <GAP DESC="foreign">, no co~meation, no vnion; each per&s;on hath his proper name <HI>Father, Son,</HI> &amp; <HI>Holy Gho&s;t.</HI> The other affirmatiue Names of God a&s;cribed vnto him by a meta|phor, are affirmed of him either <HI>per</HI> <GAP DESC="foreign">, that
<PB N="5" REF="5"> euery man may vnder&s;tand what they meane: as when <HI>God</HI> is &s;aid to be <HI>Angrie;</HI> or <HI>per</HI> <GAP DESC="foreign">, by analogie or &s;i|militude, as when <HI>God</HI> is called a <HI>Lyon,</HI> a <HI>Stone,</HI> a <HI>Riuer.</HI></P>
<P>Of the&s;e many Names of <HI>God,</HI> now repeated vnto you, his mo&s;t proper Name is his Name in my Text: his Name <HI>Iehouah,</HI> a Name that cannot be attributed to any creature in the world, no not by an analogie, or &s;imilitude. It is the honourable&s;t Name belonging to the great God of Hea|uen. I might &s;pend much time about it, would I apply my &s;elfe to the curio&s;ity of the<NOTE N="b" PLACE="marg">See my third Lecture vpon Amos 1.</NOTE> <HI>Cabali&s;ts,</HI> and <HI>Rabbins.</HI></P>
<P>They &s;ay it is <HI>nomen</HI> <GAP DESC="foreign">, a name not to be pro|nounced, not to be taken within polluted lips: they call it <HI>nomen tetragrammaton,</HI> a name of foure letters <GAP DESC="foreign">, by an excellency: for as much as the Name of <HI>God</HI><NOTE N="*" PLACE="marg">Abrah. Brovi&abus; in fe&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o Circumc. Dom. Conc. <HI>3</HI> Dei nomen &s;ignificat quaternarius, ea ratione, quia fere omnibus, nomen Dei Quadrilito|ru~ Latinis <HI>Deus,</HI> Graecis <GAP DESC="foreign">, Ita|lis <HI>Idio,</HI> Germa|nis <HI>Goth,</HI> Polo|nis &amp; Illyrijs <HI>Bogh,</HI> Gallis <HI>Dicu,</HI> Hi&s;panis <HI>Dios,</HI> Hebraeis <GAP DESC="foreign"> Joh. Garhard lor. Theol. Tom. <HI>1.</HI> de Natura Dei &sect;. <HI>26.</HI> Ob&s;eruant nonnulli appella|tionem <HI>Dei</HI> e&s;&s;e omnibus fere po|pulis quadrilite|rum. Sic Hebraeis <GAP DESC="foreign"> A&s;&s;yrijs <HI>Adad,</HI> Aethiopibus <GAP DESC="foreign"> Per&s;is <GAP DESC="foreign">: Aegyptis <GAP DESC="foreign">: Magis <GAP DESC="foreign">: Arabibus <HI>Alla:</HI> Illyricis <HI>Bogi:</HI> Graecis <GAP DESC="foreign">: Turcis <GAP DESC="foreign">: Hetru|&s;cis <GAP DESC="foreign">: Latini<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>Deus:</HI> Hi&s;panis <HI>Dios:</HI> Italis <HI>Idio:</HI> Gallis <HI>Dieu:</HI> Germanis <HI>Gott:</HI> Populis novi orbis <HI>Zimi:</HI> Vide P. Gregor. lib. <HI>6.</HI> Synt. art. mirab. c. <HI>2.</HI></NOTE> in all tongues, and languages generally con&s;i&s;teth of foure let|ters: and they ob&s;erue the&s;e foure letters in <HI>Hebrew</HI> to bee <HI>letters of re&s;t,</HI> to &s;ignifie vnto vs, that the re&s;t, repo&s;e, and tranquillitie of all the Creatures in the world, is in <HI>God</HI> a|lone: they teach, that it is a powerfull name for the work|ing of miracles, and that by it <HI>Chri&s;t,</HI> and <HI>Mo&s;es</HI> haue done great wonders. But the&s;e their braine-&s;icke, &s;uper&s;titious, and bla&s;phemous inventions, my tongue &s;hall not enlarge. Yet thus much I &s;ay of this Name, that there is a &s;ecret in it. It is plaine <HI>Exod.</HI> 6.3. There thus &s;aith the <HI>Lord</HI> vnto <HI>Mo&s;es: I appeared vnto Abraham, to I&s;aac, and to Iacob, by the name of a &s;trong, omnipotent, and all-&s;ufficient God, but by my name IEHOVAH was I not knowne to them.</HI> This &s;ecret I haue heretofore vnfolded vnto you after this manner.</P>
<P>This great name of <HI>God,</HI> this name <HI>Iehovah;</HI> fir&s;t it im|porteth the eternitie of Gods e&s;&s;ence in him&s;elfe, that he is <HI>ye&s;terday,</HI> and <HI>to day,</HI> and <HI>the &s;ame for euer; which was, which is,</HI> and <HI>which is to come.</HI></P>
<P>Secondly, it noteth the exi&s;tence and perfection of all
<PB N="6" REF="6"> things in <HI>God,</HI> as from whom all creatures in the world haue their life, motion, and being. <HI>God</HI> is the being of all his creatures; not that they are the &s;ame, that he is, but becau&s;e <HI>of him,</HI> and <HI>in him,</HI> and <HI>by him are all things.</HI></P>
<P>Thirdly, it is the <HI>Memoriall</HI> of God vnto all ages, as him&s;elfe calls it. <HI>Exod.</HI> 3.15. The <HI>Memoriall</HI> of his faith|fulnes, his truth, and his con&s;tancie in the performance of his promi&s;es. And therefore when&s;oeuer in any of the Prophets God promi&s;eth, or threatneth, any great matter, to a&s;&s;ure vs of the mo&s;t certaine euent of &s;uch his promi&s;e, or threatning, he adds vnto it his name <HI>Iehovah:</HI> as here in my text: <HI>Thus &s;aith Iehovah.</HI></P>
<P><HI>Iehovah.]</HI> The &s;trength of <HI>I&s;rael:</HI> who is not as man, that he &s;hould lye, nor as the &s;onne of man that he &s;hould repent. Wicked <HI>Balaam</HI> is driuen to confe&s;&s;e as much, <HI>Num.</HI> 23.19. and there proceedeth by way of que&s;tion: <HI>Hath the Lord &s;aid, and &s;hall he not doe it? Hath he &s;poken and &s;hall he not accompli&s;h it? Samuel</HI> with boldnes tells <HI>Saul,</HI> 1. <HI>Sam.</HI> 15.29. that the <HI>Lord,</HI> who is <HI>the &s;trength of I&s;rael will not lye nor repent;</HI> and he giues this rea&s;on of it: <HI>For he is not a man that he &s;hould repent.</HI> All his words, yea all the titles of all his words are <HI>Yea,</HI> and <HI>Amen,</HI> &s;o firmely ratified, that they cannot be altered; &s;o &s;tanding immuta|ble, that they cannot be changed. Our Sauiour <HI>Christ</HI> giues record herevnto. <HI>Matth.</HI> 24 35. <HI>Coelum &amp; terra prae|teribunt.</HI> Heauen and Earth &s;hall pa&s;&s;e away; but Gods words, they &s;hall not pa&s;&s;e away. The gra&s;&s;e withereth, &s;aith the Prophet <HI>E&s;ay cap.</HI> 40.8. <HI>The gra&s;&s;e withereth, and the flower fadeth, but the word of our God &s;hall &s;tand for euer.</HI></P>
<P>Thus are we by this name <HI>Iehovah</HI> led to the con&s;ide|ration of the truth of God. Gods <HI>truth</HI> is his e&s;&s;entiall proprietie, whereby he is mo&s;t free from all &s;hew or &s;hadow of fal&s;hood. This his truth is eminent <HI>in him&s;elfe,</HI> in <HI>his workes,</HI> and <HI>in his words. In him&s;elfe,</HI> two manner of wayes. 1. In re&s;pect of his e&s;&s;ence, whereby he truly is. 2. For|a&s;much as he is the Idea, type, and patterne of all the <HI>truth</HI> that is in any creature.</P>
<PB N="7" REF="6">
<P>Now concerning the workes of God, they all are <HI>Truth?</HI> whether they be <HI>Internall,</HI> or <HI>Externall.</HI> His <HI>Internall workes</HI> are either <HI>per&s;onall,</HI> or <HI>e&s;&s;entiall:</HI> and both nothing but <HI>truth.</HI> For his per&s;onall workes: the <HI>Father</HI> doth <HI>truly beget</HI> the <HI>Sonne,</HI> the <HI>Sonne</HI> is <HI>truly begotten</HI> of the <HI>Father:</HI> and the <HI>holy Gho&s;t</HI> doth <HI>truly proceed</HI> from the <HI>Father:</HI> and the <HI>Sonne:</HI> the like mu&s;t we &s;ay of his <HI>e&s;&s;entiall workes;</HI> What&s;oeuer God hath decreed, he hath <HI>truly</HI> decreed it, and doth <HI>truly</HI> exe|cute it.</P>
<P>Be&s;ides the&s;e <HI>Internall workes</HI> of God, &s;ome <HI>workes</HI> of his are called in the Schooles <HI>Externall.</HI> Such are the creation of the world, the con&s;eruation of the &s;ame, the gouern|ment of the Church, the couenant with the faithfull, and the like, in all which, mo&s;t con&s;tant is the <HI>truth</HI> of God.</P>
<P>As the <HI>truth</HI> of God is eminent <HI>in him&s;elfe,</HI> and <HI>in his workes,</HI> &s;o al&s;o is it eminent <HI>in his words.</HI> This hath but now, bin prooued vnto you by the confe&s;&s;ion of <HI>Balaam,</HI> by the a&s;&s;eueration of <HI>Samuel,</HI> by the record of the Prophet <HI>E&s;ay,</HI> and of our Sauiour <HI>Ie&s;us Chri&s;t.</HI> I &s;hut vp this doctrine of the <HI>truth</HI> of God, with the words of the ble&s;&s;ed Apo&s;tle S. <HI>Paul, Rom.</HI> 3.3. <HI>Let God be true, and euery man a lyar.</HI></P>
<P>Now let vs &s;ee what v&s;es may be made of this doctrine.</P>
<P>Is it true?</P>
<P>Is God <HI>truth</HI> in him&s;elfe, in his works and in his words?</P>
<P>Hereby may euery childe of God among vs be well a&s;|&s;ured, that our faith in God the <HI>Father,</HI> in <HI>Chri&s;t</HI> his <HI>Sonne,</HI> and in the holy <HI>Gho&s;t,</HI> proceeding from the <HI>Father,</HI> and the <HI>Sonne,</HI> is mo&s;t true and mo&s;t certaine: and cannot by any meanes be deceiued it &s;elfe, or deceiue vs? For it is groun|ded, and &s;upported, vpon, and by the words of him, who onely is the <HI>true</HI> God, yea <HI>truth</HI> it &s;elfe: who hath <HI>truly</HI> &s;ayd concerning vs, and all other, who beleeue in <HI>Chri&s;t,</HI> that he hath<NOTE N="c" PLACE="marg"><HI>Rom.</HI> 8.37.</NOTE> loued vs<NOTE N="*" PLACE="marg"><HI>Ephe&s;.</HI> 1.4.</NOTE> before the foundation of the world, hath cho&s;en vs to eternall life; for our better atteining whereof, he hath<NOTE N="d" PLACE="marg"><HI>Rom.</HI> 8.3.</NOTE> &s;ent into the world his owne <HI>Sonne</HI> in the &s;imili|tude of &s;infull fle&s;h;<NOTE N="e" PLACE="marg"><HI>Galat.</HI> 4.4.</NOTE> made of a woman, and made vnder the Law, that by his<NOTE N="f" PLACE="marg">1. <HI>Iohn</HI> 1.7.</NOTE> <HI>bloud</HI> we might be clen&s;ed from all
<PB N="8" REF="7"> &s;inne, and<NOTE N="g" PLACE="marg"><HI>Rom.</HI> 5.9.</NOTE> iu&s;tifyed in the &s;ight of God: that by his holy &s;pirit we might be<NOTE N="h" PLACE="marg">1. <HI>Pet.</HI> 1.3.</NOTE> regenerated, gouerned, defended from our enemies; and at that great day, the day of the re&s;urrec|tion of all fle&s;h, we may both bodie and &s;oule be brought into the full po&s;&s;e&s;&s;ion of eternall life.</P>
<P>Which being &s;o, what remaineth on our parts, but that we abide con&s;tantly in our holy faith, and per&s;euere there|in, euen vnto the end? Without per&s;euerance our faith will not auaile vs. For not euery one, but &s;uch onely as are <HI>marked in their foreheads</HI> with the letter <HI>Tau,</HI> with the note of perfection, and per&s;euerance, &s;hall enter the inheritance of the ble&s;&s;ed. <HI>Ezech.</HI> 9 4. And not euery one, but <HI>he</HI> onely, that <HI>endureth to the end &s;hall be &s;aued.</HI> Matth. 10.22. And not euery one, but he onely which is <HI>faithfull vnto death,</HI> &s;hall receiue the <HI>crowne of life.</HI> Reuel. 2.10.</P>
<P>Let the <HI>dog returne to his vomit,</HI> and the <HI>wa&s;hed &s;ow to her wallowing in the mire,</HI> as the Prouerbs are. 2. <HI>Pet.</HI> 2.22. But let vs hold fa&s;t our holy faith, till it &s;hall plea&s;e God to call vs to make our finall account, how we haue &s;pent the dayes of our Pilgrimage in this pre&s;ent world. So &s;hall he, that is holy, and true; who hath<NOTE N="i" PLACE="marg"><HI>Reuel.</HI> 3.7.</NOTE> the key of <HI>Dauid,</HI> which openeth and no man &s;hutteth; which &s;hutteth, and no man open|eth; open vnto vs the gates of <HI>Ieru&s;alem,</HI> which is aboue, and giue vs full fruition of euerla&s;ting happine&s;&s;e.</P>
<P>Thus haue you the fir&s;t v&s;e of my fir&s;t doctrine, touching the truth of God. My doctrine was:</P>
<P><HI>God is truth in him&s;elfe, in his workes, and in his words.</HI></P>
<P>The fir&s;t v&s;e concerneth our faith in <HI>Chri&s;t,</HI> and our per|&s;euerance therein. A &s;econd followeth.</P>
<P>It appertaineth to thanke&s;giuing. For if our &s;aluation, and eternall life doe depend vpon the knowledge of the heauenly <HI>truth;</HI> and God brings none to the knowledge of this <HI>truth</HI> but his elect, and cho&s;en people; how great thankes ought we to giue vnto God, not onely for choo|&s;ing vs, but al&s;o for making it knowne vnto vs by the reue|lation of his <HI>truth,</HI> that we are his cho&s;en people. For he hath not onely imprinted in the vs image of that <HI>truth,</HI>
<PB N="9" REF="7"> which is eternall in him&s;elfe; but al&s;o daily bringeth vs to &s;uch a mea&s;ure of knowledge of that his heauenly <HI>truth</HI> wherein con&s;i&s;teth our &s;aluation, that we may be &s;aued.</P>
<P>What greater benefit can there be vnto vs, then this? What more ample te&s;timonie of his eternall good will to vs? For this benefit, that is, for the knowledge of Gods heauenly <HI>truth,</HI> the ble&s;&s;ed Apo&s;tle S^t <HI>Paul</HI> neuer cea&s;ed to giue thanks vnto God. I thanke God (&s;aith he 1. <HI>Tim.</HI> 1.12.) I <HI>thanke him, who hath made me &s;trong, that is, Chri&s;t Ie&s;us our Lord: for he counted me faithfull, and put me in his &s;eruice;</HI> When <HI>before I was a bla&s;phemer, and a per&s;ecutor, and an op|pre&s;&s;or, but I was receiued to mercy.</HI> From this his thankefull heart proceeded tho&s;e his words, <HI>Phil.</HI> 3.8. Doubtle&s;&s;e, <HI>I thinke all things but lo&s;&s;e, for the excellent knowledge &s;ake of Chri&s;t Ie&s;us my Lord, for whom I haue counted all things lo&s;&s;e, and doe iudge them to be but</HI> <GAP DESC="foreign">, euen <HI>dung, that I might winne Chri&s;t.</HI></P>
<P>S^t <HI>Pauls</HI> charitie was not confined within the Temple of his owne bodie; others had a ta&s;t thereof. As the <HI>Corinthi|ans;</HI> to whom in his fir&s;t Epi&s;tle, cap. 1. ver. 4. he thus ma|nife&s;teth his affection: <HI>I thanke my God alwayes on your be|halfe, for the grace of God which is giuen you in Ie&s;us Chri&s;t, that in all things ye are made rich in him, in all kind of &s;peech. And in all knowledge.</HI> I thanke my God alwayes on your behalfe, not for your riches, for your honors, for your large po&s;&s;e&s;|&s;ions, for your flouri&s;hing cittie, but for the grace of God, which is giuen you in <HI>Ie&s;us Chri&s;t</HI> for your free vocation, for your faith, for your reconciliation, for your iu&s;tificati|on, for your regeneration, for your hope of eternall &s;alua|tion, for the preaching of the word of God among you, and for your knowledge of the truth thereof.</P>
<P>The knowledge of this truth of God, farre &s;urpa&s;&s;eth all the trea&s;ures of this corruptible world. Shall not we then poure out our &s;oules in thankfulnes before almightie God, for be&s;towing vpon vs &s;o gracious a ble&s;&s;ing, as is <HI>this know|ledge of the truth of God?</HI> Let vs with the &s;pirit of ble&s;&s;ed <HI>Paul,</HI> account all things which haue beene, or are gainefull
<PB N="10" REF="8"> to vs in this pre&s;ent world, to be but lo&s;&s;e and dung in re|&s;pect of <HI>this knowledge of Gods holy truth,</HI> fora&s;much as here|by we may winne <HI>Chri&s;t.</HI> Thus haue you the &s;econd v&s;e of my doctrine. My doctrine was:</P>
<P><HI>God is truth in him&s;elfe, in his workes, and in his words.</HI></P>
<P>The &s;econd v&s;e concerneth our thanke&s;giuing for <HI>the knowledge of Gods truth.</HI> The third tendeth to our imitation.</P>
<P>Is it true? Is God <HI>truth in him&s;elfe, in his workes, and in his words?</HI> Why &s;triue we not with all the faculties, and pow|ers of our &s;oules to repre&s;ent our God in <HI>truth?</HI> He in the beginning, in the fir&s;t man, in our forefather <HI>Adam,</HI> created and made vs in his owne image, after his owne likene&s;&s;e. <HI>Gen.</HI> 1.26. Then was man inue&s;ted with glorious roabes, with immortalitie, with vnder&s;tanding, with freedome of will: then was he perfectly good, and cha&s;t, and pure, and iu&s;t, and true: What&s;oeuer might appertaine to happines, or holine&s;&s;e, he then had it. For God created him &s;o like vnto him&s;elfe in perfect happines, and holine&s;&s;e; that he might in &s;ome &s;ort beare about with him the image of the great and glorious <HI>God</HI> of Heauen.</P>
<P>But alas, our fir&s;t Parent continued not long in that his fir&s;t e&s;tate, of puritie, innocencie, and integritie; by his fall he lo&s;t vs, that his precious Iewell, which, (had he &s;tood fa&s;t) would haue beene vnto vs a chaine of gold about our neckes; yea, as it is called <HI>P&s;al.</HI> 8.5. <HI>A crowne of honor, and glorie.</HI> But by his fall we are become mi&s;erable, and vnho|ly, and wicked, and vncleane, and fal&s;e; as vnlike to God, as <HI>darkene&s;&s;e</HI> is to <HI>light,</HI> and <HI>Hell</HI> is to <HI>Heauen.</HI></P>
<P>In this e&s;tate of &s;inne, and death, we all lay wallowing, till God of his owne vn&s;peakeable mercy, and goodne&s;&s;e rai&s;ed vs vp by his grace to a better &s;tate; a &s;tate of regene|ration, and &s;aluation; wherein all we who&s;e names are written in the Regi&s;ter of the elect, and cho&s;en children of <HI>God,</HI> mu&s;t &s;pend the remainder and re&s;idue of the dayes of our pilgrimage in this world. In this &s;tate wee mu&s;t not &s;tand at one &s;tay, but mu&s;t alwayes be growing vpward. We mu&s;t day by day endeuour to encrea&s;e our &s;pirituall
<PB N="11" REF="8"> &s;trength, and change our Chri&s;tian infancie with a ripe and con&s;tant age; and adde grace to grace, till we become per|fect men in <HI>Chri&s;t.</HI></P>
<P>To vs, now in the &s;tate of regeneration belongeth the exhortation of God vnto the children of <HI>I&s;raell.</HI> Leuit. 11.44. <HI>Be ye holy, for I am holy:</HI> And that of <HI>Chri&s;t</HI> to his audi|tors vpon the Mount. <HI>Matth.</HI> 5.48. <HI>Be ye perfect, as your Fa|ther which is in heauen is perfect:</HI> or as it is in S^t <HI>Luke.</HI> Chap. 6.36. <HI>Be ye mercifull, as your Father al&s;o is merciful.</HI> By which places we are not exhorted to a perfection of &s;upererogati|on, as <HI>Monkes</HI> would haue it, nor to a perfect and ab&s;olute fulfilling of the Law; for that is impo&s;&s;ible, &s;o long as wee carry about vs the&s;e ve&s;&s;els of corruption: witne&s;&s;e S^t <HI>Paul Rom.</HI> 8.3. But all that we are exhorted to, is, that we would do our be&s;t endeuours to re&s;emble our God, and to be like vnto him, in holine&s;&s;e, in perfection, in mercifulne&s;&s;e. <HI>Be holy, as God is holy: be perfect, as God is perfect; be mercifull, as God is mercifull; non ab&s;oluta aequalitate, &s;ed &s;imilitudine:</HI> not ab&s;olutely, and equally, <HI>holy, perfect,</HI> and <HI>mercifull,</HI> as God is, but by a &s;imilitude. God is our <HI>Father:</HI> and will not we his children, like good children, &s;triue to be acco|modated and fitted to our <HI>Fathers</HI> vertues?</P>
<P>Beloued, let vs apply our &s;elues to this imitation of our heauenly <HI>Father,</HI> to be <HI>holy,</HI> as <HI>he is holy;</HI> to be <HI>perfect,</HI> as <HI>he is perfect;</HI> to be <HI>mercifull,</HI> as <HI>he is mercifull;</HI> and for my pre|&s;ent purpo&s;e, <HI>to be true,</HI> as <HI>he is true.</HI></P>
<P>To this la&s;t we may thus be led. God is our Creator; and he is the <HI>God of truth.</HI> P&s;al. 31.5. Chri&s;t is our Redeemer, and <HI>he is Truth. Ioh.</HI> 14.6. We are renued by the <HI>holy Gho&s;t,</HI> and he is the <HI>&s;pirit of Truth. Ioh.</HI> 16.13. We liue in the bo|&s;ome of the Church; and &s;he is the <HI>pillar and ground of Truth</HI> 1. <HI>Tim.</HI> 3.15. Thus liuing, we are <HI>taught by the word of truth. Colo&s;.</HI> 1.5. And are brought to <HI>the knowledge of the Truth.</HI> 1. <HI>Tim.</HI> 2.4. And are <HI>&s;anctified by Truth. Ioh.</HI> 17.17. Adde hereto, that we are commaunded euery one to <HI>&s;peake the Truth, Ephe&s;.</HI> 4.25. And &s;hall we doe our be&s;t to re&s;emble God <HI>in Truth?</HI> To be <HI>true</HI> as he is <HI>true?</HI> Dearely beloued,
<PB N="12" REF="9"> &s;ith we are the children of <HI>Truth</HI> (for <HI>God is Truth,</HI> and his children we are) let vs walke, as it becometh the <HI>children of Truth:</HI> let <HI>Truth</HI> be in our thoughts, in our words, in our workes: in all our wayes.</P>
<P>What &s;hall I more &s;ay to this poynt, but exhort you in S^t <HI>Paules</HI> words, <HI>Ephe&s;.</HI> 4.25. That ye would ca&s;t off lying, and &s;peake euery man the <HI>truth</HI> to his neighbour. For as much as the <HI>Lord will de&s;troy all &s;uch as &s;peake lies.</HI> This you know by the fift <HI>P&s;alme,</HI> ver. the 6. But how will he de&s;troy them? It is an&s;wered, <HI>Reuel.</HI> 21.8. <HI>All lyars &s;hall haue their part in the lake, which burneth with fire and brim&s;tone.</HI> Thus haue you the third v&s;e of my doctrine. My doctrine was:</P>
<P><HI>God is truth in him&s;elfe, in his workes, and in his words.</HI></P>
<P>The third v&s;e is, our holy imitation of God in <HI>truth.</HI></P>
<P>There is yet a fourth v&s;e of this doctrine of the <HI>truth</HI> of <HI>God.</HI> It &s;erues for a redargution, or reproofe of &s;uch as de|ny <HI>God,</HI> and his <HI>truth.</HI> Deny <HI>God,</HI> and his <HI>truth?</HI> Can there be any, endued with a rea&s;onable &s;oule, &s;o voyd of vnder|&s;tanding? Yes. There is a generation of men mon&s;trou&s;ly mi&s;hapen in the powers of the &s;oule, who &s;pare not to break the cords of Religion a&s;under, and to ca&s;t her yoke from them. They dare auouch with tho&s;e in <HI>Tullie, Totam de Dijs immortalibus opinionem fictam e&s;&s;e ab hominibus &s;apienti|bus reipub. cau&s;&acirc;, vt quos ratio non po&s;&s;et, eos ad officium religio duceret:</HI> judging the &s;eruice of God to be a meere deui&s;e of man, for the better gouernment of the Common-wealth; wherein inferiors, &s;ith they will not be ruled by <HI>rea&s;on,</HI> mu&s;t be ordered by <HI>religion.</HI></P>
<P>Tell &s;uch of the <HI>Scriptures,</HI> you may as well vrge them with <HI>Lucians</HI> narrations: tell them of <HI>repentance,</HI> they ca&s;t it behind them: tell them of <HI>faith,</HI> they regard it not. Speake to them of <HI>bapti&s;me,</HI> they hold it of no greater price, then the wa&s;hing of their hands. Let them heare of the <HI>Re&s;ur|rection,</HI> this feeds them with many a merry conceit. They thinke plea&s;antly with them&s;elues, what manner of bodies they &s;hall haue at that day, of what proportion and &s;tature their bodies &s;hall be; whether their nayles, and haire &s;hall
<PB N="13" REF="9"> ri&s;e againe. Impious wretches, thus they make a &s;coffe at <HI>God</HI> and <HI>religion:</HI> whom, were they v&s;ed according to their de&s;erts, the Preachers &s;hould pronounce, and the Prince proclaime the foule&s;t leapers, that euer yet &s;ore ranne vpon; very worthy to bee excluded the hoa&s;t, and to haue their habitation alone: yea to be exiled the land, and to bee ex|pelled from nature it &s;elfe, which &s;o vnnaturally they &s;triue to bring to naught. I &s;ay no more again&s;t them; but leaue them to the <HI>God of truth,</HI> whom they haue denied, that he in due time may repay them home with vengeance.</P>
<P>Thus farre am I guided by my fir&s;t doctrine, grounded vpon this e&s;&s;entiall name of <HI>God,</HI> his name <HI>Iehouah:</HI> im|porting his <HI>truth</HI> in him&s;elfe, in his workes, and in his words: <HI>Thus &s;aith Iehouah.</HI></P>
<P><HI>Thus &s;aith the Lord]</HI> Is not this the prophe&s;ie of <HI>Amos?</HI> Are not all the words of this prophe&s;ie, chap. 1.1. called <HI>the words of Amos the heard&s;man?</HI> What then meaneth this phra&s;e, <HI>Thus &s;aith the Lord?</HI> As Almighty God in olde time &s;pake to our Fathers by <HI>the mouth of Mo&s;es,</HI> Exod 4.12. So did hee in &s;ucceeding ages &s;peake vnto them by <HI>the mouth of other his Prophets, Luke</HI> 1.70. Heereto <HI>S. Peter</HI> beareth record, 2. <HI>Epi&s;t.</HI> 1.20. <HI>Know this,</HI> &s;aith he, <HI>that no prophe&s;ie in the Scripture is of any priuate motion;</HI> and he giues the rea&s;on heereof, <HI>ver&s;e</HI> 21. For, <HI>the prophe&s;ie in old time, came not by the will of man, but holy men of God &s;pake, as they were mooued by the holy Gho&s;t.</HI> Hence &s;prang tho&s;e v&s;uall and familiar &s;peeches in the bookes of the Prophets: <HI>The word of the Lord came vnto me; The Lord God hath &s;poken,</HI> and this in my Text: <HI>Thus &s;ayth the Lord.</HI></P>
<P>This <HI>Lord,</HI> who thus &s;pake in old time by his Prophets, did in fulne&s;&s;e of time, when he &s;ent to con&s;ummate, and perfect the worke of mans redemption, &s;peake by his ble&s;|&s;ed Euangeli&s;ts and Apo&s;tles. This appeareth by the faith|full promi&s;e made vnto them, <HI>Matth.</HI> 10.19. <HI>Take no thought how, or what yee &s;hall &s;peake: It is not yee that &s;peake, but the Spirit of your Father, that &s;peaketh in you.</HI> It mu&s;t &s;tand euer true, what is recorded 2 <HI>Tim.</HI> 3.16. <HI>The whole
<PB N="14" REF="10"> Scripture is giuen by inspiration of God.</HI> The whole Scrip|ture, and euery parcell of it, ha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h inward witne&s;&s;e from the Spirit, which is the author of all truth. Sweet then is the harmony, con&s;ent and agreement of all the Prophets, E|uangeli&s;ts, and Apo&s;tles, from the fir&s;t vnto the la&s;t. Not one of them &s;pake one word of a naturall man, in all their mini&s;teries: the words which they &s;pake, were the words of him that &s;ent them: they &s;pake not of them&s;elues; God &s;pake in them. When&s;oeuer were the time, what&s;oeuer were the meanes, who&s;oeuer were the man, where&s;oeuer were the place, what&s;oeuer were the people, the words were the Lords. Hence ari&s;eth this doctrine:</P>
<P><HI>The Author of holy Scripture is neither man nor Angell, nor any other creature, how excellent &s;oeuer, but onely the liuing and immortall God.</HI></P>
<P>This truth is euident, by this which I haue but now deli|red. For if <HI>God</HI> in old time &s;pake to our <HI>Fathers,</HI> by the mouth of <HI>Mo&s;es,</HI> if <HI>God</HI> &s;pake by other his Prophets, if <HI>God</HI> &s;pake by the Euangeli&s;ts and Apo&s;tles, if all Scripture be in&s;pired of God; then it well followeth; that <HI>God is the author of Scripture:</HI> and therefore not <HI>man,</HI> nor <HI>Angell, nor any other creature, how excellent &s;oeuer.</HI> I can but point at the v&s;es of this doctrine.</P>
<P>The fir&s;t v&s;e is redargution. Is the <HI>liuing and immortall God the author of holy Scripture?</HI> Heere are all they to bee reprooued, who doe vilifie and deba&s;e the <HI>&s;acred Scriptures,</HI> and e&s;teeme not of them, as of <HI>the word of God.</HI> Such are they, who bearing in their fore-heads, the &s;tampe of <HI>Chri|&s;tians,</HI> haue notwith&s;tanding giuen their names to that <HI>An|tichri&s;t of Rome,</HI> and the <HI>now-fal&s;e Church</HI> there. They &s;hame not to affirme, that, &s;etting a&s;ide the authority of that <HI>Church,</HI> and her head the <HI>Pope,</HI> the <HI>Scripture</HI> is no bet|ter, then a<NOTE N="l" PLACE="marg">Coll<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">q W<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rm<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t.</NOTE> doubtfull, vncertaine and leaden rule, then a<NOTE N="m" PLACE="marg">Colloq. R<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|tubon.</NOTE> matter of debate, then<NOTE N="n" PLACE="marg">Ludouic. Maioranus.</NOTE> dead inke, then<NOTE N="o" PLACE="marg">Esk<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ns.</NOTE> inken diuini|ty, then a<NOTE N="p" PLACE="marg">Pighius.</NOTE> no&s;e of wax, then a<NOTE N="r" PLACE="marg">Colloq. Worm.</NOTE> booke of di&s;cord, then a<NOTE N="&s;" PLACE="marg">Pighius.</NOTE> dumbe Iudge, then<NOTE N="t" PLACE="marg"><HI>H<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ius. Gre<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">er.</HI> Heereof &s;ee my &s;econd Le|cture vpon <HI>Amos</HI> 1.</NOTE> <HI>Ae&s;ops</HI> fables.</P>
<P>Impious wretches; had they not wip'd all &s;hame from
<PB N="15" REF="10"> their faces, they would neuer haue layd &s;uch load of di&s;|graces vpon Gods holy word. Their Cardinall <HI>Ho&s;ius</HI> &s;tayes not heere, he proceedes a degree further. He coynes a di&s;tinction of Scripture, as its v&s;ed by them&s;elues, whom he calleth Catholikes, and as by vs, whom hee calleth He|retikes. His words are in the end of his third book again&s;t <HI>Brentius</HI> his <HI>Prolegomena.</HI> The Scripture, <HI>quomodo profer|tur &agrave; Catholicis verbu~ e&s;t Dei, quomodo profertur ab Haereticis verbum e&s;t Diaboli,</HI> as it is alledged by vs, &s;o mu&s;t it bee, for&s;ooth, the <HI>word of the Deuill,</HI> but as by them, &s;o onely &s;hall it be <HI>the word of God.</HI> Bla&s;phemous Cardinall, hee marcheth not alone.<NOTE N="u" PLACE="marg">Syntagm. Di&s;put. Sedan. loc. <HI>2.</HI> De origine &s;acrae Scripturae &sect;. <HI>32.</HI> pag. <HI>17.</HI></NOTE> <HI>Telenus</HI> tels mee of a champion of that &s;ide, as farre forward as he, who &s;aith; <HI>Melius con&s;ul|tum fui&s;&s;e Eccle&s;iae, &s;i nulla vnquam extiti&s;&s;et Scriptura,</HI> that, had there neuer beene any <HI>Scripture,</HI> the <HI>Church</HI> had beene better prouided for, then now it is. <HI>Sedens in coelis ridet:</HI> there's a God in heauen, that hath the&s;e wicked impes in deri&s;ion: vpon whom, for their taunts, contumelies, and reproches again&s;t his &s;acred word, hee will one day poure out his full viols of wrath: then will he cru&s;h them with his &s;cep<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">er of iron, and breake them in pieces like potters ve&s;|&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ls. You haue the fir&s;t v&s;e. A &s;econd followeth.</P>
<P>Is the <HI>liuing and immortall God the author of holy Scripture?</HI> Heere then is a le&s;&s;on for vs, whom God hat &s;et a part to be <HI>Preachers,</HI> and Expounders of his will. We mu&s;t handle his <HI>&s;acred Scripture,</HI> as his <HI>holy word:</HI> wee mu&s;t euer come vnto you, as my Prophet heere did to the <HI>I&s;raelites,</HI> with <HI>Thus &s;aith the Lord,</HI> in our mouthes. Wee may not &s;peake either the imagination of our owne braines, or the vaine per&s;wa&s;ions of our own hearts. We mu&s;t &s;incerely preach vnto you, Gods gracious word without all corruption, or deprauing of the &s;ame. To this S <HI>Peter</HI> well exhorteth vs in his 1. Epi&s;t. and chap. 4.11. <HI>If any man &s;peake, let him &s;peake as the word of God.</HI> For if <HI>wee,</HI> yea if <HI>an Angell from Heauen</HI> &s;hall preach otherwi&s;e vnto you, then from the Lords own mouth, &s;peaking in his holy word, <GAP DESC="foreign">; let him be accur&s;ed; let him be had in execration.</P>
<PB N="16" REF="11">
<P>The third v&s;e of this doctrine, is peculiar vnto you (Be|loued) who are auditors and hearers of the word. Is <HI>the li|uing and immortall God the author of holy Scripture?</HI> Then (Beloued) it is your part to heare vs with attention, and re|uerence, when&s;oeuer wee &s;tand before you, to expound Gods holy Scripture. <HI>S. Paul</HI> commendeth the <HI>The&s;&s;alo|nians,</HI> Epi&s;t. 1. chap. 2.13. For that when&s;oeuer <HI>they re|ceiued of the Apo&s;tles of Chri&s;t, the word of the preaching of God, they receiued it not as the word of men, but as it was in|deede, the word of God.</HI> In like &s;ort, if you receiue it, it will <HI>&s;aue your &s;oules.</HI> It is <HI>able &s;o to doe.</HI> S. <HI>Iames</HI> &s;hall bee your pledge, chap. 1.21. Receiue it therefore with meekne&s;&s;e, that by it your &s;oules may liue.</P>
<P>God &s;pake vnto <HI>I&s;rael</HI> in a vi&s;ion by night, and &s;ayd <HI>Gen.</HI> 46.2. <HI>Iaacob, Iaacob. Iaacob</HI> an&s;wered, I am heere. He was pre&s;t and ready with all reuerent attention, to heare what his God would &s;ay vnto him, and to follow the &s;ame with all faithfull obedience. Such readine&s;&s;e well becom|meth euery childe of God at this day in the Church, where God &s;peaketh. Thus mu&s;t hee thinke within him&s;elfe. It is thine ordinance, &ocirc; <HI>Lord,</HI> by thy word preached to in|&s;truct me, concerning thy holy will. I am heere, <HI>Lord,</HI> in all humble feare, to heare thy ble&s;&s;ed plea&s;ure, what this day thou wilt put into the mouth of the Preacher to deli|uer vnto me, I am heere, &s;peake on, <HI>Lord,</HI> thy &s;eruant hea|reth. If a Prince of this world, or &s;ome great man &s;hall &s;peake vnto you, you will attend, and giue eare vnto him with all diligence; how much more then ought yee &s;o to doe, when the King of Heauen, and Lord of the Earth, the liuing and immortall God, calleth vpon you by his Mini&s;ters?</P>
<P>What remaineth but that you &s;uffer a word of Exhor|tation. It &s;hall bee &s;hort: in <HI>S. Pauls</HI> words, <HI>Colo&s;&s;.</HI> 3.16. Holy and beloued, as the elect of God, <HI>let the word of God dwell plenteou&s;ly in you in all wi&s;dome.</HI> This word of God, it is his mo&s;t royall and cele&s;tiall Te&s;tament, it is the oracle of his heauenly Sanctuarie, it is the only key vnto
<PB N="17" REF="11"> vs of his reuealed coun&s;els; it is milke from his &s;acred brea&s;ts, the earne&s;t and pledge of his fauor to his Church, the light of our feete, the ioy of our hearts, the breath of our no&s;trils, the pillar of our faith, the anchor of our hope, the ground of our loue, the euidence of our future ble&s;&s;ednes.</P>
<P>Let this word of God dwell plenteou&s;ly in you in all wi&s;|dom. So &s;hall your wayes by it be clen&s;ed, and your &s;elues made cleane. Yet a very litle while, &amp; he that &s;hall come, will come, &amp; will not tarry, euen our <HI>Lord Ie&s;us Christ,</HI> who finding your wayes clen&s;ed, and your &s;elues made cleane by his &s;acred word, will in his due time tran&s;late you from this valley of teares, into <HI>Ieru&s;alem</HI> which is aboue, the mo&s;t glorious Citie of God. There &s;hall this cor|ruptible put on incorruption, and our morta|litie &s;hall be &s;wallowed vp of life. Euen &s;o be it.</P>
</DIV2>
<DIV2 N="2" TYPE="lecture">
<PB N="18" REF="12">
<HEAD>THE II. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.1, 2, 3.</HI></BIBL>
<P>Thus &s;aith the Lord; for three tran&s;gre&s;sions of <HI>Moab,</HI> and for foure, I will not turne to it, becau&s;e it burnt the bones of the King of <HI>Edom</HI> into lime.</P>
<P>Therefore will I &s;end a fire vpon <HI>Moab,</HI> and it &s;hall devoure the pallaces of <HI>Kirioth,</HI> and <HI>Moab</HI> &s;hall dye with tumult, with &s;houting, and with the &s;ound of a trumpet.</P>
<P>And I will cut off the Iudge out of the mid&s;t thereof; and will &s;lay all the Princes thereof with him; &s;aith the Lord.</P></Q>
</EPIGRAPH>
<P>IN the former Sermon I handled the Preface. The Prophecie is now to be &s;poken vnto. The fir&s;t part therein is: The accu&s;ation of <HI>Moab;</HI> in the&s;e words;</P>
<P><HI>For three tran&s;gre&s;&s;ions of</HI> Moab, <HI>and for foure.]</HI> Where we are to con&s;ider,
<LIST>
<ITEM>1. Who are accu&s;ed.</ITEM>
<ITEM>2. For what they are accu&s;ed.</ITEM>
</LIST></P>
<P>The accu&s;ed are the <HI>Moabites;</HI> and they are accu&s;ed of many breaches of the Law of God. Fir&s;t of the accu&s;ed.</P>
<P><HI>Moab</HI> was one of the &s;onnes of <HI>Lot,</HI> begotten in ince&s;t vpon his elde&s;t daughter. <HI>Gen.</HI> 19.37. From him by li|neall de&s;cent came the&s;e <HI>Moabites,</HI> a people inhabiting that part of the Ea&s;t, which is commonly knowne by the name of <HI>Coele&s;yria,</HI> but was formerly the po&s;&s;e&s;&s;ion of the <HI>Amo|rites.</HI> The&s;e <HI>Moabites,</HI> like their brethren the <HI>Ammonites,</HI> were profe&s;&s;ed enemies to the people of God, and did euermore very grieuou&s;ly afflict, and vex them. In which re&s;pect, they were for euer by God his &s;ingular command|ment excluded from the Church. Gods commandement
<PB N="19" REF="12"> is expre&s;&s;ed <HI>Deut.</HI> 23.3. <HI>The Ammonites, and the Moabites &s;hall not enter into the Congregation of the Lord.</HI> And its re|peated <HI>Nehem.</HI> 13.1. <HI>The Ammonites, and the Moabites &s;hall not enter into the Congregation of God.</HI> Thus haue you the accu&s;ed; euen the <HI>Moabites;</HI> the po&s;teritie of <HI>Moab,</HI> who was <HI>Lots</HI> &s;onne; inhabitants of <HI>Coele&s;yria,</HI> and borderers vpon the Holy Land, the po&s;&s;e&s;&s;ion of the <HI>I&s;raelites.</HI></P>
<P>Now what are they accu&s;ed of? Of many breaches of Gods law: in the&s;e words, <HI>For three, and foure tran&s;gre&s;|&s;ions]</HI> This phra&s;e we met with fiue times in the former chapter, and haue heard it diuer&s;ly expounded. The mo&s;t naturall, proper and &s;ignificant expo&s;ition commended to you was; by three, and foure, a finite, and certaine num|ber, to vnder&s;tand many; a number infinite, &amp; vncertaine. <HI>For three tran&s;gre&s;&s;ions of Moab, and for foure,</HI> that is, for ma|ny tran&s;gre&s;&s;ions of the <HI>Moabites.</HI></P>
<P>Among the many tran&s;gre&s;&s;ions of the <HI>Moabites,</HI> their inhumanitie, and pride are &s;pecially noted. Their inhu|mane, &s;pightfull, and cruell dealing again&s;t the <HI>I&s;raelites,</HI> though a people of their owne kinred, appeareth diuers wayes. Fir&s;t, becau&s;e when the <HI>I&s;raelites</HI> came out of <HI>Aegypt,</HI> they met them not with proui&s;ion. <HI>Deut.</HI> 23.4. Secondly, becau&s;e at that time they hired<NOTE N="a" PLACE="marg"><HI>Deut.</HI> 23.4.</NOTE> <HI>Balaam,</HI> the &s;onne of <HI>Beor,</HI> to cur&s;e them. <HI>Num.</HI> 22.5. Thirdly, be|cau&s;e they kept them in &s;eruitude vnder King <HI>Eglon</HI> eigh|teene yeeres. <HI>Iudic.</HI> 3.12. Fourthly, becau&s;e without re|&s;pect of their allegiance to the Kings of <HI>I&s;rael,</HI> due vnto them vpon King <HI>Dauids</HI><NOTE N="b" PLACE="marg">2. <HI>Sam.</HI> 8.2.</NOTE> conque&s;t, they rebelled again&s;t <HI>I&s;rael</HI> after the death of <HI>Ahab.</HI> 2. <HI>King.</HI> 1.1. Fiftly, becau&s;e they waged warre again&s;t <HI>Ieho&s;aphat</HI> King of <HI>Iudah.</HI> 2 <HI>Chro~.</HI> 20.1. Sixtly, becau&s;e they derided the <HI>I&s;raelites,</HI> vpbrai|ded them, and made a ie&s;t at them. <HI>Ier.</HI> 48.27. <HI>Zephan.</HI> 2.8. You &s;ee the inhumanitie of the <HI>Moabites.</HI> Concerning their pride, heare the words of <HI>Ieremie</HI> chap. 48.29. <HI>We haue heard the pride of</HI> Moab: <HI>(he is exceeding proud)</HI> we haue heard <HI>his pride, his &s;toutne&s;&s;e, his arrogancie, his di&s;|daine, and the hautine&s;&s;e of his heart.</HI> Of this pride of
<PB N="20" REF="13"> <HI>Moab</HI> you may &s;ee more <HI>E&s;ai.</HI> 16.6.</P>
<P>Of the many &s;innes of <HI>Moab,</HI> you &s;ee two &s;pecially no|ted: their <HI>inhumanitie,</HI> and their <HI>pride:</HI> for which, and others, the <HI>Lord</HI> prote&s;teth again&s;t them, that he will not turne to them. <HI>I will not turne to it]</HI> That is, as heretofore hath bin expounded, I will not be fauourable to the <HI>Moa|bites;</HI> I will not &s;pare them; according to their de&s;erts, &s;o &s;hall it be vnto them: I will not recall them to the right way; they &s;hall runne on to their owne perdition: I will not turne away the puni&s;hment, wherewith I haue re&s;ol|ued to puni&s;h them: I am the <HI>Lord,</HI> I am not changed. <HI>I will not turne to it]</HI> It is in effect, as if the <HI>Lord</HI> had thus &s;aid: If the <HI>Moabites</HI> had offended but once, or twi&s;e, I would haue bin fauourable to them, and would haue re|cald them into the right way, that &s;o they might haue bin converted, and haue e&s;caped my puni&s;hments: But now, &s;ith they daily heape tran&s;gre&s;&s;ion vpon tran&s;gre&s;&s;ion, and make no end of &s;inning, I haue hardned my face again&s;t them, and will not &s;uffer them to be converted; but indu|rate, and ob&s;tinate as they are, I will vtterly de&s;troy them. <HI>For three tran&s;gre&s;&s;ions of Moab, and for foure I will not turne to it.</HI></P>
<P>Here may you recall to your remembrances a doctrine &s;undry times recommended to your religious con&s;ide|rations.</P>
<P><HI>Many &s;innes doe plucke downe from Heauen the mo&s;t cer|taine wrath and vengeance of God vpon the &s;inners.</HI></P>
<P>God is of pure eyes and beholdeth not iniquitie. He hath laid righteou&s;nes to the rule, and weighed his iu&s;tice in a ballance. His &s;entence is pa&s;&s;ed forth from him, and &s;tands vnalterable: <HI>Tribulation and angui&s;h vpon euery &s;oule that doth euill.</HI> The &s;oule that &s;inneth, it &s;hall be puni&s;hed. God makes it good by an oath <HI>Deut.</HI> 23.41. <HI>That he will whet his glittring &s;word, and his hand &s;hall take hold on iudge|ment to execute vengeance for &s;inne.</HI> His &s;oule hateth, and abhorreth &s;inne; his law cur&s;eth, and condemneth &s;inne; his hand &s;miteth, and &s;courgeth &s;inne. Sinne was his mo|tiue
<PB N="21" REF="13"> to ca&s;t downe Angels into Hell, to thru&s;t <HI>Adam</HI> out of Paradi&s;e, to turne Cities into a&s;hes, to ruinate Nations, to torment his owne bowels in the &s;imilitude of &s;infull fle&s;h. Becau&s;e of &s;inne he once drowned the old world, and be|cau&s;e of &s;inne ere long will burne this. Thus doe many &s;innes plucke downe &amp;c.</P>
<P>One v&s;e of this doctrine, is; to teach vs heedfulne&s;&s;e in all our wayes, that we doe not by our many &s;innes pro|uoke Almighty God to high di&s;plea&s;ure.</P>
<P>A &s;econd V&s;e, is; to moue vs to a &s;erious contempla|tion of the wonderfull patience of Almighty God, who did &s;o graciou&s;ly forbeare the&s;e <HI>Moabites,</HI> till by their three, and foure tran&s;gre&s;&s;ions, by their many &s;innes they had prouoked him to indignation. The&s;e things I haue here|tofore laboured to lay vnto your hearts.</P>
<P>Now therefore I proceed to the third part of this pro|phecie: wherein you haue the declaration of that grie|uous &s;inne, by which the <HI>Moabites</HI> &s;o highly offended. This their &s;inne was a &s;inne of <HI>cruelty;</HI> expre&s;&s;ed in the&s;e words: <HI>Becau&s;e it burnt the bones of the King of Ed m into lime.</HI></P>
<P>When this was done, or by which of the Kings of <HI>Mo|ab,</HI> or again&s;t which of the Kings of <HI>Edom,</HI> it is not expre&s;|&s;ed in holy Scripture. Some would hither referre that Hi|&s;torie, 2 <HI>Kings</HI> 3. Where it is recorded of the King of <HI>I&s;ra|el,</HI> that he a&s;&s;i&s;ted with two other Kings, the King of <HI>Iuda,</HI> and the King of <HI>Edom,</HI> made war vpon the King of <HI>Moab.</HI> The King of <HI>Moab,</HI> when he &s;aw the battle was to &s;ore for him, tooke with him &s;eauen hundred &s;tout warriours, and would haue broken throw to the King of <HI>Edom,</HI> but could not. Through indignation whereof<NOTE N="c" PLACE="marg">Pi&s;cat. Ana|ly&s; in <HI>2</HI> Reg. <HI>3.</HI></NOTE> &s;ome thinke that hee tooke the King of <HI>Edoms</HI> elde&s;t &s;onne, and offered him for a burnt offering vpon the wall: for &s;o &s;ome will haue the la&s;t ver&s;e of that chapter vnder&s;tood of the King of <HI>Edoms</HI> &s;onne. But I take it more agreeable to that &s;torie, there to vnder&s;tand the King of <HI>Moabs</HI> owne &s;onne: that the King of <HI>Moab</HI> &s;hould offer vp for a burnt offering vpon the wall
<PB N="22" REF="14"> his owne elde&s;t &s;onne, thereby to obtaine helpe of his God again&s;t his enemies. And &s;o that &s;torie appertaines not to this my Text. No; though wee receiue the former inter|pretation. For it is not here &s;aid, that he burnt the bones of the <HI>King of Edoms &s;onne</HI> into lime, but the bones of the <HI>King of Edom</HI> him&s;elfe.</P>
<P>It is a tradition of the <HI>Hebrewes,</HI> that after the buriall of the <HI>King of Edom</HI> (that King, who went vp with<NOTE N="d" PLACE="marg">2. <HI>Reg.</HI> 3.1.</NOTE> <HI>Iehoram,</HI> King of <HI>I&s;rael,</HI> and<NOTE N="e" PLACE="marg"><HI>v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r&s;.</HI> 7.</NOTE> <HI>Ieho&s;haphat</HI> King of <HI>Iudah,</HI> to warre a|gain&s;t<NOTE N="f" PLACE="marg"><HI>ver&s;.</HI> 4.</NOTE> <HI>Me&s;ha,</HI> King of <HI>Moab&punc;</HI>) the <HI>Moabites, in vltionem doloris,</HI> to be reuenged vpon him for the &s;orrow, which he wrought them; did digge vp his bones, and burne them. Of this tradition <HI>S. Ierome</HI> maketh mention: <HI>They did digge vp the King of Edoms bones, and burne them.</HI> Great was their rage, great their cruelty. Death appea&s;ed them not. <HI>The King of Edoms bones</HI> were not &s;uffered to re&s;t in his &s;epul|cher, but were taken thence, and burnt into a&s;hes. The&s;e a&s;hes &s;ome thinke were v&s;ed with lime, or morter for the plai&s;tering, pargetting, or rough-ca&s;ting of their hou&s;es: for as much as my Prophet here &s;aith, they <HI>burnt the bones of the King of Edom into lime.</HI> If &s;o; it was done <HI>Vindictae ma|ioris, &amp; contumeliae cau&s;&acirc;;</HI> that they might take full venge|ance vpon the King of <HI>Edom.</HI></P>
<P>I may not pa&s;&s;e it ouer with &s;ilence, that this cruelty of the <HI>Moabites,</HI> was again&s;t the <HI>Edomites,</HI> without all re&s;pect of bloud, and con&s;anguinity. <HI>Edom,</HI> the <HI>Edomites,</HI> or <HI>Idu|maeans</HI> were de&s;cended from <HI>Abraham.</HI> Thus:<NOTE N="g" PLACE="marg"><HI>Gen.</HI> 25.25.</NOTE> <HI>Edom,</HI> the fir&s;t Father of the <HI>Edomites,</HI> or <HI>Idumaeans,</HI> was otherwi&s;e cal|led <HI>E&s;au,</HI> and was &s;onne of <HI>Izhac,</HI> who was<NOTE N="h" PLACE="marg"><HI>Gen</HI> 21 3.</NOTE> &s;onne of <HI>A|braham.</HI> And<NOTE N="i" PLACE="marg"><HI>Gen.</HI> 19.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">7.</NOTE> <HI>Moab,</HI> from whom the nation of the <HI>Moa|bites</HI> tooke their name, was &s;onne vnto <HI>Lot,</HI> and <HI>Lot</HI> was <HI>A|brahams</HI> brothers &s;onne, the &s;onne of<NOTE N="k" PLACE="marg"><HI>G n.</HI> 11.27.</NOTE> <HI>Haran.</HI> There was then betweene the <HI>Moabites,</HI> and <HI>Edomites</HI> neerene&s;&s;e of bloud, and full kindred.</P>
<P>Now we &s;ee what is the particular &s;inne of the <HI>Moabites,</HI> for which this prophecy is directed again&s;t them. Their &s;inne is <HI>Cruelty,</HI> and a &s;peciall kinde of <HI>Cruelty;</HI> euen their
<PB N="23" REF="14"> denying of re&s;t to the bones of the dead: and the more o|dious and intolerable is their <HI>Cruelty,</HI> becau&s;e it is again&s;t their owne kindred.</P>
<P>The le&s;&s;on, which we are to take from hence, is this.</P>
<P><HI>All kinde of cruelty committed again&s;t a man, highly di&s;plea|&s;eth God; but that &s;pecially, which violateth, and extingui&s;heth the rites of con&s;anguinity, and naturall affection.</HI></P>
<P>In my<NOTE N="l" PLACE="marg"><HI>pag.</HI> 74.</NOTE> &s;eauenth Lecture vpon the fir&s;t chapter of this prophecy, I commended vnto you this doctrine: <HI>God is neuer well plea&s;ed with too much cruelty.</HI> In my<NOTE N="m" PLACE="marg"><HI>pag.</HI> 230.</NOTE> 19. Le|cture I recommended it vnto you; varying my propo&s;iti|on, thus: <HI>Cruelty is a &s;inne hatefull vnto God.</HI> Now it comes vnto you in another forme, though the matter be the &s;ame&punc; <HI>All kinde of cruelty, &amp;c.</HI> My propo&s;ition hath two parts.</P>
<P>The fir&s;t, <HI>All kind of cruelty committed again&s;t a man, high|ly di&s;plea&s;eth God.</HI> The &s;econd; <HI>There is a kinde of cruelty, that violateth, and extingui&s;heth the rightes of con&s;anguinity, and naturall affection, and that &s;pecially di&s;plea&s;eth God.</HI> Fir&s;t, to the fir&s;t.</P>
<P><HI>All kinde of cruelty committed again&s;t a man highly di&s;plea|&s;eth God.</HI></P>
<P>No maruaile. For all kinde of <HI>cruelty</HI> is &s;in; and euery &s;in mu&s;t ta&s;te of Gods high di&s;plea&s;ure. All kinde of <HI>cru|elty</HI> is &s;in: For it is <GAP DESC="foreign">, a want of conformity to the Law of God, a tran&s;gre&s;&s;ion of the law, a breach of the law. Will you know again&s;t which commandement it is? It is again&s;t the &s;ixt commandement. The commandement is: <HI>Thou &s;halt doe no murther;</HI> or, <HI>Thou &s;halt not kill.</HI> Where to <HI>kill,</HI> or to <HI>doe murther;</HI> by a <HI>Synechdoche,</HI> &s;ignifieth any kinde of endamaging the per&s;on of our neighbours. We may not &s;o much as hurt, or hinder them. We are forbidden to &s;in again&s;t our neighbour, either in heart, or in word, or in countenance, or in deed. And in this la&s;t branch is <HI>cruelty</HI> forbidden vs. So is the fir&s;t part of my propo&s;ition con|firmed; <HI>All kinde of crueltie committed again&s;t a man highly di&s;plea&s;eth God.</HI> The rea&s;on is; becau&s;e it is a &s;in, again&s;t the &s;ixth commandement.</P>
<PB N="24" REF="15">
<P>The v&s;e of this doctrine is to reprooue &s;uch as delight in <HI>crueltie.</HI> Man of all liuing creatures, ought to be the mo&s;t courteous. His name in Latin is <HI>homo,</HI> and that<NOTE N="n" PLACE="marg">Boskier. Orat. Terra &s;ancta. Philip. <HI>4.</HI> loc. <HI>1.</HI> pag. <HI>87.</HI></NOTE> one deriueth from the Greeke <GAP DESC="foreign">, a word that &s;ignifieth v|nanimitie, and concord: And from the Latin <HI>homo,</HI> is de|riued <HI>Humanitas,</HI> a word that &s;ignifieth courte&s;ie, or gen|tlenes. So that the very name of man, <HI>Homo,</HI> &s;heweth that<NOTE N="*" PLACE="marg">Hominem na|tura ad pacem compo&s;uit.</NOTE> man is euen framed by nature for vnanimitie, concord, courte&s;ie, gentlenes, and peace.</P>
<P>Other<NOTE N="*" PLACE="marg">Animantia ca<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">era ad b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l|lum.</NOTE> creatures are by nature euen armed for warre. Some haue their <HI>hornes,</HI> as Vnicornes, Harts, and Bulls: &s;ome their <HI>teeth;</HI> as Boares and Dogs: &s;ome their <HI>nayles,</HI> as Griffins and Lyons: &s;ome their <HI>poy&s;on,</HI> either in their tongues, as Serpents, or in their tayles, as Scorpions, or in their breath, as Dragons, or in their eyes, as the Ba&s;ili&s;ke: Some haue their <HI>hard skinnes for their coates or couerings,</HI> as on land, the <HI>Armadillo;</HI> in the &s;ea, the Tortoy&s;e, the Crab, and all &s;hell fi&s;h. All the&s;e, and other bea&s;ts are armed by nature, partly to defend them&s;elues, partly to offend o|thers. Onely <HI>Man;</HI> he is borne <HI>in ermis, tenellus, edentulus;</HI> he comes into the world naked, tender, toothles; and hath not wherewith, either to offend another, or to defend him|&s;elfe; to teach vs, that man &s;hould &s;pend the dayes of his pilgrimage here in vnanimitie, concord, courte&s;ie, gentle|nes, and peace.</P>
<P>The more are they to be reproued, who liuing among men, haue, as it were, put off the nature of <HI>Man,</HI> by their delight in <HI>cruell dealing.</HI> Such is the <HI>racking Landlord,</HI> who takes aduantage again&s;t his poore tenant for euery trifle. Such is the <HI>greedie V&s;urer,</HI> who eares vp his brothers &s;ub|&s;tance with <HI>intere&s;t.</HI> Such is the <HI>&s;tony-hearted Phy&s;itian,</HI> or <HI>Chirurgion,</HI> that prolongeth his patients di&s;ea&s;e, or &s;ore, to wring the more money from him. Such is the <HI>trouble&s;ome man,</HI> who vniu&s;tly vexeth his neighbour in the law to his vndoing. Such are a l they, who are any way iniurious to them, with whom they liue.</P>
<P>I tru&s;t, there is none that heares me this day fit to be re|prooued
<PB N="25" REF="15"> for any <HI>cruell deed</HI> again&s;t the dead, as the <HI>Moa|bites</HI> here are for their <HI>burning the bones of the King of Edom into lime.</HI> And that you neuer may de&s;erue with them to be reprooued, let it plea&s;e you to heare a while, how this kind of crueltie hath in former ages beene accounted of.</P>
<P>It is<NOTE N="o" PLACE="marg">Virgil. Aeneid. <HI>1.</HI></NOTE> written to the di&s;pray&s;e of <HI>Achilles,</HI> that he drag|ged the dead bodie of <HI>Hector</HI> thri&s;e about the wals of <HI>Troy.</HI> It is<NOTE N="p" PLACE="marg">Liv. Dec. <HI>1.</HI> l. <HI>1.</HI></NOTE> written to the di&s;prai&s;e of <HI>Tullia,</HI> proud <HI>Tarquius</HI> wife, that &s;he droue her waggon ouer the dead bodie of her Fa|ther <HI>Seruius Tullius</HI> the &s;ixt King of <HI>Rome.</HI> It is<NOTE N="q" PLACE="marg">Plutarch in Cicerone, &amp; in Antonio.</NOTE> written to the di&s;prai&s;e of <HI>Antonie,</HI> the <HI>Triumvir,</HI> one of the three, who bore the &s;way at the beginning of the <HI>Romane</HI> Empire, that he cau&s;ed the right hand, and the head of dead <HI>Cicero,</HI> that great <HI>Orator,</HI> to be cut off, and brought before him, that be|holding them, be might &s;olace, and &s;port him&s;elfe. And was it not a note of too much cruelty in <HI>Antonies</HI> wife, whe|ther it were<NOTE N="r" PLACE="marg">Hieronym A|pol: aduer&s;us R<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ffinum.</NOTE> <HI>Fuluia,</HI> or that proud Egyptian Queene <HI>Cleo|patra,</HI> that &s;he thru&s;t her needle through the tongue of that dead <HI>Orator?</HI> Thus haue prophane Authors <HI>&V;irgil, Livie, Plutarch,</HI> and others, conducted onely by natures light, noted, and cen&s;ured <HI>crueltie</HI> again&s;t the dead. And &s;hall not the light of Gods holy word conduct vs Chri&s;tians to alike mea&s;ure of vnder&s;tanding, euen to dete&s;t all <HI>cruelty</HI> again&s;t the dead?</P>
<P>To this purpo&s;e the holy Euangeli&s;ts, <HI>S. Mathew,</HI> and <HI>S. Marke;</HI> S^t <HI>Mathew</HI> chap. the 14. and S^t <HI>Marke</HI> chap. the 6. haue recorded it for a memoriall to all en&s;uing ages; that to the &s;olemnizing of <HI>Herods</HI> birth day, the head of <HI>Iohn Bapti&s;t</HI> was brought in a platter to <HI>Herodias.</HI> Cruell <HI>Hero|dias!</HI> could not the vntimely, and vniu&s;t death of that holy man &s;atisfie thy greedie, and bloud thir&s;tie heart, but that thou mu&s;t haue his head brought before thee in a platter? and that at &s;uch a time, &s;o &s;olemne a time, the birth day of thy Lord, thy King, thy &s;uppo&s;ed husband, <HI>Herod,</HI> euen then, when he fea&s;ted his Princes, and captaines, and chiefe e&s;tates of <HI>Galilee?</HI> A dead mans head, be&s;mered with bloud, was very vn&s;ea&s;onable, and vnfit &s;awce for &s;uch a banquet.
<PB N="26" REF="16"> Yet then was <HI>Iohn Bapti&s;ts</HI> head brought before <HI>Herodias</HI> in a platter. What did &s;he to it? Doubtle&s;&s;e, all the di&s;grace &s;he could. One thing S^t <HI>Hierome</HI> in his &s;econd booke of his Apollogie again&s;t <HI>Ruffinus,</HI> &s;pecifieth, that<NOTE N="*" PLACE="marg">Veri<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">qu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uam di&s;cri|minali acu con|fodi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>&s;he thru&s;t his tongue through with a needle.</HI></P>
<P>In the 19. of <HI>Iohn</HI> ver. 34. it is recorded to the memori|all of all en&s;uing ages, that when <HI>Ie&s;us</HI> had by his &s;ufferings vpon the Cro&s;&s;e, and paiment of the price of our redemp|tion giuen vp the gho&s;t; then a <HI>Iew,</HI> a &s;ouldier of the <HI>Iewes,</HI> with a &s;peere pierced his &s;ide, whereout forthwith i&s;&s;ued bloud, and water. Vpon that cruell &s;ouldiers fact<NOTE N="&s;" PLACE="marg">Salmeron com|ment. in Euan|gel. Tom. <HI>10.</HI> Tract. <HI>48.</HI></NOTE> one a&s;|keth this que&s;tion: <HI>Quid e&s;t, quod filius Dei tormentis in vita toleratis, non contentus, voluit etiam po&s;t mortem vulnera acci|pere?</HI> What is it, that the &s;onne of God not content with &s;uch torments, as in his life time he endured, would al&s;o after his death be wounded? Among many, and they great cau&s;es, he giues this for one <HI>Vt innote&s;ceret no&s;tra immanitas, &amp; &s;aeuitia, qui etiam in mortuum &s;aeuimus;</HI> that notice may be taken of our immanitie, &amp; crueltie, for as much as we &s;pare not the dead. It is the propertie of a Lyon, to &s;pare a man, not onely, that is dead, but al&s;o that lyeth pro&s;trate, and flat vpon the ground: What fauour a man receiues from a Ly|on, <HI>Chri&s;t Ie&s;us,</HI> the Lyon of the tribe of <HI>Iudah,</HI> the &s;weete <HI>Sauiour</HI> of mankind, could not receiue from man. A &s;oul|dier with a &s;peare pierceth his &s;ide, though he be dead. To exaggerate this S^t <HI>Chry&s;o&s;tome homil.</HI> 48. vpon <HI>Iohn,</HI> &s;ayth; <HI>Illudere mortuo, qu&agrave;m ip&s;um crucis &s;upplicium, longe peius est:</HI> It is farre wor&s;e to offer any contumely or di&s;grace to one that is dead. then is the puni&s;hment of the cro&s;&s;e.</P>
<P>In the 79. <HI>P&s;alme</HI> ver. 2. the Prophet in <HI>I&s;raels</HI> behalfe complaineth vnto God, again&s;t the &s;urpri&s;ers of <HI>Ieru&s;alem,</HI> that <HI>they gaue the dead bodies of Gods &s;eruants to be meat vnto the fowles of heauen, and the fle&s;h of his Saints to the bea&s;ts of the Earth.</HI> So he aggrauateth their crueltie, and inhumani|tie. Mon&s;trous was their crueltie, barbarous their inhuma|nitie, to ca&s;t the dead bodies, and fle&s;h of Gods &s;eruants, and Saints here, and there, to the end they might be a prey
<PB N="27" REF="16"> to dogs, to wolues, to rauens, to vultures, or other bea&s;ts, or birds, that liue by carion.</P>
<P>You &s;ee partly by prophane examples, partly by in&s;tan|ces out of the &s;acred Scriptures, how <HI>crueltie again&s;t the dead</HI> hath v&s;ually beene cen&s;ured. But what is this to you, who v&s;e towards the dead all ciuilitie? All ciuilitie? I grant you giue the dead religious, and &s;olemne buriall; And &s;o doing you doe well. You doe well not to &s;uffer<NOTE N="t" PLACE="marg">Lanctantius Jn&s;titut. lib. <HI>6.</HI></NOTE> <HI>figuram &amp; figmen|tum Dei,</HI> the workman&s;hip of God, Gods image, to be ex|po&s;ed, and ca&s;t out for a prey to wild bea&s;ts, and birds. To bury the dead, it is<NOTE N="u" PLACE="marg">Ambro&s; lib. de Tobia.</NOTE> <HI>quotidianum opus, &amp; magnum,</HI> it is euery dayes worke, and a great worke; and you doe well &s;o to account of it. For if the law commands you to couer the naked while they are liuing, how much more ought yee to couer them, when they are dead? If your friend vndertake any long iourney, you will take the paines to bring him part of his way; how much more ought ye to affoord him your company, when he is going <HI>in illam aeternam domum,</HI> to his long, and euerla&s;ting home, whence he &s;hall returne no more vnto you?</P>
<P>You will &s;ay <HI>Cadaueribus nullus &s;en&s;us;</HI> dead bodies haue no &s;en&s;e; What need then is there of &s;uch care of commit|ting them to the earth? I reply in S^t<NOTE N="x" PLACE="marg">Lib <HI>1.</HI> de Ciu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|tate D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i. cap. <HI>13.</HI></NOTE> <HI>Au&s;tins</HI> words, <HI>Deo pla|cent etiam talia pietatis officia:</HI> &s;uch offices of pietie, humani|tie, and ciuilitie doe plea&s;e God. The bodies of the dead belong to Gods prouidence. He hath appointed the buri|all of the dead, to confirme our faith in the Re&s;urrection of the dead.</P>
<P>Thus farre by occa&s;ion of the fir&s;t part of my propo&s;iti|on: which was, <HI>All kind of crueltie, committed again&s;t a man, highly di&s;plea&s;eth God.</HI> You remember the rea&s;on of it: the rea&s;on is; <HI>Becau&s;e it is again&s;t the &s;ixt Commandement.</HI> The v&s;e of it, was a reproofe of &s;uch as delight in <HI>crueltie,</HI> whe|ther again&s;t the liuing, or the dead. Now followeth the o|ther part of my propo&s;ition: this:</P>
<P><HI>That crueltie which violateth, or extingui&s;heth the rites of con&s;anguinitie, and naturall affection, &s;pecially di&s;plea&s;eth God.</HI></P>
<PB N="28" REF="17">
<P>For God, the God of nature, cannot in any wi&s;e like, that natures lawes be violated. By natures lawes, its enacted, that there &s;hould be, that &s;ame <GAP DESC="foreign">, much &s;poken of in the Schooles; a peculiar affection of loue from the parent to the childe, and from the childe to the parent; from a bro|ther to a brother, from a kin&s;man to a kin&s;man. Now if <HI>cru|eltie</HI> &s;hall be exerci&s;ed from a parent towards his childe, or from a child towards his parent, or from a brother towards his brother, or from a kin&s;man towards his kin&s;man, that &s;ame <GAP DESC="foreign">, I &s;pak of, is laid a&s;ide; the rites of con&s;anguinity, and naturall affection are violated, are extingui&s;hed.</P>
<P>This doctrine may teach vs, to carry our &s;elues peacea|bly, and louingly towards our parents, our children, our brethren, our kin&s;men, all that are of our bloud. There cannot be a greater bond betweene man and man, <HI>as men;</HI> then is this bond of bloud. I &s;ay preci&s;ely betweene man and man, <HI>as men,</HI> there cannot be a greater bond, then is this bond of bloud. For betweene man and man, <HI>as Chri|&s;tians,</HI> there is a greater bond; the bond of <HI>one Lord, one faith, one bapti&s;me, one God,</HI> and <HI>Father of all,</HI> which is <HI>aboue all,</HI> and <HI>through all,</HI> and <HI>in you all,</HI> as S^t <HI>Paul</HI> &s;peaketh, <HI>E|phe&s;.</HI> 4.5.6.</P>
<P>The &s;trength of the former bond of bloud, &s;heweth it &s;elfe in the Patriarch <HI>Abraham,</HI> when there was a debate betweene his &s;eruants, and the &s;eruants of <HI>Lot.</HI> All the tales his men could tell him, could not worke in him any di&s;like of <HI>Lot.</HI> To end that debate, <HI>Abraham</HI> goeth to <HI>Lot. Abraham, Lots</HI> elder, and vnckle, his better in euery re&s;pect, yet he &s;tands not vpon that; he looks not when <HI>Lot</HI> &s;hould come, and &s;toope to him; but as in yeeres, &s;o in wi&s;dome, in mildne&s;&s;e, in humility, in temperance of affections hee pa&s;&s;eth him. Ouer-ruled by &s;uch &s;weet vertues, hee goes to <HI>Lot,</HI> tels him of their kinred, and mooues him thereby, as by a &s;trong rea&s;on, or a mighty bond, that loue and peace might remaine betwixt them and theirs. His words, are as the words whereof <HI>Salomon</HI> &s;peaketh, <HI>Prou.</HI> 25.11. they are <HI>like apples of gold with pictures of &s;iluer,</HI> they are &s;poken in
<PB N="29" REF="17"> their place; and are recorded <HI>Gen.</HI> 13.8. where <HI>Abraham</HI> thus &s;peaketh vnto <HI>Lot: Let there bee no &s;trife, I pray thee, betweene thee and me, neither betweene thy heard-men and my heard-men; for we be brethren.</HI></P>
<P><HI>We be brethren:]</HI> He might haue &s;ayd wee bee <HI>co&s;ens,</HI> or thou art my <HI>nephew,</HI> my <HI>brothers &s;onne,</HI> but hee v&s;eth rather apellation of equality, and cals him <HI>brother,</HI> to manife&s;t his de&s;ire of peace and concord.</P>
<P>You &s;ee the &s;trength of the bond of bloud, how forci|ble it is betweene man and man, <HI>as men.</HI> I told you of a &s;tronger bond betweene man and man, <HI>as Chri&s;tians,</HI> and that was the bond of <HI>one Lord, one Faith, one Bapti&s;me, one God</HI> and <HI>Father of all,</HI> which is <HI>aboue all,</HI> and <HI>through all,</HI> and <HI>in vs all.</HI></P>
<P>So there is a two-fold kinred, or brotherhood. The one, by <HI>nature,</HI> the other by <HI>grace:</HI> the one, by <HI>generation,</HI> the other, by <HI>regeneration.</HI> In re&s;pect of both, we are tyed with bonds of loue. Fir&s;t, in re&s;pect of the former. After <HI>Noahs</HI> floud, there was a diui&s;ion of countreyes made to the remainder of <HI>Adams</HI> po&s;terity: &s;ome dwelt heere, &s;ome there; &s;ome in one place, &s;ome in another, as they be&s;t liked; yet one bloud remained among&s;t them, as a knot euer to ioyne them in amity and loue, what di|&s;tance of place &s;oeuer &s;euered them. Is it not &s;o &s;till, though longer time, and larger encrea&s;e haue &s;pred it fur|ther? Yes (Beloued) it is &s;o. And therefore this bond of bloud, &s;tocke, hou&s;e, linage, and kinred in the root, &s;hould continue among vs, regard one of another, and make vs loue one another, more then we doe.</P>
<P>But this kinred, by <HI>nature</HI> and <HI>generation,</HI> &s;o many de|grees remooued from the root, our great grand-father <HI>A|dam,</HI> the fir&s;t of men, little mooueth vs; wee di&s;daine to take notice of it. Let then the other kinred, that of <HI>grace,</HI> and <HI>regeneration,</HI> by its &s;tronger bonds of loue, tye &amp; ioyne vs together. The iu&s;t and wi&s;e man knoweth (&s;aith<NOTE N="y" PLACE="marg">Diuin. Jn&s;tit. lib. <HI>5.</HI> c. <HI>23.</HI></NOTE> <HI>La|ctantius) cuncto<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> ab eodem Deo, &amp; eadem conditione genera|tos, iure fraternitatis e&s;&s;e coniunctos,</HI> that all who are borne
<PB N="30" REF="18"> of one God, and vpon the &s;ame condition, are ioyned to|gether by the right of brother-hood. To which purpo&s;e a great<NOTE N="z" PLACE="marg">Caluin. Com|ment. in Gene&s;. <HI>13.8.</HI></NOTE> Diuine &s;aith; <HI>Hac lege adoptati &s;umus omnes in Dei fi|lios, vt alij alijs mutuo fratres &s;imus,</HI> Wee are all adopted or cho&s;en to be the &s;onnes of God vpon this condition, that we mutually be brethren, one vnto another.</P>
<P>Dearely Beloued, &s;ith wee are become the &s;onnes of God vpon a condition, let vs fulfill the condition; let vs bee brethren, one to another. That is, let vs not bee cruell, one towards another; let vs doe no iniury, one to another, let vs be mercifull one to another, let vs loue one another. Let good <HI>Abraham</HI> be the patterne of our imita|tion. If there be any variance, or iarring among vs, let vs goe one to another, and kindely entreat one another; <HI>I pray thee, let there bee no variance, no iarring, betweene mee and thee, nor betweene my men and thy men, for we are brethren.</HI></P>
<P>But proud and rebellious fle&s;h and bloud will not &s;uffer vs to become <HI>Abrahams;</HI> &s;o wi&s;e, &s;o meeke, &s;uch louers of concord and vnity. Not &s;uffer vs? Then is our condition fearefull, and we may well expect, that the God of <HI>Abra|ham</HI> at his great day of vi&s;itation, &s;hall reiect vs, and ca&s;t vs from out his &s;ight into the euer burning lake. There is no entrance into the Heauenly Canaan, for the cruell, injuri|ous, malicious and de&s;pitefull man.</P>
<P>Its onely <HI>Loue</HI> that opens the gates of Heauen; without <HI>Loue</HI> what&s;oeuer you doe, its no aduantage to you. S. <HI>Paul</HI> tels you, 1 <HI>Cor.</HI> 13. that <HI>though you &s;peake with the tongues of men and Angels, and haue not Loue, you are but as &s;ounding bra&s;&s;e, or a tinckling cymball: and though you haue the gift of prophe&s;ie, and know all &s;ecrets, yea, if you haue all faith, &s;o that yee can remooue mountaines, and haue not Loue, you are nothing: and though you feede the poore with all your goods, and giue your bodies to bee burnt, and haue not Loue, it profiteth you nothing.</HI></P>
<P>To bee &s;hort, almes without <HI>Loue,</HI> prophe&s;ie without <HI>Loue,</HI> knowledge without <HI>Loue,</HI> miracles without <HI>Loue,</HI> martyrdome without <HI>Loue,</HI> prayer without <HI>Loue,</HI> and the
<PB N="31" REF="18"> like very commendable and good workes, all are nothing. <HI>Loue</HI> is the fire that purifieth, it is the incen&s;e that perfu|meth, it is the oyntment, or box of Spikenard, that &s;weet|neth, it is the &s;alt, that &s;ea&s;oneth all our good thoughts, words, and deedes. I conclude with S. <HI>Iohns</HI> words in his 1 Epi&s;t. cap. 4. ver&s;. 7. <HI>Beloued, let vs loue one another, for Loue commeth of God, and euery one that loueth, is borne of God, and knoweth God. For God is Loue; if therefore wee dwell in Loue, we dwell in God, and God dwells in vs.</HI></P>
<P>Now, O Lambe of God, that take&s;t away the &s;innes of the world, take from vs all bitterne&s;&s;e, and anger, and wrath, and crying, and euill &s;peaking, with all maliciou&s;|ne&s;&s;e. Rai&s;e vp in vs a de&s;ire of brotherly Loue, that wee may euery one haue a care to helpe another, that our Loue be not fained, fal&s;e, hypocriticall, wayward, tedious, di&s;|dainefull, nor hunting after profit; but that it be vnfained and perfect, euen towards our enemies. Grant, good Lord, that thus retaining the &s;tudy of concord, and louing one another, we may all meet together in the vnity of faith, and knowledge of thee, the Sonne of God, till we become per|fect in thee, our onely <HI>Sauiour</HI> and Redeemer. To thee, O <HI>Chri&s;t,</HI> with the Father, and the Holy Gho&s;t, bee a&s;cribed all pray&s;e and power, might and Maie&s;ty, dignity and dominion for euermore. Amen.</P>
</DIV2>
<DIV2 N="3" TYPE="lecture">
<PB N="32" REF="19">
<HEAD>THE III. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS. 2.2, 3.</HI></BIBL>
<P>Therefore will I &s;end a fire vpon <HI>Moab,</HI> and it &s;hall deuoure the palaces of <HI>Kerioth,</HI> and <HI>Moab</HI> &s;hall dye with tumult, with &s;houting, and with the &s;ound of a trumpet.</P>
<P>And I will cut off the Iudge out of the mid&s;t thereof, and will &s;lay all the Princes thereof with him.</P></Q>
</EPIGRAPH>
<P>WE are now to con&s;ider the fourth part of this burden of the <HI>Moabites;</HI> namely, the <HI>commination,</HI> or <HI>denuntiation</HI> of &s;uch puni&s;h|ments, as God would bring vpon the <HI>Moa|bites</HI> for their &s;innes. The puni&s;hments are de&s;cribed, fir&s;t generally, and then more &s;pecially. The general de&s;crip|tion is; <HI>Therefore will I &s;end a fire vpon</HI> Moab, <HI>and it &s;hall de|uoure the palaces of</HI> Kerioth.</P>
<P>In the former chapter wee met with this forme of com|mination<NOTE N="a" PLACE="marg"><HI>Ver&s;e</HI> 4.7.10.12.14.</NOTE> fiue times. Wee now finde nothing new, but new names, <HI>Moab</HI> and <HI>Kerioth.</HI></P>
<P>Of <HI>Moab</HI> you heard &s;omewhat in my la&s;t Sermon; that <HI>Moab</HI> was <HI>Lots</HI> &s;onne, and that from him lineally de&s;cen|ded the <HI>Moabites,</HI> a people inhabiting that part of the Ea&s;t, which is commonly knowne by the name of <HI>Caele&s;yria,</HI> and was in former times the po&s;&s;e&s;&s;ion of the <HI>Amorites.</HI> I now adde, that from the &s;ame <HI>Moab,</HI> the &s;onne of <HI>Lot,</HI> a city in <HI>Arabia,</HI> afterward called <HI>Areopolis,</HI> was named <HI>Moab,</HI> and thence the whole prouince, region, countrey, or kingdome was likewi&s;e named <HI>Moab.</HI> So &s;aith<NOTE N="b" PLACE="marg">De locis.</NOTE> <HI>Eu&s;ebius. Moab</HI> in this branch of my text, may &s;ignifie either: either the <HI>Me|tropolis,</HI> the chiefe and mother-city of the Kingdome of <HI>Moab,</HI> or the Kingdome it &s;elfe. S. <HI>Hierome</HI> heere vnder|&s;tands both.</P>
<PB N="33" REF="19">
<P>The other new name is in the Hebrew, <GAP DESC="foreign">, in the vulgar Latin, <HI>Carioth;</HI> in the Engli&s;h-<HI>Geneua</HI> tran&s;lation, <HI>Kerioth;</HI> in <HI>&V;atablus, Cerijoth;</HI> in <HI>Tremellius</HI> and <HI>Iunius, Kerijoth;</HI> the <HI>Septuagint</HI> in their Greeke tran&s;lation, take the word for an appellatiue; they tran&s;laate it <GAP DESC="foreign">, <HI>her cities.</HI> According to them, the&s;e words &s;hould thus be read: <HI>I will &s;end a fire vpon</HI> Moab, <HI>and it &s;hall deuoure the foundations of her cities.</HI> But with <HI>S. Hierome,</HI> and &s;undry others of the be&s;t Expo&s;itors, we retaine the proper name <HI>Kerioth</HI> or <HI>Carioth.</HI></P>
<P>Wee read in holy writ of two cities thus named. One was belonging to the Tribe of <HI>Iuda,</HI> and lay towards the coa&s;ts of <HI>Edom</HI> &s;outh-ward, mentioned <HI>Io&s;h.</HI> 15.25. The other was in the land of <HI>Moab;</HI> &s;o &s;ayth <HI>Eu&s;ebius</HI> in his He|brew places: <HI>Carioth in regione Moabitarum, &s;icut Ieremias &s;cribit; Carioth</HI> is in the countrey of the <HI>Moabites,</HI> as <HI>Ieremy</HI> writeth. And where doth <HI>Ieremy</HI> write &s;o? In his fortieth chapter, which is wholly &s;pent in denouncing de&s;truction to the <HI>Moabites,</HI> ver&s;. 24. it is &s;ayd, that <HI>iudgement is come vpon Kerioth.</HI> And ver&s;e 41. that <HI>Kerioth is taken.</HI> The &s;ame iudgement is heere and there denounced; but heere more briefly, there more fully. Here we may ob&s;erue,
<LIST>
<ITEM>1. The puni&s;her: the <HI>Lord; I will &s;end.</HI></ITEM>
<ITEM>2. The puni&s;hment: by fire; <HI>A fire.</HI></ITEM>
<ITEM>3. The puni&s;hed: the <HI>Moabites; Moab,</HI> and <HI>Kerioth.</HI></ITEM>
</LIST></P>
<P>The fir&s;t circum&s;tance concerneth the puni&s;her: the <HI>Lord:</HI> for thus &s;aith the <HI>Lord, I will &s;end</HI> a fire.</P>
<P>The Doctrine.</P>
<P><NOTE N="c" PLACE="marg">See my Le|ctures vpon the fir&s;t of <HI>Amos.</HI></NOTE><HI>It is proper to the</HI> Lord <HI>to execute vengeance vpon the wic|ked for their &s;innes.</HI></P>
<P>This truth hath &s;undry times been recommended vnto you. Diuer&s;e were the v&s;es of it.</P>
<P>The fir&s;t was, to le&s;&s;on vs to looke heedefully vnto our feet; that wee walke not in the way of &s;inners, to partake with them in their &s;innes. <HI>Sinnes</HI> are not tongue-tyed; they cry aloud vnto the <HI>Lord</HI> for <HI>vengeance.</HI></P>
<P>The &s;econd was, to admoni&s;h vs, not to intermeddle in
<PB N="34" REF="20"> the Lords office; Its his office to execute <HI>vengeance.</HI> Wee therefore may not interpo&s;e our &s;elues.</P>
<P>The third was, to mini&s;ter a word of comfort to the god|ly, again&s;t whom the wicked, do behaue them&s;elues proud|ly and de&s;piteou&s;ly. God in due time, for &s;uch their beha|uior will render <HI>vengeance</HI> vnto them, and will puni&s;h them with euerla&s;ting perdition.</P>
<P>The &s;econd circum&s;tance concerneth the puni&s;hment, which is by fire: <HI>I will &s;end a fire.</HI></P>
<P>By fire heere wee are to vnder&s;tand, not &s;o much a true and naturall fire, as a figuratiue and metaphoricall fire. The &s;word, pe&s;tilence, and famine, <HI>quod libet genus con&s;ump|tionis,</HI> euery kinde of con&s;umption, <HI>quaelibet &s;pecies exci<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ij,</HI> euery kinde of de&s;truction; hayle, water, thunder, &s;ick|ne&s;&s;e, or any other of the executioners of Gods wrath, for the &s;innes of men, may bee &s;ignified by this word, <HI>Fire. Fire</HI> in this place is put for the &s;word, for warre, as its plain by the &s;equell of this text. The Doctrine ari&s;ing hence is this:</P>
<P><HI>Th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> fire</HI> (whether naturall or figuratiue) that is, <HI>the fire and all other creatures are at the Lords commandement, to bee employed by him in the puni&s;hment of the wicked.</HI></P>
<P>Of this doctrine heeretofore.</P>
<P>The v&s;e of it is, to teach vs how to carry our &s;elues at &s;uch times, as God &s;hall vi&s;it vs with his rod of correction; how to behaue our &s;elues in all our afflictions. Wee are not &s;o much to looke to the meanes, as to the <HI>Lord,</HI> that worketh by them. If the fire, or water, or any other of Gods creatures, &s;hall at any time rage, and preuaile again&s;t vs, we mu&s;t know, that God by them worketh hi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> holy will vpon vs.</P>
<P>Heere wee &s;ee; God re&s;olueth <HI>to &s;end a fire vpon Moab,</HI> which &s;hould <HI>deuoure the palaces of Kerioth:</HI> which was the third circum&s;tance.</P>
<P>Mu&s;t <HI>Moab</HI> and <HI>Kerioth,</HI> two chiefe cities of the King|dome of <HI>Moab,</HI> through the fire of Gods wrath be brought to ruine? It yeelds this doctrine:</P>
<PB N="35" REF="20">
<P><HI>No munition, no fortification, no &s;trength can &s;aue that city, which God will haue de&s;troyed.</HI></P>
<P>One v&s;e of this Doctrine is to le&s;&s;on vs; that we put not any confidence in any worldly helpe; but that &s;o we v&s;e all good meanes of our defen&s;e, that &s;till wee rely vpon the <HI>Lord,</HI> for &s;trength and &s;ucce&s;&s;e thereby.</P>
<P>A &s;econd V&s;e is, to put vs in minde of the fearefull pu|ni&s;hments, which God layeth vpon men for &s;inne. He deuoureth their cities, throweth downe their &s;trong holds, and &s;pares them not.</P>
<P>A third V&s;e is, to &s;tirre vs vp to thankfulnes, for that it plea&s;eth God in mercy to &s;pare, not onely our Cities, and &s;trong holds, but al&s;o our country villages and poore cottages.</P>
<P>It is not to be pa&s;&s;ed ouer without ob&s;eruation, that the palaces of <HI>Kerioth</HI> are here threatned, to be deuoured with this fire, &s;ent from the <HI>Lord.</HI> Were I now to &s;peake be|fore Princes, or great E&s;tates, I could from hence giue them an <HI>Item,</HI> that they &s;et not their hearts ouermuch vp|on their ca&s;tles, towers, man&s;ion hou&s;es, faire palaces, or other goodly buildings, for as much as, if their &s;innes de|&s;erue it, the fire of Gods wrath will deuoure all tho&s;e. But my auditorie is of another rancke. Yet may you take a le&s;&s;on hence. Mu&s;t the palaces of <HI>Carioth,</HI> for the &s;innes of the inhabitants be deuoured with fire from the wrath of God? Your le&s;&s;on is:</P>
<P>God depriueth vs of a great ble&s;&s;ing, when he taketh from vs our dwelling hou&s;es.</P>
<P>The great commoditie or contentment, that commeth to euery one of vs by our dwelling hou&s;es, hath experi|mentally made good vnto vs this truth. The V&s;es of it are diuers.</P>
<P>One is, to teach vs to be humble before Almighty God, when&s;oeuer it &s;hall plea&s;e him to take from vs our dwel|ling hou&s;es.</P>
<P>A &s;econd is, to admoni&s;h vs, &s;ith we peaceably enioy our dwelling hou&s;es, that we v&s;e them to the furtherance of Gods glory.</P>
<PB N="36" REF="21">
<P>A third is, to &s;tirre vs vp to ble&s;&s;e and prai&s;e God day by day for the comfortable v&s;e we haue of our dwelling hou&s;es.</P>
<P>The&s;e things I haue heretofore laboured to lay vnto your hearts, occa&s;ioned by the like generall commination or denuntiation of iudgement (fiue times repeated) in the former chapter, again&s;t the <HI>Syrians,</HI> the <HI>Phili&s;tines,</HI> the <HI>Ty|rians,</HI> the <HI>Edomites,</HI> and the <HI>Ammonites.</HI> Now we are to con&s;ider what is more &s;pecially prophecied again&s;t the&s;e <HI>Moabites.</HI> For the ea&s;ier explication whereof, I ob&s;erued two points:
<LIST>
<ITEM>1. The manner of the puni&s;hment.</ITEM>
<ITEM>2. The extent of it.</ITEM>
</LIST></P>
<P>Order requireth that fir&s;t I &s;peake to the manner of their puni&s;hment, expre&s;&s;ed in the&s;e words: <HI>And Moab &s;hall dye with tumult, with &s;houting, and with the &s;ound of a trumpet.</HI></P>
<P><HI>Moab &s;hall dye] Moab</HI> is here put for the <HI>Moabites,</HI> the people of <HI>Moab,</HI> the inhabitants of the Kingdome of <HI>Moab. Moab &s;hall dye]</HI> There is a ciuill death, there is a corporall death, there is a &s;pirituall death, and there is an eternall death. Which of the&s;e deaths were the <HI>Moabites</HI> to dye? The letter of my text is for the corporall death. This corporall death is a &s;eparation of the &s;oule from the bodie: it is called corporall, in re&s;pect of the &s;pirituall: it is al&s;o called a temporarie death, in re&s;pect of the eter|nall. This death corporall, or temporarie, is twofold; either naturall, or accidentall; if accidentall, it is &s;ubdiui|ded into a violent, or a voluntarie death: and is common as well to the godly, as to the wicked; inflicted vpon them, by Gods iu&s;t iudgment for the &s;inne of <HI>Adam.</HI> This is the wages of &s;in, and this is the way of all &s;infull fle&s;h. <HI>All must once dye.</HI></P>
<P>We may a long time wra&s;tle with the dangers of this world both by Land and Sea: thou&s;ands may fall on our right hand, and ten thou&s;ands on our left, while we &s;tand:
<PB N="37" REF="21"> we may haue &s;o good &s;tore of friends, that we may well &s;ay with the <HI>Shunamite,</HI> 2. <HI>King.</HI> 4.13. <HI>I neede no &s;peaking for me, either to the King, or to the Captaine of the Ho&s;te; I dwell among mine owne people,</HI> where I can command: we may walke in the light of the &s;unne, that is, our pro&s;peritie may be waxen &s;o great, that we want nothing: we may haue &s;ailes and oares at plea&s;ure, as <HI>Antiochus</HI> &s;eemed to haue, <HI>who thought in his pride to make men &s;aile vpon the dry land, and to walke vpon the Sea:</HI> 2. <HI>Mac.</HI> 5.21. we may thinke our &s;elues to be in league with death, and in couenant with the graue, and &s;o promi&s;e to our &s;elues, many a pro&s;perous, and plea&s;ant day, as many as are the &s;ands of the Ocean: yet a time &s;hall come, when all the&s;e things &s;hall proue but vanitie: and <HI>Moab &s;hall dye. All must once dye.</HI></P>
<P>A great<NOTE N="d" PLACE="marg">Dr. King B. of London. Lect. <HI>20</HI> vpon Ionas, pag. <HI>264.</HI></NOTE> Prelate of this Land, for this point, hath well fitted this compari&s;on. As one that &s;hooteth at a marke, &s;ometimes is gone, and &s;ometimes is &s;hort, &s;ome|times lighteth on the right hand, &s;ometimes on the left, at length hitteth the marke: &s;o <HI>Death</HI> &s;hootes at Noble men beyond vs, at meane men &s;hort of vs, at our friends on the right hand, at our enemies on the left; at length hitteth our &s;elues. The longer her hand is in pra|cti&s;e, the more certainely &s;he &s;triketh.</P>
<P>Looke into the fift of <HI>Gene&s;is;</HI> there &s;hall you finde, that <HI>Death</HI> was ayming at<NOTE N="e" PLACE="marg"><HI>ver&s;.</HI> 11.</NOTE> <HI>Eno&s;h</HI> 905. yeares, and at la&s;t &s;mote him: at<NOTE N="f" PLACE="marg"><HI>ver&s;.</HI> 14.</NOTE> <HI>Kenan</HI> 910. yeares, at<NOTE N="g" PLACE="marg"><HI>ver&s;.</HI> 5.</NOTE> <HI>Adam</HI> 930. yeares, at<NOTE N="h" PLACE="marg"><HI>ver&s;.</HI> 20.</NOTE> <HI>Iered</HI> 962. yeares, at<NOTE N="i" PLACE="marg"><HI>ver&s;.</HI> 27.</NOTE> <HI>Methu&s;helah</HI> 969. yeares, but in the end ouerthrew them all. Now &s;hee &s;trikes &s;ooner; within the compa&s;&s;e of fewer yeares, within 60. yeares, or 70. &s;he &s;eldome &s;tayes 80. yeares: And &s;ometimes &s;hee &s;trikes vs in our youthfull dayes; yea, in the day of our natiuitie. <HI>All must once dye.</HI></P>
<P><HI>Moab &s;hall dye] All must once dye. Death!</HI> It is of all mi&s;eries the la&s;t, and the mo&s;t terrible. A holy<NOTE N="k" PLACE="marg">Apud Lud. Granaten&s;em Exercit de Orat. &amp; Medit.</NOTE> Father hath made again&s;t it this exclamation. <HI>O Death how bitter is the remembance of thee? How quickly and &s;uddainely &s;tea|lest thou vpon vs? How &s;ecret are thy paths and wayes? How
<PB N="38" REF="22"> doubtfull is thy houre? How vniuer&s;all is thy &s;igniorie and de|minion? The mighty cannot e&s;cape thee; the wi&s;e cannot hide them&s;elues from thee; the &s;trong loo&s;e their &s;trength before thee; the rich with their money &s;hall not corrupt thee. Thou art the hammer, that alwayes &s;triketh: Thou art the &s;word, that neuer blunteth: thou art the &s;nare, wherein all must be taken: thou art the pri&s;on, wherein all must lye: thou art the Sea, wherein all must peri&s;h: thou art the paine, that all mu&s;t &s;uffer: thou art the tribute, that all mu&s;t pay.</HI> In a word; thou art &s;uch a one, as Almighty God wa&s;heth his hands of thee, and cleareth him&s;elfe in plaine words, by the mouth of the Wi&s;eman, &s;aying, (<HI>Wi&s;d.</HI> 1.13.) <HI>that he neuer made thee.</HI> Surely thou ha&s;t thine entry into the world by the very enuie, and craft of the Deuill.</P>
<P>This exclamation again&s;t <HI>Death</HI> is very iu&s;t in &s;ome &s;en&s;e: for <HI>Death</HI> may be con&s;idered in a double re&s;pect; one way, as it is in its owne nature; another way, as it is changed, and qualified by the death of <HI>Christ. Death</HI> in its owne nature is a puni&s;hment of &s;in, a plague, a cur&s;e, or fore-runner of condemnation, the very gates, and &s;uburbs of Hell it &s;elfe: and in this re&s;pect the forecited excla|mation hath due place. But on the other &s;ide, <HI>death</HI> being changed, and qualified by <HI>Chri&s;t</HI> his death, it is no more &s;uch; it is no more a puni&s;hment of &s;inne; it is no more a plague; it is no more a cur&s;e. For it is become a ble&s;&s;ing; it brings an end to all our mi&s;eries; it giues full deliue|rance to all our mi&s;eries; it giues full deliuerance from all dangers; it is made vnto vs a pa&s;&s;age, a way, an entrance into euerla&s;ting life; it is like a portall, or litle gate, by which we pa&s;&s;e from out this litle pri&s;on of our bodies into the kingdome of Heauen. The graue meane while is, but a re&s;ting chamber, &s;weetly perfumed by the Death of <HI>Christ</HI> for our bodies; from whence at the &s;ound of the la&s;t trumpet, our bodies &s;hall awake, and ri&s;e, and be recei|ued into the paradi&s;e of heauen, to enioy the mo&s;t com|fortable pre&s;ence of Almighty God there.</P>
<P>If <HI>death</HI> now changed and qualified by <HI>Chri&s;t</HI> his death,
<PB N="39" REF="22"> be a ble&s;&s;ing: if it be but a pa&s;&s;age from this wretched life to that happie&s;t e&s;tate in heauen, why &s;hould death be feared?</P>
<P>This is a Ca&s;e of Con&s;cience, and may be re&s;olued. There are two &s;orts of men in the world: the one of them, who liue in their &s;innes, and dye without repentance: the other of them, who with vnfeigned repentance and faith in <HI>Christ,</HI> doe leaue this world. The fir&s;t haue great rea&s;on to feare <HI>Death: Death</HI> being vnto them the very gate, and introduction into the Hell of the damned: of whom we may well &s;ay, as <HI>Chri&s;t</HI> &s;aid of <HI>Iudas, Math.</HI> 26.24. <GAP DESC="foreign">, it had bin good for them, had they neuer bin borne. The &s;econd haue no rea&s;on to feare <HI>Death; Death</HI> being vnto them, as the gate of Heauen. To &s;uch, <HI>Optimum est na&s;ci,</HI> its be&s;t that they are borne; and the next be&s;t for them is, <HI>matur&egrave; mori,</HI> to dye in a good houre. Their birth is to them a preparation to eternall happine&s;&s;e, whereof their <HI>Death</HI> giues them full po&s;&s;e&s;&s;ion.</P>
<P>The con&s;ideration whereof made King <HI>Salomon</HI> the wi|&s;e&s;t of Kings, or men, <HI>[praferre diem mortis, diei ort&ucirc;s;]</HI> it made him preferre the day of death, before the day of birth; his words are <HI>Eccles.</HI> 7.3. <HI>Better is the day of death, then the day that one is borne.</HI> Hence is it, that mo&s;t righteous <HI>Iob,</HI> chap. 17.14. calls <HI>Corruption</HI> his <HI>father;</HI> for as chil|dren haue fathers for their comfort, &s;o had <HI>Iob</HI> death, and rottenne&s;&s;e: Corruption it &s;elfe, as a father, made <HI>Iob</HI> fit for his graue and death; which of him was more wi&s;hed then life: as <HI>Origen,</HI> and <HI>Olympiodor</HI> haue well ob&s;erued. And hence it is that ble&s;&s;ed <HI>Paul,</HI> liuing in this world, and v&s;ing it, as if he v&s;ed it not, (for he had his conuer&s;ation in heauen, and had a true, and liuely ta&s;te of the ioyes of the world to come) de&s;ired to be di&s;&s;olued, and to be with <HI>Chri&s;t:</HI> and this (hee was well a&s;&s;ured) was be&s;t of all for him, <HI>Phil.</HI> 1.23.</P>
<P>Thus farre (beloued) haue I ledde you by occa&s;ion of the&s;e words, <HI>Moab &s;hall dye:</HI> vpon which I grounded this generall doctrine.</P>
<PB N="40" REF="23">
<P><HI>All mu&s;t once dye.</HI></P>
<P>In the illu&s;tration whereof, I &s;ignified that of euils, <HI>death</HI> was the mo&s;t terrible. To arme your Chri&s;tian &s;oules a|gain&s;t the terrour or feare of <HI>death,</HI> I told you, that <HI>death</HI> is to be con&s;idered in a double re&s;pect; either as it is in its owne nature, or as it is changed, &amp; qualified by the death of Chri&s;t: in the fir&s;t re&s;pect, it is very fearefull to the na|turall man: in the latter, it is very welcome to the re&s;ol|ued Chri&s;tian. I further added, that there are two &s;orts of men obnoxious vnto <HI>death:</HI> the one &s;ort doe liue in &s;inne, and dye without repentance: the other with vnfained re|pentance, and true faith in <HI>Chri&s;t</HI> doe leaue this world; to the fir&s;t &s;ort <HI>death</HI> is very terrible: to the latter it is a very welcome gue&s;t. Now proceed we to examine the manner of <HI>Moabs</HI> death.</P>
<P><HI>Moab &s;hall dye with tumult, with &s;houting, and with the &s;ound of a trumpet.] In tumultu,</HI> with a tumult, &s;o &s;ome do reade, <HI>&V;atablus, Caluin, Mercer, Gualter; in &s;trepitu,</HI> with a noy&s;e, &s;o <HI>Iunius,</HI> and <HI>Dru&s;ius; in &s;onitu,</HI> with a &s;ound, &s;o <HI>Brentius,</HI> and the author of the <HI>vulgar Latine.</HI> The 70. haue <GAP DESC="foreign">, <HI>Moab</HI> &s;hall dye <HI>through imbecillity,</HI> or <HI>weakenes.</HI> The word in the originall is <GAP DESC="foreign">, &amp; it &s;ignifieth a <HI>&s;ound,</HI> a <HI>tumult,</HI> an <HI>inundation,</HI> or <HI>multitude of waters,</HI> which ouer|runne their bankes with violence and roaring. The mea|ning of the world is, that <HI>Moab</HI> &s;hould die a death &s;trange and extraordinary: which is more &s;pecified in the next word.</P>
<P><GAP DESC="foreign"> <HI>With &s;houting.]</HI> This very word we met with with in the 14. ver&s;e of the fir&s;t Chapter, where it is brought to &s;et forth the terrour of that iudgement, which God would bring vpon the <HI>Ammonites.</HI> The word I expounded in my 20. Sermon on the fir&s;t Chapter, and &s;hewed out of diuers Authorss that it &s;ignifieth a <HI>&s;ound,</HI> a <HI>cry,</HI> a <HI>great cry,</HI> a <HI>voci|feration,</HI> a <HI>&s;houte,</HI> &s;uch as Souldiers doe make, when on a &s;uddaine they &s;urprize a City. To make good this expo|&s;ition it is added.</P>
<P><HI>With the &s;ound of a trumpet.]</HI> The v&s;e of trumpets in warre
<PB N="41" REF="23"> hath beene very ancient. The v&s;e of them is commanded to the children of <HI>I&s;rael,</HI> Num. 10.9. <HI>When ye goe to warre again&s;t the enemie, yee &s;hall blow a larme with the trumpets.</HI> After, they were v&s;ed in the battle again&s;t <HI>Iericho,</HI> Io&s;h. 6.5. <HI>Io&s;hua</HI> &s;aith to the people: <HI>When yee heare the &s;ound of the trumpet, ye &s;hall all &s;hout with a great &s;hout, and the wall of</HI> Ie|richo <HI>&s;hall fall downe flat.</HI> To this v&s;e <HI>Ezechiel</HI> alludeth Chap. 7.14. <HI>They haue blowne the trumpet, and prepared all, but none goeth to the battell.</HI> And S. <HI>Paul</HI> &s;peaks of it, 1. Co|rinth. 14.8. <HI>If the trumpet giue an vncertaine &s;ound, who &s;hall prepare him&s;elfe to battle?</HI> The Prophet <HI>Zephanie</HI> al&s;o hath re&s;pect vnto it, Chap. 2.16. where he calls the great day of the <HI>Lord, a day of the trumpet, and a larme again&s;t the &s;trong Cities, and again&s;t the high towers.</HI></P>
<P>From this ancient v&s;e of trumpets, we may gather the meaning of our Prophet in this place. <HI>Moab &s;hall dye, with a tumult, with a &s;houting, and with the &s;ound of a trumpet] Moab]</HI> that is, the <HI>Moabites,</HI> the people of <HI>Moab, &s;hall dye]</HI> &s;hall depart this life, and leaue this world, not quietly, and peaceably, in their beds, <HI>but with a tumult, with a &s;houting, and with the &s;ound of a trumpet]</HI> euen in warre, or as the phra&s;e is in the 14. ver&s;e of the 1. chapter, <HI>in the day of bat|taile.</HI> The doctrine ari&s;ing hence is this:</P>
<P><HI>Warre, one of the executioners of Gods vengeance, is euer|more &s;ent vpon a Land, for the &s;innes of the people.</HI></P>
<P>That <HI>warre</HI> is one of the executioners of Gods venge|ance, its plaine in <HI>Ezech.</HI> 14.21. There God him&s;elf makes it one of his foure &s;ore iudgements. The foure are; the <HI>&s;word, famine,</HI> the <HI>noy&s;ome bea&s;t,</HI> and the <HI>pe&s;tilence;</HI> the fir&s;t is the &s;word, an in&s;trument for warre, for warre it &s;elfe. The&s;e foure are likewi&s;e couched togither in <HI>Ezech.</HI> 5.17. where thus &s;aith the <HI>Lord</HI> again&s;t <HI>Ieru&s;alem: I will &s;end vp|on you famine, and euill bea&s;ts, and they &s;hall &s;poyle thee, and pe&s;tilence and bloud &s;hall through thee, and I will bring thee &s;word vpon thee; I the Lord haue &s;poken it.</HI> I will bring the <HI>&s;word</HI> vpon thee: the <HI>&s;word,</HI> that is, warre; an in&s;trument of warre, for warre it &s;elfe: as in the former place.</P>
<PB N="42" REF="24">
<P>The&s;e two places of <HI>Ezechiel,</HI> (to omit many other, as pregnant, here and there di&s;per&s;ed throughout the &s;acred Volumes of Gods eternall word) the&s;e two doe &s;peake plainely, that <HI>warre is one of the executioners of Gods ven|geance.</HI> That it is &s;ent vpon a Land for the &s;innes of the people, I made it plaine vnto you by like euidence of holy Writ in my 20. Sermon vpon the former chapter. My proofes were taken from <HI>Levit.</HI> 26.25. <HI>Deut.</HI> 28.49. <HI>Ierem.</HI> 5.15. Whence I inferred, that <HI>warre,</HI> and all the euills of <HI>warre</HI> are from the <HI>Lord;</HI> that <HI>warre</HI> is one of the accom|pli&s;hments of Gods iudgements; that <HI>warre</HI> is &s;ent by God vpon a Land for the &s;innes of a people. So goeth my doctrine.</P>
<P><HI>Warre, one of the executioners of Gods vengeance, is euer|more &s;ent vpon a Land for the &s;innes of the people.</HI></P>
<P>The V&s;e of this Doctrine is, to rai&s;e vs vp to the admi|ration of the wonderfull patience of Almighty God. We grieue the Holy Spirit of that &s;acred Maie&s;tie with our manifold and daily &s;innes: our &s;innes of omi&s;&s;ion, our &s;ins of infirmitie, and our &s;innes of pre&s;umption; our &s;innes of ignorance, and our &s;innes of wilfulne&s;&s;e; our &s;trife, va|riance, and debate; our v&s;urie, oppre&s;&s;ion, and cruelty; our vncleanne&s;&s;e, wantonnes, and drunkennes; our &s;ins multiply as the &s;ands of the Sea, they haue pre&s;&s;ed into Gods pre&s;ence to fetch downe his vengeance vpon vs. Be|hold, looke about you, and admire his exceeding great patience. The loud crying of our &s;innes hath not yet vr|ged the <HI>Lord</HI> &s;o farre, as to make him come again&s;t vs with his &s;ore&s;t iudgement of <HI>warre.</HI></P>
<P>He hath out of his fatherly loue ouer vs mildely cha&s;ti|zed vs. Not long &s;ince hee brake the &s;taffe of our bread, and &s;ent among vs a dearth and &s;carcitie; yet haue wee not returned vnto him. Not long &s;ince he commanded his ar|mies of waters to i&s;&s;ue from out their channell, and to o|uer runne man and bea&s;t for many miles within this land; yet haue we not returned vnto him. Not long &s;ince he let flye his arrowes of pe&s;tilence, and yet they flye abroad to
<PB N="43" REF="24"> the killing of many round about vs; yet haue wee not re|turned vnto him.</P>
<P>Not returned vnto him? What? Can no medicine, that God applyeth, mollifie our hard hearts? Can none of his corrections amend vs? Will we needs try whether he will &s;end a &s;word vpon vs? He &s;haked his <HI>&s;word</HI> ouer vs, (many of vs may well remember it) when <HI>the great Spani&s;h Arma|da</HI> floated on our Seas: but then as S. <HI>Iames</HI> &s;peaketh, chap. 2.13. <HI>Super exaltauit mi&s;ericordia iudicio,</HI> mercy ex|alted it &s;elfe aboue iudgement, and we were &s;pared.</P>
<P>Were we &s;pared? What &s;hall we render to the <HI>Lord</HI> for &s;o great mercy? We will with <HI>Dauid, P&s;.</HI> 116.13. <HI>We will take the cup of &s;aluation,</HI> we will <HI>call vpon the name of the Lord,</HI> and will <HI>offer vnto him the &s;acrifice of pray&s;e.</HI> Which &s;acrifice of ours, that it may be acceptable to the <HI>Lord,</HI> let vs ca&s;t a|way from vs all our tran&s;gre&s;&s;ions, whereby we haue tran&s;|gre&s;&s;ed; and with a new heart, and a new &s;pirit, returne we to the <HI>Lord</HI> our God. But if we will per&s;i&s;t with delight, and goe on in our old wayes; our crooked, peruer&s;e, and fro|ward wayes; our wayes of wickedne&s;&s;e; and will not bee turned out of them by any of <HI>God</HI> his milder cha&s;ti&s;ements and corrections, what can we expect, but the portion of the&s;e <HI>Moabites,</HI> euen <HI>fire</HI> &amp; a <HI>&s;word</HI> from the <HI>Lord,</HI> and with them to die <HI>with a tumult, with a &s;houting, and with the &s;ound of a Trumpet?</HI></P>
<P>Thus farre <HI>de modo poenae,</HI> of the manner of this puni&s;h|ment to be inflicted vpon the <HI>Moabites.</HI> The extent fol|loweth.</P>
<P><HI>I will cut the iudge out of the mid&s;t thereof, and will &s;lay all the Princes thereof. with him.]</HI></P>
<P><HI>I]</HI> the <HI>Lord,</HI> the <HI>Lord Iehovah,</HI> ye&s;terday, and to day, and the &s;ame for euer; I am not changed; all my words, yea, all the titles of all my words are <HI>Yea,</HI> and <HI>Amen; Ex&s;cindam]</HI> I will cut off, I will root out, and de&s;troy, <HI>Iudicem]</HI> the Iudge, the chiefe&s;t gouernour and ruler in <HI>Moab,</HI> the King. <HI>Nam Reges quo&abque; populum indicabant,</HI> For <HI>Kings</HI> al&s;o did iudge the people, and it is euident by &s;undry places of ho|ly
<PB N="44" REF="25"> Scripture, that the &s;tate of the <HI>Moabites</HI> was &s;wayed by Kings. <HI>I will cut off,</HI> root out, and vtterly de&s;troy, <HI>the iudge,</HI> the King, <HI>out of the mid&s;t thereof]</HI> Out of the mid&s;t of what? Of <HI>Moab?</HI> of <HI>Kerioth?</HI> Both are mentioned ver&s;. 2. <HI>Dauid, Camius,</HI> and &s;ome other, &s;ay of <HI>Kerioth,</HI> which was <HI>Sedes Regum,</HI> the cittie of the Kings habitation. The meaning is: there was no cittie in the Kingdome of <HI>Moab</HI> &s;o &s;trong, but that from out the mid&s;t of it, God would fetch the <HI>King,</HI> and cut him off.</P>
<P><HI>I will cut off,</HI> roote out, or de&s;troy, <HI>the iudge,</HI> the King, out of the midde&s;t of the &s;tronge&s;t cittie of the Kingdome of <HI>Moab,</HI> be it <HI>Moab, Kerioth,</HI> or any other; <HI>I will &s;lay all the Princes thereof with him;</HI> together with the King I will root out all the Princes of the land. None &s;hall e&s;cape my iudge|ments, neither Prince, nor King. You &s;ee the extent of this iudgement here denounced again&s;t <HI>Moab.</HI> Not onely the meaner &s;ort of people, but the Princes al&s;o; yea and King him&s;elfe, were to haue their portion in it: and that as cer|tainely, as if they had alreadie had it. For <HI>Iehovah,</HI> the <HI>Lord</HI> hath &s;poken it. For its added for a conclu&s;ion to this Pro|phecie, <GAP DESC="foreign"> &s;ayth the <HI>Lord.</HI> The <HI>Lord</HI> hath &s;aid it, that neither Prince nor King &s;hall be extempt from his iudgements; but &s;hall as well as the lowe&s;t of the people be cut off, and come to nought.</P>
<P>The doctrine to be ob&s;erued from hence is this:</P>
<P><HI>God exerci&s;eth his iudgements, not onely vpon men of low and ba&s;e e&s;tate, but al&s;o vpon the great ones of this world; vpon prin|ces and Kings.</HI></P>
<P>This truth I haue heretofore confirmed vnto you, in my 21. Lecture, on the former Chapter, handling tho&s;e words Chap. 1. ver&s;. 15. <HI>Their King &s;hall goe into captiuitie he, and his Princes together,</HI> I proued vnto you this doctrine, <HI>When God puni&s;heth a nation with captiuitie for their &s;innes, he &s;pareth neither Prie&s;t, nor Prince, nor King.</HI> My now-doctrine for &s;ub&s;tance is the &s;ame, but more generall; <HI>God exerci&s;eth his iudgements not onely vpon men of low &amp; ba&s;e e&s;tate, but al&s;o vpon the great ones of this world; vpon Princes &amp; Kings.</HI> The v&s;es.</P>
<PB N="45" REF="25">
<P>One is to admoni&s;h the great and mightie ones of this world, that they pre&s;ume not to &s;inne again&s;t the Lord, as if they were priuiledged by their greatnes, and might. There is no &s;uch priuiledge. He that is <HI>Lord</HI> ouer all, will &s;pare no per&s;on. Princes, and Kings mu&s;t feele the &s;mart of his iudgements.</P>
<P>A &s;econd v&s;e is, to mini&s;ter comfort to &s;uch as are of low and ba&s;e e&s;tate. If the mightie by violence, and oppre&s;&s;ion grind your faces, and compa&s;&s;e you about, yet be not yee di&s;couraged; God the iudge of all accepteth no per&s;ons. He in his good time will auenge your cau&s;es, be your op|pre&s;&s;ours neuer &s;o mightie. For Princes and Kings mu&s;t feele the &s;mart of his iudgements.</P>
<P>A third v&s;e is, a warning for our &s;elues; that we &s;et not our hearts vpon the outward things of this world, for as much as God, the Creator of all, will not re&s;pect vs for them. Do&s;t thou glory in this that thou art a mightie man, or a rich man? For both, might and riches, Princes, and Kings are far beyond thee: yet mu&s;t Princes and Kings feele the &s;mart of Gods iudgements.</P>
<P>Let vs make a fourth v&s;e of this doctrine, euen to poure out our &s;oules in thankefulne&s;&s;e before almightie God, for his wonderfull patience towards vs. Our &s;innes are as im|pudent, as euer were the &s;innes of the <HI>Moabites,</HI> Our three and foure tran&s;gre&s;&s;ions, our many &s;innes doe cry aloud to Heauen again&s;t vs, as the &s;ins of the <HI>Moabites</HI> cryed again&s;t them. For their &s;innes God &s;ent a &s;word vpon them, and did cut them off from being a nation; Gods wrath again&s;t our &s;innes, hath not yet proceeded &s;o farre. We yet enioy our happie peace. Euery man dwels vnder his owne vine, and vnder his owne figtree; and liues in the habitations of his forefathers in peace, free from all feare of the enemies &s;word. Such is our condition, through the neuer-too-much admired patience of Almightie God. O let vs not de&s;pi&s;e the riches of the bountifulne&s;&s;e, patience, and long &s;uffe|rance of our God. S^t <HI>Paul</HI> tells vs. <HI>Rom.</HI> 2.4. That the&s;e doe lead vs to Repentance.</P>
<PB N="46" REF="26">
<P>The&s;e doe lead vs; &s;hall we not follow? Beloued, while we haue time, let vs betake our &s;elues to Repentance. It was good coun&s;aile which <HI>Iudith</HI> gaue to <HI>Ozias, Chabris,</HI> and <HI>Charmis</HI> the ancients of the cittie <HI>Bethulia. (Iudith</HI> 8.12.) <HI>Quia patiens Dominus e&s;t, in hoc ip&s;o paniteamus, &amp; indulgen|tiam eius fu&s;is lachrymis po&s;tulemus.</HI> The coun&s;aile is as good for vs. Beloued, becau&s;e the <HI>Lord</HI> is patient, therefore let vs repent, and with &s;hedding of teares beg of him indulgence, and pardon for our &s;innes pa&s;t. Its no wi&s;edome for vs, a|ny longer to pre&s;ume vpon his patience. It is true <HI>Dominus patiens,</HI> the <HI>Lord</HI> is &s;low to anger; but the Prophet <HI>Nahum.</HI> Chap. 1.3. addeth al&s;o, that he is great in power, and &s;ure|ly will not cleare the wicked.</P>
<P>This long forbearance of God towards vs, <HI>patientia e&s;t, non negligentia:</HI> you mu&s;t call it patience, it is not negligence. <HI>Non ille potentiam perdidit, &s;ed nos ad poenitentiam re&s;eruauit,</HI> &s;aith S^t <HI>Au&s;tine &s;erm.</HI> 102. <HI>de Tempore:</HI> God hath not lo&s;t his power, but hath re&s;erued vs for repentance: and <HI>quanto diu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ius Deus expectat, tanto grauius vindicat:</HI> How much the longer God expects and waits for our conuer&s;ion, &s;o much the more grieuou&s;ly will he be auenged vpon vs if we re|pent not. I &s;hut vp all with that exhortation of <HI>Eccle&s;ia&s;ti|cus.</HI> chap. 5.7. <HI>Make no tarrying to turne vnto the Lord, and put not off from day to day.</HI> To moue vs to this &s;peedie couer|&s;ion, he addes this rea&s;on: <HI>for &s;uddenly &s;hall the wrath of the Lord breake forth, and in thy &s;ecuritie thou &s;halt be de&s;troy|ed, and thou &s;halt peri&s;h in time of vengeance.</HI> What remaineth but that we pray with <HI>Ieremie?</HI> Chap. 31.18. <HI>Conuert thou vs O Lord, and we &s;hall be conuer|ted; for, thou art the Lord our God.</HI></P>
</DIV2>
<DIV2 N="4" TYPE="lecture">
<PB N="47" REF="26">
<HEAD>THE IIII. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.4, 5.</HI></BIBL>
<P>Thus &s;ayth the <HI>Lord;</HI> For three trangre&s;sions of <HI>Iu|dah,</HI> and for foure, I will not turne away the puni&s;hment thereof; becau&s;e they haue de&s;pi&s;ed the Law of the <HI>Lord,</HI> and haue not kept his commaundements, and their lies cau&s;ed them to erre, after the which their Fathers haue walked.</P>
<P>But I will &s;end a fire vpon <HI>Iudah,</HI> and it &s;hall deuoure the palaces of <HI>Ieru&s;alem.</HI></P></Q>
</EPIGRAPH>
<P>OVr Prophet <HI>Amos</HI> hath hitherto dealt with for|raine Nations, with the <HI>Syrians,</HI> with the <HI>Phili|&s;tines,</HI> with the <HI>Tyrians,</HI> with the <HI>Edomites,</HI> with the <HI>Ammonites,</HI> and with the <HI>Moabites.</HI> Six in num|ber. All borderers vpon, and profe&s;&s;ed enemies vnto the people of the <HI>Lord,</HI> the type of the Church. To each of the&s;e you haue heard the iudgements of God menaced, his puni&s;hments threatned: all which are accordingly fallen out.</P>
<P>Was not <HI>Amos</HI> his me&s;&s;age from the <HI>Lord</HI> to the <HI>I&s;rae|lites?</HI> Why then doth he fir&s;t foretell forraine nations their iudgements? The rea&s;ons are three;</P>
<P>Fir&s;t, that he might be the more patiently heard of his Countrymen, friend, and allies, the <HI>I&s;raelites.</HI> The <HI>I&s;raelites</HI> &s;eeing their Prophet <HI>Amos</HI> &s;o &s;harpe again&s;t the <HI>Syrians,</HI> and other their enemies, could not but the more quietly heare him, when he &s;hould prophecie again&s;t them al&s;o <HI>Con&s;ola|tio quaedam e&s;t, afflictio inimici,</HI> It is &s;ome comfort to a naturall di&s;tre&s;&s;ed man to &s;ee his enemie in di&s;tre&s;&s;e al&s;o.</P>
<PB N="48" REF="27">
<P>Secondly, that they might haue no cau&s;e to wonder, if God &s;hould at any time come again&s;t them in vengeance, &s;ith he would not &s;pare the <HI>Syrians,</HI> and other Nations, though de&s;titute of the light of Gods word, and ignorant of his will.</P>
<P>Thirdly, that they might the more &s;tand in awe at the words of this prophecie, when they &s;hould behold the <HI>Sy|rians,</HI> and other their neighbours, afflicted and tormented, according to the haynou&s;ne&s;&s;e of their iniquities.</P>
<P><HI>Scitum e&s;t, ex alijs periculum facere, tibi quod ex v&s;u fiet.</HI> It is a principle in Natures Schoole, that we take example from other mens harmes, how to order our wayes. From this natures principle, the people of <HI>I&s;raell</HI> might thus haue argued. Will not the <HI>Lord</HI> &s;pare the <HI>Syrians,</HI> the <HI>Phili&s;tines,</HI> the <HI>Tyrians,</HI> the <HI>Edomites,</HI> the <HI>Ammonites,</HI> the <HI>Moabites?</HI> How then can we pre&s;ume that he will &s;pare vs? They &s;illy people neuer knew the holy will of God; yet &s;hall they drinke of the cup of Gods wrath? How then &s;hal we e&s;cape, who knowing Gods holy will, haue contemned it?</P>
<P>You &s;ee now, good rea&s;on our Prophet had, (though &s;ent with a me&s;&s;age to the ten tribes of <HI>I&s;rael</HI>) fir&s;t to let for|raine Nations vnder&s;tand Gods plea&s;ure towards them in re&s;pect of their &s;innes. From them he commeth to Gods owne peculiar people; diuided after the death of King <HI>Sa|lomon,</HI> into two families, or kingdomes; <HI>Iudah,</HI> and <HI>I&s;rael.</HI> Fir&s;t, he prophecieth again&s;t <HI>Iudah,</HI> in the 4. and 5. ver&s;es. <HI>Thus &s;ayth the Lord, For three tran&s;gre&s;&s;ions of</HI> Iudah, <HI>and for foure, &amp;c.</HI></P>
<P>Wherein I ob&s;erue two parts.</P>
<LIST>
<ITEM>1. A Preface, <HI>Thus &s;ayth the Lord.</HI></ITEM>
<ITEM>2. A Prophecie, <HI>For three tran&s;gre&s;&s;ions of</HI> Iudah, <HI>&amp;c.</HI></ITEM>
</LIST>
<P>In the Prophecie, we may ob&s;erue foure parts.</P>
<LIST>
<ITEM>1. A generall accu&s;ation of <HI>Iudah; For three tran&s;gre&s;&s;i|ons of</HI> Iudah, <HI>and for foure.</HI></ITEM>
<ITEM>2. The Lords prote&s;tation again&s;t them: <HI>I will not turne away the puni&s;hment thereof.</HI></ITEM>
<PB N="49" REF="27">
<ITEM>3. An enumeration of &s;ome particular &s;innes by which the <HI>Iewes</HI> prouoked God vnto di&s;plea&s;ure: <HI>Becau&s;e they haue de&s;pi&s;ed the Law of the Lord, &amp;c.</HI></ITEM>
<ITEM>4. A commination or denuntiation of iudgement a|gain&s;t them, ver&s;. the 5. <HI>But I will &s;end a fire vpon</HI> Iu|dah, <HI>and it &s;hall deuoure the palaces of</HI> Ieru&s;alem.</ITEM>
</LIST>
<P>Fir&s;t of the Preface: <HI>Thus &s;aith the Lord]</HI> It is like that gate of the Temple in<NOTE N="a" PLACE="marg"><HI>Act.</HI> 3.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">1. And 5.12.</NOTE> <HI>Salomons</HI> poarch, which for the goodly &s;tructure thereof, was called <HI>beautifull, Act.</HI> 3.2. So is this enterance to my text very beautifull. We haue al|readie beheld it &s;ix &s;euerall times: fiue times as wee pa&s;&s;ed through the former Chapter, and once, at our fir&s;t footing in this. There is engrauen in it, that &s;ame <HI>Tetragrammaton,</HI> that great and ineffable name of God; <HI>Iehovah.</HI></P>
<P><HI>Iohovah]</HI> Curious haue the<NOTE N="b" PLACE="marg">See Lect. 1.</NOTE> <HI>Cabali&s;ts</HI> and <HI>Rabbins</HI> bin, in their inuentions about this name. They will not haue it to be pronounced, nor taken within polluted lips. They note, that it is <HI>nomen tetragrammaton,</HI> a name of foure let|ters; of foure letters <GAP DESC="foreign">, becau&s;e the name of <HI>God</HI> in all tongues, and languages, for the mo&s;t part, con&s;i&s;teth of foure letters: and they adde that the&s;e foure letters in the <HI>Hebrew</HI> tongue are <HI>literae quie&s;centes,</HI> letters of re&s;t: whence they picke this my&s;tery; that the re&s;t, repo&s;e, and tranquil|litie of all the creatures in the world is in God alone. They further &s;ay, that this <HI>name</HI> is powerfull for the working of myracles, and that by it <HI>Mo&s;es,</HI> and <HI>Chri&s;t</HI> haue done great wonders. The&s;e their inuentions are partly &s;uper&s;titious, partly bla&s;phemus; but all braine &s;icke, and idle. Yet mu&s;t we needs acknowledge &s;ome &s;ecret in this name. We are driuen to it by <HI>Exod.</HI> 6.3. There the <HI>Lord</HI> thus &s;peaketh vn|to <HI>Mo&s;es: I appeared vnto Abraham, to I&s;aac, and to Iacob, by the name of a &s;trong, omnipotent, and all-&s;ufficient God, but by my name</HI> Iehovah, <HI>was I not knowne vnto them.</HI> The &s;ecret is thus vnfolded.</P>
<P><HI>Iehovah,</HI> this great name <HI>Iehovah,</HI> importeth, the eterni|tie of Gods e&s;&s;ence in him&s;elfe, that he is<NOTE N="c" PLACE="marg"><HI>Heb.</HI> 13.8.</NOTE> <HI>ye&s;terday, and to
<PB N="50" REF="28"> day, and the &s;ame for euer,</HI><NOTE N="d" PLACE="marg"><HI>A<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> 1.8.</NOTE> <HI>which was, which is, and which is to come.</HI> Againe, it noteth the exi&s;tence and perfection of all things in God, as from whom all creatures in the world haue their<NOTE N="e" PLACE="marg"><HI>Act.</HI> 17.28.</NOTE> <HI>life,</HI> their <HI>motion,</HI> and their <HI>being.</HI> God is the <HI>being</HI> of all his creatures, not that they are the &s;ame that he is, but becau&s;e<NOTE N="f" PLACE="marg"><HI>Rom.</HI> 11.36.</NOTE> <HI>of him,</HI> and <HI>in him,</HI> and <HI>by him</HI> are all things. Thirdly, it is the <HI>memoriall</HI> of God vnto all ages: &s;o God him&s;elfe cals it. <HI>Exod.</HI> 3.15. the <HI>memoriall</HI> of his faithful|ne&s;&s;e, his truth, and his con&s;tancie in the performance of his promi&s;es. And therefore when&s;oeuer in any of the Pro|phets, God promi&s;eth, or threatneth any great matter, to a&s;&s;ure vs of the mo&s;t certaine euent thereof, he adds vnto it his name <HI>Iehovah.</HI> So here in my text: <HI>Thus &s;ayth Iehovah.</HI></P>
<P><HI>Thus &s;ayth the Lord]</HI> not, <HI>Thus &s;ayth Amos:</HI> but <HI>Thus &s;aith the Lord.</HI> The <HI>Lord</HI> then is the author of this Scripture; and not of this onely, but al&s;o of the whole bodie of Scrip|ture. The doctrine,</P>
<P><HI>The author of holy Scripture is neither man, nor Angell, nor any other creature, how eminent, or excellent &s;oeuer, but onely the liuing, and immortall God.</HI></P>
<P>This doctrine I haue heretofore commended vnto you in my fir&s;t lecture vpon this Chapter. The v&s;es of it were three.</P>
<P>The fir&s;t concerned vs, whom God hath &s;et apart to be the Preachers, and expounders of the Scriptures. We mu&s;t handle them as the holy word of God. As my Prophet here comes to <HI>Iudah,</HI> &s;o mu&s;t we to you, with, <HI>thus &s;aith the Lord,</HI> we may not &s;peake, either the imagination of our <HI>owne braines,</HI> or the vaine per&s;wa&s;ions of our <HI>owne hearts;</HI> we mu&s;t &s;incerely preach vnto you Gods gracious word, without corrupting, or deprauing it.</P>
<P>A &s;econd v&s;e concerneth you, who are auditors, and hearers of the word preached. It is your parts to giue eare vnto it with attention and reuerence; and like the <HI>The&s;&s;a|lonians]</HI> commended by S^t <HI>Paul.</HI> 1. <HI>The&s;&s;.</HI> 2.13.] to receiue it, not as the word of vs <HI>men:</HI> but, as it is indeed, the <HI>word of God.</HI></P>
<PB N="51" REF="28">
<P>A third v&s;e concerned the aduer&s;aries of the truth; the <HI>Papi&s;ts</HI> who doe vilifie, and deba&s;e the &s;acred Scriptures, and e&s;teeme not of them, as of the <HI>word of God.</HI> How &s;ham|fully they haue loaded this <HI>holy word of God</HI> with di&s;grace|full termes, calling it, <HI>a doubtful vncertaine, and a leaden rule, a poore kinde of element, a booke of di&s;cord, a matter of debate, dead inke, inken divinitie, a dumbe iudge, a no&s;e of waxe, Ae|&s;ops fables,</HI> I haue<NOTE N="g" PLACE="marg">Lect. <HI>2.</HI> in A|mos <HI>1.</HI> pag. <HI>18.</HI> &amp;c.</NOTE> heretofore deliuered vnto you.</P>
<P>But who are they, out of who&s;e mouths, and pens, &s;uch bitterne&s;&s;e again&s;t Gods holy word hath beene vented? Are they our Countrymen? Are they not rather &s;trangers to vs, <HI>Papi&s;ts</HI> of other Nations? <HI>Pighius, Ho&s;ius, Gret&s;er, Ca|non Lewis</HI> of <HI>Lateran,</HI> the <HI>collocutors</HI> at <HI>Wormes,</HI> and <HI>Rati&s;|bon?</HI> What are the&s;e to vs? It may be our <HI>Engli&s;h Papi&s;ts</HI> doe e&s;teeme of the <HI>Scriptures</HI> more reuerently. More reuerent|ly! Let one &s;peake for all. D^r.<NOTE N="h" PLACE="marg">Fox Martyrel. vol. <HI>2.</HI> l. <HI>7.</HI> An. <HI>1513.</HI> pag. <HI>735.</HI></NOTE> <HI>Bennet,</HI> a Lawyer, Chaun|cellour, and Vicar generall to <HI>Richard Fitz-Iames,</HI> Bi&s;hop of <HI>London,</HI> called before him one <HI>Richard Butler,</HI> for being of that Religion, which we this day, through Gods good|ne&s;&s;e doe maintaine, and profe&s;&s;e. This <HI>Butler</HI> v&s;ed much to read the <HI>Bible;</HI> for which an article was thus framed a|gain&s;t him: <HI>We obiect to you, that diuer&s;e times, and e&s;pecially vpon a certaine night you erroniou&s;ly and damnably read in a great Booke of here&s;ie, certaine Chapters of the Euangeli&s;ts in Engli&s;h, conteining in them diuer&s;e erronious, and damnable o|pinions, and conclu&s;ions of here&s;ie.</HI> What Chri&s;tian eare can endure &s;uch <HI>bla&s;phemie?</HI> that the Booke of God &s;hould be called, <HI>a great booke of here&s;ie; that &s;ome Chapters of the E|uangeli&s;ts &s;hould be &s;aid to conteine in them diuers erronious and damnable opinions, and conclu&s;ions of here&s;ie.</HI> What Chri&s;tian care can endure this?</P>
<P>Mu&s;t that Booke, to which we are &s;o often &s;ent, by<NOTE N="i" PLACE="marg"><HI>Deut.</HI> 17.11.</NOTE> <HI>Mo|&s;es,</HI> by the<NOTE N="k" PLACE="marg"><HI>E&s;a.</HI> 8:20. <HI>M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lac.</HI> 2.7. <HI>P&s;al.</HI> 1.1. <HI>and</HI> 119.2.</NOTE> <HI>Prophets,</HI> by<NOTE N="l" PLACE="marg"><HI>Joh.</HI> 5.39.</NOTE> <HI>Chri&s;t</HI> him&s;elfe by his holy<NOTE N="m" PLACE="marg"><HI>Luk.</HI> 16.29.</NOTE> <HI>E|uangeli&s;ts,</HI> and<NOTE N="n" PLACE="marg"><HI>Act</HI> 17.11. 2. <HI>Tim.</HI> 5.15.</NOTE> <HI>Apo&s;tles,</HI> mu&s;t that <HI>Booke</HI> be noted for erro|nious, and damnable opinions, and conclu&s;ions of here|&s;ies?</P>
<P>S^t <HI>Paul</HI> thought much otherwi&s;e. He in the 2. <HI>Tim.</HI> 3.15.
<PB N="52" REF="29"> &s;peaking of the holy <HI>Scriptures,</HI> &s;ayth; that they are <HI>able to make men wi&s;e vnto &s;aluation.</HI> Hee addeth further, <HI>ver.</HI> 16. that the <HI>whole Scripture is giuen by in&s;piration of God, and is profitable to teach, to improue, to correct, and to in&s;truct in righteou&s;ne&s;&s;e, that the man of God may be ab&s;olute, being made perfect vnto all good workes.</HI></P>
<P><HI>Magnificum te&s;timonium:</HI> A mo&s;t &s;ufficient te&s;timonie, for the authoritie, dignitie, and worth of <HI>holy Scripture.</HI> Fir&s;t, it is <GAP DESC="foreign">, <HI>diuinely in&s;pired of God;</HI> giuen immedi|ately from God to men. Secondly, it is <GAP DESC="foreign"> <HI>profitable. Profitable</HI> many wayes; for <HI>doctrine,</HI> for <HI>reproofe,</HI> for <HI>correc|tion,</HI> for <HI>in&s;truction. Doctrine</HI> is of things to be beleeued; <HI>Reproofe</HI> of things to be refuted; <HI>Correction</HI> concerneth vi|ces; <HI>In&s;truction</HI> vertues. Euery way the <HI>whole Scripture</HI> is <HI>profitable,</HI> and is <HI>able to make men wi&s;e vnto &s;aluation.</HI> And yet mu&s;t this <HI>holy Scripture,</HI> be noted for a <HI>great Booke of Here|&s;ie:</HI> for conteining erronious and damnable opinions, and conclu&s;ions of here&s;ie?</P>
<P><NOTE PLACE="marg">2. <HI>Pet.</HI> 1.19.</NOTE>S^t <HI>Peter</HI> thought much otherwi&s;e. He in his 2. Epi&s;t. and 1. Chapter, hauing proued the certaintie of Euangelicall doctrine, by two arguments, one drawne from his owne ex|perience, the other from the te&s;timonie of Almightie God in a voice from Heauen, <HI>ver&s;.</HI> 16, 17, 18. addeth <HI>ver&s;.</HI> 19. a third argument, drawne from the con&s;ent of the <HI>Prophets: We haue al&s;o a mo&s;t &s;ure word of the Prophets, to the which yee doe well that ye take heed, as vnto a light that &s;hineth in a darke place, vntill the day dawne, and the day &s;tar ari&s;e in your hearts. So that yee fir&s;t know this, that no prophecie in the Scripture is of any priuate motion. For the prophecie came not in old time by the will of man: but holy men of God &s;pake as they were mooued by the Holy-Gho&s;t.</HI></P>
<P>Where fir&s;t, the ble&s;&s;ed Apo&s;tle calls the writings of the Prophets <GAP DESC="foreign">, <HI>a mo&s;t &s;ure word.</HI> Secondly, he adui&s;eth vs to be diligently conuer&s;ant in tho&s;e writings: <HI>yee &s;hall doe well to take heed vnto them.</HI> Thirdly, he &s;hewes the nece&s;&s;itie, and v&s;e of them, by a compari&s;on: <HI>they are as a light, that &s;hineth in a darke place.</HI> Fourthly, he pre&s;cri|beth
<PB N="53" REF="29"> the time of our diligence: we mu&s;t <HI>take heed vnto them, vntill the day dawne, and the day &s;tarre ari&s;e in our hearts.</HI> Fiftly, he noteth their difficultie. <HI>Difficultas &s;timulus debet e&s;&s;e diligentiae;</HI> the more hard they are to be vnder&s;tood, the greater mu&s;t our diligence be: <HI>No prophecie in the Scrip|ture is of any priuate motion.</HI> It is not in mans power rightly to vnder&s;tand the Prophets. The Trea&s;urer to the Queene of <HI>Ethiopia</HI> confe&s;&s;eth as much. <HI>Act.</HI> 8.31. Sixtly, he poyn|teth at the author of <HI>Holy Scripture,</HI> not <HI>mans will,</HI> but <HI>the Holy-Gho&s;t;</HI> For, <HI>the prophecie in olde time came not by the will of man, but holy men of God &s;pake, as they were mooued by the Holy-Gho&s;t.</HI></P>
<P>What S^t <HI>Peter</HI> in this place affirmeth of the Propheti|call Bookes, is true al&s;o of the Euangelicall, and Apo&s;toli|call; what he affirmeth of the old te&s;tament, is true al&s;o of the new. The new and the old differ not in &s;ub&s;tance. <HI>In veteri Te&s;tamento e&s;t occultatio novi, &amp; in novo Te&s;tamento e&s;t manife&s;tatio veteris.</HI> So &s;aith S^t <HI>Au&s;tin lib. de Catechizan|dis rudibus. cap.</HI> 4. <HI>In the old Te&s;tament the new is trid, and in the new the olde is manife&s;ted.</HI> The like the &s;ame good Fa|ther hath. <HI>Qu.</HI> 37. <HI>&s;uper Exodum: In vetere novum latet, &amp; in novo vetus patet:</HI> in the <HI>old</HI> the <HI>new</HI> is <HI>couered,</HI> and in the <HI>new</HI> the <HI>old</HI> is <HI>opened.</HI> Old and new, both doe agree in &s;ub|&s;tance. Now make we our collection.</P>
<P>The whole Scripture conteining both Te&s;taments, olde and new, is <GAP DESC="foreign"> <HI>a mo&s;t &s;ure word:</HI> to it we mu&s;t <HI>take heed,</HI> as <HI>to a light that &s;hineth in a darke place, till the day dawne, and the day &s;tarre ari&s;e in your hearts:</HI> and <HI>this we mu&s;t know, that no Scripture in eyther of the Te&s;taments,</HI> old or new, is <HI>of any priuate motion:</HI> and that neither old nor new Te&s;ta|ment came to vs, <HI>by the will of man,</HI> but that <HI>holy men of God, haue</HI> conueyed them vnto vs, <HI>as they were mooued by the ho|ly Gho&s;t.</HI> And yet mu&s;t this <HI>holy Scripture,</HI> be noted for a great Booke of Here&s;ie? for conteining erronious, and damnable opinions, and conclu&s;ions of Here&s;ie?</P>
<P>The fir&s;t pillars of the Primitiue Church, the auncient Fathers thought much otherwi&s;e. Becau&s;e I cannot &s;tand
<PB N="54" REF="30"> long vpon this poynt, one &s;hall &s;erue for all. Sweete Saint <HI>Chry&s;o&s;tome</HI> in his ninth Sermon vpon the Epi&s;tle to the <HI>Colo&s;&s;ians,</HI> thus &s;peaketh to his hearers: <GAP DESC="foreign">; <HI>yee, my &s;ecular and lay auditors, heare me, I be&s;eech you: Get you Bi|bles, your &s;oules phy&s;icke: if you be vnwilling, to be at charge for the whole, yet at lea&s;t buy the new Te&s;tament:</HI> the Euangeli&s;ts, and Apo&s;tles will be your daily and diligent teachers. If any griefe befall you, make your repaire hither, as to an Apothecaries &s;hop, here &s;hall you haue varietie of medi|cines, fit to cure you. If any damage, if lo&s;&s;e of friends, if death come, here may you finde comfort. In a word, the cau&s;e of all euill is, not to know the <HI>Scripture.</HI></P>
<P>You &s;ee how far this good Father is, from calling the <HI>Bible,</HI> a <HI>Booke of here&s;ies,</HI> as &s;ome late <HI>Papi&s;ts</HI> haue done: He holds it to be the greate&s;t trea&s;ure this world hath, and thinkes it for you very expedient, to haue one of them in your hou|&s;es, that at euery opportunitie, you may be reading in it.</P>
<P>If any &s;hall here obiect, I am towards the Law, I am em|ployed about publike affaires, I am a trade&s;man, I am a marryed man, I haue children to maintaine, I haue a Fa|milie to care for, I haue worldly bu&s;ine&s;&s;es to looke vnto, it is not my part to read the <HI>Scriptures;</HI> this office belongs to them rather, who haue bidden the world farewell: to &s;uch S^t <HI>Chry&s;o&s;tome</HI> &s;hall an&s;wer <HI>Homil.</HI> 3. <HI>de Lazaro. Quid ait homo?</HI> What &s;ay&s;t thou man? Is it not a part of thy bu&s;i|ne&s;&s;e to turne ouer the <HI>Scriptures,</HI> becau&s;e thou art di&s;trac|ted with many cares? <HI>Immo, tuum e&s;t magis, quam illorum.</HI> Yea the reading of the Scripture belongeth to thee, rather then to them, who haue bidden the world farewell, becau&s;e they need not &s;o much the helpe of <HI>Scripture,</HI> as you doe, who are as it were to&s;&s;ed in the waues of troubles.</P>
<P>To conclude this poynt. Let Papi&s;ts &s;et light by the <HI>Sacred Scriptures;</HI> let them deba&s;e, vilifie, and di&s;grace them to their owne vtter confu&s;ion and perdition: wee, through Gods goodne&s;&s;e, haue learned a better le&s;&s;on: that the word of God, which we call <HI>Scripture,</HI> is<NOTE N="o" PLACE="marg">Chry&s;o&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. hom. <HI>7.</HI> de poenitentia.</NOTE> a hauen free from raging &s;urges, a well fortified bulwarke, a towre
<PB N="55" REF="30"> not &s;taggering; an aduancement not to bee taken from vs by violence, no not any way to bee dimini&s;hed; a &s;table bli&s;&s;efulne&s;&s;e at no time langui&s;hing; a neuer-failing plea|&s;ure: what&s;oeuer good a man can &s;peake of, <HI>Sacr&acirc; comperiet in Scriptur&acirc;,</HI> he &s;hall finde it in the <HI>Holy Scripture.</HI> So &s;aith &s;weet <HI>Chry&s;o&s;tome, Homil.</HI> 7. <HI>De poenitentia.</HI> In my fir&s;t Ser|mon before you vpon this chapter, I deliuered vnto you the &s;ame in effect, thus.</P>
<P>The word of God (which we call Scripture) it is his mo&s;t royall and Cele&s;tiall Te&s;tament, it is the Oracle of his hea|uenly Sanctuary, it is the onely Key, vnto vs, of his reuea|led coun&s;els, it is Milke from his &s;acred bre&s;ts, the Earne&s;t and Pledge of his fauour to the Church, the Light of our feet, the Ioy of our hearts, the Breath of our no&s;trils, the Pillar of our faith, the Anchor of our hope, the ground of our loue, the Euidence of our future ble&s;&s;edne&s;&s;e.</P>
<P>Now therefore, as the Elect of God, holy and beloued, let this word of God dwell plenteou&s;ly in you, in all wi&s;|dome: frequent this place to heare it read and expounded vnto you: and at home teach and admoni&s;h your owne &s;elues in P&s;almes, and hymnes, and &s;pirituall &s;ongs. My exhortation is the &s;ame, that S. <HI>Paul</HI> made vnto the <HI>Colo&s;|&s;ians, Chap.</HI> 3.16. Thus much of the preface. The pro|phe&s;ie followeth.</P>
<P>The fir&s;t part thereof is a generall accu&s;ation of <HI>Iudah: For three tran&s;gre&s;&s;ions of Iudah, and for foure.</HI> Wherein we are fir&s;t to con&s;ider <HI>who are the accu&s;ed,</HI> in the name, <HI>Iudah.</HI> Secondly, <HI>whereof they are accu&s;ed; For three tran&s;gre&s;&s;ions, and for foure.</HI> Fir&s;t of the <HI>accu&s;ed.</HI></P>
<P>The <HI>accu&s;ed</HI> are the inhabitants of the Kingdome of <HI>Iu|dah.</HI> The Kingdome of <HI>Iudah</HI> is taken &s;ometimes <HI>lat&egrave;,</HI> &s;ometimes <HI>&s;trict&egrave;:</HI> &s;ometimes in a <HI>large,</HI> &s;ometimes in a <HI>&s;trict &s;en&s;e.</HI> In the <HI>large,</HI> it betokeneth all the twelue tribes of <HI>I&s;rael:</HI> in the <HI>&s;trict &s;en&s;e,</HI> it betokeneth onely two tribes; <HI>Iudah</HI> and <HI>Beniamin.</HI></P>
<P><HI>Iudah,</HI> and <HI>I&s;rael</HI> at fir&s;t were but one kingdome, which afteward was diuided into two; the Kingdome of <HI>Iudah,</HI>
<PB N="56" REF="31"> and the kingdome of <HI>I&s;rael.</HI> When, and how this was done, it is expre&s;&s;ely deliuered in 1 <HI>Kings</HI> 12. &amp; in 2 <HI>Chro.</HI> 10. It was after the death of King <HI>Salomon,</HI> and thus.</P>
<P><HI>Rehoboam,</HI> King <HI>Salomons</HI> &s;onne, cen&s;ured by <HI>Eccle&s;ia&s;ti|cus, chap.</HI> 47, 23. to be <GAP DESC="foreign">, the fooli&s;hne&s;&s;e of the people, and one that had no vnder&s;tanding, &s;ucceeding in his fathers throne, did, vpon adui&s;e giuen him by his young coun&s;ellours, promi&s;e &s;harpe v&s;age and hard mea&s;ure vnto his people: <HI>My lea&s;t part, my little finger &s;hall be bigger then my fathers loynes: whereas my father did burden you with a grieuous yoke, I will make it heauier: my father hath cha&s;tized you with rods, but I will correct you with &s;courges.</HI></P>
<P>This his vnkinde and euill entreating of a people, which of late, in King <HI>Salomons</HI> time, &s;aw good and peaceable daies, did cau&s;e a rebellion and reuolt. Ten of the twelue tribes much di&s;contented, brake forth into &s;peeches of im|patiency. <HI>What portion haue we in Dauid? We haue no inhe|ritance in the &s;onne of I&s;chai: to your tents, O I&s;rael: now &s;ee to thine owne hou&s;e, Dauid.</HI> So they for&s;ooke <HI>Rehoboam</HI> their rightfull Lord, and &s;et vp vnto them&s;elues a wow King, <HI>Ie|roboam</HI> &s;onne of <HI>Nebat:</HI> yet were the&s;e children of <HI>I&s;rael,</HI> who dwelt in the cities of <HI>Iudah,</HI> &s;ubiect to <HI>Rehoboam</HI> &s;till.</P>
<P>Thus you &s;ee, <HI>I&s;rael</HI> diuided from <HI>I&s;rael:</HI> ten tribes from the other two. Two tribes; the tribes of <HI>Iudah</HI> and <HI>Benia|min</HI> continued in their obedience to the hou&s;e of <HI>Dauid:</HI> the other ten tribes for&s;ooke it, and fell away.</P>
<P>The ten reuolted tribes haue diuer&s;e appellations in the &s;anctified writings of the holy Prophets: <HI>Bethel, Bethauen, Samaria, Iezreel, Io&s;eph, Ephraim, Iacob, I&s;rael:</HI> the&s;e names are appropriate, to &s;ignifie the <HI>Kingdome of I&s;rael.</HI></P>
<P>The other two tribes, <HI>Iudah,</HI> and <HI>Beniamin,</HI> called but one tribe in the 1 <HI>King.</HI> 11.13. becau&s;e of the mixture of their po&s;&s;e&s;&s;ions, the&s;e two tribes &s;etled in their faithfulnes and obedience to the &s;eede of <HI>Dauid,</HI> haue likewi&s;e in the &s;acred Scriptures their diuers appellations. Sometimes <HI>Iu|dah,</HI> &s;ometimes <HI>Beniamin,</HI> &s;ometimes <HI>Ieru&s;alem,</HI> &s;ome|times <HI>Sion,</HI> &s;ometimes <HI>the hou&s;e of Dauid,</HI> are peculiarly
<PB N="57" REF="31"> de&s;igned to &s;ignifie the Kingdome of <HI>Iudah.</HI></P>
<P><HI>Iudah</HI> is one of the&s;e appellations, and that is the <HI>Iudah</HI> in my text, <HI>properly,</HI> ver&s;. 5. <HI>I will &s;end a fire vpon Iudah,</HI> that is, vpon the <HI>Kingdome of Iudah.</HI> And by a figure, in this fir&s;t branch of this prophe&s;ie, where <HI>Iudah</HI> is put for the <HI>inhabi|tants of the kingdom of Iudah.</HI> Thus haue you the parties ac|cu&s;ed, the inhabitants of the kingdom of <HI>Iudah.</HI> But wherof are they accu&s;ed? Of &s;inning again&s;t the Lord. So goeth the letter of my text; <HI>For three tran&s;gre&s;&s;ions of Iudah, &amp; for foure.</HI></P>
<P>What are the&s;e three and foure tran&s;gre&s;&s;ions? <HI>Arias Montanus</HI> makes three of them to bee, <HI>man-&s;laughter, ince&s;t,</HI> and <HI>idolatry:</HI> The fir&s;t is <HI>man-&s;laughter. E&s;ay</HI> poynts at it, chap. 1.15. <HI>Your hands are full of bloud.</HI> The &s;econd is <HI>ince&s;t. Ieremie</HI> poynts at it, chap. 23.10. <HI>the land is full of adulterers.</HI> The third is <HI>idolatry. Ho&s;eah</HI> poynts at it, chap. 1.2. <HI>The land hath committed great whoredome, depar|ting from the Lord.</HI> The fourth, which of all, is the mo&s;t flagicious and hainous, is expre&s;&s;ed in this text; and it is their reiecting, aboli&s;hing, or di&s;anulling of Gods lawes and commandements.</P>
<P><HI>For three tran&s;gre&s;&s;ions of Iudah, and for foure.] Albertus</HI> the Great, B. of <HI>Ratisbon,</HI> will haue three of the&s;e tran&s;gre&s;|&s;ions to be expre&s;&s;ed in this text. The fir&s;t of them is, <HI>Le|gis abiectio,</HI> the abiection, or contempt of Gods Law: <HI>They haue desp<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ed the law of the Lord.</HI> The &s;econd is, <HI>praeceptorum non ob&s;eruatio,</HI> the not ob&s;eruing of Gods commandements: <HI>They haue not kept his commandements.</HI> The third is, <HI>ad Idola conuer&s;io:</HI> their conuer&s;ion to Idols: <HI>Their lies cau&s;ed them to erre, after which their fathers haue walked.</HI> The&s;e three you &s;ee expre&s;&s;ed in the text. But what is the fourth? It is <HI>Sacrati loci prophanatio,</HI> the prophanation of the hallowed place.</P>
<P><HI>For three tran&s;gre&s;&s;ions of Iudah, and for foure] Paulus de Palatio</HI> doth otherwi&s;e de&s;cant vpon the&s;e <HI>three and foure tran&s;gre&s;&s;ions.</HI> The fir&s;t he will haue to be committed by <HI>Ie|horam,</HI> &s;on of <HI>Ieho&s;aphat,</HI> King of <HI>Iudah,</HI> who to make him|&s;elfe &s;trong in his Kingdome, &s;lue with the &s;word &s;ix of his brethren, and &s;ome of the Princes of <HI>I&s;rael,</HI> 2 <HI>Chro.</HI> 21.4.
<PB N="58" REF="32"> The &s;econd by <HI>Ioa&s;h,</HI> &s;onne of <HI>Ahaziah,</HI> who allured by the flattery of &s;ome of his Princes, &s;lew <HI>Zacharias,</HI> the &s;onne of <HI>Iehoiada:</HI> or <HI>Barachias,</HI> betweene the temple and the al|tar, 2 <HI>Chron.</HI> 24.21. <HI>Matth.</HI> 23.35. The third, by King <HI>Amaziah,</HI> who, lifted vp with pride for his victory obtained again&s;t the <HI>Edomites,</HI> did prouoke the King of <HI>I&s;rael</HI> to fight, 2 <HI>Chron.</HI> 25.17. Thus haue you <HI>three</HI> of the&s;e <HI>tran&s;|gre&s;&s;ions.</HI> The <HI>fourth,</HI> &s;aith this <HI>Paulus de Palatio,</HI> needes no enquiry. And why &s;o? <HI>Amos</HI> in this text declares it. The Kingdome of <HI>Iudah</HI> from <HI>Rehoboams</HI> time was mo&s;t pro|pen&s;e vnto idolatry: from that time, they <HI>ca&s;t away the law of the Lord,</HI> they <HI>kept not his commandements,</HI> they <HI>&s;erued Idols, after which their fathers walked.</HI></P>
<P><HI>For three tran&s;gre&s;&s;ions of Iudah, and for foure]</HI> This phra&s;e we met with fiue times in the former chapter, and once in this. The mo&s;t naturall, proper, and &s;ignificant expo&s;iti|on, heeretofore commended vnto you, is this: to vnder|&s;tand by <HI>three and foure,</HI> many. A number finite and cer|taine, is put for a number infinite and vncertaine. <HI>For three tran&s;gre&s;&s;ions of Iudah, and for foure;</HI> that is, for many tran&s;|gre&s;&s;ions. As oft, as hee will, God forgiueth, though wee &s;inne many a time. It is but the cu&s;tome of the <HI>Scripture</HI> thus to &s;peake: God waiteth for vs <HI>twice and thrice,</HI> that is, a good while, to haue vs returne from our euill wayes vnto repentance: but the <HI>fourth</HI> time, that is, at length, when he &s;eeth vs per&s;i&s;t in our impenitency, hee prote&s;teth again&s;t vs, as heere again&s;t <HI>Iudah, I will not turne to you,</HI> I will not turne away your puni&s;hment.</P>
<P><HI>I will not turne away the puni&s;hment thereof]</HI> The&s;e words are diuer&s;ly rendered: by <HI>Gualter, non conuertam eum,</HI> I will not turne <HI>Iudah,</HI> I will not recall him into the right way; he &s;hall runne to his owne perdition. By <HI>Mercer: non par|cam ei,</HI> I will not &s;pare <HI>Iudah:</HI> according as his de&s;ert &s;hall be, &s;o &s;hall he haue. In our Engli&s;h-<HI>Geneua</HI> tran&s;lation, <HI>I will not turne to it.</HI> In our late Church-Bible, <HI>I will not &s;pare him.</HI> In our newe&s;t tran&s;lation, <HI>I will not turne away the puni&s;hment thereof.</HI> So read <HI>Iunius</HI> and <HI>Tremellius,</HI>
<PB N="59" REF="32"> according to the Hebrew, <HI>Non auertam i&s;tud,</HI> I will not turne away this puni&s;hment, which I haue re&s;olued to lay vpon <HI>Iudah.</HI> The &s;umme of both accu&s;ation and prote|&s;tation is this. If <HI>Iudah</HI> had &s;inned but once, or a &s;econd time, I would haue beene fauourable to them, and would haue recalled him into the right way, that &s;o they might haue been conuerted, and might haue e&s;caped my puni&s;h|ments, but now whereas they doe daily heape tran&s;gre&s;&s;i|on vpon tran&s;gre&s;&s;ion, and make no end of &s;inning, I haue hardened my face again&s;t them, I will not turne them vnto me, I will not turne to them, I will not &s;pare them, I will not turne away the puni&s;hment, which I haue re&s;olued to bring vpon them; but indurate and ob&s;tinate, as they are, I will vtterly de&s;troy them. <HI>For three tran&s;gre&s;&s;ions of Iudah, and for foure, I will not turne away the puni&s;hment thereof.</HI></P>
<P>Thus haue you the expo&s;ition of the two fir&s;t parts of this prophecie; of the <HI>accu&s;ation</HI> of <HI>Iudah,</HI> and the Lords <HI>prote&s;tation</HI> again&s;t them. Now let vs &s;ee what doctrin may bee taken hence for our further in&s;truction, and the refor|mation of our liues. Doth God re&s;olue to puni&s;h <HI>Iudah,</HI> for <HI>three &amp; foure tra~gre&s;&s;ions?</HI> The doctrin ari&s;ing hence is this.</P>
<P><HI>Three tran&s;gre&s;&s;ions, and foure,</HI> that is, many &s;innes, <HI>doe prouoke Almighty God to lay his puni&s;hments vpon vs.</HI></P>
<P>God is of pure eyes, and beholdeth no iniquity. Hee hath layd righteou&s;ne&s;&s;e to the rule, and weighed his iu|&s;tice in a ballance. His &s;entence is pa&s;&s;ed forth, and &s;tands, like the law of the <HI>Medes</HI> and <HI>Per&s;ians,</HI> irreuocable: Tri|bulation and angui&s;h, vpon euery &s;oule that doth euill. The &s;oule that &s;inneth, it &s;elfe mu&s;t beare the puni&s;hment. God makes it good with an oath, <HI>Deut.</HI> 32.41. that hee <HI>will whet his glittering &s;word, and his hand &s;hall take hold on iudgement, to execute vengeance</HI> for &s;inne. His &s;oule hateth, and abhorreth &s;inne; his law cur&s;eth and condemneth &s;inne; his hand &s;miteth and &s;courgeth &s;inne. Sinne was his motiue to ca&s;t Angels out of Heauen, to thru&s;t <HI>Adam</HI> out of Paradi&s;e, to turne Cities into a&s;hes, to ruinate Nati|ons, to torment his owne bowels in the &s;imilitude of &s;inne|full
<PB N="60" REF="33"> fle&s;h. Sinne made him heretofore to drowne the olde world; and &s;inne will make him hereafter to burne this. So true is my doctrine.</P>
<P><HI>Many &s;innes doe prouoke Almighty God to lay his puni&s;h|ments vpon vs.</HI></P>
<P>Let vs now make &s;ome v&s;e of this doctrine.</P>
<P>Doe many &s;innes cau&s;e Almighty God to puni&s;h vs? Fir&s;t, we are hence taught, at what time &s;oeuer God &s;hall lay his rod vpon vs, to &s;eeke the true cau&s;e thereof in our &s;elues. <HI>Malorum omnium no&s;trorum cau&s;a, peccatum e&s;t,</HI> &s;aith S. <HI>Au&s;tin,</HI> Serm. 139. <HI>de Tempore.</HI> The cau&s;e of all euill is within vs: it is &s;inne within vs. It is impiety to imagine, that God will puni&s;h vs without a cau&s;e. <HI>Non pateremur, ni&s;i mereremur,</HI> &s;aith that good Father; We &s;hould not vn|dergoe any cro&s;&s;e or di&s;turbance, vnle&s;&s;e wee de&s;erued it. Wherefore let vs, euery one of vs in particular, when God commeth neere to vs in iudgement, to touch, either our e&s;tates with want, or our callings with di&s;grace, or our bo|dies with &s;icknes, or our &s;oules with heauines; let vs haue recour&s;e to the &s;innes within vs, which haue de&s;erued this, and turne we to the <HI>Lord</HI> our God. Water, teares, &s;orrow, repentance, will better &s;atisfie him, pacifie him, mooue him, alter him, then what&s;oeuer vengeance, or plagues, or bloud, or death.</P>
<P>Let vs enter into a due con&s;ideration of our corrupti|ons, our tran&s;gre&s;&s;ions, our &s;innes, wherewith, as with a heauy burden, wee are laden: and returne wee to the <HI>Lord</HI> our God: adulterers, murtherers, idolaters, the &s;acrilegi|ous, the ambitious, the couetous, drunkards, railers, lyars, the bla&s;phemous, &s;wearers, for&s;wearers, all, who by any their euill wayes prouoke God to the execution of his iu|&s;tice, mu&s;t take part in this conuer&s;ion. Let no man draw backe; let not the heinou&s;ne&s;&s;e of our fore-pa&s;&s;ed &s;innes deterre vs or keepe vs, from &s;o holy a cour&s;e. I dare affirme with S. <HI>Au&s;tin</HI> Serm. 181. <HI>de Tempore. Non nocent peccata praeterita, &s;i non placent prae&s;entia.</HI> Sinnes pa&s;t hurt not, if &s;ins pre&s;ent plea&s;e not. Let vs euen now at this pre&s;ent in de|te&s;tation
<PB N="61" REF="33"> of &s;inne re&s;olue to &s;inne willingly no more, and our &s;innes pa&s;t &s;hall neuer hurt vs. O let not this v&s;e &s;lip out of our minds. When God his heauy hand is vpon vs in any cro&s;&s;e or tribulation, &s;eeke wee out the cau&s;e of it in our &s;elues, in our &s;innes.</P>
<P>A &s;econd v&s;e followeth: and it is to &s;tirre vs vp to a &s;eri|ous contemplation of the wonderfull patience of Almigh|ty God, who did &s;o graciou&s;ly forbeare tho&s;e inhabitants of <HI>Iudah,</HI> till by their <HI>three tran&s;gre&s;&s;ions,</HI> and by their <HI>foure,</HI> they had prouoked God vnto di&s;plea&s;ure. The holy Scrip|tures are frequent in proclaiming God to be <HI>mercifull,</HI> and <HI>gracious,</HI> and <HI>long-&s;uffering,</HI> and <HI>of great goodne&s;&s;e.</HI> Hee cry|eth to the fooli&s;h, <HI>Prou.</HI> 1.22. <HI>O ye fooli&s;h, how long will ye loue fooli&s;hne&s;&s;e?</HI> He cryeth to the faithle&s;&s;e, <HI>Math.</HI> 17.17. <HI>O generation, faithle&s;&s;e and crooked, how long now &s;hall I &s;uffer you?</HI> He cryeth to <HI>Ieru&s;alem, Matth.</HI> 23.37. <HI>O Ieru&s;alem, Ie|ru&s;alem, how often?</HI> What could the Lord haue done more vnto his vineyard, then he had done vnto it? He dre&s;&s;ed it with the be&s;t and kindlie&s;t husbandry that his heart could inuent, as appeareth, <HI>E&s;a.</HI> 5.2. Such carefull dre&s;&s;ing could not but de&s;erue fruit. This fruit he required not at the fir&s;t houre, but tarried for it the full time, euen till the autumne and time of vintage; if then it failed, did it not de&s;erue to be eaten vp? Looke into the 13. of <HI>Luke</HI> ver&s;. 6. There &s;hall you &s;ee the Lord wayting three yeeres for the fruit of his fig-tree, yea and content, that digging, and dunging, and expectation a fourth yeere may bee be&s;towed vpon it. Doubtle&s;&s;e God is <HI>mercifull,</HI> and <HI>gracious,</HI> and <HI>long &s;uffering,</HI> and <HI>of great goodne&s;&s;e.</HI></P>
<P>Heereof (Beloued) we haue great experience. We haue our <HI>three tran&s;gre&s;&s;ions,</HI> and our <HI>foure</HI> too, as <HI>Iudah</HI> had. Our manifold &s;innes, our &s;ins of omi&s;&s;ion, and our &s;innes of commi&s;&s;ion, our &s;innes of ignorance, and our &s;innes of wilfulne&s;&s;e, our &s;innes of infirmity, and our &s;innes of pre|&s;umption, doe they not day by day, impudently and &s;aw|cily pre&s;&s;e into the pre&s;ence of Gods Maie&s;ty, to procure his vengeance again&s;t vs? And yet wee mu&s;t needes con|fe&s;&s;e
<PB N="62" REF="34"> it, God is <HI>good,</HI> and <HI>patient</HI> towards vs.</P>
<P>Beloued, let vs not abu&s;e &s;o great goodnes and patience of our God. Though &s;ome fall &s;eauen times a day, and ri&s;e againe; though to &s;ome &s;inners it plea&s;eth God to ite|rate his &s;ufferance, as vpon vs hitherto he hath done; yet &s;hould not we herevpon pre&s;ume to iterate our mi&s;doings. For we well know,<NOTE N="p" PLACE="marg"><HI>Io<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> 8.44. <HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">.</HI> 1.6. 2 <HI>Pet.</HI> 2.4.</NOTE> that Almighty God puni&s;hed his? <HI>An|gels</HI> in heauen for <HI>one</HI> breach,<NOTE N="q" PLACE="marg"><HI>G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n.</HI> 3.17.</NOTE> <HI>Adam</HI> for <HI>one</HI> mor&s;ell,<NOTE N="r" PLACE="marg"><HI>Num.</HI> 12.10.</NOTE> <HI>Mi|riam</HI> for <HI>one</HI> &s;lander,<NOTE N="&s;" PLACE="marg"><HI>Deut.</HI> 32.52.</NOTE> <HI>Mo&s;es</HI> for <HI>one</HI> angry word,<NOTE N="t" PLACE="marg"><HI>Io&s;h</HI> 7.24, 25.</NOTE> <HI>Achan</HI> for <HI>one</HI> &s;acrilege,<NOTE N="u" PLACE="marg"><HI>E&s;ai.</HI> 3<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.2.</NOTE> <HI>Ezechias</HI> for <HI>once</HI> &s;hewing his trea&s;ures to the Emba&s;&s;adors of <HI>Babel,</HI><NOTE N="x" PLACE="marg">2. <HI>Chro~.</HI> 35.22.</NOTE> <HI>Io&s;ias</HI> for <HI>once</HI> going to warre without asking coun&s;ell of the <HI>Lord,</HI> and<NOTE N="y" PLACE="marg"><HI>Act.</HI> 5.5. <HI>&amp;c.</HI></NOTE> <HI>Ananias,</HI> and <HI>Sa|phira</HI> for <HI>once</HI> lying to the Holy Gho&s;t. God is now as able, as euer he was, euen for <HI>one</HI> tran&s;gre&s;&s;ion to cut vs of; but if he patiently forbeare vs, till by <HI>three</HI> and <HI>foure</HI> tran&s;gre&s;|&s;ions, by our many &s;innes, we grieue the <HI>Holy Spirit</HI> of that <HI>Sacred Maie&s;tie,</HI> &s;hall we thinke (as &s;ome impiou&s;ly doe) that God takes no notice of the &s;innes, which we commit, or cares not for them? Far let all &s;uch conceit be from any Chri&s;tian heart.</P>
<P>Let vs rather confe&s;&s;e the truth: that God by &s;uch his forbearance doth lead vs to repentance: for as much as it is impo&s;&s;ible, that God &s;hould be, and not &s;ee; &s;hould &s;ee, and not regard; &s;hould regard, and not puni&s;h; &s;hould puni&s;h, and not proportion his puni&s;hments to our &s;innes. I grant that the iu&s;tice of God goeth on <GAP DESC="foreign">, &s;low|ly, and in order: but for the mo&s;t part it recompen&s;eth the &s;lacknes of iudgement with the heauine&s;&s;e thereof. It keepes the rule full well; to render for ripe &s;innes, ripe plagues; for great &s;innes, great plagues; for grieuous &s;ins, grieuous plagues.</P>
<P>The rule in the Scholes is thus deliuered. <HI>Culpam poena &s;equitur,</HI> euery &s;inne hath a due puni&s;hment attending it. God is without exception iu&s;t: and therefore <HI>Grauitas &s;up|plicij, grauitatem peccati denotat;</HI> grieuous puni&s;hments where&s;oeuer God &s;hall lay them, doe argue grieuous &s;ins of tho&s;e places, and per&s;ons. Let no man then, that groa|neth
<PB N="63" REF="34"> vnder any cro&s;&s;e, affliction, or tribulation, complaine of his hard hap, or ill fortune; all &s;uch vi&s;itations are from God, and for our &s;innes. And if we will &s;tay Gods hand from correcting vs, we mu&s;t &s;tay our &s;elues from &s;inning, and offending him. I conclude with <HI>S. Pauls</HI> exhorta|tion to the <HI>Romanes, chap.</HI> 6.12. <HI>Let not &s;inne reigne there|fore in your mortall bodies; obey it not in the lusts thereof; giue not your members, as weapons of vnrighteou&s;ne&s;&s;e vnto &s;in; but, as men aliue from the dead, giue your &s;elues vnto God, that being freed from &s;inne, and made Gods &s;eruants through Ie&s;us Christ, you may haue your fruit in holine&s;&s;e, and the end euer|la&s;ting life.</HI></P>
</DIV2>
<DIV2 N="5" TYPE="lecture">
<PB N="64" REF="35">
<HEAD>THE V. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.4.</HI></BIBL>
<P>Becau&s;e they haue de&s;pi&s;ed the law of the Lord, and haue not kept his commandements.</P></Q>
</EPIGRAPH>
<P>THE third part of this prophecie again&s;t <HI>Iudah</HI> is now to be examined: namely the enumeration of &s;ome particular &s;innes, whereby the inhabi|tants of <HI>Iudah</HI> prouoked their God vnto di&s;plea|&s;ure. The fir&s;t pa&s;&s;age in this part is: <HI>They haue de&s;pi&s;ed the law of the Lord.</HI> Where we haue, the &s;inne of <HI>Iudah,</HI> and the obiect thereof; the &s;inne, <HI>contempt;</HI> the obiect, <HI>the law of the Lord.</HI></P>
<P><HI>They haue de&s;pi&s;ed:</HI> there is the &s;inne. <HI>The law of the Lord:</HI> there is the obiect. Fir&s;t of the &s;inne, of the contempt.</P>
<P><HI>They haue de&s;pi&s;ed]</HI><NOTE N="*" PLACE="marg">Zanch. de oper. redemp. Iob. <HI>1.</HI> cap. <HI>18.</HI> The&s;. <HI>2.</HI></NOTE> <HI>Contempt</HI> is an action of the minde, by which we nothing at all, or very lightly e&s;teeme of a thing, and therefore doe reiect it. This action, which I call <HI>contempt,</HI> is partly from the vnder&s;tanding, partly from the will. Fir&s;t the vnder&s;tanding e&s;teemes a thing to be nothing or litle worth; then doth the will reiect it, and ca&s;ts it away.</P>
<P>A thing may be <HI>contemned</HI> two manner of wayes; either &s;imply, or in re&s;pect of &s;ome other thing.</P>
<P>Fir&s;t &s;imply. So we may <HI>contemne</HI> a vile fellow, one that hath no vertue, no goodnes in him; one that is alto|gither vicious, giuen vp<NOTE N="a" PLACE="marg"><HI>Rom.</HI> 1.28.</NOTE> to a reprobate &s;en&s;e, to drun|kenne&s;&s;e, to wantonne&s;&s;e, to worke all kinde of wickednes, euen with greedine&s;&s;e. Such a fellow, is &s;imply vnworthy to be had in any the lea&s;t e&s;timation. Such we may, we
<PB N="65" REF="35"> mu&s;t <HI>contemne.</HI> In like &s;ort, if a tyrant command, that which is vniu&s;t, any thing that is derogatorie to the glory of God, and threatneth grieuous puni&s;hments, vnle&s;&s;e he be obeyed: in this ca&s;e a good Chri&s;tian, mu&s;t be of a &s;tout courage; he mu&s;t <HI>de&s;pi&s;e</HI> the vniu&s;t command, and the proud threats of the tyrant; his zeale mu&s;t be only for the glory of the Lord.</P>
<P>The &s;torie of the three children, <HI>Dan.</HI> 3. is not vnknowne to you. The King of <HI>Babylon, Nabuchodonozor</HI><NOTE N="b" PLACE="marg"><HI>Dan.</HI> 3.1.</NOTE> &s;et vp a golden image, and commanded it to be wor&s;hipped. His decree was, that<NOTE N="c" PLACE="marg"><HI>ver&s;.</HI> 10.</NOTE> <HI>euery one, that &s;hould heare the &s;ound of the cornet, trumpet, harpe, &s;hawme, p&s;alterie, dulcimer, and other in&s;truments of mu&s;icke, &s;hould fall downe, and wor&s;hip the gol|den image:</HI> who &s;o fell not downe, and wor&s;hipped, <HI>hee &s;hould be ca&s;t into the middest of a hot fiery furnace.</HI></P>
<P>This vniu&s;t decree of the King, the three children, <HI>Si|drach, Mi&s;ach, and Abednego,</HI> regarded not: they could not be brought to wor&s;hip this golden image; they feared not his hot fiery fornace; they knew, God was<NOTE N="d" PLACE="marg"><HI>ver&s;.</HI> 17.</NOTE> <HI>able to de|liuer them</HI> from thence; if God would not, yet were they re&s;olued in no wi&s;e to wor&s;hip that image: they would not &s;o much as outwardly con&s;ent to idolatry; &s;o zealous were they for the glory of God. A worthy example for my pre&s;ent purpo&s;e, to &s;hew, that the <HI>vniust commands</HI> of Tyrants, are very iu&s;tly <HI>contemned</HI> and <HI>reiected.</HI> So are the commands of Magi&s;trates, Parents, and other &s;uperiours in authoritie, if they depriue God of his glory. If they di|mini&s;h, remit, or abate any thing of the glory of God, they are &s;imply to be <HI>contemned.</HI></P>
<P>You &s;ee now; a thing may be contemned <HI>&s;impliciter,</HI> &s;imply. It may al&s;o be contemned <HI>&s;ecundum quid,</HI> in re|&s;pect of &s;ome other thing: as when a man e&s;teemes more of his plea&s;ure, or profit, then of the law of the <HI>Lord.</HI> Such an one may be &s;aid <HI>&s;ecundum quid,</HI> in re&s;pect of his owne plea&s;ure, or profit, to <HI>contemne the law of the Lord.</HI> And this <HI>contempt</HI> is a &s;in. The fore-mentioned <HI>contempts,</HI> were not &s;innes. A <HI>contempt</HI> may be a &s;inne, or not a &s;inne. You
<PB N="66" REF="36"> may di&s;cerne it by its <HI>obiect,</HI> or the thing <HI>contemned.</HI> If the <HI>obiect,</HI> if the thing <HI>contemned</HI> be euill, then is the <HI>contempt</HI> good; it is a vertue, its no &s;inne. It is no &s;inne to <HI>contemne</HI> a vicious fellow, in whom there is no &s;parke of pietie: its no &s;inne to <HI>contemne</HI> the impious and vniu&s;t commands of men placed in authoritie aboue vs, as you haue already heard. But if the <HI>obiect,</HI> if the thing <HI>contemned</HI> be good, then is the <HI>contempt</HI> euill, it is a vice, its a &s;inne. Such was this contempt of <HI>Iuda,</HI> for <HI>they de&s;pi&s;ed the law of the Lord.</HI> You &s;ee their &s;inne, <HI>Contempt.</HI> Now &s;ee the <HI>Obiect.</HI></P>
<P><HI>The law of the Lord.]</HI> The LXX. haue <GAP DESC="foreign"> [<GAP DESC="foreign">] <GAP DESC="foreign">, <HI>the naturall law of the Lord.</HI> But <HI>the law of the Lord,</HI> as v&s;ually it is diuided in the &s;chooles, is either<NOTE N="e" PLACE="marg">Danaeus I&s;ag. C<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">. par. <HI>3.</HI> lib. <HI>3.</HI> cap. <HI>14.</HI></NOTE> <GAP DESC="foreign">, or <GAP DESC="foreign">, or <GAP DESC="foreign">; its either <HI>morall,</HI> or <HI>ceremoniall,</HI> or <HI>iudiciall.</HI> The word in my text is <GAP DESC="foreign"> a word re|peated in one P&s;alme, <HI>P&s;al.</HI> 119 foure &amp; twenty times: it &s;ignifieth not only the <HI>Morall law</HI> of God, expre&s;&s;ed in the Decalogue, or ten Commandements, but the <HI>Ceremoniall law</HI> al&s;o, yea and the <HI>Iudiciall</HI> too: and generally<NOTE N="f" PLACE="marg">M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ller in P&s;. <HI>1.2.</HI></NOTE> <HI>totam Doctrinam &agrave; Deo patefactam, &amp; Eccle&s;iae traditam:</HI> what&s;o|euer doctrine is reuealed from God, and deliuered to the Church. Such was the <HI>contempt</HI> of the&s;e inhabitants of <HI>Iudah;</HI> what&s;oeuer they were taught from God, by his holy Prophets, or by the reading of the Law, or by the light of nature, they <HI>de&s;pi&s;ed</HI> it.</P>
<P><HI>They haue de&s;pi&s;ed the law of the Lord.]</HI> Though this word <GAP DESC="foreign"> generally &s;ignifie, <HI>what&s;oeuer God any way teacheth;</HI> yet may it &s;pecially be taken for the <HI>Morall law,</HI> conteined in the Decalogue, or ten Commandements; which for the excellencie thereof is called <HI>the law of the Lord:</HI> and &s;urpa&s;&s;eth all others for many rea&s;ons.</P>
<P N="1">1. This <HI>Law</HI> was made by God him&s;elfe, written by God him&s;elfe, fir&s;t in the hearts of men; afterwards in two<NOTE N="g" PLACE="marg"><HI>Deut.</HI> 4.13. <HI>&amp;</HI> 5.22. <HI>&amp;</HI> 10.2. <HI>Bellarm. Chri&s;t. Doctr.</HI></NOTE> tables of &s;tone.</P>
<P N="2">2. This is the mo&s;t ancient of all others: it is as the fountaine of all the re&s;t.</P>
<P N="3">3. This is the mo&s;t vniuer&s;all <HI>Law,</HI> that is, It bindeth
<PB N="67" REF="36"> not onely Chri&s;tians, but Iewes al&s;o and Gentiles, men and women, rich and poore, Princes and priuate men, the lear|ned and ignorant.</P>
<P N="4">4. This <HI>Law</HI> is immutable, it cannot be taken away, it cannot be di&s;pen&s;ed with.</P>
<P N="5">5. The promulgation of this <HI>Law</HI> was more &s;olemne, then of any other. It was promulgated with the greate&s;t &s;olemnitie, that could be in Mount <HI>Sinai,</HI><NOTE N="h" PLACE="marg"><HI>Exod.</HI> 20.18.</NOTE> with &s;ound of angelicall trumpets, with great thunder, with lightning from heauen, in the pre&s;ence of all the people of God.</P>
<P N="6">6. This <HI>Law</HI> is, of all <HI>lawes,</HI> mo&s;t <HI>nece&s;&s;arie. Nece&s;&s;arie,</HI> for the pre&s;eruing and maintayning of di&s;cipline both in and without the Church. <HI>Nece&s;&s;arie,</HI> to convict man of &s;inne, and to di&s;robe him of that pride, which makes him to pre&s;ume of his owne naturall &s;trength. <HI>Nece&s;&s;arie,</HI> to repre&s;&s;e and keepe vnder the ob&s;tinate and &s;elfe-willed &s;inner, with feare of puni&s;hments. <HI>Nece&s;&s;arie,</HI> to informe and in&s;truct the regenerate in the true &s;eruice and wor&s;hip of God.</P>
<P>This <HI>law of the Lord</HI> &s;o far &s;urpa&s;&s;ing all other <HI>lawes</HI> for the excellencie thereof, the&s;e inhabitants of <HI>Iudah</HI> did <HI>de|&s;pi&s;e;</HI> they <HI>contemned</HI> it. You &s;ee the &s;inne here laid vnto their charge; <HI>Contempt of the law of the Lord. They haue de&s;pi&s;ed the law of the Lord.</HI> The doctrine ari&s;ing hence is:
<Q>The contempt of the law of the Lord is a very grieuous &s;inne.</Q></P>
<P>This truth will be plaine, if you will con&s;ider, what pu|ni&s;hments God in his holy word threatneth and layeth vpon the <HI>de&s;pi&s;ers,</HI> or <HI>contemners</HI> of his Sacred Maie&s;tie, of his ceremonies, of his commandements, of his holy word.</P>
<P>Such <HI>de&s;pi&s;ers,</HI> or <HI>contemners,</HI> are <HI>an abomination to the Lord,</HI> Prov. 3.32. <HI>The Lord will de&s;pi&s;e them,</HI> 1. Sam. 2.30. <HI>The Lord will &s;corne them,</HI> Prov. 3.34. <HI>The Lord will bring vpon them terrors, con&s;umptions, burning agues, and &s;orrow of heart,</HI> Levit. 26.15. <HI>The Lord will &s;end a fire vpon them to
<PB N="68" REF="37"> deuoure them,</HI> Amos 2.5. and hauing &s;o done, He <HI>will laugh at their de&s;truction,</HI> Prov. 1.26. For this <HI>contempt, Pharaohs chariots,</HI> his <HI>cho&s;en Captaines,</HI> and <HI>his ho&s;te</HI> were <HI>couered</HI> in the <HI>deepe; they &s;anke to the bottome of the Sea, as a &s;tone:</HI> they were all drowned, <HI>Exod.</HI> 15.4, 5. For this <HI>con|tempt, Saul</HI> was reiected from being King ouer <HI>I&s;rael:</HI> he became his owne executioner; he <HI>fell vpon his owne &s;word;</HI> 1. <HI>Sam.</HI> 31.4. For this <HI>contempt, Salomons</HI> kingdome was<NOTE N="i" PLACE="marg">1. <HI>King.</HI> 11.11, 12.</NOTE> <HI>to be rent from him,</HI> and to be <HI>giuen to his &s;eruant:</HI> it was accompli&s;hed in his &s;onnes dayes, in the dayes of <HI>Rehoboa~:</HI> the <HI>I&s;raelites</HI> made vnto them&s;elues a new <HI>King,</HI> euen <HI>Iero|boam, &s;onne of Nebat,</HI> 1. <HI>Kings</HI> 12.20. What was it, but this <HI>contempt,</HI> that brought<NOTE N="k" PLACE="marg">2. <HI>Chr.</HI> 28.13.</NOTE> ruine to the &s;tate of <HI>Ahaz?</HI> What but this <HI>contempt,</HI> hath brought to nought many an|cient and flouri&s;hing kingdomes, and nations? What el&s;e, hath laid their honor in the du&s;t? Infinite &s;hould I be, would I produce all, that is deliuered in the Sacred Scrip|tures concerning this <HI>contempt of the Lord, and his holy lawes.</HI> The litle which I haue already brought out of that invaluable trea&s;urie, may &s;erue for the e&s;tabli&s;hment, of my propounded doctrine; namely that
<Q>The contempt of the law of the Lord is a very grieuous &s;inne.</Q></P>
<P>You &s;ee the doctrine. Let vs now make &s;ome v&s;e of it to our &s;elues.</P>
<P>Is it true beloued? Is it <HI>a grieuous &s;inne to de&s;pi&s;e the law of the Lord?</HI> Let this be a motiue to vs to gage the very depth and bottome of our hearts, there to &s;ee, whether we haue &s;inned this &s;inne: whether we haue carried our &s;elues <HI>contemptuou&s;ly</HI> towards <HI>the law of the Lord.</HI></P>
<P>Can we &s;ay concerning <HI>this law of the Lord,</HI> as that &s;weet &s;inger of <HI>I&s;rael,</HI> that holy man of God, King <HI>Dauid</HI> once &s;aid; that we haue <HI>not</HI><NOTE N="l" PLACE="marg"><HI>P&s;al.</HI> 119.61.</NOTE> <HI>forgotten it;</HI> that, we haue <HI>not</HI><NOTE N="m" PLACE="marg"><HI>ver&s;.</HI> 51.</NOTE> <HI>declined from it;</HI> that, we haue<NOTE N="n" PLACE="marg"><HI>ver&s;.</HI> 55.</NOTE> <HI>kept it;</HI> that, we<NOTE N="o" PLACE="marg"><HI>ver&s;.</HI> 113.</NOTE> <HI>loue it;</HI> we<NOTE N="p" PLACE="marg"><HI>ver&s;.</HI> 20. <HI>&amp;</HI> 174</NOTE> <HI>delight in it;</HI> our<NOTE N="q" PLACE="marg"><HI>ver&s;.</HI> 97.</NOTE> <HI>meditation is in it all the day;</HI> that its better vnto vs, then<NOTE N="r" PLACE="marg"><HI>ver&s;.</HI> 72.</NOTE> <HI>thou&s;ands of gold and &s;iluer?</HI> Can we thus truely &s;ay? Then doubtle&s;&s;e are we free from
<PB N="69" REF="37"> this &s;inne of <HI>Contempt</HI> of <HI>the law of the Lord.</HI></P>
<P>But if we wilfully <HI>breake the law of the Lord:</HI> if we haue no feare, nor feeling of the iudgements threatned in that his <HI>holy law:</HI> if we runne on &s;ecurely in our vngodly cour|&s;es: if we pro&s;titute our &s;elues to all vncleanne&s;&s;e: if we be filled with<NOTE N="&s;" PLACE="marg"><HI>Rom.</HI> 1.29.</NOTE> <HI>vnrighteou&s;ne&s;&s;e, fornication, wickedne&s;&s;e, coue|tou&s;ne&s;&s;e, maliciou&s;nes:</HI> if we be puft vp with <HI>error, murther, debate, deceit, malignitie:</HI> if wee walke according to the<NOTE N="t" PLACE="marg"><HI>Ephe&s;.</HI> 2.2.</NOTE> <HI>cour&s;e of the world,</HI> in the <HI>lu&s;ts</HI> of our <HI>fle&s;h,</HI> fulfilling the <HI>de&s;ires</HI> of our <HI>fle&s;h,</HI> taking delight in doing the<NOTE N="u" PLACE="marg"><HI>Galat.</HI> 5.19.</NOTE> <HI>workes</HI> of the <HI>fle&s;h;</HI> then are we out of doubt guilty of this &s;inne, of <HI>de&s;pi&s;ing the law of the Lord.</HI></P>
<P>Wherefore let vs, let euery one of vs, enter into the clo&s;et of our own hearts: examine we our &s;elues, how we haue heretofore &s;tood, and how we do now &s;tand, affected to the <HI>law of the Lord</HI> Iudge we our &s;elues, that we be not iudged of the <HI>Lord;</HI> condemne we our &s;elues, that we be not condemned of the <HI>Lord.</HI> If we finde our &s;elues hither|to to haue bin<NOTE N="x" PLACE="marg">2. <HI>Tim.</HI> 2.26.</NOTE> <HI>intangled in the &s;nares of Satan,</HI> to haue fa|&s;hioned our &s;elues to the manners of this &s;infull world, to haue &s;pent our dayes in vanities, and our nights vpon the beds of wantonne&s;&s;e, without any due regard of <HI>Gods holy lawes</HI> enacted in the <HI>high Court of Heauen</HI> to the contrary: our be&s;t way will be to betake our &s;elues to <HI>the throne of mercy,</HI> there to begge of <HI>Him</HI> that &s;itteth vpon <HI>the throne,</HI> the grace of vnfeined repentance: that &s;orrowing with a godly &s;orrow for our &s;innes pa&s;t, for our rebellion and di&s;obedience to <HI>the law of the Lord,</HI> expre&s;&s;ed in the wick|ed conuer&s;ation of our fore-pa&s;&s;ed liues, we may now at length become <HI>new creatures,</HI> creatures of new hearts, and new &s;pirits, re&s;oluing for the time to come to yeeld all obe|dience to <HI>the Law of the Lord,</HI> to frequent his Sanctuarie, where this <HI>law</HI> is v&s;ually read and expounded to vs, that God thereby may bee glorified, and our &s;oules &s;aued.</P>
<P>Thus farre of the &s;inne of <HI>Iudah,</HI> as it is expre&s;&s;ed in the fir&s;t branch of this third part of my text: <HI>They haue despi|&s;ed
<PB N="70" REF="38"> the law of the Lord.</HI> The doctrine grounded there|upon, was this:
<Q>The contempt of the law of the Lord is a very grieuous &s;inne.</Q></P>
<P>The v&s;e made thereof vnto our &s;elues, was to &s;tirre vp in vs a de&s;ire of conforming our obedience to <HI>this law of the Lord.</HI></P>
<P>The &s;inne of <HI>Iudah,</HI> is further expre&s;&s;ed in the next clau&s;e: <HI>They haue not kept his Commandements.</HI></P>
<P><HI>Commandements]</HI> The word in the originall, and <HI>Hebrew</HI> fountaine is, <GAP DESC="foreign">; a word repeated, <HI>P&s;al.</HI> 119. two and twenty times. The <HI>Septuagint</HI> tran&s;late it <GAP DESC="foreign">: the vulgar Latin, and <HI>S. Hierome, mandata,</HI> iu&s;t as we do, <HI>man|dates</HI> or <HI>commandements. Tremellius</HI> and <HI>Iunius</HI> haue <HI>&s;ta|tuta,</HI> &s;tatutes: &s;ome haue <HI>Ceremonias,</HI> Ceremonies; which &s;oeuer of the&s;e tran&s;lations we receiue, it will be con&s;onant to the analogie of faith, and the precedent clau&s;e. For who&s;oeuer <HI>de&s;pi&s;eth the law of the Lord,</HI> he ob&s;erueth not his <HI>ceremonies,</HI> he keepeth not his <HI>&s;tatutes,</HI> he keepeth not <GAP DESC="foreign">, his <HI>mandats</HI> or <HI>commandements.</HI> So, this clau&s;e is but an expo&s;ition of the former. The &s;ame thing is twi&s;e &s;aid: 1. <HI>They haue de&s;pi&s;ed the law of the Lord.</HI> 2. <HI>They haue not kept his commandements.</HI></P>
<P>Is the &s;ame thing twi&s;e &s;aid? Let it be true, that by <HI>the lawes of the Lord,</HI> and <HI>the commandements of the Lord,</HI> one and the &s;ame thing be vnder&s;tood: is it likewi&s;e all one, <HI>to de&s;pi&s;e,</HI> and <HI>not to keepe?</HI> or doth not our Prophet &s;ay le&s;&s;e again&s;t the people of <HI>Iudah,</HI> where he &s;aith, <HI>They haue not kept the commandements of the Lord,</HI> then when he &s;aith, <HI>They haue de&s;pi&s;ed the law of the Lord?</HI></P>
<P>He may &s;eeme to &s;ay le&s;&s;e. But if we con&s;ider the force of the <HI>Hebrew</HI> phra&s;e, we &s;hall finde it to be otherwi&s;e. It is a rule,<NOTE N="y" PLACE="marg">Dru&s;ius.</NOTE> <HI>Hebraei per negationem contrarij vehementi&ugrave;s affir|mant:</HI> the Hebrewes by denying the contrary doe the more vehemently affirme. It may thus appeare. <HI>Solomon</HI> in his <HI>Prouerbs, chap.</HI> 17.21. &s;aith, <HI>Non gaudet &s;tulti pater,</HI> the father of a foole reioyceth not. This may &s;eeme to
<PB N="71" REF="38"> be but coldly and &s;lenderly &s;poken, not &s;ufficiently to ex|pre&s;&s;e that griefe, which fathers do conceiue at the <HI>di&s;obe|dience</HI> of their &s;onnes, which the Wi&s;eman there calleth <HI>fooli&s;hnes.</HI> But the phra&s;e is very forcible; <HI>Non gaudet &s;tulti pater;</HI> the father of a foole reioyceth not. <HI>Nemo qui&s;quam vnqua~ ita dolet, quin idem aliqua~do gaudeat,</HI> &s;aith<NOTE N="o" PLACE="marg">Dru&s;. ob&s;eruat. lib. <HI>1.</HI> c. <HI>22.</HI></NOTE> a learned writer. There is &s;car&s;e any man euer &s;o grieued, but that at &s;ome one time, or other, he reioyceth: but if a man at all times, and euery moment of time be grieued, of him we may truly &s;ay, <HI>Non gaudet,</HI> he reioyceth not. <HI>Non gaudet &s;tulti pater:</HI> It is very fitly engli&s;hed in our new tran&s;lation: <HI>The father of a foole hath no ioy.</HI></P>
<P>Here you, you who liue vnder the rule of your parents, be ye &s;onnes, or daughters, liuing vnder father, or mother, if you behaue your &s;elues <HI>di&s;obediently</HI> towards your Pa|rents, in <HI>Salomons</HI> account you are <HI>fooles;</HI> and your <HI>Parents can haue no ioy in you.</HI> And, tell me, of whom &s;hould your Parents haue ioy, if not of you their children? <HI>S. Paules</HI> exhortation is not lightly to be e&s;teemed by you. Heare therefore what he &s;aith vnto you, <HI>Ephe&s;.</HI> 6.1. <HI>Children, obey your parents in the Lord.</HI> and <HI>ver&s;.</HI> 2. <HI>Honor thy father, and mother.</HI> To the fir&s;t he per&s;wadeth you by a rea&s;on drawne from the &s;chole of nature, <HI>It is right &s;o to do.</HI> To the &s;econd he allureth you, by an argument drawne from your owne good, <HI>v.</HI> 3. So &s;hall it be <HI>well with you,</HI> and you &s;hall <HI>liue long vpon the earth.</HI> and euer remember this &s;ame, <HI>Non gaudet</HI> of Salomon: <HI>Non gaudet &s;tulti pater;</HI> The father of <HI>a foole,</HI> of a di&s;obedient childe, <HI>hath no ioy.</HI></P>
<P>A like phra&s;e the &s;ame <HI>Salomon</HI> hath, <HI>Prou.</HI> 10.2. <HI>Non pro&s;unt the&s;auri improbitatis:</HI> The trea&s;ures of wickednes profit not. This may &s;eeme to be &s;poken but jeiunely, and &s;leightly, not &s;ufficiently to expre&s;&s;e the hurt &amp; mi&s;chiefe, that &s;hall befall a man, for his goods vnlawfully, and di&s;ho|ne&s;tly gotten. But the phra&s;e is very forcible, <HI>Non pro&s;unt the&s;auri improbitatis,</HI> the trea&s;ures of wickednes profit not. <HI>Quod in omni tempori nocet</HI> &s;ayth<NOTE N="p" PLACE="marg">Dru&s;ius, vbi &s;upr&agrave;.</NOTE> one, <HI>de eo veri&s;&s;im&egrave; enun|tiatur, non prode&s;t.</HI> Name any thing, that at all times is hurt|full,
<PB N="72" REF="39"> and of it we may truely &s;ay, <HI>Non prode&s;t,</HI> it doth not profit. <HI>Salomon</HI> hath named it: <HI>The&s;auri improbitatis,</HI> the trea&s;ures of wickedne&s;&s;e. <HI>Non pro&s;unt the&s;auri improbitatis:</HI> It is very fitly engli&s;hed in our new tran&s;lation, <HI>The trea|&s;ures of wickedne&s;&s;e profit nothing,</HI> It is worth the marking: <HI>they profit nothing.</HI></P>
<P>Heare you, you who heape vnto your &s;elues, <HI>The&s;auros improbitatis,</HI> the&s;e &s;ame trea&s;ures of wickedne&s;&s;e, by your <HI>auarice, extortion, oppre&s;&s;ion, v&s;ury, fal&s;e-dealing with your neigh|bours,</HI> or otherwi&s;e vnlawfully. You may know, that the&s;e your <HI>trea&s;ures of wickedne&s;&s;e can profit nothing.</HI> They may be vnto you ob&s;tacles, and impediments, to keepe you for e|uer without the gates of Heauen. What meaneth el&s;e our ble&s;&s;ed <HI>Lord,</HI> and Sauiour <HI>Ie&s;us Chri&s;t,</HI> in that his con&s;tant a&s;&s;eueration to his Di&s;ciples, <HI>Mat.</HI> 19.23. <HI>Verily, verily, I &s;ay vnto you, that a rich man &s;hall hardly enter into the kingdome of Heauen?</HI> And againe, where he &s;ayth, ver. 24. <HI>It is ea&s;ier for a Camell to goe through the eye of a needle, then for a rich man to enter into the kingdome of God?</HI> And who is this rich man? <HI>Qui diuitijs, cor apponit;</HI> he that &s;etteth his heart vpon his riches, and tru&s;teth in them: and not onely he, but he al&s;o that getteth his goods vniu&s;tly, he that getteth <HI>the&s;au|ros improbitatis,</HI> tho&s;e &s;ame trea&s;ures of iniquitie: whereof for the pre&s;ent I &s;ay no more, then what our <HI>Sauiour</HI> &s;ayth to his Di&s;ciples, <HI>Mat.</HI> 16.26. <HI>What is a man profited, if hee &s;hall gaine the whole world, and loo&s;e his owne &s;oule?</HI> Onely I wi&s;h from my heart, that in your hearts were written this &s;ame; <HI>Non pro&s;unt: Non pro&s;unt the&s;auri improbitatis,</HI> the trea|&s;ures of wickedne&s;&s;e doe profit nothing.</P>
<P>Will you now looke backe to my text, for the explica|tion whereof I haue expounded to you a <HI>Non gaudet,</HI> and a <HI>Non pro&s;unt.</HI> The fir&s;t, <HI>Non gaudet,</HI> concerneth the Father of a di&s;obedient childe, and importeth <GAP DESC="foreign"> <HI>gaudij,</HI> the pri|vation of ioy: the Father of a di&s;obedient &s;onne hath no ioy at all. The other, <HI>Non pro&s;unt,</HI> is &s;poken of goods ill gotten, and importeth <GAP DESC="foreign"> <HI>vtilitatis,</HI> the privation of pro|fit: <HI>Non pro&s;unt,</HI> goods ill gotten profit nothing at all. My
<PB N="73" REF="39"> text hath an&s;werable to tho&s;e two, a <HI>Non ob&s;eru&acirc;runt. Non ob&s;eru&acirc;runt mandata eius,</HI> They haue not kept the comman|dements of the Lord. This may &s;eeme to be but coldly and &s;leightly &s;poken, not &s;ufficient to expre&s;&s;e the <HI>di&s;obedi|ence</HI> of the people of <HI>Iudah,</HI> towards <HI>the commaundements of the Lord.</HI> For there is no man liuing vpon earth, that <HI>can keepe his commandements.</HI> And if the people of <HI>Iudah</HI> in this, &s;inned, but as other men ordinarily &s;inned, what great matter is it, that our Prophet here obiecteth to them? But the phra&s;e here is very forcible. <HI>Non ob&s;eru&acirc;runt mandata eius:</HI> They haue not kept his commaundements. Here is implied <GAP DESC="foreign"> <HI>ob&s;ervantiae:</HI> a privation of ob&s;eruance. <HI>They haue not kept the commandments of the Lord</HI> in any one point. Couenant-breakers and apo&s;tates, as they were, they refu|&s;ed to be vnder the Lords commandements, and audaci|ou&s;ly framed to them&s;elues a new kind of wor&s;hip, <GAP DESC="foreign">, a will wor&s;hip, a wor&s;hip of their owne inuention; <HI>cultum plenum &s;acrilegijs,</HI> a wor&s;hip full of &s;acriledge.</P>
<P>We &s;ee now, what it is, that our Prophet in this branch of my text, reprooueth in the people of <HI>Iudah;</HI> It is a <HI>Non ob&s;eru&acirc;runt</HI> a non ob&s;eruance, an vniuer&s;all <HI>neglect</HI> of the <HI>commandements</HI> of the <HI>Lord.</HI> They tooke licen&s;e to them|&s;elues, to innouate, to frame vnto them&s;elues a new kind of diuine wor&s;hip; &s;uch as the <HI>Lord</HI> neuer approoued, yea, &s;uch as was contrarie to the expre&s;&s;e will of the <HI>Lord,</HI> and was forbidden by him. From this reproofe of <HI>Iudah,</HI> we may take this le&s;&s;on:</P>
<P><HI>Obedience to the commandements of the Lord, is a dutie which the Lord requireth to be performed by euery childe of his.</HI> This truth is made as plaine, as the light at noone day, by the words of ble&s;&s;ed <HI>Samuel</HI> to king <HI>Saul.</HI> 1. <HI>Sam.</HI> 15.22. <HI>Hath the Lord as great delight in burnt offerings, and &s;acrifices, as in obeying the voice of the Lord? Behold, to obey is better then &s;a|crifice: and to hearken then the fat of Rams. For rebellion is as the &s;inne of witchcraft, and &s;tubbornne&s;&s;e is as iniquitie, and i|dolatrie.</HI> In which words of <HI>Samuel,</HI> we haue the nature of two contraries, <HI>obedience,</HI> and <HI>di&s;obedience,</HI> excellently di&s;|ciphered.
<PB N="74" REF="40"> The one to be better then <HI>&s;acrifice:</HI> the other to be as <HI>witchcraft</HI> and <HI>idolatrie.</HI></P>
<P><HI>Obedience is better then &s;acrifice.</HI> For<NOTE N="z" PLACE="marg">Per victimas aliena caro, per obedien<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">iam ve|ro voluntas pro|pria mactatur. Greg. Mor. lib. <HI>35.</HI> cap. <HI>10.</HI></NOTE> he that offereth a &s;acrifice, offereth the fle&s;h of a bea&s;t: but he that obeyeth, offereth his owne will, as a quicke and rea&s;onable &s;acrifice, which is all in all. <HI>Di&s;obedience is as witchcraft and idolatrie.</HI> For what el&s;e is <HI>di&s;obedience,</HI> but when the Lord hath impo|&s;ed &s;ome dutie vpon vs, wee then conferre with our owne hearts, as <HI>Saul</HI> con&s;ulted with the woman of<NOTE N="a" PLACE="marg">1. <HI>Sam.</HI> 28.7.</NOTE> <HI>Endor;</HI> or as <HI>Ahaziah</HI> King of <HI>Samaria,</HI> with<NOTE N="b" PLACE="marg">2. <HI>King.</HI> 1.2.</NOTE> <HI>Baalzebub,</HI> the God of <HI>Ekron,</HI> whether the word of the Lord, &s;hall be harkened to, yea, or no. Thus we &s;et vp an Idol, within our owne bre&s;ts again&s;t the God of Heauen, and de&s;pi&s;ing, for&s;aking, not keeping his commandements, we follow the voice, and per|&s;wa&s;ion of our owne deui&s;es.</P>
<P>To this place of <HI>Samuel</HI> (though of it &s;elfe it be &s;ufficient for the e&s;tabli&s;hment of my propounded doctrine: Name|ly, that <HI>Obedience to the commandements of the Lord, is a dutie which the Lord requireth to be performed by euery child of his</HI>) let vs adde &s;ome other pa&s;&s;ages of holy Scripture, wherein the Lord to draw vs to this dutie of obedience, promi&s;eth vs ble&s;&s;ings.</P>
<P>Memorable is that prote&s;tation of <HI>Mo&s;es</HI> to the children of <HI>I&s;rael.</HI> Deut. 11.26. <HI>Behold, I &s;et before you this day a ble&s;|&s;ing, and a cur&s;e. A ble&s;&s;ing if ye obey the commandements of the Lord your God; a cur&s;e, if ye obey them not.</HI> As if hee had thus &s;aid. Bethinke your &s;elues, <HI>O ye children of I&s;rael.</HI> Seeing God hath commaunded me to publi&s;h his law vnto you, it is not for you to fal a&s;leepe. He &s;heweth you, how you may <HI>pro&s;per</HI> all your life long, namely, <HI>if you will obey him.</HI> Obey him, and pro&s;per all your life long. Is not this a great ble&s;|&s;ing? But if you obey him not, the cur&s;e will ouertake.</P>
<P>This doth <HI>Mo&s;es</HI> more particularly deliuer, <HI>Deut.</HI> 28.1. <HI>If,</HI> &s;aith he, <HI>thou &s;halt hearken diligently to the voice of the Lord thy God, to ob&s;erue and keepe all his commandements:</HI> that is, if yee hearken to the Lords voyce, to obey his commande|ments, and be carefull to keepe them, <HI>then &s;hall you be ble&s;&s;ed</HI>
<PB N="75" REF="40"> all manner of wayes; you &s;hall be enuironed through <HI>Gods</HI> fauour, with all manner of well-fare, and pro&s;peritie.</P>
<P>Will you a Catalogue of &s;uch ble&s;&s;ings, as &s;hall bee con|ferred vpon you for your <HI>obedience</HI> to the <HI>commandements of the Lord?</HI> It is readie gathered to your hands, <HI>Deut.</HI> 28. O|bey yee the Commandements of the <HI>Lord,</HI> &s;o <HI>ble&s;&s;ed &s;hall yee be</HI><NOTE N="c" PLACE="marg"><HI>Ver.</HI> 3.</NOTE> <HI>in the cittie,</HI> and <HI>ble&s;&s;ed in the field:</HI><NOTE N="d" PLACE="marg"><HI>Ver.</HI> 4.</NOTE> <HI>Ble&s;&s;ed in the fruit of your bodies, and in the fruit of your grounds, and in the fruit of your cattell, and in the increa&s;e of your kine, and in the flockes of your &s;heepe:</HI><NOTE N="e" PLACE="marg"><HI>Ver.</HI> 5.</NOTE> <HI>Ble&s;&s;ed in your baskets, and in your knea|ding troughs:</HI><NOTE N="f" PLACE="marg"><HI>Ver.</HI> 6.</NOTE> <HI>Ble&s;&s;ed at your comming in, and ble&s;&s;ed at your going out:</HI><NOTE N="g" PLACE="marg"><HI>Ver.</HI> 8.</NOTE> <HI>Ble&s;&s;ed in your barnes, and in all that you &s;et your hands to.</HI> The&s;e and many other ble&s;&s;ings recited in that Chapter, are plainely promi&s;ed, and &s;hall as faithfully bee performed, if you <HI>obey</HI> the commaundements of the <HI>Lord</HI> your God.</P>
<P>But if you be &s;tubborne, peruer&s;e, and di&s;obedient to the Commaundements of the Lord, then &s;hall cur&s;ings as fa&s;t follow you: Then <HI>Cur&s;ed &s;hall yee be in the cittie,</HI> and<NOTE N="h" PLACE="marg"><HI>Deut.</HI> 28.16.</NOTE> <HI>Cur&s;ed in the field:</HI><NOTE N="i" PLACE="marg"><HI>Ver.</HI> 18.</NOTE> <HI>Cur&s;ed in the fruit of your bodies, in the fruit of your ground, in the fruit of your cattell, in the encrea&s;e of your kine, and in the flocks of your &s;heepe:</HI><NOTE N="k" PLACE="marg"><HI>Ver.</HI> 17.</NOTE> <HI>Cur&s;ed in your ba&s;|kets, and in your kneading troughs:</HI><NOTE N="l" PLACE="marg"><HI>Ver.</HI> 19.</NOTE> <HI>Cur&s;ed at your comming in, and cur&s;ed at your going out:</HI><NOTE N="m" PLACE="marg"><HI>Ver.</HI> 20.</NOTE> <HI>Cur&s;ed in your barnes, and in all that you &s;et your hands to.</HI> The&s;e, and many other <HI>cur&s;es,</HI> re|cited in that Chapter, are plainely threatned, and &s;hall as faithfully be performed, if you <HI>obey</HI> not the <HI>commandements</HI> of the <HI>Lord</HI> your God.</P>
<P>I will not too farre pre&s;ume vpon your patience. You haue heard of <HI>maledictions,</HI> or <HI>cur&s;ings</HI> again&s;t &s;uch as di&s;o|bey the Commandements of the <HI>Lord.</HI> You haue heard al|&s;o of <HI>benedictions,</HI> or <HI>ble&s;&s;ings</HI> to &s;uch as obey the commaun|dements of the <HI>Lord.</HI> May it plea&s;e you then to acknow|ledge this for an irrefragable truth; that,</P>
<P><HI>Obedience to the commandements of the Lord, is a dutie which the Lord requireth to be performed of euery childe of his.</HI></P>
<P>What v&s;e &s;hall we now make of this Doctrine? This
<PB N="76" REF="41"> needs no great con&s;ultation. The v&s;e is plaine: Is <HI>obedi|ence,</HI> a dutie, which God requireth to be performed by all, who will be accounted in the number of his children? Then it is a dutie required to be performed by vs. For who is there among vs, that de&s;ireth not to be in the number of Gods children? Wherefore (dearely beloued in the Lord) let vs betake our &s;elues to the Schoole of <HI>obedience:</HI> And &s;triue we euery one to goe beyond his neighbour, in the of|fices of this Chri&s;tian dutie.</P>
<P><HI>Obedience!</HI> It hath prai&s;e with God and man. <HI>Obedience?</HI> It is the of-&s;pring of the righteous! <HI>Obedience!</HI> It is, &s;ayth<NOTE N="n" PLACE="marg">In &s;cala para|di&s;i. gradu de obedientia.</NOTE> <HI>Climacus, animae propriae perfecta abuegatio, &s;pontanea mors, &s;ecurum periculum, tuta nauigatio, iter dormiendo confectum, &s;epulchrum voluntatis, excitatio humilitatis.</HI> It is, &s;ayth he, an ab&s;olute deniall of our &s;elues; it is a voluntarie death, it is a &s;ecuritie from danger, it is a &s;afe nauigation, it is a iourney performed as it were in a &s;leepe, it is a &s;epulcher of our will, it is the &s;tirrer vp of humilitie. The obedient man, he ab|&s;olutely <HI>denieth</HI> him&s;elfe; but, that he may<NOTE N="o" PLACE="marg"><HI>Mat.</HI> 16.24.</NOTE> <HI>follow Chri&s;t:</HI> he <HI>dyeth</HI> voluntarie, but<NOTE N="p" PLACE="marg">1. <HI>Pet.</HI> 2.24.</NOTE> <HI>vnto &s;inne,</HI> that he may <HI>liue vnto righteou&s;ne&s;&s;e:</HI> though he be on euery &s;ide enuironed with perils, yet is he &s;ecure, and feareth nothing: though he &s;aile in the &s;ea of this world, yet is his &s;ayling &s;afe: though hee iourneyeth in this valley of peregrination toward the Hea|uenly <HI>Ieru&s;alem,</HI> yet he doth it, as it were in a &s;leepe, without mole&s;tation: he burieth the vnruly affections of his will; and &s;pendeth the remainder of his abode here in the exer|ci&s;es of &s;weete humilitie. Thus &s;hall the man be ble&s;&s;ed that is obedient to the Commandements of the Lord his God.</P>
<P>It is &s;aid of the ju&s;t. <HI>P&s;al.</HI> 112.6. <HI>In memoria aeterna erit iu|&s;tus;</HI> The iu&s;t &s;hall be in euerla&s;ting memorie. It may bee likewi&s;e &s;aid of the obedient; <HI>In memoria aeterna crit obedi|ens.</HI> The obedient &s;hall be in euerla&s;ting memorie. The <HI>Rechabites</HI> &s;hall neuer want a te&s;timonie of their obedie~ce, vnle&s;&s;e the booke of <HI>Ieremy</HI> the Prophet, be againe cut with a pen-knife, and burnt, as in the dayes of<NOTE N="q" PLACE="marg"><HI>Ierem.</HI> 36.23.</NOTE> <HI>Zedechias. Iona|dab</HI> their Father commaunded them to drinke no Wine,
<PB N="77" REF="41"> and for that commaundements &s;ake, they would drinke none: they, nor their wiues, nor their &s;onnes, nor their daughters, <HI>Iere.</HI> 35.8. A worthy patterne of obedience. God him&s;elfe commends it, and obiects it for a reproofe of the di&s;obedience of his owne people, the inhabitants of <HI>Iudah.</HI> For <HI>ver&s;.</HI> 13. <HI>Thus &s;ayth the Lord of hosts, the God of</HI> I&s;rael; <HI>Goe and tell the men of</HI> Iudah, <HI>and inhabitants of</HI> Ieru&s;a|lem: <HI>The words of Ionadab, the &s;onne of Rechab, that he com|manded his &s;onnes not to drinke wine, are performed; for vnto this day they drinke none, but obey their fathers commaunde|ment: Notwith&s;tanding I haue &s;poken vnto you, ri&s;ing early, and &s;peaking, but yee hearkened not vnto me.</HI> This complaint of the Lord is redoubled, <HI>ver&s;.</HI> 16. <HI>The &s;onnes of Ionadab, the &s;onne of Rechab, haue performed the commaundement of their Father, which be commaunded: but this people hath not hear|kened vnto me.</HI> May not the Lord now as iu&s;tly twit vs, and hit vs in the teeth, with this example of the <HI>Rechabites?</HI> He may without doubt. The <HI>Rechabites</HI> kept the commande|ment of their Father <HI>Ionadab,</HI> a mortall man, &amp; now dead: but we keepe not the commaundements of our <HI>Father,</HI> our <HI>heauenly Father Iehovah,</HI> the immortall, and the euerliuing God.</P>
<P>Beloued, let vs remember it. <HI>Di&s;obedience</HI> hath neuer yet e&s;caped the hands of Almightie God. It ca&s;t<NOTE N="r" PLACE="marg"><HI>Gen.</HI> 3.22.</NOTE> <HI>Adam</HI> and <HI>Eue</HI> out of Paradi&s;e;<NOTE N="&s;" PLACE="marg"><HI>Gen.</HI> 19.26.</NOTE> <HI>Lots</HI> wife out of her life, and nature too,<NOTE N="t" PLACE="marg"><HI>Num.</HI> 16.32.</NOTE> <HI>Dathan,</HI> and <HI>Abiram</HI> into the mouth of the earth;<NOTE N="u" PLACE="marg">1. <HI>Sam.</HI> 15.23.</NOTE> <HI>Saul</HI> out of his kingdome;<NOTE N="x" PLACE="marg"><HI>Ion.</HI> 1.15.</NOTE> <HI>Ionas</HI> out of the &s;hip: the chil|dren of <HI>I&s;rael</HI> out of their natiue &s;oyle, yea, and from the naturall roote which bare them: whereof there is no other rea&s;on giuen, but their di&s;obedience, <HI>Iere.</HI> 35.17. I haue &s;poken vnto them, but they haue not heard; I haue called vnto them, but they haue not an&s;wered.</P>
<P>Is not the ca&s;e iu&s;t ours? God hath &s;poken vnto vs, but we haue not heard him: he hath called vs, but we haue not an&s;wered him. He hath called vs <HI>per beneficia,</HI> by his bene|fits, but we haue not an&s;wered him <HI>per</HI><NOTE N="y" PLACE="marg">Hugo Card. in Ierem. <HI>35.</HI></NOTE> <HI>gratitudinem, by</HI> our thankefulne&s;&s;e: he hath called vs <HI>per flagella,</HI> by his
<PB N="78" REF="42"> cha&s;ti&s;ements and &s;courges, but wee haue not an&s;wered him, <HI>per patientiam, &amp; correctionem,</HI> by our patience, and amendment: he hath called vs, <HI>per exempla,</HI> by examples, but we haue not an&s;wered him, <HI>perimitationem,</HI> by our imi|tation: he hath called vs <HI>per praedicatores,</HI> by his Preachers; but we haue not an&s;wered him, <HI>per obedientiam,</HI> by our obe|dience to his word preached. <HI>He hath &s;poken to vs, but we haue not heard him, he hath called vs, but we haue not an&s;wered him.</HI></P>
<P>Men and brethren, what &s;hall we doe? When a multi|tude of <HI>Iewes</HI> pricked in the heart at the preaching of <HI>Peter,</HI> thus be&s;pake <HI>Peter,</HI> and his fellow Apo&s;tles, <HI>Men and bre|thren, what &s;hall we doe? Peters</HI> an&s;were for him&s;elfe, and the re&s;t, was, <HI>Repent, Act.</HI> 2.38. This &s;ame, <HI>Repent;</HI> is the be&s;t le&s;&s;on that we can learne. We haue not kept the comman|dements of the Lord our God, we daily tran&s;gre&s;&s;e them: and hereby are Heauen gates fa&s;t &s;hut again&s;t vs. The one|ly way for vs to haue them againe opened, is to <HI>Repent. Repentance</HI> is the mo&s;t &s;oueraigne medicine, that we can ap|ply to the bitter wounds made in our &s;oules through the &s;ting of &s;inne. Oh! Let vs not deferre, and put off this ne|ce&s;&s;arie cure. One hath &s;aid very well:<NOTE N="z" PLACE="marg">Diez. Loco de poenitentia.</NOTE> <HI>Qui veniam per poenitentiam repromi&s;it, diem cra&s;tinam ad poenitentiam non promi&s;it.</HI> He that hath promi&s;ed pardon to vs, if wee <HI>Repent,</HI> hath not promi&s;ed vs, that to morrow wee &s;hall repent.</P>
<P>Wherefore let vs, laying a &s;ide all excu&s;es: delayes, and prolonging of the time, let vs euen this day, <HI>while it is cal|led to day,</HI> with touched hearts and con&s;ciences re&s;olue vp|on <HI>Repentance.</HI> Let vs euen now haue &s;etled purpo&s;es, and willing minds to for&s;ake all &s;inne, and to turne to the Lord our God: this will be a good beginning of <HI>true conuer&s;ion,</HI> and <HI>Repentance.</HI> Let vs follow it with per&s;euerance. Let not any idle &s;ports, let not any hou&s;es of mi&s;rule, or di&s;order keepe vs from the Church, and this place of &s;ound in&s;tru|ction. Here &s;hall wee all be taught of God, and by the mightie opperation of his holy Spirit, &s;hall be enabled to
<PB N="79" REF="42"> loue his <HI>holy Lawes,</HI> and in &s;ome mea&s;ure to <HI>keepe his com|maundements:</HI> that pa&s;&s;ing the remainder of our dayes in this land of our &s;oiournings in all po&s;&s;ible obedience, to his holy Lawes and Commaundements, we may at length be tran&s;lated into that better Countrey, that Heauenly one, that cittie of God, wherein our elde&s;t bro|ther and &s;ole Sauiour, Ie&s;us Chri&s;t hath prouided places for vs, that where he is there may we be al&s;o.</P>
</DIV2>
<DIV2 N="6" TYPE="lecture">
<PB N="80" REF="43">
<HEAD>THE VI. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS. 2.4.</HI></BIBL>
<P>And their lyes cau&s;ed them to erre, after the which their fathers haue walked.</P></Q>
</EPIGRAPH>
<P>IN my la&s;t Sermon I began the expo&s;ition of the third part of this prophecie again&s;t <HI>Iudah,</HI> and pa&s;&s;ed ouer the two fir&s;t branches. You then heard the people of <HI>Iudah</HI> reproued, for <HI>contempt,</HI> and <HI>rebellion:</HI> Contempt <HI>of the law of the Lord,</HI> and rebellion <HI>again&s;t his commande|ments. They haue de&s;pi&s;ed the law of the Lord, they haue not kept his commandements.</HI></P>
<P>What! <HI>Iudah! Iudah,</HI><NOTE N="a" PLACE="marg"><HI>Lament.</HI> 2.1.</NOTE> the daughter of <HI>Sion;</HI> &s;he that was great among the Nations, and<NOTE N="b" PLACE="marg"><HI>Lam.</HI> 1.1.</NOTE> a Prince&s;&s;e among the Prouinces: <HI>Iudah!</HI> That was the Lords<NOTE N="c" PLACE="marg"><HI>E&s;ai.</HI> 19.25.</NOTE> inheritance, the Lords<NOTE N="d" PLACE="marg"><HI>Exod.</HI> 19.5.</NOTE> peculiar, the Lords<NOTE N="e" PLACE="marg"><HI>P&s;al.</HI> 114.2.</NOTE> Sanctuarie, the<NOTE N="f" PLACE="marg"><HI>E&s;ai.</HI> 61.9.</NOTE> ble&s;&s;ed &s;eed of the Lord, the<NOTE N="g" PLACE="marg"><HI>E&s;ai.</HI> 5.7.</NOTE> plant of the Lords plea&s;ure: <HI>Iudah,</HI> to whom the<NOTE N="h" PLACE="marg"><HI>Rom.</HI> 3.2.</NOTE> oracles of God were committed; is <HI>Iudah</HI> become rebellious? Hath <HI>Iudah</HI> de&s;pi&s;ed the law of the Lord? Hath not <HI>Iudah</HI> kept his commandements? What may be the rea&s;on of it? The rea&s;on followeth in my Text:</P>
<P><HI>Their lyes cau&s;ed them to erre, after the which their fathers haue walked.]</HI> In &s;teed of <HI>lyes,</HI> the vulgar Latin hath <HI>Idola,</HI> Idols. So hath <HI>S. Hierome: Deceperunt eos Idola eorum;</HI> their Idols haue deceiued them. What <HI>Idols?</HI> Euen &s;uch as <HI>their fathers</HI> followed, while they liued in Aegypt. They fa&s;hioned vnto them&s;elues, the &s;emblance and counterfeit of the <HI>Aegyptian Oxe;</HI> they adored <HI>Beelphegor,</HI> they wor|&s;hipped <HI>A&s;taroth</HI> and <HI>Baalim. Beelphegor, A&s;taroth, Baalim;</HI> the&s;e were the <HI>Idols,</HI> as <HI>S. Hierome</HI> commenteth, by which
<PB N="81" REF="43"> the inhabitants of <HI>Iudah</HI> were deceiued: <HI>Deceperunt eos idola eorum;</HI> their Idols deceiued them.</P>
<P>For <HI>Idols,</HI> our <HI>Engli&s;h</HI> tran&s;lation readeth <HI>Lyes.</HI> The <HI>He|brew</HI> fountaine is our warrant: the word there &s;ignifieth <HI>Lyes. Their Lyes cau&s;ed them to erre.</HI></P>
<P><HI>Lyes</HI> are of two &s;orts: &s;ome are <HI>in commercijs;</HI> &s;ome <HI>in cultu divino:</HI> &s;ome in commerce with men; &s;ome in the &s;eruice or wor&s;hip of God. <HI>Lyes</HI> in commerce with men, are co~mitted 3. manner of wayes, in <HI>words,</HI> in <HI>manners,</HI> in things. <HI>A Lye in words</HI> is, when we &s;peake one thing, &amp; thinke another: and this is either <HI>ioco&s;um,</HI> or <HI>officio&s;um,</HI> or <HI>pernicio&s;um;</HI> it is either a <HI>lye</HI> in ie&s;t, or an officious <HI>lye,</HI> or a pernicious <HI>lye;</HI> not one of the&s;e can be excu&s;ed: no, not <HI>the lye in iest,</HI> though <HI>S. Au&s;tin</HI> call it <HI>otio&s;um,</HI> an idle lye; and exempteth it from blame: as al&s;o &s;ome do <HI>officio&s;um,</HI> the officious lye.</P>
<P><HI>A Lye in manners</HI> you may call <HI>&s;imulation, di&s;&s;imulation, counterfeiting, di&s;&s;embling.</HI> This is &s;eene in fal&s;e-Chri&s;ts, fal&s;e-Prophets, fal&s;e-Apo&s;tles, fal&s;e-Teachers, &s;uch as make a faire &s;hew of hone&s;tie, or for a<NOTE N="i" PLACE="marg"><HI>Luc.</HI> 23.14.</NOTE> pretence make long pray|er, or<NOTE N="k" PLACE="marg"><HI>Math.</HI> 7.15.</NOTE> weare &s;heeps clothing, but are hypocrites, deuou|rers, wolues. The&s;e lye in their manners: of the&s;e it is &s;aid, <HI>frons, oculi, vultus per&s;aepe mentiuntur:</HI> the forehead, the eyes, the countenance, do often lye.</P>
<P><HI>The lye in things</HI> is, when one thing is &s;ub&s;tituted or put in the place of another; a counterfeit for a true thing: as when a co&s;ener &s;ells <HI>opium</HI> for <HI>apium,</HI> or <HI>broome twigs</HI> for <HI>balmewood,</HI> or <HI>alchimie</HI> for <HI>&s;iluer,</HI> or <HI>copper</HI> for <HI>gold.</HI> But the&s;e <HI>lyes</HI> obuious and frequent in <HI>commerce with man,</HI> I mu&s;t pa&s;&s;e ouer. They are not intended in my text. The <HI>lyes</HI> intended in my text, are lyes <HI>in cultu divino,</HI> lyes in the &s;eruice and wor&s;hip of God.</P>
<P><HI>Their lyes cau&s;ed them to erre.]</HI> The&s;e <HI>lyes in the &s;eruice and wor&s;hip of God,</HI> what are they? <HI>Lyranus</HI> will tell you. <HI>Quaecun&abque; fiunt, aut cogitantur &s;ine Dei verbo;</HI> What&s;oeuer things in diuine wor&s;hip are done or deui&s;ed without the warrant of Gods word, they are <HI>lyes.</HI> So &s;aith, that learned
<PB N="82" REF="44"> Profe&s;&s;or of <HI>Paris, Mercer; Omnia humana figmenta, quae contra Dei verbum, in Dei cultu excogitantur;</HI> All humane inventions in diuine wor&s;hip deui&s;ed contrary to the word of God, <HI>they are lyes.</HI> Summarily thus I &s;ay: By <HI>lyes</HI> in this place we are to vnder&s;tand, <HI>fictitios cultus,</HI> what&s;oeuer wor&s;hip of God is forged or counterfeited;<NOTE N="l" PLACE="marg"><HI>Colo&s;&s;.</HI> 2.23.</NOTE> <GAP DESC="foreign">, all will-wor&s;hip, all &s;uper&s;titious and blinde wor&s;hip. The&s;e are the <HI>lyes,</HI> that <HI>cau&s;ed Iudah to erre.</HI></P>
<P><HI>Their lyes cau&s;ed them to erre.]</HI> Fir&s;t, they betooke them|&s;elues to the Idolatrie of the Gentiles, they made their &s;ons <HI>to pa&s;&s;e through the fire, according to the abominations of the Heathen,</HI> 2. <HI>Kings</HI> 16.3. Secondly, they for&s;ooke the &s;er|uice of the Lords hou&s;e, his holy Temple at Ieru&s;alem, and <HI>&s;acrificed, and burnt incen&s;e, in high places, on hills, vnder euery greene tree,</HI> 2. <HI>King.</HI> 16.4. Thirdly, <HI>they</HI><NOTE N="m" PLACE="marg"><HI>Ho&s;.</HI> 10.1. <HI>&amp;</HI> 8.11.</NOTE> <HI>increa&s;ed their Altars,</HI> multiplied their &s;acrifices, and augmented their ceremonies, &s;uppo&s;ing thereby <HI>ex opere operato,</HI> euen for &s;uch their &s;uper&s;tition &s;ake, to demerit vnto them&s;elues the fauor of God, though they were vtterly voide of faith, and repentance. The&s;e were the <HI>lyes</HI> that deceiued <HI>Iudah;</HI> the&s;e <HI>their lyes cau&s;ed them to erre. Commenta fal&s;i cultus:</HI> their new-deui&s;ed, feigned, and forged wor&s;hips of God, were the <HI>lyes,</HI> that <HI>cau&s;ed them to erre.</HI></P>
<P>This appellation of <HI>lyes</HI> is al&s;o giuen to fal&s;e wor&s;hip, <HI>Rom.</HI> 1.25. where <HI>S. Paul</HI> chargeth the Gentiles, with <HI>chan|ging the truth of God into a lye. They changed the truth of God into a lye,</HI> that is, the true wor&s;hip of God they peruerted, and changed into fal&s;e wor&s;hip. The rea&s;on why fal&s;e wor&s;hip there is called a lye, is, becau&s;e its oppo&s;ed to truth.<NOTE N="n" PLACE="marg">Dru&s;ius.</NOTE> <HI>Quicquid veritati contrarium est, mendacium est;</HI> What&s;o|euer is contrary to truth, that is a lye. And therefore our Prophet here in this text oppo&s;eth <HI>lyes,</HI> to <HI>the law of God;</HI> becau&s;e <HI>Lex Dei veritas, P&s;al.</HI> 119 142. the law of God is truth. This antithe&s;is betweene <HI>the law of God,</HI> and <HI>a Lye,</HI> we finde, <HI>P&s;al.</HI> 119.163. <HI>Mendacium odi, imme dete&s;tatus &s;um; legem tuam diligo.</HI> I hate <HI>a Lye;</HI> yea I abhorre it, but <HI>thy Law</HI> do I loue.</P>
<PB N="83" REF="44">
<P>We &s;ee now, what the&s;e lyes were, which cau&s;ed <HI>Iudah</HI> to erre: they were humane deui&s;es, and inuentions in the wor&s;hip of God, defiling and infecting the &s;inceritie of that wor&s;hip, which God onely approueth. And yet is the Holy Spirit here plea&s;ed further to notifie vnto vs the&s;e <HI>Lyes</HI> of <HI>Iudah,</HI> in the&s;e words: <HI>After the which their fathers walked.</HI></P>
<P><HI>Their Lyes cau&s;ed them to erre; after the which their fathers haue walked.]</HI> What <HI>fathers</HI> meaneth he? Tho&s;e, which<NOTE N="o" PLACE="marg"><HI>P&s;al.</HI> 106.19.</NOTE> <HI>made them a calfe in Horeb, and wor&s;hipped the molten image, and turned their glory,</HI> euen their God, <HI>into the &s;imilitude of an Oxe that eateth gra&s;&s;e?</HI> of whom we read, <HI>Exod.</HI> 32.4. Or meaneth he tho&s;e which <HI>&s;erued &s;trange Gods</HI> in <HI>&V;r</HI> of the <HI>Chaldees?</HI> of whom we read, <HI>Io&s;uah</HI> 24.2. What&s;o|euer the <HI>Fathers</HI> were, here meant by our Prophet; they were to the&s;e inhabitants of <HI>Iudah</HI> their <HI>ance&s;tors;</HI> they were their <HI>forefathers:</HI> &s;uch as tooke delight in <HI>the &s;eruice of fal&s;e Gods.</HI></P>
<P><HI>Their Lyes cau&s;ed them to erre after the which their fathers walked.]</HI> It is no new thing, no &s;trange thing, for <HI>children</HI> to &s;triue to imitate their <HI>fathers,</HI> that they may be like vnto them. This doth <HI>S. Stephen, Act.</HI> 7.51. obiect to the &s;ucce&s;&s;ors of the&s;e Iewes: <HI>Yee &s;tiffe-necked and vncircumci|&s;ed in heart and eares, yee doe alwaies re&s;ist the Holy Gho&s;t; as your fathers did, &s;o doe yee.</HI> Your <HI>Fathers</HI> were a <HI>&s;tiffe-necked people;</HI> &s;o are yee. Your <HI>Fathers</HI> were of <HI>vncircum|ci&s;ed hearts and eares;</HI> &s;o are yee. Your <HI>Fathers re&s;isted the Holy Gho&s;t;</HI> &s;o do yee. <HI>Yee &s;tiffe-necked and vncircum|ci&s;ed in heart and eares, ye do alwayes re&s;ist the Holy Gho&s;t; as your Fathers did, &s;o do ye.</HI> By <HI>Fathers</HI> in this place the Proto|martyr <HI>S. Stephen</HI> meaneth <HI>maiores,</HI> their predece&s;&s;ors, their ance&s;tors, their fore fathers.</P>
<P>What? Are the&s;e words of <HI>S. Stephen</HI> extended to all the ance&s;tors of the Iewes? Were they <HI>all</HI> a &s;tiffe-necked people? Were they <HI>all</HI> of vncircumci&s;ed hearts and eares? Did they <HI>all</HI> re&s;i&s;t the Holy Gho&s;t? This may not be ima|gined. The many and glorious titles, and appellations
<PB N="84" REF="45"> be&s;towed vpon that people in Sacred Writ do euidently make good the contrary. We mu&s;t therefore di&s;tingui&s;h of tho&s;e ance&s;tors, and forefathers. Some of them were excellent men, and &s;incere wor&s;hippers of the true God: &s;uch were <HI>Abraham, I&s;aac, Iacob,</HI> and all the faithfull, that i&s;&s;ued out of their loynes: the&s;e are not the <HI>Fathers,</HI> whom <HI>S. Stephen</HI> meaneth. Other &s;ome there were notoriou&s;ly infamous for their impietie, for their bloudy tyrannie to|wards the Lords Prophets, for their idolatrous &s;eruice of fal&s;e Gods. And the&s;e <HI>S. Stephen</HI> in his &s;peech intendeth.</P>
<P>The&s;e are they who in the 78. <HI>P&s;al. ver&s;.</HI> 8. are called, <HI>a &s;tubborne and rebellious generation; a generation that &s;et not their heart aright;</HI> a generation, <HI>who&s;e &s;pirit was not &s;ted|fast with God.</HI> The&s;e are they, who <HI>S. Iohn</HI> the <HI>Baptist</HI> meaneth, <HI>Matth.</HI> 3.7. where he calleth the Phari&s;ies, <HI>a Ge|neration of Vipers.</HI></P>
<P>The&s;e are they, whom our ble&s;&s;ed Sauiour al&s;o inten|deth, <HI>Matth.</HI> 12.33. <HI>&amp;</HI> 23.33. where he &s;tileth the Phari|&s;ies, as <HI>Iohn Baptist</HI> did; <HI>a Generation of Vipers.</HI> And what is this <HI>generation of vipers,</HI> but as<NOTE N="p" PLACE="marg">Comment. in Act. <HI>7.51.</HI></NOTE> <HI>Lorinus</HI> &s;aith, <HI>pe&s;&s;imo|rum parentum pe&s;&s;imi filij,</HI> wicked &s;onnes of as wicked parents.</P>
<P>Such were the&s;e <HI>Fathers</HI> in my text: of whom it is fur|ther &s;aid, <HI>that they walked after Lyes.]</HI></P>
<P><HI>They walked after Lyes.]</HI> To <HI>walke,</HI> in the Scripture phra&s;e is metaphorically taken, and hath diuers &s;ignifica|tions. For the vnder&s;tanding of the phra&s;e in my text, you may know; there is <HI>a walking after truth,</HI> and <HI>a walking af|ter Lyes;</HI> or which is all one, there is <HI>a walking after God,</HI> and <HI>a walking after Idols.</HI> We <HI>walke after truth,</HI> or <HI>God,</HI> when from the bottome of our hearts, we thinke vpon, and do tho&s;e things, which God hath pre&s;cribed vnto vs in the word of truth; when we liue a godly life, in this pre|&s;ent world. On the other &s;ide, we <HI>walke after lyes,</HI> or <HI>after Idols,</HI> when we wor&s;hip that which is not God; or when we wor&s;hip the true God, but vpon a fal&s;e founda|tion, polluting and defiling his &s;acred wor&s;hip, with the
<PB N="85" REF="45"> fooli&s;h imaginations and inventions of our owne braines. Thus did the ancient Iewes <HI>walke after Lyes;</HI> which is here laid vnto their charge: <HI>Their Lyes cau&s;e them to erre, after which their Fathers walked.</HI></P>
<P>Hitherto haue you heard the expo&s;ition of the text. Giue eare now I be&s;eech you to &s;uch le&s;&s;ons as may from hence be taken for our further in&s;truction, and the refor|mation of our liues. The fir&s;t le&s;&s;on I take from the&s;e words, <HI>Their Lyes cau&s;ed them to erre; their lyes,</HI> that is, their idolatrous and fal&s;e wor&s;hip of God, hath <HI>cau&s;ed them to erre,</HI> hath deceiued them. The doctrine is:</P>
<P><HI>When men decline or &s;werue from the pre&s;cript of Gods word, they are forthwith enwrapped and involued in deceit; and cannot but erre.</HI></P>
<P>I thus explicate it. If we embrace not the truth of God, if we de&s;pi&s;e his holy Lawes, if we keepe not his commandements, we mu&s;t of nece&s;&s;itie fall into &s;upine and gro&s;&s;e lyes. For &s;o God permitteth. Who&s;oeuer beleeue not the truth, but haue plea&s;ure in vnrighteou&s;nes; who|&s;oeuer receiue not the loue of the truth, that they may be &s;aued, to &s;uch &s;hall God <HI>&s;end &s;trong delu&s;ion that they &s;hall beleeue lyes,</HI> 2. <HI>The&s;&s;.</HI> 2.11. Now Almighty God to keepe his elect and beloued ones from &s;uch efficacie of errour, from &s;uch &s;trong delu&s;ions; how oft doth he admoni&s;h them, that in no wi&s;e they depart from his holy word.<NOTE N="q" PLACE="marg"><HI>Deut.</HI> 12.32. <HI>Prov</HI> 30.6. <HI>Reuel.</HI> 22.18, 19.</NOTE> <HI>Adde not to my word, neither dimini&s;h ought from it,</HI> Deut. 4.2.<NOTE N="r" PLACE="marg"><HI>Deut.</HI> 5.32. <HI>&amp;</HI> 28.14. <HI>Io&s;h.</HI> 23.6. <HI>E&s;ai.</HI> 30.21.</NOTE> <HI>Turne not from my word, to the right hand or to the left,</HI> Io&s;h. 1.7. <HI>Lay vp my words in your heart and in your &s;oule; binde them for a &s;igne vpon your hand, let them be as frontlets betweene your eyes, Deut.</HI> 11.18. What more obvious in holy Scripture then tho&s;e <HI>Mementoes</HI> from the Lord?<NOTE N="&s;" PLACE="marg"><HI>Deut.</HI> 4.1, 6.</NOTE> <HI>Hearken vnto my &s;tatutes, and vnto my iudgements, keepe them, do them: Remember</HI><NOTE N="t" PLACE="marg"><HI>Num.</HI> 15.39.</NOTE> <HI>my commandements,</HI><NOTE N="u" PLACE="marg"><HI>Deut.</HI> 6.17.</NOTE> <HI>keep them diligently,</HI><NOTE N="x" PLACE="marg"><HI>Prov.</HI> 7.1.</NOTE> <HI>lay them vp</HI><NOTE N="y" PLACE="marg"><HI>Prov.</HI> 3.1.</NOTE> <HI>in thy heart: forget not my law,</HI><NOTE N="z" PLACE="marg"><HI>Prov.</HI> 3.1.</NOTE><NOTE N="a" PLACE="marg"><HI>Prov.</HI> 4.2.</NOTE> <HI>for|&s;ake it not:</HI><NOTE N="b" PLACE="marg"><HI>Prov.</HI> 4.20.</NOTE> <HI>attend to my words,</HI><NOTE N="c" PLACE="marg"><HI>Prov.</HI> 7.1.</NOTE> <HI>keepe my words,</HI><NOTE N="d" PLACE="marg"><HI>Prov.</HI> 4.20.</NOTE> <HI>encline thine eare vnto my &s;ayings.</HI></P>
<P>And why I pray is the <HI>Lord</HI> &s;o earne&s;t to haue his <HI>&s;ta|tutes,</HI>
<PB N="86" REF="46"> his <HI>iudgements,</HI> his <HI>commandements,</HI> his <HI>lawes,</HI> his <HI>words,</HI> his <HI>&s;ayings</HI> to be <HI>kept</HI> by vs? Is it not, becau&s;e hee well knoweth, that <HI>if we euer &s;o litle decline or &s;werue from the&s;e,</HI> or from any one of the&s;e, <HI>we are forthwith inwrapped, and involued in deceit, and cannot chu&s;e, but erre?</HI> Statutes, iudge|ments, commandements, lawes, words, &s;ayings. Here are <HI>multa verba,</HI> many words, but <HI>res vna,</HI> they all &s;ignifie one thing, and that is expre&s;&s;able in one <HI>word,</HI> euen the <HI>word;</HI> the <HI>word of God</HI> mentioned in my doctrine, <HI>from who&s;e pre&s;cript if wee decline or &s;werue, wee are forthwith enwrapped and involued in deceit; wee cannot chu&s;e but erre.</HI></P>
<P>A rea&s;on hereof I may giue you, out of <HI>P&s;al.</HI> 119.105. where the <HI>word of God</HI> is compared to a <HI>lampe,</HI> or a <HI>light: Thy word is a lampe vnto my feete, and a light vnto my path.</HI> You know the v&s;e of a <HI>lampe,</HI> or <HI>light.</HI> It is to direct vs in the darke, that we erre not. Now what is this <HI>world,</HI> but <HI>a place of darkne&s;&s;e?</HI> Here the naturall man <HI>&s;itteth in darknes,</HI> Luk. 1.79. he <HI>walketh in darknes,</HI> P&s;al. 82.5. <HI>his eyes are blinded with darknes,</HI> 1. Ioh. 2.11. <HI>his vnder&s;tanding is darkned,</HI> Ephe&s;. 4.18. <HI>he is &s;ubiect to the power of dark|ne&s;&s;e,</HI> Colo&s;&s;. 1.13. he <HI>hath fellow&s;hip with the vnfruitfull workes of darknes,</HI> Ephe&s;. 5.11. he is <HI>euen darknes it &s;elfe,</HI> Ephe&s;. 5.8. How then <HI>can he chu&s;e but erre,</HI> if he haue not this <HI>lampe,</HI> or <HI>light</HI> of God, <HI>the word of God,</HI> to direct him?</P>
<P>It was not vnv&s;uall, with the Iewes, to &s;eeke to them, who had<NOTE N="e" PLACE="marg"><HI>E&s;ai.</HI> 8.19.</NOTE> familiar &s;pirits, and to peeping and muttering wi|zards. To reclaime them from this error, the Prophet <HI>E&s;ay cap.</HI> 8.20. calls them <HI>ad legem, &amp; ad te&s;timonium,</HI> to the law and to the te&s;timonie, that is, <HI>to the word of God.</HI> And why doth he &s;o? He tells you why, in the words following: <HI>If</HI> (&s;aith he) <HI>they &s;peake not according to this word, it is, be|cau&s;e there is no light in them:</HI> What can be more plaine? Where <HI>the word of God</HI> is not, or directeth not, there is no <HI>light,</HI> there is nothing but <HI>darkne&s;&s;e,</HI> nothing but <HI>errour.</HI></P>
<PB N="87" REF="46">
<P>You haue enough for the confirmation and illu&s;tration of my doctrine, which was,</P>
<P><HI>When men decline, or &s;werue from the pre&s;cript of Gods word, they are forthwith enwrapped and involued in deceit, and cannot but erre.</HI></P>
<P>Is it &s;o beloued? If we leaue <HI>the word of God,</HI> are wee forthwith in <HI>errour?</HI> Let this be a &s;trong motiue to vs, to giue more diligence to <HI>the word of God,</HI> then hitherto we haue done. Let vs as we are exhorted by <HI>S. Peter</HI> in his 2. <HI>Epi&s;t. cap.</HI> 1. <HI>ver&s;.</HI> 18. Let vs <HI>take heed vnto it, as vnto a light, that &s;hineth in a darke place, till the day dawne, and the day-&s;tarre ari&s;e in our hearts.</HI> Let vs not thinke any time mi&s;|&s;pent, that we be&s;tow vpon this <HI>word of God,</HI> either to <HI>heare</HI> it, or to <HI>read</HI> it, or to <HI>keepe</HI> it. Yong men, wherewithall will you clen&s;e your wayes, but by taking heed vnto <HI>your wayes</HI> according to the <HI>word of God,</HI> as you are adui&s;ed, <HI>P&s;.</HI> 119.9. All men I know would be ble&s;&s;ed; but then mu&s;t they delight in the <HI>word of God,</HI> and make it their <HI>medita|tion day and night,</HI> as it is <HI>P&s;al.</HI> 1.2. If we leaue <HI>the word of God,</HI> which is the <HI>lampe</HI> and <HI>light</HI> of God, then are we forth|with in <HI>darknes;</HI> we are in <HI>error.</HI></P>
<P>Is it &s;o, beloued? Then &s;econdly let vs bring and offer to our gracious God, the <HI>calues of our lips,</HI> the &s;acrifice of prai&s;e and thank&s;giuing, for that it plea&s;eth him for our direction in this <HI>valley of darknes</HI> and <HI>&s;hadow of death,</HI> to giue vs the <HI>light</HI> of his mo&s;t precious word. He hath not dealt &s;o with many nations of the earth. Many there are, that haue not the <HI>light</HI> of his <HI>word.</HI> And where this <HI>light</HI> is not, there can be nothing but <HI>darknes.</HI></P>
<P>Is it &s;o, beloued? Then thirdly is the <HI>Church of Rome</HI> very iniurious to the people of God, to with-hold and keepe from them this <HI>light</HI> of the <HI>word of God.</HI> Is it not plaine, they do &s;o, when they forbid the <HI>Scriptures</HI> to be tran&s;lated into any Vulgar tongue, and &s;o &s;eale them vp from the vnder&s;tanding of the ignorant and vnlearned? They willingly &s;end the <HI>Scriptures</HI> abroad in the <HI>Hebrew, Greeke,</HI> and <HI>Latine</HI> tongues: but what are the common
<PB N="88" REF="47"> people of any Nation hereby benefited? Do they vnder|&s;tand the <HI>Hebrew, Greeke,</HI> or <HI>Latin?</HI></P>
<P>A Papi&s;t will an&s;wer; there is no nece&s;&s;itie that the vul|gar &s;ort &s;hould vnder&s;tand tho&s;e ancient &amp; &s;acred tongues. The<NOTE N="f" PLACE="marg">Ralford. Dire|ctorie cap. <HI>56.</HI></NOTE> <HI>Church</HI> hath appointed learned men alwayes to in|&s;truct the &s;imple out of the <HI>booke of God,</HI> with &s;uch hi&s;to|ries and le&s;&s;ons, as may be mo&s;t fit to edifie and help them, in the way to Heauen.</P>
<P>I grant, there is no nece&s;&s;itie, yea it cannot be, that the common people &s;hould vnder&s;tand, the <HI>Hebrew, Greeke,</HI> and <HI>Latin</HI> tongues: but I adde; it is therefore nece&s;&s;arie that the <HI>Holy Scripture</HI> &s;hould be tran&s;lated into <HI>vulgar</HI> and <HI>knowne tongues,</HI> euen for the vnder&s;tanding of the common people: as this day (through Gods goodnes) we haue them in our <HI>Engli&s;h</HI> tongue, not di&s;membred, and very much corrupted, as <HI>Radford</HI> would beare the world in hand; but more perfectly rendred, then euer was that old <HI>vulgar Latin edition,</HI> obtruded to the Chri&s;tian world for <HI>Authenticall</HI> by the<NOTE N="g" PLACE="marg"><HI>Se&s;&s;</HI> 3 <HI>cap.</HI> 2.</NOTE> <HI>Trent Fathers.</HI></P>
<P>The exception taken again&s;t the <HI>tran&s;lation of the Scrip|tures</HI> into <HI>vulgar,</HI> and <HI>knowne tongues,</HI> is vaine and ridicu|lous. They &s;ay, that great, and marueilous inconveniences and di&s;commodities haue fallen out through &s;uch <HI>tran&s;la|tions.</HI> How proue they this? They will &s;eeme to proue it by &s;undry in&s;tances.</P>
<P N="1">1. They tell vs of a<NOTE N="h" PLACE="marg">Staphylus de Biblioris tra~&s;la|tione pag. <HI>492.</HI></NOTE> Painter of <HI>Pru&s;&s;ia,</HI> who, be|cau&s;e he had in <HI>Luthers German Bible</HI> read of <HI>Lot his in|cest,</HI> aduentured to <HI>abu&s;e</HI> his <HI>owne daughter.</HI></P>
<P N="2">2. They tell vs of a<NOTE N="i" PLACE="marg">Idem ex Joh. Ga&s;tio Bri&s;ac. lib. de Catab<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">pti&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">is.</NOTE> <HI>woman</HI> of<NOTE N="k" PLACE="marg">Mona&s;terij.</NOTE> <HI>Mun&s;ter</HI> in <HI>We&s;tphalia,</HI> who, hauing diligently peru&s;ed the hi&s;torie of <HI>Iudith</HI> and <HI>Holofernes,</HI> attempted by the example of <HI>Iudith,</HI> &s;ecretly to <HI>kill</HI> the <HI>Bi&s;hop</HI> of <HI>Mun&s;ter.</HI></P>
<P N="3">3. They tell vs of<NOTE N="l" PLACE="marg">I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hannes Iug|dunen&s;is, Sarci|nater Batavus.</NOTE> <HI>Iohn</HI> of <HI>Leiden,</HI> who would be as a <HI>King,</HI> becau&s;e<NOTE N="m" PLACE="marg">Staphylus vbi &s;upr&agrave;. p. <HI>494.</HI> ex Sleidan. lib. <HI>10.</HI></NOTE> <HI>Io&s;uah</HI> was &s;uch: and would haue the <HI>tole|ration</HI> of <HI>many wiues,</HI> becau&s;e the <HI>Patriarchs</HI> had <HI>many.</HI></P>
<P N="4">4. They tell vs of<NOTE N="n" PLACE="marg">Idem ex Aenca Sylvio in hi&s;toria Doemorum.</NOTE> <HI>Grubenheimer,</HI> who, becau&s;e he had read in <HI>Gene&s;is, Encrea&s;e and multiplie,</HI> approued that in their
<PB N="89" REF="47"> night conuenticles, their lights extingui&s;hed, they might commit filthine&s;&s;e not to be &s;poken. The&s;e foure in&s;tances are brought by <HI>Frid. Staphylus</HI> in his treati&s;e of the <HI>tran&s;lati|on of the Bible into vulgar idomes.</HI></P>
<P N="5">5. They tell vs of <HI>Dauid George,</HI> a <HI>Batauian,</HI> who by rea|ding the <HI>Scriptures</HI> in his mother tongue, was per&s;waded of him&s;elfe, that he was the <HI>&s;onne</HI> of <HI>God,</HI> and the <HI>Me&s;&s;ias.</HI></P>
<P N="6">6. They tell vs of an <HI>Engli&s;h woman,</HI> who hearing the Mini&s;ter of the Pari&s;h where &s;hee liued, read out of <HI>Eccle&s;.</HI> 25. &s;omewhat again&s;t <HI>wicked women,</HI> which plea&s;ed her not, ro&s;e vp from her &s;eate, and &s;ayd, <HI>Is this the word of God? Nay, rather it is the word of the Deuill.</HI> The&s;e two latter in|&s;tances are brought by <HI>Cardinall Bellarmine lib.</HI> 2. <HI>de verbo Dei cap.</HI> 15.</P>
<P>To the&s;e, and the former, vrged by <HI>Bellarmine,</HI> and <HI>Sta|phylus,</HI> to &s;hew the inconueniences, and di&s;commodities of hauing the <HI>Bible</HI> in <HI>vulgar,</HI> and <HI>knowne languages,</HI> I thus briefly reply. Shall <HI>&s;ober</HI> men be forbidden the <HI>v&s;e</HI> of <HI>meates</HI> and <HI>drinkes,</HI> becau&s;e many <HI>&s;urfet</HI> of them? This you will grant to be very ab&s;urd and vnrea&s;onable. So ab&s;urd is it, and vnrea&s;onable, that the people of God &s;hould be for|bidden the <HI>v&s;e</HI> of the <HI>booke of God</HI> in their vulgar &amp; knowne <HI>languages,</HI> becau&s;e a few, vn&s;table per&s;ons, &s;uch as were the aforenamed, the <HI>Painter of Pru&s;&s;ia,</HI> the <HI>Cobler of Leyden, Grubenheimer, Dauid George,</HI> and two &s;illy <HI>women,</HI> the one of <HI>We&s;tphaelia,</HI> the other of <HI>England,</HI> abu&s;ed <HI>&s;o rich a trea&s;ure</HI> to their owne ouerthrowes.</P>
<P>This my reply agreeth with that an&s;were, which<NOTE N="o" PLACE="marg">Animaduer&s;. in Bellarm. Con|trou. <HI>1.</HI> lib. <HI>2.</HI> cap. <HI>15.</HI> &sect;. <HI>63.</HI></NOTE> <HI>Iunius</HI> giueth vnto <HI>Bellarmine: Non conuenit, vt propter eos qui abu|tuntur mal&egrave;, praecludatur, aut eripiatur Scriptura eis, qui &s;unt v&s;uri ben&egrave;.</HI> Its not conuenient, that for their &s;akes who doe to ill purpo&s;e abu&s;e the <HI>Scriptures,</HI> the <HI>Scriptures</HI> &s;hould be &s;ealed vp, and barred from &s;uch, as would v&s;e them well.</P>
<P>The rea&s;on, which D^r <HI>Bucknham,</HI> &s;ometimes <HI>Prior</HI> of the <HI>Black-fryers</HI> in <HI>Cambridge,</HI> for this very purpo&s;e brought again&s;t M^t <HI>Latimer,</HI> is altogether as vaine, and friuolous. The danger of hauing the <HI>Bible</HI> in our <HI>Engli&s;h tongue</HI> hee
<PB N="90" REF="48"> prooued after this manner. The <HI>plowman</HI> hearing that in the Go&s;pell by S^t <HI>Luke,</HI> Chap. 9.62. <HI>No man that layeth his hand on the plow, and looketh backe, is meete for the kingdome of God,</HI> may peraduenture cea&s;e from his <HI>plow:</HI> likewi&s;e the <HI>baker</HI> hearing that, <HI>Galat.</HI> 5.9. <HI>A little leauen corrupteth a whole lumpe of dow,</HI> may per-ca&s;e leaue our bread <HI>vnleauened,</HI> and &s;o our bodies &s;hall be vn&s;ea&s;oned. Al&s;o the <HI>&s;imple man,</HI> hearing that, <HI>Math.</HI> 5.29. <HI>If thy right eye offend thee, plucke it out, and ca&s;t it from thee,</HI> may make him&s;elfe <HI>blind,</HI> and &s;o fill the world full of beggers.</P>
<P>This friarly and bald rea&s;on of D^r <HI>Bucknham,</HI> is not wor|thy any other an&s;were, then the <HI>wi&s;h</HI> of <HI>Latimer.</HI><NOTE N="p" PLACE="marg">Fox Martyrol. pag. <HI>1904.</HI> Edit. Lond. An. <HI>1570.</HI></NOTE> <HI>Latimers wi&s;h</HI> was, that the <HI>Scripture</HI> may be &s;o long in our <HI>Engli&s;h tongue,</HI> till Engli&s;h men be &s;o mad; the <HI>plowman, not to looke backe; the baker, not to leauen his bread;</HI> the <HI>&s;imple man, to pluck out his owne eye.</HI></P>
<P>See you not (Beloued) how iniurious the <HI>Papi&s;ts</HI> would be towards you, were they <HI>Lords</HI> ouer you? The <HI>light</HI> of <HI>Gods word,</HI> the incomparable and heauenly trea&s;ure, they would <HI>&s;cale vp</HI> from you in an <HI>vnknowne tongue.</HI></P>
<P>This was not the practi&s;e of olde. Of old time, in the primitiue times of the Church, the <HI>Holy Scriptures</HI> had their free pa&s;&s;age. All &s;orts of people might <HI>read them,</HI> might <HI>&s;earch into them,</HI> might <HI>iudge of them.</HI> The vnlearned, as the learned; the laitie, as the clergie; women, as men; ba&s;e, as noble; yong, as old; all had their &s;hares in <HI>reading,</HI> in <HI>hea|ring,</HI> in <HI>meditating,</HI> in <HI>practi&s;ing</HI> the &s;acred doctrines contai|ned in the <HI>Holy Scriptures.</HI> There can be no iu&s;t rea&s;on to the contrary.</P>
<P>For as S. <HI>Chry&s;o&s;tome</HI> in his fir&s;t <HI>Homilie</HI> vpon S. <HI>Mathew</HI> &s;aith: <HI>The Scriptures are ea&s;ie to the &s;laue, and to the husband|man, to the widdow, and to the childe, and to him, that may &s;eeme to be very &s;imple of vnder&s;tanding.</HI></P>
<P>To which purpo&s;e S. <HI>Au&s;tine Epi.</HI> 3. <HI>ad volu&s;ian:</HI> affirmeth, that <HI>Almightie God in the Scriptures &s;peaketh, as a familiar friend without di&s;&s;imulation, vnto the hearts both of the learned, and al&s;o of the vnlearned.</HI></P>
<PB N="91" REF="48">
<P>The like S. <HI>Ba&s;il</HI> avoucheth vpon the 1. <HI>P&s;al. The Scrip|ture of God is like an Apothecaries &s;hop, full of medicines of &s;un|dry &s;orts, that euery man may there choo&s;e a conuenient remedie for his di&s;ea&s;e.</HI></P>
<P>Vpon this ground S. <HI>Chry&s;o&s;tome Hom.</HI> 2. <HI>in Iohan</HI> would per&s;wade his auditors, not onely <HI>in the Church to bee atten|tiue to the word of God,</HI> but that <HI>at home al&s;o, the husband with the wife, and the father with the childe, would talke together thereof; and would to and fro inquire, and giue their iudgments: and would to God,</HI> &s;ayth he, <HI>they would once beginne this mo&s;t approued, and mo&s;t excellent cu&s;tome.</HI></P>
<P><HI>Theodoret</HI> in his fift Booke <HI>de curatione Graecarum affectio|num,</HI> &s;eemeth much to reioyce at the knowledge which the Chri&s;tians generally had in the &s;acred Scriptures. <HI>Our doc|trine,</HI> (&s;aith he) <HI>is knowne not onely of them, who are the doctors of the Church, and Ma&s;ters of the people, but al&s;o euen of Tay|lers, and Smiths, and Weauers, and all Artificers: of women too, not &s;uch onely as were learned, but al&s;o of labouring women, and Sew&s;ters, and &s;eruants, and hand-maides. Neither onely Citti|zens, but Country folkes al&s;o doe very well vnder&s;tand the &s;ame: Ditchers, deluers, Cowheards, Gardiners, can di&s;pute of the Trinitie, and the creation of all things.</HI></P>
<P>Thus was it of old, and why &s;hould it not be &s;o now in our daies? The <HI>Holy Scriptures</HI> are the &s;ame now, that then they were. Now, as in the dayes of<NOTE N="q" PLACE="marg">Sermon. de Confe&s;&s;orib. &s;ive Di&s;pen&s;at. p. <HI>610.</HI></NOTE> <HI>Fulgentius, In Sacris Scripturis abundat, &amp; quod rebu&s;tus comedat, &amp; quod parvulus &s;ugat,</HI> There is in the <HI>Scriptures</HI> plentie, whereof <HI>the &s;trong may eate,</HI> and <HI>the little ones may &s;ucke.</HI> Now, as in the dayes of<NOTE N="r" PLACE="marg">Epi&s;t. ad lean|drum.</NOTE> <HI>Gregorie, Scripturae flumen &s;unt, in quo agnus ambulet, &amp; Elephas natet,</HI> the <HI>Scriptures</HI> are as a great Riuer, wherein a Lambe may walke, and an Elephant may &s;wim. Now, as in the dayes of<NOTE N="&s;" PLACE="marg">De Lazaro.</NOTE> <HI>Theophylact, Scripturae &s;unt, Lucerna quo fur de|prehenditur.</HI> The <HI>Scriptures</HI> are as a lanterne, whereby you may de&s;cry, and di&s;couer that great theefe, the <HI>Deuill,</HI> who is euer readie to &s;teale away your hearts from God.</P>
<P>Let vs (dearely beloued) follow this <HI>lanterne.</HI> Let this <HI>Lampe</HI> of <HI>Gods word</HI> direct your foot&s;teps. So &s;hall we bee
<PB N="92" REF="49"> &s;afe from <HI>errour.</HI> But if we will not follow it; if we will <HI>de|cline,</HI> if we will <HI>&s;werue from it,</HI> we &s;hall be &s;uddainly <HI>involued, and inwrapped in deceit, and cannot choo&s;e but erre:</HI> This was my fir&s;t doctrine. I can but touch the &s;econd.</P>
<P><HI>Their lies cau&s;ed them to erre, after which their Fathers walked.]</HI> You haue vnder&s;tood by my precedent expo&s;iti|on of the&s;e words, that the Inhabitants of <HI>Iudah</HI> are here blamed, for adhering to the blind &s;uper&s;titions of their for|fathers. The doctrine ari&s;ing hence is this;
<Q>In matters of Religion we are not tyed to follow our fore|fathers.</Q></P>
<P>This truth is plainely deriued from my text, for if we will make it our rule in Religion, <HI>to follow our forefathers; their lyes,</HI> that is, their blind &s;uper&s;titions, and idolatrous wor|&s;hip of God, may deceiue vs, and cau&s;e vs to erre. Were not the elders of <HI>I&s;rael,</HI> thus deceiued, and brought into errour? The twentie Chapter of the prophecie of <HI>Ezechiel</HI> makes it plaine, that they were &s;o: there &s;hall you finde it obiected to them; that <HI>they were polluted after the manner of their fathers, and committed whoredome after the abomination of their fathers,</HI> ver. 30. And to draw them from adhering to the ill cour&s;es of their fathers, the Lord him&s;elfe is plea|&s;ed <HI>ver.</HI> 18. 19. thus to &s;peake vnto them: <HI>Walke yee not in the &s;tatutes of your fathers, neither ob&s;erue their iudgements, nor defile your&s;elues with their Idoles. I am the Lord your God: Walke in my &s;tatutes, keepe my iudgements, and doe them.</HI> What will you more for the confirmation of my propou~ded do|ctrine? You haue alreadie the warrant of Almightie God from heauen for it, that <HI>in matters of Religion we are not tyed to follow our forefathers.</HI></P>
<P>It is backed with another text, <HI>Zach.</HI> 1.4. <HI>Be not as your Fathers: your Fathers they heard me not, they hearkened not vnto me, &s;aith the Lord. Be not</HI> you therefore <HI>as your fathers.</HI> Your <HI>fathers tempted me in the de&s;ert, P&s;al.</HI> 95.9. Will you al&s;o tempt me? <HI>Be not as your Fathers.</HI> Your <HI>Fathers were a &s;tubborne and rebellious generation, P&s;al.</HI> 78.8. Will you al&s;o be <HI>&s;tubborne,</HI> and <HI>rebellious? Be not as your Fathers.</HI> It is out
<PB N="93" REF="49"> of doubt; Our <HI>fathers</HI> mu&s;t not be followed in euill. Yea, in <HI>matters of Religion</HI> we are not bound to follow our <HI>Fathers.</HI> If our <HI>fathers</HI> in their religion were blinded with &s;uper&s;titi|on, and wor&s;hipped God otherwi&s;e, then they were direc|ted by Gods <HI>holy word,</HI> we are not <HI>to follow them:</HI> yea, we are plainely charged, <HI>not to be as they were:</HI> Thus briefly of my Doctrine:
<Q>In matters of religion we are not tyed to follow our forefathers.</Q></P>
<P>This truth &s;erueth for a reproofe of <HI>Ie&s;uits, Prie&s;ts, Recu|&s;ants,</HI> and all other <HI>popi&s;hly</HI> affected within this our country, who are &s;o &s;trangely devoted to the <HI>Religion</HI> whereof their fathers were, that they purpo&s;ely &s;hut their eyes again&s;t the <HI>light</HI> of Gods word, &amp; will not &s;uffer it to <HI>&s;hine</HI> vpon them. To whom &s;hall I liken them? They are like to certaine <HI>Iewes,</HI> that dwell in <HI>Pathros</HI> in the land of Egypt: who when <HI>Ieremie,</HI> in the name of the <HI>Lord,</HI> dehorted them from their Idolatrie, did as it were, defying the Prophet, thus prote&s;t, <HI>Ierem.</HI> 44 17. <HI>We will not hearken vnto thee; We will doe what &s;eemeth good to vs, as we haue done, we, and our Fathers, our Kings, and our Princes, &s;o will we doe. We will burne incen&s;e to the Queene of Heauen, we will powre out drinke offerings vnto her. For &s;o long had we plentie of victuals, we were well, we &s;aw no euill.</HI></P>
<P>Doe not our <HI>popelings</HI> in <HI>England</HI> now &s;ing the &s;ame &s;ong? Call them<NOTE N="t" PLACE="marg"><HI>E&s;a.</HI> 8.20.</NOTE> <HI>ad l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gem, &amp; ad te&s;timonium:</HI> call them to <HI>the word of God.</HI> Their an&s;were is readie at their tongues end: <HI>we will not hearken to it: we will doe, what &s;eemeth good to vs: as we haue done, we, and our Fathers, our Kings, and Princes before vs, &s;o will we doe.</HI> We will per&s;euere in the Religion profe&s;&s;ed by <HI>our Fathers,</HI> and reviued in <HI>Queene Maries</HI> dayes. For &s;o long, as that religion was on foote, <HI>we had plentie of victuals, we were well, we &s;aw no euill.</HI></P>
<P>Wretched men and women, as many of you, as are thus wilfully addicted to the <HI>&s;uper&s;tition</HI> of <HI>popery,</HI> take you heed, that the words of the <HI>Lord, E&s;a.</HI> 6.10 giuen in charge to the Prophet, to be conueyed to the <HI>Iewes,</HI> be not in euerie
<PB N="94" REF="50"> poynt appliable vnto you: <HI>Make the heart of this people fat, make their eares heauy, &s;hut their eyes; le&s;t they &s;ee with their eyes, and heare with their eares, &amp; vnder&s;tand with their heart, and convert, and be healed.</HI></P>
<P>Will the<NOTE N="u" PLACE="marg"><HI>Ierem.</HI> 13.23.</NOTE> <HI>Aethiopian</HI> change his skin, or the <HI>Leopard</HI> his &s;pots? Then will our countrymen of the <HI>popi&s;h</HI> &s;ect change from the religion of their <HI>forefathers.</HI> Their firme re&s;olution to liue and dye in the religion of their <HI>fathers,</HI> is made apparant by their<NOTE N="x" PLACE="marg">An. D. <HI>1603.</HI></NOTE> &s;upplication, to the mo&s;t pu|i&s;&s;ant Prince, and orient Monarch, our gracious Lord, King IAMES; one branch whereof, is this: <HI>We request no more fauour at your Graces hands, then that we may &s;ecure|ly profe&s;&s;e that Catholike religion, which all your happy prede|ce&s;&s;ors profe&s;&s;ed, from Donaldus the first converted, vnto your Maie&s;ties peerele&s;&s;e mother.</HI></P>
<P>To this purpo&s;e doth<NOTE N="y" PLACE="marg">Preface to the King, <HI>before his Survey.</HI></NOTE> <HI>D^r Kelli&s;on</HI> recite vnto the KING a long catalogue of his noble Predece&s;&s;ors, to moue him, if po&s;&s;ible, to embrace their <HI>Religion.</HI> But (God his holy name be ble&s;&s;ed for it) all in vaine.</P>
<P>When <HI>Fridericke the</HI> IV. Elector of the Sacred Ro|mane Empire, and Count Palatine of the Rhene, was by a certaine Prince adui&s;ed, for his religion to follow the example of his Father <HI>Lewis;</HI> his<NOTE N="z" PLACE="marg">Polan. com. in Ezech. <HI>20.</HI></NOTE> an&s;wer was: <HI>In religione non parentum, non maiorum exempla &s;equenda, &s;ed tantum vo|luntas Dei:</HI> In <HI>religion</HI> we are to <HI>follow,</HI> not the examples of our <HI>Parents,</HI> or our <HI>ance&s;tors,</HI> but onely the will of God. And for this re&s;olution he alleaged the fore-cited te&s;timo|nie of the Lord out of the 20. of <HI>Ezechiel: Walke yee not in the &s;tatutes of your fathers, neither ob&s;erue their iudge|ments, nor de&s;ile your &s;elues with their Idols. I am the Lord your God; walke yee in my &s;tatutes.</HI> I doubt not, but that our gracious Soueraigne, King IAMES, hath euer had, and will haue a like an&s;wer in readine&s;&s;e, to &s;top the mouths of <HI>Kelli&s;on,</HI> and all others, who haue dared, or &s;hall attempt, to moue his <HI>royall Maie&s;tie</HI> for his <HI>religion</HI> to be like his predece&s;&s;ors.</P>
<PB N="95" REF="50">
<P>God giue our <HI>King</HI> the heart of<NOTE N="a" PLACE="marg"><HI>Io&s;h.</HI> 24.15.</NOTE> <HI>Io&s;hua;</HI> a heart &s;ted|fa&s;t and vnmoueable in the true &s;eruice of the Lord our God. Though &s;ome of his <HI>Predece&s;&s;ors</HI> haue bin decei|ued to fall downe before the bea&s;t in the <HI>Apocalyps,</HI> and to wor&s;hip his image, yet good God, &s;o guide our <HI>King,</HI> and ble&s;&s;e him with a religious people, that He and we, and his people, may now and euermore feare thee, and &s;erue thee, in &s;inceritie and truth, to the glory of thy great name, and the &s;aluation of our owne &s;oules, through Ie&s;us Chri&s;t our Lord.</P>
</DIV2>
<DIV2 N="7" TYPE="lecture">
<PB N="96" REF="51">
<HEAD>THE VII. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.5.</HI></BIBL>
<P>But I will &s;end a fire vpon Iudah, and it &s;hall deuoure the palaces of Ieru&s;alem.</P></Q>
</EPIGRAPH>
<P>THree former Sermons haue caried me pa&s;t the preface, and the three fir&s;t parts of this prophecie again&s;t <HI>Iudah:</HI> the fourth, which is the <HI>Commi|nation,</HI> or <HI>Denuntiation of the iudgements of the Lord</HI> again&s;t <HI>Iudah</HI> and <HI>Ieru&s;alem,</HI> remaineth to be the &s;ub|iect of this my pre&s;ent di&s;cour&s;e.</P>
<P><HI>But I will &s;end a fire</HI> &amp;c.</P>
<P>The&s;e words are no &s;trangers to you. You haue met with them fiue times in the fir&s;t Chapter, and once before in this. Their expo&s;ition, their diui&s;ion, the Doctrines i&s;&s;uing from them, the V&s;es and applications of the Do|ctrines, haue diuers times from out this place &s;ounded in your eares. Yet now, (the order, ob&s;erued by the <HI>Holy Spirit</HI> in deliuering this prophecie, &s;o requiring it) they are once more to be commended to your religious atten|tions.</P>
<P>May it plea&s;e you therefore to ob&s;erue with me three circum&s;tances. <HI>Quis, Quomodo,</HI> &amp; <HI>Qui.</HI></P>
<P N="1">1. <HI>Quis comminatur:</HI> Who it is, that threatneth to puni&s;h. It is the <HI>Lord.</HI> For, <HI>Thus &s;aith the Lord, I will &s;end.</HI></P>
<P N="2">2. <HI>Quomodo puniet:</HI> How, and by what meanes hee will puni&s;h. The letter of my text is for <HI>fire. I will &s;end a fire.</HI></P>
<P N="3">3. <HI>Qui puniendi:</HI> Who are to be puni&s;hed: And they are the inhabitants of the Kingdome of <HI>Iudah,</HI> and the
<PB N="97" REF="51"> chiefe Citie thereof, <HI>Ieru&s;alem. I will &s;end a fire vpon Iudah, and it &s;hall deuoure the palaces of Ieru&s;alem.</HI></P>
<P>In the precedent prophecies the comminations were a|gain&s;t the <HI>Syrians,</HI> the <HI>Phili&s;tines,</HI> the <HI>Tyrians</HI> the <HI>Edomites,</HI> the <HI>Ammonites,</HI> and the <HI>Moabites,</HI> all Gentiles and &s;tran|gers to God; but this commination again&s;t the <HI>Iewes,</HI> Gods owne friends, and children. <HI>I will &s;end a fire vpon Iudah.]</HI></P>
<P><HI>I]</HI> Who<NOTE N="a" PLACE="marg"><HI>Amos</HI> 4.13.</NOTE> forme the mountaines, and create the winde, and declare to man what is his thought, and <HI>make the mor|ning darknes,</HI> and tread vpon the high places of the earth; <HI>I will &s;end. I,</HI> who<NOTE N="b" PLACE="marg"><HI>Iob</HI> 12.14.</NOTE> breake downe, and it cannot be built againe; who &s;huts vp a man, and there can be no o|pening; <HI>I will &s;end. I,</HI> who<NOTE N="c" PLACE="marg"><HI>P&s;al.</HI> 3.3.9.</NOTE> &s;peakes, and it is done, who commands, and it &s;tandeth fa&s;t. <HI>I will &s;end a fire vpon Iu|dah, and it &s;hall deuoure the palaces of Ieru&s;alem.</HI></P>
<P>This <HI>fire,</HI> which the <HI>Lord</HI> &s;endeth vpon <HI>Iudah,</HI> is not &s;o much a <HI>fire</HI> properly taken, as a <HI>fire</HI> in a figuratiue vn|der&s;tanding. It betokeneth that de&s;olation, which was to betide the kingdome of <HI>Iudah,</HI> and the chiefe&s;t Citie there|of, <HI>Ieru&s;alem,</HI> from ho&s;tile inva&s;ion. <HI>I will &s;end a fire.</HI></P>
<P>This commination began to be fulfilled in the dayes of <HI>Zedechias,</HI> King of <HI>Iudah.</HI> The hi&s;torie is very memorable; and is briefly yet diligently de&s;cribed in the 2. <HI>Chron.</HI> 36. and in the 2. <HI>Kings</HI> 25. and <HI>Ierem.</HI> 39. <HI>&amp;</HI> 52. In tho&s;e places you may read, how<NOTE N="d" PLACE="marg">2. <HI>King.</HI> 25.1.</NOTE> <HI>Nabuchadnezzar</HI> King of <HI>Babylon,</HI> came again&s;t <HI>Ieru&s;alem,</HI> pitched again&s;t it, be&s;ieged it, tooke it. You may read how he<NOTE N="e" PLACE="marg"><HI>ver&s;.</HI> 6.</NOTE> tooke King <HI>Zedechiah</HI> pri&s;oner, &s;lew his &s;onnes before his face, put out the Kings owne eyes, bound him with bra&s;en fetters, and carried him away to <HI>Babylon:</HI> you may read, how<NOTE N="f" PLACE="marg"><HI>ver&s;.</HI> 8.</NOTE> <HI>Nebuzaradan,</HI> Captaine of the guard, and chiefe Mar&s;hall to the King of <HI>Babylon</HI> dealt with <HI>Ieru&s;alem.</HI> He<NOTE N="g" PLACE="marg">2. <HI>Chro.</HI> 36.19. 2. <HI>Reg.</HI> 25.9.</NOTE> brake downe the wall thereof, and burnt with fire the hou&s;e of the Lord, the Kings hou&s;e, euery great mans hou&s;e, all the hou&s;es, and palaces there. Say now; did it not fall out to <HI>Iudah</HI> and <HI>Ieru&s;alem,</HI> ac|cording to this commination? <HI>I will &s;end a fire vpon Iudah
<PB N="98" REF="52"> and it &s;hall deuoure the pallaces of Ieru&s;alem.</HI></P>
<P>This de&s;olation being thus wrought vpon <HI>Iudah,</HI> and <HI>Ieru&s;alem,</HI> by the <HI>Chaldees;</HI> the <HI>Iewes,</HI> &s;uch as e&s;caped from the &s;word, were carried away to <HI>Babylon,</HI> where they liued in &s;eruitude and bondage, to the Kings of <HI>Babylon</HI> for<NOTE N="h" PLACE="marg">1. <HI>Chro.</HI> 36.21.</NOTE> <HI>three&s;core, and ten yeares.</HI> This was that famous <HI>deporta|tion,</HI> commonly &s;tiled the <HI>Captiuitie of Babylon,</HI> from which vnto CHRIST are numbred, (<HI>Matth.</HI> 1.) fourteene ge|nerations. When the yeares of this <HI>captiuitie</HI> were expi|red, and the Monarchie of <HI>Per&s;ia</HI> was &s;etled vpon King <HI>Cyrus,</HI> King <HI>Cyrus</HI> &s;tirred vp by the <HI>Lord,</HI> made a procla|mation, whereby he permitted the <HI>Iewes</HI> to returne into their country, and to<NOTE N="i" PLACE="marg"><HI>E<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ra</HI> 1.3.</NOTE> reedifie the <HI>Temple</HI> of the <HI>Lord</HI> at <HI>Ieru&s;alem.</HI></P>
<P>The Iewes now returned from their captiuitie, wherein they liued <HI>three&s;core and ten yeares,</HI> without a <HI>King,</HI> without a <HI>Prince,</HI> without a <HI>&s;acrifice,</HI> without an <HI>Image,</HI> without an <HI>Ephod,</HI> without <HI>Teraphim,</HI> (as it is witne&s;&s;ed, <HI>Ho&s;.</HI> 3.4.) could not but with much ioy, and great alacritie, vnder the go|uernment of their new Prince,<NOTE N="k" PLACE="marg"><HI>Ezra</HI> 3.2.</NOTE> <HI>Zerubbabel,</HI> &s;onne of <HI>Shealtiel,</HI> and their new High-Prie&s;t, <HI>Ie&s;buah,</HI> &s;onne of <HI>Io|zadak,</HI> betake them&s;elues to the building againe of the <HI>Lords</HI> hou&s;e in <HI>Ieru&s;alem.</HI></P>
<P>The building was begun; it proceeded; but was &s;oone hindred, by the decree of<NOTE N="l" PLACE="marg"><HI>Ezra</HI> 4.23, 24. <HI>&amp;</HI> 1. <HI>E&s;ar.</HI> 2.30.</NOTE> <HI>Artaxerxes,</HI> King of <HI>Per&s;ia.</HI> So the worke of the <HI>hou&s;e of God</HI> at <HI>Ieru&s;alem,</HI><NOTE N="m" PLACE="marg"><HI>Ezra</HI> 4.24. <HI>&amp;</HI> 1. <HI>E&s;ar.</HI> 2.30.</NOTE> cea&s;ed for &s;ome ten yeares, till the &s;econd yeare of the raigne of <HI>Da|rius</HI> [&s;onne of <HI>Hi&s;taspes</HI>] King of <HI>Per&s;ia:</HI> by who&s;e graci|ous<NOTE N="n" PLACE="marg"><HI>Ezra</HI> 6.8.</NOTE> decree for the aduancement of the building, the building was againe &s;et on foote, and &s;o diligently atten|ded, that in the<NOTE N="o" PLACE="marg"><HI>ver&s;.</HI> 15.</NOTE> &s;ixth yeare of the raigne of the &s;ame King, King <HI>Darius,</HI> it was fini&s;hed; as it is deliuered, <HI>Ezra</HI> 6.15. Thus was the <HI>hou&s;e of God,</HI> the <HI>Temple of the Lord</HI> in <HI>Ieru&s;alem,</HI> after<NOTE N="p" PLACE="marg"><HI>Iohan.</HI> 2.20.</NOTE> 46. yeares con&s;ummate, and dedi|cated.</P>
<P>Now once againe was the <HI>Lord</HI> of ho&s;tes iealous of <HI>Ie|ru&s;alem,</HI> and for <HI>Sion,</HI><NOTE N="q" PLACE="marg"><HI>Zach.</HI> 1.14. <HI>&amp;</HI> 8.2.</NOTE> with a great iealou&s;ie: now againe
<PB N="99" REF="52"> were<NOTE N="r" PLACE="marg"><HI>Zach.</HI> 8.4, 5.</NOTE> old men, and old women, to dwell in <HI>Ieru&s;alem,</HI> and boyes, and girles to play in the &s;treets thereof: now againe was <HI>Ieru&s;alem</HI> to be called<NOTE N="&s;" PLACE="marg"><HI>Zach.</HI> 8.3.</NOTE> <HI>a Citie of truth,</HI> the <HI>mountaine of the Lord of Ho&s;tes,</HI> the <HI>holy mountaine;</HI> and the <HI>Iewes,</HI> which in former times were<NOTE N="t" PLACE="marg"><HI>Zach.</HI> 8.13.</NOTE> <HI>a cur&s;e</HI> among the heathen, now be|came <HI>a ble&s;&s;ing:</HI> now againe were they<NOTE N="u" PLACE="marg"><HI>Zach</HI> 8.8.</NOTE> <HI>the people of the Lord,</HI> and <HI>the Lord was their God,</HI> in <HI>truth,</HI> and in <HI>righte|ou&s;ne&s;&s;e.</HI> Thus were the people of <HI>Iudah,</HI> through God his &s;peciall goodnes, ble&s;&s;ed with ioy and enlargment: for &s;o much we finde regi&s;tred, <HI>Zach.</HI> 8.</P>
<P>What did the people of <HI>Iudah,</HI> for &s;o many &s;treames of Gods bounty deriued vpon them, render vnto the <HI>Lord their God?</HI> Did they (as meete was)<NOTE N="x" PLACE="marg"><HI>P&s;.</HI> 116.13, 14.</NOTE> <HI>take</HI> vp <HI>the cup of &s;aluation?</HI> did they <HI>call vpon the name of the Lord?</HI> did they <HI>pay their vowes vnto the Lord?</HI> Did they, as they were com|manded, <HI>Zach.</HI> 8.16? did they <HI>&s;peake the truth euery man to his neighbour?</HI> did they <HI>execute the iudgment of truth and peace within their gates?</HI> did they <HI>imagine no euill in their hearts,</HI> one again&s;t another? did they <HI>loue no fal&s;e oathes?</HI> What &s;aith the Prophet <HI>Malachie</HI> to this? He confe&s;&s;eth <HI>chap.</HI> 2.10, 11. that the people of Iudah <HI>dealt treacherou&s;ly euery one again&s;t his brother;</HI> that they <HI>violated the couenant of their fathers;</HI> that they <HI>committed abomination in Ieru|&s;alem;</HI> that they <HI>prophaned the holine&s;&s;e of the Lord;</HI> that they <HI>married the daughters of a &s;trange God:</HI> and chap. 3.5. that they were <HI>&s;orcerers, adulterers, fal&s;e &s;wearers, oppre&s;&s;ors:</HI> and ver&s;. 7. that <HI>euen from the dayes of their fathers they departed from the ordinances of the Lord,</HI> and <HI>kept them not.</HI> Is not enough &s;aid again&s;t them? Then adde yet further; they <HI>corrupted</HI> the <HI>Law,</HI> they <HI>contemned</HI> the <HI>Go&s;pell,</HI> they <HI>be|headed Iohn Baptist,</HI> they <HI>crucified Christ,</HI> they <HI>per&s;ecuted</HI> the <HI>Apo&s;tles.</HI> Impiety of &s;uch an height and eleuation could not but pre&s;age a fearefull downefall.</P>
<P>This their downefall is in a figure foretold by the Pro|phet <HI>Zacharie,</HI> chap. 11.1, 2. <HI>Open thy dores, O Lebanon, that the fire may deuoure thy Cedars. Howle Firre tree, for the Cedar is fallen, howle yee Okes of Ba&s;han, for the forre&s;t of the
<PB N="100" REF="53"> vintage is come downe.</HI> What <HI>Zacharie</HI> doth in a figure, that doth <HI>Chri&s;t</HI> foretell in words proper and &s;ignificant, <HI>Luk.</HI> 19.42. where beholding the Citie of <HI>Ieru&s;alem,</HI> and weep|ing ouer it he &s;aith: <HI>The dayes &s;hall come vpon thee, that thine enemies &s;hall ca&s;t a trench about thee, and compa&s;&s;e thee round, and keepe thee in on euery &s;ide: and &s;hall lay thee euen with the ground, and thy children with thee, and they &s;hall not leaue in thee one &s;tone vpon another.</HI></P>
<P>This <GAP DESC="foreign">, this vtter de&s;olation of the Citie <HI>Ieru|&s;alem,</HI> foretold by <HI>Zacharie,</HI> and by <HI>Chri&s;t;</HI> by the one in a <HI>figure,</HI> by the other in <HI>plaine termes,</HI> was brought vpon that &s;tately Citie by <HI>Titus,</HI> &s;onne of <HI>Ve&s;pa&s;ian,</HI> after the incarna|tion of Chri&s;t, three&s;core and eleuen yeares, as <HI>Genebrard,</HI> three&s;core and twelue, as <HI>Funccius,</HI> three&s;core and thirteen as<NOTE N="y" PLACE="marg">Pedro Mexia in vitis Imperat. in Ve&s;pa&s;iano pag. <HI>126.</HI></NOTE> <HI>others,</HI> in the &s;econd yeare of the Emperor <HI>Ve&s;pa&s;ian.</HI> It was be&s;ieged for the &s;pace of fiue moneths: in which time there pa&s;&s;ed many a&s;&s;aults, many skirmi&s;hes, much &s;laughter, with wonderfull ob&s;tinacie and re&s;olution. The famine meane while afflicting the Citie was &s;uch, as no hi|&s;torie can parallell.</P>
<P>When their ordinarie &s;u&s;tenance was &s;pent, the fle&s;h of<NOTE N="z" PLACE="marg">Pedro Mexia ibid.</NOTE> <HI>hor&s;es, a&s;&s;es, dogs, cats, rats, &s;nakes, adders,</HI> &s;eemed good vn|to their ta&s;ts. When this foode failed, they were driuen to eat euen tho&s;e things, which vnrea&s;onable creatures will not eat.<NOTE N="a" PLACE="marg">Fame impelle|bantur vt vel e|quorum lora, &amp; &s;uos baltheos, &amp; calceos, &amp; coria cemederent. Po~|tan. Bibliothec. Conc. Tom. <HI>4.</HI> ad Domin. <HI>10.</HI> Tri|nit.</NOTE> Of their lether; <HI>lether bridles, lether girdles, lether &s;hoes,</HI> and the like, they made for them&s;elues meate.<NOTE N="b" PLACE="marg">Fame impelle|bantur vt come|derent &s;terc<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ra beum, &amp; quod|cun&abque; &s;tercus re|peri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">batur, illius partum pendus quat<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">or nummis ve<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">debatur. Po~t. ibid.</NOTE> <HI>Oxe dunge</HI> was a precious di&s;h vnto them. <HI>Purgamenta olerum,</HI> the &s;hreddings of pot-hearbs ca&s;t out, trodden vn|der foote, and withered, were taken vp againe for nouri&s;h|ment. <HI>Mi&s;erabilis cibus, e&s;ca lachrymabilis:</HI> Here was mi&s;erable meat,<NOTE N="c" PLACE="marg">Ege&s;ippus de exeraio Hiero&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|lym. lib. <HI>5.</HI> c. <HI>18.</HI></NOTE> lamentable foode, yet would the childe<NOTE N="d" PLACE="marg">Raprebant pa|rentibus filij, pa|rentes filijs, &amp; de ip&s;is fancibus ci|b<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> proferebatur. Ege&s;ip. ibid.</NOTE> &s;natch it from his parent, and the parent from his childe, euen from out his iawes. <HI>Pleri&s;&abque; etiam vomitus e&s;ca fuit,</HI> &s;aith <HI>Ege&s;ippus;</HI> &s;ome to prolong their liues would eat vp that, which others had vomited.</P>
<P>Among many other accidents in this famine at <HI>Ieru&s;a|lem,</HI> one is &s;o memorable, that I cannot well pa&s;&s;e it ouer.
<PB N="101" REF="53">
<NOTE N="e" PLACE="marg">De bello Iudai|co lib. <HI>7.</HI> cap. <HI>18.</HI></NOTE> <HI>Io&s;ephus,</HI> an eye-witnes of this their mi&s;erie, tells vs of a woman, a mother, <HI>Marie, Eleazars</HI> daughter, who tooke from her owne bre&s;ts, her owne childe, a harmele&s;&s;e &s;uck|ling, a &s;illy infant, did kill it, and did eat thereof. My au|thor &s;aith; that this vnnaturall mother tooke her ten|der babe, as it was &s;ucking, from her bre&s;t, and thus &s;pake vnto it.<NOTE N="f" PLACE="marg">Mi&s;eru~ te, in|fans in bello, &amp; fame, &amp; &s;editio|ne, cui te &s;erua|uero?</NOTE> <HI>Litle infant, poore wretch, in warre, in famine, in &s;edition, for whom &s;hall I pre&s;erue thee? for whom &s;hall I &s;aue thee aliue? If thou liue, thou must be a &s;laue to the Romans: but famine preuents thy &s;eruitude; yea and the mutinous Iewes are more cruell, than either the Romans, or the famine Be thou therefore</HI> mihi cibus, &s;editio&s;is furia, humanae vitae fabula: <HI>Be thou meate to me, a furie to the mutinous, and euen a mocke of the life of man.</HI> When &s;hee had thus &s;poken, &s;he embrued her hands in the bloud of her owne &s;onne; &s;he boyled the dead bodie, and eat the one halfe: the remainder &s;hee re&s;erued for another repa&s;te.</P>
<P>The mutinous <HI>Iewes</HI> drawne by the<NOTE N="g" PLACE="marg">Contaminati&s;|&s;imi nidoris odore capti.</NOTE> &s;ent and &s;auour of this meate, brake into this <HI>womans</HI> hou&s;e: they threat|ned to kill her, vnle&s;&s;e &s;hee would &s;hew them, where her meate was laid. Shee told them, &s;hee had meat indeed, and had re&s;erued it for her-&s;elfe; notwith&s;tanding, &s;ith they &s;o vrged her, &s;hee would &s;hew it to them. So &s;hee brought them to the reliques of her &s;onne. At the &s;ight thereof, they &s;hrunke backe with feare, horror, and a&s;toni&s;hment. Then the mother, mercile&s;&s;e mother, with great boldne&s;&s;e &s;aid thus vnto them: <HI>This meate, which you &s;ee, is indeede part of my owne &s;onne: it was my</HI><NOTE N="h" PLACE="marg">Facinus meum.</NOTE> <HI>deede to kill it: eat yee of it: for I haue eaten. Will you be more tender than a woman? more pitifull than a mo|ther? eat yee of it: I haue eaten. If you will not eate it, it &s;hall remaine for mee his mother.</HI> A mother! No mother, but a mon&s;ter &s;hee was, that could act &s;uch a prodigie.</P>
<P>Well: What with the extremitie of this famine, what with the furie of the &s;word, what with &s;ickne&s;&s;e during the
<PB N="102" REF="54"> time of this warre again&s;t <HI>Ieru&s;alem,</HI> there<NOTE N="i" PLACE="marg">See Pedro M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">xi a in the life f<GAP DESC="illegible" REASON="right margin cropped or obscured" RESP="KEYERS" EXTENT="1+ letters"> Ve<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">pa ian.</NOTE> peri&s;hed in <HI>Ieru|&s;alem,</HI> and the Prouince adioyning, as<NOTE N="k" PLACE="marg">In Chr. <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ic. ad An. Do. <HI>73.</HI></NOTE> <HI>Eu&s;ebius,</HI><NOTE N="l" PLACE="marg"><HI>Lib.</HI> 7. <HI>cap.</HI> 9. <HI>Pag.</HI> 594.</NOTE> <HI>Oro&s;ius,</HI> and<NOTE N="m" PLACE="marg">C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ectus &amp; Suctonias apud O<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o&s;iam loco ci|tato.</NOTE> other Authors affirme, <HI>&s;ix hundred thou&s;and men</HI> able to beare Armes. But if we will beleeue<NOTE N="n" PLACE="marg">De bello Iudaie lib. <HI>7.</HI> cap. <HI>17.</HI> Vndecies centum millia. &amp; Eu&s;eb. Hi&s;tor. Ec<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">le&s;. lib. <HI>3.</HI> cap. <HI>7.</HI></NOTE> <HI>Io&s;ephus,</HI> a <HI>Iew,</HI> and pre&s;ent at that warre, there died eleuen hundred thou&s;and, or a million, and one hundred thou&s;and. And <HI>Io&s;ephus</HI> his report is &s;ub&s;cribed vnto by<NOTE N="o" PLACE="marg">Apud Lip&s;ium n<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tis ad Tacitum lib. <HI>5.</HI> pag. <HI>539.</HI></NOTE> <HI>Zonaras</HI> and <HI>Iornardes.</HI></P>
<P>Be&s;ides the&s;e now dead <HI>fame, morbo, ferro,</HI> partly by fa|mine, partly by &s;ickne&s;&s;e, partly by the &s;word, there were taken captiue to the number of<NOTE N="p" PLACE="marg">Io&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ph. vbi &s;u|pra. Ca&s;&s;iodor chronic. Tit<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s filtus Ve&s;|p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;iant Iudea cap tacentum millia capi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">iterum pub|li<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ndedit. Abbas V<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;perg. Chr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nic. ad. An <HI>29.</HI> Chr. <HI>73.</HI></NOTE> 97. thou&s;and, or as ^q &s;ome one hundred thou&s;and, &s;ould, and di&s;per&s;ed in the wide world.</P>
<P>The <HI>Iewes</HI> thus dead, and &s;cattered, what became of their glorious cittie <HI>Ieru&s;alem?</HI> The holy <HI>Temple</HI> there was burnt, their &s;trong and high wals were throwne downe; all the ci|tie became wa&s;t and de&s;olate, and &s;o it remaines to this day. Certainly it is befallen <HI>Iudah</HI> and <HI>Ieru&s;alem,</HI> according to this commination in my text: <HI>I will &s;end a fire vpon</HI> Iudah, <HI>and it &s;hall deuoure the palaces of</HI> Ieru&s;alem. Thus farre haue you the words of my text expounded. Now to the do|ctrine.</P>
<P>You haue heard Gods iudgments again&s;t the kingdome of <HI>Iudah,</HI> and the glorious Citie <HI>Ieru&s;alem</HI> denounced in the &s;ame words, as his iudgements were again&s;t the <HI>Syrians,</HI> the <HI>Phili&s;tines,</HI> the <HI>Tyrians,</HI> the <HI>Edomites,</HI> the <HI>Ammonites,</HI> and the <HI>Moabites.</HI> The <HI>Syrians,</HI> the <HI>Phili&s;tines,</HI> the <HI>Tyrians,</HI> the <HI>Edomites,</HI> the <HI>Ammonites,</HI> and the <HI>Moabites,</HI> were aliens from the Common wealth of <HI>I&s;raell,</HI> they were &s;trangers from the couenant of promi&s;e; they had no hope, they were without God in the world. But the&s;e <HI>Iewes,</HI> the&s;e In|hibitants of <HI>Iudah</HI> and <HI>Ieru&s;alem,</HI> were of the Common wealth of <HI>I&s;rael:</HI> God made his couenant with them; they were not without hope; they were the people of the <HI>Lord,</HI> and the <HI>Lord</HI> was their God: yet becau&s;e they &s;inned again&s;t the <HI>Lord,</HI> as the forenamed Gentiles did, the <HI>Lord</HI> was plea|&s;ed to deale with them, as with the Gentiles; euen to <HI>&s;end a fire vpon Iudah,</HI> which hath long &s;ince deuoured the palaces
<PB N="103" REF="54"> of <HI>Ieru&s;alem.</HI> The doctrine which from hence I commend vnto you, is;
<Q>Who&s;oeuer doe imitate the Heathen in their impieties, they are in the Lords account no better then the Heathen, and &s;hall be puni&s;hed as the Heathen.</Q></P>
<P>God is ab&s;olutely vnpartiall both in mercy, and iudge|ment, <GAP DESC="foreign">, without re&s;pect of per&s;ons, hee iudgeth according to euery mans worke, 1. <HI>Pet.</HI> 1.17. <HI>Iew</HI> or <HI>Gentile,</HI> its not materiall; if they be <HI>obedient,</HI> they &s;hall liue and flouri&s;h; if they be <HI>rebellious,</HI> they &s;hall die &amp; peri&s;h. Sundry other<NOTE N="r" PLACE="marg"><HI>Deut.</HI> 10.17. 2. <HI>Chro.</HI> 19.7. <HI>Iob</HI> 34.19. <HI>E&s;ai.</HI> 11.3. <HI>Mat.</HI> 22.16. <HI>Mar.</HI> 12.14. <HI>Luc.</HI> 20.21. <HI>Act.</HI> 10.34. <HI>Rom.</HI> 2.11. <HI>Galat.</HI> 2.6. <HI>Eqhe&s;.</HI> 6.9. <HI>Colo&s;&s;.</HI> 3.25.</NOTE> places there are in both Te&s;taments, <HI>old</HI> and <HI>new,</HI> which I might alledge to &s;hew, that with God there is <HI>no re&s;pect of per&s;ons.</HI></P>
<P>By <HI>Per&s;ons</HI> I meane, not the &s;ub&s;tance of man, or man him&s;elfe, but his outward qualitie or condition; as <HI>Coun|trey, &s;ex, parentage, wealth, pouertie, nobilitie, wi&s;edome, lear|ning,</HI> and the like. According to the&s;e, God in iudgement <HI>re&s;pecteth</HI> no man. Who&s;oeuer he be, <HI>Iew,</HI> or <HI>Gentile,</HI> male, or female, poore and rich, bond or free, learned, or vnlear|ned, that feareth God, and worketh righteou&s;ne&s;&s;e, hee is <HI>accepted</HI> with God, <HI>Act.</HI> 10.35. but let <HI>Iew,</HI> or <HI>Gentile,</HI> male, or female, poore or rich, bond or free, the learned or vn|learned, worke wickedne&s;&s;e before the <HI>Lord,</HI> and he &s;halbe without partialitie puni&s;hed, <HI>Iob</HI> 34.19.</P>
<P>Such hath euer beene the practi&s;e of the <HI>Lord. Lazarus</HI> his pouerty did not hinder him from &s;aluation, neither did the <HI>rich</HI> mans abundance free him from damnation. It was no impeachment to <HI>Cornelius,</HI> that he was a <HI>Gentile,</HI> nor immunitie to <HI>Iudas,</HI> that he was a <HI>Iew; Saules</HI> throne could not &s;hield him from the wrath of God, neither did <HI>Dauids</HI> &s;heepfolds avert from him the ble&s;&s;ings of God; <HI>E&s;au</HI> was the elder brother, yet God hated him, <HI>Iacob</HI> was the youn|ger, yet God loued him. Neuer did any peri&s;h in <HI>obedience,</HI> neuer did any pro&s;per in <HI>rebellion.</HI> Certainely <HI>God hath no re&s;pect of any mans per&s;on,</HI> for his outward e&s;tate, qualitie, or condition. God &s;pared not the <HI>Angels</HI> for their excellencie, nor the <HI>old world</HI> for their multitude; nor <HI>Saul</HI> for his per|&s;onage,
<PB N="104" REF="55"> nor <HI>Ab&s;olon</HI> for his beautie, nor the <HI>Iewes</HI> for their prerogatiue, nor <HI>Ieru&s;alem</HI> for her goodly buildings. From this vnpartialitie of God in his workes of iu&s;tice, my propo|&s;ition &s;tands good,
<Q>Who&s;oeuer doe imitate the Heathen in their impieties, are in the Lords account no better, then the Heathen, and &s;hall be puni&s;hed as the Heathen.</Q></P>
<P>Will you a rea&s;on hereof? It is becau&s;e the Lord takes impietie for impietie where&s;oeuer he finds it, and for &s;uch doth puni&s;h it. And he finds it euery where. For the eyes of the <HI>Lord</HI><NOTE N="&s;" PLACE="marg">2. <HI>Chron.</HI> 16.9.</NOTE> runne to and fro throughout the whole earth, and are in<NOTE N="t" PLACE="marg"><HI>Prou.</HI> 15.3.</NOTE> euery place to behold as well the euill, as the good. His eyes are<NOTE N="u" PLACE="marg"><HI>Iere.</HI> 16.17.</NOTE> vpon all our wayes; he &s;eeth<NOTE N="x" PLACE="marg"><HI>Iob</HI> 34.21.</NOTE> all our goings, he<NOTE N="y" PLACE="marg"><HI>Iob</HI> 31.4.</NOTE> counteth all our &s;teps, no iniquitie is<NOTE N="z" PLACE="marg"><HI>Iere.</HI> 16.17.</NOTE> hid from him. This doth the Prophet <HI>Ieremie,</HI> Chap. 32.19. wall ex|pre&s;&s;e; <HI>Thine eyes, O Lord, are open vpon all the wayes of the &s;onnes of men, to giue euery one acccording to his wayes, and ac|cording to the fruit of his doings.</HI></P>
<P>This the very <HI>Ethnickes,</HI> guided onely by Natures light, haue acknowledged. <HI>Sybilla</HI> in her Oracles could &s;ay, <GAP DESC="foreign">, The Almightie and inui&s;ible God, he onely &s;eeth all things, <HI>He&s;iod</HI> could &s;ay, <GAP DESC="foreign">, God hath an All-&s;eeing eye. <HI>Plautus</HI> could &s;ay,<NOTE N="a" PLACE="marg">Capteivi.</NOTE> <HI>E&s;t profecto Deus, qui, quae nos gerimus, audit&abque; &amp; videt;</HI> Doubtle&s;&s;e, there is a God, who both hea|reth and &s;eeth what&s;oeuer we doe. And<NOTE N="b" PLACE="marg">Metamorph. lib. <HI>13.</HI></NOTE> <HI>Ovid</HI> could &s;ay, <HI>A&s;piciunt oculis &s;uperimortalia iu&s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s:</HI> There is a God aboue, who hath iu&s;t eyes, beholdeth all the doings of mortall men.<NOTE N="c" PLACE="marg">Thales interre|gatu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">an furta h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">minum Deos fallerent: Nec cogi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ata, inq<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">it. Valer. Mar. lib. <HI>7</HI> cap. <HI>2.</HI> &amp; Dioge. Laert. lib. <HI>1.</HI> in Thal <HI>5.</HI></NOTE> <HI>Thales</HI> of <HI>Miletum,</HI> the wi&s;e&s;t of the &s;eauen, being asked, whether mens <HI>euill deeds</HI> could be kept clo&s;e from God! No, &s;ayd he, nor their <HI>euill thoughts.</HI> The <HI>Hierogly|phicke,</HI> the my&s;ticall, or aenigmaticall letter whereby the <HI>E|gyptians</HI> would haue God to be vnder&s;tood, was an <HI>eye.</HI> And why &s;o? But as<NOTE N="d" PLACE="marg">Hier<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">glyph. lib. <HI>33.</HI></NOTE> <HI>Pierius</HI> &s;aith, becau&s;e <HI>Deus ille optimus maxi|mus,</HI> the great God of Heauen, is <HI>mundi oculus,</HI> the <HI>eye</HI> of the world.</P>
<P>It may be &s;uch was the conceit of that auncient<NOTE N="e" PLACE="marg">Augu&s;tin.</NOTE> Father,
<PB N="105" REF="55"> who &s;ayd of God, that he was <HI>totus oculus;</HI> wholy an <HI>eye?</HI> He giues his rea&s;on, <HI>quia omnia videt;</HI> becau&s;e hee feeth all things. All things are to the <HI>eies</HI> of <HI>God</HI> <GAP DESC="foreign"> <HI>naked</HI> and <HI>opened</HI> [&s;eene as well within as without.] So &s;aith the Author of the Epi&s;tle to the <HI>Hebrews,</HI> chap. 4.13. All the impieties of man, in deed, word, or thought, are mani|fe&s;t vnto the <HI>Lord:</HI> he &s;eeth them all, and for impieties will puni&s;h them.</P>
<P>Well &s;aith<NOTE N="f" PLACE="marg">De con&s;tanti&acirc; lib. <HI>2.</HI> cap. <HI>16.</HI></NOTE> <HI>Lyp&s;ius: Culpae comes, iu&s;ti&s;&s;im&egrave; poena &s;emper e&s;t;</HI> Paine is alwayes the companion of a fault. And<NOTE N="g" PLACE="marg">Ibid. cap. <HI>14.</HI></NOTE> againe, <HI>Cognatum immo innatum omni &s;celeri, &s;celeris &s;upplicium;</HI> Euery wickedne&s;&s;e brings a puni&s;hment with it. As the <HI>worke</HI> is, &s;o is the <HI>pay;</HI> if the one be readie, the other is pre&s;ent.<NOTE N="h" PLACE="marg">Lip&s;ius de con|&s;tant. lib. <HI>2,</HI> c. <HI>13.</HI></NOTE> Ne|uer did any man fo&s;ter within his brea&s;t a <HI>crime,</HI> but <HI>ven|geance</HI> was vpon his backe for it. If there be <HI>impietie,</HI> there cannot be <HI>impunitie.</HI> Witne&s;&s;e the ble&s;&s;ed Apo&s;tle S. <HI>Iames,</HI> chap. 1.15. <HI>Sinne, when it is fini&s;hed, bringeth forth death.</HI> And S. <HI>Paul, Rom.</HI> 6.23. <HI>The wages of &s;inne is death.</HI> Many are the texts of holy Scripture, which I might alledge to this purpo&s;e. I will for this pre&s;ent trouble you but with one. It is, <HI>P&s;al.</HI> 34.16. <HI>The face of the Lord is again&s;t them that doe euill, to cut off the remembrance of them from the earth.</HI></P>
<P>From the&s;e now-touched con&s;iderations (fir&s;t that Al|mightie <HI>God</HI> in iudgement <HI>accepteth no per&s;ons;</HI> then, that his Al-&s;eeing <HI>eye</HI> beholdeth what&s;oeuer impietie is done, not onely in our workes and words, but al&s;o in our mo&s;t re|tyred thoughts; thirdly, that in iu&s;tice euery <HI>impietie</HI> is to receiue <HI>a due puni&s;hment</HI>) from the&s;e con&s;iderations my po|&s;ition &s;tands firme and vnmoueable.</P>
<Q>Who&s;oeuer doe imitate the Heathen in their impieties, they are in the Lords account no better then the Heathen, and &s;hall be puni&s;hed as the Heathen.</Q>
<P>Here let all good Chri&s;tians be admoni&s;hed, with their greate&s;t carefulne&s;&s;e to looke vnto their <HI>wayes,</HI> that they walke not in the by-pathes of <HI>&s;inne,</HI> to imitate the Heathen in their <HI>impieties Qui attrahit ad &s;e culpam, non pote&s;t effugera poenam,</HI> &s;ayth<NOTE N="i" PLACE="marg">Comment. in Hebr. <HI>12.</HI></NOTE> <HI>Hugo Cardinalis.</HI> Thinke not that thy prero|gatiue
<PB N="106" REF="56"> of being a Chri&s;tian can be a &s;hield vnto thee. <HI>Chri|&s;tianus</HI><NOTE N="k" PLACE="marg">Augu&s;t enchir. ad Laurent. ca. <HI>5.</HI></NOTE> <HI>nomine, non opere,</HI> A Chri&s;tian in name not in deed, may be called a Chri&s;tian, but is no Chri&s;tian.<NOTE N="l" PLACE="marg">Bernard Sen|tent.</NOTE> <HI>Chri&s;tianus</HI> as he is <HI>haeres nominis Chri&s;ti,</HI> &s;o mu&s;t he be <HI>imitator &s;anctita|tis:</HI> A <HI>Chri&s;tian</HI> is heire to the name of <HI>Chri&s;t,</HI> and therefore mu&s;t be a follower of <HI>Chri&s;t</HI> in holine&s;&s;e. A <HI>Chri&s;tian</HI> (&s;ayth S. <HI>Au&s;tine,</HI> if he be the Author of the Booke<NOTE N="m" PLACE="marg"><HI>Lib.</HI> 1. <HI>cap.</HI> 6.</NOTE> <HI>de vita Chri|&s;tian&acirc;</HI>) A <HI>Chri&s;tian</HI> is a name of iu&s;tice, of goodne&s;&s;e, of in|tegritie, of patience, of cha&s;titie, of prudence, of humilitie, of courte&s;ie, of innocencie, of pietie. A <HI>Chri&s;tian</HI> is he, who is a follower of Chri&s;t, who is holy, innocent, vndefiled, vn|&s;potted, in who&s;e bre&s;t there is no wickedne&s;&s;e; who hurts no man, but helpeth all. He that can truely &s;ay: I hate not mine enemies, I doe good to them that hurt me, I pray for them that per&s;ecute me, I doe wrong to no body, I liue iu&s;t|ly with all men, <HI>hic Chri&s;tianus e&s;t,</HI> he is a Chri&s;tian.</P>
<P>But, if in the profe&s;&s;ion of <HI>Chri&s;tianitie,</HI> a man liues the life of a <HI>Heathen,</HI> the name of a <HI>Chri&s;tian</HI> &s;hall doe him no plea&s;ure: If he take delight in the<NOTE N="n" PLACE="marg"><HI>Galat.</HI> 5.19.</NOTE> <HI>workes of the fle&s;h,</HI> in adul|terie, fornication, vncleanne&s;&s;e, laciuiou&s;ne&s;&s;e, drunken|ne&s;&s;e, hatred, variance, wrath, &s;trife, or any like &s;inne, God will for&s;ake him, the holy Angels will flie him, the ble&s;&s;ed Saints will dete&s;t him: the Reprobate &s;hall bee his companie, the Deuils his fellowes, hell his inheritance, his &s;oule a ne&s;t of &s;corpions, his bodie a dungeon of foule &s;pirits; and at la&s;t both bodie and &s;oule &s;hal eternally burne in fire vnquencheable.</P>
<P>Wherefore (dearely beloued) &s;uffer a word of exhorta|tion.<NOTE N="o" PLACE="marg"><HI>Ecclus.</HI> 21.1.2.3</NOTE> <HI>Haue you &s;inned? Doe &s;o no more. Flee from &s;inne as from the face of a Serpent. For if you come too neere it, it will bite you: the teeth thereof are as the teeth of a Lyon, &s;laying the &s;oules of men.</HI> So &s;ayth <HI>Ecclus</HI> chap. 21.2. <HI>Flee from &s;inne as from the face of a Serpent.</HI> Sinne? Its like a leauen that will leauen the whole lumpe: Its like a &s;cab, that will infect the whole flocke: Its like a flaming fire, that will burne the whole hou&s;e: its like a wild Hor&s;e, that will ca&s;t his rider into hell; its like a wild gourd, that will poy&s;on the whole pott: its
<PB N="107" REF="56"> like a plague, that will de&s;troy the whole cittie; its like a<NOTE N="p" PLACE="marg"><HI>Ecclus.</HI> 21.3.</NOTE> two edged &s;word, the wounds thereof cannot be healed. <HI>Flie therefore from &s;inne, as from the face of a Serpent.</HI> And euer remember what befell <HI>Iudah</HI> and <HI>Ieru&s;alem</HI> for their &s;innes. <HI>They de&s;pi&s;ed the Law of the Lord, they kept not his commaun|dements, their lies cau&s;ed them to erre, after which their fathers walked;</HI> therefore hath the <HI>Lord &s;ent a fire vpon Iudah, which hath deuoured the palaces of Ieru&s;alem.</HI></P>
<P>Thus farre of my fir&s;t doctrine. A &s;econd followeth.</P>
<P>I take it from the condition of <HI>Ieru&s;alem.</HI> She had faire appellations. She was called the <HI>Virgin, and the daughter of Iudah.</HI> Lament. 1.15. The <HI>daughter of Sion.</HI> ver. 6. the cittie, that <HI>was great among the nations, and a Princes among the Pro|uinces.</HI> ver. 1. <HI>The holy Cittie.</HI> Mat. 4.5. <HI>The Cittie of the great King.</HI> Mat. 5.35. The <HI>Lord</HI> he cho&s;e it, he <HI>de&s;ired it for his habitation,</HI> he &s;aid of it: <HI>This is my re&s;t for euer, here will I dwell, for I haue a delight therein,</HI> P&s;al. 132.14. And yet not|with&s;tanding, <HI>Ieru&s;alem</HI> is ra&s;ed from the foundation, &s;hee is vtterly de&s;troyed. It is befallen her according to this commination in my text, <HI>I will &s;end a fire vpon</HI> Iudah, <HI>which &s;hall deuoure the palaces of</HI> Ieru&s;alem. My doctrine is;
<Q>God will &s;euerely puni&s;h &s;inne, euen in his deare&s;t children.</Q></P>
<P>This S. <HI>Peter</HI> avoweth, 1. Epi&s;tle 4.17. &s;aying: <HI>Iudgement mu&s;t begin at the hou&s;e of God,</HI> His meaning is, that the pu|ni&s;hment and cha&s;ti&s;ement of &s;innes beginneth with the Saints and &s;eruants of God, in whom as it were in a hou&s;e, or <HI>Temple</HI> God dwelleth. If they who are mo&s;t familiar with vs, do &s;inne again&s;t vs, we fret and grow di&s;contented. The mo&s;t familiar with God are his faithfull ones, who fill the <HI>hou&s;e of God,</HI> which is his <HI>Church.</HI> If the&s;e &s;inne again&s;t God, can God take it well? He cannot. He will puni&s;h euen his faithfull ones. So &s;ayth S^t <HI>Au&s;tine, Epi&s;t.</HI> 122. <HI>Ad victoria|num; Propter peccata &s;ua etiam &s;ancti flagellantur,</HI> the verie Saints of God are &s;courged for their &s;innes. You &s;ee my doctrine confirmed;
<Q>God will &s;euerely puni&s;h &s;inne euen in his deare&s;t children.</Q></P>
<P>The rea&s;on is giuen by S. <HI>Au&s;tine</HI> in his Booke of fiftie
<PB N="108" REF="57"> <HI>Homilies, Homil.</HI> 21. becau&s;e <HI>Iu&s;titia e&s;t, vt puniat peccatum,</HI> it is a part of Gods iu&s;tice to puni&s;h &s;inne, a part of his <HI>Actiue iu&s;tice;</HI> So doe the Schooles call the <HI>Iu&s;tice of God,</HI> by which he iudgeth and puni&s;heth offenders. Of this <HI>Iu&s;tice of God</HI> it is &s;aid in our Engli&s;h Liturgie: <HI>It belongeth to God iu&s;tly to puni&s;h &s;innes.</HI> Yea, &s;o doth it belong to God, that God is not <HI>iu&s;t,</HI> vnle&s;&s;e he <HI>puni&s;h &s;inne.</HI></P>
<P>The v&s;e of this doctrine is vrged to vs by S. <HI>Pet.</HI> 1. Epi&s;t. Chap. 4. <HI>ver&s;.</HI> 17.18. If God will &s;euerely puni&s;h his owne children for their &s;innes; If <HI>iudgement mu&s;t begin at the hou&s;e of God;</HI> what &s;hall become of &s;trange children, <HI>children of Belial? What &s;hall be the end of them, that obey not the Go&s;pell of God?</HI> And <HI>if the righteous &s;carcely be &s;aued, where &s;hall the vngodly and &s;inner appeare?</HI></P>
<P>To this purpo&s;e is that of our ble&s;&s;ed Sauiour <HI>Ie&s;us Christ</HI> Luk. 23.31. <HI>If they doe the&s;e things to a greene tree, what &s;hall be done to the dry?</HI> It is, as if he had &s;aid more plainly thus; If God, my Father, &s;uffer me, who am innocent and with|out &s;inne, who am like a <HI>greene</HI> and a fruitfull <HI>tree,</HI> &s;o grie|uou&s;ly to be afflicted, and to be hewen downe, as if I were a <HI>dry tree,</HI> how much more will he &s;uffer you, who are &s;in|full, and rightly compared to <HI>dry</HI> and barren <HI>trees,</HI> to be af|flicted, and to be hewen downe? The like argument doth the <HI>Lord</HI> bring again&s;t <HI>Edom. Ierem.</HI> 49.12. <HI>Behold they who&s;e iudgement, was not to drinke of the cup, haue a&s;&s;uredly drunken, and &s;halt thou altogether goe vnpuni&s;hed? Thou &s;halt goe vnpuni&s;hed, but thou &s;halt &s;urely drinke of it.</HI></P>
<P>What &s;hall I more &s;ay? Let vs diligently weigh, what hath alreadie beene &s;ayd. Lay we it to our &s;oules and con|&s;ciences. We haue &s;eene, that the <HI>infinite Iu&s;tice</HI> of God re|payeth <HI>vengeance for &s;inne,</HI> euen vpon the heads of his dea|re&s;t children. <HI>The inhabitants of</HI> Iudah, Gods inheritance, <HI>great Ieru&s;alem,</HI> the cittie of God, the glorious temple there, the hou&s;e of God, for <HI>&s;innes pollution</HI> haue beene brought to de&s;truction.</P>
<P>Chri&s;t him&s;elfe, the onely begotten &s;onne of God, the well-beloued &s;onne of God, he in whom alone God is well
<PB N="109" REF="57"> plea&s;ed, becau&s;e he<NOTE N="q" PLACE="marg">2. <HI>Cor.</HI> 5.21.</NOTE> <HI>&s;erued with our &s;innes,</HI> and was<NOTE N="r" PLACE="marg"><HI>E&s;ai.</HI> 53.5.</NOTE> <HI>made &s;inne for vs,</HI> he was <HI>wounded for our tran&s;gre&s;&s;ions;</HI> he was <HI>bro|ken for our iniquities;</HI> his backe was loaden with &s;tripes, his head with &s;hornes, his bodie with cro&s;&s;ing, his &s;oule with cur&s;ing.</P>
<P>Thus &s;weete Sauiour ha&s;t thou &s;uffered for our rebelli|ons, for our tran&s;gre&s;&s;ions, for our iniquities: the <HI>cha&s;ti&s;e|ment of our peace was vpon thee,</HI> and <HI>with thy &s;tripes we are hea|led.</HI> It fell out happily for vs (beloued) that Chri&s;t, who <HI>knew no &s;inne,</HI> &s;hould be <HI>made &s;inne for vs,</HI> that we, who bore about with vs, a<NOTE N="&s;" PLACE="marg"><HI>Rom.</HI> 6.6.</NOTE> <HI>bodie of &s;in,</HI> might be made the righteou&s;|ne&s;&s;e of God in him. Being thus by Chri&s;t reconciled to God, and wa&s;hed, and clen&s;ed from our &s;innes through his precious bloud, take we heed, that it happen not to vs<NOTE N="t" PLACE="marg">2. <HI>Pet.</HI> 2.22.</NOTE> ac|cording to the true Prouerbe: <HI>The dog is turned to his owne vomit againe,</HI> and <HI>the &s;ow that was wa&s;hed, to her wallowing in the mire.</HI> Let vs not henceforth be<NOTE N="u" PLACE="marg"><HI>Rom.</HI> 6.6.</NOTE> <HI>&s;eruants vnto &s;inne;</HI> let vs not yeeld our members as<NOTE N="x" PLACE="marg"><HI>Ver.</HI> 13.</NOTE> <HI>in&s;truments of vnrighteou&s;ne&s;&s;e vnto &s;inne.</HI> Why &s;hould we<NOTE N="y" PLACE="marg"><HI>Heb.</HI> 6.6.</NOTE> <HI>crucifie to our &s;elues the &s;inne of God afre&s;h,</HI> and <HI>put him to an open &s;hame?</HI> Let vs rather yeeld our &s;elues, our &s;oules, and our bodies, &s;eruants vnto God; for &s;o, &s;hall our<NOTE N="z" PLACE="marg"><HI>Rom.</HI> 6.22.</NOTE> <HI>fruit be in holine&s;&s;e,</HI> and our <HI>end euerla&s;ting life.</HI> So be it.</P>
</DIV2>
<DIV2 N="8" TYPE="lecture">
<PB N="110" REF="58">
<HEAD>THE VIII. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS. 2.6, 7, 8.</HI></BIBL>
<P>Thus &s;ayth the Lord, For three tran&s;gre&s;sions of <HI>I&s;rael,</HI> and for foure, I will not turne away the puni&s;hment there|of; becau&s;e they &s;ould the righteous for &s;iluer, and the poore for a paire of &s;hooes.</P>
<P>That pant after the du&s;t of the earth on the head of the poore; and turne a&s;ide the way of the meeke, and a man and his father will goe in vnto the &s;ame maid, to prophane my holy Name.</P>
<P>And they lay them&s;elues downe vpon clothes layd to pledge, by euery altar, and they drinke the wine of the condemned in the hou&s;e of their God.</P></Q>
</EPIGRAPH>
<P>FOr <HI>I&s;raels</HI> &s;ake, <HI>Amos</HI> the peculiar Prophet of <HI>I&s;rael,</HI> hath hitherto made knowne vnto <HI>I&s;rael,</HI> what God his plea&s;ure was, concerning their neighbour-Nati|ons. The iudgements of God again&s;t the <HI>Syrians,</HI> the <HI>Phili&s;tines,</HI> the <HI>Tyrians,</HI> the <HI>Edomites,</HI> the <HI>Ammonites,</HI> and the <HI>Moabites</HI> were fir&s;t manife&s;ted: then followed his iudg|ments again&s;t <HI>Iudah.</HI> The&s;e might haue &s;erued <HI>I&s;rael</HI> in &s;tead of &s;o many mirrours, or looking gla&s;&s;es, wherein they might haue beheld the iudgements, that hung ouer their heads al&s;o.</P>
<P>From the iudgements of God denounced to forreine na|tions, the people of <HI>I&s;rael</HI> might thus within them&s;elues haue rea&s;oned: Our God! All his<NOTE N="a" PLACE="marg"><HI>Deut.</HI> 32.4.</NOTE> <HI>wayes are iudgement;</HI> he is a God of truth, without iniquitie; iu&s;t and right is he. The <HI>Syrians,</HI> the <HI>Phili&s;tines,</HI> the <HI>Tyrians,</HI> the <HI>Edomites,</HI> the
<PB N="111" REF="58"> <HI>Ammonites,</HI> and the <HI>Moabites,</HI> mu&s;t they, for their mi&s;do|ings, be puni&s;hed? How then &s;hall <HI>we</HI> e&s;cape? They &s;illie people, neuer knew the holy will of God; and yet, mu&s;t they be mea&s;ured with the line of de&s;olation? What then &s;hall be the portion of our cup, who knowing Gods holy will, haue not regarded it.</P>
<P>Againe, from the iudgements of God pronounced a|gain&s;t <HI>Iudah,</HI> the people of <HI>I&s;rael</HI> might thus within them|&s;elues haue argued: God<NOTE N="b" PLACE="marg"><HI>P&s;al.</HI> 9.7.</NOTE> <HI>mini&s;treth his iudgements in vp|rightne&s;&s;e.</HI> He threatneth de&s;truction to our brethren, the people of <HI>Iudah:</HI> that people, whom all that &s;aw them, ac|knowledged to be the<NOTE N="c" PLACE="marg"><HI>E&s;a.</HI> 61.9.</NOTE> <HI>ble&s;&s;ed &s;eed of the Lord;</HI> that people, that was the<NOTE N="d" PLACE="marg"><HI>E&s;a.</HI> 5.7.</NOTE> <HI>plant of the Lords plea&s;ures;</HI> that people, with whom God placed his<NOTE N="e" PLACE="marg"><HI>P&s;al.</HI> 114.2.</NOTE> <HI>&s;anctuarie;</HI> vpon that people will the Lord <HI>&s;end a fire, to deuoure them?</HI> What then &s;hall be the end of vs? They our brethren of <HI>Iudah,</HI> haue pre&s;erued a|mong them Religion, the wor&s;hip and feare of the Lord, in greater puritie then we haue done; and yet will the Lord <HI>&s;end a fire vpon them, to deuoure them?</HI> Certainly, our iudge|ment cannot be farre off.</P>
<P><HI>Amos</HI> hauing thus prepared his auditors the <HI>I&s;raelites,</HI> to attention, maketh no longer delay; but beginneth to deli|uer his me&s;&s;age to them, in the words, which I haue now read vnto you: <HI>For three tran&s;gre&s;&s;ions of</HI> I&s;raell <HI>and for foure, I will not turne away the puni&s;hment thereof, &amp;c.</HI> Herein, for our more direct proceeding, may it plea&s;e you to ob&s;erue with me,
<LIST>
<ITEM>1. <HI>Autoritatem &s;ermonis;</HI> The authoritie of this Pro|phecie: <HI>Thus &s;ayth the Lord.</HI></ITEM>
<ITEM>2. <HI>Sermonem ip&s;um;</HI> The Prophecie it &s;elfe: <HI>For three tran&s;gre&s;&s;ions of</HI> I&s;rael, &amp;c.</ITEM>
</LIST></P>
<P>In the Prophecie, as farre as this Chapter leadeth vs, we haue,
<LIST>
<ITEM>1. <HI>Reprehen&s;ionem;</HI> A reproofe of I&s;rael for &s;inne, <HI>ver&s;.</HI> 6, 7, 8.</ITEM>
<ITEM>2. <HI>Enumerationem;</HI> A recitall of the Benefits, which God had heaped vpon I&s;rael, <HI>ver&s;.</HI> 9.10.11.</ITEM>
<PB N="112" REF="59">
<ITEM>3. <HI>Exprobrationem;</HI> A twitting of <HI>I&s;rael</HI> with their vn|thankefulne&s;&s;e, <HI>ver&s;.</HI> 12.</ITEM>
<ITEM>4. <HI>Comminationem;</HI> A threatning of puni&s;hment to be|fall <HI>I&s;rael</HI> for their &s;innes, <HI>ver.</HI> 13. to the end of the Chapter.</ITEM>
</LIST></P>
<P>The <HI>Reprehen&s;ion</HI> is fir&s;t; and fir&s;t by vs to be con&s;idered. In it we may note,
<LIST>
<ITEM>1. A generall accu&s;ation of <HI>I&s;rael: For three tran&s;gre&s;|&s;ions of</HI> I&s;rael, <HI>and for foure.</HI></ITEM>
<ITEM>2. A prote&s;tation of Almightie God again&s;t them: <HI>I will not turne away the puni&s;hment thereof.</HI></ITEM>
<ITEM>3. A rehear&s;all of &s;ome grieuous &s;innes, which made a &s;eparation betweene God and <HI>I&s;rael: Becau&s;e they &s;old the righteous for &s;iluer, and the poore for a paire of &s;hoes;</HI> and &s;o forward to the end of the eyghth ver&s;e.</ITEM>
</LIST></P>
<P>You haue the deui&s;ion of my Text. Now followeth the expo&s;ition. The fir&s;t thing we meete with, is, <HI>Autoritas &s;er|monis,</HI> the authoritie of this prophecie.</P>
<P><HI>Thus &s;aith the Lord] Iehovah.</HI> Now the thirteenth time is this great Name of God, <HI>Iehovah,</HI> offered to our deuoute&s;t meditations. We met with it in the fir&s;t chapter of this book nine times; and thri&s;e before in this: and yet, by this name <HI>Iehovah,</HI> is not God knowne to vs. We know him by the name of a <HI>&s;trong, omnipotent,</HI> and <HI>All-&s;ufficient God,</HI> but by his Name, <HI>Iehovah,</HI> we know him not. <HI>Abraham, I&s;aac,</HI> &amp; <HI>Iacob,</HI> by this Name knew him not: it is &s;o recorded, <HI>Exod.</HI> 6.3. Nor can we by this Name know him. For this Name is a Name of <HI>E&s;&s;ence.</HI> It de&s;igneth God vnto vs, not by any effect of his, but by his <HI>E&s;&s;ence:</HI> and who euer knew the <HI>E&s;|&s;ence</HI> of God? who was euer able to define it?</P>
<P>The<NOTE N="f" PLACE="marg">Pet. Galatinus de arcanis Ca|thol. verit. lib. <HI>2.</HI> cap. <HI>1.</HI></NOTE> &s;choole-men &s;ay, there are three things whereof they can giue no definition: One is, that <HI>fir&s;t matter,</HI> out of which all things were produced: The &s;econd is, <HI>Sinne,</HI> that hath de&s;troyed all: The third is, <HI>God,</HI> who pre&s;erueth all. The fir&s;t, which is the Philo&s;ophers <HI>Materia prima,</HI> they
<PB N="113" REF="59"> define not <HI>ob&s;ummam informitatem,</HI> becau&s;e it is without all forme: The &s;econd, which is mans bane, <HI>Sinne,</HI> they define not <HI>ob&s;ummam deformitatem,</HI> for its exceeding deformitie: The third, euen <HI>God,</HI> the prime cau&s;e of all his creatures, they define not <HI>ob &s;ummam formo&s;itatem,</HI> for his tran&s;cende~t beautie. It plea&s;eth the Schoolmen &s;ometimes thus to play with words. For the matter they are in the right.</P>
<P>It is true:<NOTE N="g" PLACE="marg">Aquin. par. <HI>1.</HI> qu: <HI>1.</HI> art. <HI>7.</HI> ad <HI>1 ^m.</HI></NOTE> <HI>De deo non po&s;&s;umus &s;cire, Quid e&s;t:</HI> We can|not attaine to &s;o great a mea&s;ure of the knowledge of God, as to define what he is. When the <HI>Poet</HI><NOTE N="h" PLACE="marg">Cic. de Nat. Deorum. lib. <HI>1.</HI></NOTE> <HI>Simonides</HI> was asked of <HI>K. Hiero,</HI> what God is? He wi&s;ely for an&s;were de&s;ired <HI>one dayes re&s;pite,</HI> after that <HI>two,</HI> then <HI>foure;</HI> &s;till he <HI>doubled</HI> his number: at la&s;t; of his delay he gaue this for a rea&s;on: <HI>Quan|to diuti&ugrave;s con&s;idero, tanto mihi res videtur ob&s;curior;</HI> the more I con&s;ider of this matter, the more ob&s;cure it &s;eemeth vnto me. <HI>Cotta</HI> in<NOTE N="i" PLACE="marg">Ibid.</NOTE> <HI>Tullie</HI> &s;aid not ami&s;&s;e, <HI>Quid non &s;it Deus, citi&ugrave;s qu&agrave;m quid &s;it, dixerim;</HI> I can with more ea&s;e tell, what God is not, then what he is. This goeth for a truth in the &s;chooles.<NOTE N="k" PLACE="marg">Aquin. par. <HI>1.</HI> qu: <HI>3.</HI> in principio</NOTE> <HI>De Deo&s;cire non po&s;&s;umus quid &s;it, &s;ed quid non &s;it:</HI> we cannot know of God what he is; but what he is not. So &s;aith Saint<NOTE N="l" PLACE="marg">In p&s;al. <HI>85.</HI></NOTE> <HI>Augu&s;tine; Facilius dicimus quid non &s;it, quam quid &s;it Deus;</HI> We can more ea&s;ily &s;ay, what God is not, then what he is.</P>
<P>And what is he not? The &s;ame father in his 23. <HI>Tract</HI> vpon the Go&s;pell of S. <HI>Iohn</HI> will tell you: <HI>Non e&s;t Deus cor|pus, non terra, non coelum, non luna, non Sol, non Stellae, non cor|poralia i&s;ta.</HI> God is not a <HI>bodie,</HI> he is not the <HI>earth,</HI> he is not the <HI>Heauen,</HI> he is not the <HI>Moone,</HI> he is not the <HI>Sunne,</HI> he is not the <HI>Starres,</HI> he is not any of the&s;e <HI>corporall</HI> things.</P>
<P>From hence &s;prang tho&s;e <HI>Negatiue attributes</HI> of God, which we meete with, either in the &s;acred volumes of the <HI>New Te&s;tament,</HI> or in the writings of the ancient Fathers: from hence is God &s;aid to be<NOTE N="m" PLACE="marg">1. <HI>Tim.</HI> 1.17.</NOTE> immortall, invi&s;ible,<NOTE N="n" PLACE="marg"><HI>Rom.</HI> 1.23.</NOTE> vn|corruptible,<NOTE N="o" PLACE="marg">Bernard &s;erm. <HI>6.</HI> Supra Cantica.</NOTE> incorporeall,<NOTE N="p" PLACE="marg">Aug. de verb. Apo&s;toli. Serm. <HI>1.</HI></NOTE> ineffable, ine&s;timable, incom|prehen&s;ible, infinite,<NOTE N="q" PLACE="marg">Bernard par|uorum &s;ermonum &s;erm. <HI>51.</HI></NOTE> <HI>immen&s;e,</HI> vndiuided, vnuariable, vn|changeable. All the&s;e &s;hew vnto vs, not what God <HI>is,</HI> but what he <HI>is not.</HI> And who&s;oeuer thus thinketh of God, as he is &s;et forth in the&s;e his <HI>Negatiue appellations,</HI> though hereby
<PB N="114" REF="60"> he cannot altogether find out what God is, <HI>pi&egrave; tamen cauet, quantum pote&s;t, aliquid de eo &s;entire, quod non &s;it,</HI> &s;aith S. <HI>Au|&s;tine de Trin lib.</HI> 3. <HI>cap.</HI> 1. yet his religious care is, to con|ceiue &s;omewhat of God, <HI>that he is not.</HI></P>
<P>You &s;ee, it is ea&s;ier for vs to &s;ay, <HI>what God is not,</HI> then <HI>what he is:</HI> ea&s;ier for vs to conceiue of him by his <HI>Negatiue attri|butes,</HI> then by his <HI>affirmatiue.</HI> Yet by his <HI>affirmatiue attributes</HI> are we brought to &s;ome knowledge of God. For hereby we know, that he is the<NOTE N="r" PLACE="marg"><HI>Gen.</HI> 21.33.</NOTE> <HI>euerla&s;ting God,</HI> the<NOTE N="&s;" PLACE="marg"><HI>P&s;al.</HI> 83.18.</NOTE> <HI>mo&s;t high God,</HI> the<NOTE N="t" PLACE="marg"><HI>Rom</HI> 16.27.</NOTE> <HI>onely wi&s;e God;</HI> that he is<NOTE N="u" PLACE="marg"><HI>Gen.</HI> 17.1.</NOTE> <HI>omnipotent,</HI> and<NOTE N="x" PLACE="marg"><HI>Ap<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">c.</HI> 15.4.</NOTE> <HI>holy,</HI> and<NOTE N="y" PLACE="marg"><HI>Deut.</HI> 32.4.</NOTE> <HI>iu&s;t,</HI> and<NOTE N="z" PLACE="marg"><HI>Exod.</HI> 34.6.</NOTE> <HI>mercifull,</HI> and <HI>gracious,</HI> and <HI>long-&s;uffering,</HI> and <HI>good,</HI> and <HI>true.</HI></P>
<P>What&s;oeuer is verified of God in either &s;ort of his Attri|butes; <HI>Affirmatiue</HI> or <HI>Negatiue,</HI> it is all compri&s;ed in this one name of God in my text; his name <HI>Iehovah.</HI> For this name <HI>Iehovah,</HI> is the name of the <HI>E&s;&s;ence</HI> of God: and what|&s;oeuer is in God, it is his <HI>E&s;&s;ence.</HI></P>
<P>It was one of<NOTE N="a" PLACE="marg">De Deo Not. ad Di&s;p. <HI>3</HI> p. <HI>209</HI></NOTE> <HI>Vor&s;tius</HI> his foule errours to deny the truth of that <HI>vulgarly</HI> receiued Axiome: <HI>Nullum omnino in Deo accidens e&s;&s;e.</HI> It is &s;imply and euery way true: <HI>There is no accident at all in God.</HI> God he is <HI>primum ens,</HI> his being is from all eternity; he is <HI>forma &s;implex,</HI> a pure forme, no &s;ub|iect; there is nothing in God, which is not God; there is nothing in God really diuer&s;e from the e&s;&s;ence of God; there is nothing in God obnoxious to imperfection, &s;epa|ration, or change; therefore it followeth again&s;t <HI>&V;or&s;tius,</HI> there is <HI>no accident</HI> at all in God. God he is <HI>Iehouah:</HI> hee is ab&s;olutely and totally e&s;&s;ence.</P>
<P><HI>Thus &s;aith Iehouah]</HI> By this name <HI>Iehouah,</HI> we are taught three things.</P>
<P>Fir&s;t, that God of him&s;elfe, and through him&s;elfe, hath alwayes beene, now is and euer &s;hall be. So is this name by a Periphra&s;is expounded, <HI>Reuel.</HI> 1.4. <HI>Grace be vnto you, and peace from him, which is, which was, and which is to come.</HI> And, <HI>Reuel.</HI> 16.5. <HI>Thou art righteous, O Lord, which art, and wa&s;t, and &s;halt be.</HI> This expo&s;ition of this name <HI>Iehou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h.</HI> is giuen by<NOTE N="b" PLACE="marg">Str<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mat. lib. <HI>5.</HI></NOTE> <HI>Clemens Alexandrinus,</HI> and<NOTE N="c" PLACE="marg">In Exod. qu. <HI>15</HI> &amp; Epi&s;t. Diuinorum dog|matum.</NOTE> <HI>Theodoretus Cyren|&s;is,</HI>
<PB N="115" REF="60"> that <HI>Iehouah,</HI> for its &s;ignification is, <GAP DESC="foreign">, <HI>He that is.</HI></P>
<P>Secondly, we are taught by this name <HI>Iehouah,</HI> that the <HI>e&s;&s;ence,</HI> or being of all things created is from God; accor|ding to that, <HI>Acts</HI> 17.28. <HI>In him we liue, and moue, and haue our being;</HI> and that, <HI>Rom.</HI> 11.36. <HI>Of him, and through him, and to him are all things.</HI></P>
<P>Thirdly, we are taught by this name <HI>Iehouah,</HI> that God doth giue <HI>E&s;&s;e reale,</HI> a reall being to his promi&s;es &amp; threat|nings: that he is <HI>veraci&s;&s;imus</HI> and <HI>con&s;tanti&s;&s;imus,</HI> mo&s;t true and mo&s;t con&s;tant, in doing what&s;oeuer he hath promi&s;ed or threatned.</P>
<P>This con&s;ideration of this great Name, <HI>Iehouah,</HI> may yeeld much comfort to all the Elect of God, and his faith|full ones. Though they &s;eeme to<NOTE N="d" PLACE="marg"><HI>E&s;a.</HI> 51.17.</NOTE> <HI>drinke the dregs of the cup of trembling,</HI> and to be euen &s;wallowed vp of <NOTE N="e" PLACE="marg"><HI>Rom.</HI> 8.35, 36</NOTE> <HI>tribulati|on,</HI> of <HI>di&s;tre&s;&s;e,</HI> of <HI>per&s;ecution,</HI> of <HI>famine,</HI> of <HI>nakedne&s;&s;e,</HI> of <HI>pe|rill,</HI> of the <HI>&s;word;</HI> though they be as killed all the day long, and accounted as &s;heepe for the &s;laughter; yet heereby, they may be well a&s;&s;ured, that all the good things promi&s;ed to them in the holy word of God &s;hall in their due time be accompli&s;hed. For God who hath promi&s;ed, hee is the <HI>Lord,</HI> he is <HI>Iehouah.</HI></P>
<P>Againe this con&s;ideration of this great name <HI>Iehouah,</HI> may &s;trike a terror into the hearts of the reprobate and vn|beleeuers. They<NOTE N="f" PLACE="marg"><HI>P&s;al.</HI> 73.12.</NOTE> <HI>pro&s;per in this world,</HI> they <HI>encrea&s;e in ri|ches,</HI> they <HI>haue more then heart can wi&s;h,</HI> their <HI>eyes &s;tand out with fatne&s;&s;e,</HI> they are <HI>clothed with violence, as with a garment,</HI> they are <HI>compa&s;&s;ed with pride, as with a chaine,</HI> they <HI>are not in trouble,</HI> they are not <HI>plagued like other men:</HI> yet may they heereby bee a&s;&s;ured, that all the euill threatned to them in the holy word of God, &s;hall in due time ouertake them. For God, who hath threatned hee is the <HI>Lord,</HI> hee is <HI>Iehouah.</HI></P>
<P><HI>Thus &s;aith the Lord] Iehouah.</HI> Sundry other ob&s;eruati|ons vpon the&s;e verv words in &s;o many &s;yllables deliuered fiue times in the fir&s;t chap<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">r of this book, and twice before in this &s;econd chapter, haue heeretofore been commended
<PB N="116" REF="61"> to your Chri&s;tian con&s;iderations. They are in part publi|&s;hed to your view: therefore I neede not &s;pend time in re|petition of them. By this which hath this time beene &s;po|ken, you &s;ee whence this prophe&s;ie again&s;t <HI>I&s;rael</HI> hath its authority. The authority of it, is from the <HI>Lord, Iehouah:</HI> whom once to name vnto you, &s;hould bee enough to pro|cure your mo&s;t religious attentions. Proceede wee there|fore to the prophe&s;ie it &s;elfe.</P>
<P>The fir&s;t thing therein is the Accu&s;ation of <HI>I&s;rael</HI> in a generality, <HI>For three tran&s;gre&s;&s;ions of</HI> I&s;rael, <HI>and for foure.]</HI></P>
<P>By <HI>I&s;rael</HI> heere we are to vnder&s;tand tho&s;e ten tribes of I&s;rael, who after King <HI>Salomons</HI> death, for&s;ooke the Kings &s;onne <HI>Rehoboam,</HI> and &s;ubiected them&s;elues to the rule of <HI>Iereboam, &s;onne of Nebat.</HI> Tho&s;e ten tribes, from the time of that rent, were commonly called the Kingdome of I&s;|rael. The&s;e in Holy Scripture are called &s;ometime<NOTE N="g" PLACE="marg"><HI>Ho&s;.</HI> 10.15.</NOTE> <HI>Bethel,</HI> &s;ometime<NOTE N="h" PLACE="marg"><HI>Ho&s;.</HI> 10.5.</NOTE> <HI>Bethauen,</HI> &s;ometime<NOTE N="i" PLACE="marg"><HI>Amos</HI> 3.9.</NOTE> <HI>Samaria,</HI> &s;ometime<NOTE N="k" PLACE="marg"><HI>Ho&s;.</HI> 2.22.</NOTE> <HI>Ie&s;|reel,</HI> &s;ometime<NOTE N="l" PLACE="marg"><HI>Amos</HI> 5.6.</NOTE> <HI>Io&s;eph,</HI> &s;ometime<NOTE N="m" PLACE="marg"><HI>Ho&s;.</HI> 10.11.</NOTE> <HI>Ephraim,</HI> &s;ometime<NOTE N="n" PLACE="marg"><HI>Ho&s;.</HI> 12 2.</NOTE> <HI>Ia|cob,</HI> &s;ometime<NOTE N="o" PLACE="marg"><HI>Ho&s;.</HI> 10.1.</NOTE> <HI>I&s;rael. I&s;rael</HI> is, their mo&s;t common name, and their name in my text.</P>
<P><HI>For three tran&s;gre&s;&s;ions of</HI> I&s;rael, <HI>and for foure]</HI> Diuer&s;e are the opinions concerning the&s;e <HI>foure tran&s;gre&s;&s;ions of</HI> I&s;|rael. <HI>Nicolaus de Lyra</HI> &s;aith, their fir&s;t tran&s;gre&s;&s;ion was, <HI>their</HI><NOTE N="p" PLACE="marg"><HI>Gen.</HI> 37.26.</NOTE> <HI>&s;elling of Io&s;eph;</HI> the &s;econd, <HI>their</HI><NOTE N="q" PLACE="marg"><HI>Exod.</HI> 32.4.</NOTE> <HI>wor&s;hipping of the Calfe;</HI> the third, <HI>their</HI><NOTE N="r" PLACE="marg">1 <HI>King.</HI> 12.16.</NOTE> <HI>for&s;aking of Dauid;</HI> the fourth, <HI>their &s;elling of Chri&s;t. Paulus de Palatio</HI> &s;aith, the fir&s;t tran&s;gre&s;&s;ion was, <HI>their defection from the hou&s;e of Dauid, and the King of Iudah;</HI> the &s;econd, <HI>their defection from the wor&s;hip of</HI> God, <HI>to the wor&s;hip of</HI> Idols; the third, <HI>their defection from the law of</HI> Mo&s;es, <HI>which was</HI> Gods <HI>law;</HI> the fourth, <HI>their defection from the law of</HI> nature, <HI>which is the light of Gods countenance &s;ealed in our hearts.</HI><NOTE N="&s;" PLACE="marg">Domini. <HI>8.</HI> po&s;t Trin. Con. <HI>1.</HI></NOTE> <HI>Abraham Bronius</HI> &s;aith, the fir&s;t of the&s;e tran&s;|gre&s;&s;ions was their <HI>idolatry;</HI> the &s;econd, <HI>the &s;laughter of the Prophets;</HI> the third, <HI>the murther of Chri&s;t;</HI> the fourth, <HI>their contempt.</HI> They made a trade of tran&s;gre&s;&s;ing. The&s;e ex|po&s;itions &s;eeme to bee farre fetched. <HI>Albertus Magnus</HI> findes them neerer hand, in the letter of my text. The fir&s;t
<PB N="117" REF="61"> tran&s;gre&s;&s;ion he will haue to be, <HI>the &s;elling of the iu&s;t;</HI> the &s;e|cond, <HI>the oppre&s;&s;ion of the poore;</HI> the third, <HI>their peruerting the way of the meeke;</HI> the fourth, <HI>the violation of matrimony.</HI> The&s;e are but &s;o many de&s;cants vpon the words of my text, <HI>For three tran&s;gre&s;&s;ions of</HI> I&s;rael, <HI>and for foure.</HI></P>
<P><HI>Three and foure</HI> make &s;euen. It &s;eemeth then, that <HI>I&s;rael</HI> tran&s;gre&s;&s;ed again&s;t God &s;euen times. Seuen times! It is plaine by Scripture, that they tran&s;gre&s;&s;ed <HI>Saepi&ugrave;s ac &s;aepi&ugrave;s,</HI> as <HI>Mercerus</HI> &s;peaketh, many a time &amp; oft: yea, from the di|ui&s;ion of their Kingdome vnder <HI>Ieroboam,</HI> &s;onne of <HI>Nebat,</HI> their fir&s;t King, vnto <HI>Ho&s;hea,</HI> &s;onne of <HI>Elah,</HI> their la&s;t King, they did nothing but tran&s;gre&s;&s;e again&s;t the Lord their God, what by <HI>Idolatry,</HI> and what by other <HI>wickedne&s;&s;es.</HI> Heere then, by <HI>three and foure,</HI> which make <HI>&s;euen,</HI> we are to vnder&s;tand <HI>many.</HI></P>
<P>The rule holds true in Diuinity: <HI>A finite number is often|times put for an infinite.</HI> S. <HI>Au&s;tin</HI> hath ob&s;erued it, <HI>lib.</HI> 3. <HI>de doctrina Chri&s;ti, cap.</HI> 35. I thus explicate it. In <HI>Leuit.</HI> 26.18. to the rebellious and di&s;obedient, thus &s;aith the Lord: <HI>If ye will not yet, for all this, hearken vnto me, then I will puni&s;h you &s;euen times more for your &s;innes.</HI> Seuen times more, that is, many times more, will I puni&s;h you. <HI>Hannah</HI> in her &s;ong, 1 <HI>Sam.</HI> 2.5. hath this &s;traine; <HI>The barren hath borne &s;euen children.</HI> By &s;euen there, you are to vnder&s;tand many: Shee that was barren, hath borne many children. <HI>Dauid</HI> in <HI>P&s;al.</HI> 119.164. &s;ayth; <HI>Seuen times a day doe I prai&s;e thee.</HI> Seuen times, that is, many times; as if had &s;ayd, <HI>Semper laus eius in ore meo,</HI> All the day long am I in the prai&s;es of my God. <HI>Salomon</HI> in <HI>Prou.</HI> 26, 25. adui&s;eth vs not to be|leeue the gracious words of an enemy, becau&s;e, &s;aith hee, <HI>there are in his heart &s;euen abominations.</HI> Seuen abominati|ons, that is, many abominations, many &s;ly purpo&s;es lie hidden in the heart of an enemy. What neede more ex|amples? By the&s;e few the phra&s;e in my text is plaine. The <HI>&s;euen</HI> tran&s;gre&s;&s;ions of I&s;rael (for <HI>three &amp; foure</HI> are <HI>&s;euen</HI>) the <HI>&s;euen</HI> tran&s;gre&s;&s;ions of I&s;rael, are the <HI>many</HI> tran&s;gre&s;&s;ions of I&s;rael. In this phra&s;e then doth the <HI>Lord</HI> obiect vnto I&s;rael
<PB N="118" REF="62"> <HI>innumera peccata,</HI> the multitude of their &s;innes. For which he is vnwilling any longer to forbeare them: whereupon followeth his prote&s;tation again&s;t them, <HI>I will not turne away the puni&s;hment thereof.</HI></P>
<P><HI>For three tran&s;gre&s;&s;ions of I&s;rael, and for foure, I will not turne away the puni&s;hment thereof]</HI> The meaning is; if once, if twice, yea, if a third time only the I&s;raelites had offended mee with the greeuou&s;ne&s;&s;e of their tran&s;gre&s;&s;ions, I could haue tolerated them, and would not haue ca&s;t them from out my &s;ight: but now; whereas a fourth time, <HI>&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">pi&ugrave;s &amp; &s;ae|pi&ugrave;s,</HI> againe and againe, they relap&s;e and fall backe to their impieties, and with a &s;hamele&s;&s;e forehead, make no end of &s;inning; <HI>certa &s;tat &s;ententia,</HI> I am re&s;olued, no more to recall them to my fauour, but to leaue them to them&s;elues: that ob&s;tinate and indurate, as they are, in the multitude of their abominations, wherein they haue &s;o deepely plunged them&s;elues, they may &s;uddenly bee ca&s;t into the pit of de|&s;truction.</P>
<P>Now from the&s;e two fir&s;t parts of this prophe&s;ie, the ge|nerall <HI>accu&s;ation</HI> of I&s;rael for &s;inne, and the Lords <HI>prote&s;tati|on</HI> again&s;t them for the &s;ame, ari&s;eth this le&s;&s;on, <Q>God is euer in open ho&s;tility with &s;inners.</Q></P>
<P>A <HI>&s;inner</HI> ouer-valuing the <HI>vanities</HI> wherein his <HI>delight</HI> is placed, fir&s;t <HI>neglecteth God,</HI> then <HI>hateth</HI> him. Thus affected, he would, if po&s;&s;ible, di&s;arme God of his authority, pull his power from him, and ca&s;t him out of his &s;tate. Hee could wi&s;h, there were no immortality of the Soule, no ac|count to be made of our actions, no reward, no reuenge, no Iudge to puni&s;h. So willing is hee to bathe him&s;elfe in the imaginary contentment and plea&s;ures of <HI>&s;inne.</HI> I can put no great difference between this <HI>&s;inner</HI> and an <HI>Athei&s;t.</HI> The <HI>Athei&s;t</HI> thinketh, <HI>there is no God;</HI> this <HI>&s;inner</HI> wi&s;heth, <HI>there were no God.</HI></P>
<P>Now <HI>God,</HI> who feeleth the pul&s;e of this &s;inners heart, and &s;earcheth his inmo&s;t thoughts, &amp; &s;eeth his traytorous affection, can he be at peace with him? King <HI>Ioram</HI> &s;ayd to <HI>Iehu,</HI> 2 <HI>King.</HI> 9.22. <HI>Is it peace</HI> Iehu? Iehu <HI>an&s;wered, what
<PB N="119" REF="62"> peace, &s;o long as the whoredomes of thy mother</HI> Iezabel, <HI>and her witch-crafts are &s;o many?</HI> This <HI>&s;inner</HI> happily will looke to be <HI>at peace</HI> with God: but he is &s;oone an&s;wered, <HI>What ha&s;t thou to doe with peace?</HI> What peace with God doe&s;t thou looke for, &s;o long as thou ca&s;te&s;t away his feare, and lie&s;t wallowing in thy <HI>&s;innes?</HI></P>
<P>I mu&s;t grant it: <HI>God</HI> is the <HI>God of peace;</HI> the Scripture &s;aith it more then once, <HI>Rom.</HI> 15.33, and chap. 16.20. and in<NOTE N="*" PLACE="marg">2 <HI>Cor.</HI> 13.11. <HI>Phil.</HI> 4.9. 1 <HI>The&s;&s;.</HI> 5.23. 2 <HI>The&s;&s;.</HI> 3.16. <HI>Hebr.</HI> 13.20.</NOTE> other places. But what is this to the <HI>&s;inner?</HI> Nothing at all. For the &s;ame Scripture will a&s;&s;ure him, <HI>there is no peace to him; E&s;ai</HI> 48.22. and 57.12. To the &s;inner the <HI>Lord</HI> will &s;hew him&s;elfe, <HI>qua&s;i bellator fortis,</HI> as hee is called, <HI>Ierem.</HI> 20.11. hee will &s;hew him&s;elfe as a <HI>&s;tout warriour.</HI> And for &s;uch he is de&s;cribed, <HI>Deut.</HI> 32.41. There thus &s;aith the <HI>Lord</HI> concerning &s;inners: <HI>If I whet my glittering &s;word, and mine hand take hold on iudgement, I will render vengeance to mine enemies, and will reward them that hate me. I will make mine arrowes drunk with their blood, and my &s;word &s;hall deuoure their fle&s;h?</HI> To like purpo&s;e is that, which we read of Gods dealing with &s;inners, <HI>P&s;al.</HI> 7.12. <HI>He whets his &s;word, he bends his bow, and makes it ready, hee prepareth for them the in&s;tru|ments of death, he ordaineth his arrowes again&s;t them.</HI> So haue you my doctrine e&s;tabli&s;hed, <Q>God is euer in open ho&s;tility with &s;inners.</Q></P>
<P>Is God euer <HI>in open ho&s;tility with &s;inners?</HI> Con&s;ider this all yee that <HI>feare God;</HI> remember it all ye, that beare the image of the Almighty. The &s;inner, that is ouertaken with <HI>three tran&s;gre&s;&s;ions,</HI> and with <HI>foure,</HI> that lieth in his &s;innes, and walloweth in his iniquities, his ca&s;e is fearefull, his e&s;tate lamentable. God proclaimeth again&s;t him <HI>open warre,</HI> mo&s;t certaine de&s;truction, and <HI>will not turne away his puni&s;hments</HI> from him. Let it (Beloued) rouze vs vp from that <HI>&s;leepe of &s;inne,</HI> wherein we haue too long re&s;ted. All the good gifts, and benefits of God, which God hath be&s;towed vpon vs for our good, we haue abu&s;ed to <HI>&s;inne.</HI> God hath giuen vs <HI>vn|der&s;tanding</HI> to meditate vpon his holy lawes, but our <HI>vnder|&s;tanding</HI> we haue peruerted to the tran&s;gre&s;&s;ion of his holy
<PB N="120" REF="63"> Lawes. God hath giuen vs <HI>the will</HI> to loue him aboue all things, and our neighbours, as our &s;elues; but we haue di|uerted <HI>our will</HI> to the contempt of God, and the hate of our neighbours. God hath giuen vs <HI>the tongue</HI> to powre forth his prai&s;es, but <HI>our tongues</HI> we haue defiled with impure oathes, and ougly bla&s;phemies. God hath giuen vs <HI>hands</HI> for in&s;truments to feed the poore, and to defend them, but the &s;trength of <HI>our hands</HI> we haue wa&s;ted in crueltie and ra|pine. In a word, God hath giuen vs <HI>our &s;oules,</HI> and <HI>our bodies,</HI> all the <HI>faculties</HI> of the one, all the <HI>members</HI> of the other, all, to doe him &s;eruice; but we haue imployed all to his di&s;honor.</P>
<P>Dearely beloued, what &s;hall we doe? The be&s;t adui&s;e I can giue, is that, which Chri&s;t giueth his Spou&s;e in the Canticles, chap. 6.13. <HI>Returne, returne,</HI> O Shulamite; <HI>re|turne, returne, that we may behold thee.</HI> I thus paraphra&s;e it: <HI>Returne,</HI> O my Spou&s;e, daughter of Ieru&s;alem <HI>returne, returne</HI> to me, <HI>returne</HI> to thy &s;elfe, <HI>returne</HI> to thy former feeling of my Grace, <HI>returne,</HI> that both my &s;elfe and all the companie of Angels, may &s;ee thee, and reioyce in thee.</P>
<P>This Spou&s;e of Chri&s;t is the mother of vs all, <HI>the holy Catholique Church,</HI> in who&s;e bo&s;ome we are nouri&s;hed. Take we then the adui&s;e giuen vnto her, for an adui&s;e vn|to our &s;elues. <HI>Returne</HI> we from our euill wayes, <HI>returne</HI> we from our <HI>three and foure tran&s;gre&s;&s;ions, returne</HI> we from all our &s;innes, <HI>returne</HI> we to the <HI>Lord</HI> our <HI>God,</HI> that both he and all the companie of Angels may &s;ee vs, and reioyce in vs. <HI>Mutet vitam, qui vult accipere vitam,</HI> &s;aith <HI>S. Augu&s;tine Serm.</HI> 1. <HI>de tempore:</HI> if wee will enioy the <HI>ble&s;&s;ed life</HI> of Heauen, we mu&s;t change <HI>our wicked life</HI> on earth. If we will not change it, but will &s;till beare about vs whori&s;h <HI>lookes,</HI> the eui&s;h <HI>faces,</HI> proud <HI>hearts,</HI> couetous <HI>thoughts,</HI> ma|licious <HI>mindes,</HI> lu&s;tfull <HI>eyes,</HI> &s;landering <HI>tongues,</HI> bloody <HI>hands,</HI> and drunken <HI>de&s;ires</HI> (from which God Almightie defend vs all) our portion mu&s;t bee the accur&s;ed death of <HI>Hell.</HI> God <HI>will not turne away his puni&s;hments</HI> from vs</P>
<PB N="121" REF="63">
<P>Thus far of the <HI>generall accu&s;ation of I&s;rael,</HI> and the <HI>Lords prote&s;tation again&s;t them;</HI> in tho&s;e words, <HI>For three tran&s;gre&s;|&s;ions of I&s;rael, and for foure, I will not turne away the puni&s;h|ment thereof.</HI> It followeth,
<Q>Becau&s;e they &s;old the righteous for &s;iluer, and the poore for a paire of &s;hoes.</Q></P>
<P>Here beginneth the reher&s;all of tho&s;e grieuous &s;innes, which made a &s;eparation betweene God and I&s;rael. In the&s;e words two &s;innes are &s;pecified; <HI>Crueltie,</HI> and <HI>Coue|tou&s;nes.</HI> Their <HI>Cruelty</HI> I note in <HI>&s;elling</HI> of the <HI>righteous,</HI> and the <HI>poore:</HI> their <HI>Couetou&s;nes,</HI> in as much as they did it for <HI>&s;iluer,</HI> and for <HI>a paire of &s;hoes.</HI> I take the words in their order.</P>
<P><HI>They &s;old the righteous for &s;iluer]</HI> A man may be &s;aid to be <HI>righteous,</HI> either by <HI>imputation,</HI> or by <HI>vertue,</HI> or by <HI>compa|ri&s;on,</HI> or by <HI>cour&s;e of law.</HI> The <HI>righteous</HI> man by <HI>imputation</HI> is he, whom <HI>Habakkuk</HI> &s;peaketh of, chap. 2.4. <HI>The iust &s;hall liue by his faith.</HI> There the <HI>iu&s;t</HI> or <HI>righteous</HI> man is he, to whom the <HI>Lord imputeth not his &s;innes,</HI> which he hath com+mitted. The <HI>righteous</HI> man by <HI>vertue</HI> is he, whom <HI>Dauid</HI>-&s;peaketh of, P&s;al. 11.3. <HI>If the foundations be de&s;troyed, what can the righteous doe?</HI> There the <HI>righteous</HI> man is he, whom we call <HI>virum bonum,</HI> a good man. The <HI>righteous</HI> man by <HI>compari&s;on</HI> is he, whom <HI>Habakkuk</HI> &s;peaketh of, chap. 1. 13. <HI>Wherefore holde&s;t thou thy tongue, when the wicked deuoureth the man, that is more righteous, then he.</HI> There the <HI>righteous</HI> man is he, that is <HI>the le&s;&s;e wicked:</HI> the <HI>Iewes,</HI> though wicked, are yet called <HI>righteous</HI> in <HI>compari&s;on</HI> of the <HI>Chaldaeans,</HI> who were <HI>more wicked.</HI> The <HI>righteous</HI> man by <HI>cour&s;e of law</HI> is he, whom <HI>E&s;ay</HI> &s;peaketh of, chap. 5. 23. <HI>Wo vnto them which iu&s;tifie the wicked for reward, and take away the righteou&s;ne&s;&s;e of the righteous from him.</HI> There the <HI>righteous</HI> is he, that hath a <HI>righteous</HI> cau&s;e: and this is the <HI>righteous</HI> man in my text; whom the I&s;raelites are &s;aid to <HI>haue &s;old for &s;iluer.</HI></P>
<PB N="122" REF="64">
<P><HI>They &s;old the righteous for &s;iluer] For &s;iluer,</HI> that is, for money. The like phra&s;e we haue in <HI>Micah, chap.</HI> 3.11. where it is &s;aid of the Prophets of I&s;rael, <HI>they diuine for &s;il|uer,</HI> that is, they <HI>diuine</HI> only for monyes &s;ake. For monyes &s;ake to condemne the righteous, it is <HI>ingens piaculum;</HI> it is a very heynous offence, not to be purged without deepe &s;atisfaction. And therefore in the forecited place of <HI>E&s;ai,</HI> chap. 5.23. a <HI>woe</HI> is denounced to &s;uch offenders. <HI>Salomon</HI> &s;aith they are <HI>an abomination to the Lord,</HI> Prou. 17.15. <HI>He that iu&s;tifieth the wicked, and he that condemneth the iu&s;t: euen they both are abomination to the Lord.</HI> I may not now enlarge my notes.</P>
<P>You vnder&s;tand, what it is, <HI>to &s;ell the righteous for &s;iluer</HI> It is, to <HI>to take away the righteou&s;nes of the righteous from him;</HI> and that is, to be hired by <HI>money, bribes,</HI> or <HI>rewards,</HI> to giue &s;entence again&s;t the man, who&s;e cau&s;e is <HI>iust,</HI> and <HI>righ|teous.</HI></P>
<P><HI>They &s;old the righteous for &s;iluer, and the poore for a paire of &s;hoes]</HI> By the <HI>poore</HI> here we may vnder&s;tand the cau&s;e of the poore: as in <HI>Amos</HI> 5.12. <HI>They afflict the iu&s;t, they take a bribe, and they turne a&s;ide the poore in the gate. They turne a&s;ide the poore in the gate]</HI> that is, they turne the <HI>poore man</HI> out of his right: they ouerthrow the <HI>poore mans cau&s;e</HI> in iudgement.</P>
<P>Againe, by the <HI>poore</HI> here, we may vnder&s;tand the man, that is in mi&s;erie; the man, that is vnworthily afflicted; the man, that is to&s;&s;ed, turmoiled, grieuou&s;ly di&s;quieted by &s;ome mighty wicked man.</P>
<P>This <HI>poore man,</HI> the I&s;raelites did &s;ell, <GAP DESC="foreign">, &s;ay the Septuagint; <HI>pro calciamentis,</HI> &s;aith the <HI>Vulgar Latin:</HI> they &s;old him <HI>for &s;hoes.</HI> The word in the originall is <GAP DESC="foreign"> of the <HI>duall</HI> number. It &s;ignifieth, <HI>two &s;hoes.</HI> Our new Engli&s;h tran&s;lation well rendereth it, <HI>A paire of &s;hoes.</HI></P>
<P><HI>They &s;old the poore for a paire of &s;hoes]</HI> If they <HI>&s;old,</HI> &s;ome <HI>bought.</HI> Such <HI>buyers</HI> we finde, <HI>Amos</HI> 6.8. They tooke or|der
<PB N="123" REF="64"> to buy <HI>the needie for &s;iluer,</HI> and <HI>the poore for a paire of &s;hoes.</HI> There they are <HI>bought,</HI> here they are <HI>&s;old:</HI> and all for <HI>a paire of &s;hoes.</HI></P>
<P><HI>For a paire of &s;hoes]</HI> It is a prouerbiall &s;peech; a &s;peech fit to be v&s;ed, if we would &s;ignifie a thing to be litle or no|thing worth, of &s;mall e&s;timation, of vile price. The like prouerbiall &s;peech we haue, <HI>Prou.</HI> 28.21. There it is &s;aid of the man, that re&s;pecteth per&s;ons, that he will tran&s;gre&s;&s;e <HI>for a peece of bread. For a peece of bread,</HI> that is, for the vile&s;t gift, for the ba&s;e&s;t commoditie. In which &s;ence <HI>Cato</HI> &s;aid once to <HI>Coelius: fru&s;to panis conduci pote&s;t, vel vt ta|ceat, vel vt loquatur:</HI> A man may <HI>hire</HI> him with <HI>a peece of bread,</HI> either to &s;peake, or to hold his peace.</P>
<P>We now vnder&s;tand what our Prophet meaneth in the&s;e words; <HI>They &s;old the righteous for &s;iluer, and the poore for a paire of &s;hoes. They]</HI> The I&s;raelites, the<NOTE N="*" PLACE="marg"><HI>Micah</HI> 3.11.</NOTE> <HI>heads</HI> of I&s;rael, the Iudges of I&s;rael; <HI>they &s;old]</HI> they circumven|ted, they beguiled, they betrayed <HI>the righteous]</HI> him, who&s;e cau&s;e was righteous, and iu&s;t: <HI>they &s;old the righteous for &s;il|uer]</HI> for money, for a bribe, for a reward: and they &s;old <HI>the poore]</HI> the needy man, the man afflicted, or his hone&s;t cau&s;e, <HI>for a paire of &s;hoes]</HI> for a mor&s;ell of bread, for any ba&s;e commoditie, for a trifle.</P>
<P><HI>They &s;old the righteous for &s;iluer, and the poore for a paire of &s;hoes]</HI> Here the Iudges of I&s;rael are taxed for <HI>Crueltie,</HI> and <HI>Couetou&s;ne&s;&s;e:</HI> for <HI>Cruelty,</HI> becau&s;e they <HI>&s;old the righte|ous, and the poore:</HI> for <HI>Couetou&s;nes,</HI> becau&s;e they &s;old them <HI>for &s;iluer,</HI> and <HI>for a paire of &s;hoes.</HI> The le&s;&s;on which we may take from hence, is this,
<Q>Cruelty and Couetou&s;nes in Iudges and Magi&s;trates, are two of the &s;innes, for which God bringeth States to ruine.</Q></P>
<P>You &s;ee it plaine in my text. God would not turne a|way his puni&s;hments from I&s;rael, becau&s;e of the <HI>Cruelty</HI> and <HI>Couetou&s;nes</HI> in <HI>the Iudges of I&s;rael.</HI> The&s;e &s;ins are mo&s;t eminent in <HI>Iudges</HI> and <HI>Magi&s;trates,</HI> but are reproveable in
<PB N="124" REF="65"> <HI>all &s;orts</HI> of men. The <HI>Cruell</HI> and the <HI>Couetous,</HI> be they of what&s;oeuer rancke in a Common wealth, they are very burden&s;ome to God him&s;elfe. God him&s;elfe in this chap|ter ver&s;. 13. cryes out again&s;t them: <HI>Behold I am pre&s;&s;ed vnder you as a cart is pre&s;&s;ed, that is full of &s;heaues.</HI></P>
<P>The time will not &s;uffer me to inlarge my meditations vpon the di&s;couerie of the&s;e two &s;innes; <HI>Cruelty</HI> and <HI>Coue|tou&s;nes.</HI> I &s;hall haue occa&s;ion to meete with them againe in the beginning of the next ver&s;e; where they are ampli|fied, and may hope for the benefit of your new attention.</P>
<P>For the pre&s;ent, let vs be admoni&s;hed, that we &s;uffer not our &s;elues to be ouercome of the&s;e or any other &s;ins.</P>
<P><HI>Sinne!</HI> It produceth very &s;ad and dolefull effects. It blindeth our vnder&s;tanding, while it taketh from vs the &s;upernaturall light of diuine grace; it &s;taineth and defileth our con&s;ciences, with its filthine&s;&s;e; it accu&s;eth vs before the Lord of grieuous iniuries done again&s;t his Maie&s;tie: it impoueri&s;heth vs, when it &s;poiles vs of all &s;pirituall good; it di&s;honoreth vs, when it diffameth vs in the &s;ight of the Angels, and the whole Court of Heauen; it holdeth vs captiue, and depriueth vs of all liberty of well-doing; it bindeth vs with the chaines of euill cu&s;tome; and brings vs within the danger of falling daily from bad to wor&s;e; <HI>vulnerat nos in bonis naturalibus, occidit in gratuitis,</HI> &s;aith <HI>Cornelius Mu&s;&s;us B. of Bitonto:</HI> it woundeth vs in all the good faculties of our nature, and &s;layeth vs in the free graces, wherewith God hath beautified our &s;oules.</P>
<P>You &s;ee (dearely beloued in the Lord) you &s;ee what a tyrant <HI>Sinne</HI> is. It &s;toppeth vp the fountaines of Grace, and hindereth the &s;treames of heauenly comfort from com|ming to vs. Yet; yet our life is nothing, but a <HI>trade of &s;in|ning.</HI> In vs, in our fle&s;h, there dwelleth no good. Day by day, yea many times a day, we tran&s;gre&s;&s;e Gods holy Commandements, we heape <HI>&s;inne</HI> vpon <HI>&s;inne,</HI> and <HI>repent not.</HI></P>
<P>What remaineth, but that we powre forth our prayers
<PB N="125" REF="65"> to Almightie God, that he will be plea&s;ed to giue vs true <HI>repentance</HI> for the wickednes of our fore-pa&s;&s;ed liues, and in his good time to loo&s;e vs from this bodie of &s;inne, and to couple vs to him&s;elfe in Heauen: where we may with the whole multitude of Saints, &s;ing vnto him an Halle|luiah: <HI>Ble&s;&s;ing, &s;aluation, honor, glory, and power be vnto him that fitteth on the throne, and to the Lambe</HI> for euer and euer. Euen &s;o be it.</P>
</DIV2>
<DIV2 N="9" TYPE="lecture">
<PB N="126" REF="66">
<HEAD>THE IX. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.7.</HI></BIBL>
<P>That pant after the dust of the earth on the head of the poore, and turne a&s;ide the way of the meeke: and a man and his father will goe in to the &s;ame maide, to pro|fane my holy Name.</P>
<P>And they lay them&s;elues downe vpon clothes laid to pledge, by euery Altar, and they drinke the wine of the condemned in the hou&s;e of their God.</P></Q>
</EPIGRAPH>
<P>OF tho&s;e grieuous &s;innes, with which the people of I&s;rael are in this Chapter charged, two were touched in the former ver&s;e: their <HI>Crueltie,</HI> and their <HI>Couetou&s;ne&s;&s;e. They &s;old the righteous</HI> and <HI>the poore,</HI> this was <HI>Crueltie:</HI> they &s;old them <HI>for &s;iluer,</HI> and <HI>for a paire of &s;hoes;</HI> this was <HI>Couetou&s;ne&s;&s;e.</HI> Now in the beginning of this 7. ver&s;e are tho&s;e two &s;innes amplified: Their <HI>Couetou&s;ne&s;&s;e</HI> thus: They were neuer &s;atisfied, till they had ca&s;t downe the <HI>righteous</HI> and the <HI>poore</HI> to the <HI>dust of the earth:</HI> Their <HI>Crueltie</HI> thus: They were not content thus to haue exhau&s;ted and &s;poyled them, but did al&s;o con&s;pire again&s;t, and gape after, their liues; for <HI>They par|ted after the du&s;t of the earth on the head of the poore.</HI> Before we take a further view of the&s;e &s;innes, <HI>Crueltie</HI> and <HI>Coue|tou&s;ne&s;&s;e;</HI> let vs fo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> a while examine the words them&s;elues. They may &s;eeme to be very intricate and perplexed, by the diuer&s;itie of the readings.</P>
<P>The word in the originall is <GAP DESC="foreign"> The <HI>Sep|tuagint</HI> do render it, <GAP DESC="foreign">, that tread vnder foote vpon the du&s;t of the earth the heads of the poore. The
<PB N="127" REF="66"> <HI>Vulgar Latin</HI> hath <HI>Qui conterunt,</HI> that breake, or brui&s;e vp|on the du&s;t of the earth, the heads of the poore. The <HI>Chal|dee Paraphra&s;t</HI> hath, <HI>Qui contemnunt,</HI> who de&s;pi&s;e, as it were the du&s;t of the earth, the heads of the poore. But the&s;e ex|pre&s;&s;e the &s;en&s;e, they render not the word. For <GAP DESC="foreign"> pro|perly &s;ignifieth to fetch winde, to draw breath, and by a metaphor, to &s;wallow downe, to &s;up vp, to deuoure; or earne&s;tly, feruently, and with plea&s;ure to de&s;ire to doe any thing.</P>
<P>By this phra&s;e then our Prophet giueth vs to vnder|&s;tand, that the I&s;raelites, the rich and the mighty among them, did with delight behold <HI>the dust of the earth vpon the heads of the poore;</HI> that to them it was a plea&s;ure, to &s;ee the <HI>poore</HI> by vniu&s;t exactors oppre&s;&s;ed, throwne to the ground, trodden vnder foote.</P>
<P>Which &s;en&s;e our Engli&s;h Bibles &s;eeme to point at. The <HI>Geneva</HI> Bible hath, <HI>They gape ouer the head of the poore in the dust of the earth.</HI> The late Church Bible, <HI>They gape for breath ouer the head of the poore in the du&s;t of the earth;</HI> or <HI>They pre&s;&s;e vpon the head,</HI> or, <HI>They tread vpon the head of the poore in the du&s;t of the earth.</HI> The new tran&s;lation, <HI>That pant after the du&s;t of the earth on the head of the poore.</HI></P>
<P>This varietie varieth not the &s;en&s;e. How&s;oeuer for the the fir&s;t word we read, <HI>They gape,</HI> or <HI>gape for breath,</HI> or <HI>pre&s;&s;e,</HI> or <HI>tread,</HI> or <HI>pant,</HI> ouer, on, or vpon <HI>the head of the poore,</HI> yet is not the &s;en&s;e varied. The mention of <HI>the du&s;t of the earth,</HI> keepeth that entire.</P>
<P><HI>The du&s;t of the earth]</HI> Old<NOTE N="a" PLACE="marg">Dru&s;ius Ob&s;er|uat. lib. <HI>15.</HI> cap. <HI>5.</HI></NOTE> <HI>Samaeus</HI> in<NOTE N="b" PLACE="marg"><HI>Cap.</HI> 44.</NOTE> <HI>Io&s;eph Ben-Gorion,</HI> tells vs of an ancient cu&s;tome among the <HI>Hebrewes</HI> concerning &s;uch as were impleaded or arraigned before their Iudges: They were to &s;tand at the barre in mourning attire, with <HI>du&s;t vpon their heads.</HI> If <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> that cu&s;tome our Prophet here alludeth, as <HI>Dru&s;ius</HI> thinketh, then are the Magi&s;trates of I&s;rael here nipped, and checked for &s;elling the cau&s;e of the poore to their rich aduer&s;aries, thereby making to them&s;elues vnlawfull, and exce&s;&s;iue gaine, and lucre.</P>
<PB N="128" REF="67">
<P><HI>The du&s;t of the earth on the head of the poore]</HI> The ca&s;ting of <HI>du&s;t</HI> or <HI>earth vpon the head,</HI> was of old and long time a ceremonie, whereby men in &s;ad and dolefull plight were wont to expre&s;&s;e their griefe. Mention is made of it, <HI>Io&s;h.</HI> 7.6. There it is &s;aid, that <HI>Io&s;hua,</HI> and <HI>the elders of I&s;rael,</HI> to te&s;tifie their griefe for the ouerthrow giuen them by the men of <HI>Ai,</HI> rent their clothes, fell to the earth vpon their faces, and <HI>put du&s;t vpon their heads. They put du&s;t vpon their heads.</HI> So 1. <HI>Sam.</HI> 4.12. the <HI>Beniamite</HI> that brought the heauy newes of the <HI>Arke</HI> of the Lord taken by the <HI>Phili|&s;tines,</HI> and of the death of <HI>Hophni</HI> &amp; <HI>Phinehas</HI> the two &s;ons of <HI>Eli,</HI> in toke~ of his griefe came to <HI>Shiloh,</HI> with his clothes rent, and with <HI>earth vpon his head.</HI> He came <HI>with earth vpon his head.</HI> The like we read, 2. <HI>Sam.</HI> 13.19. <HI>Tamar,</HI> the &s;i|&s;ter of <HI>Ab&s;olon,</HI> becau&s;e &s;he was hated of <HI>Amnon,</HI> by whom &s;hee had bin raui&s;hed, to &s;ignifie her griefe, &s;he rent her gar|ment, and put <HI>a&s;hes vpon her head.</HI> Shee put <HI>a&s;hes on her head.</HI></P>
<P>Other like<NOTE N="c" PLACE="marg"><HI>Iob</HI> 2.12. <HI>Ezech.</HI> 27.30. <HI>Apoc.</HI> 18.19.</NOTE> places of holy writ I might produce, yet further to &s;hew, that the a&s;per&s;ion or &s;prinkling of <HI>earth, du&s;t,</HI> or <HI>a&s;hes</HI> vpon the <HI>head</HI> was a ceremonie in v&s;e with &s;uch, as had in them&s;elues iu&s;t cau&s;e of griefe, heauine&s;&s;e, mourning, or lamentation. But this is by the places al|ready alleaged, &s;ufficiently declared vnto you. If to this ceremonie of be&s;mering the <HI>head</HI> with <HI>earth, du&s;t,</HI> or <HI>a&s;hes,</HI> our Prophet here alludeth, then are the rulers of <HI>I&s;rael,</HI> and the rich among them here taxed for their <HI>hard-heartedne&s;&s;e</HI> towards the <HI>poore,</HI> for their <HI>couetou&s;nes</HI> and <HI>cruelty,</HI> whereby they oppre&s;&s;ed the poore; to this &s;en&s;e:</P>
<P><HI>They pant after the du&s;t of the earth, on the head of the poore] They]</HI> the rulers of I&s;rael, and the rich men there, <HI>They pant after the du&s;t of the earth]</HI> they greedily de&s;ire to &s;ee the du&s;t of the earth &s;princkled, <HI>on the head of the poore]</HI> they make it their plea&s;ure, to giue the hone&s;t <HI>poore man,</HI> iu&s;t cau&s;e of griefe, and mourning.</P>
<P><HI>They pant after the du&s;t of the earth]</HI> The <HI>dust;</HI> &s;ometime it betokeneth a low and ba&s;e e&s;tate, 1. <HI>Sam.</HI> 2.8. <HI>Hannah</HI> in
<PB N="129" REF="67"> her &s;ong of thankfulnes, prai&s;ing the Lord for his benefi|cence towards the humble &amp; de&s;pi&s;ed, &s;aith, <HI>He rai&s;eth the</HI> poore <HI>out of the</HI> du&s;t, <HI>and lifteth vp the</HI> begger <HI>from the</HI> dung|hill. So, in &s;o many words &s;aith the P&s;almi&s;t, <HI>P&s;.</HI> 113.7. <HI>He rai&s;eth vp the</HI> poore <HI>out of the</HI> du&s;t, <HI>and lifteth vp the</HI> begger <HI>from the</HI> dunghill. In both places the latter phra&s;e is a repe|tition, or expo&s;ition of the former. <HI>The Lord rai&s;eth vp the poore out of the dust,</HI> that is, <HI>the Lord lifteth vp the begger from the dunghill.</HI> The meaning is: The Lord through his Al|mighty power, and of his goodnes, exalteth the <HI>poore</HI> and abiect among&s;t men from their vile &amp; contemptible e&s;tate to &s;ome degree of honour. Hitherto may we adde that of <HI>Dauid, P&s;al.</HI> 7.5. <HI>Let him lay mine honor in the</HI> du&s;t. <HI>Let him lay mine honor in the</HI> du&s;t! Whats that? <HI>If</HI> (&s;aith <HI>Dauid, I haue rewarded euill to him, that was at peace with me, let the enemie lay mine honor in the du&s;t;</HI> that is, let mine honor be &s;o put out, that there may be no more remembrance of it in the po&s;teritie to come; let me euer be held for a ba&s;e, vile, and contemptible wretch. If to this &s;ignification of <HI>Du&s;t,</HI> our Prophet here alludeth; then are the rulers of I&s;rael and the rich among them, here cen&s;ured, for their cruell and vn&s;a|tiable de&s;ire to <HI>grind the faces of the poore.</HI> Thus,</P>
<P><HI>They pant after the du&s;t of the earth on the head of the poore]</HI> That is, though the poore doe already &s;it vpon <HI>the du&s;t of the earth,</HI> and are thereby in the eyes of the world, <HI>ba&s;e, vile,</HI> and <HI>contemptible,</HI> yet do the <HI>rulers of I&s;rael,</HI> and the <HI>rich</HI> a|mong them, &s;till <HI>pant after the du&s;t of the earth vpon their heads,</HI> their delight is to behold them euer wallowing in the <HI>du&s;t of the earth,</HI> to &s;ee them yet more <HI>ba&s;e,</HI> more <HI>vile,</HI> more <HI>contemptible.</HI> Yea, they can bee contented that the <HI>du&s;t,</HI> whereof <HI>Dauid</HI> &s;peaketh, <HI>P&s;al.</HI> 22.15. The <HI>du&s;t of death</HI> be vpon their heads, that the<NOTE N="d" PLACE="marg"><HI>P&s;al.</HI> 49.15.</NOTE> <HI>graue</HI> haue power ouer them, that the<NOTE N="e" PLACE="marg"><HI>P&s;al.</HI> 69.15.</NOTE> <HI>pit</HI> &s;hut her mouth vpon them.</P>
<P>Hitherto (dearely beloued) you haue had variety of in|terpretations. Which will you admit? You cannot chu&s;e ami&s;&s;e. They are all agreable to the analogie of faith. They all checke <HI>I&s;rael,</HI> the heads of <HI>I&s;rael,</HI> the Magi&s;trates, Rulers,
<PB N="130" REF="68"> and Gouernors of <HI>I&s;rael,</HI> the rich of <HI>I&s;rael,</HI> for their <HI>cruelty,</HI> their <HI>couetou&s;nes,</HI> and their <HI>oppre&s;&s;ion</HI> of the poore of <HI>I&s;rael,</HI> and they yeeld vnto vs this le&s;&s;on.</P>
<Q>God pleadeth the cau&s;e of the poore again&s;t the cruell, the co|uetous, and oppre&s;&s;ors.</Q>
<P>By the <HI>poore</HI> in this propo&s;ition, I vnder&s;tand all, that be in any need, nece&s;&s;itie or want; <HI>widdowes</HI> al&s;o &amp; <HI>father|le&s;&s;e children,</HI> that haue lo&s;t their head; <HI>&s;trangers</HI> likewi&s;e and <HI>exiles</HI> out of their country for religion, and good cau|&s;es. All the&s;e if they behaue them&s;elues meekly, and &s;eeke to liue peaceably with all men, and put them&s;elues wholy into the hands of God, God receiueth into his protection, and pleadeth their cau&s;e.</P>
<P>Concerning <HI>&s;trangers</HI> the commandement is, <HI>Exod.</HI> 22.21. <HI>Thou &s;halt neither vex a &s;tranger, nor oppre&s;&s;e him.</HI> It is repeated, <HI>Levit.</HI> 19.33. <HI>If a &s;tranger &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">iourne with thee, ye &s;hall not vexe him;</HI> he &s;hall be <HI>as one borne amongst you, and thou &s;halt loue him as thy &s;elfe.</HI> Such is the commandement. Doe men regard it? Doe they not rather with their chur|li&s;h and vnkinde words and deeds torment the aking heart of the <HI>&s;tranger?</HI> If they doe &s;o, the Lord is ready to a|uenge the <HI>&s;trangers</HI> cau&s;e, and to execute vengeance vpon his oppre&s;&s;ors. For &s;o much the Lord vndertaketh, <HI>Exod.</HI> 22.23. <HI>If thou afflict</HI> [the &s;tranger] <HI>in any wi&s;e, and</HI> he <HI>cry at all vnto me, I will &s;urely heare</HI> his <HI>cry, and my wrath &s;hall wax hot, and I will kill you with the &s;word.</HI> You &s;ee God pleadeth the <HI>&s;trangers</HI> cau&s;e.</P>
<P>Againe, God pleadeth the cau&s;e of the <HI>widowes</HI> and <HI>fa|therle&s;&s;e children.</HI> The commandement concerning them is, <HI>Exod.</HI> 22.22. <HI>Yee &s;hall not afflict any widow or fatherle&s;&s;e childe.</HI> It is repeated, <HI>Zach.</HI> 7.10. <HI>Oppre&s;&s;e not the widow, nor the fatherle&s;&s;e.</HI> Such is the commandment. Do men regard it? Doe they not rather adde affliction to the afflicted <HI>fa|therle&s;&s;e,</HI> and <HI>widow?</HI> Doe they not oppre&s;&s;e, wrong, vexe, and grieue them? If they doe &s;o, <HI>God</HI> is ready to right their cau&s;e, and to lay vengeance vpon their oppre&s;&s;ors. For &s;o much <HI>God</HI> vndertaketh, <HI>Exod.</HI> 22.23. <HI>If you afflict the wi|dow,
<PB N="131" REF="68"> or fatherle&s;&s;e childe, in any wi&s;e, and they cry at all vnto me, I will &s;urely heare their cry, my wrath &s;hall waxe hot, and I will kill you with the &s;word, and your wiues &s;hall be widowes, and your children fatherle&s;&s;e.</HI> This protection ouer the <HI>fa|therle&s;&s;e</HI> and <HI>widowes</HI> is al&s;o a&s;cribed vnto the Lord, <HI>Deut.</HI> 10 18. The Lord doth <HI>execute the iudgement of the father|le&s;&s;e and widow.</HI> It is very comfortably deliuered, <HI>P&s;al.</HI> 68.5. <HI>God in his holy habitation is a father of the fatherle&s;&s;e, and a iudge of the widowes.</HI> You &s;ee God pleadeth the cau&s;e of the <HI>widowes</HI> and the <HI>fatherle&s;&s;e.</HI></P>
<P>So al&s;o he pleadeth the cau&s;e of the <HI>poore,</HI> what&s;oeuer he be. The commandement concerning him is, <HI>Levit.</HI> 25.35. <HI>If thy brother be waxen poore, and fallen into decay with thee, then thou &s;halt relieue him, yea, though he be a &s;tranger, or a &s;o|iourner.</HI> It is repeated, <HI>Deut.</HI> 15.7. <HI>If there be among you a poore man, thou &s;halt not harden thine heart, nor &s;hut thine hand from him;</HI> But<NOTE N="f" PLACE="marg"><HI>Deut.</HI> 15.11. <HI>Matth.</HI> 5.42. <HI>Luc.</HI> 6.34.</NOTE> thou &s;halt <HI>open thine hand wide</HI> vnto him, and &s;halt lend him<NOTE N="g" PLACE="marg"><HI>ver&s;.</HI> 8.</NOTE> <HI>&s;ufficient for his neede.</HI> Such is the commandement. Doe men regard it? Doe they not ra|ther harden their hearts, and &s;hut their hands again&s;t the <HI>poore?</HI> Do they not<NOTE N="h" PLACE="marg"><HI>Prou.</HI> 22.22.</NOTE> <HI>rob</HI> them,<NOTE N="i" PLACE="marg"><HI>Ezech.</HI> 22.29.</NOTE> <HI>vexe</HI> them,<NOTE N="k" PLACE="marg"><HI>Amos</HI> 4.1.</NOTE> <HI>oppre&s;&s;e</HI> them, <HI>cru&s;h</HI> them? Doe they not euen now as bad as the I&s;rae|lites in my text did? Do they not <HI>&s;ell the poore,</HI> for <HI>&s;iluer,</HI> for <HI>&s;hoes,</HI> for a trifle? Doe they not euen now <HI>pant after the du&s;t of the earth on the head of the poore?</HI> If they doe &s;o, the Lord is ready to doe them right, and to puni&s;h &s;uch as op|pre&s;&s;e them. For &s;o much God vndertaketh, <HI>Amos</HI> 4.2. where, to &s;uch as <HI>oppre&s;&s;e the poore</HI> and <HI>cru&s;h the needie,</HI> the <HI>Lord God hath &s;worne by his holine&s;&s;e, that loe, the dayes &s;hall come vpon them, wherein he will take them away with bookes, and their po&s;teritie with fi&s;h-hookes.</HI> This <HI>Salomon</HI> by the &s;pirit full well knew, and therefore <HI>Prou.</HI> 22.22. adui&s;ing vs not to <HI>robbe the poore,</HI> brings this for a motiue, ver&s;. 23. <HI>The Lord will plead the cau&s;e of the poore, and will &s;poyle the &s;oule of tho&s;e, that &s;poyle them.</HI> And <HI>chap.</HI> 23.11. di&s;&s;wa|ding vs from wronging of the <HI>poore,</HI> he brings the like motiue, <HI>Their redeemer is mighty, hee &s;hall plead their
<PB N="132" REF="69"> cau&s;e with you.</HI> You &s;ee now God pleadeth the cau&s;e of the <HI>poore,</HI> what&s;oeuer he be. But again&s;t whom doth he plead it? My doctrine &s;aith, the <HI>Cruell,</HI> the <HI>Couetous,</HI> and <HI>Op|pre&s;&s;ors.</HI></P>
<P>The&s;e are they, whom the holy Spirit in this place tax|eth. Their <HI>cruelty</HI> and <HI>couetou&s;nes,</HI> were touched ver&s;. the 6. <HI>They &s;old the righteous,</HI> &amp; <HI>the poore.</HI> This was <HI>Cruelty.</HI> They &s;old them <HI>for &s;iluer,</HI> and <HI>for &s;hoes;</HI> this was <HI>Couetou&s;ne&s;&s;e.</HI> Tho&s;e two; <HI>Cruelty</HI> and <HI>Couetou&s;nes,</HI> ioyned togither, make <HI>Oppre&s;&s;ion,</HI> which is the &s;inne reproued in the beginning of this 7. ver&s;e. <HI>They pant after the du&s;t of the earth on the head of the poore.</HI> With the&s;e, (the <HI>Cruell,</HI> the <HI>Couetous,</HI> and <HI>Op|pre&s;&s;ors</HI>) the <HI>Lord</HI> hath a<NOTE N="l" PLACE="marg"><HI>Ho&s;</HI> 4.1.</NOTE> <HI>controuer&s;ie,</HI> again&s;t the&s;e hee<NOTE N="m" PLACE="marg"><HI>Micah</HI> 6.2.</NOTE> <HI>pleadeth.</HI></P>
<P>Fir&s;t: He pleadeth again&s;t the <HI>Cruell.</HI> Again&s;t the <HI>Chal|deans, E&s;ai.</HI> 47.5, 6. <HI>Sit thou &s;ilent, and get thee into darknes, O daughter of the Chaldeans, thou &s;halt be no more called the Lady of kingdomes.</HI> For thou did&s;t <HI>&s;hew</HI> my people <HI>no mer|cy,</HI> thou ha&s;t <HI>very heauily laid the yoke</HI> vpon them.</P>
<P>Secondly: He pleadeth again&s;t the <HI>Couetous.</HI> Again&s;t the men of <HI>Iudah, E&s;ai.</HI> 3.14, 15. <HI>Yee haue eaten vp the vine|yard; the &s;poyle of the poore is in your hou&s;es. What meane ye, that ye beat my people to peeces, and grinde the faces of the poore.</HI></P>
<P>Thirdly: He pleadeth again&s;t the <HI>Oppre&s;&s;ors.</HI> Again&s;t the heads of I&s;rael, <HI>Micah</HI> 3.3. <HI>Ye eat the fle&s;h of my people, and flay their skin from off them;</HI> yee <HI>breake their bones, and chop them in pieces as for the pot, &amp; as fle&s;h within the cauldron.</HI> Thus far of the doctrine.</P>
<Q>God pleadeth the cau&s;e of the poore, again&s;t the cruell, the couetous, and oppre&s;&s;ors.</Q>
<P>Now let vs &s;ee what benefit we may make hereof vnto our &s;elues for our further in&s;truction, and the amendment of our liues.</P>
<P>Fir&s;t: Doth God <HI>plead the cau&s;e of the poore again&s;t the cruell, the couetous, &amp; oppre&s;&s;ors?</HI> This may &s;erue to reproue y^e <HI>cruel,</HI> the <HI>couetous,</HI> &amp; the <HI>oppre&s;&s;ors</HI> of this age. With vs now it is,
<PB N="133" REF="69"> as once it was with the &s;tate of I&s;rael. <HI>Cruelty,</HI> and <HI>Couetou&s;|ne&s;&s;e,</HI> much wor&s;e then <HI>nettles</HI> and <HI>brambles,</HI> haue ouer-run our land. The&s;e two, <HI>Cruelty</HI> and <HI>Couetou&s;ne&s;&s;e,</HI> that <HI>bound|le&s;&s;e,</HI> this <HI>vn&s;atiable,</HI> like the <HI>two daughters of the hor&s;leech, Prov.</HI> 30.15. haue bin &s;o long v&s;ed to cry, <HI>Giue, Giue;</HI> that they will neuer be brought to &s;ay, <HI>It is enough.</HI> The fir&s;t borne of the&s;e two, <HI>Cruelty,</HI> and <HI>Couetou&s;nes,</HI> is <HI>Oppre&s;&s;ion,</HI> that loud-crying &s;inne, vnder which this our land in euery corner almo&s;t groneth: and &s;hee hath her mates too; <HI>&V;&s;urie,</HI> and <HI>Extortion.</HI> All the&s;e, <HI>Crueltie, Couetou&s;ne&s;&s;e, Oppre&s;&s;ion, &V;&s;urie,</HI> and <HI>Extortion,</HI> walke hand in hand, and &s;eeke about, (like that<NOTE N="n" PLACE="marg">1. <HI>Pet.</HI> 5.8.</NOTE> <HI>roaring Lyon,</HI> the <HI>Deuill,</HI> of whom they are begotten) whom they may deuoure. Many God knowes, they haue deuoured already, but that contents them not.</P>
<P>Dearely beloued, how &s;hall I worke in you a loathing &amp; a dete&s;tation of the&s;e foule &s;ins. Can I do it better, then by &s;etting before your eyes the deformitie and vglines of the men, in whom they raigne? And who are they? will you haue their character, and picture? It is drawne by <HI>Salo|mon, Prou.</HI> 30.14. <HI>There is,</HI> &s;aith he, <HI>a generation,</HI> a genera|tion of men, <HI>who&s;e teeth are as &s;words, and their</HI><NOTE N="o" PLACE="marg"><HI>Iob</HI> 29.17.</NOTE> <HI>iawes as kniues, to deuoure the poore from off the earth, and the needie from among men.</HI> They are as <HI>Dauids Lyons, P&s;al.</HI> 57.4. Their <HI>teeth are &s;peares and arrowes, and their tongue a &s;harpe &s;word.</HI> They are as the <HI>kine of Ba&s;han, Amos</HI> 4.1. <HI>Oppre&s;&s;ors</HI> of the <HI>poore, cru&s;hers</HI> of the <HI>needy.</HI> See you not in the &s;hape of men, <HI>Mon&s;ters, Kine, Lyons,</HI> with <HI>teeth</HI> like <HI>&s;peares</HI> and <HI>arrowes,</HI> with <HI>iawes</HI> like <HI>kniues,</HI> with <HI>tongues</HI> like <HI>&s;words?</HI> Will you yet conuer&s;e with them? will you haue any further fellow|&s;hip, any further acquaintance with them?</P>
<P>You will &s;ay; How &s;hall we &s;hun them, vnle&s;&s;e we more particularly know who they are? Behold therefore a Cata|logue of them, out of a<NOTE N="p" PLACE="marg">Rainold vpon Obadiah pag. <HI>84.</HI></NOTE> learned and iudicious Diuine. They are &s;uch, as <HI>eat and deuoure vs vp</HI> with <HI>&V;&s;urie;</HI> &s;uch as <HI>&s;poile vs</HI> by <HI>monopolies,</HI> by <HI>engro&s;&s;ing,</HI> by <HI>fal&s;e wares,</HI> by <HI>&s;ubtile bargaines;</HI> &s;uch as <HI>wrong vs,</HI> by <HI>enclo&s;ing of Commons;</HI> &s;uch
<PB N="134" REF="70"> as <HI>wring vs,</HI> by <HI>enhaun&s;ing of rents;</HI> &s;uch as <HI>rob the Church, in pulling away the maintenance of the Mini&s;ters thereof,</HI> in <HI>po&s;|&s;e&s;&s;ing their right,</HI> in <HI>appropriating</HI> or <HI>deteining their tithes;</HI> &s;uch as <HI>thru&s;t hu&s;bandmen out of their liuings,</HI> &amp; <HI>in their &s;teed place a &s;hepheard with his dog;</HI> &s;uch as <HI>ioyne</HI><NOTE N="q" PLACE="marg"><HI>E&s;a.</HI> 5.8.</NOTE> <HI>hou&s;e to hou&s;e,</HI> land to land, liuing to liuing, as though they meant <HI>alone</HI> to liue vpon the earth.</P>
<P>The&s;e are they who&s;e character and picture I but now &s;hewed vnto you; (men! will you call them men? nay) <HI>mon&s;ters of men, kine of Ba&s;han, Lyons,</HI> who&s;e <HI>teeth, iawes,</HI> and <HI>tongues</HI> are as <HI>&s;peares,</HI> and <HI>arrowes,</HI> and <HI>kniues,</HI> and <HI>&s;words,</HI> to <HI>eate &amp; deuoure the needy and the poore.</HI> The&s;e are they whom you commonly call <HI>deuouring Caterpillers, greedie Cormo|rants, cruell Canibals,</HI> and not ami&s;&s;e: So vn&s;atiable are they, and &s;uch merci<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">le&s;&s;e <HI>man eaters;</HI> hated of all good people, and<NOTE N="r" PLACE="marg"><HI>P&s;al.</HI> 5.6.</NOTE> abhorred of God.</P>
<P>What can be the end of the&s;e men? Shall not the day come, wherein <HI>dogs</HI> &s;hall <HI>licke their bloud,</HI> as once they did, the <HI>bloud of Ahab,</HI> 1. <HI>Kin.</HI> 22.38. or the <HI>fowles of heauen</HI> &s;hall <HI>feed on their carka&s;&s;es,</HI> as they once did, on the carka&s;&s;es of tho&s;e of <HI>Ahabs</HI> hou&s;e, that <HI>died in the field,</HI> 1. <HI>King.</HI> 21.24. Or the <HI>ground</HI> &s;hall <HI>cleane a&s;under,</HI> and <HI>&s;wallow them vp aliue,</HI> as once it did <HI>Dathan,</HI> and <HI>Abiram,</HI> and the re&s;t, that <HI>peri|&s;hed in the</HI><NOTE N="&s;" PLACE="marg">Iud. ver. <HI>11.</HI></NOTE> <HI>gaine-&s;aying of Corah,</HI> Num. 16.32. But &s;ay they are vi&s;ited<NOTE N="t" PLACE="marg"><HI>Num.</HI> 16.29.</NOTE> after the vi&s;itation of other men; &s;ay they dye the common death of all men; &s;ay, they &s;eeme to dye the<NOTE N="u" PLACE="marg"><HI>Num.</HI> 23.10.</NOTE> <HI>death of the righteous,</HI><NOTE N="x" PLACE="marg"><HI>Gen.</HI> 35.29.</NOTE> <HI>full of dayes,</HI> and in peace to goe downe into their graues: yet behold; there is a day to come, and come it &s;hall vpon them:<NOTE N="y" PLACE="marg">2. <HI>Pet.</HI> 3.10.</NOTE> <HI>the day of the Lord;</HI> that day, wherein <HI>the heauens &s;hall pa&s;&s;e away with a great noy&s;e,</HI> and <HI>the elements &s;hall melt with feruent beat, the earth al&s;o &amp; the works that are therein &s;hall be burnt vp.</HI> At that day &s;hall the&s;e men, <HI>men of</HI><NOTE N="z" PLACE="marg"><GAP DESC="foreign"> <HI>P&s;al</HI> 5.7.</NOTE> <HI>blood,</HI> bloud thir&s;tie and cruell men, &s;tanding a|mong the Goats before the tribunall of the great Iudge, re|ceiue that &s;entence of damnation; <HI>Depart from me, yee cur|&s;ed, into euerla&s;ting fire, prepared for the Deuill, and his An|gels.</HI></P>
<PB N="135" REF="70">
<P>There is no eva&s;ion for them. For if by that &s;entence <HI>they are damned,</HI> who haue not done the works of Mercy,<NOTE PLACE="marg">Rainold <HI>vpon</HI> Obadiah. p. <HI>85.</HI></NOTE> much more &s;hall <HI>they be damned,</HI> who haue acted the workes of Crueltie: if by that &s;entence <HI>they are damned,</HI> who haue not &s;uccoured and releiued the poore, much more &s;hall <HI>they be damned,</HI> who haue oppre&s;&s;ed, and cru&s;hed the poore: That &s;entence thus proceedeth:<NOTE N="a" PLACE="marg"><HI>Mat.</HI> 25.41.</NOTE> <HI>Depart from me, yee cur&s;ed, into euerla&s;ting fire, prepared for the</HI> Deuill <HI>and his Angels. For I was an hungred,</HI> and yee <HI>gaue me no meat: I was thir&s;tie,</HI> and yee <HI>gaue me no drinke: I was a &s;tranger,</HI> and yee <HI>tooke mee not in: naked,</HI> and yee <HI>clothed me not, &s;icke,</HI> and in <HI>pri&s;on,</HI> and ye <HI>vi&s;ited me not.</HI> O then! how fearefull, how lamentable &s;hall their ca&s;e be, again&s;t whom the Iudge may thus proceed in &s;entence! <HI>Depart from me, ye cur&s;ed, into euerla&s;ting fire, pre|pared for the Deuill, and his Angels.</HI> For <HI>I had meat,</HI> and by force you <HI>tooke it from me: I had drinke,</HI> and you <HI>&s;poyled me of it: I had a hou&s;e,</HI> and you <HI>thru&s;t me out of it:</HI> I had <HI>clothes,</HI> and you <HI>pulled them from my backe:</HI> I <HI>was in health,</HI> and yee <HI>droue me into &s;ickne&s;&s;e:</HI> I <HI>was at libertie,</HI> and you <HI>impri&s;oned me?</HI> O that we were wi&s;e to con&s;ider this, while it is time.<NOTE N="b" PLACE="marg">Mathe&s;. in Mat. <HI>25.42.</HI></NOTE> <HI>Nam &s;i i&s;ti paenas luent, qui proximo &s;uppetias non tulerunt; quid fiet de i&s;tis, qui mi&s;erum in&s;uper expili&acirc;runt, &amp; de&s;poli&acirc;runt?</HI> If they who <HI>helpe not</HI> their poore and needie neighbours, &s;hall eter|nally be burnt in Hell fire, much more &s;hall they be there burnt, who <HI>robbe</HI> and <HI>&s;poyle</HI> their poore and needie neigh|bours, who like the <HI>I&s;raelites</HI> in my text, doe <HI>&s;ell the righte|ous for &s;iluer, and the poore for a paire of &s;hoes,</HI> and doe <HI>pant af|ter the du&s;t of the earah on the head of their poore brethren,</HI> What &s;hall I &s;ay more to &s;uch? I can onely wi&s;h that &s;ome remor&s;e and penitencie, may bee wrought in their hearts through the remembrance of my pre&s;ent doctrine, <Q>God pleadeth the cau&s;e of the poore again&s;t the cruell, the coue|tous, and oppre&s;&s;ours.</Q></P>
<P>Is it &s;o? Then in the &s;econd place, may this doctrine &s;erue for the <HI>con&s;olation,</HI> or <HI>comfort</HI> of the <HI>poore</HI> and <HI>needie,</HI> who now lie groaning vnder the tyrannie of the <HI>cruell</HI> and <HI>coue|tous oppre&s;&s;ours</HI> of this age. God<NOTE N="c" PLACE="marg"><HI>Prou.</HI> 22.23.</NOTE> <HI>pleads their cau&s;e,</HI> God is
<PB N="136" REF="71"> their<NOTE N="d" PLACE="marg"><HI>Prou.</HI> 23.11.</NOTE> <HI>Redeemer,</HI> God <HI>righteth their wrongs,</HI> God <HI>&s;poyleth their &s;poylers,</HI> God <HI>takes the care,</HI> God <HI>takes the tuition</HI> of them. May they not well be <HI>comforted?</HI></P>
<P>Heare ye then, yee that are <HI>poore</HI> and <HI>needie</HI><NOTE N="e" PLACE="marg"><HI>E&s;a.</HI> 35.3.</NOTE> Let your <HI>weake hands</HI> be &s;trengthened, let your <HI>feeble knees</HI> be confir|med;<NOTE N="f" PLACE="marg"><HI>Ver.</HI> 4.</NOTE> <HI>Be</HI> yee <HI>&s;trong, feare not. Behold, your God will come with vengeance,</HI> your God will come with <HI>recompence;</HI> hee will come in due time, and will deliuer you from out the pawes of the <HI>bloud-thir&s;tie,</HI> and <HI>cruell man.</HI> Though yee be &s;corned of the world, and pointed at with the finger, and triumphed ouer by &s;uch, as tread you vnderfoot; yet <HI>com|fort</HI> your &s;elues in this your affliction, <HI>God pleads your cau&s;e.</HI></P>
<P>I &s;peake not this to giue encouragement or comfort to &s;uch of the <HI>poore,</HI> as are <HI>prophane</HI> and <HI>wicked.</HI> They can make no claime to Gods protection. The <HI>&s;tranger,</HI> that behaueth him&s;elfe more proudly, then he would at home in his owne Country, and among his friends, he is <HI>out of Gods protecti|on.</HI> The <HI>widdow,</HI> that plaieth (as<NOTE N="g" PLACE="marg"><HI>S<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rm.</HI> 73. vp|on <HI>Deutron. pag.</HI> 450.</NOTE> <HI>Calvin</HI> &s;peaketh) the <HI>&s;he-Deuill,</HI> that troubleth &amp; vexeth her neighbours, with whom there is more to doe, then with many a man, &s;hee is <HI>out of Gods protection.</HI> The <HI>fatherle&s;&s;e-childe,</HI> that giues him&s;elfe to naughtine&s;&s;e, &s;hakes of the yoke of pietie, becomes an vn|thrift in &s;pite of God, and the world, he is <HI>out of Gods pro|tection.</HI> The <HI>poore,</HI> who&s;oeuer they be, that<NOTE N="h" PLACE="marg"><HI>P&s;al.</HI> 54.3.</NOTE> <HI>haue not the feare of God before their eyes,</HI> that are giuen ouer to worke wickedne&s;&s;e, and that greedilie; that lie wallowing in &s;en|&s;ualitie, in wantonne&s;&s;e, in drunkenne&s;&s;e, in any filthine&s;&s;e, they are all <HI>out of Gods protection.</HI></P>
<P>I &s;peake onely to comfort the <HI>&s;tranger,</HI> the <HI>widdow,</HI> the <HI>fatherle&s;&s;e child,</HI> euery <HI>poore &s;oule,</HI> that is religious, and god|ly: &s;uch as<NOTE N="i" PLACE="marg"><HI>Rom.</HI> 12.18.</NOTE> <HI>line peaceably with all men,</HI> &s;uch as are truely di|&s;tre&s;&s;ed before the Lord, &s;uch as<NOTE N="k" PLACE="marg"><HI>Iames</HI> 4.10. 1. <HI>Pet.</HI> 5.6.</NOTE> <HI>humble them&s;elues vnder the mightie hand of God,</HI> &s;uch as<NOTE N="l" PLACE="marg">1 <HI>Pet.</HI> 5.7.</NOTE> <HI>ca&s;t</HI> all their <HI>cares</HI> and <HI>&s;ow|rowes vpon the Lord.</HI> Such are the <HI>poore,</HI> that may receiue <HI>true comfort</HI> from my propounded doctrine;
<Q>God pleadeth the cau&s;e of the poore again&s;t the cruell, the coue|tous,
<PB N="137" REF="71"> and oppre&s;&s;ours.</Q></P>
<P>We haue not yet done with <HI>oppre&s;&s;ours,</HI> the holy Gho&s;t will not &s;o let them goe. They are further de&s;cribed vnto vs in the next clau&s;e.</P>
<P><HI>They turne a&s;ide the way of the meeke.]</HI> For the meeke, the word in the originall is <GAP DESC="foreign"> The &s;ame word, <HI>P&s;al.</HI> 10.17. is rendred in our new tran&s;lation, the <HI>humble.</HI> So it is tran&s;lated by the<NOTE N="m" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Seauentie,</HI> and the <HI>vulgar</HI><NOTE N="n" PLACE="marg">Humilium.</NOTE> <HI>Interpreter.</HI> Some tran&s;late it, the <HI>poore,</HI> &s;ome, the <HI>mi&s;erable;</HI> &s;ome, the <HI>afflicted.</HI> The originall word well beareth euery of the&s;e &s;ig|nifications: the <HI>meeke,</HI> the <HI>humble,</HI> the <HI>poore,</HI> the <HI>mi&s;erable,</HI> the <HI>afflicted.</HI></P>
<P>The <HI>way</HI> of the&s;e men may here be taken <HI>properly,</HI> or <HI>figu|ratiuely.</HI> If it be taken <HI>properly;</HI> then we are here to vnder|&s;tand, that the richer &s;ort of the <HI>I&s;raelites,</HI> did make the poore <HI>to turne a&s;ide out of their way to give them place,</HI> or, did <HI>make the poore euen for feare of them, to keepe out of their &s;ight.</HI> But if the <HI>way</HI> here be <HI>figuratiuely</HI> taken, as well it may by a metaphor, for their <HI>cau&s;e,</HI> their <HI>right,</HI> their <HI>bu&s;ine&s;&s;e,</HI> their <HI>trade</HI> or <HI>cour&s;e of life;</HI> then are we here to vnder&s;tand, that the richer &s;ort of the <HI>I&s;raelites</HI> did <HI>peruert the right of the poore,</HI> did <HI>hinder their purpo&s;es,</HI> did <HI>di&s;turbe their cour&s;es,</HI> and did &s;o <HI>confound them,</HI> that they were not able to make any proui&s;ion for them&s;elues.</P>
<P>This metaphoricall &s;ignification of a <HI>way</HI> we meet with, <HI>Exod.</HI> 18.20. There <HI>Mo&s;es</HI> is coun&s;elled by <HI>Iethro,</HI> to &s;hew his people <HI>the way wherein they were to walke.</HI> We meet with it al&s;o in the Booke of <HI>Iob,</HI> Chap. 17.9. There <HI>Iob</HI> &s;ayth, the <HI>righteous &s;hall hold on his way.</HI> We meete with it in many other places of holy writ, which I mu&s;t now let pa&s;&s;e; in all which, as in this place, the <HI>way</HI> betokeneth, the <HI>cau&s;e</HI> of a man, his <HI>right,</HI> his <HI>bu&s;ines,</HI> his <HI>trade,</HI> or <HI>cour&s;e of life.</HI> After this <HI>figuratiue</HI> &s;ignification &s;ome doe thus expound the&s;e words: <HI>They turne a&s;ide the way of the meeke;</HI> or, <HI>They peruert the way of the poore:</HI> that is, the <HI>I&s;raelites</HI> their rulers, and go|uernours, the rich among them, doe take in ill part what &s;o euer the <HI>poore</HI> &s;ay, or doe. All their words, all their deeds
<PB N="138" REF="72"> are found fault with. Some malicious inuention, or &s;ur|mi&s;e, is euer at hand to lay the blame vpon them. This I take to be the fitte&s;t expo&s;ition for this place.</P>
<P>Here then we haue the fourth &s;inne wherewith the <HI>I&s;ra|elites</HI> are here charged. It is <HI>Caluninia;</HI> their <HI>fal&s;e accu&s;ing of the poore,</HI> a &s;inne that euermore attendeth vpon <HI>Oppre&s;&s;ion.</HI> For the <HI>cruell,</HI> and <HI>couetous</HI> wretch, who is per&s;waded that his greatne&s;&s;e chiefly con&s;i&s;teth in the <HI>oppre&s;&s;ion of the poore,</HI> will be &s;ure &s;o to prouide, to <HI>keepe the poore vnder,</HI> that they &s;hall neuer be able to reuenge the wrongs done vnto them. Let the <HI>poore man</HI> &s;lip but vnadui&s;edly or ignorantly, the <HI>lawes</HI> mu&s;t by and by take hold on him: whereas the <HI>Rich man,</HI> the <HI>lawes</HI> are but as <HI>Cobwebs:</HI> he breakes throw them all. Hence is that common &s;aying: the <HI>poore man doth no|thing well; the rich man nothing ill.</HI> Yea let the <HI>poore man</HI> doe all things well, yet will &s;ome <HI>rich calumniator</HI> euer be ready, to giue an ill con&s;truction of his <HI>be&s;t wayes;</HI> or, as the phra&s;e in my text is, <HI>to turne a&s;ide the way of the meeke,</HI> or, <HI>to peruert the way of the poore.</HI> The le&s;&s;on which we are to take from hence for our in&s;truction is this;
<Q>The poore man, which v&s;eth any hone&s;t trade or cour&s;e of life, is not to be turned out of his way: his words and actions are not to be mi&s;-interpreted.</Q></P>
<P>The rea&s;on of this doctrine is plaine in the &s;ixth ver&s;e of this Chapter: The Lord <HI>will not turne away his puni&s;hments</HI> from the offenders in this kind; from &s;uch, <HI>as turne a&s;ide or peruert, the way of the meeke,</HI> and the <HI>poore.</HI></P>
<P>The v&s;e of this doctrine concerneth all tho&s;e, whom God hath ble&s;&s;ed with the wealth of this world. It is their dutie not to be carele&s;&s;e of the <HI>poore,</HI> not to grieue them, not to hinder them in their hone&s;t cour&s;es, not <HI>to turne them a&s;ide</HI> out of their <HI>lawfull wayes.</HI> You that haue wherewith to maintaine your &s;elues abundantly, you may not exempt your &s;elues from doing &s;eruice vnto God with your abun|dance. Yea you mu&s;t &s;traine your &s;elues to the vttermo&s;t of your powers to relieue and &s;uccour &s;uch as are in &s;carcitie, and in want. This is a &s;acrifice that God requireth at your
<PB N="139" REF="72"> hands. Offer it willingly, and you &s;hall haue a reward. Your reward it &s;hall not be a corruptible Crowne. It &s;hall be a Crowne of eternitie. It &s;hall be the po&s;&s;e&s;&s;ion of Heauen it &s;elfe. The poore &s;hall carry you thither.</P>
<P>There is to this purpo&s;e a &s;weete meditation of S. <HI>Au&s;tin. Serm.</HI> 245. <HI>de Tempore.</HI> There hee b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ingeth in God thus &s;peaking to the rich man: <HI>Te diuitem feci; tibi, quod dares, dedi, laturarios tibi pauperes feci:</HI> I haue made thee rich: I haue giuen to thee, that thou mighte&s;t giue to others; I haue made the <HI>poore</HI> to be <HI>thy porters;</HI> to be the Cariers of <HI>thine almes,</HI> and <HI>thee,</HI> into Heauen. To this &s;en&s;e doth the &s;ame S. <HI>Au&s;tine Serm.</HI> 25. <HI>de verbis Domini,</HI> call the poore man, <HI>viam Coeli,</HI> the way to Heauen. <HI>Via Coeli e&s;t pauper, per quam venitur ad Patrem.</HI> The poore man is the way to hea|uen, by which we come vnto the Father. <HI>Incipe ergo erogare, &s;i non vis errare:</HI> Begin therefore to errogate, to di&s;tribute, to lay out vpon the <HI>poore,</HI> if thou wilt not wander or &s;tray from the <HI>way to Heauen.</HI> Loo&s;e thou the fetters of thy pa|trimony in this life, that hereafter thou maye&s;t haue free acce&s;&s;e into Heauen.</P>
<P>Ca&s;t away the burthen of thy riches, ca&s;t away thy vo|luntarie bonds; ca&s;t away thy anxieties, thy irke&s;omne&s;&s;e, wherewith for many yeares thou ha&s;t beene di&s;quieted; <HI>Da petenti, vt po&s;&s;is ip&s;e accipere:</HI> Giue to him that asketh of thee an almes, that thou mai&s;t thy &s;elfe receiue mercy. <HI>Tri|bue pauperi, &s;i non vis flammis exuri,</HI> Giue vnto the poore, if thou wilt not be burnt in the flames of Hell fire. <HI>Da in terr&acirc; Chri&s;to, quae tibi reddat, in Coelo;</HI> Giue to Chri&s;t on earth, and Chri&s;t will repay thee in Heauen. The like hath the &s;ame good father, <HI>Serm.</HI> 227. <HI>de Tempore: Si aperueris pauperibus manus tuas, Chri&s;tus tibi aperiet januas &s;uas, vt Paradi&s;i po&s;&s;e&s;|&s;or introcas:</HI> If thou wilt <HI>open thy hand</HI> vnto the poore, Chri&s;t will <HI>open his gates</HI> vnto thee, that thou mai&s;t enter the po&s;|&s;e&s;&s;ion of <HI>Paradi&s;e;</HI> the <HI>Paradi&s;e</HI> of Heauen. It is a <HI>Para|di&s;e</HI> for plea&s;ure, but a <HI>Citie</HI> for beautie, and a <HI>Kingdome</HI> for &s;tate. There is God in his fulne&s;&s;e of glorie, and raignes in iu&s;tice. The companie there are all triumphant; they are
<PB N="140" REF="73"> all inve&s;ted with glorie, crowned in maie&s;tie, clothed in &s;inceritie. Their faces &s;hine with beautie, their hearts are filled with pietie, their tongues extoll the Lord with &s;piritu|all alacritie; in their hands they beare palmes in token of victorie. No tongue can vtter, no heart can con|ceiue the boundle&s;&s;e and endle&s;&s;e happine&s;&s;e that &s;halbe enioyed there. This we know that our corruption &s;hall there put on incorruption, and our mor|talitie &s;hall be &s;wallowed vp of life. Euen &s;o be it.</P>
</DIV2>
<DIV2 N="10" TYPE="lecture">
<PB N="141" REF="73">
<HEAD>THE X. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.7.</HI></BIBL>
<P>And a man and his father will goe in vnto the &s;ame maid to prophane my holy name.</P></Q>
</EPIGRAPH>
<P>THey who haue begun to goe beyond the lines, and the limits prefined vnto them in the word of God, doe by little and little proceed from <HI>euill</HI> to <HI>wor&s;e,</HI> from one wickedne&s;&s;e to another. This you haue &s;eene verified in the&s;e <HI>I&s;raelites.</HI> You haue &s;eene their <HI>crueltie,</HI> their <HI>couetou&s;ne&s;&s;e,</HI> their <HI>oppre&s;&s;ions,</HI> their <HI>ca|lumnies.</HI> They were <HI>cruell;</HI> they <HI>&s;old the righteous,</HI> they <HI>&s;old the poore,</HI> ver. 6. They were <HI>couetous;</HI> they &s;old the righte|ous <HI>for &s;iluer:</HI> they &s;old the <HI>poore for a paire of &s;hoes,</HI> in the &s;ame ver&s;e. They were <HI>oppre&s;&s;ours;</HI> they <HI>panted after the du&s;t of the earth on the head of the poore,</HI> ver&s;. 7. They were <HI>calum|niators;</HI> fal&s;e accu&s;ers of their needie brethren; <HI>they turned a&s;ide,</HI> they peruerted the <HI>way of the meeke,</HI> in the &s;ame ver&s;e. Now are the barres and bounds of all &s;hame broken; now are the raines of all mode&s;tie let loo&s;e; giuen vp to their vile affections, they feare not to commit dete&s;table <HI>Inc<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t.</HI> For</P>
<P><HI>A man and his father, will goe in vnto the &s;ame maide, to pro|phane my holy name.</HI></P>
<P>Before we enter into a particular di&s;cour&s;e of that abho|minable &s;inne, wherewith the people of <HI>I&s;raell</HI> are in this text charged, it will not be ami&s;&s;e to take a briefe view of the words as here they lie.</P>
<P><HI>A man and his Father]</HI> that is, A &s;onne and his Father; The originall word <GAP DESC="foreign"> &s;ignifieth a man; for it the <HI>Sep|tuagint</HI> read <GAP DESC="foreign">, and the vulgar Latin, <HI>Filius;</HI> A &s;onne. <HI>A
<PB N="142" REF="74"> &s;onne and his Father&mdash;will goe in.]</HI> The vulgar Interpreter hath <HI>I&ecirc;runt,</HI> haue gone; the <HI>Septuagint</HI> <GAP DESC="foreign">, did goe in. The Hebrew is <GAP DESC="foreign"> will goe. It is very familiar with the <HI>Hebrewes</HI> to put one ten&s;e for another; the <HI>future</HI> for the <HI>pre&s;ent;</HI> the time to come, for the time that is in&s;tant. An in&s;tance hereof we haue, <HI>P&s;al.</HI> 1.2. There its &s;poken of the ble&s;&s;ed man; <HI>He</HI><NOTE N="a" PLACE="marg"><GAP DESC="foreign"></NOTE> <HI>&s;hall meditate in the law of the Lord day and night.</HI> He <HI>&s;hall meditate,</HI> &s;o goeth the text: the meaning is; <HI>he doth meditate: Ble&s;&s;ed is the man that doth meditate in the Law of the Lord day and night.</HI> In <HI>P&s;al.</HI> 2.1. it is &s;poken of Chri&s;ts enemies; they<NOTE N="b" PLACE="marg"><GAP DESC="foreign"></NOTE> <HI>&s;hall imagine a vaine thing.</HI> They <HI>&s;hall imagine;</HI> &s;o goeth the text: the meaning is; they <HI>doe imagine. Why doe the Heathen rage, and the people imagine a vaine thing?</HI> In <HI>P&s;al.</HI> 5.3. The Prophet <HI>Dauid</HI> earne&s;t and vehement in Prayer, thus &s;peaketh of him&s;elfe; <HI>In the mor|ning will I pray vnto thee.</HI><NOTE N="c" PLACE="marg"><GAP DESC="foreign"></NOTE> I <HI>will pray vnto thee;</HI> &s;o goeth the text: the meaning is; <HI>I doe pray vnto thee. My voyce &s;halt thou heare in the morning, O Lord; in the morning doe I direct my prayer vnto thee.</HI> It is the very <HI>Hebrai&s;me,</HI> that we haue in my text; A man and his father<NOTE N="d" PLACE="marg"><GAP DESC="foreign"></NOTE> <HI>will goe in</HI> vnto a maid, to pro|phane my holy name. <HI>They will goe in;</HI> it is the letter of my text: the meaning is, that re&s;olutely without &s;hame, without feare; <HI>They goe in,</HI> or <HI>they v&s;e to goe in.</HI> Doe they <HI>v&s;e to go in?</HI> Then may each reading be admitted: they <HI>haue gone in,</HI> they <HI>did goe in,</HI> they <HI>doe goe in,</HI> they <HI>will goe in.</HI></P>
<P>A man and his father will goe in <GAP DESC="foreign"> <HI>vnto a maide]</HI> What maid? any maide? No. But a knowne maid, a <HI>certaine maide.</HI> So much is implyed by the <HI>Hebrew</HI> Arti|cle <GAP DESC="foreign">, which here is connotatiue, or di&s;cretiue. The Greekes &s;ay di&s;tinctly <GAP DESC="foreign">, to <HI>the &s;ame maide.</HI> Our now <HI>Engli&s;h</HI> &s;o readeth it; and well. For &s;o the &s;en&s;e of this place requireth.</P>
<P><HI>A man and his Father will goe in vnto the &s;ame maide.]</HI> By this maide S. <HI>Hierome</HI> vnder&s;tandeth the <HI>&s;onnes wife,</HI> or the <HI>fathers wife;</HI> &s;o doe others al&s;o, as <HI>Ribera</HI> ob&s;erueth. <HI>Mer|cer,</HI> of late the Kings profe&s;&s;our of the <HI>Hebrew</HI> tongue, in the <HI>Vniuer&s;itie</HI> of <HI>Paris;</HI> by this <HI>maide</HI> vnder&s;tandeth, one,
<PB N="143" REF="74"> that is <HI>affianced,</HI> or betrothed <HI>to either,</HI> the <HI>&s;onne,</HI> or the <HI>fa|ther.</HI> Of like minde is <HI>Arias Montanus.</HI> By this <HI>maide</HI> (&s;aith he) we vnder&s;tand <HI>non meretricem,</HI> not a common &s;trumpet, one that makes gaine by the pro&s;titution and abu&s;e of her bodie; <HI>&s;ed viro &s;pon&s;am,</HI> but one that is betrothed to a man, <HI>aut cert&egrave; nubilem,</HI> or at le&s;t, one that is marriageable and is in her fathers hou&s;e appointed for wedlocke. Some are of opinion, that by this <HI>maide,</HI> you may vnder&s;tand, any <HI>maide;</HI> the daughter of any other man, to whom yet this <HI>man and his father</HI> v&s;e to re&s;ort to &s;atisfie their lu&s;ts.</P>
<P>Now, if we will collect, as <HI>Montanus</HI> doth, the <HI>Father</HI> knew his owne <HI>daughter,</HI> his <HI>&s;onne</HI> knew the <HI>&s;ame,</HI> though &s;he were to him, <HI>his &s;i&s;ter:</HI> or the <HI>father</HI> knew his <HI>&s;onnes wife,</HI> his <HI>daughter in law:</HI> or the <HI>&s;onne</HI> knew his <HI>fathers wife,</HI> his <HI>mother in law:</HI> or both, <HI>the father and the &s;onne</HI> were naught with &s;ome other mans <HI>daughter:</HI> or all the&s;e wickedne&s;&s;es were in that corrupt &s;tate of <HI>I&s;raell</HI> v&s;ually acted. Of that &s;tate we may &s;ay with <HI>Brentius: Qualis pater, talis filius: pa|ter fornicatur, filius &s;cortatar, pater adulterium committit, fili|us ince&s;tum; pater libidinem exercet prohibitam, filius turpem &s;equitur luxum.</HI> It is a <HI>fathers</HI> part, by his example of cha&s;t liuing, to invite his <HI>&s;onne</HI> to cha&s;titie. With the&s;e <HI>I&s;raelites</HI> there was no rule, &s;o good ob&s;erued. Here was like <HI>father,</HI> like <HI>&s;onne:</HI> the <HI>father</HI> a fornicator, the <HI>&s;onne</HI> a drabber: the <HI>father</HI> an adulterer, the <HI>&s;onne</HI> ince&s;tuous: the <HI>father</HI> deligh|ting in vnlawfull lu&s;t, the <HI>&s;onne</HI> wallowing in &s;en&s;ualitie: yea the <HI>father and the &s;onne</HI> did oftentimes fa&s;ten their im|pure and vncha&s;t loue vpon the <HI>&s;ame maide:</HI> which is the very thing avowed in my text: <HI>A man and his father will goe in vnto the &s;ame maide.</HI> It followeth,</P>
<P><HI>To profane my holy Name.]</HI> What? Did this <HI>man and his father goe in vnto the &s;ame maide,</HI> with a minde <HI>to prophane</HI> Gods <HI>holy Name?</HI> was this their <HI>end?</HI> No doubtle&s;&s;e, it was not their <HI>end.</HI> Their <HI>end</HI> was to enioy their carnall plea&s;ures. And yet its here expre&s;&s;ely &s;aid; they did it, <HI>to profane</HI> Gods <HI>holy Name.</HI></P>
<P>For the remoouing of this &s;cruple, that old Canon of an
<PB N="144" REF="75"> auncient<NOTE N="e" PLACE="marg">Chry&s;o&s;tom.</NOTE> Father, will &s;erue. <HI>It is proper to the Scripture, to put that for a cau&s;e, which indeed belongeth to the event. Ri|bera</HI> thus explicats it: It is the manner of the <HI>Scripture</HI> &s;ometime &s;o to &s;peake as if it con&s;idered onely, what a man doth, and not at all, with what mind he doth it: as if it one|ly con&s;idered what men doe vulgarly and v&s;ually collect and iudge of any action by the event therof. For the <HI>Scrip|ture</HI> many times &s;peaketh as the cu&s;tome of the common people is.</P>
<P>This rule the <HI>Ie&s;uite</HI><NOTE N="f" PLACE="marg"><HI>Tom.</HI> 4. <HI>p.</HI> 654.</NOTE> <HI>Pererius</HI> in his Comment vpon <HI>Gene&s;.</HI> chap. 43.6. thus plainely deliuereth. <HI>When vpon the deed of any one, any thing falleth out be&s;ides the purpo&s;e and will of the doer, it is commonly beleeued, and &s;aid to be done, as if the doer had of purpo&s;e willed it.</HI> Will you haue this rule made plaine by examples? Then thus. A man <HI>&s;inneth.</HI> His <HI>&s;inne</HI> draweth vpon him the <HI>lo&s;&s;e</HI> &amp; <HI>de&s;truction</HI> of his owne &s;oule. Now he that <HI>&s;inneth</HI> doth not intend any &s;uch matter; hee intends not the <HI>lo&s;&s;e,</HI> or <HI>de&s;truction</HI> of his owne &s;oule. Yet becau&s;e he doth that, from whence followeth, the <HI>lo&s;&s;e</HI> and <HI>de&s;truction</HI> of his &s;oule, he is &s;aid to will and &s;eeke the perdi|tion of his owne &s;oule.</P>
<P>This <HI>Canon</HI> rightly vnder&s;tood, much helpeth for the explanation of diuers Scripture places. In<NOTE N="g" PLACE="marg">Hebr. P&s;al. <HI>11.</HI></NOTE> <HI>P&s;al.</HI> 10.6. ac|cording to the <HI>vulgar Latin,</HI> we read, <HI>Qui diligit iniquitatem, odit aniniam &s;uam;</HI> he that loueth <HI>iniquitie,</HI> hateth his owne &s;oule. Did euer man <HI>hate his owne &s;oule?</HI> We may not ima|gine it. Yet becau&s;e he that <HI>loueth iniquitie,</HI> liueth for the mo&s;t part as if he little cared for his &s;oules health, it is there ab&s;olutely &s;aid: <HI>Hee that loueth iniquitie, hateth his owne &s;oule.</HI></P>
<P>In <HI>Gene&s;.</HI> 43.6. the vulgar Interpreter makes <HI>I&s;rael</HI> thus to &s;peake to <HI>Iudah,</HI> and other his &s;onnes, <HI>In meam hoc feci|&s;tis mi&s;eriam, vt indicaretis ei, &amp; alium vos habere fratrem;</HI> you haue done it to my mi&s;erie, that ye told the man, that you had another brother. Its true: <HI>Iacobs</HI> ten &s;onnes, when they were in <HI>Egypt</HI> to buy corne, told <HI>Io&s;eph</HI> (whom then they knew not to be <HI>Io&s;eph</HI>) that their <HI>yonge&s;t brother was li|uing.</HI>
<PB N="145" REF="75"> But did they doe it with a mind to bring mi&s;ery vpon their aged father <HI>Iacob: Iacob</HI> him&s;elfe could not thinke &s;o, and the &s;torie cleares them from that imputation. Yet be|cau&s;e by that their deed, mi&s;erie might haue fallen vpon their father <HI>Iacob, Iacob</HI> &s;aith vnto them after a vulgar cu|&s;tome of &s;peech, <HI>In meam hoc fecistis mi&s;eriam,</HI> you haue done this to make me mi&s;erable.</P>
<P>In 2. <HI>King.</HI> 4.16. the good woman of <HI>Shunem,</HI> that was by <HI>Eli&s;ha</HI> promi&s;ed a &s;onne, notwith&s;tanding her &s;elfe was by nature barren, and her husband al&s;o old, &s;aid vnto <HI>E|li&s;ha: Nay my Lord, thou man of God, doe not lie vnto thine handmaide. Doe not lie!</HI> What! <HI>Eli&s;ha</HI> a Prophet, a man of God, could he, or would he <HI>lye?</HI> No; it be&s;eemed him not. Yet becau&s;e he promi&s;ed, what was not in mans pow|er to performe, (a &s;onne to a woman that was naturally barren, and her husband al&s;o old) &s;ome might thinke, that he went about to deceiue the woman. The woman there|fore after the common kinde of &s;peech, &s;aith vnto him; <HI>Nay my Lord, thou man of God, doe not lye vnto thine hand|maide.</HI></P>
<P>Other like in&s;tances I might alledge for the further ex|planation of the <HI>Canon</HI> or <HI>rule</HI> which euen now I propo&s;ed, But I need not. The kind of &s;peech is familiar in our Eng|li&s;h tongue. If you &s;ee a <HI>&s;icke man</HI> intemperate, or refu&s;ing to follow the adui&s;e of his learned <HI>Phy&s;itian,</HI> you wil &s;traight way &s;ay, <HI>this man &s;eekes his owne death; hee will kill him&s;elfe;</HI> When your meaning is, not that he hath a purpo&s;e to <HI>&s;eeke his owne death,</HI> or to <HI>kill him&s;elfe;</HI> but, that if he continue in|temperate, and will not follow his <HI>Phy&s;itians</HI> whole&s;ome coun&s;aile, death will &s;oone lay him in the pit.</P>
<P>Now let this rule be laid vnto my <HI>text,</HI> and the &s;cruple, whereof I but now &s;pake, is gone. <HI>A man and his father will goe in vnto the &s;ame maide to profane my holy name:</HI> they are the words of my <HI>text;</HI> and the <HI>Lord</HI> in the mouth of his Prophet <HI>Amos</HI> hath &s;poken them. But he &s;peaketh after our manner; as we v&s;e to &s;peake: His meaning is, that with the <HI>I&s;raelites</HI> it was an ordinarie matter for <HI>a man and his fa|ther,</HI>
<PB N="146" REF="76"> to commit filthine&s;&s;e with the &s;ame maide, and that by their &s;o doing, (though them&s;elues had no &s;uch pur|po&s;e in &s;o doing) <HI>the holy name of God was prophaned.</HI> This <HI>prophanation of Gods holy name</HI> was not the finall cau&s;e, it was not the end, why &s;uch filthine&s;&s;e was committed in <HI>I&s;raell.</HI> It was rather the <HI>event,</HI> or <HI>con&s;equent</HI> of it. <HI>Filthine&s;&s;e</HI> was ac|ted in <HI>I&s;rael,</HI> and thereof followed the <HI>prophanation of the ho|ly name of God. A man and his father, &amp;c.</HI></P>
<P><HI>To prophane my holy name] My holy name.</HI> The Hebrew hath, the <HI>name of my holine&s;&s;e:</HI> where the <HI>&s;ub&s;tantiue</HI> is put for the <HI>adiectiue,</HI> the <HI>Ab&s;tract</HI> for the <HI>Concrete:</HI> which in that <HI>holy tongue</HI> is very v&s;uall. In the 3. of <HI>Exod.</HI> ver. 5. The <HI>Lord</HI> &s;ayth to <HI>Mo&s;es: Put of thy &s;hoes from of thy feete for the place, whereon thou &s;tande&s;t, is ground of Holine&s;&s;e.</HI> Its <HI>ground of Ho|line&s;&s;e,</HI> that is, its <HI>holy ground.</HI> In the 12. of <HI>Exod.</HI> ver&s;. 16. <HI>Mo&s;es</HI> and <HI>Aaron</HI> are charged to &s;ay vnto the people of <HI>I&s;|rael: In the &s;eauenth day there &s;hall be a conuocation of holine&s;&s;e vnto you.</HI> A conuocation of <HI>holine&s;&s;e,</HI> that is, a <HI>holy</HI> conuo|cation. In the 22. of <HI>Exod.</HI> ver. 31. The <HI>Lord</HI> &s;ayth vnto the &s;ame people of <HI>I&s;rael: Yee &s;hall be men of Holine&s;&s;e vnto me.</HI> Men of <HI>Holine&s;&s;e,</HI> that is, <HI>Holy men.</HI></P>
<P>Were it needfull I could &s;hew vnto you, that the<NOTE N="a" PLACE="marg"><HI>E&s;ai</HI> 63 11.</NOTE> <HI>Spirit</HI> of Gods <HI>holine&s;&s;e,</HI> the<NOTE N="b" PLACE="marg"><HI>E&s;ai.</HI> 52.10.</NOTE> <HI>arme</HI> of his <HI>holine&s;&s;e,</HI> the<NOTE N="c" PLACE="marg"><HI>P&s;al.</HI> 3.5.</NOTE> <HI>mountaine</HI> of his <HI>holine&s;&s;e,</HI> the<NOTE N="d" PLACE="marg"><HI>P&s;al.</HI> 11.4.</NOTE> <HI>temple</HI> of his <HI>holine&s;&s;e,</HI> the<NOTE N="e" PLACE="marg"><HI>Deut</HI> 26.15.</NOTE> <HI>habitation</HI> of his <HI>holine&s;&s;e,</HI> are put for his <HI>holy</HI> Spirit; his <HI>holy</HI> arme, his <HI>holy</HI> mountaine, his <HI>holy</HI> temple, his <HI>holy</HI> habitation. I could yet &s;hew vnto you; that<NOTE N="f" PLACE="marg"><HI>Exod</HI> 24.4.</NOTE> garments of <HI>holine&s;&s;e,</HI><NOTE N="g" PLACE="marg"><HI>Num.</HI> 3.51.</NOTE> ve&s;&s;els of <HI>holine&s;&s;e,</HI><NOTE N="h" PLACE="marg"><HI>Lamen.</HI> 4.1.</NOTE> &s;tones of <HI>holine&s;&s;e,</HI><NOTE N="i" PLACE="marg">1. <HI>Sam.</HI> 21.4.</NOTE> bread of <HI>holine&s;&s;e,</HI><NOTE N="k" PLACE="marg"><HI>Ierem.</HI> 11.15.</NOTE> fle&s;h of <HI>ho|line&s;&s;e,</HI> and<NOTE N="l" PLACE="marg"><HI>Num.</HI> 35.25.</NOTE> oyle of <HI>holine&s;&s;e,</HI> are in the holy Bible, put for <HI>holy</HI> garments, <HI>holy</HI> ve&s;&s;els, <HI>holy</HI> &s;tones, <HI>holy</HI> bread, <HI>holy</HI> fle&s;h, <HI>holy</HI> oyle. But I haue &s;aid enough, to &s;hew what I intended, namely, that v&s;ually in the <HI>Holy tongue,</HI> the <HI>Ab&s;tract</HI> is put for the <HI>Concrete,</HI> as <HI>holine&s;&s;e,</HI> for <HI>holy:</HI> as in this my text. <HI>A man and his father will goe in to the &s;ame maide, to profane the name of my holine&s;&s;e;</HI> that is, to prophane <HI>my holy name.</HI></P>
<P>Can Gods <HI>holy name</HI> be <HI>prophaned by men?</HI> Why not, &s;ith it may be <HI>&s;anctified by men?</HI> That the name of God may be
<PB N="147" REF="76"> <HI>&s;anctified</HI> by men, its out of doubt, <HI>Caput votorum,</HI> the very fir&s;t petition, which wee are taught to poure forth vnto God, is, that <HI>his name may be &s;anctified, Hallowed be thy name:</HI> The <HI>name of God</HI> is <HI>holy</HI> in it &s;elfe, it needs not to be <HI>hallowed</HI> by vs; its impo&s;&s;ible for vs to adde vnto it any <HI>purity</HI> or <HI>ho|line&s;&s;e,</HI> which it had not before. Yet<NOTE N="m" PLACE="marg">Scala coeli. Serm. <HI>9.</HI></NOTE> <HI>Caput votorum,</HI> the fir&s;t petition of our prayer is, <HI>Hallowed bee thy name.</HI> Our de&s;ire therein is, that Gods <HI>name</HI> which is <HI>holy</HI> of it &s;elfe, may bee &s;o accounted off by vs, may bee <HI>holily</HI> v&s;ed by vs, and may, by our <HI>holy</HI> v&s;age of it, bee manife&s;ted to the world, that it is <HI>holy.</HI></P>
<P>Now then, as the <HI>name</HI> of God is <HI>Hallowed,</HI> when for our <HI>holy</HI> and vn&s;tained liues, men <HI>ble&s;&s;e</HI> the name of God, and prai&s;e him: &s;o when for our <HI>impure</HI> and <HI>&s;potted</HI> liues, men <HI>bla&s;pheme</HI> the name of God, and di&s;honour him, the <HI>name</HI> of God is <HI>prophaned.</HI> Well then, doth our Prophet <HI>Amos</HI> heere charge the people of <HI>I&s;rael</HI> with <HI>prophanation</HI> of Gods holy name, for a&s;much as their liues were very im|pure and much &s;potted. It was with them no &s;trange mat|ter, for <HI>a man and his father</HI> to commit filthine&s;&s;e with the <HI>&s;ame Mayde.</HI></P>
<P>Thus haue you the words of my <HI>text</HI> expounded.</P>
<P><HI>A man and his father]</HI> A &s;onne and his father, <HI>will goe in vnto the &s;ame mayde]</HI> do ordinarily, without feare or &s;hame, commit filthine&s;&s;e with the &s;ame young woman, and &s;o do|ing, doe <HI>prophane my holy name]</HI> they cau&s;e my name to bee bla&s;phemed, and ill &s;poken of.</P>
<P>Two things are heerein remarkable. One is, <HI>the &s;inne heere obiected to the I&s;raelites:</HI> the other is, <HI>the con&s;equent of this &s;inne. The &s;inne</HI> is poynted at in the&s;e words, <HI>A man and his father will goe in vnto the &s;ame mayde:</HI> the <HI>con&s;equent</HI> in the&s;e, <HI>to prophane my holy name.</HI> The <HI>&s;inne</HI> is <HI>vnlawfull plea|&s;ure,</HI> taken either in <HI>ince&s;t,</HI> or in <HI>adultery,</HI> or in <HI>fornication,</HI> or in any other <HI>vncleanne&s;&s;e:</HI> the <HI>con&s;equent</HI> is, the <HI>prophaning of the holy name of God.</HI></P>
<P>The doctrine ari&s;ing from both, I deliuer in this one po&s;ition.</P>
<Q><PB N="148" REF="77">Ince&s;tuous per&s;ons, adulterers, fornicators, &amp; otherwi&s;e &s;hame|le&s;&s;e &s;inners, are oftentimes the cau&s;e of prophaning the holy name of God.</Q>
<P><HI>Ince&s;tuous per&s;ons, adulterers</HI> and <HI>fornicators,</HI> all are &s;tarke naught: but the <HI>fir&s;t</HI> are the wor&s;t. <HI>Ince&s;t, adultery</HI> and <HI>for|nication,</HI> each of them is a <HI>&s;inne,</HI> that throweth the &s;inner in|to the euer-burning lake; yet the mo&s;t greeuous of them is <HI>ince&s;t. Ince&s;t!</HI> It is one of the gro&s;&s;e&s;t vices of <HI>lu&s;t.</HI> Euery mixture of man and woman <HI>of the &s;ame kinred,</HI> within the <HI>degrees</HI> forbidden by the law of God, is <HI>Ince&s;t.</HI> It is forbid|den in the &s;euenth Commandement, wherein, although <HI>adulterie</HI> be onely mentioned, yet vnder that kinde of <HI>vn|cleanne&s;&s;e,</HI> are comprehended and noted, <HI>Sodomitrie, ince&s;t, rape, &s;imple fornication,</HI> all the re&s;t, together with their cau|&s;es, occa&s;ions, effects, antecedents, and con&s;equents.</P>
<P>But more preci&s;ely is <HI>ince&s;t</HI> forbidden, in the eighteenth of <HI>Leuiticus,</HI> from the &s;ixth ver&s;e to the eighteenth. In the &s;ixth ver&s;e, the inhibition is generall: <HI>None of you &s;hall ap|proach to any that is neere of kinne to him, to vncouer</HI> their <HI>na|kedne&s;&s;e:</HI> I am <HI>the Lord.</HI> It is then the <HI>Lord</HI> that &s;peaketh to you: <HI>None of you &s;hall come neere to any of your kinne, to vnco|uer their &s;hame.</HI> But what <HI>kinred</HI> meaneth hee? There is a <HI>kinred</HI> by &s;ociety of bloud; it is called <HI>con&s;anguinity:</HI> there is al&s;o a <HI>kinred</HI> by marriage; it is called <HI>Affinitie.</HI> And to both the&s;e <HI>kinreds</HI> will the Lord haue his inhibition to extend: <HI>You &s;hall not approch to any that is neere of kinne to you, to vnco|uer their nakedne&s;&s;e,</HI> that is, you may not marry with, or o|therwi&s;e lu&s;tfully abu&s;e any of your <HI>kinred,</HI> be they of your <HI>kinred,</HI> either by <HI>Con&s;anguinity,</HI> or by <HI>Affinity.</HI></P>
<P>Now to treat of all the&s;e degrees, that are in the eigh|teenth of <HI>Leuiticus</HI> forbidden, were needle&s;&s;e at this time. One aboue the re&s;t will fit my text. Its that in the eighth ver&s;e. <HI>The nakedne&s;&s;e of thy fathers wife thou &s;halt not vncouer. Thy fathers wi&s;e,</HI> that is, thy &s;tep-mother, not thine owne mother. Her <HI>nakedne&s;&s;e,</HI> though &s;hee bee but thy <HI>moth<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r in law,</HI> thou &s;halt not <HI>vncouer.</HI> This might haue beene the &s;in of the&s;e <HI>I&s;raelites</HI> in my text. Heere you &s;ee, <HI>A &s;onne and his
<PB N="149" REF="77"> father</HI> went in <HI>vnto the &s;ame maide.</HI> If this <HI>maide</HI> were <HI>wife</HI> vn|to the <HI>father,</HI> then was &s;hee <HI>&s;tepmother</HI> to the <HI>&s;onne,</HI> and the <HI>&s;onne</HI> was <HI>ince&s;tuous.</HI></P>
<P>This <HI>vncleanne&s;&s;e</HI> the very <HI>Heathen</HI> haue dete&s;ted. <HI>S. Paul</HI> acknowledgeth as much, 1. <HI>Cor.</HI> 5.1. <HI>It is reported common|ly,</HI> that there is <HI>fornication among you, and &s;uch fornication, as is not &s;o much as named amongst the Gentiles, that one &s;hould haue his fathers wife. Not &s;o much as named amongst the Gentiles?</HI> What? doe not <HI>Heathen</HI> hi&s;tories yeeld examples of this <HI>vncleanne&s;&s;e?</HI> They doe.</P>
<P>They giue vs to vnder&s;tand of<NOTE N="n" PLACE="marg">Plutarch. in Demetrio.</NOTE> <HI>Antiochus</HI> &s;onne of <HI>Se|leucus;</HI> how he burning with the <HI>ince&s;tuous</HI> loue of his mo|ther in law <HI>Stratonice,</HI> got her by his Fathers a&s;&s;ent to be his wife: They tell vs of<NOTE N="o" PLACE="marg">Plutarch. in Artaxerxes.</NOTE> <HI>Darius,</HI> &s;onne of <HI>Artaxerxes,</HI> how he obtained of his <HI>father</HI> by reque&s;t, that he might take to <HI>wife,</HI> his mother in law, <HI>A&s;pa&s;ia.</HI> They relate vnto vs, how<NOTE N="p" PLACE="marg">Aelius Spartia|nus in Antonino Caracalla. Pere|tius in Mellificio hi&s;torico parte <HI>2.</HI> pag. <HI>202.</HI></NOTE> <HI>Antoninus Caracalla</HI> Emperour tooke to <HI>wife</HI> his mother in law <HI>Iulia. Antoninus</HI> bewitched with her beautie, and de&s;ir|ing to marrie her, with &s;ighes &s;aid vnto her, <HI>Vellem, &s;i liceret, Mother,</HI> if it were lawfull I would make you my <HI>wife.</HI> Shee; mon&s;ter as &s;he was, &s;hamefully replyed: <HI>Si libet, licet; An+ne&s;cis te Imperatorem e&s;&s;e, &amp; leges dare, non accipere. Sonne,</HI> you haue called me <HI>mother;</HI> if you li&s;t to make me your <HI>wife,</HI> you may. Know you not that you are <HI>Emperour?</HI> you <HI>giue lawes,</HI> you <HI>take none:</HI> With this her an&s;were <HI>Antoninus</HI> inflamed, <HI>matrem duxit vxorem,</HI> he married his mother.</P>
<P>Other examples of this <HI>vncleanne&s;&s;e</HI> Heathen hi&s;tories haue affoorded vs. How then is it, that <HI>S. Paul</HI> in the but now-alledged place, &s;aith; that this <HI>vncleanne&s;&s;e,</HI> is &s;uch as is not &s;o <HI>much as named among the Gentiles?</HI></P>
<P>We need not fly to an <HI>Hyperbole</HI> to excu&s;e the Apo&s;tles a&s;&s;ertion. His meaning is, that though &s;uch <HI>vncleanne&s;&s;e</HI> were &s;ometime practi&s;ed among the <HI>Gentiles,</HI> yet that a|mong the very <HI>Gentiles</HI> lawes were made again&s;t it: and that the better &s;ort of the <HI>Gentiles</HI> did <HI>dete&s;t it,</HI> as a filthie, &s;trange, and mon&s;trous <HI>villanie.</HI></P>
<P>Was this <HI>vncleanne&s;&s;e</HI> held in &s;uch dete&s;tation by the <HI>Gen|tiles,</HI>
<PB N="150" REF="78"> who were guided onely by natures light? No maruaile then is it, if the <HI>Lord,</HI> here in my text, do &s;o &s;harply reproue <HI>I&s;rael</HI> for this <HI>vncleanne&s;&s;e</HI> among them. <HI>I&s;rael!</HI> They were <HI>the people of the Lord,</HI> they were <HI>his inheritance,</HI> they had the <HI>lampe</HI> of the <HI>word of God</HI> to be their guide. Yet <HI>I&s;rael,</HI> rebel|lious and di&s;obedient <HI>I&s;rael,</HI> hath played the harlot: <HI>A man and his father</HI> went in <HI>vnto the &s;ame maide.</HI> Vnder this one kinde of <HI>ince&s;t</HI> are comprehended all the re&s;t; And not <HI>in|ce&s;t</HI> onely, but <HI>adulterie</HI> al&s;o, yea, and <HI>fornication</HI> too. So that indeed the <HI>I&s;raelites</HI> are here reproued in generall for their <HI>filthie lu&s;ts.</HI> They were &s;o inordinately vicious, and &s;o di&s;olute, that they blu&s;hed not once, to pollute them&s;elues with <HI>fornication,</HI> with <HI>adulterie,</HI> with <HI>ince&s;t,</HI> with all manner of <HI>filthine&s;&s;e:</HI> and hereby was the holy name of God pro|phaned.</P>
<P>It is true. <HI>Peccatorum turpitudine violatur nomen Dei &s;an|ctum:</HI> &s;uch is the <HI>filthine&s;&s;e</HI> of <HI>&s;inne,</HI> that through it, the <HI>holy name</HI> of <HI>God</HI> is often violated. It was violated by <HI>Dauids</HI> &s;inne. <HI>Dauid</HI> the man after Gods owne heart, yet conuic|ted of <HI>murther,</HI> and <HI>adultery.</HI> Of murther, for<NOTE N="q" PLACE="marg">2. <HI>Sam.</HI> 12.9.</NOTE> <HI>killing Vriah the Hittite with the &s;word;</HI> and of adulterie, <HI>for taking to wife the wife of Vriah,</HI> is by the Prophet <HI>Nathan</HI> reprooued for prophaning the name of the Lord. In 2. <HI>Sam.</HI> 12.14 they are the expre&s;&s;e words of <HI>Nathan</HI> vnto <HI>Dauid, By this deed thou ha&s;t giuen great occa&s;ion to the enemies of the Lord to bla&s;|pheme. Dauid</HI> (you &s;ee) was the &s;inner; others thereby tooke occa&s;ion <HI>to bla&s;pheme the name of God.</HI></P>
<P><HI>The name of God</HI> was likewi&s;e <HI>bla&s;phemed</HI> for the &s;innes of the <HI>I&s;raelites.</HI> The <HI>I&s;raelites</HI><NOTE N="r" PLACE="marg"><HI>Ezech.</HI> 37.23.</NOTE> <HI>defiling them&s;elues with the Idols of the Heathen,</HI> with their abhominations, with their iniqui|ties, are in the Bookes of the <HI>Prophets</HI> reprooued for <HI>pro|phaning the name of the Lord.</HI> It is the complaint of the <HI>Lord</HI> him&s;elfe, <HI>E&s;ai</HI> 52.5. <HI>My name continually euery day is bla&s;|phemed:</HI> and <HI>Ezech.</HI> 36.20.22.23. The <HI>I&s;raelites</HI> liuing a|mong the <HI>Heathen</HI> haue <HI>prophaned my Holy name.</HI> The <HI>Hea|then</HI> there could &s;ay: <HI>Hi; populus Iehovae</HI> the&s;e are the people of the <HI>Lord;</HI> the&s;e are come out of the land of the <HI>Lord. A
<PB N="151" REF="78"> holy people &s;ure.</HI> The <HI>I&s;raelites,</HI> you &s;ee, &s;inned: the <HI>Hea|then</HI> thereby tooke occa&s;ion to <HI>bla&s;pheme the name of the Lord.</HI></P>
<P><HI>The name of the Lord</HI> was likewi&s;e <HI>bla&s;phemed</HI> through the &s;innes of the <HI>Iewes</HI> in S. <HI>Paules</HI> time. The <HI>then-Iewes,</HI> not|with&s;tanding they <HI>made their</HI><NOTE N="&s;" PLACE="marg"><HI>Rom.</HI> 2.17.</NOTE> <HI>boa&s;t of God,</HI> and<NOTE N="t" PLACE="marg"><HI>Ver&s;.</HI> 18.</NOTE> <HI>knew his will,</HI> and were<NOTE N="u" PLACE="marg"><HI>Ver&s;.</HI> 19.</NOTE> <HI>confident,</HI> that they were <HI>guides</HI> of the <HI>blind,</HI> the <HI>light of them which</HI> were <HI>in darkene&s;&s;e,</HI><NOTE N="x" PLACE="marg"><HI>Ver&s;.</HI> 20.</NOTE> <HI>in&s;tructors of the fooli&s;h, teachers of babes,</HI> that they had the <HI>forme of knowledge,</HI> and <HI>of the truth in the law;</HI> yet fora&s;much as they were &s;pot|ted with <HI>theft,</HI> with <HI>adultery,</HI> with <HI>&s;acriledge,</HI> with other <HI>en|ormities;</HI> they are by <HI>S. Paul</HI> reprooued, for <HI>prophaning the name of the Lord.</HI></P>
<P>The reproofe is, <HI>Rom.</HI> 2.21. &amp;c. <HI>Thou which teache&s;t ano|ther, teache&s;t thou not thy &s;elfe? Thou that preache&s;t, a man &s;hould not &s;teale, doe&s;t thou &s;teale? Thou that &s;aye&s;t, a man &s;hould not commit adulterie, doe&s;t thou commit adulterie? Thou that abhorre&s;t Idols, doe&s;t thou commit &s;acriledge? Thou that make&s;t thy boa&s;t of the law, through breaking of the law di&s;ho|noure&s;t thou God?</HI> It followeth, <HI>ver&s;.</HI> 24. <HI>For the name of God is bla&s;phemed among the Gentiles through you.</HI> The <HI>Iewes,</HI> you &s;ee, were the &s;inners: The <HI>Gentiles</HI> thereby tooke oc|ca&s;ion to <HI>bla&s;pheme the name of God.</HI></P>
<P>Thus is my doctrine confirmed vnto you:
<Q>Ince&s;tuous per&s;ons, adulterers, fornicators, and other vncleane &s;inners, are oftentimes the cau&s;e of prophaning the holy Name of God.</Q></P>
<P>Let vs now a while con&s;ider, what V&s;e wee may make hereof vnto our &s;elues.</P>
<P>Is it true? <HI>Ince&s;tuous per&s;ons, adulterers, fornicators, and other vncleane &s;inners,</HI> are they <HI>oftentimes the cau&s;e of prophan|ing the holy name of God?</HI> Then (dearely beloued) let vs from hence be admoni&s;hed, &s;o to &s;pend the remainder of our pilgrimage in this pre&s;ent world, in all holy conuer&s;a|tion, that no boyling, inordinate or vnruly <HI>motions,</HI> no vi|cious or vncha&s;t <HI>affections,</HI> no act of <HI>vncleanne&s;&s;e,</HI> may &s;o far haue dominion ouer vs, as to cau&s;e the <HI>holy name of GOD</HI>
<PB N="152" REF="79"> through vs <HI>to be prophaned.</HI> S. <HI>Au&s;tine Enarrat.</HI> in <HI>P&s;al.</HI> 146. &s;peaketh plainely: <HI>Cum bla&s;phematur Deus de malo opere tuo, opere tuo bla&s;phemas Deum:</HI> that is, When <HI>God</HI> for any euill worke is <HI>bla&s;phemed,</HI> thou by thine euill worke <HI>bla&s;|pheme&s;t God.</HI> To the &s;ame purpo&s;e &s;ayth the &s;ame Father, <HI>Tract.</HI> 27. in <HI>Iohan. Rar&ograve; iam inuenivntur, qui lingu&acirc; bla&s;phe|mant Deum; &s;ed multi, qui vit&acirc;:</HI> Seldome now adayes doe we finde any that with their <HI>tongue bla&s;pheme God,</HI> but ma|ny that <HI>bla&s;pheme</HI> him with their <HI>life.</HI> Such were they in S. <HI>Pauls</HI> time, of whom the ble&s;&s;ed Apo&s;tle, <HI>Tit.</HI> 1.16. &s;ayth: <HI>They profe&s;&s;e that they know God, but in workes they denie him.</HI> And will we be &s;uch? Farre be it from vs.</P>
<P>We <HI>profe&s;&s;e</HI> that we <HI>know God,</HI> we <HI>profe&s;&s;e</HI> our &s;elues his &s;eruants; walke we therefore worthie of our <HI>profe&s;&s;ion,</HI> as it becommeth the &s;eruants of God. And how &s;hall wee &s;o walke? We &s;o walke if we walke in holine&s;&s;e. For (as S^t <HI>Paul</HI> &s;peaketh) <HI>this is the will of God, euen your &s;anctification, that yee &s;hould ab&s;teine from fornication, that euery one of you &s;hould know how to po&s;&s;e&s;&s;e his ve&s;&s;ell in &s;anctification and honor, not in the lu&s;t of concupi&s;cence, euen as the Gentiles which know not God. For God hath not called vs vnto vncleanne&s;&s;e, but vnto holine&s;&s;e.</HI> And therefore as the &s;ame Apo&s;tle adui&s;eth the <HI>Ephe&s;ians,</HI> Chap. 5.3. &s;o adui&s;e I you: <HI>Fornication and vn|cleanne&s;&s;e let them not be once named amongst you, as it becom|meth Saints.</HI> Not once <HI>named!</HI> How then is it that the A|po&s;tle <HI>nameth</HI> them? How is it, that in this exerci&s;e I haue <HI>named</HI> vnto you <HI>ince&s;t&punc; adultery, fornication,</HI> and other &s;innes of <HI>vncleanne&s;&s;e?</HI> Yes beloued; you may <HI>name</HI> them; but it mu&s;t be out of dete&s;tation to <HI>&s;hunne</HI> them; and not out of delight to nouri&s;h them.</P>
<P>From hence may you make this Collection: If I may not once <HI>name fornication,</HI> but with <HI>dete&s;tation,</HI> then may I not <HI>commit it.</HI> If I may not commit <HI>fornication,</HI> much le&s;&s;e may I <HI>commit adulterie;</HI> much le&s;&s;e <HI>ince&s;t;</HI> much le&s;&s;e <HI>&s;ome other &s;innes of vncleanne&s;&s;e: &s;innes</HI> again&s;t nature; mon&s;trous and prodigious <HI>&s;innes.</HI> Now that we may not <HI>commit forni|cation,</HI> it is euident by the&s;e rea&s;ons.</P>
<PB N="153" REF="79">
<P>Fir&s;t, it is vnlawfull by <HI>the law of Nature.</HI> The very <HI>Hea|then,</HI> who hold no other <HI>light</HI> for their guide, but the glim|mering <HI>light of Nature,</HI> haue &s;o accounted of it. Memorable is the &s;aying of <HI>Demo&s;thenes,</HI> concerning the<NOTE N="y" PLACE="marg">Dimi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ium ta|lent<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m vnius pretium noctis.</NOTE> <HI>great price</HI> that was &s;et him, by the notorious &s;trumpet <HI>Lais:</HI><NOTE N="z" PLACE="marg">Macr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">b. Sa|turnal. lib. <HI>2.</HI> c. <HI>2.</HI></NOTE> <GAP DESC="foreign">, <HI>I like not to buy Repentance &s;o deare.</HI> Doth he not thereby intimate, that <HI>di&s;hone&s;t plea&s;ure,</HI> &amp; the <HI>vnbridled de&s;ires</HI> of the fle&s;h, haue euermore for their companion, <HI>Repentance? Diogenes,</HI> the <HI>Cynicke,</HI> re&s;embled<NOTE N="a" PLACE="marg">Laertius lib. <HI>6.</HI> in vit&acirc; Diogenis.</NOTE> beautifull harlots to <HI>&s;weete wine,</HI> tempered with <HI>deadly poy|&s;on.</HI> What el&s;e doth he thereby intimate, but that <HI>vncha&s;t lu&s;ts,</HI> how&s;oeuer to a carnall man, they may at fir&s;t &s;eeme <HI>&s;weete,</HI> they are notwith&s;tanding full of <HI>bitterne&s;&s;e,</HI> and are attended with perpetuall &s;orrow? <HI>Crates,</HI> the Philo&s;opher, beholding at <HI>Delphi,</HI> the golden image of the harlot <HI>Phryne</HI> brake forth into this exclamation,<NOTE N="b" PLACE="marg">Plutarch. de fortuna Alexan|dri lib. <HI>2. The like</HI> Laertius <HI>re|porteth of</HI> Dro|genes lib. <HI>6.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">it. Diog.</NOTE> <GAP DESC="foreign">: <HI>this is the trophie,</HI> the monument <HI>of the loo&s;e lines of the Greekes.</HI> Doth he not thereby intimate, that <HI>in|continencie</HI> is euen by Natures law vnlawfull? I might here produce many goodly &s;entences, many notable examples of <HI>Ethnickes,</HI> and <HI>Pagans,</HI> to &s;hew vnto you the iu&s;t puni&s;h|ment, which for the mo&s;t part followeth this <HI>dete&s;table vice</HI> hard at the heeles; which might al&s;o &s;tirre vs vp to hate it, and to flie from it with all our might. But its time that I returne to the Booke of God.</P>
<P>Therein al&s;o doe we finde, that this filthy &s;inne, the <HI>&s;inne of fornication,</HI> is reputed vnlawfull by the very <HI>law of Na|ture.</HI> In <HI>Rom.</HI> 1.29. it is expre&s;&s;ely named among the &s;ins of the <HI>Gentiles,</HI> who were meerely naturall men. And <HI>Le|uit.</HI> 18.24. it is layd to the charge of the <HI>Cananites, Gentiles</HI> too, that with <HI>&s;uch vncleanne&s;&s;e</HI> them&s;elues were <HI>defiled,</HI> and the <HI>land,</HI> wherein they liued was <HI>defiled:</HI> and therefore are they in that place threatned, that <HI>the land</HI> &s;hould <HI>&s;pew them out.</HI> You haue now the fir&s;t rea&s;on, why we may not <HI>com|mit fornication.</HI> The rea&s;on is, becau&s;e it is vnlawfull <HI>by the law of Nature.</HI></P>
<P>Secondly, it is forbidden in <HI>holy Scripture.</HI> In <HI>Ephe&s;.</HI> 5 3.
<PB N="154" REF="80"> And in 1. <HI>The&s;.</HI> 4.3. In the latter place we are commanded to <HI>ab&s;taine from</HI><NOTE N="c" PLACE="marg">1. <HI>Cor.</HI> 6.18.</NOTE> <HI>fornication,</HI> and in the former, <HI>not once to name it.</HI></P>
<P>Thirdly, it is <HI>malum lubricum,</HI> a &s;inne full of great dan|ger: So meaneth <HI>Salomon,</HI> Prou. 23.27. where he &s;ayth, <HI>A whore is a deepe ditch, and a &s;trange woman is a narrow</HI><NOTE N="d" PLACE="marg"><HI>Prou.</HI> 22.14.</NOTE> <HI>pitt.</HI> The compari&s;on is plaine; A <HI>Harlot</HI> to a <HI>deepe ditch,</HI> and to a <HI>narrow pit.</HI> The meaning of the holy Gho&s;t is: As a man that falleth into a <HI>deepe ditch,</HI> or, into a <HI>narrow pit,</HI> breaketh either an arme, or a legge, and with much adoe getteth out againe: &s;o is it with them, that are ouertaken with this <HI>vile &s;inne</HI> of <HI>fornication:</HI> the <HI>woman</HI><NOTE N="c" PLACE="marg"><HI>Eccl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;.</HI> 26.7.</NOTE> <HI>who&s;e heart is as &s;nares and nets, and her hands as bands,</HI> will bee to them more bitter then death; with much adoe &s;hall they e&s;cape from her.</P>
<P>Fourthly, it &s;toppeth the pa&s;&s;age into Heauen. <HI>S. Paul</HI> affirmeth it, 1. <HI>Cor.</HI> 6.9. <HI>Fornicators &s;hall not inherite the kingdome of God;</HI> and againe, <HI>Ephe&s;.</HI> 5.5. <HI>No whoremonger hath any inheritance in the kingdome of Chri&s;t. S. Iohn, Reuel.</HI> 21.18. &s;ayth as plainely: <HI>Whoremongers &s;hall haue their part in that lake, which burneth with fire and brim&s;tone.</HI></P>
<P>Thus haue you, of many, foure rea&s;ons, why wee may not commit <HI>fornication.</HI></P>
<LIST>
<ITEM>1. It is <HI>vnlawfull by the law of Nature.</HI></ITEM>
<ITEM>2. It is <HI>forbidden by the law of God.</HI></ITEM>
<ITEM>3. It is <HI>full of great danger.</HI></ITEM>
<ITEM>4. It <HI>&s;toppeth the pa&s;&s;age into Heauen.</HI></ITEM>
</LIST>
<P>Now &s;ee the validitie of my former inference. We may not commit <HI>fornication,</HI> for the rea&s;ons now &s;pecified; much le&s;&s;e may we commit <HI>adulterie;</HI> much le&s;&s;e <HI>ince&s;t;</HI> much le&s;&s;e <HI>other &s;innes of vncleanne&s;&s;e,</HI> &s;innes <HI>again&s;t Nature,</HI> mon|&s;trous and prodigious &s;innes. All the&s;e S. <HI>Paul,</HI> 1. <HI>Cor.</HI> 6. hath euen chayned together, to ca&s;t them into Hell. And that you may take notice of it, he hath a <GAP DESC="foreign"> for you <HI>ver&s;.</HI> 9. <GAP DESC="foreign">, <HI>Be not deceiued. Neither fornicators, nor adulterers, nor the effeminate, nor abu&s;ers of them&s;elues with mankinde, &s;hall inherit the kingdome of God.</HI> Thus farre hath
<PB N="155" REF="80"> the fir&s;t v&s;e of my doctrine led mee. The &s;econd fol|loweth.</P>
<P>My doctrine was, <HI>Ince&s;tuous per&s;ons, adulterers, fornica|tors, and other vncleane &s;inners, are oftentimes the cau&s;e of pro|faning the holy name of God.</HI> This in the &s;econd place &s;er|ueth for the reproofe of &s;uch as &s;uffer them&s;elues to be kindled with the burning fire of <HI>luxuriou&s;nes,</HI> or <HI>carnall lu&s;ts.</HI> And hereby are all <HI>ince&s;tuous marriages</HI> condemned.<NOTE N="f" PLACE="marg">Caietan. in A|quin. <HI>2. 2.</HI> qu. <HI>154</HI> Art. <HI>9.</HI> &sect;. Re&s;pondeo.</NOTE> <HI>Emanuell</HI> King of <HI>Portugall</HI> married his wiues &s;i&s;ter:<NOTE N="g" PLACE="marg">Caietan. ibid.</NOTE> <HI>Ferdinand</HI> the younger King of <HI>Sicilie</HI> married his fathers<NOTE N="h" PLACE="marg">Joannam.</NOTE> &s;i&s;ter: <HI>Philip</HI> the &s;econd King of <HI>Spaine</HI> married his &s;i|&s;ters<NOTE N="i" PLACE="marg">Annam.</NOTE> daughter: <HI>Henry</HI> the eight King of <HI>England</HI> married his brothers<NOTE N="k" PLACE="marg">Catharinam.</NOTE> wife. All the&s;e were <HI>ince&s;tuous marriages,</HI> and are by this doctrine condemned.</P>
<P>But &s;ome may &s;ay; the&s;e marriages were not conclu|ded, but by the <HI>Popes</HI> di&s;pen&s;ation. Why then &s;ay I, they are condemned? I &s;ay &s;o; becau&s;e they are preci&s;ely a|gain&s;t the law of God written, <HI>Levit.</HI> 18. But may not the <HI>Pope</HI> di&s;pen&s;e again&s;t that law? What! Di&s;pen&s;e again&s;t the law of God!</P>
<P>We are not ignorant, that the chiefe patrons of the <HI>Pontificiall</HI> law, how&s;oeuer they grant<NOTE N="l" PLACE="marg">In cap. Menna~. <HI>2.</HI> q. <HI>5.</HI> Annotat. marg.</NOTE> <HI>Papam quandoque nimi&ugrave;m papaliter di&s;pen&s;are,</HI> that the <HI>Pope</HI> &s;ometimes di&s;pen|&s;eth too much <HI>Pope-like;</HI> doe notwith&s;tanding expre&s;ly af|firme,<NOTE N="m" PLACE="marg">Glo&s;&s;. in Cap. Po&s;t tran&s;latio|nem Extra, de Renuntiatione. &amp; <HI>25.</HI> qu. <HI>1.</HI> Cap. Sunt quidam.</NOTE> <HI>Papam bene di&s;pen&s;are contra Apo&s;tolum;</HI> that the <HI>Pope</HI> well di&s;pen&s;eth again&s;t the <HI>Apo&s;tle.</HI><NOTE N="n" PLACE="marg">Rainold. The&s;. <HI>5.</HI> pag. <HI>141.</HI></NOTE> Neither do they grant vnto the <HI>Pope</HI> this power of di&s;pen&s;ing, only in cau|&s;es perteining to the po&s;itiue law of man, (with which co|lour they now paint ouer that &s;ame <HI>flagitious glo&s;&s;e</HI> of di&s;|pen&s;ing again&s;t the Apo&s;tle) but al&s;o in matters ratified by the <HI>law of God.</HI></P>
<P>I could here tell you of many wicked <HI>di&s;pen&s;ations,</HI> that haue bin granted by the <HI>Pope;</HI> as that<NOTE N="o" PLACE="marg">Cap. ad Apo|&s;tolicae in Sexto de Sentent. &amp; re+iudicat. Bulla Pij <HI>5.</HI> contra Reginam Angliae.</NOTE> <HI>&s;ubiects</HI> may be di&s;|charged of their oath and fealtie, and may be licenced to withdraw their allegiance from their Prince, yea, to take armes again&s;t him, yea to lay violent hands on him; that<NOTE N="p" PLACE="marg">Concil. Con|&s;tan&s;. Se&s;&s; <HI>19.</HI> Cap. Qu&ograve;d non ob&s;tantibus &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l|uis conductibus.</NOTE> <HI>promi&s;e</HI> may be broken, with God and man; that mo&s;t
<PB N="156" REF="81"> horrible<NOTE N="q" PLACE="marg"><HI>Rainold. The&s;.</HI> 5. &sect; 41. <HI>pag.</HI> 188.</NOTE> abominations, may be committed; that all things, <HI>diuine</HI> and <HI>humane,</HI> may be peruerted; right and wrong, Heauen and earth, lawfull and vnlawfull may be confounded togither. But I may not &s;o far digre&s;&s;e from my pre&s;ent purpo&s;e. Let it &s;uffice for this time, that you &s;ee the impietie of the <HI>Popes di&s;pen&s;ations,</HI> (or rather di&s;&s;ipa|tions, as<NOTE N="r" PLACE="marg">De Con&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">. ad <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">u<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n. lib. <HI>3.</HI> c. <HI>4.</HI></NOTE> <HI>S. Bernard</HI> calleth them) in his allowing of <HI>in|ce&s;tuous mariages,</HI> that a man may marry his <HI>wiues &s;ister,</HI> or his <HI>fathers &s;ister,</HI> or his <HI>&s;isters daughter,</HI> or his <HI>brothers wife:</HI> all preci&s;ely again&s;t the <HI>law of God.</HI></P>
<P>Here might we &s;tand ama&s;ed and wonder, that &s;uch ir|regular and &s;hamele&s;&s;e <HI>di&s;pen&s;ations,</HI> &s;hould pa&s;&s;e with the app<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">obation of the <HI>Pope,</HI> who beares a face, as if he were <HI>mo&s;t holy,</HI> yea <HI>Holine&s;&s;e</HI> it &s;elfe. Speake we to him, or write to him, our compellation mu&s;t be <HI>Pater Sancti&s;&s;ime, most holy Father;</HI> and <HI>Sanctitas Tua, your Holine&s;&s;e.</HI> But know|ing him to be <HI>that</HI><NOTE N="&s;" PLACE="marg">2. <HI>The&s;&s;.</HI> 2 3.</NOTE> <HI>man of &s;inne,</HI> that &s;onne of perdition, that grand <HI>Antichri&s;t,</HI> who according to the prophecies of the Holy Gho&s;t in the Scriptures, was to be reuealed in the&s;e latter times, we need not wonder though he <HI>di&s;pen&s;eth</HI> with all the mo&s;t horrible and abominable <HI>impieties,</HI> that may be. Can we<NOTE N="t" PLACE="marg"><HI>Matth.</HI> 7.16.</NOTE> <HI>gather grapes of thornes,</HI> or <HI>figs of thi&s;tles?</HI> can <HI>a corrupt tree bring forth good fruit?</HI> Can we expect that the <HI>Pope,</HI> who<NOTE N="u" PLACE="marg">2. <HI>The&s;&s;.</HI> 2.4.</NOTE> <HI>oppo&s;eth him&s;elfe</HI> again&s;t God, and <HI>ex|alteth him&s;elfe</HI> aboue all that is called God, &s;hould either him&s;elfe liue, or cau&s;e others to liue, according to the <HI>holy law of God?</HI></P>
<P>For the <HI>Popes</HI> them&s;elues (would the time and your pa|tience permit) I could rip vp their liues, and &s;hew vnto you how they haue bin &s;tained and defiled with all manner of fearefull, notorious, and abhominable &s;innes. But my text will not &s;uffer me &s;o fa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">re to range. The <HI>&s;innes of vn|cleanene&s;&s;e,</HI> wherein tho&s;e holy fathers haue, to the a&s;toni&s;h|ment of the wo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ld, wallowed, are the <HI>&s;innes</HI> in my pre&s;ent text and doctrine &s;mitten at.</P>
<P>What &s;hall I tell you of the <HI>ince&s;t</HI> committed by many of them? by <HI>Iohn the</HI> 13. with <HI>Stephana,</HI> his fathers con|cubine?
<PB N="157" REF="81"> by <HI>Iohn the</HI><NOTE N="x" PLACE="marg">Ali&acirc;s the <HI>24.</HI></NOTE> 23. with his brothers wife? by <HI>Paul the</HI> 3. with two of his Nieces? by <HI>Pius the</HI> 5. with his owne &s;i&s;ter, by<NOTE N="y" PLACE="marg">Joan. Iovian. Pontan.</NOTE> <HI>Alexander the</HI> 6. with his owne daughter.</P>
<P>I could make true report vnto you of many of them ve|ry infamous for their <HI>bea&s;tly Sodomie,</HI> for their <HI>filthy adulte|rie,</HI> for other their <HI>vncleane lu&s;t.</HI> So holy were tho&s;e holy Fathers. Neither were they them&s;elues alone giuen ouer to &s;uch filthine&s;&s;e, but they al&s;o tooke order to haue others like vnto them. They could not alone be wicked.<NOTE N="z" PLACE="marg">Szeged. Spec. Pontif.</NOTE> <HI>Alex|ander the &s;ixt</HI> gaue leaue to <HI>Cardinall Mendoza</HI> to abu&s;e his owne ba&s;tard &s;onne in ince&s;tuous <HI>Sodomie.</HI><NOTE N="a" PLACE="marg">Downam de Antich. lib. <HI>1.</HI> cap. <HI>6.</HI> O<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rod Pict. Pap. Sz<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ged. &s;pec. Pont. Ve&s;cel Kroning Tractat. de In|dulgentijs.</NOTE> <HI>Sixtus the fourth</HI> gaue licence to the <HI>Cardinall</HI> of <HI>S. Lucie,</HI> and to all his familie, that they might in the three hot moneths of the yeare freely v&s;e <HI>Sodomie. Iohannes a Ca&s;a</HI> a Florentine, Archbi&s;hop of <HI>Beneventum,</HI> Legat for <HI>Iulius</HI> 3. at <HI>Venice,</HI> &s;et forth a booke in <HI>Italian Metre</HI> in commendation of this <HI>Diana</HI> of the <HI>Papi&s;ts,</HI> this abominable &s;inne of <HI>Sodomie.</HI> Will you heare more of <HI>Sixtus the fourth?</HI> He to incite and incourage others to be as <HI>filthy</HI> as him&s;elfe, built in <HI>Rome</HI> a famous &s;tewes, not onely of <HI>women,</HI> but al&s;o of <HI>males.</HI> The <HI>femall &s;tewes,</HI> how aduantagious it hath bin to the <HI>Pope,</HI> and gainefull to his coffers, may from hence appeare, that the <HI>Pope</HI> hath receiued from them a yearely pen&s;ion, amounting &s;ometimes to <HI>three thou&s;and,</HI> &s;ome|times to <HI>foure thou&s;and Ducates.</HI> It is &s;aid of <HI>Paulus the third,</HI> that in his tables he had the names of 45000 <HI>Curti|zans,</HI> which paid vnto him a monethly tribute.</P>
<P>Now that the <HI>Pope</HI> neede not to loo&s;e &s;o great a re|uenew; &s;ome haue be&s;tirred them&s;elues to patronize his <HI>&s;tewes</HI> by <HI>argument</HI> and by <HI>autoritie.</HI> Their chiefe rea&s;on is: that <HI>common Curtizans in hot countries are a nece&s;&s;arie euill.</HI></P>
<P><HI>Harding Confut. Apol. Iewelli par.</HI> 4. <HI>cap.</HI> 1. thus &s;peaketh of it, <HI>It is common in all great Cities in hot countries, not to bani&s;h from among them, the filthy generation of harlots for the auoy|ding
<PB N="158" REF="82"> of a greater mi&s;chiefe.</HI></P>
<P>D^r <HI>Bi&s;hop</HI> in his &s;econd part of the Reformation of a Catholicke deformed, in the treati&s;e of repentance, &s;aith, <HI>The &s;tewes in &s;ome hot Countries, are tolerated to auoyd a grea|ter mi&s;chiefe.</HI></P>
<P>The cheife autoritie they bring is <HI>S. Au&s;tines,</HI> out of his &s;econd booke <HI>de ordine cap.</HI> 4. <HI>Aufer meretrices de re|bus humanis, turbaveris omnia libedinibus:</HI> Take <HI>harlots</HI> from among men, yee &s;hall di&s;turbe all things with <HI>leacherous lu&s;ts.</HI></P>
<P>To their rea&s;on, that <HI>Curtezans in hot Countries are a ne|ce&s;&s;arie euill:</HI> we &s;ay, that the <HI>heat of a countrey</HI> is no &s;uffici|ent warrant for the <HI>popi&s;h &s;tewes.</HI> The land of <HI>I&s;rael</HI> is a hotter climate, then that of <HI>Italie,</HI> yet &s;aith God vnto the Iewes, <HI>Deut.</HI> 23.17. <HI>There &s;hall be no whore of the daughters of I&s;rael, neither &s;hall there be a whore-keeper of the &s;onnes of I&s;rael.</HI></P>
<P>For <HI>S. Au&s;tines</HI> autoritie, wee acknowledge it to bee great and reuerend. But withall we &s;ay, that <HI>S. Au&s;tine,</HI> when he wrote tho&s;e words, was not <HI>S. Au&s;tine.</HI> When he wrote that tract of <HI>Order,</HI> him&s;elfe then liued in <HI>di&s;order;</HI> a yong gallant, a novice in the faith, not well in&s;tructed, not yet bapti&s;ed in the name of <HI>Chri&s;t;</HI> him&s;elfe then kept a <HI>concubine,</HI> and liued in whore|dome.</P>
<P>But the &s;ame <HI>Saint Au&s;tine,</HI> afterward fully in&s;tructed and bapti&s;ed, &s;aid thus: <HI>I&s;tam, in v&s;u &s;cortatorum, terrena civi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">as licitam fecit turpitudinem.</HI> The words are <HI>De Ciuit. Dei lib.</HI> 14. <HI>cap.</HI> 18. The <HI>citie of the world,</HI> not the <HI>Church of God</HI> hath made this <HI>filthine&s;&s;e of harlots</HI> to bee <HI>lawfull.</HI> So doth not <HI>Saint Au&s;tines</HI> autoritie hold vp the <HI>&s;tewes. Saint Paul</HI> beates them downe flat, <HI>Rom.</HI> 3.8. they who &s;ay, <HI>L<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t vs doe euill that good may come thereof;</HI> their <HI>damnation is iust.</HI> In a word, the tolera|tion of the <HI>&s;tewes,</HI> is an occa&s;ion of <HI>vncleanene&s;&s;e</HI> to many a yong man and woman, that otherwi&s;e would <HI>ab&s;teine</HI>
<PB N="159" REF="82"> from all &s;uch kinde of <HI>filthine&s;&s;e.</HI></P>
<P>What an abomination is it, for a brother and his bro|ther, a father and his &s;onne, a nephew and his vncle, to come to one and the &s;ame harlot, one before or after the other? Is it not the very abomination, which the <HI>Lord</HI> reproueth in my text: <HI>A man and his father will goe in to the &s;ame maide, to profane my holy name?</HI> I haue held you too long. May it plea&s;e you to remember my doctrine. It was,
<Q>Ince&s;tuous per&s;ons, adulterers, fornicators, and other vn|cleane &s;inners, are oftentimes the cau&s;e of profaning the holy name of God.</Q></P>
<P>A twofold V&s;e I made of it. One was; to &s;tirre vp our &s;elues to a <HI>holy conver&s;ation.</HI> The other, to reproue &s;uch as are giuen ouer to <HI>vncleanene&s;&s;e.</HI> I conclude with that exhortation of <HI>Saint Peter,</HI> 1. <HI>Epist. chap.</HI> 2.11. <HI>Dearely beloued, I be&s;eech you, as &s;trangers and pilgrims, ab&s;teine from fle&s;hly lu&s;ts.</HI> They may &s;eeme vnto you a <HI>Paradi&s;e</HI> to your de&s;ires; but they will proue a <HI>Pur|gatorie</HI> to your pur&s;es, and a <HI>Hell</HI> to your &s;oules. Doe you loue your bodies? <HI>Ab&s;taine from fle&s;hly lu&s;ts;</HI> for they are rottenne&s;&s;e to your bones. Doe you loue your &s;oules? <HI>Ab&s;taine from fle&s;hly lu&s;ts;</HI> for they warre a|gain&s;t your &s;oules. Doe you loue your credits? <HI>Ab|&s;taine from fle&s;hly lu&s;ts;</HI> for they are di&s;honourable. The heate of <HI>carnall lu&s;ts,</HI> what is it but an infernall fire, who&s;e <HI>fuell</HI> is <HI>fullne&s;&s;e of bread,</HI> and <HI>aboundance of idle|ne&s;&s;e;</HI> who&s;e <HI>&s;parkes</HI> are euill communication, who&s;e <HI>&s;moake</HI> is infamie, who&s;e <HI>a&s;hes</HI> are pollution, who&s;e <HI>end</HI> is Hell.</P>
<P><HI>Dearely beloued, I be&s;eech you, as &s;trangers and pilgrims, ab&s;taine from fle&s;hly lu&s;ts;</HI> haue your conuer&s;ation hone&s;t among all men, that they beholding your good works, may glorifie God in the day of vi&s;itation.</P>
<PB N="160" REF="83">
<P>Now gracious Father, &s;o worke in vs, thou and thy power, thou and thy mercy, &s;o bring it to pa&s;&s;e, that we may &s;o &s;pend the remainder of our dayes here in all <HI>holy conver&s;ation,</HI> that after this life ended, we may haue our inheritance in thy kingdome. Grant this for thy &s;onne Chri&s;t Ie&s;us &s;ake. To whom with thee &amp;c.</P>
</DIV2>
<DIV2 N="11" TYPE="lecture">
<PB N="161" REF="83">
<HEAD>THE XI. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.8.</HI></BIBL>
<P>And they lay them&s;elues downe vpon clothes laid to pledge by euery Altar, and they drinke the wine of the condemned, in the hou&s;e of their God.</P></Q>
</EPIGRAPH>
<P>IT is a great height of impietie, whereto men are growne, when by vnlawfull meanes, or pretences, or allurements, they <HI>adde &s;inne to &s;inne.</HI> A man may <HI>&s;inne once</HI> and a <HI>&s;econd</HI> time; and may doe it through <HI>infir|mitie:</HI> but if he go on with a <HI>third</HI> tran&s;gre&s;&s;ion, and with a <HI>fourth;</HI> if he be ob&s;tinate in heaping &s;inne vpon &s;inne, lamentable is his e&s;tate. A woe mu&s;t be his portion. Its denounced by the Prophet <HI>E&s;ay, cap.</HI> 5.18. <HI>Woe vnto them, that draw iniquitie with cords of vanitie, and &s;inne, as it were with a cart-rope.</HI></P>
<P>Was there euer a people, &s;o far giuen ouer to worke im|pietie? Behold, &s;uch were the <HI>people of I&s;rael,</HI> they to whom this prophecie of <HI>Amos</HI> was directed. Their <HI>cruelty,</HI> their <HI>couetou&s;nes,</HI> their <HI>oppre&s;&s;ions,</HI> their <HI>calumnies,</HI> their <HI>fil|thy lu&s;ts</HI> reproued in the two precedent ver&s;es, do proclaim as much. And yet they haue not done &s;inning. They would, I grant, make faire weather; they would make a faire &s;hew, as if their de&s;ire were to &s;erue God. For that purpo&s;e they came vnto the <HI>hou&s;e</HI> of their God; his temple; they drew neere vnto his Altars: but euen then did their hearts worke iniquitie. My text conuinceth them.</P>
<Q>They lay them&s;elues downe <HI>[or they lye, or they &s;it downe]</HI> vpon clothes laid to pledge by euery Altar? and they
<PB N="162" REF="84"> drinke the wine of the condemned <HI>[or of &s;uch as they haue fined, or mulcted]</HI> in the hou&s;e of their Gods.</Q>
<P>The words import thus much. The people of <HI>I&s;rael</HI> to cloke and couer their manifold &s;innes, make a &s;hew of reli|gion: they goe vnto their temples, the temples of their Idols; there they offer their &s;acrifices, there they fea&s;t it &s;umptuou&s;ly. They are at great charges. But whence doe they defray them? Is it out of their owne &s;ub&s;tance, which either is de&s;cended to them by inheritance, or is gotten by their iu&s;t and hone&s;t labour? No &s;uch matter. The fines, the mulcts of the poore, their pawnes, their pledges, their pewter, their garments, their bedding, their goods pay for all.</P>
<P>The words doe &s;pecially concerne the Peeres, the No|bles, the Iudges, the Magi&s;trates, the Rulers of <HI>I&s;rael.</HI> They may al&s;o concerne the rich among them: but cannot be vnder&s;tood of the poore, the ba&s;e, and vulgar &s;ort. The words are not many; yet many are the &s;innes they &s;mite at. The <HI>taking of pawnes,</HI> the <HI>deteyning of them, vnrigheous iudgement, &s;uper&s;tition, idolatry, riot</HI> and <HI>exce&s;&s;e</HI> are the &s;ins, they &s;mite at; as may in part appeare in the now-en&s;uing explication.</P>
<P><HI>They lay them&s;elues downe]</HI> <GAP DESC="foreign"> word for word, They bowe downe them&s;elues, they &s;tretch out them&s;elues. S^t <HI>Hierome</HI> renders it by the verbe <HI>Accumbere,</HI> intimating their <HI>&s;itting downe,</HI> as at a fea&s;t or banquet.</P>
<P><HI>They lay them&s;elues downe;</HI> they <HI>lye</HI> downe, or they <HI>&s;it</HI> downe vpon clothes] This manner of &s;itting or lying downe at meate was very ancient. The old <HI>Romans</HI> v&s;ed it; &s;o did the <HI>Greekes. Non &s;edebant, &s;ed accubabant.</HI> They <HI>&s;at not</HI> as we doe now a-dayes, but they <HI>lay downe.</HI> In &s;ome parlor, chamber-garret, or other conuenient roome, a <HI>low round table</HI> was placed. This <HI>table</HI> for the common &s;ort of people was made of ordinarie wood, and &s;tood vpon three feete. For men of better fa&s;hion, it was made of bet|ter wood, of the <HI>Limon</HI> tree, or of the <HI>Maple</HI> tree, and was &s;ometimes inlaid with <HI>&s;iluer,</HI> it &s;tood vpon one whole en|tire
<PB N="163" REF="84"> foote made of <HI>Ivorie,</HI> in the forme of a <HI>Leopard</HI> or a <HI>Lyon.</HI><NOTE N="a" PLACE="marg">Lip&s;ius antiq. lect. l. <HI>3.</HI> c. <HI>1.</HI> Hieronym. Mer|curialis artis Gymna&s;t: lib. <HI>1.</HI> cap. <HI>11.</HI> Ro&s;in. antiq. Ro~. lib. <HI>5.</HI> cap. <HI>28.</HI></NOTE> About this <HI>round table</HI> were placed <HI>three beds,</HI> couered with tape&s;trie, with purple, or with &s;ome other kinde of carpet, according to the wealth and abilitie of the fea&s;t-maker. <HI>Each bed</HI> conteined <HI>three gue&s;ts,</HI> &s;ome|times <HI>foure,</HI> &s;eldome <HI>more.</HI> And thus the gue&s;ts were pla|ced. The <HI>first</HI> &amp; <HI>vppermo&s;t</HI> lying at the <HI>beds head,</HI> re&s;ted the vpper part of his bodie at his left elbow, &amp; di&s;po&s;ed his feet behinde the &s;econds backe: the <HI>&s;econd</HI> re&s;ted his head in the others bo&s;ome vpon a cu&s;hion, and di&s;po&s;ed his feete behinde the <HI>thirds</HI> backe. The re&s;t did likewi&s;e. Such was the cu&s;tome of <HI>&s;itting</HI> or <HI>lying downe</HI> at meat among the old <HI>Greeks</HI> and <HI>Romans.</HI></P>
<P>This very cu&s;tome of <HI>&s;itting</HI> or <HI>lying</HI> at meat was al&s;o a|mong the <HI>Iewes.</HI> We gather it from the <HI>Scripture</HI> phra&s;e in the <HI>New Te&s;tament.</HI><NOTE N="b" PLACE="marg"><HI>Mark.</HI> 2.14. <HI>Luk.</HI> 9.27, 29.</NOTE> <HI>Levi,</HI> called al&s;o<NOTE N="c" PLACE="marg"><HI>Matth.</HI> 9.9.</NOTE> <HI>Matthew,</HI> that ble&s;&s;ed <HI>Euangeli&s;t,</HI> made in his owne hou&s;e a great fea&s;t for <HI>Ie&s;us,</HI> whereat were many <HI>publicans,</HI> and others. At that fea&s;t <HI>Ie&s;us lay downe.</HI> So &s;aith <HI>S. Matthew, chap.</HI> 9.10. <GAP DESC="foreign">, <HI>as hee lay downe. S. Marke</HI> &s;aith, <HI>chap.</HI> 2.15. <GAP DESC="foreign">, <HI>as he lay downe. Ie&s;us lay downe</HI> at meat. So did his <HI>di&s;ciples:</HI> &s;o did <HI>publicans</HI> and <HI>&s;inners</HI> too. <HI>S. Matthew</HI> and <HI>S. Marke</HI> in the now-alleaged places doe affirme it: <GAP DESC="foreign">, <HI>they lay downe with It&s;us.</HI> Publicans and &s;inners lay downe with Ie&s;us. <HI>S. Luk. chap.</HI> 5.29. thus expre&s;&s;eth it; <GAP DESC="foreign">, <HI>a great companie of Publicans, and others,</HI> lay downe at meate <HI>with Ie&s;us and his di&s;ciples.</HI></P>
<P>The time was when <HI>Ie&s;us</HI> fed with<NOTE N="d" PLACE="marg"><HI>Matth.</HI> 14.17.</NOTE> <HI>fiue loaues,</HI> and <HI>two fi&s;hes,</HI> about<NOTE N="e" PLACE="marg"><HI>ver&s;.</HI> 21.</NOTE> <HI>fiue thou&s;and men,</HI> be&s;ides <HI>women</HI> and <HI>children;</HI> then he <HI>commaunded the multitude</HI> <GAP DESC="foreign">, <HI>to lye downe on the gra&s;&s;e,</HI> Matth. 14.19. Another time he fed with<NOTE N="f" PLACE="marg"><HI>Math.</HI> 15.36.</NOTE> <HI>&s;eauen loaues,</HI> and <HI>a few little fi&s;hes</HI><NOTE N="g" PLACE="marg"><HI>ver&s;.</HI> 38.</NOTE> <HI>foure thou&s;and men</HI> be&s;ide <HI>women</HI> and <HI>children:</HI> then he commaunded <HI>the multitude,</HI> <GAP DESC="foreign">, <HI>to fall downe on the ground,</HI> Mat. 15.35. At both times, <HI>Ie&s;us</HI> his words had reference to that auncient manner of <HI>&s;itting,</HI> or <HI>lying downe at meate.</HI></P>
<PB N="164" REF="85">
<P>Which manner of <HI>&s;itting,</HI> or <HI>lying downe at meate, Ie&s;us</HI> him&s;elfe &s;eemeth to haue ob&s;erued at his celebration of his la&s;t Pa&s;chall &s;upper. For we finde, <HI>Ioh.</HI> 13.23. that at that &s;upper one of the <HI>Di&s;ciples</HI> of <HI>Ie&s;us,</HI> the Di&s;ciple whom <HI>Ie|&s;us</HI> loued, euen <HI>Iohn</HI> the <HI>Euangeli&s;t, leaned on the bo&s;ome</HI> of <HI>Ie&s;us. Ie&s;us</HI> lay downe. <HI>Iohn</HI> did likewi&s;e; and <HI>leaned on Ie|&s;us his bo&s;ome.</HI> You &s;ee, that in the time of the new <HI>Te&s;ta|ment,</HI> euen among the <HI>Iewes,</HI> it was a cu&s;tome to <HI>lye downe at meate.</HI></P>
<P>Euen among the <HI>Iewes,</HI> it was a cu&s;tome long before. Eight hundred years before the incarnation of the <HI>Me&s;&s;iah,</HI> the po&s;teritie of <HI>Iacob</HI> v&s;ed it. My text affirmeth it. The <HI>I&s;raelites,</HI> the of-&s;pring of <HI>Iacob, layd them&s;elues downe vpon clothes.</HI></P>
<P>Did they <HI>lay them&s;elues downe vpon clothes?</HI> And why might they not doe &s;o? Was not the common cu&s;tome of &s;o doing, a warrant for them &s;o to doe? Out of doubt it was. It was no fault of theirs to <HI>lye downe at meate,</HI> and <HI>vpon clo|thes.</HI> But herein were they blame worthie; fir&s;t, that the <HI>clothes</HI> whereon they <HI>lay,</HI> were not their owne, &s;econdly, that they <HI>lay</HI> vpon them <HI>vn&s;ea&s;onably.</HI></P>
<P>Fir&s;t, <HI>they were not their owne;</HI> they were the <HI>pawnes,</HI> they were the <HI>pledges</HI> of the poore: they were <HI>clothes laid to pledge.</HI></P>
<P>Secondly, they <HI>lay vpon them vn&s;ea&s;onablie;</HI> euen <HI>before their Altars.</HI> The <HI>fir&s;t</HI> argueth their <HI>crueltie</HI> towards the poore: The <HI>&s;econd</HI> their <HI>Idolatrie</HI> in re&s;pect of God. Fir&s;t of the fir&s;t.</P>
<P><HI>They lay them&s;elues downe vpon clothes layd to pledge]</HI> Wee &s;hall the better vnder&s;tand what that &s;inne is, which our Prophet here reprooueth in the <HI>I&s;raelites,</HI> if we will haue re|cour&s;e to the Law concerning <HI>pledges.</HI> That <HI>Law</HI> is written, <HI>Exod.</HI> 22.26. <HI>If thou at all take thy neighbours raiment to pledge, thou &s;halt deliuer it vnto him by that the Sunne goeth downe:</HI> The Law is repeated, <HI>Deut.</HI> 24.10, 11, 12, 13. <HI>When thou lende&s;t any thing to</HI> thy neighbour, <HI>thou &s;halt not en|ter into his hou&s;e to take his pledge.</HI> But thou &s;halt abide with|out,
<PB N="165" REF="85"> <HI>and the man to whom thou lende&s;t, &s;hall bring the pledge out of the dores vnto thee. And if the man be poore thou &s;halt not &s;leepe with his pledge.</HI> But &s;halt <HI>re&s;tore him the pledge when the Sunne goeth downe.</HI> The ground of this Law is <HI>mercy:</HI> the Law-giuer, is the God of <HI>mercy:</HI> its giuen, to &s;tirre vs vp to <HI>mercy.</HI></P>
<P><HI>If at all thou take thy neighbours raiment to pledge, thou mu&s;t deliuer it vnto him by the going downe of the Sunne.</HI> That is the Law. Thereof, <HI>Exod.</HI> 22.27. haue you two rea&s;ons: One is taken from common humanitie. The poore mans <HI>rai|ment!</HI> It is his <HI>onely couering; It is his raiment for his skinne.</HI> Take that from him, and <HI>wherein &s;hall he &s;leepe? Re&s;tore</HI> therefore his <HI>pledge before the Sunne goeth downe.</HI> The other rea&s;on is taken from the iudgement of God. If the poore man <HI>crie,</HI> God will <HI>heare</HI> him, for he is <HI>gracious. Re&s;tore</HI> thou therefore his <HI>pledge before the Sunne goeth downe.</HI></P>
<P>In the 24. of <HI>Deut. ver.</HI> 13. three rea&s;ons are brought to the &s;ame purpo&s;e. The poore mans <HI>pledge;</HI> See that <HI>in any ca&s;e</HI> thou <HI>deliuer it, when the Sunne goeth downe.</HI></P>
<P>Fir&s;t, that <HI>he may &s;leepe in his owne raiment.</HI></P>
<P>Secondly, that <HI>he may ble&s;&s;e thee,</HI> may pray for thee, may te&s;tifie vnto God the &s;ence and feeling he hath of thy hu|manitie, and kind dealing.</P>
<P>Thirdly, that <HI>it may be righteou&s;ne&s;&s;e vnto thee,</HI> euen <HI>before the Lord thy God.</HI></P>
<P>See therefore, that <HI>in any ca&s;e</HI> thou <HI>re&s;tore</HI> the poore mans <HI>pledge, when the Sunne goeth downe.</HI> You haue the <HI>law,</HI> and the <HI>rea&s;ons</HI> of the Law.</P>
<P>This <HI>Law</HI> the&s;e <HI>I&s;raelites</HI> violated. <HI>They tooke to pledge poore mens clothes,</HI> they deteined them, they v&s;ed them, they <HI>lay vpon them,</HI> as if they had beene their owne. The &s;inne then here laid vnto their charge, is <HI>Detentio pignoris paupe|rum,</HI> the keeping backe of the poore mans <HI>pledge.</HI> The do|ctrine which we may take from hence, is this,
<Q>The pledge of a poore man, &s;uch as is nece&s;&s;arie for his v&s;e, is not to be withholden from him.</Q></P>
<P>I &s;ay, &s;uch as is nece&s;&s;arie for his v&s;e. <HI>Mo&s;es,</HI> in the alled|ged
<PB N="166" REF="86"> places of <HI>Exodus</HI> and <HI>Deuteronomie,</HI> makes mention of his <HI>raiment.</HI> The <HI>raiment</HI> of the poore man&punc; it is <HI>operi|mentum,</HI> his couering; i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> is <HI>ve&s;timentum,</HI> his clothing: he hath nothing el&s;e, wherewith to hide his nakedne&s;&s;e: no|thing el&s;e, wherewith to &s;aue him&s;elfe from cold. Such a <HI>pledge,</HI> as is the poore mans <HI>raiment,</HI> his <HI>coat,</HI> his <HI>dublet,</HI> his <HI>bed,</HI> his <HI>couering,</HI> or any other thing, that is <HI>nece&s;&s;arie for the pre&s;eruing of his life,</HI> God will haue it <HI>re&s;tored.</HI> Yet it will plea&s;e him well, if <HI>&s;uch a pledge be neuer taken.</HI></P>
<P>The Law runnes thus in the 22. of <HI>Exodus. If at all thou take thy neigbbours raiment to pledge, thou mu&s;t deliuer it vnto him by the going downe of the Sunne.</HI> It is as if the <HI>Lord</HI> had thus &s;aid: I &s;hall like it well, if thou <HI>lend</HI> vnto thy poore neighbour <HI>without taking any pledge of him;</HI> but if thou be &s;o cruell, and hard hearted, as that thou wilt not be induced to <HI>lend</HI> without taking of a pawne, yet &s;ee in any ca&s;e, that <HI>thou re&s;tore vnto him his pawne before the Sunne goeth downe.</HI></P>
<P>The Lords de&s;ire to haue no <HI>pawne</HI> at all taken of the poore man, is more plainely manife&s;ted, <HI>Deut.</HI> 24.6. The Law there is: <HI>No man &s;hall take the two mil-&s;tones, or the vpper mil-&s;tone to pledge.</HI> Mention is made fir&s;t of <HI>two mil&s;tones,</HI> and then of the <HI>vppermo&s;t.</HI> It is all one as if the <HI>Lord</HI> had &s;ayd: <HI>You &s;hall not take to pledge both mil&s;tones, no nor one of them.</HI> As good take <HI>both,</HI> as <HI>one.</HI> There is no grinding without <HI>both.</HI> If thou take <HI>one</HI> and leaue the <HI>other,</HI> how &s;hall the poore man <HI>grind? Mil&s;tones</HI> are named: vnder them by a <HI>Synec|doche</HI> you may comprehend all kind of vten&s;ils, or in&s;tru|ments, with which a poore man gets his liuing. In this ranke I place the Husbandmans plow, the Smithes anvill, the Taylors &s;heares, and euery other handy-crafts mans toole, which is nece&s;&s;arie for the exerci&s;e of his trade or occupation. <HI>None &s;uch</HI> may you take to <HI>pawne. Mo&s;es</HI> adds the rea&s;on: For, he that takes &s;uch a pawne of a poore man, <HI>takes the poore mans life to pawne.</HI></P>
<P>May not &s;uch a pawne be taken by the<NOTE N="h" PLACE="marg"><HI>Deut.</HI> 24.6.</NOTE> Law of the <HI>mil|&s;tones,</HI> and for the <HI>rea&s;on</HI> &s;pecified? Then out of doubt who|&s;oeuer is &s;o cruell and hard of heart, to take <HI>&s;uch a pawne,</HI> he
<PB N="167" REF="86"> is bound by the<NOTE N="i" PLACE="marg"><HI>Exod.</HI> 22.26. <HI>Deut.</HI> 24.13.</NOTE> Law of the <HI>poore mans raiment,</HI> to <HI>re&s;tore it ere the Sunne goe downe.</HI> Thus is my doctrine e&s;tabli&s;hed.</P>
<Q>The pledge of a poore man, &s;uch as is nece&s;&s;arie for his v&s;e, is not to be withholden from him.</Q>
<P>This doctrine hath its v&s;e in this <HI>wringing</HI> world. It may &s;erue to reproue the <HI>wealthie,</HI> the <HI>great deuourers,</HI> the <HI>Sea-gulfs</HI> of this age. No money &s;hall out of their pur&s;es to the poore without a <HI>pawne.</HI> Tell them it is <HI>crueltie.</HI> They will &s;ay; No. He comes to borrow of me; I may deny him if I will. I <HI>lend him my money;</HI> I looke for no profit; I <HI>take no v&s;ury.</HI> Shall I haue no a&s;&s;urance? Shall I not be &s;uffered <HI>to take a pawne?</HI></P>
<P>Fooli&s;h man! Why pleade&s;t thou &s;o? It is the will of God, that <HI>thou lend without a pawne:</HI> or if thou <HI>lend vpon a pawne,</HI> that thou <HI>re&s;tore it before the Sunne goe downe.</HI> This is the will of God: Why wilt thou not obey it?</P>
<P>Say; thou <HI>lende&s;t</HI> a poore man <HI>thy money,</HI> and he buyeth bread therewith, &amp; eateth; and in the meane time through want of his <HI>raiment,</HI> which thou ha&s;t to <HI>pawne,</HI> the poore man be <HI>frozen to death:</HI> how ha&s;t thou relieued him? What difference is there, whether he die for <HI>hunger,</HI> or for <HI>cold?</HI> If thou &s;lacke his <HI>hunger,</HI> and &s;tarue him with <HI>cold,</HI> thou do&s;t but <HI>change his torment;</HI> thou do&s;t not &s;uccour him. In like &s;ort: if thou <HI>lende&s;t</HI> a poore man <HI>thy money,</HI> and for thy &s;e|curitie take&s;t to <HI>pawne</HI> the tooles, <HI>tho&s;e nece&s;&s;arie tooles,</HI> with which he getteth his liuing, thou doe&s;t not <HI>relieue him,</HI> but doe&s;t, as much as in thee lyeth, <HI>cut the poore mans throate.</HI></P>
<P>Flatter not thy &s;elfe (beloued) who&s;oeuer thou art, that ha&s;t accu&s;tomed thy &s;elfe to &s;ecure the <HI>loane of thy money</HI> by taking of <HI>pawnes.</HI> If the cour&s;e be &s;imply and ab&s;olutely lawfull, what meaneth the Law, <HI>Deut.</HI> 24.17. <HI>Thou &s;halt not take a widdowes raiment to pledge?</HI> And why doth <HI>Iob,</HI> Chap. 24.3. reproue them, <HI>who take the widdowes oxe for a pledge?</HI> It is in thy power I grant, to <HI>take a pledge</HI> of thy deb|tor, to a&s;&s;ure thy &s;elfe, that thou maie&s;t receiue thine owne againe: but if in <HI>taking thy pledge,</HI> thou tran&s;gre&s;&s;e the Law of charitie; if thou take <HI>&s;uch a pledge,</HI> as thy neighbour can|not
<PB N="168" REF="87"> &s;pare without the hazard and perill of his liuelihood, <HI>it is thy &s;inne;</HI> and thou art bound <HI>with &s;peed to re&s;tore it.</HI> If thou <HI>re&s;tore it not,</HI> what then? <HI>Ezechiel</HI> chap. 18.13. will tell thee: <HI>Moriendo morieris,</HI> thou &s;halt &s;urely die, thy bloud &s;hall be vpon thee.</P>
<P>But here thou wilt apologize, defend thy &s;elfe, &amp; plead that <HI>for thy taking of pawnes,</HI> thou ha&s;t thy warrant out of <HI>Prov.</HI> 20.16. I mu&s;t confe&s;&s;e, thou art there permitted <HI>to take a mans garment as a pledge</HI> or pawne, <HI>for the a&s;&s;urance of thy money.</HI> But of whom? <HI>of him,</HI> to whom thou lende&s;t thy money? No. But <HI>of him,</HI> who ra&s;hly, vnadui&s;edly, and la|ui&s;hly becomes &s;uertie vnto thee, for the man he knoweth not. And what is this to the <HI>poore man,</HI> that borroweth of thee? Of him if thou take any <HI>&s;uch pledge,</HI> thou maie&s;t bee &s;trained with the <HI>abomination</HI> of <HI>V&s;urie.</HI></P>
<P>I put thee a ca&s;e: Thou lende&s;t <HI>tenne pounds,</HI> vpon a <HI>pawne</HI> of <HI>bedding,</HI> or <HI>linnen,</HI> and thou lende&s;t it <HI>freely:</HI> but as the <HI>borrower</HI> v&s;eth <HI>thy money,</HI> &s;o <HI>thou</HI> v&s;e&s;t <HI>his pawne.</HI> This is <HI>V|&s;ury</HI> in thee. For the <HI>bedding</HI> or <HI>linnen,</HI> which thou ha&s;t in <HI>pawne</HI> is the wor&s;e for the wearing: &s;o is not <HI>thy money</HI> in the borrowers hand. I know the very name of <HI>V&s;ury</HI> is dete&s;ted of thee, and thou hate&s;t to be called an <HI>&V;&s;urer.</HI> Take heed then, that by thy <HI>taking of pawnes,</HI> thou become not one of that <HI>damned crew.</HI></P>
<P>If therefore you haue taken <HI>any pawne</HI> of a poore man, <HI>any &s;uch pawne,</HI> as by the Law thou oughte&s;t not to haue ta|ken of him, <HI>re&s;tore it</HI> vnto him according to the Law, euen <HI>before the Sunne goe downe.</HI> So &s;hall the <HI>poore man,</HI> to whom thou ha&s;t <HI>&s;hewed mercy in lending thy money,</HI> ble&s;&s;e thee, and it &s;hall be <HI>righteou&s;ne&s;&s;e vnto thee before the Lord thy God.</HI> Hereof art thou a&s;&s;ured, <HI>Deut.</HI> 24.13. Yea, <HI>&V;iuendo vives,</HI> thou &s;halt &s;urely liue. The <HI>Lord God</HI> hath &s;ayd it, <HI>Eze|chiel,</HI> 18.9.</P>
<P>Hitherto (Beloued) you haue heard of the <HI>crueltie</HI> of the <HI>I&s;raelites,</HI> towards the poore; their <HI>crueltie</HI> in <HI>deteining the pledges of the poore:</HI> they <HI>layd them&s;elues downe vpon clothes laid to pledge.</HI> And this they did vn&s;ea&s;onablie, euen before
<PB N="169" REF="87"> their <HI>Altars,</HI> which argueth their <HI>Idolatrie;</HI> the next thing to be con&s;idered.</P>
<P><HI>By euery Altar] Multa erant altaria Idolorum; altare au|tem Domini non ni&s;i vnum.</HI> It is a Bi&s;hops note; the note of <HI>Albertus Magnus</HI> vpon my text. Many were the <HI>Altars</HI> that were erected for the <HI>&s;eruice of Idols,</HI> but for the <HI>wor&s;hip of God,</HI> there was but <HI>one Altar:</HI> but <HI>one Altar,</HI> whereon to offer &s;acrifice.</P>
<P>This <HI>one Altar</HI> at fir&s;t was to be made of <HI>earth,</HI> or of <HI>&s;tone rough and vnhewen,</HI> as appeareth, <HI>Exod.</HI> 20.24.25. Such an <HI>Altar</HI> was fitte&s;t for the then-e&s;tate of the children of <HI>I&s;|rael.</HI> They were then in the <HI>de&s;ert</HI> iourneying toward the holy Land, and were to remoue from place to place. An <HI>Altar of earth</HI> would &s;oone be made: &s;o would <HI>an Altar of &s;tone, rough, and vnhewen.</HI> They might make their <HI>Altar</HI> of <HI>earth,</HI> that when they &s;hould change their &s;tation, they might with ea&s;e de&s;troy it, <HI>Ne aut abu&s;ui aut &s;uper&s;titioni e&s;|&s;et,</HI> that it might not be &s;uper&s;titiou&s;ly abu&s;ed. Or, they might make it of <HI>rough and vnhewen &s;tone</HI> tumultuarily, <HI>Ne &s;ollicitaret quemquam ad con&s;ervationem religionem&abque; con&s;tan|tem illius altaris,</HI> that it might not allure any one to a con|&s;tant reuerence, and dread of the holine&s;&s;e of that <HI>Altar.</HI></P>
<P>In the 27. <HI>of Exod.</HI> ver. 1. there is a pre&s;cription of an <HI>Al|tar</HI> of better fa&s;hion. <GAP DESC="foreign">, the <HI>Altar of Holocau&s;tes,</HI> of <HI>burnt offerings,</HI> of <HI>&s;acrifices,</HI> is there de&s;cribed according to the matter, the mea&s;ure, the forme, the in&s;truments and ve&s;&s;els thereof. <HI>Thou &s;halt make an Altar of wood, of the choi|&s;e&s;t Cedar.</HI> An <HI>Altar,</HI> not <HI>Altars,</HI> It was but <HI>one Altar.</HI></P>
<P>And why would God haue but <HI>one Altar?</HI> He would haue but one, <HI>quod vnum at&abque; eundem cultum inter omnes e&s;&s;e vellet.</HI> Becau&s;e he would haue but <HI>one</HI> &amp; the &s;ame <HI>wor&s;hip</HI> among all, therefore would he haue but <HI>one Altar:</HI> &s;o &s;ayth<NOTE N="k" PLACE="marg">See <HI>Willet</HI> vp|on <HI>Exod.</HI> 20.24.</NOTE> <HI>Gala&s;i|us.</HI> He would haue but <HI>one Altar,</HI> to note vnto vs<NOTE N="l" PLACE="marg"><HI>Babington</HI> vp|on <HI>Exod.</HI> 20.24.</NOTE> <HI>one truth, one religion.</HI> But <HI>one Altar</HI><NOTE N="m" PLACE="marg"><HI>Marlorat.</HI> in <HI>E&s;a.</HI> 1.29.</NOTE> <HI>Vt vinculum e&s;&s;et &s;acra vnitatis,</HI> that it might be vnto the rude people, <HI>a bond of &s;acred vnity.</HI> That <HI>one</HI> and the &s;ame <HI>religion</HI> might remaine among them inviolable. God would haue but <HI>one Altar.</HI></P>
<PB N="170" REF="88">
<P>It was therefore &s;inne in <HI>Ieroboam</HI> to &s;et vp <HI>two other Al|tars,</HI> one in <HI>Bethel,</HI> the other in <HI>Dan,</HI> 1. <HI>King.</HI> 12.29. It was &s;inne in <HI>&V;rijah,</HI> the high Prie&s;t, when to plea&s;e the idola|trous King <HI>Ahaz,</HI> he cau&s;ed a <HI>new Altar</HI> to be &s;et vp after the patterne of the <HI>Altar of Dama&s;cus,</HI> 2. <HI>King.</HI> 16.11. It mu&s;t needs be a &s;inne in the <HI>children of I&s;rael,</HI> to multiplie their <HI>Altars according to the multitude of their fruit, Ho&s;.</HI> 10.1. And I may not excu&s;e the <HI>I&s;raelites,</HI> whom my text concer|neth, they laid them&s;elues vpon clothes, laid to pledge by <HI>euery Altar.</HI> They had there <HI>many Altars</HI> too. But, <HI>Altare Domini non ni&s;i vnum:</HI> For the wor&s;hip of God there was but <HI>one Altar.</HI></P>
<P>And that <HI>one Altar</HI> was a type of our ble&s;&s;ed <HI>Sauiour;</HI> a liuely figure, or repre&s;entation of <HI>Chri&s;t crucified.</HI> In re|gard whereof, <HI>Heb.</HI> 13.10. <HI>Chri&s;t is called an Altar;</HI> yea, <HI>our Altar: We haue an Altar. We haue an Altar, whereof they haue no right to eate, that &s;erue at the tabernacle. Chri&s;t is this Altar;</HI> he is <HI>our Altar; Chri&s;t with all his benefits.</HI> Which his <HI>benefits</HI> are nothing auaileable, nothing profitable for them which are vnder the Law, who yet are in bondage <HI>vnder the rudiments,</HI> vnder the ceremonies of <HI>Mo&s;es</HI> Law. Tho&s;e benefits of Chri&s;t are &s;pirituall; <HI>Regeneration, fayth, remi&s;&s;ion of &s;innes, iu&s;tification, the fauour of God, &s;ecuritie a|gain&s;t our enemies,</HI> (the <HI>world,</HI> the <HI>Deuill, death,</HI> and <HI>hell) life and eternall glory:</HI> the&s;e are the <HI>benefits,</HI> which <HI>Chri&s;t</HI> through his mo&s;t glorious <HI>death</HI> and <HI>pa&s;&s;ion</HI> hath purcha&s;ed for his <HI>elect.</HI> This purcha&s;e he wrought not by the <HI>bloud of Goats,</HI> and <HI>Calues,</HI> but by his <HI>owne bloud,</HI> whereby <HI>he entred in once into the holy place,</HI> and &s;o <HI>obtained</HI> for vs <HI>eternall redemption,</HI> as the Apo&s;tle &s;peaketh, <HI>Heb.</HI> 9.12.</P>
<P>Thus hath <HI>Chri&s;t,</HI> the <HI>&s;acrificer,</HI> the <HI>&s;acrifice,</HI> and the <HI>Al|tar</HI> made full &s;atisfaction to God for all our &s;innes. Now are we not to relie vpon <HI>our owne good workes,</HI> vpon the <HI>me|rits</HI> of <HI>Saints,</HI> or vpon <HI>their mediation.</HI> For this were nothing el&s;e <HI>qu&agrave;m aliud novum Altare praeter Chri&s;tum in&s;tituere;</HI> It were to appoint another <HI>new Altar</HI> be&s;ide <HI>Chri&s;t.</HI> And that <HI>Chri&s;tians</HI> may not doe.</P>
<PB N="171" REF="88">
<P>May not <HI>Chri&s;tians</HI> doe it? How then is it that in <HI>Poperie</HI> there are &s;o <HI>many Altars?</HI> It is (Beloued in the Lord) one of the blemi&s;hes, one of the &s;hames of that religion. They haue their many <HI>Altars,</HI> &s;ome of<NOTE N="n" PLACE="marg">De con&s;ecrat. Di&s;t. <HI>1.</HI> C. Alta|ria.</NOTE> <HI>&s;tone,</HI> &s;umptuou&s;ly built, and dedicated with the <HI>vnction of oyle,</HI> and the<NOTE N="o" PLACE="marg">Altaria pla|cuit.</NOTE> <HI>Prie&s;ts bene|diction:</HI> as appeareth by the decrees of two <HI>Councells,</HI> the one called <HI>Apaunen&s;e,</HI> the other <HI>Agathen&s;e. Stone-Altars</HI> they make for &s;teddine&s;&s;e and continuance; and why &s;o? But, <HI>Quia Petra erat Chri&s;tus,</HI> becau&s;e <HI>the Rocke was Chri&s;t?</HI> It is the deui&s;e of <HI>Durandus.</HI> A profound rea&s;on &s;ure. The witt of fore-ages could not reach vnto it.</P>
<P>The Primitiue times of the <HI>Church</HI> knew no &s;uch <HI>Altars</HI> of <HI>&s;tone,</HI> no nor of <HI>wood.</HI> Then there were <HI>no Altars</HI> at all. <HI>Origen</HI> may witne&s;&s;e it. He flouri&s;hed <HI>in the yeare of Chri&s;t</HI> 230. Then it was obiected vnto him by<NOTE N="p" PLACE="marg">Lib. <HI>6.</HI> contra Cel&s;um: &amp; lib. <HI>8.</HI></NOTE> <HI>Cel&s;us,</HI> that the <HI>Chri&s;tians</HI> had <HI>neither Altars, nor Images, nor Temples. Ar|nobius</HI> flouri&s;hed after <HI>Origen</HI> in the yeare 290. and<NOTE N="q" PLACE="marg">Arnob. lib. <HI>4.</HI> contragentes. Babington in Exod. <HI>27.1.</HI> pag. <HI>403.</HI> Ho&s;pinian. Hi&s;t. Sacram. lib. <HI>2.</HI> pag. <HI>54.</HI></NOTE> in his time the <HI>Heathen</HI> accu&s;ed the <HI>Chri&s;tians,</HI> for that they had <HI>neither Churches, nor Altars, nor Images.</HI> So for <HI>two hundred and ninetie yeares,</HI> there were <HI>no Altars</HI> in the primitiue Church.</P>
<P><HI>None for</HI> 290. <HI>yeares?</HI> Yet <HI>Martin</HI> of <HI>Polonia</HI> &s;ometimes an <HI>Arch-bi&s;hop,</HI> and <HI>Penitentiarie</HI> to <HI>Innocent</HI> the fourth, af|firmeth in his Chronicle, that Pope <HI>Sixtus</HI> did in&s;titute, <HI>Vt mi&s;&s;a &s;uper Altare celebreter:</HI> th <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">he <HI>Ma&s;&s;e</HI> &s;hould be ce|lebrated vpon an <HI>Altar.</HI><NOTE N="r" PLACE="marg">Ho&s;pin. ibid. pag. <HI>121.</HI></NOTE> <HI>Sixtus</HI> of whom he &s;peaketh was <HI>Bi&s;hop</HI> of <HI>Rome Anno Chri&s;ti</HI> 125. So by <HI>Martins</HI> opini|on, <HI>Altars</HI> &s;hould haue bin in the Church <HI>aboue a hundred yeares,</HI> before either <HI>Arnobius,</HI> or <HI>Origen</HI> were writers.</P>
<P>But what &s;mall credit is to be giuen to this <HI>Chronicler Martin,</HI> let <HI>Bellarmine</HI> tell you. <HI>Fuit Martinus vir &s;implex &amp; fabellas pro hi&s;torijs obtrudit.</HI> This cen&s;ure he giueth in his Booke of Eccle&s;ia&s;ticall writers vpon the <HI>yeare</HI> 1250. <HI>Mar|tin</HI> was a &s;imple man, and one that obtrudeth fables for hi|&s;tories.</P>
<P>If <HI>Martin</HI> be fal&s;e in this point of the <HI>in&s;titution of Altars,</HI> how &s;hall we find out the truth? <HI>Bellarmine lib.</HI> 4. <HI>de verbo
<PB N="172" REF="89"> Dei cap.</HI> 3. will &s;eeme to deliuer it. There reprouing <HI>Kem|nitius</HI> for making <HI>Felix</HI> the fourth to haue <HI>in&s;tituted the con|&s;ecration of Altars,</HI> calleth that <HI>a lye,</HI> and &s;ayth;<NOTE N="&s;" PLACE="marg"><HI>&sect;</HI> Octavum e&s;t.</NOTE> <HI>Con&s;tat, Sylve&s;trum autorem huius rit&ucirc;s fui&s;&s;e.</HI> It is manife&s;t that <HI>Syl|ve&s;ter</HI> was the author of this rite, of the con&s;ecration of <HI>Al|tars.</HI> Now <HI>Sylve&s;ter</HI> a&s;cended to the <HI>Popedome in the yeare</HI> 314. So by <HI>Bellarmines</HI> opinion, (and what writer among the Papi&s;ts is of greater authoritie then <HI>Bellarmine?</HI>) by <HI>Bellarmines</HI> opinion <HI>there were no Altars of v&s;e in the Church before the yeare</HI> 314. So my propo&s;ition &s;tands good:
<Q>The primitiue times of the Church knew not the v&s;e of &s;tonie, or wooden Altars.</Q></P>
<P>Which truth, as it hath &s;erued to condemne the <HI>Papi&s;ts</HI> of blind &s;uper&s;tition, for creeping vnto, and wor&s;hipping before, <HI>their Altars,</HI> whereof they haue out of Gods booke no warrant: &s;o may it be a motiue to vs to lift vp our hearts vnto the <HI>Lord,</HI> and to giue him thankes, for that it hath plea&s;ed him to deliuer vs from the more then <HI>Egyptian</HI> darkne&s;&s;e of <HI>Poperie,</HI> wherein our forefathers liuing, com|mitted abomination before <HI>&s;tockes</HI> and <HI>&s;tones.</HI></P>
<P>We haue not now <HI>an Altar</HI> properly &s;o called, no <HI>mate|riall Altar:</HI> our <HI>Altar</HI> is <HI>metaphoricall,</HI> it is <HI>&s;pirituall.</HI> As our <HI>&s;acrifices</HI> are, which we are to offer vp vnto the <HI>Lord,</HI> &s;o is our <HI>Altar:</HI> our <HI>&s;acrifices</HI> are <HI>&s;pirituall;</HI> our <HI>Altar</HI> therefore mu&s;t be <HI>&s;pirituall.</HI></P>
<P>There were vnder the Law many kindes of <HI>&s;acrifices:</HI><NOTE N="t" PLACE="marg"><HI>Exod.</HI> 20.24.</NOTE> <HI>Burnt</HI> offerings,<NOTE N="u" PLACE="marg"><HI>Num.</HI> 6.11.</NOTE> <HI>Sinne</HI> offerings,<NOTE N="x" PLACE="marg"><HI>Ver&s;.</HI> 15.</NOTE> <HI>Meat</HI> offerings, <HI>Drinke</HI> offerings,<NOTE N="y" PLACE="marg"><HI>Exod.</HI> 20.24</NOTE> <HI>Peace</HI> offerings. All are reduceable to two heads; they were either <GAP DESC="foreign">, or <GAP DESC="foreign">, either <HI>propitiatorie,</HI> or <HI>Euchari&s;ticall;</HI> either <HI>expiatorie,</HI> or <HI>gratulatorie;</HI> either &s;acri|fices of <HI>&s;atisfaction,</HI> or &s;acrifices of <HI>thanke&s;giuing.</HI> The fir&s;t &s;ort of <HI>&s;acrifices,</HI> which I call <HI>propitiatorie, expiatorie,</HI> or <HI>&s;a|tisfactorie,</HI> had their end in the death of <HI>Chri&s;t:</HI> the other which I call <HI>Euchari&s;ticall, gratulatorie,</HI> or <HI>&s;acrifices of thank&s;|giuing</HI> doe remaine for euer; but without <HI>legall</HI> rites and ceremonies: that which was <HI>legall</HI> in them is done away; there remaineth onely that which was <HI>Euangelicall,</HI> that
<PB N="173" REF="89"> which was <HI>Spirituall.</HI> The&s;e &s;acrifices <HI>gratulatorie,</HI> the&s;e &s;a|crifices of <HI>prai&s;e</HI> and <HI>thanke&s;giuing</HI> are the <HI>&s;acrifices,</HI> which we can, and mu&s;t, offer vnto Almightie God.</P>
<P>Of the&s;e <HI>&s;acrifices</HI> I ob&s;erue three &s;orts, according to the three &s;orts of goods which man v&s;ually enioyeth. The<NOTE N="z" PLACE="marg">Ari&s;t. Eth. lib. <HI>1.</HI> cap. <HI>8.</HI></NOTE> Philo&s;opher deuides them into goods <HI>of the mind,</HI> goods <HI>of the bodie,</HI> and <HI>externall</HI> goods. By <HI>externall</HI> goods, you may vnder&s;tand<NOTE N="a" PLACE="marg">Ari&s;t. Magn. Moral. lib. <HI>1.</HI> cap. <HI>3.</HI></NOTE> <HI>riches, rule, honor:</HI> by the goods <HI>of the bo|die,</HI> you may vnder&s;tand <HI>health, beautie, comeline&s;&s;e:</HI> by the goods <HI>of the minde,</HI> you may vnder&s;tand <HI>vertues,</HI> and ver|tuous actions, functions, and operations, together with all the powers and faculties of the &s;oule.</P>
<P>All the&s;e <HI>goods</HI> mu&s;t we offer vp vnto the <HI>Lord</HI> in &s;acri|fice. Fir&s;t, we mu&s;t offer vp <GAP DESC="foreign">, our <HI>externall goods,</HI> the goods of this world. The author of the <HI>Epi&s;tle</HI> to the <HI>Hebrewes</HI> wi&s;heth vs not to forget it, <HI>chap.</HI> 13.16. <HI>To doe good and to di&s;tribute forget not.</HI> And to make vs remember it the more willingly, he giues this rea&s;on: <HI>for with &s;uch &s;a|crifices God is well plea&s;ed.</HI> It is true, God accepteth, and ta|keth in good part, as be&s;towed vpon him&s;elfe, what&s;oeuer is be&s;towed vpon the poore. Giue <HI>meate</HI> to the hungrie, <HI>drinke</HI> to the thir&s;tie, <HI>take in</HI> the &s;tranger, <HI>cloth</HI> the naked, <HI>vi&s;ite</HI> the &s;icke, <HI>yeeld comfort</HI> to the poore pri&s;oner; thou doe&s;t all to <HI>Chri&s;t.</HI> The day &s;hall come wherein <HI>Chri&s;t</HI> will tell thee &s;o, <HI>Mat.</HI> 25.40. <HI>Verily I &s;ay vnto you, in as much as yee haue done it vnto one of the lea&s;t of the&s;e my brethren, yee haue done it vnto me.</HI> Doe good to <HI>the poore,</HI> you doe it vnto <HI>Chri&s;t.</HI> Say not; if <HI>I giue,</HI> I <HI>&s;hall want</HI> my &s;elfe. <HI>Giue, and it &s;hall be giuen to thee.</HI> The promi&s;e is, <HI>Luk.</HI> 6.38. <HI>Giue, and it &s;hall be giuen vnto you, good mea&s;ure, pre&s;&s;ed downe and &s;haken together, and running ouer.</HI> So your <HI>giuing</HI> will be but a <HI>lend|ing,</HI> and good paiment will be made vnto you. <HI>Salomon</HI> beares record hereunto, <HI>Prou.</HI> 19.17. <HI>He that hath mercie vpon the poore, lendeth vnto the Lord, and that which hee hath giuen, will he pay him againe.</HI> Thus mu&s;t we offer vp vn|to the Lord <GAP DESC="foreign">, our <HI>externall goods,</HI> the <HI>goods</HI> of this world.</P>
<PB N="174" REF="90">
<P>Secondly, we mu&s;t offer vp vnto the Lord in &s;acrifice <GAP DESC="foreign">, <HI>the goods of the bodie.</HI> The <HI>goods</HI> of our <HI>body</HI> we may offer vp in &s;acrifice two manner of wayes, <HI>patiendo</HI> or <HI>faciendo,</HI> by <HI>&s;uffering,</HI> or by <HI>doing;</HI> by <HI>dying</HI> for the <HI>Lord,</HI> or by <HI>doing</HI> that which is acceptable to the <HI>Lord.</HI></P>
<P>This &s;acrifice of <HI>&s;uffering</HI> or <HI>dying</HI> for the <HI>Lord</HI> is a preci|ous &s;acrifice; according to that, <HI>P&s;al.</HI> 116.15. <HI>Precious in the &s;ight of the Lord is the death of his Saints.</HI> It is <HI>acceptable with God.</HI> S^t <HI>Peter</HI> affirmeth it, 1. <HI>Epi. chap.</HI> 2.20. <HI>If when ye doe well, and &s;uffer for it, yee take it patiently, this is acceptable with God.</HI> In the ver&s;e following he exhorts vs to this <HI>&s;uffe|ring: Chri&s;t hath &s;uffered for vs, leauing vs an example, that we &s;hould follow his &s;teps. Chri&s;t hath &s;uffered for vs:</HI> wee mu&s;t if need be, <HI>&s;uffer for him.</HI> Martyrdome! It is &s;o plea&s;ing a <HI>&s;a|crifice,</HI> as that it made <HI>Ambro&s;e</HI> &s;ay of his &s;i&s;ter: <HI>Appellabo Martyrem, &amp; praedicabo &s;atis:</HI> I will call her <HI>Martyre,</HI> and &s;o &s;hall I be &s;ure to <HI>commend her enough.</HI> S. <HI>Hierome</HI> in his Ep. to <HI>Heidibia</HI> &s;ayth, <HI>Triumphus Dei e&s;t pa&s;&s;io Martyrum:</HI> The &s;uffering of <HI>Martyrs</HI> is Gods triumph.</P>
<P>What doe I? In time of <HI>peace</HI> exhort to <HI>Martyrdome?</HI> Why not? Though through Gods goodne&s;&s;e (ble&s;&s;ed be his name for it) there is not now among vs any occa&s;ion of per&s;ecution, <HI>habet tamen &amp; pax no&s;tra Martyrium &s;uum,</HI> as <HI>Gregorie</HI> the Great &s;pake of his time, <HI>Homil.</HI> 3. <HI>in Euange|lia,</HI> yet hath our <HI>peace</HI> her <HI>Martyrdome.</HI> Albeit we doe not yeeld <HI>carnis colla ferro,</HI> our neckes to the yron, or our bo|dies to the &s;take, yet doe we <HI>gladio &s;pirituali,</HI> with the &s;piri|tuall &s;word <HI>&s;lay the carnall de&s;ires within vs.</HI> You haue &s;eene what it is to <HI>offer vp</HI> vnto the <HI>Lord</HI> the <HI>goods of our bodie pa|tiendo,</HI> by <HI>&s;uffering,</HI> by <HI>dying</HI> for the <HI>Lord.</HI></P>
<P>Now let vs &s;ee what it is to <HI>offer</HI> them vp <HI>faciendo,</HI> by do|ing that, which is acceptable to the <HI>Lord.</HI> It is that, where|to S. <HI>Paul</HI> exhorteth vs, <HI>Rom.</HI> 12.1. euen our <HI>rea&s;onable &s;er|uice of God. I be&s;eech you, brethren, by the mercies of God, that yee pre&s;ent your bodies a liuing &s;acrifice, holy, acceptable vnto God.</HI></P>
<P>Our <HI>Bodies</HI> a <HI>&s;acrifice!</HI> How may that be? S. <HI>Chry&s;o&s;tome
<PB N="175" REF="90"> Hom.</HI> 20. <HI>in Ep. ad Rom.</HI> doth elegantly expre&s;&s;e it. Let the <HI>eye</HI> behold no euill, <GAP DESC="foreign">, and the <HI>eye</HI> is a <HI>&s;acrifice:</HI> let the <HI>tongue</HI> &s;peake no euill, <GAP DESC="foreign">, and the <HI>tongue</HI> is an oblation: let the <HI>hand</HI> doe no euill, <GAP DESC="foreign">, and the <HI>hand</HI> is a <HI>burnt offering.</HI> So that &s;weete <HI>Father.</HI> We may enlarge the meditation; let the <HI>eare</HI> heare no euil, and the <HI>eare</HI> is a <HI>&s;acrifice:</HI> let the <HI>arme</HI> embrace no euill, and the <HI>arme</HI> is a <HI>&s;acrifice:</HI> let the <HI>foote</HI> follow no euill, and the <HI>foote</HI> is a <HI>&s;acrifice.</HI> In a word, let all <HI>other parts of the bodie</HI> be pre|&s;erued from euill, and <HI>they</HI> are <HI>all &s;acrifices.</HI> The <HI>eye</HI> that is<NOTE N="b" PLACE="marg">2. <HI>Pet.</HI> 2.14.</NOTE> full of <HI>adulterie,</HI> is no fit <HI>offering;</HI> the <HI>tongue</HI> that is<NOTE N="c" PLACE="marg"><HI>P&s;al.</HI> 120.3.</NOTE> <HI>deceit|full,</HI> is no fit <HI>offering:</HI> the <HI>hand</HI> that is euer &s;hut again&s;t the poore, is no fit <HI>offering:</HI> the <HI>vncircumci&s;ed</HI> eare, the <HI>wanton</HI> arme, the <HI>cruell</HI> foote, they are no fit <HI>offerings:</HI> neither is <HI>any part of our bodie,</HI> that is vn&s;anctified, a fit <HI>offering</HI> for the <HI>Lord.</HI> Wherefore (dearely beloued in the <HI>Lord</HI>) let it be the care of euery one of vs, to pre&s;ent our <HI>bodies</HI> vnto the <HI>Lord</HI> a <HI>liuing and a holy &s;acrifice;</HI> for that onely will be <HI>accep|table vnto him.</HI></P>
<P>Now that our <HI>&s;acrifice</HI> may be <HI>liuing</HI> and <HI>holy,</HI> and &s;o <HI>ac|ceptable to the Lord,</HI> it is not enough for vs to<NOTE N="d" PLACE="marg"><HI>P&s;al.</HI> 34.15. <HI>And</HI> 37.27.</NOTE> <HI>ab&s;taine from doing of euill,</HI> but we mu&s;t willingly and chearefully betake our &s;elues to <HI>the doing of good:</HI> and this mu&s;t wee doe be|times.</P>
<P>You deceiue your &s;elues if you thinke to offer your <HI>youth|full yeares</HI> vnto the <HI>Deuill,</HI> and to lay your <HI>old bones</HI> vpon <HI>Gods Altar.</HI> Gods &s;acrifice mu&s;t be the fatte&s;t; it mu&s;t bee the faire&s;t. He mu&s;t haue both <HI>head</HI> and <HI>hinder parts;</HI> to teach you, that your dutie is to <HI>remember your Creator,</HI> as well in the dayes of your <HI>nonage,</HI> as in the dayes of your <HI>dotage;</HI> as well <HI>while you are yong,</HI> as when <HI>you &s;hall be old.</HI> For if you deferre your <HI>offerings</HI> till the <HI>la&s;t houre,</HI> till &s;ickne&s;&s;e, <HI>deaths-Bailiffe,</HI> &s;hall are&s;t you, your <HI>offering</HI> may proue <HI>&s;icke,</HI> it may proue <HI>dead,</HI> it may proue an <HI>vnholy &s;acrifice.</HI> Re|ceiue therefore S. <HI>Pauls</HI> word of exhortation, <HI>I be&s;eech you brethren, by the mercies of God, that yee pre&s;ent your bodies, a
<PB N="176" REF="91"> liuing and an holy &s;acrifice vnto God.</HI></P>
<P>You haue heard, that <GAP DESC="foreign">, our <HI>externall goods,</HI> and <GAP DESC="foreign">, the <HI>goods</HI> of our bodies, are to be offered vp in &s;acrifice vnto the Lord: the &s;ame I am now in briefe to &s;hew concerning <GAP DESC="foreign">, the <HI>goods</HI> of our minde.</P>
<P>The <HI>goods of our minde</HI> I called vertues, and vertuous ac|tions, functions, and operations; together with all the fa|culties and powers of the &s;oule: all the&s;e we mu&s;t <HI>offer vp</HI> vn|to the <HI>Lord.</HI></P>
<P>But how &s;hall we <HI>offer them vp? devotione &amp; contritione:</HI> by <HI>deuotion</HI> and <HI>contrition.</HI> For as it is, <HI>P&s;al.</HI> 51.17. <HI>The &s;a|crifices of God are a broken &s;pirit: a broken and a contrite heart is &s;uch a &s;acrifice, as God will not de&s;pi&s;e.</HI> Who&s;oeuer by diuine meditation, and deuout prayer, beateth downe the proud conceits of his rebellious heart, he killeth, and offereth vp, as it were, his &s;onne <HI>I&s;aac,</HI> that which is <HI>mo&s;t nere</HI> vnto him, that which is <HI>mo&s;t deare</HI> vnto him: he offereth vp <HI>a broken &s;pirit:</HI> and that is <HI>Sacrificia Dei,</HI> the <HI>&s;acrifices of God.</HI> The <HI>&s;a|crifices of God are a broken &s;pirit.</HI></P>
<P><HI>Sacrifices</HI> in the <HI>Plurall</HI> number: becau&s;e this one <HI>&s;acri|fice of a broken &s;pirit,</HI> is <HI>in&s;lar omnium,</HI> in &s;teed of <HI>all;</HI> its worth <HI>all other &s;acrifices</HI> in the world. And well may it be &s;o: for it is the <HI>&s;acrifices of God:</HI> of <HI>God,</HI> that is, <HI>accepta Deo,</HI> accepta|ble, and well plea&s;ing vnto God.</P>
<P>But what is t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">is <HI>broken &s;pirit</HI> I &s;peake off? It is <HI>animus con|tritus, commu<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters"> &amp; abjectus propriae infirmitatis ac indignita|tis con&s;cienti&acirc;.</HI> It is a mind <HI>contrite, beaten</HI> as it were to <HI>du&s;t,</HI> or <HI>powder, broken in peeces,</HI> and <HI>ca&s;t downe</HI> with the con&s;ci|ence of its owne <HI>infirmitie</HI> and vnworthine&s;&s;e. It is a minde, that is voyd of any conceite of its <HI>owne worth,</HI> that thinketh it &s;elfe <HI>worthy of any puni&s;hment;</HI> that e&s;teemeth all <HI>its owne goods</HI> mo&s;t ba&s;e, that <HI>followeth the word of God</HI> vpon any oc|ca&s;ion, that is <HI>comforted</HI> at the lea&s;t &s;igne of Gods fauour; that is <HI>ca&s;t downe</HI> at any token of his di&s;plea&s;ure; that is <HI>ea&s;i|ly mooued</HI> with affections of loue, feare, ioy, and hope; that is alwayes <HI>full of pitty</HI> to others; that maketh <HI>con&s;cience</HI> of
<PB N="177" REF="91"> the &s;malle&s;t tran&s;gre&s;&s;ion. The man that is of &s;uch <HI>a broken &s;pirit,</HI> and &s;o <HI>contrite a minde,</HI> he may well be &s;aid to offer vp in &s;acrifice vnto the <HI>Lord,</HI> the <HI>goods of his mind.</HI></P>
<P>Thus you &s;ee <HI>that</HI> we are, and <HI>how</HI> we are, to <HI>offer vp</HI> in &s;acrifice vnto the <HI>Lord</HI> the goods of this world, the <HI>goods</HI> of the bodie, and the <HI>goods</HI> of the mind. But whereon &s;hall we offer them? where is our <HI>Altar?</HI> Our <HI>Altar</HI> is within vs: euen our <HI>heart:</HI> that is our <HI>Altar.</HI></P>
<P><HI>Durandus</HI> in his<NOTE N="e" PLACE="marg"><HI>Lib.</HI> 1. <HI>cap.</HI> 7. <HI>N.</HI> 18.</NOTE> <HI>Rationall</HI> of <HI>Diuine offices</HI> deduceth it out of the fir&s;t to the <HI>Corinthians,</HI> Chap. 3.17. <HI>The Temple of God is holy, which yee are. Yee</HI> are the <HI>Temple of GOD. Si Templum Dei &s;umus, Altare habemus. Altare no&s;trum est cor no&s;trum. Hoc enim est cor in homine, quod Altare in Templo.</HI> If we are the <HI>Temple of God,</HI> wee haue an <HI>Al|tar.</HI> Our <HI>Altar</HI> is our <HI>Heart.</HI> For the <HI>Heart</HI> is that in man, as the <HI>Altar</HI> is in the <HI>Temple.</HI> Our <HI>Heart</HI> then is our <HI>Altar:</HI> no <HI>Legall Altar,</HI> but an <HI>Evangelicall Altar.</HI> An&s;wereable to our <HI>Altar</HI> mu&s;t our <HI>&s;acrifices</HI> be: <HI>E|vangelicall</HI> too.</P>
<P><HI>Now</HI> &s;ayth <HI>Lactantius Divin. in&s;titut. lib.</HI> 6. <HI>cap.</HI> 24. <HI>Now</HI> the <HI>Lord</HI> requireth not of vs any &s;acrifice of a <HI>dumbe bea&s;t,</HI> of <HI>death</HI> and <HI>bloud&s;hed,</HI> but <HI>Victimam hominis &amp; vitae,</HI> the &s;acrifice of <HI>man</HI> and his <HI>life.</HI> In our <HI>now-&s;acrifices</HI> we need not <HI>garlands</HI> of <HI>&V;ervim,</HI> nor the <HI>inwards of bea&s;ts,</HI> nor <HI>turffs of earth,</HI> but &s;uch things onely, as proceed from the <HI>inner man,</HI> righteou&s;ne&s;&s;e, patience, faith, innocencie, cha&s;titie, ab&s;tinence; &s;uch are the <HI>&s;acrifices</HI> to be offered vp vpon Gods holy <HI>Altar,</HI> placed in our <HI>hearts.</HI></P>
<P>In the Chapter following, Chap. 25. his ob&s;eruation is, that there are two things to be offered vp vnto God; <HI>donum &amp; &s;acrificium,</HI> a gift and a &s;acrifice; the one <HI>perpetu|all,</HI> the other <HI>temporall.</HI> According to &s;ome, the <HI>gift</HI> is, what|&s;oeuer is made of gold, &s;iluer, purple, or &s;ilke; and the <HI>&s;a|crifice</HI> is a bea&s;t &s;laine, or what&s;oeuer is burnt vpon the <HI>Al|tar.</HI> But God hath no v&s;e of the&s;e. The&s;e are &s;ubiect to <HI>corruption,</HI> but <HI>God</HI> is <HI>incorrupt.</HI> Wee mu&s;t therefore offer
<PB N="178" REF="92"> both, <HI>gift</HI> and <HI>&s;acrifice,</HI> in a <HI>&s;pirituall</HI> manner; &s;o &s;hall <HI>God</HI> haue v&s;e of both. Our <HI>gift</HI> mu&s;t be <HI>integritas animi,</HI> the vprightne&s;&s;e of our minde: our <HI>&s;acrifice, laus &amp; hymnus,</HI> pray&s;e and thanke&s;giuing.</P>
<P>That I may conclude (Beloued brethren) let me &s;um vp together the <HI>Euangelicall &s;acrifices,</HI> which the giuer of the <HI>new law</HI> requireth of vs. A broken &s;pirit, obedience to the will of God, loue towards God and man, iudgement, iu|&s;tice, mercie, prayer, thanke&s;giuing, alme&s;-deedes, our bo|dies, and our &s;oules; the&s;e are the <HI>Euangelicall &s;acrifices,</HI> the <HI>&s;acrifices</HI> of <HI>Chri&s;tianitie,</HI> to be <HI>offered vp</HI> vnto the <HI>Lord</HI> vpon the <HI>Altar</HI> of a <HI>faithfull heart.</HI></P>
<P>A <HI>faithfull heart,</HI> I &s;ay. For if the <HI>heart</HI> be <HI>vnfaithfull,</HI> the <HI>&s;acrifices</HI> will not be <HI>acceptable;</HI> they will not be e&s;teemed aboue the &s;orceries of <HI>Simon Magus.</HI> Call them not <HI>&s;acri|fices,</HI> they are <HI>&s;acriledges,</HI> if the <HI>heart</HI> be <HI>vnfaithfull.</HI> But let the <HI>heart</HI> be <HI>faithfull,</HI> and the <HI>&s;acrifices</HI> which it <HI>offereth vp,</HI> will be as the <HI>beneficence</HI> was,<NOTE PLACE="marg"><HI>P<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">.</HI> 4.18.</NOTE> which the <HI>Philippians</HI> &s;ent by <HI>Epaphroditus</HI> vnto <HI>Paul:</HI> they will be <HI>odours of a &s;weete &s;mell, acceptable &s;acrifices, and well plea&s;ing vnto God.</HI></P>
<P>Neither did that <HI>precious oyntment,</HI> that ranne downe <HI>Aarons beard. P&s;al.</HI> 133.2. nor that, that the woman <HI>pow|red</HI> vpon Chri&s;ts head, <HI>Mat.</HI> 26.7. nor that <HI>&s;weete incen&s;e, Exod.</HI> 25.6. nor that <HI>wine of Lebanon, Ho&s;.</HI> 14.7. yeeld &s;o plea&s;ant a fauour, as doe the <HI>&s;acrifices</HI> of <HI>Chri&s;tianitie,</HI> that a&s;cend from a <HI>faithfull heart.</HI> O! the <HI>&s;weete</HI> &s;auour of a <HI>good life,</HI> that &s;prings and &s;prouts from a <HI>true beliefe,</HI> farre &s;urpa&s;|&s;eth all other <HI>&s;weets</HI> in the world.</P>
<P>O! Let our <HI>&s;acrifices</HI> be &s;uch. Let them &s;pring from a <HI>true beliefe,</HI> let them proceede from a <HI>faithfull heart,</HI> &s;o &s;hall our <HI>minds</HI> when we <HI>thinke</HI> on God; and our <HI>wils,</HI> when we <HI>obey</HI> God; and our <HI>&s;oules,</HI> when we <HI>loue</HI> God; &amp; our <HI>tongues</HI> when we <HI>pray&s;e</HI> God; and our <HI>feete,</HI> when wee <HI>walke with God;</HI> and what&s;oeuer el&s;e we haue, when we v&s;e it for the glory of God, be an <HI>odour</HI> of a <HI>&s;weet &s;mell,</HI> an <HI>acceptable &s;acri|fice,</HI> and <HI>well plea&s;ing vnto God.</HI> I end.</P>
<PB N="179" REF="92">
<P>Vouch&s;afe, we be&s;eech thee, mo&s;t mercifull Father, &s;o throughly to &s;anctifie vs with thine holy Spirit, that all our <HI>&s;acrifices,</HI> our <HI>preaching,</HI> our <HI>hearing,</HI> our <HI>prayers,</HI> our <HI>pray|&s;es,</HI> our <HI>thanke&s;giuings,</HI> our <HI>deeds of mercie,</HI> and <HI>pittie,</HI> and <HI>charitie,</HI> may euer be <HI>acceptable</HI> in thy &s;ight. Graunt this deare Father, for thy be&s;t beloued Sonne, <HI>Ie&s;us Chri&s;t</HI> his &s;ake: to whom with thee, in the vnitie of the holy Spirit, be all pray&s;e, and pow|er, might, and maie&s;tie, digni|tie, and dominion, for euermore. <HI>Amen.</HI></P>
</DIV2>
<DIV2 N="12" TYPE="lecture">
<PB N="180" REF="93">
<HEAD>THE XII. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.8.</HI></BIBL>
<P>And they drinke the wine of the condemned in the hou&s;e of their God.</P></Q>
</EPIGRAPH>
<P>THis is the la&s;t branch in the enumeration of the &s;innes of the <HI>I&s;raelites.</HI> It concerneth the Iudges of <HI>I&s;rael,</HI> and the Rulers of that &s;tate; them prin|cipally. It is appliable to others al&s;o, to the rich|er &s;ort. The words are a reproofe of the gro&s;&s;e &s;uper&s;tition of that people. They thought their dutie touching the &s;er|uice of God, well di&s;charged, &s;o they repaired to their <HI>tem|ples.</HI> Such holy places they thought were of them&s;elues &s;ufficient to clen&s;e them, albeit they &s;hould euen there be|take them&s;elues to inordinate <HI>eating,</HI> to vnmea&s;urable <HI>drinking,</HI> to infamous <HI>luxurie,</HI> yea, to euery kinde of <HI>villanie.</HI></P>
<P>For my more plaine proceeding in the handling of the words of this text, will you be plea&s;ed to note in them,</P>
<P>Fir&s;t, the action, for which the <HI>I&s;raelites</HI> are here repro|ued; it is a <HI>drinking</HI> of <HI>wine. They drinke wine.</HI></P>
<P>Secondly, <HI>who&s;e wine</HI> it is, they drinke. Its not their owne; its <HI>vinum damnatorum;</HI> it's the wine of the condem|ned. <HI>They drinke the wine of the condemned.</HI></P>
<P>Thirdly, <HI>where</HI> they drinke it. They drinke it not at home, which were more tolerable; but <HI>in domo deorum &s;uorum,</HI> in the hou&s;e of their Gods. <HI>They drinke the wine of the condemned in the hou&s;e of their Gods.</HI></P>
<P>The fir&s;t convinceth them of <HI>riot,</HI> and <HI>exce&s;&s;e. They drinke wine</HI> immoderately. They are &s;o giuen to it, that
<PB N="181" REF="93"> they ab&s;teine not euen then, when they are in their tem|ples, and would &s;eeme mo&s;t religious. For they <HI>drinke</HI> it <HI>in the hou&s;e of their Gods.</HI></P>
<P>The &s;econd convinceth them of <HI>oppre&s;&s;ion.</HI> The wine they drinke, is <HI>vinum damnatorum;</HI> it is the wine of the condemned: it is <HI>vinum mulctatorum,</HI> the <HI>wine</HI> of &s;uch as they haue <HI>fined</HI> or <HI>mulcted: wine,</HI> bought with the money of them, whom they haue in their vnrighteous iudgments &s;poyled of their goods.</P>
<P>The third conuinceth them of <HI>idolatry.</HI> They drinke their wine in the hou&s;e of <HI>their Gods;</HI> not in the <HI>Temple</HI> at <HI>Ieru&s;alem,</HI> that once glorious <HI>Temple</HI> of the true and li|uing God, but in the temple of <HI>their gods,</HI> in <HI>Dan</HI> and <HI>Be|thel,</HI> and other places, before their <HI>golden calues</HI> and other their <HI>Idols. They drinke the wine of the condemned in the hou&s;e of their Gods.</HI></P>
<P>Fir&s;t, <HI>They drinke wine.</HI></P>
<P><HI>Wine!</HI> Why might they not? Is it not one of the <HI>good</HI><NOTE N="a" PLACE="marg">1. <HI>Tim.</HI> 4.4.</NOTE> <HI>creatures</HI> of <HI>God,</HI> that may well be v&s;ed with <HI>thanksgiuing?</HI> God him&s;elfe giues it to the <HI>obedient,</HI> to them that <HI>loue</HI> and <HI>&s;erue him, Deut.</HI> 11.14. <HI>I will giue you the raine of your land in due &s;ea&s;on, the first raine and the latter raine, that thou mai&s;t gather in thy corne, and thy wine, and thine oyle.</HI> That thou mai&s;t gather in <HI>thy wine.</HI></P>
<P>Chri&s;t his miraculous turning of <HI>water</HI> into <HI>wine</HI> at the marriage of <HI>Cana</HI> in <HI>Galilee, Ioh.</HI> 2.11. is euidence enough that he allowed the <HI>drinking</HI> of <HI>wine.</HI> Yea, him&s;elfe <HI>dranke wine.</HI> El&s;e the people would neuer haue called him a <HI>wine-bibber,</HI> as it appeareth they did, <HI>Matth.</HI> 11.19. <HI>S Paul,</HI> 1. <HI>Tim.</HI> 5.23. wi&s;heth <HI>Timothie</HI> no longer to <HI>drinke water,</HI> but <HI>to v&s;e a little wine for his &s;tomackes &s;ake.</HI> Wine hath its prai&s;es in the Scripture. It <HI>makes glad the heart of man, P&s;al.</HI> 104.15. It <HI>cheareth God and man, Iudg.</HI> 9.13.</P>
<P>How then is it, that the <HI>I&s;raelites</HI> are here reproued for <HI>drinking wine?</HI> I an&s;wer, not for <HI>drinking wine,</HI> but for the <HI>abu&s;e in drinking</HI> are the <HI>I&s;raelites</HI> here reproued. It is with <HI>wine,</HI> as it is with euery other <HI>good creature</HI> of God. It may
<PB N="182" REF="94"> be abu&s;ed. <HI>Wine</HI> is abu&s;ed, when men are <HI>drunken</HI> with it. This <HI>abu&s;e of wine, S. Paul</HI> de&s;irous either to preuent, or to reforme in the <HI>Ephe&s;ians,</HI> thus &s;peaketh to the <HI>Ephe&s;ians, chap.</HI> 5.18. <HI>Be yee not drunke with wine, wherein is exce&s;&s;e.</HI> It is as if he had &s;aid: <HI>Take heed of wine;</HI> be not ouercome of it. <HI>In vino luxus.</HI> Con&s;ider the man that is giuen ouer to <HI>drunkenne&s;&s;e.</HI> His life its profu&s;e, its di&s;&s;olute, its vn|cleane, its luxurious, its vnworthy a Chri&s;tian. <HI>Take heed of wine.</HI></P>
<P><HI>Salomon, Prouerb.</HI> 20.1. &s;aith: <HI>Wine is a mocker.</HI> It is &s;o: <HI>wine</HI> taken immoderately deceiues him that takes it. He takes it to be <HI>&s;weet</HI> and <HI>plea&s;ant,</HI> but will finde it in the ef|fect exceeding <HI>bitter.</HI> What more <HI>bitter</HI> then <HI>drunkennes?</HI> and what cau&s;eth <HI>drunkenne&s;&s;e</HI> more then wine? <HI>Aufert memori<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m, di&s;&s;ipat &s;en&s;um, confundit intellectum, incitat libidi|nem, omnia membra debilitat, vitam&abque; exterminat.</HI> It is<NOTE N="b" PLACE="marg">Dru&s;ius Prou. Cla&s;s. <HI>2.</HI> li <HI>1. 257.</HI></NOTE> &s;aid to be <HI>S. Au&s;tines. Drunkenne&s;&s;e!</HI> it takes away the <HI>memorie,</HI> it con&s;umes the <HI>&s;en&s;es,</HI> it confounds the <HI>vnder&s;tanding,</HI> it prouoketh <HI>lu&s;t,</HI> it weakneth the bodie, it driues life away.</P>
<P>The <HI>drunkard</HI> is notably deciphered by the &s;ame Father in his booke <HI>de poenitenti&aacute;. Qu&ugrave;m ab&s;orbet vinum, ab&s;orbe|tur &agrave; vino;</HI> the <HI>drunkard</HI> while he deuoureth his wine, is deuoured of his wine: <HI>abominatur &agrave; Deo, de&s;picitur ab An|gelis, deridetur ab hominibus, de&s;tituitur virtutibus, confundi|tur &agrave; daemonibus, conculcatur ab omnibus. God</HI> dete&s;teth him, the <HI>Angels</HI> de&s;pi&s;e him, <HI>men</HI> deride him, <HI>virtues</HI> for&s;ake him, the <HI>Diuels</HI> doe confound him, <HI>all</HI> doe &s;purne him.</P>
<P>The ancient Fathers generally are eloquent in beating downe this &s;inne of <HI>drunkenne&s;&s;e.</HI><NOTE N="c" PLACE="marg">Ho<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>14.</HI> in e|<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tat<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m.</NOTE> <HI>Ba&s;il</HI> calls it <HI>a voluntarie Diuell,</HI> the <HI>mother of naughtine&s;&s;e,</HI> the <HI>enemie of vertue. Chry|&s;o&s;tome, Homil.</HI> 57. <HI>ad populum Antiochenum</HI> &s;aith: where <HI>drunkenne&s;&s;e</HI> is, there is the Deuill. <HI>Drunkenne&s;&s;e,</HI> its a <HI>di&s;|ea&s;e</HI> remedile&s;&s;e, a <HI>ruine</HI> without excu&s;e, the common <HI>re|proch</HI> of mankinde. The <HI>drunken man,</HI> he is <HI>a voluntarie Diuell,</HI> a dead-liuing man:<NOTE N="d" PLACE="marg">C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ry<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t. Hom. <HI>5<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> in Math.</NOTE> <HI>wor&s;e then an A&s;&s;e, wor&s;e</HI> then a
<PB N="183" REF="94"> <HI>dogge,</HI> wor&s;e then any brute bea&s;t. The <HI>brute bea&s;t</HI> cannot be compelled to <HI>drinke,</HI> when he hath <HI>no thirst:</HI> but this <HI>drunkard</HI> is &s;o intemperate, that when he is replete, euen to the mouth, yet will he powre in more. He will verifie the &s;aying of the Prophet, <HI>E&s;ay</HI> 28.8. <HI>Your tables</HI> are <HI>full of filthy vomitings, no place is cleane. S. Ambro&s;e</HI> in his booke <HI>de Elia &amp; Ieiunio, cap.</HI> 17. to worke in vs a dete&s;tation of this &s;inne, &s;aith: <HI>Ebrietas fomentum libidinis, ebrietas incen|tivum in&s;aniae, ebrietas venenum in&s;ipientiae. Drunkenne&s;&s;e,</HI> its a cheri&s;her of lu&s;t, a prouoker of madne&s;&s;e, the poy&s;on of folly. Hereby are men &s;trangely affected. <HI>Vocem amit|tunt, colore variantur, oculis igne&s;cunt, ore anhelant, fremunt naribus, in furore arde&s;cunt, &s;en&s;u excidunt.</HI> They loo&s;e their <HI>voyce,</HI> their <HI>colour</HI> is changed, their <HI>eyes</HI> are fiery, at the <HI>mouth</HI> they fetch breath a pace, in the <HI>no&s;thrils</HI> they &s;nore aloud, they are fierce in their <HI>furie,</HI> they are depriued of their <HI>&s;en&s;e.</HI> They haue for their attendants, dangerous <HI>fren&s;ies,</HI> grieuous <HI>paines</HI> of the &s;tone, deadly <HI>crudities,</HI> fre|quent <HI>ca&s;tings. Mentior,</HI> &s;aith <HI>Ambro&s;e;</HI> I lye, if the <HI>Lord</HI> hath not &s;aid as much by his Prophet <HI>Ieremie, chap.</HI> 25.27. <HI>Drinke yee, and be drunken, and &s;pew, and fall, and ri&s;e no more.</HI></P>
<P>I may not pa&s;&s;e by <HI>S. Hierome.</HI> He in an Epi&s;tle of his, which he wrote to that noble virgin <HI>Eu&s;tochium,</HI> to per|&s;wade her &s;till to continue a Virgin, warneth and exhor|teth her, to <HI>flie from wine,</HI> as <HI>from poy&s;on.</HI> He tels her, the <HI>Diuels</HI> haue not a better weapon wherewith to conquer or corrupt <HI>youth. Youth! Couetou&s;ne&s;&s;e</HI> may &s;hake it, <HI>pride</HI> may puffe it vp, <HI>ambition</HI> may delight it; but <HI>drunkenne&s;&s;e</HI> will ouerthrow it. Other vices we may in time for&s;ake: <HI>hic ho&s;tis nobis inclu&s;us e&s;t.</HI> If this enemie once get po&s;&s;e&s;&s;i|on of vs, it will along with vs, whither &s;oeuer we goe. <HI>Wine</HI> and <HI>youth!</HI> ech of them is <HI>incendium voluptatis,</HI> fit to &s;et lu&s;t on fire: yong men and yong women, flie from wine. <HI>Quid oleum flammae?</HI> why ca&s;t we oyle vpon the flame? <HI>Quid ardenti corpu&s;culo fomenta ignium?</HI> why bring we tinder, why touchwood, to a fire already kindled? So di&s;|cour&s;eth
<PB N="184" REF="95"> that good Father to per&s;wade the Virgin <HI>Eu&s;ta|chium</HI> to hate <HI>wine</HI> as <HI>poy&s;on.</HI> The di&s;commodities of wine he briefly toucheth in his Comment vpon <HI>Galat.</HI> 5. <HI>Vino, hominis &s;en&s;us evertitur, pedes corruunt, mens vacillat, libido &s;uccenditur:</HI> by <HI>wine,</HI> a mans <HI>&s;en&s;e</HI> and feeling is impaired, his <HI>feete</HI> doe faile him, his <HI>vnder&s;tanding</HI> is aboli&s;hed, his <HI>lu&s;t</HI> is inflamed.</P>
<P>It were infinite to relate, how<NOTE N="e" PLACE="marg">Super Gene&s;in Homil. <HI>6.</HI> cap. <HI>19.</HI> &s;uper Levit. hom. <HI>7.</HI> cap. <HI>0.</HI></NOTE> <HI>Origen,</HI> how<NOTE N="f" PLACE="marg">Pet. Rauennus in Serm. quodam.</NOTE> <HI>Chry&s;ologus,</HI> how<NOTE N="g" PLACE="marg">De modo bene viuendi Ser <HI>25.</HI></NOTE> <HI>Bernard,</HI> how<NOTE N="h" PLACE="marg">Hilarius in P&s;al. <HI>125.</HI> Hugo de S. Vi|ctore. Cl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mens Alex. Paedag. l. <HI>2.</HI> c. <HI>2.</HI></NOTE> others haue painted out this vice, with the mi&s;chiefes which it bringeth.</P>
<P>But what neede any &s;uch relation? Why heare we the <HI>Fathers</HI> &s;peake, when the <HI>Scripture</HI> is plaine? <HI>Salomon, Prou.</HI> 23. propoundeth a que&s;tion. It is <HI>ver&s;e</HI> 29. <HI>Who hath woe? who hath &s;orrow? who hath contentions? who hath babling? who hath wounds without a cau&s;e, who hath redne&s;&s;e of eyes?</HI> His an&s;wer is. <HI>ver&s;.</HI> 30. <HI>They that tarry long at the wine.</HI> You &s;ee a troupe of mi&s;chiefes at the heeles of a <HI>drunkard. Salo|mon</HI> well weighing this, in the next <HI>ver&s;e,</HI> in the 31. he pre|&s;cribeth a remedie again&s;t <HI>drunkenne&s;&s;e. Looke not thou vpon th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> wine, when it is red, when it giueth his colour in the cup, when it moueth it &s;elfe aright.</HI> Let not the plea&s;ant <HI>colour</HI> of the <HI>wine,</HI> glorious and faire to thine eye, let it not deceiue thee. If it do, what then? Then, as it is, <HI>ver&s;.</HI> 32. <HI>it</HI> will <HI>bite</HI> thee <HI>like a &s;erpent,</HI> it will <HI>&s;ting</HI> thee <HI>like an adder,</HI> like a <HI>cocka|trice,</HI> like a <HI>viper.</HI> And as it is, <HI>ver&s;.</HI> 33. <HI>Thine eyes &s;hall be|hold &s;trange women]</HI> thou wilt become &s;hamele&s;&s;e and vn|cha&s;t: or, <HI>Thine eyes &s;hall behold &s;trange vi&s;ions] Bina, pro &s;ingulis putabis te videre:</HI> Euery thing will &s;eeme double to thee. Thou wilt thinke thou &s;ee&s;t two candles, when there is but one in the roome. <HI>And thine heart &s;hall vtter per|uer&s;e things]</HI> Out of the abundance of thine heart, open|ly, in the pre&s;ence of others, thou &s;halt &s;peake things filthy and vn&s;eemly: out will thy greate&s;t &s;ecrets. Yea, &s;aith he, <HI>ver&s;.</HI> 34. <HI>Thou &s;halt be as he that lyeth downe in the midde&s;t of the Sea, or as he that lyeth vpon the top of a ma&s;t]</HI> carele&s;&s;e and &s;ecure in greate&s;t danger. It followeth, <HI>ver&s;.</HI> 35. Though thou be <HI>&s;triken,</HI> though <HI>beaten</HI> grieuou&s;ly, yet wilt thou not
<PB N="185" REF="95"> <HI>feele</HI> it; &s;o dead thou art in the &s;leepe of thy <HI>drunkenne&s;&s;e:</HI> and which is to be admired, when thou <HI>awake&s;t</HI> thou wilt <HI>to thy wine againe.</HI> So excellently doth <HI>Salomon</HI> giue the pi|cture of a <HI>Drunkard.</HI></P>
<P>Beloued in the <HI>Lord,</HI> I hope there is none of you that heareth me this day, giuen ouer to this <HI>vile &s;inne.</HI> If any one hath at any time through infirmitie bin ouertaken with it, let him be warie for the time to come, that he fall &s;o no more. This &s;inne, it is <HI>morbus regius,</HI> as<NOTE N="i" PLACE="marg">Dist. &s;a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">utis <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> <HI>Bonav<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nture</HI> calls it. Its a <HI>co&s;tly</HI> &s;inne. <HI>Co&s;tly</HI> indeed. For he that draw|eth his <HI>patrimonie</HI> through his throat, eating and drinking more in a day, then he is able to earne in a whole weeke, his end mu&s;t needs be <HI>beggery;</HI> according to that of the wi&s;e man, <HI>Prov.</HI> 23.21. <HI>The duunkard and the glutton &s;hall come to pouertie.</HI> You haue heard of many other inconveni|ences that doe accompanie this &s;inne. They may moue the meere <HI>naturall man,</HI> the man who&s;e <HI>Heauen</HI> is here on earth, to take good heed, that <HI>this &s;inne</HI> haue no dominion ouer him. Much more &s;hould the <HI>true Chri&s;tian,</HI> he, who hath his <HI>Heauen</HI> aboue, with&s;tand the rage and furie of <HI>this</HI> &s;inne. It is a <HI>worke of the fle&s;h.</HI> So its called, <HI>Galat.</HI> 5.21. and there the Apo&s;tle hath pa&s;t his doome vpon it: <HI>They which doe &s;uch things &s;hall not inherit the kingdome of God.</HI> Parallel to which is that of the &s;ame Apo&s;tle, 1. <HI>Cor.</HI> 6.9. <HI>Know yee not that the vnrighteous &s;hall not inherit the kingdome of God? Be not deceiued;</HI> no <HI>drunkard</HI> &s;hall inhe|rit the kingdome of God.</P>
<P>I &s;hut vp this point with a word of exhortation. I bor|row it from <HI>Luk.</HI> 21.34. The words are the words of our Lord and Sauiour Ie&s;us Chri&s;t, to his Di&s;ciples: <HI>Take heed to your &s;elues, le&s;t at any time your hearts be ouer-charged with &s;urfetting and drunkenne&s;&s;e, and &s;o the la&s;t day come vpon you vnawares. For as a &s;nare &s;hall it come on all them, that dwell vpon the face of the whole earth. Watch yee therefore, and pray alwayes&punc; that yee may be accounted worthy, to e&s;cape all th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e things that &s;hall come to pa&s;&s;e, and to &s;tand before the &s;onne of man.</HI></P>
<PB N="186" REF="96">
<P>Thus farre of the fir&s;t generall part, the <HI>action</HI> of the&s;e I&s;raelites, their <HI>drinking of wine.</HI> Now in the &s;econd place we are to con&s;ider, <HI>who&s;e wine</HI> it was. It was not their owne; it was <HI>vinum damnatorum,</HI> the wine of the con|demned.</P>
<Q>They drinke the wine of the condemned.</Q>
<P>By this <HI>wine of the condemned,</HI> &s;ome vnder&s;tand the <HI>wine,</HI> that was of cu&s;tome giuen to <HI>condemned</HI> per&s;ons, to refre&s;h and comfort them, when they were to &s;uffer execution, for their offences. Of this cu&s;tome a certaine Hebrew in a booke of his entituled,<NOTE N="k" PLACE="marg">See <HI>Nichol. de Lyra</HI> in <HI>Math.</HI> 27.34.</NOTE> <HI>Liber iudicum ordinariorum,</HI> ma|keth mention, after this manner: It is the adui&s;e of <HI>Le|muel</HI> the King, <HI>Prov.</HI> 31.6. <HI>Giue &s;trong drinke vnto him that is ready to peri&s;h, and wine vnto tho&s;e that be of heauy heart. Let him drinke and forget his pouertie, and remember his mi&s;e|rie no more.</HI> Vpon occa&s;ion of the&s;e words the Seniours of the <HI>Iewes</HI> made this con&s;titution, <HI>vt condemnatis ad mortem daretur vinum aromaticum ad bibendu~, vt facili&ugrave;s tolerarent pa&s;&s;ionem:</HI> that &s;weet and odoriferous <HI>wine</HI> &s;hould be pro|uided for &s;uch as were <HI>condemned</HI> to death, which they might <HI>drinke,</HI> and &s;o the more ea&s;ily endure their &s;uffering. This con&s;titution was put in practi&s;e by the Iewes.</P>
<P>At the time of Chri&s;ts &s;uffering, there were in Ieru&s;alem certaine devout Matrons, full of compa&s;&s;ion, who did out of their devotion be&s;tow this <HI>wine.</HI> This <HI>wine</HI> &s;o pro|uided, for Chri&s;t, and tho&s;e that &s;uffered with him, &s;ome cruell Iewes tooke vnto them&s;elues, according to the&s;e words of <HI>Amos, They drinke the wine of the condemned.</HI> This wine they tooke vnto them&s;elues, and in the place thereof they did put <HI>vinegar</HI> mixt with <HI>gall,</HI> as <HI>S. Matthew</HI> &s;aith, <HI>chap.</HI> 27.34. If <HI>vinegar</HI> mixt with <HI>gall</HI> might &s;erue Chri&s;ts turne, &s;o it was: the Iewes would haue the wine: <HI>They would drinke the wine of the condemned.</HI></P>
<P>This cu&s;tome of giuing <HI>wine</HI> to &s;uch as were <HI>condemned</HI> to dye, you &s;ee was very ancient. The learned<NOTE N="l" PLACE="marg">M<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">ulus, Are|tius, Hunnius, Muthe&s;ius.</NOTE> expo&s;itors of the Go&s;pell in their Commentaries vpon the 27. of <HI>S. Matthew</HI> doe generally remember it. <HI>Lucas Brugen&s;is</HI>
<PB N="187" REF="96"> very preci&s;ely: <HI>Moris erat, qui &amp; hodie apud nos in v&s;u est;</HI> It was a cu&s;tome, and is this day in v&s;e with vs, that to malefactors, brought to the place of execution, <HI>wine</HI> &s;hould be giuen them, and that <HI>of the be&s;t,</HI> partly to refre&s;h their thir&s;tie, and wearied bodies; and partly to exhilarate and cheare vp their hearts, that they might the le&s;&s;e thinke of death, and with more ea&s;e endure it. If to this cu&s;tome our Prophet here alludeth, then are the <HI>I&s;raelites</HI> here re|proued for their cruelty, for taking to them&s;elues, to their owne priuate v&s;e, what was of cu&s;tome belonging to poore <HI>condemned pri&s;oners.</HI></P>
<P>But I take it more agreable to the meaning of the Holy Gho&s;t in this place, if we vnder&s;tand by <HI>the wine of the con|demned,</HI> wine bought with the money of &s;uch as the Iudges of I&s;rael had in their vnrighteous iudgements put to the wor&s;e.</P>
<P>This wine the <HI>Septuagint</HI> doe call <GAP DESC="foreign">, <HI>vinum de calumnijs,</HI> wine gotten by deceitfull dealing, by malitious &s;urmi&s;es, by fal&s;e accu&s;ations. The <HI>Chaldee Pa|raphrast</HI> tearmes it <HI>vinum rapinae,</HI> the wine of oppre&s;&s;ion, of pillage, of robberie. <HI>Luther</HI> &s;tiles it <HI>vinum mulctatorum;</HI> and <HI>Ca&s;talio, vinum mulctatitiu~,</HI> wine i&s;&s;uing from mulctes, from fines. In our now Engli&s;h tran&s;lation, it is <HI>the wine of the condemned:</HI> ca&s;t your eye but to the margent, and you will finde it to bee the wine of &s;uch as were <HI>fined</HI> or <HI>mulcted.</HI> Here then by <HI>the wine of the condemned,</HI> we are to vnder|&s;tand, that the Iudges of <HI>I&s;rael</HI> laid vpon the poore men vniu&s;t penalties, by which they might be prouided of wine and other delicates, and &s;o &s;pend their dayes in iollity.</P>
<P>You &s;ee now, what &s;inne it is, whereat this &s;econd ge|nerall part doth aime. It is an <HI>oppre&s;&s;ing</HI> &s;inne; the &s;inne of <HI>oppre&s;&s;ion:</HI> when Iudges, rulers of &s;tates, and men in autoritie <HI>make hauocke of the poore.</HI> Of this &s;inne I &s;pake at large in my Ninth Lecture vpon this &s;econd chapter of <HI>Amos;</HI> at what time I deliuered this doctrine.</P>
<Q>God pleadeth the cau&s;e of the poore, again&s;t their oppre&s;&s;ors.</Q>
<PB N="188" REF="97">
<P>The le&s;&s;e neede haue I now to &s;pend my time vpon it. Yet a word of it. My now-doctrine I deliuer in this po&s;itio~:
<Q>It is not lawfull for any man to oppre&s;&s;e another.</Q></P>
<P><HI>Oppre&s;&s;ion</HI> I call euery <HI>iniu&s;tice,</HI> v&s;ed of the mightier, ei|ther by violence, or by colour of law, or by any other cun|ning dealing, again&s;t &s;uch as are not able to with&s;tand them.</P>
<P>This de&s;cription of oppre&s;&s;ion, I gather from <HI>Levit.</HI> 25.14. from <HI>Micah</HI> 2.1, 2. and from 1. <HI>The&s;&s;.</HI> 4.6. In ech place the vnlawfulne&s;&s;e of oppre&s;&s;ion is manife&s;ted.</P>
<P>The fir&s;t place is, <HI>Levit.</HI> 25.14. The commandement there is: <HI>If thou &s;ell ought vnto thy neighbour, or buye&s;t ought of thy neighbors hand, yee &s;hall not oppre&s;&s;e one another.</HI> Whe|ther you <HI>&s;ell</HI> or <HI>buy,</HI> you may not <HI>oppre&s;&s;e:</HI> the very forbid|ding of <HI>oppre&s;&s;ion,</HI> is a &s;ufficient argument, that <HI>oppre&s;&s;ion</HI> is vnlawfull.</P>
<P>The &s;econd place is, <HI>Micah</HI> 2.1, 2. <HI>Woe to them that de|ui&s;e iniquitie, and worke euill vpon their beds: when the morning is light, they practi&s;e it, becau&s;e it is in the power of their hands. And they couet fields, and take them by violence; and hou&s;es, and take them away. So they oppre&s;&s;e a man and his hou&s;e, euen a man and his heritage.</HI> where you haue an imprecation a|gain&s;t <HI>oppre&s;&s;ors,</HI> a <HI>woe</HI> thundred out again&s;t them. It is e|nough to proue <HI>oppre&s;&s;ion</HI> to be vnlawfull.</P>
<P>The third place is, 1. <HI>The&s;&s;.</HI> 4.6. <HI>This is the will of God, that no man oppre&s;&s;e, or ouer-reach his brother in any matter.</HI> Is it <HI>Gods will?</HI> Then &s;urely it is not lawfull for you to <HI>oppre&s;&s;e</HI> or <HI>ouer-reach</HI> one another in any bu&s;ine&s;&s;e. Men of trade may not gaine by their fal&s;e <HI>weights,</HI> fal&s;e <HI>mea&s;ures,</HI> fal&s;e <HI>&s;peeches,</HI> or <HI>fal&s;e oathes;</HI> neither may men in any other cour&s;e of life gaine by <HI>violence,</HI> or by <HI>colour of Law,</HI> or by any other <HI>cunning dealing.</HI> Thus is my doctrine confirmed,
<Q>It is not lawfull for any man to oppre&s;&s;e another.</Q></P>
<P>Fir&s;t, it may &s;erue for a reproofe of the <HI>Oppre&s;&s;ors</HI> of this age, who make <HI>gold</HI> their <HI>hope,</HI> and the <HI>wedge of gold</HI> their <HI>confidence,</HI> as <HI>Iob</HI> &s;peaketh, <HI>chap.</HI> 31.24. <HI>S. Paul,</HI> he taught, 1. <HI>Tim.</HI> 6.6. that <HI>Godline&s;&s;e is great gaine:</HI> but the&s;e men &s;up|po&s;e
<PB N="193" REF="97"> the contrary, that <HI>gaine</HI> is great godline&s;&s;e: and therefore they feare not to <HI>gaine</HI> with the hurt of o|thers.</P>
<P>They build their <HI>hou&s;es, as the moth.</HI> So &s;aith <HI>Iob, chap.</HI> 27.18. As the <HI>moth!</HI> How is that? The <HI>moth</HI> is made full by &s;poyling the barkes, and bookes wherein it liueth. So is it with the&s;e men; they make them&s;elues full, by &s;poy|ling others, with whom they liue, and haue to deale. I ex|pre&s;&s;e it in <HI>Ieremies</HI> phra&s;e, <HI>chap.</HI> 22.13. They <HI>build</HI> their hou&s;es <HI>by vnrighteou&s;nes,</HI> and their <HI>chambers by wrong:</HI> and in <HI>Habakkuks</HI> phra&s;e, <HI>chap.</HI> 2.12. They <HI>build</HI> them townes <HI>with blood,</HI> and <HI>&s;tabli&s;h</HI> their Cities <HI>by iniquitie.</HI> Again&s;t the&s;e is that complaint of the Lord, <HI>E&s;ai.</HI> 3.14, 15. <HI>Ye haue eaten vp the vineyard; the &s;poyle of the poore is in your hou&s;es. What meane yee, that yee beat my people to peeces, and grinde the faces of the poore? Woe</HI> to the&s;e men; a <HI>woe</HI> from <HI>Mi|cah,</HI> a <HI>woe</HI> from <HI>Ieremie,</HI> a <HI>woe</HI> from <HI>Habakkuk</HI> in the now-alleaged places; a <HI>woe</HI> from <HI>E&s;ay</HI> too, <HI>Chap.</HI> 5.8. <HI>Woe</HI> vpon <HI>woe</HI> and yet will they not cea&s;e from ioyning <HI>hou&s;e to hou&s;e,</HI> and laying <HI>land to land,</HI> as if the way to the &s;pirituall <HI>Canaan</HI> were all by <HI>Land,</HI> and not through <HI>a red Sea of death,</HI> as one wittily &s;peaketh.</P>
<P>From this contempt of the Prophets of the <HI>Lord,</HI> or ra|ther, of the <HI>Lord</HI> him&s;elfe &s;peaking by his Prophets, it is now come to pa&s;&s;e, that many a poore tenant is <HI>thru&s;t out of his hou&s;e;</HI> that Villages are <HI>depopulated,</HI> that tho&s;e &s;treets which were wont to be &s;owen with the &s;eeds of men, are now become pa&s;tures for the <HI>&s;ending forth of oxen,</HI> and for <HI>the treading of &s;heepe,</HI> as <HI>E&s;ay</HI> &s;peaketh, <HI>chap.</HI> 7.25.</P>
<P>Now may <HI>Hythlodaeus</HI> his complaint haue place:<NOTE N="m" PLACE="marg">Mori Vtopia lib. <HI>1.</HI></NOTE> <HI>Our &s;heepe</HI> in England were &s;ometimes the <HI>meeke&s;t</HI> bea&s;ts of the field, and <HI>contented them&s;elues with a litle:</HI> but now are they become &s;o <HI>fierce</HI> and <HI>greedy,</HI> that <HI>they devoure men,</HI> and <HI>Towne-fields,</HI> and <HI>hou&s;es,</HI> and <HI>villages,</HI> and <HI>lay all wa&s;te.</HI> Alas, &s;illy <HI>&s;heepe,</HI> it is no fault of yours; you are as <HI>meeke</HI> as euer you were. Who&s;e then is the fault? It is yours, yee grin|ding <HI>oppre&s;&s;ors:</HI> yours, who&s;e hearts are like the va&s;t <HI>Ocean,</HI>
<PB N="194" REF="98"> fit to &s;wallow vp euery ba&s;e commoditie, that the earth is able to afford you.</P>
<P>O that th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e men would at length call them&s;elues to a &s;trict account of the <HI>oppre&s;&s;ions,</HI> wherewith they haue <HI>op|pre&s;&s;ed</HI> the poore, either by <HI>depopulating,</HI> or by <HI>rai&s;ing rents,</HI> or by <HI>hoy&s;ing fines,</HI> or by <HI>intere&s;t,</HI> or otherwi&s;e: and would once begin to make &s;ome <HI>re&s;titution.</HI> Did they but know in what e&s;timation they &s;tand in <HI>Church and Common-wealth,</HI> they would remit &s;omewhat of their <HI>Cruelty.</HI></P>
<P>The <HI>Church</HI> heretofore denied them Chri&s;tian buriall. Its apparant in the Canon Law: <HI>Extra de &V;&s;uris, Cap. Quia in omnibus.</HI></P>
<P>How the Common-wealth brooketh them, they may perceiue by two in&s;tances. <HI>Catillus</HI> a Briti&s;h King 170. yeares before Chri&s;t, did hang them vp: <HI>He hung vp all op|pre&s;&s;ors of the poore.</HI> My<NOTE N="n" PLACE="marg">St<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">w in <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">is S<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mmarie.</NOTE> <HI>Chronicler</HI> writes in the margent, <HI>A good example.</HI> Long after him, <HI>King Edward,</HI> com|monly called <HI>good King Edward,</HI> bani&s;hed them his Land. So writeth <HI>Glanvil lib.</HI> 7. <HI>de Leg. &amp; con&s;uet. Angliae c.</HI> 37. The &s;ame author in the &s;ame booke <HI>cap.</HI> 16. affirmeth; that by the mo&s;t ancient lawes of England, <HI>the goods of a defamed o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">pre&s;&s;or, dying without re&s;titution, were e&s;cheated vnto the King; and all his lands vnto the Lord of the towne.</HI></P>
<P>Wherefore let the <HI>oppre&s;&s;or</HI> now at la&s;t for&s;ake his <HI>oppre&s;|&s;ions.</HI> What can all the wealth, all the mucke of the earth auaile him, if for it he loo&s;e the kingdome of Heauen? <HI>Momentaneum e&s;t, quod delectat; aeternum, quod cruciat.</HI> The wealth he here heapeth vp may for a time yeeld him &s;ome delight: but what is a <HI>moment</HI> of delight to the <HI>eternitie</HI> of &s;orrow that mu&s;t follow? <HI>Mu&s;t follow!</HI> Yea it mu&s;t fol|low, if amendment hinder it not. If he amend not, I &s;ay, as God is God, &s;o certainely &s;hall <HI>the oppre&s;&s;or be de&s;troyed,</HI> though not in the <HI>red Sea,</HI> as the <HI>oppre&s;&s;ing Aegyptians</HI> once were, yet in a <HI>Sea,</HI> a blacke <HI>Sea</HI> of Helli&s;h deeps, where he &s;hall be pained <HI>vn&s;peakably,</HI> tormented <HI>intolerably,</HI> both <HI>euerla&s;tingly.</HI></P>
<P>Thus haue you the fir&s;t v&s;e of my doctrine. My
<PB N="195" REF="98"> doctrine was, <HI>It is not lawfull for any man to oppre&s;&s;e another.</HI></P>
<P>The v&s;e was a generall reproofe of our <HI>now-oppre&s;&s;ors.</HI></P>
<P>A &s;econd v&s;e may be to admoni&s;h <HI>Iudges, Iu&s;tices,</HI> and other <HI>Magi&s;trates</HI> and <HI>Rulers,</HI> that they &s;uffer not them|&s;elues to be &s;tained with this &s;in of <HI>oppre&s;&s;ion.</HI> It is the<NOTE N="o" PLACE="marg">Pilkinton ex|po&s;it. in Nehem. c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">p. <HI>5.</HI> fol. <HI>80. A.</HI></NOTE> du+tie of the Magi&s;trate <HI>to deliuer the oppre&s;&s;ed out of the hand of the oppre&s;&s;or.</HI></P>
<P>This dutie is laid vpon him, <HI>Ierem.</HI> 21.12. There thus &s;aith the <HI>Lord</HI> to the hou&s;e of <HI>Dauid: Execute iudgem<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nt in the morning, and deliuer him that is oppre&s;&s;ed out of the hand of the oppre&s;&s;or.</HI> It is likewi&s;e laid vpon him, <HI>E&s;ai.</HI> 1.17. <HI>Seeke iudgement, releeue the oppre&s;&s;ed, iudge the fatherle&s;&s;e, and defend the widow.</HI> Where fir&s;t Gods commandement is, that Magi&s;trates &s;hould <HI>execute iudgement in the morning.</HI> In the <HI>morning:</HI> Therefore they are not to v&s;e delayes in doing iu&s;tice. Secondly, Gods commandement is, that Magi&s;trates &s;hould <HI>&s;eeke iudgement.</HI> Mu&s;t they <HI>&s;eeke iudge|ment?</HI> Therefore in ca&s;es of <HI>oppre&s;&s;ion</HI> they are not to &s;tay till they be called for. Thirdly, God commendeth vnto Magi&s;trates, all that are <HI>oppre&s;&s;ed,</HI> but &s;pecially the <HI>fa|therle&s;&s;e</HI> and <HI>widow:</HI> the <HI>fatherle&s;&s;e,</HI> becau&s;e they want the defence of their parents; and the <HI>widow,</HI> becau&s;e &s;he is de|&s;titute of the helpe of her husband; and we know, euery man goeth ouer, where the hedge is lowe&s;t. Therefore are Magi&s;trates to take vpon them the defence of the <HI>father|le&s;&s;e,</HI> the defence of the <HI>widow,</HI> the defence of <HI>euery one, that is oppre&s;&s;ed.</HI></P>
<P>Is it &s;o? Then are Magi&s;trates to take &s;peciall heed, that them&s;elues be neither principalls, nor acce&s;&s;aries, in the &s;in of <HI>Oppre&s;&s;ion.</HI> They mu&s;t abhor the practi&s;e of the Prin|ces of Ieru&s;alem, who <HI>E&s;ay</HI> 1.23. are &s;tiled <HI>companions of theeues,</HI> becau&s;e they <HI>loued gifts,</HI> and <HI>followed after rewards.</HI> They are to dete&s;t the corruption of the rulers of <HI>I&s;rael,</HI> who <HI>Ho&s;.</HI> 4.18. loue <HI>with &s;hame</HI> to cry, <HI>Bring yee, Bring yee.</HI> They mu&s;t hate the wayes of <HI>Samuels</HI> &s;onnes, who 1. <HI>Sam.</HI> 8.3. <HI>turned a&s;ide after lucre, tooke bribes, and peruerted iudge|ment.</HI>
<PB N="196" REF="99"> They mu&s;t loath the cour&s;es of cur&s;ed <HI>Balaam,</HI> who 2. <HI>Pet.</HI> 2.15. <HI>Loued the wages of vnrighteou&s;ne&s;&s;e.</HI></P>
<P>Happy is the land that is ruled by &s;uch Magi&s;trates. Such may with boldnes &s;tand vp, and make prote&s;tation with iu&s;t and vncorrupt <HI>Samuel,</HI> 1. <HI>Sam.</HI> 12.3. <HI>Behold, here</HI> we are; <HI>witne&s;&s;e again&s;t</HI> vs: <HI>who&s;e oxe haue</HI> we <HI>taken? whom haue</HI> we <HI>defrauded? whom haue</HI> we <HI>oppre&s;&s;ed? of who&s;e hand haue</HI> we <HI>receiued any bribes to blinde our eyes therewith?</HI> and no man &s;hall be able to accu&s;e them.</P>
<P>Are ours &s;uch? I &s;tand not here to plead again&s;t them. Onely this I &s;ay: If ours be not &s;uch, but are of another &s;tampe: if they <HI>loue the wages of vnrighteou&s;ne&s;&s;e,</HI> if they <HI>loue gifts,</HI> if they <HI>follow after rewards,</HI> if they <HI>turne a&s;ide after lucre,</HI> if they <HI>take bribes,</HI> if they &s;hame not to cry, <HI>Bring ye, bring yee;</HI> I may ranke them with the&s;e <HI>I&s;raelites</HI> in my text: They will <HI>&s;ell the righteous for &s;iluer;</HI> they will <HI>&s;ell the poore for a paire of &s;hoes;</HI> they will <HI>pant after the du&s;t of the earth on the head of the poore;</HI> they will <HI>turne a&s;ide the way of the meeke,</HI> and they will <HI>drinke the wine of the con|demned.</HI></P>
<P>Thus haue you the &s;econd v&s;e of my doctrine. My do|ctrine was, <HI>It is not lawfull for any man to oppre&s;&s;e another.</HI> The v&s;e was an admonition to <HI>Magi&s;trates, rulers,</HI> and other <HI>officers,</HI> that they &s;uffer not them&s;elues to be &s;tained with the &s;inne of <HI>oppre&s;&s;ion.</HI></P>
<P>A third v&s;e followeth. It reacheth to the <HI>poore oppre&s;&s;ed.</HI> They may from hence receiue con&s;olation; from hence they may be comforted. Is it not an exceeding great com|fort to a <HI>poore oppre&s;&s;ed</HI> wretch, to know, that God taketh notice of the oppre&s;&s;ions, vnder which he groaneth? That God doth &s;o, I haue already made it manife&s;t in the proofe of my doctrine, in the reproofe of <HI>oppre&s;&s;ors,</HI> and in the Magi&s;trates admonition. It is cleare al&s;o in the letter of my text. Here God taketh notice of the <HI>oppre&s;&s;ions</HI> of the <HI>poore</HI> in <HI>I&s;rael,</HI> in as much as the Iudges, the Rulers, and great men there did <HI>drinke the wine of the condemned.</HI></P>
<P>Hereto I adde that <HI>P&s;al.</HI> 12.5. <HI>For the oppre&s;&s;ion of the
<PB N="197" REF="99"> poore, for the &s;ighing of the needie, now will I ari&s;e (&s;aith the Lord) I will &s;et him in &s;afetie from him that puffeth at him,</HI> from him that would en&s;nare him. Behold here, fir&s;t <HI>Gods readine&s;&s;e to helpe the poore,</HI> and &s;econdly, <HI>how forcible with God the poore mans prayers are.</HI> Are not both the&s;e to a <HI>poore oppre&s;&s;ed</HI> man points of &s;ingular comfort? Out of doubt they are.</P>
<P>But &s;ome <HI>poore man</HI> pre&s;&s;ed downe with the burden of oppre&s;&s;ion, may here &s;ay vnto me. Hath God promi&s;ed <HI>to deliuer me from mine oppre&s;&s;ors?</HI> Why then am I &s;till oppre&s;&s;ed?</P>
<P>Stay a while, and thou &s;halt behold the goodnes of the Lord. Its not for thee to make ha&s;te, or to &s;eeke by vile, and vnwarrantable cour&s;es to winde thy &s;elfe out of thine oppre&s;&s;ors hands. Vntill it &s;hall plea&s;e the Lord to put an end to thy pre&s;ent grieuances, its thy dutie to po&s;&s;e&s;&s;e thy &s;oule in patience. Pre&s;cribe not thou vnto the Lord, what he &s;hall doe. Let his <HI>grace,</HI> let his <HI>fauour</HI> be &s;ufficient for thee, what&s;oeuer it bring with it; be it want, or pouertie, or aduer&s;itie. One drop of his <HI>fauour</HI> is better worth vn|to thee, and more of valew, then this whole world. If thou haue but a ta&s;t, but a touch of it, it will make thee &s;ing with <HI>Dauid, P&s;al.</HI> 119.71. <HI>Its good for me that I haue bin afflicted: good,</HI> that I haue bin in want, in pouertie, in aduer&s;itie, vn|der the griping hand of the <HI>oppre&s;&s;or.</HI> O! how &s;weet is the quiet <HI>fruit</HI> of <HI>righteou&s;nes,</HI> that &s;pringeth forth from the bitter <HI>roote</HI> of <HI>tribulation!</HI></P>
<P>I haue done with the <HI>poore oppre&s;&s;ed,</HI> when I &s;hall haue giuen them a <HI>Caveat.</HI> The <HI>Caveat</HI> is, that <HI>they them&s;elues oppre&s;&s;e not them&s;elues.</HI> There is no <HI>oppre&s;&s;ion</HI> to the <HI>op|pre&s;&s;ion,</HI> that one <HI>poore man</HI> exerci&s;eth towards another. For <HI>a poore man that oppre&s;&s;eth the poore, is like a &s;weeping raine, that leaues no foode. Salomon</HI> avoweth it, <HI>Prov.</HI> 28.3. <HI>A poore man]</HI> a man of meane e&s;tate, <HI>if he oppre&s;&s;e]</HI> by force, by fraud, by bargaining, or otherwi&s;e, <HI>a poore man]</HI> &s;uch as he him&s;elfe is, whom he &s;hould tender and pitie, becau&s;e
<PB N="198" REF="100"> by him he may be put in minde of his owne e&s;tate, <HI>he is like a &s;weeping raine]</HI> like a floud that ri&s;eth through abun|dance of raine, or he is like a great &s;torme and tempe&s;t of raine, that &s;uddenly carieth away corne, hay, and what&s;o|euer it meeteth with, and <HI>leaues behinde it no foode</HI> for men or cattle to liue on. <HI>A poore man if he oppre&s;&s;e the poore, is like a &s;weeping raine, that leaues no foode.</HI></P>
<P>A <HI>poore man,</HI> and yet an <HI>oppre&s;&s;or!</HI> Such a one is much more intolerable then a <HI>rich man,</HI> that <HI>oppre&s;&s;eth.</HI> For, whereas by the law of God, euery <HI>oppre&s;&s;or</HI> is bound to make <HI>actuall re&s;titution</HI> for the wrongs he hath done, the <HI>rich man</HI> may bee in ca&s;e to doe it, the <HI>poore man</HI> neuer.</P>
<P>My exhortation is, to rich, to poore, to all; that all would <HI>be of the &s;ame minde one towards another.</HI> So <HI>S. Paul</HI> ex|horted the <HI>Romans, chap.</HI> 12.16. <HI>Be of the &s;ame minde one towards another. Minde not high things, but condi&s;cend to men of low e&s;tate. Recompence to no man euill for euill. If it be po&s;&s;ible, as much as lyeth in you, liue peaceably with all men.</HI> Sith <HI>here we haue no continuing citie, Heb.</HI> 13.14. &s;ith here we are but <HI>pilgrims</HI> and <HI>&s;trangers,</HI> 1. <HI>Pet.</HI> 2.11. &s;ith <HI>here is not our re&s;t, Micah</HI> 2.10. why v&s;e we <HI>fraudulencie</HI> and <HI>forgerie</HI> in our contracts? why <HI>bribery</HI> in iu&s;tice? why <HI>crueltie</HI> in our dealings? why ouer-beare we right by <HI>might?</HI> why <HI>grinde</HI> we the poore like corne with the <HI>mil&s;tones</HI> of <HI>oppre&s;&s;ion?</HI> why eat we them vp like bread? yea, why doe the poore <HI>grinde</HI> them&s;elues? why oppre&s;&s;e they one another? Will we neuer leaue cru&s;hing one another? Dearely beloued, we forget our &s;elues: we thinke we are at <HI>home,</HI> but are not. Our <HI>home</HI> is <HI>aboue;</HI> it is <HI>Heaven.</HI> Here we are but <HI>&s;tran|gers:</HI> and &s;ay; Is it fit that <HI>&s;trangers,</HI> when they are but pa&s;&s;ing through a &s;trange country, &s;hould <HI>devoure</HI> and <HI>con|&s;ume</HI> one another?</P>
<P>Beloued in the bowels of <HI>Ie&s;us Chri&s;t,</HI> let vs for the time to come &s;o liue and loue togither, while&s;t we &s;hall be here iornying towards our wi&s;hed-for-home, that Cele&s;tiall <HI>Ca|naan,</HI>
<PB N="199" REF="100"> that when it &s;hall plea&s;e God to call vs to our ac|counts, how we haue here caried our &s;elues, we may with ble&s;&s;ed <HI>Paul,</HI> 2. <HI>Cor.</HI> 7.2. boldly make our profe&s;&s;ion: <HI>We haue wronged no man, we haue con&s;umed no man, we haue de|frauded no man.</HI></P>
<P>Thus far of the &s;econd generall part, who&s;e <HI>wine</HI> it was that the&s;e <HI>I&s;raelites</HI> did <HI>drinke.</HI> It was <HI>the wine of the condem|ned.</HI> I can but &s;alute the <HI>third;</HI> it noteth the place where the <HI>I&s;raelites</HI> dranke their <HI>wine:</HI> it was <HI>in domo deorum &s;uo|rum,</HI> in the hou&s;e of their Gods. <HI>They drinke the wine of the condemned in the hou&s;e of their Gods.</HI></P>
<Q>In the hou&s;e of their Gods.</Q>
<P>The Septuagint haue <GAP DESC="foreign">. In the hou&s;e of their <HI>God.</HI> So readeth the author of the Vulgar Latine: So <HI>Luther,</HI> and <HI>Calvin,</HI> and <HI>Mun&s;ter,</HI> and <HI>Ca&s;talio,</HI> and <HI>Gualter,</HI> and &s;o our <HI>new Engli&s;h.</HI> The reading I di&s;al|low not. Yet becau&s;e the <HI>I&s;raelites,</HI> the ten tribes of <HI>I&s;|rael,</HI> they to whom this prophe&s;ie of <HI>Amos</HI> was directed, went not now vp to <HI>Ieru&s;alem,</HI> to the Temple there, there to wor&s;hip the <HI>true</HI> and <HI>liuing God;</HI> but had Temples of their owne, Temples in <HI>Dan,</HI> in <HI>Bethel,</HI> in other places, to which they repaired for the wor&s;hip of their <HI>golden calues,</HI> and <HI>Baal,</HI> and other their <HI>Idols;</HI> I rather read (and the <HI>He|brew</HI> text will well beare it) <HI>in the hou&s;e of their Gods. Mer|cer</HI> &s;o readeth it; &s;o doth <HI>Vatablus,</HI> &s;o <HI>Dru&s;ius,</HI> &s;o <HI>Tremellius</HI> and <HI>Iunius. Ionathan</HI> the <HI>Chaldee Paraphra&s;t</HI> he reads; <HI>In the hou&s;e of their Idols.</HI> He hath re&s;pect to the purpo&s;e of the Holy Gho&s;t. His purpo&s;e in this place is to taxe the <HI>I&s;raelites</HI> for their &s;uper&s;tition, for their idolatrie, for their riot and exce&s;&s;e in &s;pending their goods, gotten by the <HI>op|pre&s;&s;ion</HI> of the poore in the hou&s;es, Temples, or Churches of their <HI>Idol Gods.</HI> The <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">octrine, we may take from hence is this,
<Q><PB N="200" REF="101">Goods gotten vnlawfully are not fit to be employed in the &s;er|uice of God. No, nor in the &s;eruice of Idols.</Q></P>
<P><HI>Not in the &s;eruice of God.</HI> They are reiected by <HI>Eccle|&s;ia&s;ticus,</HI> chap. 34.18. <HI>He that &s;acrificeth of a thing wrong|fully gotten, his offering is ridiculous. Ridiculous!</HI> And will you thinke a <HI>ridiculous offering</HI> fit for Gods &s;eruice? In the 20. ver&s;. of the &s;ame Chapter <HI>Eccle&s;ia&s;ticus</HI> &s;aith further: <HI>Who &s;o bringeth an offering of the goods of the poore, doth as one that killeth the &s;onne before the fathers eyes.</HI> Can a <HI>fa|ther</HI> be plea&s;ed to haue his <HI>&s;onne</HI> &s;laine before his eyes? You will &s;ay, no. No more will it be plea&s;ing to God to haue <HI>an offering of ill gotten goods</HI> pre&s;ented to him.</P>
<P><HI>Salomon</HI> Prov. 15.8. &s;aith, <HI>The &s;acrifice of the wicked is an abomination to the Lord.</HI> He &s;aith it againe, <HI>chap.</HI> 21.27. <HI>The &s;acrifice of the wicked is an abomination.</HI> Its true. What&s;o|euer <HI>Sacrifice</HI> the <HI>wicked man offereth to the Lord,</HI> be it offe|red neuer &s;o &s;olemnly, neuer &s;o &s;umptuou&s;ly, it will be an <HI>abomination to the Lord,</HI> the Lord will abhor it, he will de|te&s;t it. Much more will he abhor and dete&s;t any offering that &s;hall be made of <HI>goods ill gotten,</HI> of the goods of the poore. Of &s;uch &s;acrificers he &s;aith in <HI>E&s;ay, chap.</HI> 66.3. <HI>He that killeth an oxe, is as if he &s;lue a man: he that &s;acrificeth a lambe,</HI> as <HI>he that cut off a dogs neck, he that offereth an oblation,</HI> as if <HI>he offered &s;wines fle&s;h, he that burneth incen&s;e,</HI> as if he <HI>ble&s;&s;ed an Idol.</HI></P>
<P>You acknowledge the truth of the fir&s;t part of my doctrine.</P>
<Q>Goods gotten vnlawfully are not fit to be employed in the &s;er|uice of God.</Q>
<P>But may they be employed <HI>in the &s;eruice of Idols? No,</HI> they may not. My rea&s;on is: The <HI>Idolater</HI> hauing no per|fect knowledge of the true and liui<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> God, takes his <HI>Idol</HI> to be <HI>his God,</HI> and wor&s;hippeth him <HI>as God.</HI> Now <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ee wor&s;hip him <HI>ami&s;&s;e,</HI> if <HI>carele&s;ly,</HI> if with <HI>goods of oppr<GAP DESC="illegible" REASON="right margin cropped or obscured" RESP="KEYERS" EXTENT="1+ letters"></HI>
<PB N="201" REF="101"> with <HI>ill-gotten goods,</HI> he di&s;honoureth <HI>the true and liuing God:</HI> and the <HI>true</HI> and <HI>liuing God</HI> will be the auenger of &s;uch di&s;honour done vnto him. This is the very rea&s;on why our Prophet here reproueth the I&s;raelites for bringing into the Temples of their Idols, their ill-gotten goods, <HI>the wine of the condemned.</HI> They thought thereby to do &s;er|uice, not &s;o much to their <HI>Idols,</HI> as to the great <HI>God</HI> of Hea|uen, whom by their Idols they repre&s;ented. Thus haue you my whole doctrine e&s;tabli&s;hed,
<Q>Goods gotten vnlawfully are not fit to be employed in the &s;eruice of God: No, nor in the &s;eruice of Idols.</Q></P>
<P N="1">1. This may &s;erue to admoni&s;h &s;uch, as &s;hall hereafter found <HI>Colleges,</HI> build <HI>Ho&s;pitals,</HI> erect <HI>Scholes,</HI> ordaine <HI>Ani|uer&s;aries,</HI> that they endow them not, that they enrich them not with lands and po&s;&s;e&s;&s;ions, purcha&s;ed with <HI>ill-gotten</HI> trea&s;ure.</P>
<P N="2">2. Here is a le&s;&s;on for all &s;uch as haue heaped vp vnto them&s;elues abundance of wealth by <HI>oppre&s;&s;ion,</HI> by <HI>extortion,</HI> by <HI>v&s;ury,</HI> by <HI>deceit,</HI> or otherwi&s;e vnlawfully. Such may here be put in minde to make <HI>actuall re&s;titution</HI> in their life time. Happily they will by their la&s;t Will and Te&s;tament bequeath part of their <HI>ill-gotten</HI> wealth to the <HI>Church,</HI> and part to the <HI>poore,</HI> and will leaue but a portion to their <HI>heires.</HI> A poore &s;hift. Can they thinke that God will be &s;o mock|ed? He will not.</P>
<P>What remaineth then, but that euery one, who hath in|crea&s;ed his &s;ub&s;tance <HI>by wrong,</HI> doe while he is liuing, make <HI>actuall re&s;titution. Zacheus</HI> the <HI>Publican</HI> profe&s;&s;eth vnto Chri&s;t, <HI>Luk.</HI> 19.8. <HI>Behold Lord, the halfe of my goods I giue to the poore, and if I haue taken any thing from any man, by for|ged cavillation, I re&s;tore him foure-fold. Zacheus</HI> of <HI>Iericho,</HI> he being converted to Chri&s;tianitie was content <HI>to re&s;tore foure-fold.</HI> It is a good con&s;equent, they are &s;car&s;e halfe Chri&s;tians, that will not <HI>re&s;tore the principall.</HI> Thou wilt &s;ay, what neede <HI>re&s;titution?</HI> I will <HI>repent</HI> for my <HI>oppre&s;&s;ing</HI>
<PB N="202" REF="102" MS="y"> &s;innes, and God is gracious; he neuer turnes away the &s;inner that <HI>repenteth.</HI> Take heede, deceiue not thy &s;elfe: if thou be able to make <HI>actuall re&s;titution,</HI> and doe&s;t it not, <HI>poenitentia non agitur, &s;ed fingitur. S. Au&s;tine</HI> tells thee &s;o, <HI>Ep.</HI> 54. which is to <HI>Macedonius.</HI> Thy <HI>repentance</HI> is no <HI>repentance;</HI> thou doe&s;t but <HI>feigne repentance.</HI> It will neuer procure thee pardon for thy &s;inne. Make thou therefore actuall re&s;titution.</P>
<P><HI>Thus far of the</HI> 8. <HI>ver&s;e.</HI></P>
</DIV2>
<DIV2 N="13" TYPE="lecture">
<PB N="203" REF="102" MS="y">
<HEAD>THE XIII. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.9.10 11.</HI></BIBL>
<P>Yet de&s;troyed I the <HI>Amorite</HI> before them, who&s;e height was like the height of the <HI>Cedars,</HI> and he was &s;trong as the <HI>Okes,</HI> yet I de&s;troyed his fruit from aboue, and his rootes from beneath.</P>
<P>Al&s;o I brought you vp from the land of <HI>Egypt,</HI> and led you fortie yeares through the wilderne&s;&s;e, to po&s;&s;e&s;&s;e the land of the <HI>Amorite.</HI></P>
<P>And I rai&s;ed vp of your &s;onnes for Prophets, and of your yong men for <HI>Nazarites.</HI> Is it not euen thus, O yee children of I&s;rael, &s;aith the Lord?</P></Q>
</EPIGRAPH>
<P>MY meditations haue beene heretofore fiue times exerci&s;ed in di&s;cour&s;ing vnto you of the <HI>&s;innes,</HI> wherewith the people of <HI>I&s;rael</HI> in the precedent ver&s;es &s;tand charged. Their &s;innes were, <HI>Coue|tou&s;ne&s;&s;e, Crueltie, Oppre&s;&s;ion, Fal&s;e dealing, Filthie lu&s;ts, In|ce&s;t, Idolatrie, Riot,</HI> and <HI>Exce&s;&s;e.</HI> Gro&s;&s;e and palpable enor|mities. My endeuour was by <HI>the &s;word of the Spirit,</HI> the word of God, to arme you again&s;t them, that yee giue them no pa&s;&s;age, no not a little; that yee &s;uffer them not by any meanes to haue dominion ouer you.</P>
<P>From their <HI>&s;innes</HI> we come to their <HI>Ble&s;&s;ings;</HI> tho&s;e ble&s;|&s;ings wherewith God had ble&s;&s;ed them. Foure are heere mentioned.</P>
<P>One is, the <HI>ruine of the Amorites,</HI> &s;et downe ver&s;e 9. <HI>Yet de&s;troyed I the</HI> Amorite <HI>before them, who&s;e height was like the
<PB N="204" REF="103"> height of the</HI> Cedars, <HI>and he was &s;trong as the</HI> Okes, <HI>yet I de|&s;troyed his fruit from aboue, and his rootes from beneath.</HI></P>
<P>The &s;econd is, <HI>their deliuera<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">e from the &s;eruitude of</HI> E|gypt. ver. 10. <HI>Al&s;o I brought you vp from the land of</HI> Egypt.</P>
<P>The third is, <HI>their &s;afe pa&s;&s;age through the de&s;ert,</HI> touched in the &s;ame ver&s;e; <HI>I led you fortie yeares through the wilder|ne&s;&s;e.</HI> And why &s;o? but, <HI>to po&s;&s;e&s;&s;e the land of the</HI> Amorite.</P>
<P>The&s;e were three great ble&s;&s;ings; yet were they but tem|porall. The fourth pa&s;&s;eth; It is &s;pirituall, <HI>ver.</HI> 11. <HI>I ray&s;ed vp of your &s;onnes for Prophets, and of your young men for</HI> Naza|rites:</P>
<P>The confirmation of all followeth in the &s;ame ver&s;e: <HI>Is it not euen thus, O yee children of I&s;rael, &s;ayth the Lord?</HI> Say O yee children of <HI>I&s;rael;</HI> Haue I not done &s;o and &s;o for you? Haue I not de&s;troyed the <HI>Amorite</HI> for your &s;ake? Haue I not freed you from your <HI>Egyptian</HI> yoke? Haue I not guided you through <HI>the de&s;ert?</HI> Haue I not giuen you <HI>Prophets</HI> and <HI>Nazarites</HI> of your owne <HI>&s;onnes,</HI> and of your owne <HI>yong men</HI> for your in&s;truction in the true &s;eruice and wor&s;hip of your God? <HI>Is it euen thus, O yee children of I&s;rael, &s;aith the Lord?</HI></P>
<P>You haue now the &s;cope of my Prophet, and the &s;umme of this Scripture. My pre&s;ent di&s;cour&s;e mu&s;t begin with the fir&s;t mentioned benefit be&s;towed by God vpon that peo|ple. It is the <HI>ruine of the Amorites</HI> for their &s;ake, thus ex|pre&s;&s;ed, <HI>ver.</HI> 9. <HI>Yet de&s;troyed I the</HI> Amorite <HI>before them, &amp;c.</HI></P>
<P>Herein I commend vnto you three principall parts;</P>
<P>The fir&s;t hath a generall touch of the <HI>ruine of the</HI> Amo|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ites: <HI>Yet de&s;troyed I the</HI> Amorite <HI>before them.</HI></P>
<P>The &s;econd hath a de&s;cription of that people. They are de&s;cribed, from their <HI>&s;tature,</HI> and from their <HI>valour.</HI> Each is &s;et forth vnto vs by way of compari&s;on: their &s;tature or tallne&s;&s;e by the <HI>Cedar,</HI> their valour or &s;trength by the <HI>Oke; Their height was like the height of the</HI> Cedars, <HI>and hee was &s;trong as the</HI> Okes.</P>
<P>The third hath a particular explication or amplification of their ruine; It was not any gentle &s;tripe that they recei+ued, not any light inci&s;ion, not any &s;mall wound; but it
<PB N="205" REF="103"> was their extermination, their contrition, their vniuer&s;all ouerthrow, their vtter ruine. Their <HI>roote</HI> and <HI>fruit;</HI> Princes and &s;ubiects; Parents and children, yong and old, were all brought to nought: <HI>Yet I de&s;troyed his fruit from aboue, and his rootes from beneath.</HI></P>
<P>Of the fir&s;t of the&s;e three parts at this time. It hath a generall touch of the <HI>ruine of the</HI> Amorites. <HI>Yet I de&s;troyed the</HI> Amorite <HI>before them.</HI></P>
<P><HI>Yet.]</HI> The Hebrew letter is <HI>&V;an;</HI> it is mo&s;t v&s;ually put for<NOTE N="a" PLACE="marg">Et.</NOTE> <HI>And:</HI> It is here &s;o rendred by <HI>Leo Iuda,</HI> by <HI>Calvin,</HI> by <HI>Gualter,</HI> by <HI>Brentius,</HI> and by <HI>Dru&s;ius.</HI> The<NOTE N="b" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Septuagint,</HI> the author of the<NOTE N="c" PLACE="marg">Autem.</NOTE> <HI>Vulgar Latine,</HI> and <HI>Vatablus</HI> doe tran&s;late it <HI>But.</HI><NOTE N="d" PLACE="marg">Quamvis.</NOTE> <HI>Tremellius</HI> and the<NOTE N="e" PLACE="marg">Licet.</NOTE> <HI>Tran&s;lator</HI> of the <HI>Chaldee Para|phra&s;e</HI> haue <HI>Although.</HI> Our Engli&s;h Bible hath <HI>Yet.</HI> Be it either <HI>And,</HI> or <HI>Although,</HI> or <HI>But,</HI> or <HI>Yet,</HI> it varieth not the meaning of the holy Gho&s;t.</P>
<P>The meaning of the holy Gho&s;t, is, by this enumeration of Gods benefits vpon <HI>I&s;rael,</HI> to taxe <HI>I&s;rael</HI> of <HI>Ingratitude.</HI> God &s;howred downe his <HI>benefits</HI> vpon them, yet they re|turned no <HI>thankes.</HI> So much is here enforced by this parti|cle, <HI>Yet,</HI> to this &s;en&s;e: Notwith&s;tanding all the good I haue done vnto <HI>I&s;raell,</HI> whether for their <HI>temporall,</HI> or for their <HI>&s;pirituall</HI> e&s;tate; for their <HI>temporall,</HI> by de&s;troying the <HI>Amo|rite</HI> before them, by freeing them from their &s;eruitude in <HI>Egypt,</HI> and by guiding them through the <HI>wilderne&s;&s;e:</HI> and for their <HI>&s;pirituall</HI> e&s;tate, by giuing vnto them <HI>Prophets</HI> euen of their owne <HI>&s;onnes:</HI> yet <HI>I&s;raell,</HI><NOTE N="f" PLACE="marg"><HI>Ho&s;.</HI> 11.7.</NOTE> my people <HI>I&s;raell,</HI> haue<NOTE N="g" PLACE="marg"><HI>Ho&s;.</HI> 13.6.</NOTE> forgotten me. <HI>Crueltie, Couetou&s;ne&s;&s;e, Oppre&s;&s;ion, Fal&s;e dea|ling, Filthie lu&s;ts, Ince&s;t, Idolatrie, Riot,</HI> and <HI>Exce&s;&s;e,</HI> the&s;e are the fruits wherwith they repay me: <HI>Yet de&s;troyed I the</HI> Amo|rite <HI>before them.</HI></P>
<P>Here we are to take out a le&s;&s;on again&s;t <HI>Vnthankefulne&s;&s;e.</HI> It is this,
<Q>&V;nthankefulne&s;&s;e is a &s;inne very odious in the &s;ight of God.</Q></P>
<P>This truth you will acknowledge to be very euident, and out of que&s;tion, if you will be plea&s;ed to con&s;ider three things.</P>
<PB N="206" REF="104">
<P>The
<LIST>
<ITEM>Fir&s;t is, that God doth <HI>&s;eriou&s;ly forbid Vnthankefulne&s;&s;e.</HI></ITEM>
<ITEM>Second is, that he doth <HI>&s;euerely reprehend it.</HI></ITEM>
<ITEM>Third is, that he doth <HI>dulie puni&s;h it.</HI></ITEM>
</LIST></P>
<P>Fir&s;t, God <HI>forbiddeth vnthankefulne&s;&s;e.</HI> It is forbidden, <HI>Deut.</HI> 6.22. <HI>Take heed, that thou forget not the Lord thy God when thou art full.</HI><NOTE N="h" PLACE="marg"><HI>Deut.</HI> 6.10.</NOTE> <HI>When the Lord thy God &s;hall haue brought thee into the land which he &s;ware vnto thy Fathers, to</HI> Abra|ham, <HI>to</HI> I&s;aac, <HI>and to</HI> Iacob, <HI>to giue thee,</HI> and &s;hall haue giuen thee <HI>great and goodly Citties, which thou builde&s;t not:</HI><NOTE N="i" PLACE="marg"><HI>Ver&s;.</HI> 11.</NOTE> <HI>And hou&s;es full of all good things, which thou filled&s;t not, and Wells di<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">g<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d which thou digged&s;t not; vineyards &amp; oliue trees planted, which thou planted&s;t not,</HI><NOTE N="k" PLACE="marg"><HI>Deut.</HI> 8.10.11.12.</NOTE> <HI>when thou hast eaten and be full,</HI><NOTE N="l" PLACE="marg"><HI>Deut.</HI> 6.12.</NOTE> <HI>Then beware le&s;t thou forget the Lord, which brought thee forth out of the land of</HI> Egypt, <HI>from the hou&s;e of bondage.</HI> Take heed that thou be not <HI>vnthankefull.</HI></P>
<P>Secondly, God <HI>reprehendeth</HI> vnthankfulne&s;&s;e. He <HI>repre|hendeth</HI> it in the Iewes, <HI>E&s;a.</HI> 1.2. <HI>I haue nouri&s;hed,</HI> I haue <HI>brought vp children,</HI> but <HI>they haue rebelled again&s;t me.</HI> He <HI>re|prehendeth</HI> it in the <HI>Gentiles,</HI> Rom. 1.21. There are the <HI>Gen|tiles</HI> &s;ayd to be without excu&s;e, <HI>Becau&s;e when they knew God, they glorified him not as God, neither were they thankefull.</HI> Hee <HI>reprehendeth</HI> it in the proud Chri&s;tian, 1. <HI>Cor.</HI> 4.7. The proud Chri&s;tian he boa&s;teth of his dignitie, of his good workes, of his merits. Vnthankfull man, <HI>what ha&s;t thou, that thou ha&s;t not receiued? And if thou ha&s;t receiued it, why doe&s;t thou glory, why</HI> boa&s;teth thou <HI>as if thou had&s;t not receiued?</HI> It is a <HI>reprehen&s;ion</HI> of Vnthankfulne&s;&s;e which you haue, <HI>Mat.</HI> 25 26. There the &s;eruant that receiued of his Ma&s;ter <HI>one Talent</HI> to be employed to the be&s;t aduantage, and employ|ed it not, is thus checked: <HI>Thou wicked and &s;lothfull &s;eruant, thou knowe&s;t that I reape, where I &s;owed not, and gather where I haue not &s;trawed: Thou oughte&s;t therefore to haue put my mo|ney to the exchangers.</HI></P>
<P>I may not pa&s;&s;e by <HI>Ie&s;us</HI> his cen&s;ure, which he giueth of the Leapers, <HI>Luk.</HI> 17.17. It is a reprehen&s;ion of their Vn|thankfulne&s;&s;e. <HI>Tenne</HI> were clen&s;ed: onely <HI>one,</HI> and he a <HI>Samaritane,</HI> returned to giue thankes. It drew from <HI>Ie&s;us</HI>
<PB N="207" REF="104"> this expo&s;tulation: <HI>Were there not ten clen&s;ed? but where are the nine?</HI></P>
<P>Let me recall you to review that reproofe of Vnthanke|fulne&s;&s;e, <HI>E&s;a.</HI> 1.2. How begins it? <HI>Heare &ocirc; men, hearken &ocirc; Angels?</HI> No. A greater Auditorie mu&s;t yeeld attention. <HI>Heare &ocirc; Heauens, and hearken &ocirc; earth.</HI> Why? What is the matter? <HI>I haue nouri&s;hed, and brought vp children, and they haue rebelled again&s;t me.</HI> What? Children! and they <HI>rebell!</HI> If &s;eruants had done it, if bondmen, if the &s;onnes of <HI>Agar,</HI> of whom it was &s;ayd of old,<NOTE N="m" PLACE="marg"><HI>Gen.</HI> 21.10.</NOTE> <HI>Ca&s;t out this bondwoman, and her &s;onne,</HI> if the&s;e had rebelled again&s;t me, it were the le&s;&s;e to be maruailed at: but they are <HI>children,</HI> mine owne <HI>children, children</HI> of mine owne education, nouri&s;hed and brought vp by my &s;elfe: That the&s;e &s;hould rebell again&s;t me! <HI>Heare &ocirc; Heauens,</HI> and <HI>hearken &ocirc; earth,</HI> &s;tand yee hereat a&s;toni&s;h|ed.</P>
<P>Marke, I be&s;eech you, how the <HI>Lord</HI> goeth on to ampli|fie this Vnthankefulne&s;&s;e of his people, ver. 3. <HI>The oxe knoweth his owner, and the a&s;&s;e his Ma&s;ters crib, but</HI> I&s;rael <HI>doth not know, my people doth not con&s;ider.</HI> See you not, how God &s;etteth his people, as it were to Schoole, to the <HI>Oxe,</HI> and to the <HI>A&s;&s;e,</HI> to learne of them what their dutie is? And no mar|uaile is it, &s;ayth a good<NOTE N="n" PLACE="marg">Calvin.</NOTE> Interpreter. For it often times falleth out, that bruit bea&s;ts doe make a greater &s;hew of hu|manitie, then man him&s;elfe doth.</P>
<P>It is a commendation giuen vnto <HI>dogges,</HI> that they are <HI>fideli&s;&s;imi dominis, &amp; grati&s;&s;imi,</HI> mo&s;t faithfull, mo&s;t grateful vnto their Ma&s;ters: that by night they <HI>watch</HI> and <HI>ward,</HI> and keepe their Ma&s;ters hou&s;es; that by day they attend their Ma&s;ters abroad; that they <HI>fight</HI> for them, yee and &s;ome|times<NOTE N="o" PLACE="marg">Bo&s;quier &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|cund&acirc; naufra|gij tabul&acirc; Conc. in dedicativis Templi pag. <HI>158.</HI></NOTE> <HI>die</HI> for them too. The Dogge that in K. <HI>Pyrrhus</HI> his<NOTE N="p" PLACE="marg">Theatrum mundi Launai lib. <HI>1.</HI> &s;ub finem.</NOTE> Campe in the midde&s;t of his armed &s;ouldiers inuaded the parricide and murderer of his Ma&s;ter, is recorded for a paterne of <HI>thankefulne&s;&s;e.</HI> So is that Merchants dogge, that in the Iland <HI>Teos,</HI> lay vpon a bagge of money of his Ma|&s;ters, which his Ma&s;ters boy had by negligence left behind him in a by-way: and &s;o long he lay vpon it, that at his ma|&s;ters
<PB N="208" REF="105"> returne to &s;eeke what he had lo&s;t, <HI>t&ugrave;m cu&s;todia finem fe|cit, t&ugrave;m caninam efflavit animam,</HI> &s;ayth my<NOTE N="q" PLACE="marg">Elias Creten&s;. comment ad orat. <HI>2.</HI> Naziazenus de Theologia. p. <HI>60.</HI></NOTE> Author, hee yeelded vp the cu&s;todie of the bagge, and dyed.</P>
<P>I could tell you of as great <HI>thankefulne&s;&s;e</HI> in <HI>Lyons.</HI> It was a <HI>thankful Lyon</HI> that &s;pared <HI>Androclus</HI> a runnagate from his Ma&s;ter, put into <HI>Circus Maximus</HI> at <HI>Rome,</HI> to be deuoured by the Bea&s;ts there. The kindne&s;&s;e he had done to the <HI>Ly|on</HI> was in <HI>Africa:</HI> and it was nothing el&s;e but the plucking of a thorne out of his foote, It was a kindne&s;&s;e, and the <HI>Lyon</HI> forgat it not. Its regi&s;tred by <HI>Gellius Noct: Attic. lib.</HI> 5. <HI>cap.</HI> 14.</P>
<P>It was a <HI>thankefull Lyon,</HI> that followed <HI>Gera&s;imus</HI> the Ab|bot to keepe his A&s;&s;es: the kindne&s;&s;e that the Abbot had done to the <HI>Lyon,</HI> was done at the riuer <HI>Iordan.</HI> It was no|thing el&s;e, but the remoouing of a little bramble from the <HI>Lyons</HI> foote; It was a kindne&s;&s;e, and the <HI>Lyon</HI> did him &s;er|uice for it. Its reported by <HI>Iohan. Mo&s;cus</HI> in his <HI>pratum &s;piri|tuale c.</HI> 107. And <HI>Fran. Co&s;terus</HI> the Ie&s;uite cites it to be true, in his<NOTE N="r" PLACE="marg"><HI>Pag.</HI> 255.</NOTE> Sermon vpon the thirteenth Dominicall after <HI>Pentecoa&s;t.</HI></P>
<P>It was a <HI>thankefull Lyon</HI> that followed a certaine &s;ouldier that went with Duke <HI>Godfrey</HI> of <HI>Bullein</HI> to the Conque&s;t of the <HI>Holy land.</HI> The kindne&s;&s;e that the &s;ouldier had done to the <HI>Lyon,</HI> was done not farre from <HI>Ieru&s;alem.</HI> And what was it? A <HI>&s;erpent</HI> that had gotten this <HI>Lyon</HI> at the aduantage, and was like to be his executioner, was &s;laine by this &s;ouldier: This was a kindne&s;&s;e, and the <HI>Lyon</HI> was thankefull for it. It is &s;toried by <HI>Bernardus Guidonis</HI> in his Chronicle: And <HI>Philip Diez,</HI> a Fryer minorite of <HI>Portugall</HI> in his <HI>Summa pre|dicantium</HI> at the word, <HI>Ingratitude,</HI> takes it for true: and vp|on the relation thereof breaketh out into this exclamation:<NOTE N="&s;" PLACE="marg"><HI>Pag.</HI> 495.</NOTE> <HI>O magnam be&s;tiae gratitudinem, &amp; ingentem hominum ingrati|tudinem! Quare haec audientes vos, non confunditis?</HI> O the great <HI>thankefulne&s;&s;e</HI> of a bea&s;t, and the exceeding great <HI>vnthanke|fulne&s;&s;e</HI> of men! How is it that you heare this, and are not confounded.</P>
<P><HI>Salomon,</HI> the wi&s;e&s;t among the &s;onnes of men, <HI>Prov.</HI> 6.6.
<PB N="209" REF="105"> &s;ends the <HI>&s;luggard</HI> to the <HI>Ant,</HI> to learne of her to labour. <HI>Goe to the</HI> Ant, <HI>thou &s;luggard, con&s;ider her wayes, and be wi&s;e.</HI> Shee<NOTE N="t" PLACE="marg"><HI>Prou.</HI> 6.7.</NOTE> hauing no guid, ouer&s;eer, or ruler, prouideth her meate in &s;ummer, and gathereth her food in the harue&s;t. Goe, <HI>learne of her,</HI> doe thou likewi&s;e. Is the <HI>&s;luggard</HI> &s;ent to the <HI>Ant</HI> to learne? Then well may the <HI>Vnthankefull</HI> man be &s;ent to the <HI>Lyon,</HI> to the <HI>dogge,</HI> to the <HI>oxe,</HI> and to the <HI>a&s;&s;e.</HI> He may learne to be <HI>thankefull</HI> of the <HI>Lyon,</HI> and of the <HI>dog:</HI> I haue &s;hewed it vnto you by humane te&s;timonies. The <HI>oxe</HI> and the <HI>a&s;&s;e</HI> may al&s;o teach it them: diuine demon&s;tra|tion makes it good. Remember, I be&s;eech you that &s;ame exaggeration of the ingratitude of <HI>I&s;rael: The oxe knoweth his owner, and the a&s;&s;e his ma&s;ters cribbe, but</HI> I&s;rael <HI>doth not know, my people doth not con&s;ider.</HI> And let this &s;uffice to &s;hew, that God doth <HI>&s;euerely reprehend vnthankefulne&s;&s;e.</HI></P>
<P>Now in the third place, I am to &s;hew, that he doth <HI>pun|i&s;h it.</HI></P>
<P>The <HI>puni&s;hments</HI> wherewith God repayeth <HI>vnthankeful|ne&s;&s;e</HI> are of two &s;orts. They are eyther <HI>Temporall</HI> or <HI>Eter|nall.</HI></P>
<P>Among <HI>Temporall</HI> puni&s;hments I ranke the lo&s;&s;e of the commodities of this life.</P>
<P>Such a puni&s;hment, a temporall puni&s;hment it was, wherwith God repayed the <HI>Vnthankefulne&s;&s;e</HI> of the <HI>I&s;raelites</HI> in the wilderne&s;&s;e of <HI>Pharan,</HI> at <HI>Kibroth-Hattaanah,</HI> or the <HI>graues of lu&s;t,</HI> their thirteenth man&s;ion, &s;o called becau&s;e there<NOTE N="u" PLACE="marg"><HI>Num.</HI> 11.34.</NOTE> they <HI>buried</HI> the people that <HI>lu&s;ted for fle&s;h.</HI> This pu|ni&s;hment, <HI>P&s;al.</HI> 78.30, 31. is thus de&s;cribed: <HI>While their meate was yet in their mouthes, the wrath of God came vpon them, and flew the fatte&s;t of them, and &s;mote downe the cho&s;en of I&s;rael.</HI> In the 11. of <HI>Numbers,</HI> ver. 33. thus: <HI>While the fle&s;h was yet betweene their teeth, ere it was chewed, the wrath of the Lord was kindled again&s;t the people, and the Lord &s;mote the people with a very great plague.</HI></P>
<P>A temporall puni&s;hment it was, wherewith God repayed the mother<NOTE N="x" PLACE="marg"><HI>Ho&s;.</HI> 2.5.</NOTE> that played the Harlot, <HI>Ho&s;.</HI> chap. 2. for her vnthankfulne&s;&s;e. Shee knew not, that the <HI>Lord</HI> gaue<NOTE N="y" PLACE="marg"><HI>Ver.</HI> 8.</NOTE> her
<PB N="210" REF="106"> Corne, and wine, and oyle, and multiplyed her &s;iluer, and her gold. For &s;hee &s;ayd ver&s;e 5. <HI>I will goe after my louers, that giue me</HI> my <HI>bread</HI> and my <HI>water,</HI> my <HI>wooll</HI> and my <HI>flax,</HI> mine <HI>oyle</HI> and my <HI>drinke.</HI> You may &s;ee her puni&s;hment re&s;olued vpon, ver&s;. 9. <HI>I will returne,</HI> &s;aith the <HI>Lord,</HI> and will <HI>take a|way my Corne in the time thereof, and my wine, in the &s;ea&s;on thereof, and I will recouer my wooll and my flax. Mine</HI> &s;ayth the Lord. They are all <HI>his.</HI> It was the Harlots Vnthankeful|ne&s;&s;e to call them <HI>hers.</HI> But &s;hee was puni&s;hed with the lo&s;&s;e of them.</P>
<P>A temporall puni&s;hment it is, which is threatned to fall vpon euery <HI>Vnthankefull</HI> wretch, <HI>Prov.</HI> 17.13. <HI>Who &s;o re|wardeth euill for good, euill &s;hall not depart from his hou&s;e.</HI> Plagues and puni&s;hments from God &s;hall be his portion.</P>
<P>Thus is <HI>&V;nthankefulne&s;&s;e</HI> repayed with temporall puni&s;h|ments. It is repaid likewi&s;e with <HI>Eternall.</HI></P>
<P>An <HI>Eternall</HI> puni&s;hment it is, which is adiudged to the <HI>vnthankefull,</HI> and vnprofitable &s;eruant, in the parable of the talents, <HI>Matth.</HI> 25.30. <HI>Ca&s;t him into vtter darkenes; there &s;hall be weeping and gna&s;hing of teeth.</HI></P>
<P><HI>Eternall</HI> is the puni&s;hment, which <HI>Iudas</HI> &s;uffereth for his vnthankefulne&s;&s;e. He fell<NOTE N="z" PLACE="marg"><HI>Act</HI> 1.18.</NOTE> <HI>headlong, he bur&s;t a&s;under in the midde&s;t, all his bowels gu&s;hed out,</HI> and &s;o he <HI>went into his owne place, Act.</HI> 1.25. His owne place! <HI>Ex proprijs meritis dam|nationis locum, &s;uum effecit,</HI> &s;aith <HI>Caietane, Iudas</HI> by his owne de&s;erts made the place of damnation, his owne place. <HI>His owne place,</HI> not by any de&s;ire or affectation of his owne, but by Gods ordination. He went into his owne place: <HI>Abijt in Infernum,</HI> &s;ayth <HI>Lorinus,</HI> he went into <HI>Hell:</HI> and there hee &s;uffereth the<NOTE N="a" PLACE="marg"><HI>Reuel.</HI> 21.8.</NOTE> <HI>&s;econd death;</HI> a death after death, a death and yet euerla&s;ting. For as <HI>Hell</HI> is large, &s;o its long, and &s;trong too. <HI>Betweene vs and you</HI> &s;ayth <HI>Abraham</HI> in Paradi&s;e to <HI>Di|ues</HI> in hell, <HI>there is a great gulfe fixed,</HI><NOTE N="b" PLACE="marg"><HI>Luk.</HI> 16.26.</NOTE> <HI>&s;o that they which would pa&s;&s;e from hence to you, cannot; neither can they pa&s;&s;e to vs, that would come from thence. Ex inferno nulla redemptio:</HI> there is no getting out of Hell: and therefore <HI>Iudas</HI> his puni&s;hment is Eternall.</P>
<PB N="211" REF="106">
<P>S^t <HI>Paul</HI> 2. <HI>Tim.</HI> 3.2. &s;ets downe a catalogue of the wic|ked: Among them, <GAP DESC="foreign">, the <HI>vnthankefull</HI> haue their place. They haue their place among the wicked; and ther|fore the portion of the wicked, mu&s;t be their portion. And what &s;hall become of the wicked? S. <HI>Paul</HI> &s;ayth, 1. <HI>Cor.</HI> 6.10. <HI>They &s;hall not inherit the kingdome of God.</HI> He &s;aith it againe, <HI>Gal.</HI> 5.21. <HI>They &s;hall not inherit the kingdome of God.</HI> S. <HI>Iohn</HI> in his <HI>Reuelation,</HI> Chap. 21.8. &s;ayth, <HI>They &s;hall haue their part in the lake, which burneth with fire and brim&s;tone.</HI> The <HI>Vnthankefull</HI> therefore, as <HI>wicked,</HI> &s;hall not <HI>inherit the king|dome of God,</HI> but <HI>&s;hall haue their part in the lake, which burneth with fire and brim&s;tone.</HI> Their puni&s;hment &s;hall be <HI>Eternall.</HI></P>
<P>Hitherto you haue heard; Fir&s;t, that God doth <HI>&s;eriou&s;ly forbid &V;nthankefulne&s;&s;e.</HI> Secondly, that he doth <HI>&s;euerely re|prehend it.</HI> Thirdly, that he doth <HI>duly puni&s;h it.</HI> From hence is the le&s;&s;on, which I commended vnto you, made good.</P>
<Q>Vnthankefulne&s;&s;e is a &s;inne very odious in the &s;ight of God.</Q>
<P>The con&s;ideration hereof &s;hould worke in vs a re&s;oluti|on to giue thankes vnto our God for all his benefits. And although <HI>Dignas Deo gratias agere non &s;ufficimus,</HI> though we be not able worthily to giue God thanks; yet let euery one of vs profe&s;&s;e with S. <HI>Bernard,</HI> in his &s;econd Sermon<NOTE N="c" PLACE="marg"><HI>Domin.</HI> 6. <HI>Pen|tac. pag.</HI> 230. h.</NOTE> <HI>de &s;eptem panibus: Ingratitudinem pror&s;us odit anima mea,</HI> my &s;oule doth hate vnthankefulne&s;&s;e. <HI>Peremtoria &s;iquidem res e&s;t Ingratitudo. Vnthankefulne&s;&s;e!</HI> its a killing &s;inne, its an e|nemie to grace, its a blacke friend to &s;aluation. I tell you, &s;ayth that Father, <HI>quoniam pro meo &s;apere,</HI> I tell you, that to my vnder&s;tanding, there is nothing, that &s;o much di&s;plea|&s;eth God, e&s;pecially in the children of Grace, and men of Conuer&s;ion, as <HI>vnthankefulne&s;&s;e</HI> doth. His rea&s;on is: <HI>Vias ob&s;truit gratiae; &amp; vbi fuerit illa, iam gratia acce&s;&s;um non inve|nit, locum non habet.</HI> Vnthankfulne&s;&s;e, it &s;tops, it dams vp the pa&s;&s;age of grace. Let <HI>Vnthankefulne&s;&s;e</HI> be any where, the good graces of God will haue no acce&s;&s;e thither; much le&s;&s;e will they re&s;ide there.</P>
<P>The &s;ame &s;weete Father <HI>Serm.</HI> 51. <HI>in Cantica</HI><NOTE N="d" PLACE="marg"><HI>Pag</HI> 719. h.</NOTE> &s;peaketh to like purpo&s;e. Vnthankefulne&s;&s;e! its the &s;oules enemie;
<PB N="212" REF="107" MS="y"> its a burning wind, <HI>&s;iccans tibi fontem pietatis, rorem mi&s;ericor|dia, fluenta gratiae.</HI> It dryeth vp the fountaine of <HI>pietie,</HI> the dew of <HI>mercy,</HI> the riuers of <HI>grace.</HI></P>
<P>He may &s;eeme to haue reference to that Heauenly me|ditation of S. <HI>Au&s;tine</HI> in the 18. chapter of his<NOTE N="e" PLACE="marg"><HI>Tom.</HI> 9. <HI>fol.</HI> 159. e.</NOTE> <HI>Solilo|quies: Lord</HI> I will recount in my minde all the good which thou ha&s;t done for me all my life long, euen <HI>from my</HI><NOTE N="f" PLACE="marg"><HI>P&s;al.</HI> 71.5.</NOTE> <HI>youth.</HI> For I know right well, that <HI>vnthankefulne&s;&s;e</HI> doth much di&s;|plea&s;e thee, as being the <HI>roote of all &s;pirituall wickedne&s;&s;e.</HI> It is <HI>ventus quidam de&s;iccans, &amp; vrens omne bonum;</HI> It is a certaine <HI>wind,</HI> that dryeth and burneth vp what&s;oeuer good is, and &s;toppeth the fountaine of thy heauenly mercies, &ocirc; <HI>Lord.</HI></P>
<P>Such &s;hould be our euery dayes meditation. Euery day &s;hould we recount in our minds, <HI>all the good things which God hath done for vs all our life long, euen from our youth.</HI> Here to are we exhorted by S. <HI>Paul,</HI> 1. <HI>The&s;.</HI> 5.18. <HI>In euery thing giue thankes.</HI> His exhortation is made &s;trong with a rea&s;on annexed. <HI>For this is the will of God in Chri&s;t Ie&s;us concerning you.</HI> The like exhortation is made to the <HI>Colo&s;&s;ians, chap.</HI> 3.15. <HI>Be yee thankefull,</HI> and ver. 17. <HI>What&s;oeuer yee doe in word or in deed, doe all things in the name of the Lord Ie&s;us, giuing thankes to God, and the Father by him.</HI> The <HI>Ephe&s;ians</HI> are in like &s;ort exhorted, <HI>chap.</HI> 5.20. <HI>Giue thankes alwayes for all things vnto God and the Father, in the name of our Lord Ie&s;us Chri&s;t.</HI></P>
<P>In this Apo&s;tolicall exhortation to thanke&s;giuing foure circum&s;tances are principally remarkeable, <HI>Quando, pro qui|bus, cui, per quem.</HI></P>
<P>One is, <HI>Quando;</HI> When we are to giue thankes. We are to doe it, <GAP DESC="foreign">, <HI>alwayes,</HI> at all times.</P>
<P>The &s;econd is, <HI>pro quibus;</HI> for what we are to giue thanks, We are to doe it <GAP DESC="foreign">, <HI>for all things.</HI> For all things which God &s;endeth vpon vs, or our neighbours, be they pro&s;perous or otherwi&s;e. For euen aduer&s;itie<NOTE N="g" PLACE="marg"><HI>Rom.</HI> 8.28.</NOTE> <HI>worketh for the good of them,</HI> that <HI>loue God.</HI></P>
<P>The third is, <HI>cui;</HI> to whom we are to giue thankes. We are to doe it <GAP DESC="foreign">, <HI>to God and the Father,</HI> becau&s;e
<PB N="213" REF="107"> he is God and Father: <HI>God</HI> in greatne&s;&s;e, and <HI>Father</HI> in goodne&s;&s;e: <HI>God,</HI> for his creation and generall gouernment of the world, and <HI>Father,</HI> for his election, redemption, and iu&s;tification of the faithfull.</P>
<P>The fourth is, <HI>Per quem;</HI> By whom we are to giue thanks, we are to doe it <GAP DESC="foreign">, <HI>in the name of our Lord Ie&s;us Chri&s;t.</HI> Not in our owne name, for there is no<NOTE N="h" PLACE="marg"><HI>Rom.</HI> 7.8.</NOTE> <HI>good</HI> in vs. Of our &s;elues we cannot &s;o much as<NOTE N="i" PLACE="marg">2. <HI>Cor.</HI> 3.5.</NOTE> <HI>thinke a good thought;</HI> much le&s;&s;e can we <HI>&s;peake</HI> a good word, or doe a good deed. Nor in any <HI>Angels</HI> name, for the <HI>Angels</HI> are but<NOTE N="k" PLACE="marg"><HI>Heb.</HI> 1.14.</NOTE> <GAP DESC="foreign">, they are but <HI>mini&s;tring &s;pi|rits.</HI> Nor in any <HI>Saints</HI> name: for this were to mingle the <HI>bloud</HI> of <HI>Thomas</HI> with <HI>Chri&s;ts bloud,</HI> as<NOTE N="l" PLACE="marg"><HI>Luk.</HI> 13.1.</NOTE> <HI>Pilate</HI> mingled the <HI>bloud of the Galileans</HI> with their owne &s;acrifice: <HI>Chri&s;t,</HI> he a|lone is our <HI>Sauiour,</HI> our <HI>Redeemer,</HI> our <HI>Mediator,</HI> our <HI>Ad|uocate:</HI> in his name alone are we to giue thankes. <HI>Giue thankes alwayes for all things to God the Father, in the name of our Lord Ie&s;us Chri&s;t.</HI></P>
<P>This is our dutie, beloued, euen to <HI>giue thankes alwayes for all things to God the Father, in the name of our Lord Ie&s;us Chri&s;t.</HI></P>
<P>Is it our dutie? Let vs then embrace it. <HI>A&s;cendant gratia, vt de&s;cendat gratia:</HI> let our thankes a&s;cend vp to God, that his grace may de&s;cend downe vpon vs. For <HI>ce&s;&s;at decur&s;us gratiarum, vbi non fuerit recur&s;us,</HI> &s;ayth <HI>Bernard Serm.</HI> 1. <HI>in capite ieiunij.</HI> The <HI>cour&s;e</HI> and <HI>de&s;cent</HI> of the graces of God cea&s;eth, and the &s;pring is dryed vp, when there is not a <HI>re|cour&s;e</HI> and <HI>tide</HI> of our thankefulne&s;&s;e.</P>
<P>O! Why &s;hould &s;o good an exerci&s;e be a burthen and griefe to any Chri&s;tian &s;oule. Let the vnrighteous vani&s;h away in their gracele&s;&s;e <HI>vnthankefulne&s;&s;e,</HI> and become as the <HI>dung</HI> of the earth: but let the <HI>righteous</HI> alwayes reioyce in the <HI>Lord,</HI><NOTE N="m" PLACE="marg"><HI>P&s;al.</HI> 33.1.</NOTE> <HI>for it well becommeth the iu&s;t to be thankefull.</HI></P>
<P>Early and late let vs pray&s;e his holy name, though not with the <HI>harpe,</HI> nor with the <HI>P&s;alterie,</HI> nor with an <HI>in&s;trument of ten &s;trings,</HI> as the P&s;almi&s;t adui&s;eth, <HI>P&s;al.</HI> 33.2. Yet let vs doe it with the be&s;t members, and in&s;truments we haue,
<PB N="214" REF="108"> with our <HI>bodies,</HI> and with our <HI>&s;oules.</HI></P>
<P>An <HI>eminent</HI><NOTE N="n" PLACE="marg">B. King in Jon. l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ct <HI>25.</HI> p <HI>328.</HI></NOTE> <HI>piller</HI> of our Church, hath for this place a &s;weete meditation: Let vs neuer turne our<NOTE N="o" PLACE="marg"><HI>Ez<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> 8.16.</NOTE> <HI>backes</HI> to the <HI>Temple</HI> of the <HI>Lord,</HI> nor our <HI>faces</HI> from his mercy &s;eate. Let vs not take without giuing, as vnprofitable ground drink|eth and deuoureth &s;eed without re&s;toring. Let vs neither <HI>eate</HI> nor <HI>drinke,</HI> nay, let vs neither <HI>hunger</HI> nor <HI>thir&s;t,</HI> without this condiment to it, <HI>The Lord be pray&s;ed.</HI> Let the frontlets betweene your eyes, the bracelets vpon our armes, the gards vpon our garments, be <HI>thankes.</HI> What&s;oeuer we re|ceiue to v&s;e or enioy, let vs write that po&s;ie &amp; Epiphoneme of<NOTE N="p" PLACE="marg"><HI>Chap.</HI> 4.7.</NOTE> <HI>Zacharie</HI> vpon it; <HI>Grace, grace vnto it:</HI> for all is <HI>grace.</HI></P>
<P>To &s;hut vp this point, let our daily deuotion, be the &s;ame that <HI>Dauids was, P&s;al.</HI> 103.1, 2. let it be our daily &s;ong: <HI>Lle&s;&s;e the Lord &ocirc; my &s;oule, and all that is within me ble&s;&s;e his ho|ly name. Ble&s;&s;e the Lord &ocirc; my &s;oule, &amp; forget not all his benefits.</HI></P>
<P>Thus farre hath the <HI>vnthankefulnes</HI> of <HI>I&s;rael,</HI> noted in the particle <HI>Yet,</HI> carryed me. I now goe on with the explication of the fir&s;t <HI>benefit</HI> here mentioned, to haue bin be&s;towed by God vpon that <HI>vnthankefull</HI> people.</P>
<Q>I de&s;troyed the <HI>Amorite</HI> before them.</Q>
<P><GAP DESC="foreign">, &s;ay the <HI>Septuagint,</HI> I haue taken away; <HI>Ex|terminavi,</HI> the <HI>Vulgar, Calvin,</HI> and <HI>Gualter,</HI> I haue ca&s;t out; <HI>Delevi, Leo, Iuda,</HI> and <HI>Ca&s;talio,</HI> I haue wiped away; <HI>Excidi, Oecolampadius,</HI> I haue cut off; <HI>Perdidi, Vatablus, Tremellius,</HI> and <HI>Iunius,</HI> I haue de&s;troyed; <HI>Dru&s;ius</HI> expounds it, <HI>Delevi, Perdidi, profligavi; Mercerus, Di&s;perdidi, abolevi.</HI> The word in the <HI>originall</HI> &s;ignifieth, &s;o to aboli&s;h and wipe away a peo|ple or a nation, that there be not any memorie left of it.</P>
<Q>I de&s;troyed the <HI>Amorite.</HI></Q>
<P>The <HI>Amorites</HI> were de&s;cended from <HI>Canaan</HI> the fourth &s;onne of <HI>Ham.</HI> In <HI>Gen.</HI> 10.16. <HI>Canaan</HI> is &s;ayd to haue be|gotten, the <HI>Iebu&s;ite,</HI> and the <HI>Amorite,</HI> and the <HI>G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rga&s;ite.</HI> He begat the <HI>Amorite.</HI></P>
<P><HI>I de&s;troyed the Ammorite]</HI> What? The <HI>Ammorite</HI> alone? Not &s;o: But the <HI>Ammorites</HI> and other nations of the land of <HI>Canaan:</HI> whom, when they had fulfilled the mea&s;ure of
<PB N="215" REF="108"> their iniquitie, God did cut of, that he might giue their land for an habitation to the po&s;teritie of <HI>Iacob,</HI> the people of <HI>I&s;raell,</HI> according to his couenant made with <HI>Abraham, Gen.</HI> 15.18. <HI>Vnto thy &s;eed haue I giuen this land from the riuer of</HI> Egypt <HI>vnto the great riuer, the riuer</HI> Euphrates. The <HI>Ke|nites</HI> and the <HI>Kentzites,</HI> and the <HI>Kadmonites,</HI> and the <HI>Hittites,</HI> and the <HI>Perizzites,</HI> and the <HI>Rephaims,</HI> and the <HI>Amorites,</HI> and the <HI>Canaanites,</HI> and the <HI>Girga&s;ites,</HI> and the <HI>Iebu&s;ites.</HI> The <HI>Amorites</HI> you &s;ee were not alone.</P>
<P>According to this couenant with <HI>Abraham,</HI> a promi&s;e is made to the Fathers in the de&s;ert, <HI>Exod.</HI> 23.27. <HI>I will &s;end my feare before thee, and will de&s;troy all the people, to whom thou &s;halt come, and I will make all thine enemies turne their backes vnto thee. And I will &s;end hornets before thee, which &s;hall driue out from before thee.</HI> Whom? The <HI>Hivite,</HI> the <HI>Canaanite,</HI> and the <HI>Hittite?</HI> Its true. But they are not all. Looke backe to the 23. ver&s;e. There &s;hall you finde the Lord thus to &s;peake. <HI>Mine Angell &s;hall goe before thee, and bring thee vnto the</HI> Amorites, <HI>and the</HI> Hittites, <HI>and the</HI> Perizzites, <HI>and the</HI> Canaanites, <HI>and the</HI> Hivites, <HI>and the</HI> Iebu&s;ites: <HI>and I will cut them off.</HI> You &s;ee againe, the <HI>Amorites</HI> were not alone.</P>
<P>I perv&s;e the Catalogue of the Nations, whom the <HI>Lord</HI> hath ca&s;t out before <HI>I&s;raell.</HI> It is <HI>Deut.</HI> 7.1. There I finde, that he hath ca&s;t out, the <HI>Hittites,</HI> and the <HI>Girga&s;ites,</HI> and the <HI>Amorites,</HI> and the <HI>Canaanites,</HI> and the <HI>Perizzites,</HI> and the <HI>Heuites,</HI> and the <HI>Iebu&s;ites,</HI> &s;eauen Nations, <HI>greater and migh|tier</HI> then <HI>I&s;raell</HI> was. Seuen Nations? Then the <HI>Amorites</HI> were not alone.</P>
<P>Were they <HI>&s;eauen Nations,</HI> that were driuen out before <HI>I&s;rael?</HI> How then is it, that the <HI>Lord</HI> here in my text re|counting vnto <HI>I&s;raell</HI> this great benefit, nameth onely the <HI>Amorite,</HI> &s;aying, <HI>Yet de&s;troyed I the Ammorite.</HI></P>
<P>The Ie&s;uite <HI>Pererius</HI> in his third <HI>Tome</HI> of Commentaries vpon <HI>Gene&s;is,</HI> writing vpon the 15. Chapter, ver. 16. the&s;e words, <HI>The iniquitie of the</HI> Amorite <HI>is not yet full,</HI> moues this very doubt, but thus: The reader may here wonder, why mention is made onely of <HI>one Nation</HI> of the <HI>Amorite,</HI> &s;ith it
<PB N="216" REF="109"> is plaine by other places of holy Scripture, that there were <HI>&s;eauen Nations,</HI> which the <HI>Lord</HI> draue out from before the <HI>I&s;raelites.</HI></P>
<P>His fir&s;t an&s;were is: It may by a <HI>Synecdoche.</HI> A part may be put for the whole; one Nation of the <HI>Amorites</HI> for all the &s;eauen. A like <HI>Synecdoche</HI> there is, <HI>Io&s;h.</HI> 1.4. There thus &s;ayth the <HI>Lord</HI> vnto <HI>Io&s;huah: From the wilderne&s;&s;e and this Lebanon, euen vnto the great riuer, the riuer</HI> Euphrates, <HI>all the land of the</HI> Hittites, <HI>and vnto the great Sea, toward the going downe of the Sunne, &s;hall be your coa&s;t.</HI> All the land of the <HI>Hittites,</HI> &s;hall be your coa&s;t; The <HI>Hittites</HI> onely are na|med; and yet within the bounds de&s;cribed all the <HI>&s;eauen</HI> had their habitations. It is therefore a <HI>Synecdoche.</HI> A part is put for the whole: <HI>One Nation</HI> of the <HI>Hittites</HI> for all the <HI>&s;ea|uen.</HI> Its &s;o here: <HI>One Nation</HI> of the <HI>Amorites</HI> for all the <HI>&s;eauen.</HI></P>
<P>This an&s;were admitting a <HI>Synecdoche</HI> is approued by <HI>Pi&s;|cator, Tremellius,</HI> and <HI>Iunius.</HI> Yet <HI>Pererius</HI> thinkes to giue a better. And therefore his &s;econd an&s;were is: that the <HI>Amo|rites</HI> are <HI>praecipu&egrave; &amp; &s;ingulariter,</HI> chiefly and principally, na|med aboue all the re&s;t, and for them all; becau&s;e for the largene&s;&s;e of their Nation, and for their height of &s;tature, and for their &s;trength of bodie, and for their exce&s;&s;iue cru|eltie, and impietie, they were aboue all, famous and much &s;poken of.</P>
<P><HI>Mercerus,</HI> that great Profe&s;&s;or of the Hebrew tongue in the Vniuer&s;itie of <HI>Paris,</HI> is of opinion, that the <HI>Amorite</HI> here, and el&s;e-where, is aboue all, and for all mentioned, becau&s;e he of all was the mo&s;t terrible, the mo&s;t mighty, and the &s;tronge&s;t.</P>
<P>The like is affirmed by <HI>Arias Montanus,</HI> that learned Spaniard; <HI>Amorrhaeum poti&s;&s;im&ugrave;m appellat,</HI> The <HI>Amorite</HI> he e&s;pecially nameth, becau&s;e that Nation <HI>&amp; multitudine, &amp; copijs, at&abque; potenti&acirc;,</HI> in multitude, in forces, and in power, ex|celled all the re&s;t of the <HI>Nations,</HI> that were ca&s;t out before <HI>I&s;raell.</HI></P>
<P>Here then, where the Lord hath &s;ayd, <HI>Yet de&s;troyed I the
<PB N="217" REF="109"> Amorite,</HI> in the <HI>Amorite</HI> we are to vnder&s;tand al&s;o, the re&s;t of tho&s;e <HI>&s;eauen Nations,</HI> which the <HI>Lord</HI> draue out from be|fore <HI>I&s;rael:</HI> the <HI>Hittites,</HI> &amp; the <HI>Girga&s;ites,</HI> and the <HI>Canaanites,</HI> and the <HI>Perezzites,</HI> and the <HI>Hivites,</HI> and the <HI>Iebu&s;ites.</HI> Sea|uen they were in number, <HI>greater and mightier</HI> then I&s;raell was. All &s;eauen were ca&s;t out by the <HI>Lord</HI> from before <HI>I&s;ra|el:</HI> and &s;o much are we to vnder&s;tand by this, that the <HI>Lord</HI> here &s;ayth, <HI>Yet de&s;troyed I the Amorite before them.</HI></P>
<P><HI>Before them]</HI> <GAP DESC="foreign">, &s;ay the <HI>Septuagint.</HI> They well render the <HI>Hebrew,</HI> which word for word is a <HI>faci&egrave; ip&s;o|rum,</HI> from their face. <HI>Mercerus</HI> &s;ayth, <HI>a con&s;pectu eorum,</HI> from their &s;ight; that is, &s;ayth he, <HI>eorum cau&s;&acirc;, ad eorum ad|ventum,</HI> for their &s;ake, or at their comming. <HI>Albertus Mag|nus</HI> renders it, <HI>&agrave; prae&s;entia eorum,</HI> from their pre&s;ence. Our Engli&s;h, <HI>before them,</HI> hits the &s;en&s;e. The &s;en&s;e is: God &s;troke &s;uch a terror into tho&s;e <HI>&s;eauen Nations,</HI> the inhabi|tants of the land of <HI>Canaan;</HI> that at the comming of the <HI>I&s;|raelites,</HI> at the hearing of the <HI>name of I&s;rael,</HI> they vani&s;hed, they fled away, they for&s;ooke their auncient habitations; or el&s;e were &s;uddenly &s;laine without much re&s;i&s;tance.</P>
<P>Thus haue you the expo&s;ition of the fir&s;t branch of this ninth ver&s;e, which conteineth a generall touch of the <HI>ruine of the Amorites. Yet de&s;troyed I the</HI> Amorite <HI>before them.]</HI> The <HI>I&s;raelites,</HI> their vnthankefulne&s;&s;e towards me is verie notorious, yet <HI>haue I de&s;troyed the Amorite before them.</HI> Yet <HI>I]</HI> the Lord their God, who haue freed them from their bondage in <HI>Egypt,</HI> and haue led them fortie yeares through the wilderne&s;&s;e, <HI>I haue de&s;troyed]</HI> haue ouerthrowne, haue driuen out, haue brought to ruine&mdash;<HI>The Amorite]</HI> not one|ly the <HI>Amorites,</HI> but al&s;o the <HI>rest of the Nations,</HI> &s;ixe other mightie Nations, who&s;e dwelling was in the land of <HI>Cana|an:</HI> all the&s;e haue I <HI>de&s;troyed before them]</HI> for their &s;ake, for <HI>I&s;raels</HI> &s;ake; that <HI>I&s;rael</HI> might without re&s;i&s;tance take quiet po&s;&s;e&s;&s;ion of the land of <HI>Canaan,</HI> the land that floweth with milke and honey. The le&s;&s;on which we may take from hence is this:
<Q><PB N="218" REF="110">God is all in all, either in the ouerthrow of his enemies, or in the vpholding of his children.</Q></P>
<P>For further proofe hereof we may haue recour&s;e to the 15. chapter of the Booke of <HI>Exodus.</HI> There <HI>Mo&s;es</HI> &s;ings a &s;ong vnto the <HI>Lord,</HI> a &s;ong of thanke&s;giuing, wherein hee acknowledgeth the <HI>Lord</HI> to be all in all, in the ouerthrow of his enemies, <HI>Pharaoh</HI> and his ho&s;t in the red Sea. His acknowledgment is, <HI>ver&s;.</HI> 6. <HI>Thy right hand, O Lord, is be|come glorious in power: thy right hand, O Lord, hath da&s;hed in peices the enemie: In the greatne&s;&s;e of thine excellencie, thou ha&s;t ouerthrowne them: thou &s;ente&s;t forth thy wrath, which hath con&s;umed them as &s;tubble. With the bla&s;t of thy no&s;trills the wa|ters were gathered together: the fiouds &s;tood vpright as an heape: the depths were congealed in the heart of the Sea.</HI> The enemie feared not to enter. But thou <HI>Lord, did&s;t blow with thy wind: the Sea couered them; they &s;anke as lead in the mightie waters. Who is like vnto thee, O Lord? Who is like thee? God is all in all in the ouerthrow of his enemies.</HI></P>
<P>He is al&s;o all in all <HI>in the vpholding of his children. Mo&s;es</HI> in the &s;ame &s;ong auoucheth it, ver&s;. 13. <HI>Thou, Lord, in thy mercy ha&s;t led forth the people which thou ha&s;t redeemed: Thou ha&s;t guided them in thy &s;trength vnto thine holy habitation.</HI> It was not <HI>their</HI><NOTE N="q" PLACE="marg"><HI>P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">al.</HI> 44.3.</NOTE> <HI>owne &s;word</HI> that deliuered them, <HI>neither did their owne arme &s;aue them.</HI> But the <HI>Lord,</HI> He and his mercie He and his &s;trength deliuered them, <HI>God is all in all in vp|holding of his children.</HI></P>
<P>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> it thus dearely beloued? Is God <HI>all in all in the ouerthrow of his enemies?</HI> Then for the ouerthrow of that great Nauie, called the <HI>inuincible Nauie,</HI> the great <HI>Armada</HI> of <HI>Spaine,</HI> which<NOTE N="*" PLACE="marg">This Sermon was preached <HI>A<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gu&s;t.</HI> 27. 1615.</NOTE> twentie &s;eauen yeares<NOTE N="r" PLACE="marg">Au. Ch. <HI>1588.</HI></NOTE> &s;ince threatned de&s;olation to the inhabitants of this Ile, let God haue the glorie. It was <HI>the right hand of the Lord;</HI> not our vertue, not our me|rits, not our armes, not our men of might, but <HI>the right hand of the Lord</HI> it was, that brought that great worke to pa&s;&s;e. Their<NOTE N="&s;" PLACE="marg"><HI>Exod.</HI> 15.4.5.</NOTE> <HI>cho&s;en Captaines were drowned in the Sea:</HI> the <HI>depth couered them; they &s;anke into the bottome as a &s;tone.</HI> Some
<PB N="219" REF="110"> of them that were taken from the furie of the waues, and were brought pri&s;oners to the honourable&s;t cittie in this land, in their angui&s;h of mind &s;pared not to &s;ay,<NOTE N="t" PLACE="marg">Letter to <HI>Mendoza. pa.</HI> 17.</NOTE> that in all tho&s;e fights, which at Sea they &s;aw, <HI>Chri&s;t &s;hewed him&s;elfe a</HI> Lutheran. Sure I am, that <HI>Chri&s;t</HI> &s;hewed him&s;elfe to be little <HI>Englands</HI><NOTE N="u" PLACE="marg"><HI>P&s;al.</HI> 18.2.</NOTE> rocke, and fortre&s;&s;e, and &s;trength, and de|liuerer. <HI>Quid retribuemus?</HI> What &s;hall we render? nay, what can we render, vnto the <HI>Lord</HI> for &s;o great a deliuerance? Let our &s;ong begin as the <HI>P&s;alme</HI> doth, the 115. <HI>P&s;alme. Non nobis, Domine, non nobis:</HI> Not vnto vs, <HI>Lord,</HI> not vnto vs, but vnto thy name giue the glory, for thy mercie and for thy truths &s;ake.</P>
<P>With like affection recount we the deliuerance of our <HI>King</HI> and <HI>State,</HI> from that infernall and helli&s;h exployt of the <HI>powder trea&s;on.</HI> The contriuers thereof I now name not. What could they expect, but vpon the lea&s;t di&s;couerie of &s;o execrable an action, to incurre an vniuer&s;all dete&s;tation, to haue all the hatred of the earth poured vpon them and theirs, to be the <HI>outca&s;ts</HI> of the Common wealth, and the <HI>Maranathaes</HI> of the Church, they and their names for euer to be an <HI>abhorring to all fle&s;h.</HI> Yet they &s;o farre proceeded in that their <HI>Diabolicall</HI> machination, that they were at the poynt to haue giuen the <HI>blow;</HI> that <HI>blow,</HI> that &s;hould haue beene the <HI>common ruine of vs all.</HI> But God, our God, who is <GAP DESC="foreign">, as the Greekes de&s;cribe him, <HI>P&s;al.</HI> 9.9. A helper at opportunities, in the needfull times of trouble, when we were thus<NOTE N="x" PLACE="marg"><HI>Ioh.</HI> 4.35.</NOTE> <HI>albi ad me&s;&s;em,</HI> white for their harue&s;t, readie to be cut downe by them; <HI>then,</HI> euen <HI>then</HI> did our God deliuer vs. <HI>Quid retribuemus?</HI> What, what &s;hall we render? nay, what can we render vnto the <HI>Lord</HI> for &s;o great a deliuerance? Let our &s;ong be as before: <HI>Non nobis Domine, non nobis:</HI> Not vnto vs, <HI>Lord,</HI> not vnto vs, but <HI>vn|to thy name</HI> giue the glory, for thy mercy, and for thy truths &s;ake.</P>
<P><HI>God,</HI> you &s;ee, <HI>is all in all in the ouerthrow of his enemies:</HI> So is he, <HI>all in all in the vpholding of his children.</HI></P>
<P><HI>Of his children,</HI> that is, of &s;uch, as liue by faith in <HI>Chri&s;t,</HI>
<PB N="220" REF="111"> and doe &s;erue <HI>the Lord their God</HI> in &s;pirit and in truth. Such if they be oppre&s;&s;ed, if they be in need, if in trouble, haue God for their <HI>refuge, P&s;al.</HI> 9.9. God will be the &s;ame God to them, as he was to <HI>Dauid, P&s;al.</HI> 18.2. He will bee their <HI>Rocke,</HI> their <HI>Fortre&s;&s;e,</HI> their <HI>Deliuerer,</HI> their <HI>God,</HI> their <HI>Strength,</HI> their <HI>Buckler,</HI> the <HI>horne of their &s;aluation,</HI> and their <HI>high Tower.</HI></P>
<P>Here are <HI>they</HI> to be admoni&s;hed, who, neglecting the &s;trong God of their &s;aluation, put their confidence in the tran&s;itorie things of this world. They, who tru&s;t in their wealth, and boa&s;t them&s;elues in the multitude of their ri|ches, they are here reprooueable. How can their wealth, how can their riches profit them in the euill day? Will they &s;erue for a ran&s;ome vnto God for thee? Looke to the 49^t^h <HI>P&s;alme,</HI> and the 8. ver&s;e, and you &s;hall find, that the <HI>redemp|tion of a &s;oule</HI> is much more precious.</P>
<P>And they who relie vpon great men, thinking them&s;elues &s;afe in the &s;hadow of their wings, are here reprooueable. They haue their warning, <HI>P&s;al.</HI> 146.3. <HI>Put not your tru&s;t in Princes, nor in any &s;onne of man.</HI> And why not? <HI>There is no helpe in them:</HI> and why no helpe? <HI>Their breath goeth forth, they returne to their earth, and their verie thoughts doe peri&s;h.</HI></P>
<P>They al&s;o who make <HI>any other creature</HI> their confidence, are here reproueable. They for their in&s;truction may haue recour&s;e to the 33. <HI>P&s;alme,</HI> at the 16. <HI>ver&s;e,</HI> thereof they may thus read: <HI>There is no King &s;aued by the multitude of an ho&s;t: a mightie man is not deliuered by much &s;trength. An hor&s;e is a vaine thing for &s;aftie, neither &s;hall he deliuer any by his great &s;trength.</HI></P>
<P>What? Is <HI>a hor&s;e</HI> a vaine thing to &s;aue a man? Is <HI>much &s;trength</HI> vaine? Is there no &s;aftie for a King <HI>in the multitude of an ho&s;t?</HI> Is there no tru&s;t to be put in <HI>Princes?</HI> Nor <HI>in any man?</HI> Nor <HI>in wealth?</HI> Nor in <HI>the multitude of riches?</HI> Nor in <HI>any of the tran&s;itorie things of this world? Quid nos?</HI> What &s;hall we then doe, beloued? Let vs &s;ay with the confidence, that the Church hath in Gods &s;uccour, <HI>P&s;al.</HI> 20.7. <HI>Some put their tru&s;t in Chariots, and &s;ome in Hor&s;es, &s;ome in Princes,</HI> &s;ome in o|ther
<PB N="221" REF="111"> men, &s;ome in their &s;trength, &s;ome in their riches, &s;ome in &s;omething el&s;e, that is vaine and tran&s;itorie, <HI>but we will remember the name of the Lord our God.</HI> The Lord our God who was <HI>all in all</HI> in de&s;troying the <HI>Amorites</HI> before his peo|ple <HI>I&s;raell;</HI> is now <HI>all in all</HI> in vpholding vs, <HI>his Children by adoption and grace,</HI> again&s;t the furie of all our enemies, that haue had euill will at our pro&s;peritie. I conclude with the words of the <HI>P&s;al.</HI> 146.5. <HI>Happie is he, that hath the God of Iacob for his helpe; who&s;e hope is in the Lord his God, which made Heauen and earth, the &s;ea, and all that therein is.</HI> To this <HI>Lord</HI> our God, Father, Sonne, and holy Gho&s;t, one true and euerliuing God, &s;ing we an Hallelujah. Hallelujah, &s;aluation and glory, and honour, and power, be vnto the Lord our God for euermore.</P>
</DIV2>
<DIV2 N="14" TYPE="lecture">
<PB N="222" REF="112">
<HEAD>THE XIIII. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.9.</HI></BIBL>
<P>Yet de&s;troyed I the <HI>Amorite</HI> before them, who&s;e height was like the height of the <HI>Cedars,</HI> and he was &s;trong as the <HI>Okes,</HI> yet I de&s;troyed his fruit from aboue, and his rootes from beneath.</P></Q>
</EPIGRAPH>
<P>OF the benefits here mentioned to haue beene be|&s;towed by God vpon his people, the people of <HI>I&s;rael,</HI> in the fir&s;t place we haue the ouerthrow of the <HI>Amorites.</HI> It is deliuered, <HI>ver&s;.</HI> 9. Therein I propounded to your religious attentions three principall parts.</P>
<P>In the fir&s;t, we haue the ouerthrow of the <HI>Amorites; Yet de&s;troyed I the</HI> Amorite <HI>before them.</HI></P>
<P>In the &s;econd, the <HI>Amorites</HI> are de&s;cribed. Their de|&s;cription is taken from their <HI>&s;tature,</HI> and from their <HI>valour,</HI> each is &s;et forth vnto vs by way of Compari&s;on: their <HI>&s;ta|ture</HI> or height by the <HI>Cedars;</HI> their <HI>valour</HI> or &s;trength by the <HI>Oke. Their height was like the height of the</HI> Cedars, <HI>and he was &s;trong as the</HI> Okes.</P>
<P>The third hath an explication, or an amplification of the ouerthrow of the <HI>Amorites.</HI> It was not any gentle &s;tripe that they receiued, not any light inci&s;ion, not any &s;mall wound; but it was their extermination, their contrition, their vniuer&s;all ouerthrow, their vtter ruine. <HI>Fruit</HI> and <HI>roote,</HI> Prince and people, Parents and children, old &amp; yong, were all brought to nought: <HI>Yet de&s;troyed I their fruit from a|boue, and their roote from beneath.</HI></P>
<PB N="223" REF="112">
<P>The fir&s;t of the&s;e three principall parts, deliuering in a generalitie the ouerthrow of the <HI>Amorites,</HI> was the &s;ubiect of my la&s;t di&s;cour&s;e out of this place. Now followeth the &s;econd: the de&s;cription of that people, the people of the <HI>Amorites.</HI> They are for their height or <HI>&s;tature</HI> compared to the <HI>Cedars,</HI> and for their &s;trength and <HI>valour</HI> to the <HI>Okes. Their height was like the height of the</HI> Cedars, <HI>&amp; he was &s;trong as the</HI> Okes.</P>
<DIV3 TYPE="part">
<HEAD>Their height was like the height of the <HI>Cedars.</HI></HEAD>
<P>IN <HI>Syria,</HI> and e&s;pecially in mount <HI>Lebanon,</HI> the <HI>Cedar</HI> trees grew very high. <HI>Sennacherib</HI> King of <HI>A&s;&s;yria</HI> by his me&s;&s;age to <HI>Hezekiah</HI> King of <HI>Iudah,</HI> giueth te&s;timonie hereunto. His me&s;&s;age is, 2. <HI>King.</HI> 19.23. <HI>With the multi|tude of my chariots, I am come vp to the height of the</HI> moun|taines, <HI>to the &s;ides of Lebanon, and will cut downe the tall</HI> Ce|dars <HI>thereof. Succidam altitudinem Cedrorum eius,</HI> &s;o he &s;peaketh in the <HI>Hebrew, I will cut downe the tallne&s;&s;e of the</HI> Cedars <HI>of</HI> Lebanon. The words are repeated, <HI>E&s;a.</HI> 37.24. <HI>I will cut downe the tallne&s;&s;e of the Cedars of Lebanon.</HI> The tallne&s;&s;e of the <HI>Cedars]</HI> out of doubt they are very high.</P>
<P>The <HI>Cedars</HI> of <HI>Lebanon,</HI> E&s;a. 2.13. are &s;ayd to be <HI>&s;ubli|mes &amp; elevatae,</HI> high and lifted vp. In <HI>Tremellius</HI> his tran|&s;lation, they are <HI>cel&s;i&s;&s;imae &amp; elati&s;&s;imae,</HI> mo&s;t tall and tow|ring. Out of doubt they are very high.</P>
<P>If humane authoritie may be added to diuine, <HI>Theo|phra&s;tus</HI> in his fift Booke of his hi&s;torie of <HI>Plants,</HI> chap. 9. &s;ayth, that the <HI>Cedar</HI> for its length or height is <GAP DESC="foreign">, its worthie admiration. <HI>Rovillius</HI> in his Hi&s;torie of <HI>Plants, lib.</HI> 1. <HI>cap.</HI> 11. affirmeth, that the <HI>Cedar</HI> of <HI>Phoenicia</HI> or <HI>Syria</HI> beareth a bodie &s;treight and very tall, mounting aboue all other trees. <HI>Arias Montanus</HI> &s;ayth as much: <HI>Cedrus vbi|cum&abque; fuerit,</HI> the <HI>Cedar</HI> where&s;oeuer it groweth, it ouertop|peth all other trees, and is aboue all pre-eminent and con|&s;picuous. To proue it, he bringeth tho&s;e words of the &s;pou&s;e concerning her Beloued, <HI>Cant.</HI> 5.15. <HI>His countenance is
<PB N="224" REF="113"> as</HI> Lebanon, <HI>excellent as the</HI> Cedars: that is, his Heroicall proceritie and the maie&s;tie of his countenance is like vnto the <HI>Cedars</HI> of <HI>Lebanon.</HI></P>
<P>The Spou&s;e thus comparing the countenance of her be|loued, to mount <HI>Lebanon</HI> and the <HI>Cedars</HI> there, intimateth, that the encrea&s;e of the knowledge of God and his wor&s;hip &s;hall be &s;o great, as that the open profe&s;&s;ion of Chri&s;t, for its durablene&s;&s;e &amp; &s;tabilitie, may well be likened to moun|taines: and that the <HI>Cedars</HI> of <HI>Lebanon</HI> doe not &s;o much o|uergrow other trees in tallne&s;&s;e; as true Chri&s;tian religion for its reuerend maie&s;tie &s;hall ouergoe what&s;oeuer blind, bu&s;hie, and thornie &s;uper&s;titions.</P>
<P>It is out of doubt. <HI>Cedar</HI> trees are verie high. So high, that neuer man, neuer Gyant was &s;o high. How then is it, that my text thus &s;peaketh of the <HI>Amorites, Their height was like the height of the</HI> Cedars?</P>
<P>It is by a figure, which the <HI>Greekes</HI> call <HI>Hyperbole.</HI> Where|of many in&s;tances may be alledged out of holy Scripture. In the 2. of <HI>Sam.</HI> 1.23. it is &s;aid of <HI>Saul</HI> and <HI>Ionathan, They were &s;wifter then Eagles, they were &s;tronger then Lyons.</HI> Swifter then <HI>Eagles,</HI> and yet the <HI>Eagle</HI> of birds is the &s;wif|te&s;t; &s;tronger then <HI>Lyons,</HI> and yet the <HI>Lyon</HI> of Bea&s;ts is the &s;tronge&s;t. They were <HI>&s;wifter then Eagles,</HI> they were <HI>&s;tronger then Lyons:</HI> they are two <HI>Hyperboles,</HI> or prouerbiall &s;pee|ches. By them the holy Gho&s;t lets vs vnder&s;tand, that <HI>Saul</HI> and <HI>Ionathan,</HI> were exceeding &s;wift of foot, and &s;trong of bodie.</P>
<P>In <HI>P&s;alme</HI> 107.26. it is &s;ayd of the waues of the Sea in a great tempe&s;t; <HI>They mount vp to Heauen, they goe downe againe to the depths.</HI> They are two <HI>Hyperboles.</HI> By them the <HI>P&s;almi&s;t</HI> &s;etteth as it were before our eyes, the greatne&s;&s;e of the daunger, wherein they often times are, that trade by Sea.</P>
<P>In <HI>Gene&s;.</HI> 13.16. The Lord &s;aid to <HI>Abram, I will make thy &s;eede as the du&s;t of the earth: &s;o that if a man can number the du&s;t of the earth, then &s;hall thy &s;eed al&s;o be numbred.</HI> I will make thy &s;eede <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s the du&s;t of the earth, <HI>&s;aith the Lord.</HI> It is
<PB N="225" REF="113"> an <HI>Hyperbole. S. Au&s;tine</HI> &s;o takes it, <HI>de Civ. Dei lib.</HI> 16. <HI>c.</HI> 21. And well. For who &s;eeth not, how incomparably greater the number of the <HI>du&s;t</HI> is, then the number of <HI>all the men,</HI> that euer haue bin, are, or &s;hall be, from the fir&s;t man, <HI>Adam,</HI> to the end of the world, can be? And therefore where the Lord &s;aith, <HI>I will make thy &s;eede as the dust of the earth;</HI> we are not to imagine that the po&s;teritie of <HI>Abram,</HI> was to be in number as the <HI>dust</HI> (all the people of the earth put togither cannot &s;tand in this compari&s;on) but wee are giuen to vnder&s;tand, that they were to be a <HI>very great people.</HI></P>
<P>I pa&s;&s;e ouer with &s;ilence, many in&s;tances of like nature, and returne to my text, where it is &s;aid of the <HI>Amorites, Their height was like the height of the Cedars.</HI> The &s;peach is prouerbiall, its hyperbolicall. We may not from it col|lect, that the <HI>Amorites</HI> were as high as the <HI>Cedars,</HI> but this onely that the <HI>Amorites</HI> were a people very tall and high of &s;tature. Neuer did any man equall the <HI>Cedars</HI> in height: yet &s;hew me a man, that is of a va&s;te bodie, and of an vnu&s;uall proceritie, I may take vp this Scripture phra&s;e, and &s;ay of him; <HI>His height is like the height of Cedars.</HI></P>
<P>Thus you &s;ee the <HI>Amorites</HI> for their <HI>height</HI> or talnes are likened to the <HI>Cedar.</HI> For their &s;trength or <HI>valour</HI> they are re&s;embled to the <HI>Oke,</HI> in the next words:
<Q>He was &s;trong as the Okes.</Q></P>
<P>The figure of &s;peach is, as before. Its prouerbiall. The <HI>Oke</HI> you know, is a hard kinde of wood, &s;trong, firme, and durable. Hence is the prouerbe, <HI>Quercu robu&s;tior,</HI> or <HI>robore validior,</HI> &s;tronger then the <HI>Oke.</HI> Neuer was there man of &s;o firme a con&s;titution, that he can properly be &s;aid to be &s;tronger then the <HI>Oke:</HI> Yet &s;hew me a man of extraordi|narie &s;trength, I may take vp this Scripture-phra&s;e, and &s;ay of him, <HI>Fortis ip&s;e qua&s;i quercus,</HI> he is &s;trong as the <HI>Okes.</HI> And in this &s;en&s;e it is here &s;aid of the <HI>Amorite,</HI> He was &s;trong as the <HI>Okes.</HI></P>
<P>That the <HI>Amorites</HI> were of an vnu&s;uall and extraordina|rie <HI>height</HI> and <HI>&s;trength,</HI> as they are here de&s;cribed by our
<PB N="226" REF="114"> Prophet <HI>Amos,</HI> you may further know by the relation which the <HI>Spies</HI> made vnto <HI>Mo&s;es</HI> after their returne from the &s;earch of the Holy land. Their relation is, <HI>Num.</HI> 13.28. <HI>The people be &s;trong that dwell in the land; we &s;aw the children of</HI> Anak <HI>there.</HI> At the 32. ver&s;e they &s;peake more fully: <HI>All the people, that we &s;aw in it, are men of great &s;ta|ture. And there we &s;aw the Gyants, the &s;onnes of</HI> Anak, <HI>which come of the Gyants, and we were in our owne &s;ight, as gra&s;hop|pers, and &s;o were we in their &s;ight.</HI> By this relation of the <HI>Spies</HI> you &s;ee, that the <HI>Amorites,</HI> the inhabitants of the land of <HI>Canaan,</HI> were more, then ordinarie <HI>tall</HI> and <HI>&s;trong.</HI></P>
<P>The talle&s;t and &s;tronge&s;t of the <HI>Amorites</HI> (of the&s;e <HI>Amo|rites,</HI> which the Lord de&s;troyed before <HI>I&s;rael</HI>) was <HI>Og</HI> the King of <HI>Ba&s;an.</HI> Of his <HI>height</HI> and <HI>&s;trength,</HI> the <HI>Iewes</HI> make &s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ange reports. For his <HI>height</HI> they &s;ay: he was in his cradle and &s;wadling cloutes thirty cubits high, and as he grew in yeares, &s;o grew he in tallne&s;&s;e. For his <HI>&s;trength</HI> they &s;ay, when he had heard that the tents of the children of I&s;rael, tooke vp the &s;pace of <HI>three miles,</HI> he rooted vp a mountaine of <HI>like &s;pace,</HI> and &s;et it on his <HI>head,</HI> with purpo&s;e to ca&s;t it vpon the <HI>tents</HI> of I&s;rael: but as he caried it, <HI>Ants</HI> made a hole through the mid&s;t of it, and &s;o it de&s;cended and re&s;ted vpon his necke: whence by rea&s;on of his teeth exce&s;&s;iuely increa&s;ing and running into the holes of the <HI>mountaine,</HI> the <HI>mountaine</HI> &s;tuck &s;o fa&s;t, that he could not remoue it, to ca&s;t it, as he had purpo&s;ed, vpon the campe of the I&s;raelites. This the Iewes do write in their booke of <HI>Benedictions;</HI> and <HI>Lyra</HI> in his Po&s;till vpon <HI>Num.</HI> 21. makes mention of it: but withall cen&s;ures it to be &s;o ab|&s;urd, that it needs no other refutation: yet he makes men|tion of it, that we may &s;ee <HI>quanta coecitas e&s;t in Iudaeis,</HI> how blinde the Iewes are, to beleeue &s;uch fables.</P>
<P>It is, I grant, one of tho&s;e Iewi&s;h fables, whereto <HI>S. Paul</HI> wi&s;hed <HI>Titus, chap.</HI> 1.14. not to <HI>giue</HI> any <HI>heed:</HI> and I be|leeue it no more, then I doe, that the Gyant <HI>Antaeus</HI> was three&s;core cubits high, becau&s;e <HI>Gabinius</HI> in the 17. booke
<PB N="227" REF="114"> of <HI>Strabo</HI> his<NOTE N="a" PLACE="marg"><HI>pag.</HI> 960.</NOTE> Geographie affirmes it: or that in <HI>Scythia</HI> in a rocke by the riuer <HI>Tyres,</HI> there was to be &s;eene the print of <HI>Hercules</HI> his foote of two cubits length, becau&s;e <HI>Herodotus</HI> in his<NOTE N="b" PLACE="marg"><HI>pag.</HI> 110.</NOTE> <HI>Melpomene</HI> is the relator of it.</P>
<P>Yet beleeue I, that <HI>Og</HI> the King of <HI>Ba&s;an</HI> was of more then ordinarie tallnes and &s;trength. And you will beleeue it too, if you will e&s;timate a monument of his, which was to be &s;eene in <HI>Rabbath,</HI> the Metropoliticall Citie of the children of <HI>Ammon,</HI> now called <HI>Philadelphia.</HI> The monu|ment was a <HI>bed&s;ted</HI> of his. It is de&s;cribed, <HI>Deut.</HI> 3.11. His <HI>bed&s;ted</HI> was a <HI>bed&s;ted of yron: nine cubits was the length there|of, and foure cubits the breadth of it, after the cubit of a man.</HI> Of a man of rea&s;onable &s;tature; not of a Gyant, nor of a dwarfe. <HI>Nine cubits</HI> long was his <HI>bed&s;ted,</HI> and bed&s;teds v&s;u|ally exceed the common &s;tature of men by two feet: there|fore the &s;tature of <HI>Og</HI> was about &s;eauen cubits and a foote. So he was about <HI>three yards, two foote, and &s;ix inches</HI> high. Such an vnv&s;uall tallnes could not but be accompanied with &s;trength an&s;werable to it: and therefore <HI>Og</HI> the King of <HI>Ba&s;an</HI> was of extraordinarie <HI>tallnes</HI> and <HI>&s;trength</HI> If the re&s;t of the <HI>Amorites</HI> were any thing like vnto <HI>Og,</HI> then might the relation of the <HI>Spies</HI> be iu&s;t:<NOTE N="c" PLACE="marg"><HI>Num.</HI> 13.28,</NOTE> <HI>The people of the land are &s;trong;</HI><NOTE N="d" PLACE="marg"><HI>ver&s;.</HI> 32.</NOTE> <HI>they are men of a great &s;tature:</HI> and my text &s;aith well, <HI>Their height was like the height of the Cedars, and he was &s;trong as the Okes.</HI></P>
<P>Thus haue you the de&s;cription of the <HI>Amorites,</HI> They were tall of &s;tature, and &s;trong of bodie. <HI>Tall</HI> and <HI>&s;trong.</HI> Yet, were they not thereby the more acceptable to the Lord. The Lord, notwith&s;tanding their <HI>talnes,</HI> and their <HI>&s;trength</HI> brought them to ruine. For &s;o it followeth: <HI>Yet de&s;troyed I their fruit from aboue, and their roote from beneath.</HI> The le&s;&s;on which we are to take from hence is:
<Q>God re&s;pecteth not, the tall man for his talnes, nor the &s;trong man for his &s;trength.</Q></P>
<P>Its true.<NOTE N="e" PLACE="marg">1 <HI>Sam.</HI> 16.7.</NOTE> <HI>God &s;eeth not as man &s;eeth. Man</HI> indeed loo|keth on the <HI>outward appearance;</HI> but <HI>God</HI> looketh on the <HI>heart.</HI> Man v&s;ually e&s;teemes of a man, by the beauty of
<PB N="228" REF="115"> his face, by the fairene&s;&s;e of his countenance, by the come|ly feature of his bodie. God doth not &s;o.</P>
<P><HI>Saul,</HI> the fir&s;t of the Kings of <HI>I&s;rael,</HI> was <HI>a choice yong man, and a goodly: there was not among the children of I&s;rael a good|lier per&s;on then he: from his &s;houlders and vpward he was higher, then any of the people.</HI> He is &s;o de&s;cribed, 1. <HI>Sam.</HI> 9.2. So is he, <HI>chap.</HI> 10.23. Saul, <HI>when he &s;tood among the people, was higher, then any of the people, from the &s;houlders and vp|ward.</HI> In the next ver&s;e <HI>Samuel</HI> asketh the people: <HI>Doe you &s;ee him whom the Lord hath cho&s;en, that there is none like him among all the people?</HI> What is the peoples an&s;wer? They &s;hout, and &s;ay; <HI>God &s;aue the King.</HI> They &s;aw him a good|ly man of per&s;on; and therefore iudged him fit to be a King. But the Lord, who <HI>&s;eeth not as man &s;eeth,</HI> and re&s;pe|cteth not mans outward appearance, reiected him from being King. His talnes, and the goodly proportion of his bodie were no priuiledge vnto him. You are to beleeue it vpon the Lords owne words, 1. <HI>Sam.</HI> 16.1. There the Lord tells <HI>Samuel,</HI> that he hath <HI>reiected Saul from reigning ouer I&s;rael.</HI></P>
<P>Vpon the reiection of <HI>Saul,</HI> the Lord<NOTE N="f" PLACE="marg">1. <HI>Sam.</HI> 16.1.</NOTE> prouided him a King among the &s;onnes of <HI>Ie&s;&s;e</HI> the <HI>Bethlehemite,</HI> and <HI>Sa|muel</HI> was to anoynt him. <HI>Samuel</HI> for that purpo&s;e went vnto<NOTE N="g" PLACE="marg"><HI>ver&s;.</HI> 4.</NOTE> <HI>Bethlehem,</HI> and called for <HI>Ie&s;&s;e</HI> his<NOTE N="h" PLACE="marg"><HI>ver&s;.</HI> 5.</NOTE> &s;onnes.<NOTE N="i" PLACE="marg"><HI>ver&s;.</HI> 6.</NOTE> <HI>Eliab</HI> the elde&s;t, came fir&s;t in place. Him would <HI>Samuel</HI> haue anoynted. His motiues were two. <HI>Abulen&s;is quae&s;t.</HI> 22. <HI>in</HI> 1 <HI>Sam.</HI> 16. &s;ets them downe. One was, the prerogatiue of birth in <HI>Eliab;</HI> the other was, his faire countenance and goodly &s;tature.</P>
<P><HI>Eliab</HI> had the <HI>prerogatiue of birth:</HI> he was the fir&s;t-borne &s;onne. Some of the <HI>prerogatiues</HI> of the <HI>first-borne</HI> &s;onne are couched by old <HI>Iacob</HI> in his prophecie concerning his elde&s;t &s;onne, <HI>Reuben,</HI> Gen. 49.3. <HI>Reuben, thou art my first-borne, my might, and the beginning of my &s;trength, the excel|lencie of dignitie, and the excellencie of power. Prior in donis, maior in imperio;</HI> &s;o the vulgar Latin concludes that ver&s;e.</P>
<PB N="229" REF="115">
<P><HI>Prior in donis]</HI> There is the fir&s;t <HI>prerogatiue</HI> belonging to the elde&s;t &s;onne; it concernes his profit. <HI>Prior in donis;</HI> he was fir&s;t to be re&s;pected in the diui&s;ion of his Fathers inhe|ritance; he was to haue a double portion of all his &s;ub|&s;tance, according to the Commaundement, <HI>Deut,</HI> 21.17. <HI>The Father &s;hall giue to his elde&s;t &s;onne a double portion of all that he hath.</HI> The rea&s;on is annexed: <HI>For he is the beginning of his &s;trength: the right of the fir&s;t borne is his.</HI></P>
<P><HI>Maior in imperio]</HI> It is the &s;econd <HI>prerogatiue</HI> of the elde&s;t &s;onne. It concernes his honor and &s;tate of authoritie. He had a certaine regall principalitie &amp; rule ouer his brethren. It appeareth by the ble&s;&s;ing which <HI>I&s;aac</HI> be&s;towed vpon <HI>Ia|cob,</HI> who had gotten the birth-right from his brother <HI>E&s;au, Gen.</HI> 27.29. <HI>Be Lord ouer thy brethren, and let thy mothers &s;onnes bow downe to thee.</HI></P>
<P><HI>Onkelos</HI> paraphra&s;ing the prophecie of <HI>Iacob</HI> concerning <HI>Reuben,</HI> mentioneth a three-fold prerogatiue of the elde&s;t &s;onne. <HI>Reuben,</HI> it was thy right to haue receiued three better portions, then thy brethren; the <HI>prie&s;t-hood,</HI> the <HI>birth right,</HI> and the <HI>kingdome.</HI></P>
<P>Now, if the elde&s;t &s;onne had &s;uch <HI>prerogatiues;</HI> if he were <HI>prior in donis,</HI> and was to haue the be&s;t re&s;pect in the diui&s;i|on of his Fathers inheritance: if he were <HI>maior in imperio,</HI> and had regall principality and rule ouer his brethren, if the <HI>excellencie of dignitie,</HI> and the <HI>excellency of power</HI> were his; if his were the <HI>prie&s;t-hood,</HI> the <HI>birth-right,</HI> and the <HI>kingdome;</HI> why might not <HI>Samuel,</HI> thinke <HI>Eliab, Ie&s;&s;es</HI> elde&s;t &s;onne, to be the man, whom the <HI>Lord</HI> had cho&s;en to be King ouer <HI>I&s;|rael,</HI> rather then a yonger brother?</P>
<P>A &s;econd motiue, why <HI>Samuel</HI> might thinke <HI>Eliab</HI> fit to be the anointed <HI>king</HI> of <HI>I&s;rael,</HI> was <HI>Eliabs</HI> faire countenance, and his goodly &s;tature. <HI>Euripides</HI> could &s;ay, <GAP DESC="foreign">, <HI>beautie,</HI> its worthy an Empire. <HI>Atheneus</HI> the <HI>Dip|no&s;ophi&s;t,</HI><NOTE N="k" PLACE="marg"><HI>Cap.</HI> 7. <HI>pag.</HI> 366. &sect; 18.</NOTE> <HI>lib.</HI> 13. affirmes it, and <HI>Porphyrie</HI> in the &s;econd Chapter ^l of his <HI>Introduction</HI> cites it. <HI>Beautie,</HI> its worthie an Empire. <HI>Priamus</HI> in <HI>Homer,</HI> admiring the beautie of <HI>Aga|memnon,</HI> &s;ayth vnto <HI>Helena,</HI><NOTE N="m" PLACE="marg"><HI>Iliad.</HI> &ggr; 169.</NOTE> with the&s;e mine eyes I neuer
<PB N="230" REF="116"> yet beheld man &s;o faire; and adddeth<NOTE N="n" PLACE="marg"><HI>V<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">&s;.</HI> 170.</NOTE> <GAP DESC="foreign">, In his countenance he is like a <HI>King.</HI> Many Nations (&s;aith <HI>Athenaeus</HI> in the &s;ame place) haue cho&s;en for their Kings the faire&s;t among them. And well. For <GAP DESC="foreign">, <HI>Beautie,</HI> it be&s;t of all be&s;eemeth <HI>Kings.</HI></P>
<P>Now if <HI>Eliab</HI> were of a <HI>faire countenance,</HI> and of a <HI>goodly &s;tature,</HI> why might not <HI>Samuel</HI> thinke <HI>Eliab</HI> to be the man, whom the <HI>Lord</HI> had cho&s;en to be <HI>King</HI> ouer <HI>I&s;rael,</HI> rather then any other of his brethren, who could not be compa|red vnto him, either for <HI>fairene&s;&s;e of face,</HI> or for <HI>goodline&s;&s;e of &s;tature?</HI></P>
<P>Thus, what for <HI>prioritie</HI> of birth, and what for <HI>comeli|nes</HI> of per&s;on, <HI>Eliab</HI> was by <HI>Samuel</HI> thought to be the man, whom the <HI>Lord</HI> had cho&s;en for his <HI>King</HI> among all the &s;ons of <HI>Ie&s;&s;e.</HI> It &s;eemes, <HI>Samuel</HI> thought &s;o. For when <HI>Eliab</HI> was brought before him, he looked on him, and &s;ayd of him: <HI>Surely the Lords annointed is before him,</HI> 1. <HI>Sam.</HI> 16.6. Surely, <HI>Eliab</HI> is the man, whom the Lord hath de&s;igned to be his anointed.</P>
<P>But the <HI>Lord,</HI> the Lord <HI>who &s;eeth not as man &s;eeth,</HI> who <HI>re&s;pecteth not mans outward appearance,</HI> he refu&s;ed <HI>Eliab. E|liab</HI> was no King for him. For thus &s;aith the <HI>Lord</HI> to <HI>Samuel</HI> concerning <HI>Eliab.</HI> 1. Sam. 16.7. <HI>Looke not on his countenance,</HI> or <HI>on the height of his &s;tature, becau&s;e I haue refu&s;ed him. Eli|ab,</HI> notwith&s;tanding the <HI>prioritie</HI> of his birth, and notwith|&s;tanding the <HI>comeline&s;&s;e</HI> of his per&s;on, he is refu&s;ed: and <HI>Da|uid,</HI> little <HI>Dauid,</HI> little in his fathers eyes, and little in the eyes of his brethren, neglected and de&s;pi&s;ed of all (for hee was the yonge&s;t of all) he is cho&s;en to be the Lords anointed. He is taken<NOTE N="o" PLACE="marg"><HI>P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">al</HI> 78.70.71.72. 1. <HI>Sam.</HI> 16.11. 2. <HI>Sam</HI> 7.8.</NOTE> from the <HI>&s;heepe-folds,</HI> from <HI>following the Ewes great with yong,</HI> and is placed in rule and gouernment, to feed <HI>Iacob</HI> the people of the Lord, and <HI>I&s;rael</HI> the Lords in|heritance.</P>
<P>Thus much may &s;erue for the confirmation of my pro|pounded doctrine: <HI>God re&s;pecteth not the tall man for his tall|ne&s;&s;e, nor the &s;trong man, for his &s;trength:</HI> You may adde, nor the <HI>great man, for his greatne&s;&s;e,</HI> nor the <HI>rich man</HI> for his
<PB N="231" REF="116"> <HI>wealth,</HI> nor the <HI>wi&s;e man,</HI> for his <HI>wi&s;edome.</HI> The rea&s;on I haue alreadie touched. It is expre&s;&s;ed, 1. <HI>Sam.</HI> 16.7. <HI>The Lord &s;eeth not as man &s;eeth. For man looketh on the outward appearance, but the Lord looketh on the heart.</HI> He looketh on the heart: and therefore he choo&s;eth not as man choo&s;eth, the <HI>tall,</HI> the <HI>great,</HI> the <HI>&s;trong,</HI> the <HI>rich,</HI> the <HI>wi&s;e;</HI> but the <HI>low</HI> man, the <HI>little</HI> man, the <HI>weake</HI> man, the <HI>poore</HI> man, the <HI>fooli&s;h</HI> man. Whereto el&s;e tendeth the <HI>Apo&s;tles</HI> &s;peech to the faith|full among the <HI>Corinthians,</HI> 1. Cor. 1.26. <HI>You &s;ee your cal|ling</HI> brethren, <HI>how that not many wi&s;e men after the fle&s;h, not many mightie, not many noble are called.</HI> But God hath cho&s;en <HI>the fooli&s;h things of the world to confound the wi&s;e:</HI> and God hath cho&s;en <HI>the weake things of the world, to confound the things that are mightie:</HI> and <HI>ba&s;e things of the world, and things which are de&s;pi&s;ed hath God cho&s;en,</HI> yea, <HI>and things which are not, to bring to naught things that are.</HI> And what is the end of all? Its this: <HI>that no fle&s;h &s;hould glory in the pre&s;ence of God.</HI> It is the v&s;e we are to make of the doctrine now deliuered.</P>
<P>We are vrged vnto it, <HI>Ierem.</HI> 9.23. There thus &s;ayth the <HI>Lord, Let not the wi&s;e man glory in his wi&s;edome, neither let the mightie man glory in his might, let not the rich man glory in his riches.</HI> But <HI>let him that glorieth, glory in this, that he vnder|&s;tandeth and knoweth me, that I am the Lord, which exerci&s;e louing kindne&s;&s;e, iudgement, and righteou&s;ne&s;&s;e in the earth.</HI> In like &s;ort &s;ay we: Let not the <HI>tall man</HI> glorie in his <HI>tallne&s;&s;e,</HI> neither let the <HI>&s;trong man</HI> glorie in his <HI>&s;trength,</HI> though the <HI>height</HI> of the one be like the <HI>height</HI> of the <HI>Cedars,</HI> and the o|ther be <HI>&s;trong</HI> like the <HI>Okes,</HI> yet let them not <HI>glorie</HI> therein: but let them <HI>glory</HI> in this, that they <HI>vnder&s;tand</HI> &amp; <HI>know God to be the Lord,</HI> which <HI>exerci&s;eth louing kindnes, iudgement, and righteou&s;ne&s;&s;e in the earth:</HI> that is, in the <HI>Apo&s;tles</HI> phra&s;e, 1. <HI>Cor.</HI> 1.31. <HI>He that glorieth, let him glorie in the Lord.</HI> And againe, 2. <HI>Cor.</HI> 10.17. <HI>He that glorieth, let him glorie in the Lord.</HI> All other <HI>glorying</HI> is vaine. <HI>Glorie not</HI> in thy <HI>tallne&s;&s;e;</HI> what can it auaile thee? <HI>Glory not</HI> in thy <HI>&s;trength;</HI> it cannot helpe thee. Say thou wert as <HI>tall</HI> as the <HI>Amorites</HI> in my text, and thy <HI>height</HI> were like the <HI>height</HI> of the <HI>Cedars;</HI> &s;ay
<PB N="232" REF="117"> thou wert as <HI>&s;trong</HI> as <HI>they, &s;trong</HI> as the <HI>Okes:</HI> yet notwith|&s;tanding the one, or the other, <HI>height</HI> or <HI>&s;trength,</HI> thou mai&s;t peri&s;h and come to nought, as they did. <HI>Glorie</HI> thou there|fore <HI>in the Lord.</HI></P>
<P>Here may the man that is <HI>low</HI> of <HI>&s;tature,</HI> or <HI>weake</HI> of <HI>body,</HI> be comforted; for as much as God <HI>&s;eeth not as man &s;eeth,</HI> nor <HI>chu&s;eth as man chu&s;eth.</HI> Be thou <HI>little,</HI> or be thou <HI>weake,</HI> thou art neuer a whit the further from the grace &amp; fauour of God. No further then <HI>Zacheus</HI> was. <HI>Zacheus</HI> was a verie little man. In the 19. of <HI>Luke,</HI> ver. 3. it is &s;ayd of him <GAP DESC="foreign">, <HI>that hee was little of &s;tature. Ie&s;us</HI> pa&s;&s;ed through <HI>Iericho. Zacheus</HI> was very de&s;irous to &s;ee him, but could not, for the pre&s;&s;e of the people; becau&s;e he was <HI>little of &s;tature.</HI> To &s;upply this defect of his, he gets him vp into a tree, and &s;eeth <HI>Ie&s;us. Ie&s;us</HI> for it &s;pake graci|ou&s;ly vnto him: <HI>Zacheus, make ha&s;t, and come downe, for to day I mu&s;t abide at thy hou&s;e.</HI> You &s;ee, <HI>Ie&s;us</HI> re&s;pected <HI>Zacheus</HI> for all his little &s;tature.</P>
<P><HI>He was of little &s;tature] Statura brevis, &amp; magnus in opere;</HI> S.<NOTE N="p" PLACE="marg"><HI>T<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m.</HI> 8. <HI>fol.</HI> 310. H.</NOTE> <HI>Au&s;tin</HI> &s;aith it, <HI>Enarr: in P&s;al.</HI> 129. <HI>Zacheus</HI> was in deede <HI>little of &s;tature,</HI> but was <HI>great in good workes.</HI> Great in his loue toward <HI>Ie&s;us,</HI> whom he was &s;o de&s;irous to &s;ee; and great in charitie towards men, to whom he was readie to make a <HI>fourefold re&s;titution,</HI> if he had done wrong to any.</P>
<P><HI>Zacheus,</HI> little of &s;tature! <HI>Chry&s;ologus Serm.</HI> 54. thus me|ditates vpon it:<NOTE N="q" PLACE="marg"><HI>Pag.</HI> 225.</NOTE> <HI>Satis hic animo magnus erat, qui pu&s;illus vi|debatur in corpore. Nam mente tangebat coelos, qui corpore ho|mines non aequabat. Zacheus</HI> was great enough <HI>in mind,</HI> albeit he was but little <HI>in bodie: in bodie</HI> he was no match for men, and yet <HI>his minde</HI> reached vp to Heauen. Whereupon he frames this exhortation: <HI>Nemo de brevitate corporis, cui ad|dere nil pote&s;t, curet; &s;ed vt fide emineat, hoc procuret:</HI> Let not any man be grieued, becau&s;e he is <HI>little of &s;tature,</HI> whereto he cannot adde <HI>one cubite,</HI> but let euery mans care be, to be eminent aboue others in faith.</P>
<P>You haue hitherto heard of the varietie of mens &s;tatures: you haue heard of the <HI>Amorites,</HI> that their <HI>height was like the
<PB N="233" REF="117"> height of the</HI> Cedars: Of King <HI>Saul,</HI> that he was <HI>higher</HI> then any of his people, from the &s;houlders and vpward; of <HI>E|liab,</HI> that he was <HI>high of &s;tature;</HI> of <HI>Zacheus,</HI> that he was <HI>low of &s;tature:</HI> This varietie of mens <HI>&s;tatures</HI> is by euery dayes experience confirmed vnto you. And why is, there &s;uch va|rietie of mens <HI>&s;tatures?</HI></P>
<P>One rea&s;on may be to &s;tirre vs vp to this con&s;ideration; that God is the mo&s;t prouident author of euery mans <HI>&s;ta|ture.</HI> It is not in man, to adde any thing to his <HI>&s;tature:</HI> not <HI>one cubite,</HI> &s;ayth our Sauiour, <HI>Mat.</HI> 6 27. He &s;ayth it a|gaine, <HI>Luke,</HI> 12.25. <HI>Which of you with taking thought, can adde one cubite to his &s;tature?</HI> No man. No man can doe it. Nay, it is not in man, to amend the imperfections, where|with he is borne into the world. The man that was <HI>borne</HI> blind confe&s;&s;eth it, <HI>Ioh.</HI> 9.32. <HI>Since the world began was it not heard, that any man opened the eyes of one that was borne blind.</HI> We cannot <HI>&s;upply any defect</HI> wherwith we are borne into this world; much le&s;&s;e can we adde any thing vnto our <HI>&s;tature?</HI> It may thus farre &s;erue for our in&s;truction, <HI>Vt ex illo capite neminem contemnamus, vel exagitemus,</HI> &s;aith <HI>Franzius Di&s;p.</HI> 2. <HI>in Deuter. The&s;.</HI> 92. that we de&s;pi&s;e not any man, nor &s;peake ill of him for his <HI>&s;tature,</HI> be it <HI>great</HI> or <HI>little,</HI> or for a|ny <HI>defect</HI> he hath in <HI>nature</HI> from his <HI>natiuitie.</HI></P>
<P>A &s;econd rea&s;on, why there is &s;uch varietie of <HI>&s;tatures</HI> in the world, may be to let vs vnder&s;tand, that a mans <HI>&s;tature</HI> of it &s;elfe is not to be reckoned as a part of his felicitie or glory. For if a <HI>great</HI> and a <HI>goodly &s;tature</HI> be as common, nay, more common to the <HI>wicked,</HI> then to the <HI>godly,</HI> as S. <HI>Au&s;tin</HI> &s;eemes to proue, <HI>De Civit. Dei. lib.</HI> 15. <HI>cap.</HI> 9. why &s;hould a godly man boa&s;t him&s;elfe of his great and <HI>goodly &s;tature?</HI> E&s;pecially, &s;ith for the mo&s;t part, men that are con&s;picu|ous for their <HI>elegant</HI> and <HI>well featured</HI> bodies, are defectiue for <HI>vnder&s;tanding, wi&s;edome,</HI> and <HI>pietie.</HI></P>
<P><HI>Baruch</HI> ob&s;erues it, <HI>Chap.</HI> 3. <HI>ver.</HI> 26.27.28 <HI>There were</HI> (&s;ayth he) <HI>Gyants, famous from the beginning, that were of &s;o great &s;tature, and &s;o expert in warre. Tho&s;e did not the Lord choo&s;e, neither gaue he the way of knowledge vnto them.</HI> But
<PB N="234" REF="118"> <HI>they were de&s;troyed, becau&s;e they had no wi&s;edome, and peri&s;hed thorow their owne fooli&s;hne&s;&s;e.</HI> His ob&s;eruation is: there were <HI>gyants, men of great &s;tature,</HI> yet were they <HI>without knowledge, without wi&s;edome. Great men,</HI> and yet <HI>fooles.</HI> Whereas <HI>pumiliones,</HI> dwarfs, little men, men of very little &s;tature, &s;ometime &s;car&s;e a cubite high, doe excell in fortitude, vn|der&s;tanding, and wi&s;edome, as the but now cited <HI>Franzius</HI> hath noted.</P>
<P><HI>Tydeus corpore, animo Hercules.</HI> Its an old prouerbe. <HI>Ty|deus</HI> was a man of very little &s;tature, but (as <HI>Menander</HI> the Hi&s;torian &s;ayth) <GAP DESC="foreign">, <HI>he was</HI> Hercules <HI>for his minde.</HI> The prouerbe, appliable to &s;uch as being <HI>of little &s;tature</HI> are of an vndaunted courage, &s;heweth, that many a little <HI>man</HI> is &s;uch.</P>
<P>Many a man of <HI>little &s;tature</HI> is of the <HI>liuelier wit.</HI> So it plea&s;eth God, our mo&s;t wi&s;e, and prouident God, to tem|per the gifts of the bodie and minde in men of <HI>diuers &s;ta|tures.</HI> He doth not alwayes giue all to one; but for the mo&s;t part he recompen&s;eth the <HI>defects of the body</HI> with the <HI>endow|ments of the minde.</HI> Giue me the <HI>endowments of the mind;</HI> what care I for the <HI>&s;tature</HI> of my bodie. <HI>Aequ&egrave; enim brevis, &amp; longus viuit,</HI> &s;ayth <HI>Mu&s;culus Comment. in Matth.</HI> 6. As long liues the &s;hort man as the tall man. <HI>Nihil detrimenti habet brevis &s;tatura, nec plus aliquid habet longa:</HI> The <HI>&s;hort &s;tature</HI> hath no lo&s;&s;e, neither hath the <HI>long &s;tature</HI> any aduantage for Heauenly affaires. Be my <HI>&s;tature</HI> what it will; let me be tran&s;formed by the<NOTE N="r" PLACE="marg"><HI>Rom.</HI> 12.2.</NOTE> <HI>renuing of my mind</HI> I am well; For &s;o &s;hall I proue <HI>what is that good, that acceptable</HI> and <HI>perfect will of God,</HI> which is our<NOTE N="&s;" PLACE="marg">1. <HI>The&s;.</HI> 4.3.</NOTE> <HI>&s;anctification.</HI> Ble&s;&s;ed is that man, what|&s;oeuer his <HI>&s;tature</HI> be, that &s;hall be &s;o tran&s;formed by the <HI>re|nuing of his mind,</HI> that he may <HI>proue</HI> what is that <HI>good,</HI> that <HI>ac|ceptable</HI> and <HI>perfect will of God:</HI> which is his <HI>&s;anctification.</HI></P>
<P>I haue &s;tood long vpon the &s;econd part of this ver&s;e, the de&s;cription of the <HI>Amorites:</HI> the time requireth, that I goe on with the third part. It is the explication, or the ampli|fication, of the <HI>ruine of the Amorites.</HI> The words are,</P>
<P><HI>Yet I de&s;troyed his fruit from aboue, and his rootes from be|neath.</HI></P>
<PB N="235" REF="118">
<P>The words are prouerbiall, they are figuratiue, they are metaphoricall. <HI>I de&s;troyed his fruit from aboue, and his rootes from beneath.</HI> The meaning is, <HI>exterminavi eum totum,</HI><NOTE N="t" PLACE="marg">Dru&s;ius.</NOTE> <HI>quantus, quantus erat:</HI> I haue wholy ca&s;t him out, I haue vtterly de&s;troyed him.</P>
<P>The like phra&s;e we meet with, <HI>Iob</HI> 18.16. Its there &s;aid of the wicked man: <HI>His rootes &s;hall be dried vp beneath, and aboue &s;hall his branch be cut off.</HI> The compari&s;on &s;tands be|tweene a <HI>wicked man,</HI> and a <HI>dry tree.</HI> A <HI>dry tree</HI> may &s;eeme to be firmely <HI>rooted,</HI> and may haue faire and wide &s;prea|ding <HI>bowes,</HI> when its good for nothing, but to be <HI>cut downe</HI> and <HI>ca&s;t into the fire.</HI> So it is with the <HI>wicked man.</HI> All his pompe, all his power, all his excellencie, all his honor, all his glory (which are to him as the <HI>fruit</HI> and the <HI>rootes</HI> are vnto a <HI>tree</HI>) &s;hall <HI>more</HI> then &s;uffer an <HI>Eclip&s;e,</HI> they &s;hall <HI>vt|terly vani&s;h.</HI> His <HI>roots</HI> &s;hall be dried vp <HI>beneath,</HI> and <HI>aboue</HI> &s;hall his <HI>branches</HI> be <HI>cut off.</HI></P>
<P>I cannot giue you an ea&s;ier or plainer expo&s;ition of the Allegorie, then <HI>Bildad</HI> the <HI>Shuhite</HI> doth in the &s;ame chap|ter of the booke of <HI>Iob,</HI> and the ver&s;e following: <HI>His re|membrance &s;hall peri&s;h from the earth, and he &s;hall haue no name in the &s;treet.</HI> He &s;hall haue no name <HI>in the &s;treet!</HI> Whats that? Its this: His old friends and acquaintance &s;hall not &s;o much as &s;peake of him but to vilifie him; as to &s;ay, He was a <HI>wicked wretch,</HI> an <HI>adulterer,</HI> an <HI>v&s;urer,</HI> a <HI>thiefe,</HI> a <HI>drun|kard,</HI> a <HI>&s;landerer,</HI> a <HI>&s;wearer,</HI> a <HI>bla&s;phemer,</HI> a man, that <HI>neither feared God,</HI> nor <HI>loued his neighbour.</HI> Vpon &s;uch a man, the wicked man, <HI>Salomon</HI> hath pa&s;&s;ed his cen&s;ure, <HI>Prov.</HI> 2.22. <HI>He &s;hall be cut off from the earth, he &s;hall be rooted out of it.</HI> This al&s;o may &s;erue for an expo&s;ition of the Allegorie: <HI>His rootes &s;hall be dried vp beneath, and aboue &s;hall his branch be cut off.</HI></P>
<P>The like Allegorie you &s;ee, is in my text: <HI>I de&s;troyed his fruit from aboue, and his rootes from beneath.</HI></P>
<P><HI>Fruit</HI> and <HI>rootes]</HI> That is, &s;aith <HI>Lyranus, patres &amp; filios,</HI> fathers and their &s;onnes. <HI>Paulus de palatio</HI> by the <HI>fruit</HI> and the <HI>rootes</HI> vnder&s;tandeth <HI>viros, mulieres, parvulos;</HI> men,
<PB N="236" REF="119"> women, and the litle ones. The litle ones are the <HI>fruit,</HI> men and women are the <HI>roote. Albertus Magnus</HI> will haue the <HI>fruit</HI> to be <HI>divitias, aedificia, culturam;</HI> their riches, their buildings, their husbandry; and the <HI>rootes</HI> to be, <HI>tribus, familias, &amp; &s;ucce&s;&s;ionem filiorum &amp; nepotum;</HI> their tribes, fa|milies, kinreds, and the &s;ucce&s;&s;ion of their &s;onnes and ne|phewes. <HI>Arias Montanus</HI> takes the <HI>fruit</HI> and the <HI>rootes</HI> to &s;ignifie <HI>omnem illius gentis familiam, po&s;teritatem&abque;,</HI> all the linage of that nation and their po&s;teritie.</P>
<P>I pa&s;&s;e by other like interpretations: the&s;e few may giue vs the true meaning of the words we haue in hand. The words are an explication or rather an amplification of the fir&s;t part of this ver&s;e, concerning the de&s;truction of the <HI>Amorites.</HI> There the Lord &s;aith, <HI>I de&s;troyed the Amorite be|fore them:</HI> here he &s;aith, <HI>I de&s;troyed his fruit from aboue, and his roots from beneath.</HI> From hence we know, that it was not any gentle &s;tripe which the <HI>Amorites</HI> receiued, not any light inci&s;io~, not any &s;mall wound, but that it was their <HI>ex|termination,</HI> their <HI>contrition,</HI> their <HI>vniuer&s;all ouerthrow,</HI> their <HI>vtter ruine. Fruit</HI> and <HI>root,</HI> Prince and &s;ubiect, Parents and children, old and yong, they were all de&s;troyed. For thus &s;aith the Lord, <HI>I de&s;troyed their fruit from aboue, and their roote from beneath.</HI></P>
<P>But when did this great de&s;truction befall the <HI>Amorites?</HI> It bef<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ll them in the dayes of <HI>Mo&s;es,</HI> when the Lord deli|uered ouer into the hands of I&s;rael,<NOTE N="t" PLACE="marg"><HI>D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ut.</HI> 2.33.</NOTE> <HI>Sihon</HI> King of the <HI>Amorites,</HI><NOTE N="u" PLACE="marg"><HI>Num.</HI> 21.34. <HI>Deut.</HI> 3.3.</NOTE> and <HI>Og</HI> the King of <HI>Ba&s;han.</HI> Then did <HI>I&s;rael</HI> &s;mite both tho&s;e Kings, <HI>Sihon</HI> King of the <HI>Amorites,</HI> and <HI>Og</HI> the King of <HI>Ba&s;han.</HI> Them they &s;mote with the <HI>edge of the &s;word,</HI> them and all their people; and tooke <HI>their Cities,</HI> all the<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r Cities, and vtterly de&s;troyed the <HI>men,</HI> the <HI>women,</HI> and the <HI>litle ones</HI> of euery Citie: they left none aliue, <HI>They de|&s;troyed their fruit from aboue, and their rootes from beneath.</HI> The&s;e famous victories, gotten by I&s;rael ouer tho&s;e two mighty Kings, are de&s;cribed <HI>Num.</HI> 21. and <HI>Deut.</HI> 2. <HI>&amp;</HI> 3.</P>
<P>Is <HI>I&s;rael</HI> now the conqueror? Is it the &s;word of <HI>I&s;rael</HI> that &s;miteth <HI>Sihon</HI> King of the <HI>Amorites,</HI> and <HI>Og</HI> the King
<PB N="237" REF="119"> of <HI>Ba&s;han, them,</HI> and <HI>their people,</HI> their <HI>men, women,</HI> and <HI>litle ones?</HI> How then is it, that the Lord in my text takes it to him&s;elfe, and &s;aith, <HI>I de&s;troyed the Amorite,</HI> I de&s;troyed his <HI>fruit from aboue, and his rootes from beneath?</HI></P>
<P>The an&s;wer is ea&s;ie. <HI>I&s;rael</HI> indeed &s;mote the <HI>Amorites;</HI> but it was by the power of the Lord, not by any power of their owne. <HI>Mo&s;es</HI> confe&s;&s;eth it of <HI>Sihon, King of the A|morites, Deut.</HI> 2.33. <HI>The Lord our God deliuered him vnto vs, and we &s;mote him, and his &s;onnes, and all his people.</HI> He confe&s;&s;eth it likewi&s;e of <HI>Og King of Ba&s;han, Deut.</HI> 3.3. <HI>The Lord our God deliuered into our hands Og the King of Ba&s;han, and all his people: and we &s;mote him vntill none was left to him remayning. I&s;rael</HI> could not &s;mite till God had deliuered. God fir&s;t deliuered, then <HI>I&s;rael</HI> &s;mote. <HI>I&s;rael</HI> &s;mote the <HI>Amorites,</HI> not by any power <HI>of their owne:</HI> they did it by the power <HI>of the Lord.</HI> And what is done by the <HI>power of the Lord,</HI> may well be &s;aid to be done <HI>by the Lord.</HI></P>
<P>In regard hereof it is, that the <HI>P&s;almi&s;t, P&s;al.</HI> 135.10. a&s;cri|beth the victorie, whereof we now &s;peake, immediatly vn|to God: <HI>What&s;oeuer the Lord plea&s;ed, that did he in Heauen and in Earth, in the Seas, and in all deepe places. He &s;mote great Nations, and &s;lew mighty Kings; Sihon King of the Amorites, and Og King of Ba&s;han: and all the kingdomes of Canaan. And gaue their land for an heritage, euen an heritage vnto I&s;rael his people.</HI></P>
<P>The like he doth in the next P&s;alme: and in the like words, <HI>P&s;al.</HI> 136.17. <HI>O giue thanks vnto the Lord,</HI> To him, <HI>which &s;mote great Kings, and &s;lew famous Kings: Sihon King of the Amorites, and Og the King of Ba&s;han, and gaue their land for an heritage, euen for an heritage vnto I&s;rael his &s;er|uant.</HI> In both <HI>P&s;almes</HI> you &s;ee the de&s;truction of the <HI>A|morite</HI> a&s;cribed to God him&s;elfe, and his &s;ole power.</P>
<P>So is it, <HI>P&s;al.</HI> 78.55. but more generally: The <HI>Lord!</HI> He <HI>ca&s;t out the heathen before I&s;rael,</HI> he ca&s;t out the <HI>Amo|rites,</HI> and made the <HI>Tribes of I&s;rael to dwell in their Ta|bernacles.</HI></P>
<P>But no where &s;o plainely is this great worke of ca&s;ting
<PB N="238" REF="120"> out the <HI>Amorites</HI> and other the heathen before <HI>I&s;rael,</HI> attri|buted vnto God, as <HI>P&s;al.</HI> 44. There the people of God groning vnder their affliction in the midde&s;t of their ene|mies, doe thus begin their confe&s;&s;ion, <HI>ver&s;.</HI> 1. <HI>We haue heard with our eares, O God, our fathers haue told vs, what worke thou didde&s;t in their dayes, in the times of old.</HI> What this worke was they expre&s;&s;e <HI>ver&s;.</HI> 2. <HI>Thou didde&s;t driue out the Heathen with thine hand]</HI> Thou with thy hand did&s;t driue out the <HI>Amorites,</HI> and other the Heathen, and in their roomes did&s;t plant our fore-fathers. This was a great worke, and it was Gods worke. That it was Gods worke and his alone, they yet further acknowledge, <HI>ver&s;.</HI> 3. <HI>Our forefathers,</HI> they <HI>got not the land in po&s;&s;e&s;&s;ion by their owne &s;word, neither did their owne arme &s;aue them: but thy right hand, and thine arme, and the light of thy countenance,</HI> O God, <HI>did &s;tabli&s;h them.</HI></P>
<P>God was all in all in the ouerthrow of the <HI>Amorites,</HI> and the re&s;t of the Heathen. By his &s;trength, by his might, by his power onely were they ouerthrowne. And there|fo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e albeit <HI>I&s;rael</HI> &s;mote with the &s;word <HI>Sihon</HI> King of the <HI>Amorites,</HI> and <HI>Og</HI> the King of <HI>Ba&s;han, them</HI> and <HI>their people,</HI> their <HI>men,</HI> their <HI>women,</HI> and their <HI>litle ones,</HI> &s;ith they did it onely by the &s;trength, might, and power of the Lord, the Lord in my text doth rightly challenge the whole glory of this ouerthrow vnto him&s;elfe; &s;aying fir&s;t, <HI>I de&s;troyed the Amorite before them:</HI> and againe, <HI>I de&s;troyed his fruit from aboue, and his roots from beneath.</HI></P>
<P>From hence we may take a profitable le&s;&s;on. Its this,
<Q>Though God v&s;e meanes for the performance of his coun&s;els, yet the accompli&s;hment and glory of them, belongeth to him alone.</Q></P>
<P>This truth is &s;o euident, that it needs no fu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ther proofe. <HI>I&s;rael,</HI> the people of <HI>I&s;rael,</HI> they were the meanes which God v&s;ed for the performance of his coun&s;els vpon the <HI>Amorites,</HI> euen to de&s;troy them, and to roote them out from being a people, but the accompli&s;hment and the glo|ry
<PB N="239" REF="120"> of that great worke was the Lords alone. <HI>The people of I&s;rael,</HI> had they had much ado to ouercome their enemies, the <HI>Amorites,</HI> they might happily haue imputed &s;omewhat to their owne force. They might haue &s;aid; Shewed we not great power in the battle? Behaued we not our &s;elues like men? Did not we fight valiantly?</P>
<P>But when their enemies were driuen like chaffe with the winde; when they, who ear&s;t were &s;tour, and &s;trong; were <HI>tall</HI> as the <HI>Cedars,</HI> and <HI>&s;trong</HI> as the <HI>Okes;</HI> when they &s;hould extraordinarily be di&s;maide; &s;hould haue no more heart then a &s;illy &s;heepe hath; but &s;hould be &s;cattered at the fir&s;t on&s;et; &s;hould be &s;o cowardly, as that their enemies might at their plea&s;ure &s;lay them, till they were weary of &s;laying them; what can be &s;aid of it? what can be thought of it? This is all. The Lord, who is Lord of battels, though he v&s;e <HI>meanes for the performance of his coun&s;els,</HI> and for the at|chieving of his victories, yet will he haue the <HI>accompli&s;hment</HI> and the <HI>glory</HI> of all to be peculiar vnto him&s;elfe. Thus is my doctrine illu&s;trated.</P>
<Q>Though God v&s;e meanes for the performance of his coun&s;els, yet the accompli&s;hment and glory of them belongeth to him alone.</Q>
<P>The rea&s;on hereof is, becau&s;e all <HI>power</HI> is Gods: and what&s;oeuer <HI>power</HI> man hath to execute or performe what the coun&s;ell of the Lord hath appointed, its all deriued from God.</P>
<P>The v&s;e is, to teach vs, to yeeld God the <HI>honor</HI> of all the <HI>victories,</HI> that he giueth vs again&s;t our enemies. The honor of <HI>all victories</HI> mu&s;t be his. When I &s;ay, <HI>all victories,</HI> I meane not onely the <HI>victories</HI> of Princes, when they make warre, or winne a battell in the field, but euen our <HI>priuate victories</HI> too: as, when we haue bin a&s;&s;ailed by &s;ome parti|cular man, and are e&s;caped from his hands; this is a <HI>victorie,</HI> and the <HI>honor of it</HI> mu&s;t be the Lords.</P>
<PB N="240" REF="121">
<P>If a neighbour, <HI>an vnkinde neighbour,</HI> hath done vs any wrong, or hath put vs to &s;ome trouble, &amp; we are deliuered from it, we mu&s;t a&s;&s;ure our &s;elues, it is God that hath giuen vs the vpper hand, to the end, that we &s;hould alwaies haue our mouthes open to giue him thanks for it. This mu&s;t we doe; but this is not all. We mu&s;t with the <HI>mouth</HI> giue <HI>thanks</HI> to God for giuing vs the vpper hand again&s;t tho&s;e that haue wrongfully mole&s;ted and vexed vs; and be&s;ides, we mu&s;t endeuour by our whole life to &s;hew forth, how much we are bound to God for our deliuerance. This is the &s;cope, this is the end of our redemption and &s;aluation, (according to old <HI>Zacharies</HI> prophecie, <HI>Luk.</HI> 2.74.) that <HI>being deliuered out of the hands of our enemies, we might &s;erue God without feare, in holine&s;&s;e and righteou&s;nes before him all the dayes of our life.</HI></P>
<P><HI>Thus far of the</HI> 9. <HI>ver&s;e.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="15" TYPE="lecture">
<PB N="241" REF="121">
<HEAD>THE XV. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.10.</HI></BIBL>
<P>Al&s;o I brought you vp from the land of <HI>Egypt,</HI> and led you fortie yeares through the wilderne&s;&s;e, to po&s;&s;e&s;&s;e the land of the <HI>Amorite.</HI></P></Q>
</EPIGRAPH>
<P>IN this tenth ver&s;e are recounted two other benefits, which Almighty God was plea&s;ed to be&s;tow vpon his people, the people of <HI>I&s;rael.</HI> One was, Their <HI>deliue|rance from Aegypt.</HI> The other, Their <HI>protection and pre&s;eruation in the wildernes.</HI></P>
<P>Their <HI>deliuerance from Egypt</HI> is &s;et downe, in the fir&s;t clau&s;e; <HI>Al&s;o I brought you vp from the land of Egypt.</HI></P>
<P>Their protection and pre&s;eruation in the wilderne&s;&s;e, in the next: <HI>And led you forty yeares through the wilder|ne&s;&s;e.</HI></P>
<P>The end of both followeth in the end of the ver&s;e: <HI>To po&s;&s;e&s;&s;e the land of the Amorite.</HI></P>
<P>They were <HI>deliuered from Egypt,</HI> and were <HI>for forty yeares protected in the wilderne&s;&s;e,</HI> that at length, and in their ap|pointed time, they might <HI>po&s;&s;e&s;&s;e the land of the Amo|rites.</HI></P>
<P>We are to begin with their <HI>deliuerance from Egypt.</HI> Its in the fir&s;t clau&s;e of the ver&s;e:
<Q>Al&s;o I brought you vp from the land of Egypt.</Q></P>
<P>This <HI>deliuerance</HI> of theirs out of <HI>Egypt</HI> was before the <HI>Amorites</HI> were de&s;troyed, and yet the de&s;truction of the <HI>Amorites</HI> is &s;pecified in the former ver&s;e. Why is the or|der of Gods benefits &s;o inverted? Why is the benefit, that
<PB N="242" REF="122"> was fir&s;t collated vpon <HI>I&s;rael,</HI> &s;poken of in the &s;econd place?</P>
<P>Some thinke it was adui&s;edly and of purpo&s;e done, to preoccupate and preuent an obiection, which otherwi&s;e <HI>I&s;rael</HI> might haue made. In the former ver&s;e, <HI>ver.</HI> 9. it is &s;aid, that the <HI>Amorites</HI> were de&s;troyed, <HI>root</HI> and <HI>fruit,</HI> vtter|ly de&s;troyed before <HI>I&s;rael.</HI> Now that <HI>I&s;rael</HI> &s;hould not boa&s;t of that ouerthrow, or a&s;cribe it to the prowe&s;&s;e and valour of their ance&s;tors, <HI>their deliuerance out of Egypt</HI> is nex &s;et downe, in this 10. ver&s;e, to put them in minde of the mi&s;erable e&s;tate and condition, wherein their forefa|thers liued in <HI>Egypt:</HI> to this &s;en&s;e: Thinke yee, O yee children of <HI>I&s;rael,</HI> that the <HI>Amorites</HI> were de&s;troyed by the prowe&s;&s;e and valour of your fore-fathers? Thinke it not. Remember <HI>Egypt.</HI> Remember how there they groaned vnder the heauy yoke of oppre&s;&s;ion, and were not able to helpe them&s;elues, and mu&s;t of nece&s;&s;itie haue peri&s;hed, had not the Lord with his &s;tretched-forth arme deliuered them.</P>
<P>Others are of opinion, that this <HI>deliuerance of I&s;rael out of Egypt,</HI> is in the &s;econd place, and after the <HI>de&s;truction of the Amorites,</HI> &s;et downe, onely by a cu&s;tome of the Scripture.</P>
<P>Of this opinion I finde <HI>S. Hierome</HI> to be. His rule is: The Scripture in &s;etting forth the prai&s;es of God, doth not alwayes ob&s;erue the order of the Hi&s;torie: but it often comes to pa&s;&s;e, <HI>&V;t quae prima facta &s;unt, extrema dicantur, &amp; quae novi&s;&s;ima, referantur ad prima:</HI> Things fir&s;t done are la&s;t &s;poken of, and things la&s;t done are fir&s;t recited. This he will haue vs to learne out of <HI>two P&s;almes,</HI> the 78. and 105. in which <HI>&s;ignorum potentia, non ordo de&s;cribitur,</HI> the power of Gods wonderfull workes, and not their or|der is de&s;cribed: and out of two other <HI>P&s;almes,</HI> the 3. and 52. <HI>Vbi, quae pri&ugrave;s facta &s;unt, narrantur extrema, &amp; quae ex|trema, referuntur in principio:</HI> What is fir&s;t done is la&s;t &s;poken of, and what is la&s;t done is fir&s;t mentioned. The <HI>third P&s;alme</HI> was compo&s;ed by <HI>Dauid,</HI> when he fled from
<PB N="243" REF="122"> <HI>Ab&s;alom,</HI> his &s;onne: the 52. when <HI>Doeg</HI> the <HI>Edomite</HI> came vnto <HI>Saul,</HI> and told him, that <HI>Dauid</HI> was come to the hou&s;e of <HI>Ahimelech.</HI> That of <HI>Ab&s;alom</HI> is regi&s;tred, 2. <HI>Sam.</HI> 15.14. This of <HI>Doeg,</HI> 1. <HI>Sam.</HI> 22.9. The relation of <HI>Doeg</HI> is fir&s;t chronicled, and long after that, <HI>Dauids flight</HI> from <HI>Ab&s;a|lom:</HI> &amp; yet <HI>Dauids flight</HI> fro~ <HI>Ab&s;alom</HI> is fir&s;t mentioned in the Book of the <HI>P&s;almes,</HI> and long after that, the relation of <HI>Doeg</HI> vnto <HI>Saul.</HI> The order of the Hi&s;torie is not ob&s;erued.</P>
<P>Nor is it ob&s;erued in this our text. The order of the Hi&s;torie is: fir&s;t God brought the children of <HI>I&s;rael</HI> out of <HI>Egypt, Exod.</HI> 12.51. He made them to pa&s;&s;e through the midde&s;t of the <HI>red Sea,</HI> as vpon dry land, <HI>Exod.</HI> 14.22. And when they had fini&s;hed their <HI>two and forty iourneyes,</HI> through diuers wilderne&s;&s;es, then gaue he them victorie ouer <HI>Sihon King of the Amorites, Num.</HI> 21.24. The <HI>Amorites</HI> were <HI>la&s;t</HI> of all de&s;troyed, and yet are they here <HI>fir&s;t</HI> mentio|ned. <HI>Non e&s;t ob&s;eruatus ordo,</HI> &s;aith <HI>Mercer;</HI> the order of the Hi&s;torie is not ob&s;erued. <HI>Ribera</HI> al&s;o notes it. <HI>Ma|thurinus Quadratus</HI> here frames a rule, like to that of <HI>S^t. Hierome, Scriptura in recen&s;endis Dei beneficijs curio&s;e non &s;eruat ordinem.</HI> The <HI>Scripture</HI> in rehear&s;ing Gods benefits doth not curiou&s;ly keepe the order, but oftentimes it falls out by a <HI>figure,</HI> which the Greekes doe call <GAP DESC="foreign">, that what was <HI>first</HI> done, is <HI>la&s;t of all</HI> rehear&s;ed; and what was <HI>la&s;t</HI> done is <HI>fir&s;t of all</HI> recited. From hence we may de|duce this conclu&s;ion:
<Q>Though it be our dutie carefully to remember the manifold ble&s;&s;ings and benefits, which God in mercy from time to time hath be&s;towed vpon vs; yet is it not nece&s;&s;arie, that we euer curiou&s;ly ob&s;erue their order, and the time when they were be&s;towed.</Q></P>
<P>You &s;ee the cu&s;tome of Scripture is our warrant, to &s;peake of that <HI>fir&s;t,</HI> which was <HI>la&s;t</HI> done for vs; and of that <HI>la&s;t,</HI> which we <HI>fir&s;t</HI> receiued. But, <HI>first</HI> or <HI>la&s;t,</HI> we mu&s;t re|member all.</P>
<P>Hereto belongeth holy <HI>Dauids</HI> admonition, <HI>P&s;al.</HI> 103.2. which he there propo&s;eth vnder the forme of an exhorta|tion.
<PB N="244" REF="123"> He exhorteth him&s;elfe to ble&s;&s;e the Lord: <HI>Ble&s;&s;e the Lord, &ocirc; my &s;oule, and forget not all his benefits.</HI> Forget not <HI>all</HI> his benefits! Nay: <HI>Forget</HI> not any of <HI>his benefits.</HI> So much the Hebrew phra&s;e intendeth. <HI>Ble&s;&s;e the Lord, &ocirc; my &s;oule, and forget not</HI> any <HI>of his benefits.</HI> A nece&s;&s;arie admonition. We forget nothing &s;ooner then a <HI>benefit,</HI> whether we re|ceiue it from God or man. But <HI>iniuriarum tenaci&s;&s;ima est memoria;</HI> our memorie for iniuries, is very tenacious; its a hold-fa&s;t. Let an <HI>iniurie</HI> be done vs, we will not forget it. Yea let one of vs be&s;tow vpon another any <HI>benefit,</HI> be it ne+uer &s;o litle, the knowledg whereof &s;hould not be imparted from the right hand to the left, as our Sauiour Chri&s;t &s;pea|keth in his Sermon vpon the Mount, <HI>Matth.</HI> 6.3. how long, how long will we reteine the memorie of it? Our na|ture! its corrupt. Our di&s;po&s;ition! its peruer&s;e. Who &s;eeth not, what neede there is, that we exerci&s;e our &s;elues in reteyning the memorie of Gods benefits? Wherefore let euery one of vs &s;tirre vp him&s;elfe to &s;o holy an exerci&s;e, as <HI>Dauid</HI> did him&s;elfe: Let vs daily &s;ing vnto our &s;oules: <HI>Ble&s;&s;e the Lord, &ocirc; my &s;oule, and forget not all his benefits.</HI> For|get not <HI>All!</HI> Nay; Forget not <HI>any</HI> of his benefits. Remem|ber them all, either fir&s;t, or la&s;t.</P>
<P>Now from the non-ob&s;eruance of the order of the Hi|&s;torie in this enumeration of Gods benefits vpon I&s;rael, we are particularly to &s;peake of the benefit mentioned in the &s;econd place. It is their deliuerance out of <HI>Egypt.</HI> The words are,
<Q>Al&s;o I brought you vp from the land of Egypt.</Q></P>
<P><HI>I] Iehovah.</HI> It is his name, <HI>ver.</HI> 6. <HI>&amp;</HI> 11. I] <HI>Iehovah,</HI> the onely true, euerla&s;ting and Almighty God; I, a <HI>Trini|tie</HI> in <HI>Vnitie,</HI> and the <HI>Vnitie</HI> in <HI>Trinitie;</HI> Father, Sonne, and Holy Gho&s;t; I, who de&s;troyed the <HI>Amorites</HI> before you and for your &s;akes; <HI>I al&s;o brought you vp from the land of Egypt.</HI></P>
<Q>I brought you vp.</Q>
<P>It well expre&s;&s;eth the originall, which word for word is, <HI>a&s;cendere vos feci.</HI> I made you to a&s;cend. <HI>Nam ex Aegypto
<PB N="245" REF="123"> a&s;cenditur Iudaeam ver&s;us,</HI> &s;ayth <HI>Dru&s;ius:</HI> from <HI>Egypt</HI> to <HI>Iu|daea</HI> you mu&s;t a&s;cend: and it is a tradition of the <HI>Hebrews, Iudaea e&s;t altior Egypto: Iudaea</HI> &s;tands higher then <HI>Egypt.</HI> Its affirmed, <HI>Deut.</HI> 10.22. Its there &s;ayd, that <HI>Iacob</HI> with three|&s;core and ten per&s;ons went downe into <HI>Egypt. Ia<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters"></HI> with his familie went from <HI>Canaan,</HI> from <HI>Iudaea;</HI> and went <GAP DESC="illegible" RESP="KEYERS" EXTENT="4 letters">ne into <HI>Egypt. Canaan</HI> therefore and <HI>Iudaea</HI> &s;tood higher then <HI>Egypt.</HI> I brought you vp [or, I made you to a&s;cend] from the land of <HI>Egypt.</HI></P>
<Q>From the land of <HI>Egypt.</HI></Q>
<P><NOTE N="a" PLACE="marg">Maginus in de&s;crip. Aegypti pag. <HI>203. a</HI></NOTE><HI>Egypt</HI> is a mo&s;t noble region, and famous, much &s;po|ken of by writers, &s;acred and prophane.</P>
<P>Some would haue it to be one of the parts of the world, a diuer&s;e part from <HI>A&s;ia</HI> and <HI>Africa;</HI> and to be betweene them both.</P>
<P>Others &s;uppo&s;ing the riuer <HI>Nilus,</HI> the great riuer of <HI>E|gypt,</HI> to be the fitte&s;t bound to part <HI>A&s;ia</HI> from <HI>Africa,</HI> doe make <HI>Egypt</HI> to pertake of both, <HI>A&s;ia</HI> and <HI>Africa.</HI> One part of <HI>Egypt</HI> they place in <HI>A&s;ia,</HI> the other in <HI>Africa.</HI></P>
<P>The Ie&s;uite <HI>Lorinus, Comment. in Act. Apo&s;t. cap.</HI> 2.10. makes it a part of <HI>A&s;ia Maior.</HI> He &s;ayth it is a well knowne region of <HI>A&s;ia the greater</HI> neere vnto <HI>Africa.</HI></P>
<P>But<NOTE N="b" PLACE="marg">Lib. <HI>4.</HI> Geogr. cap. <HI>5.</HI> Tab. <HI>3.</HI> Aphricae pag. <HI>98.</HI></NOTE> <HI>Ptolomee,</HI> and the greate&s;t part of <HI>Geographers,</HI> and other writers, holding the <HI>gulfe of Arabia,</HI> or the <HI>Red Sea,</HI> to be the fitte&s;t bound to &s;ever <HI>A&s;ia</HI> from <HI>Africa,</HI> haue placed <HI>Egypt</HI> in <HI>Africa.</HI> This is the mo&s;t receiued opinion, and worthie&s;t to be embraced. The land of <HI>Egypt</HI> is in <HI>Africa,</HI> and is by an<NOTE N="c" PLACE="marg"><HI>Georg. Abbot</HI> the de&s;cription of the world. I. 4. b.</NOTE> <HI>I&s;thmos,</HI> or a narrow &s;treit of ground, ioyned to the Holy land. It was of old a land very fruitfull, as fruit|full, as any almo&s;t in the world: though in the&s;e dayes it doth not an&s;were to the fertilitie of former times.</P>
<P><HI>From the land of</HI> Egypt] The <HI>Hebrew</HI> cals it the land of <HI>Mizraim.</HI> Its &s;o called in my text, and el&s;e-where general|ly in the holy Scriptures: and hath its name from <HI>Mitzra|im,</HI> one of the &s;onnes of <HI>Ham:</HI> of whom we read, <HI>Gen.</HI> 10.6. He fir&s;t inhabited that part of <HI>Africa,</HI> which was afterward called <HI>Egypt.</HI></P>
<PB N="246" REF="124">
<P>When it fir&s;t began to be called <HI>Egypt,</HI> its not ea&s;ily de|fined. Some &s;ay, it was fir&s;t called <HI>Egypt</HI> in <HI>Mo&s;es</HI> his time: when <HI>Rame&s;&s;es</HI> &s;urnamed <HI>Egyptus,</HI> &s;onne of <HI>Belus,</HI> and bro|ther of <HI>Danaus,</HI> was King of the land. <HI>Rame&s;&s;es,</HI> otherwi&s;e called <HI>Aegyptus,</HI> began his raigne in the 29. yeare from the going of <HI>I&s;rael</HI> out of <HI>Egypt.</HI> Of this opinion is<NOTE N="d" PLACE="marg">Ad annum Mundi <HI>2482.</HI></NOTE> <HI>Funccius</HI> in his <HI>Chronologie.</HI></P>
<P>S.<NOTE N="e" PLACE="marg">Willet <HI>vpon</HI> Gen. c <HI>10.</HI> p. <HI>120</HI> Peret. in Gen. Tom. <HI>2.</HI> lib <HI>15.</HI> Di&s;p. <HI>1.</HI> p. <HI>412.</HI></NOTE> <HI>Augu&s;tine lib.</HI> 18. <HI>de civ. Dei. cap.</HI> 11. following<NOTE N="f" PLACE="marg">Ad annum Mundi <HI>3720.</HI></NOTE> <HI>Eu|&s;ebius</HI> in his <HI>Chronicle,</HI> &s;ayth, this happened in <HI>Io&s;uahs</HI> time, more then eight hundred yeares after the floud.</P>
<P>According to the computation of <HI>Manethon</HI> an <HI>Egyptian</HI> Chronographer, cited by <HI>Io&s;ephus</HI> in his<NOTE N="g" PLACE="marg"><HI>Pag.</HI> 451. b</NOTE> fir&s;t book again&s;t <HI>Apion.</HI> It was three hundred ninetie and three yeares after <HI>Mo&s;es</HI> leading <HI>I&s;rael</HI> out of <HI>Egypt.</HI></P>
<P>When&s;oeuer it was fir&s;t called <HI>Egypt,</HI> its not much mate|riall. Were it fir&s;t &s;o called in <HI>Mo&s;es</HI> his time, or after, in <HI>Io&s;uahs</HI> time; or yet after 393. yeares from <HI>I&s;raels</HI> going vp from thence, it was many a yeare &s;o called before our Pro|phet <HI>Amos</HI> wrote this his Prophecie. And yet our Prophet here retaineth the old <HI>Hebrew</HI> name <HI>Mizraim. Al&s;o I brought you vp</HI> <GAP DESC="foreign"> <HI>from the land of Mizra|im,</HI> it is in our Language, <HI>from the land of Egypt.</HI></P>
<P>But what benefit was it for <HI>I&s;rael</HI> to be <HI>brought vp from the land of Egypt?</HI> Had they not there a &s;weete habitation? Were they not planted in the be&s;t of the land? in the land of<NOTE N="h" PLACE="marg"><HI>Gen.</HI> 47.11.</NOTE> <HI>Rame&s;&s;es,</HI> in the land of<NOTE N="i" PLACE="marg"><HI>Ver&s;.</HI> 6.</NOTE> <HI>Go&s;hen?</HI></P>
<P>It may not be denyed, but that <HI>Egypt</HI> of it &s;elfe was a ve|ry goodly, fruitfull, and commodious countrey: yet was it very beneficiall to the <HI>I&s;raelites,</HI> that they were thence deliuered: and that in two re&s;pects: one was, becau&s;e the people of the land were <HI>&s;uper&s;titious</HI> the other, becau&s;e they were <HI>full of crueltie.</HI></P>
<P>Fir&s;t, the <HI>Egyptians</HI> were a <HI>&s;uper&s;titious</HI> people. They had as the <HI>Greeks,</HI> and <HI>Romans</HI> had, their Gods <HI>maiorum gentium,</HI> and their Gods <HI>minorum gentium.</HI> Gods of greater authori|tie, and Gods of le&s;&s;e. They had for their Gods manie a b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a&s;t. <HI>Athenagoras</HI> a Chri&s;tian Philo&s;opher, in his emba&s;|&s;age
<PB N="247" REF="124"> or apologie for the Chri&s;tians to the Emperours <HI>Anto|ninus</HI> and <HI>Commodus,</HI> witne&s;&s;eth, that they be&s;towed diuine honors vpon <HI>Cats,</HI> and <HI>Crocodils,</HI> and <HI>Serpents,</HI> and <HI>A&s;pes,</HI> and <HI>Dogs.</HI></P>
<P><HI>Arnobius</HI> in his fir&s;t Booke again&s;t the <HI>Gentiles,</HI> &s;ayth; they built &s;tately Temples <HI>felibus, &s;carabais, &amp; buculis,</HI> to Cats, to Beetles, to Heyfers.</P>
<P><HI>Ca&s;&s;iodore</HI> in his tripartite hi&s;torie <HI>lib.</HI> 9. <HI>cap.</HI> 27. tels of the Image of an <HI>Ape,</HI> which they adored: and <HI>cap.</HI> 28. hee &s;ayth, that a <HI>ne&s;t of Rats</HI> was their God.</P>
<P>Many other<NOTE N="k" PLACE="marg">Accipitres Noctuas Hircos, A&s;inos Hiero|nym. in E&s;ai <HI>11.</HI> Tom. <HI>5.</HI> p. <HI>51.</HI> a Cironius Hieron. in Ioel. <HI>3.</HI> Tom. <HI>6</HI> pag. <HI>67.</HI> d.</NOTE> bea&s;ts did they adore. Here their &s;uper|&s;tition re&s;ted not: it proceeded to the plants of the earth, to ba&s;e plants; to <HI>leekes,</HI> and <HI>onyons. Leekes</HI> and <HI>onyons</HI> were to them for Gods.</P>
<P><HI>Porrum &amp;</HI><NOTE N="l" PLACE="marg">Hieron. in E&s;ai <HI>46.</HI> Tom. <HI>5.</HI> pag. <HI>172. a</HI></NOTE> <HI>caepe nefas violare&mdash;Iuvenal. Sat.</HI> 15. could note it. O, it was a wicked and dete&s;table act, to doe any hurt to a <HI>leeke</HI> or <HI>onyon.</HI> At &s;uch their ridiculous &s;uper&s;tition he by and by &s;coffeth,
<Q>O &s;anctas gentes, quibus haec na&s;cuntur in hortis Numina?</Q></P>
<P>Surely, they are holy Nations, that haue &s;uch Gods growing in their gardens. <HI>Mad Egypt.</HI> So the Poet &s;tiles it in the beginning of his <HI>Satyre.</HI> And could it be le&s;&s;e then mad, when it was be&s;otted and bewitched with &s;uch foule and mon&s;trous adoration?</P>
<P>Well might <HI>Minutius Felix</HI> in his <HI>Octavius</HI> call tho&s;e Gods of the Egyptians, <HI>non numina, &s;ed portenta.</HI> Gods they were not, they were mon&s;ters. Well might<NOTE N="m" PLACE="marg">Geverharl Elmenhor&s;t. com. ad Minutium Felicem. pag. <HI>41.</HI></NOTE> <HI>Salisberien&s;is</HI> in his fir&s;t Booke <HI>de nugis cvrial. cap.</HI> 10. call <HI>Egypt, Matrem &s;uper&s;titionis,</HI> the mother of &s;uper&s;tition. For, as<NOTE N="n" PLACE="marg"><HI>Tom.</HI> 5. <HI>pag.</HI> 170. c.</NOTE> S. <HI>Hie|rome</HI> in his Comment. vpon <HI>E&s;ay</HI> 45. witne&s;&s;eth: Neuer was there any Nation &s;o giuen to <HI>Idolatrie,</HI> or wor&s;hipped &s;uch a number of <HI>mon&s;ters,</HI> as <HI>Egypt</HI> did.</P>
<P>This notorious &s;uper&s;tition and <HI>Idolatrie</HI> of the <HI>Egypti|ans,</HI> &s;o much &s;poken of by <HI>Chri&s;tian</HI> writers and others, is al|&s;o in the &s;acred volumes of <HI>Holy writ</HI> cen&s;ured and con|trolled. In <HI>Exod.</HI> 12.12. the meanacing of the Lord is again&s;t them: <HI>Again&s;t all the Gods of Egypt I will execute iudg|ment,
<PB N="248" REF="125"> I the Lord. The gods of Egypt,</HI> that is, the <HI>Images,</HI> and the <HI>Idoles</HI> which the <HI>Egyptians</HI> adored and wor&s;hipped. Concerning which<NOTE N="o" PLACE="marg">De quadragin|ta duabus man|&s;ionibus Man&s;. <HI>2</HI> Tom. <HI>3.</HI> pag. <HI>42.</HI></NOTE> S. <HI>Hierome</HI> in an Epi&s;tle of his to <HI>Fa|biola,</HI> reporteth out of the <HI>Hebrew</HI> writers, that in very &s;ame night the Children of <HI>I&s;rael</HI> departed out of <HI>Egypt,</HI> all the Temples of <HI>Egypt</HI> were ouerthrowne, <HI>&s;iue terrae motu, &s;ine iactu fulminum;</HI> either with earth quakes, or thunderbolts. The&s;e <HI>Hebrew</HI> writers &s;ay further, <HI>e&acirc;dem nocte lignea idola putrefacta fui&s;&s;e, metallica re&s;oluta &amp; fu&s;a, lapidea comminuta:</HI> that in the &s;ame night all the <HI>wooden</HI> Images were rotten, all the <HI>mettall</HI> Images were di&s;&s;olued and moulten, all the <HI>&s;tone</HI> Images were broken. If &s;o it were, it was doubtle&s;&s;e a great worke, a great iudgement of God vpon tho&s;e <HI>Egyptian</HI> mon&s;ters.</P>
<P>In <HI>E&s;ay</HI> 19.1. their confu&s;ion is againe foretold. <HI>Behold,</HI> &s;aith the Prophet, <HI>the Lord rideth vpon a &s;wift cloud, and &s;hall come into Egypt, and the Idoles of Egypt &s;hall moue at his pre|&s;ence, and the heart of Egypt &s;hall melt in the mid&s;t of it.</HI> Where the <HI>Idoles of Egypt</HI> are the <HI>heart of Egypt.</HI> They are called the <HI>heart of Egypt;</HI> becau&s;e the <HI>heart</HI> of the <HI>Egyptians</HI> did wholy depend vpon them, for reliefe and &s;uccour. <HI>The Lord rideth vpon a &s;wift cloud and &s;hall come into Egypt: and the Idoles of Egypt &s;hall moue at his pre&s;ence, and the heart of Egypt &s;hall melt in the mid&s;t of it.</HI> The <HI>Idols</HI> of <HI>Egypt</HI> &s;hall moue and melt at the pre&s;ence of the <HI>Lord.</HI></P>
<P>In <HI>Ierem.</HI> 43.13. their de&s;olation is likewi&s;e denounced. There the <HI>Lord</HI> threatneth to &s;end <HI>Nabuchadnezzar,</HI> the K. of <HI>Babylon,</HI> his &s;eruant into <HI>Egypt.</HI> What &s;hall he doe there? <HI>He &s;hall breake the Images of Beth&s;heme&s;h, that is in the land of</HI> Egypt, <HI>and the hou&s;es of the Gods of the</HI> Egyptians <HI>&s;hall be burnt with fire.</HI></P>
<P>Thus you &s;ee it confirmed not onely by Chri&s;tian wri|ters, and others, but al&s;o, by the &s;acred volumes of holy Scripture; that the <HI>Egyptians</HI> were a <HI>&s;uper&s;titious</HI> and an <HI>Ido|latrous people.</HI></P>
<P><HI>Super&s;titious</HI> were they, and <HI>Idolatrous?</HI> Happie then wa&s;t thou, O <HI>I&s;raell,</HI> that the <HI>Lord brought thee vp from the
<PB N="249" REF="125"> land of Egypt.</HI> Liue in <HI>Egypt</HI> thou could&s;t not with a good con&s;cience, nor would the <HI>Egyptians</HI> willingly &s;uffer thee to wor&s;hip God, otherwi&s;e then them&s;elues did. To haue wor&s;hipped as they did, mu&s;t needs haue beene a <HI>Hell</HI> vn|to thy &s;oule: and to haue done otherwi&s;e, mu&s;t needs haue brought certaine daunger to thine outward e&s;tate. Ac|knowledge it therefore for a great benefit and ble&s;&s;ing of God vpon thee, that he <HI>brought thee vp from the land of E|gypt.</HI></P>
<P>God in reckoning vp this fauour of his, his <HI>bringing vp I&s;rael out of the land of Egypt,</HI> teacheth vs, what an intollera|ble thing it is, to liue among <HI>Idolaters;</HI> and what a &s;peciall fauour it is, to be deliuered from among&s;t them. And this &s;hould &s;tir vs vp to a thankfull recognition of Gods good|ne&s;&s;e towards vs, who hath deliuered the <HI>Church,</HI> wherein we liue, from the <HI>Babyloni&s;h</HI> and <HI>Romi&s;h Idolatrie;</HI> wherein our aunce&s;tors were nu&s;-led and trained vp, to wor&s;hip and adore, not the true and liuing God, but <HI>Angels</HI> and <HI>Saints,</HI> damned <GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">les it may be; <HI>&s;ilver</HI> and <HI>gold; &s;tocks</HI> and <HI>&s;tones; Images</HI> and <HI>Idoles;</HI> and what not?</P>
<P>From &s;uch gro&s;&s;e and palpable <HI>Idolatry</HI> we are by Gods goodne&s;&s;e deliuered: and now doe (as a long time we haue done) enioy the bright Sunne-&s;hine of the<NOTE N="p" PLACE="marg">1. <HI>Tim.</HI> 1 11.</NOTE> <HI>glorious Go&s;|pell</HI> of the ble&s;&s;ed God, our Lord and Sauiour <HI>Ie&s;us Chri&s;t.</HI> Being now deliuered from the<NOTE N="q" PLACE="marg"><HI>Colo&s;.</HI> 1.13.</NOTE> power of darkne&s;&s;e, vnder <HI>Antichri&s;t,</HI> and tran&s;lated into the light of <HI>Chri&s;ts Go&s;pell,</HI> Let it be our daily care (for it is our dutie) to walke worthy the light,<NOTE N="h" PLACE="marg"><HI>Ephe&s;.</HI> 5.8.</NOTE> <HI>as children of light; to walke in truth, Ep.</HI> 3. <HI>Ioh. ver.</HI> 3. <HI>to walke in loue,</HI> Colo&s;. 5.2. <HI>to walke in newne&s;&s;e of life,</HI> Rom. 6.4. <HI>to walke,</HI> not after the fle&s;h, but <HI>after the &s;pirit.</HI> Rom. 8.1. If we <HI>walke after the fle&s;h,</HI> we &s;hall <HI>mind the things of the fle&s;h;</HI> we &s;hall be <HI>carnally minded,</HI> and our end &s;hall be death; but if we <HI>walke after the &s;pirit,</HI> we &s;hall <HI>mind the things of the &s;pirit,</HI> we &s;hall be <HI>&s;piritually minded,</HI> and our end &s;hall be <HI>life</HI> and <HI>peace.</HI></P>
<P>The choi&s;e is not difficult. <HI>Life</HI> is better then <HI>death.</HI> If you chu&s;e <HI>life,</HI> you mu&s;t abandon and for&s;ake the<NOTE N="i" PLACE="marg"><HI>Gal.</HI> 5.19.</NOTE> workes
<PB N="250" REF="126"> of the fle&s;h, which cau&s;e <HI>death. Adulterie, fornication, vn|cleanne&s;&s;e, la&s;ciuiou&s;ne&s;&s;e,</HI><NOTE N="k" PLACE="marg"><HI>Ver&s;.</HI> 20.</NOTE> <HI>hatred, variance, emulations, wrath, &s;trife,</HI><NOTE N="l" PLACE="marg"><HI>V<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r&s;.</HI> 21.</NOTE> <HI>envyings, murthers, drunkenne&s;&s;e, revellings, v&s;urie, ex|tortion, oppre&s;&s;ion,</HI> and &s;uch like, are <HI>workes of the fle&s;h,</HI> and doe &s;hut you out from <HI>life.</HI> Yet may <HI>life</HI> be yours, if you will be<NOTE N="m" PLACE="marg"><HI>Ver&s;.</HI> 18.</NOTE> led by the <HI>&s;pirit.</HI><NOTE N="n" PLACE="marg"><HI>Ver&s;.</HI> 22.</NOTE> <HI>Loue, ioy, peace, long &s;uffering, gentl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ne&s;&s;e, goodne&s;&s;e, fayth, meekne&s;&s;e, temperance,</HI> are the <HI>fruit</HI> of the <HI>&s;pirit.</HI> Let the&s;e dwell among you, and <HI>life</HI> &s;hall be yours. The <HI>God of life</HI> &s;hall giue it you.</P>
<P>Hitherto you haue the fir&s;t re&s;pect, why it was benefici|all &amp; good for the people of <HI>I&s;rael,</HI> that they were brought vp from the land of <HI>Egypt.</HI> It was good for them becau&s;e the people of the land were <HI>&s;uper&s;titious</HI> and <HI>idolatrous,</HI> and among &s;uch there is no good liuing.</P>
<P>The other re&s;pect now followeth. It was beneficiall and good for the people of <HI>I&s;rael,</HI> that they were brought vp from the land of <HI>Egypt;</HI> becau&s;e the people of the land were full of crueltie, and held <HI>I&s;rael</HI> in &s;ubiection and &s;er|uitude.</P>
<P><HI>Egypt</HI> was long a <HI>harbour</HI> to the <HI>I&s;raelites,</HI> but at length it prooued a <HI>Gaole</HI> vnto them. The po&s;teritie of <HI>Iacob</HI> finds too late, what it was for their forefathers, to &s;ell <HI>Iacob,</HI> a &s;laue into <HI>Egypt.</HI> There aro&s;e vp a new <HI>Pharaoh,</HI> a new king ouer <HI>Egypt:</HI> he knew not <HI>Io&s;eph.</HI> Then, then were the <HI>I&s;ra|elites</HI> contemned as drudges.<NOTE N="o" PLACE="marg"><HI>Exod.</HI> 1.11.</NOTE> <HI>Task ma&s;ters</HI> mu&s;t be &s;et o|uer them, to afflict them with their <HI>burdens.</HI> Why &s;o? How had they offended? They pro&s;pered too fa&s;t. For thus &s;ayth <HI>Pharaoh</HI> to his people, <HI>Exod.</HI> 1.9. <HI>Behold, the people of the children of I&s;rael are more and mightier then we. Come on, let vs deale wi&s;ely with them, le&s;t they multiplie, and it come to pa&s;&s;e, that when there falleth out any warre, they ioyne al&s;o v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">to our enemies, and fight again&s;t vs.</HI> For this cau&s;e, becau&s;e they pro&s;pered too fa&s;t, were <HI>task-ma&s;ters</HI> &s;et ouer them, to afflict them with their burdens.</P>
<P>But, the more they were <HI>afflicted,</HI> the more they <HI>multipli|ed</HI> and <HI>grew.</HI> This did not a little grieue the <HI>Egyptians.</HI> The <HI>Egyptians</HI> therefore made the children of <HI>I&s;raell</HI> to &s;erue
<PB N="251" REF="126">
<NOTE N="p" PLACE="marg"><HI>Ver&s;.</HI> 13.</NOTE> <HI>with rigour,</HI><NOTE N="q" PLACE="marg"><HI>Ver&s;.</HI> 14.</NOTE> and held them <HI>in bondage</HI> without mercie: and made their liues bitter vnto them in that cruell bon|dage, in <HI>clay,</HI> and <HI>bricke,</HI> and <HI>all manner of worke in the field.</HI> All their <HI>bondage</HI> wherein they &s;erued them, was full of ty|rannie.</P>
<P>The <HI>crueltie</HI> of the <HI>Egyptians</HI> here &s;tayeth not. The hopes of &s;ucce&s;&s;ion for <HI>I&s;rael</HI> mu&s;t be preuented. Women, <HI>mid|wiues</HI> mu&s;t be &s;uborned to be <HI>murtherers,</HI> to kill euery <HI>man|childe</HI> that &s;hould be borne of an <HI>Hebrew woman.</HI> A prodi|gious <HI>crueltie,</HI> that <HI>a man</HI> &s;hould kill <HI>a man</HI> for his <HI>&s;exes</HI> &s;ake! yet would <HI>Pharoah</HI> haue done it.</P>
<P>The<NOTE N="r" PLACE="marg"><HI>Ver&s;.</HI> 17.</NOTE> feare of God taught the <HI>midwiues</HI> to di&s;obey the vniu&s;t commaund of <HI>Pharaoh.</HI> They di&s;obeyed it; they well knew it was no excu&s;e for <HI>&s;o foule</HI> a fact, to &s;ay, <HI>we were bidden to doe it.</HI> God &s;ayd vnto their hearts, <HI>Thou &s;halt not kill.</HI> This voice was louder, and more powerfull, then <HI>Pharaohs.</HI></P>
<P>What the <HI>midwiues</HI> would not, that mu&s;t <HI>Pharaohs</HI> peo|ple doe; they mu&s;t<NOTE N="&s;" PLACE="marg"><HI>Ver&s;.</HI> 22.</NOTE> <HI>ca&s;t into the riuer</HI> and drowne, <HI>all the &s;onnes that were</HI> then <HI>borne.</HI> They did it. The <HI>crueltie</HI> which did but &s;moke before, doth now flame vp: its become &s;o &s;hamele&s;&s;e, that now it dares proclaime tyrannie. All the <HI>male children</HI> are <HI>ca&s;t into the riuer.</HI></P>
<P>Nor could <HI>Pharoahs</HI> furie here be appea&s;ed. He will haue the<NOTE N="t" PLACE="marg"><HI>Exod.</HI> 5 6.7 8.</NOTE> <HI>taske</HI> of the Children of <HI>I&s;rael</HI> to be encrea&s;ed. They mu&s;t <HI>make bricke</HI> as before, <HI>as much</HI> as before; yet &s;hall they not haue any <HI>allowance of &s;traw,</HI> as they were wont to haue. While po&s;&s;ible <HI>taskes</HI> were impo&s;ed, there was &s;ome com|fort; their diligence might &s;aue their backes from &s;tripes. But, to require <HI>taskes</HI> not po&s;&s;ible to be done is tyrannicall, and doth onely picke a quarrell to puni&s;h. They could nei|ther make &s;traw nor find it, yet mu&s;t they haue it. O <HI>cruel|tie!</HI> O <HI>tyrannie.</HI></P>
<P>For &s;uch <HI>crueltie</HI> and <HI>tyrannie,</HI> practi&s;ed again&s;t the chil|dren of <HI>I&s;rael</HI> by the <HI>Egyptians, Egypt</HI> it &s;elfe is in holy Scrip|ture, &s;tiled, <HI>The hou&s;e of &s;eruitude,</HI> or <HI>bondage. Exod.</HI> 13.3.14. <HI>Exod.</HI> 20.2. <HI>Deut.</HI> 5.6. And in &s;undry<NOTE N="u" PLACE="marg"><HI>Deut.</HI> 6.12. <HI>And</HI> 7.8. <HI>&amp;</HI> 8.14 <HI>&amp;</HI> 13.5.10 <HI>Io&s;h.</HI> 24.17. <HI>Iudg.</HI> 6.8.</NOTE> other places.
<PB N="252" REF="127"> It is &s;tiled likewi&s;e the <HI>yron furnace, Deut.</HI> 4.20. 1. <HI>Kin.</HI> 8.51. <HI>Ierem.</HI> 11.4.</P>
<P><HI>Egypt</HI> (you &s;ee) was the <HI>hou&s;e of bondage,</HI> it was the <HI>yron furnace,</HI> wherein the children of <HI>I&s;rael</HI> were<NOTE N="x" PLACE="marg"><HI>Act.</HI> 7.19.</NOTE> <HI>euill intreated,</HI> &s;uffered affliction, and endured much mi&s;erie. You will confe&s;&s;e, that therefore it was <HI>beneficiall</HI> and <HI>good</HI> for them that they were <HI>from thence</HI> deliuered. And well may you. For the <HI>Lord</HI> him&s;elfe reckons vp this their deliuerance for a benefit vnto them, and by them to be remembred. From hence i&s;&s;ueth this doctrine:
<Q>Temporall benefits, and bodily fauours are not to be forgot|ten.</Q></P>
<P>I will not now &s;tand to amplifie or enlarge this doctrine. In the beginning of this exerci&s;e, I exhorted you, that you would not forget <HI>any one of Gods benefits</HI> be&s;towed vpon you. <HI>Temporall benefits,</HI> and <HI>bodily fauours,</HI> haue beene plen|tifully &s;hewred downe vpon vs by almighty God. It is<NOTE N="y" PLACE="marg"><HI>P&s;al.</HI> 100.3.</NOTE> He <HI>that hath made vs, not we our &s;elues:</HI> it is He that prouideth for vs, not we our &s;elues. S. <HI>Au&s;tin</HI> in his 21. <HI>chap.</HI> of his <HI>Soliloquies,</HI> &s;weetly meditateth hereupon: From <HI>Heauen,</HI> from the <HI>Aire,</HI> from the <HI>Earth,</HI> from the <HI>Sea,</HI> from <HI>light,</HI> from <HI>darkne&s;&s;e,</HI> from <HI>heate,</HI> from <HI>&s;hade,</HI> from <HI>dew,</HI> from <HI>raine,</HI> and <HI>winds,</HI> and <HI>&s;howers,</HI> and <HI>birds,</HI> and <HI>fi&s;hes,</HI> and <HI>bea&s;ts,</HI> and <HI>trees,</HI> and from the <HI>diuer&s;itie of hearbes,</HI> and <HI>fruit of the earth,</HI> and from <HI>the &s;eruice of all creatures,</HI> which &s;erue for mans v&s;e, Thou, O Lord ha&s;t <HI>prouided,</HI> to comfort man withall.</P>
<P>S^t <HI>Au&s;tines Lord</HI> is our <HI>Lord,</HI> the <HI>Lord</HI> of all the world. He hath pre&s;erued vs, our <HI>bodies,</HI> and all our lims, to this very houre: he hath deliuered vs from many dangers, and di&s;tre&s;&s;es: He hath &s;o ble&s;&s;ed our <HI>going out,</HI> and <HI>comming in,</HI> when we haue trauelled from home, that we haue returned home in good health, and di&s;po&s;ition: what&s;oeuer good we haue had, we haue had it from the Lord. <HI>Offer</HI> we there|fore vnto him, <HI>the &s;acrifice of pray&s;e.</HI></P>
<P>Hitherto you haue &s;eene the deliuerance of the people of <HI>I&s;rael</HI> out of <HI>Egypt.</HI> It was an exceeding great <HI>benefit</HI> vn|to them, that they were <HI>thence deliuered:</HI> Fir&s;t, becau&s;e the
<PB N="253" REF="127"> <HI>Egyptians</HI> were <HI>Idolaters,</HI> and to <HI>liue among</HI> Idolaters <HI>is a ve|ry Hell.</HI> Secondly, becau&s;e they were <HI>kept vnder</HI> by the <HI>E|gyptians</HI> with extremitie of &s;eruitude and bondage. The &s;eruant in the ^z <HI>Poet</HI> could &s;ay,<NOTE N="x" PLACE="marg">Plautus Cap|tivis Act. <HI>1.</HI> Sc. <HI>2.</HI> ver&s;. <HI>10.</HI></NOTE>
<Q><L>Omnes profect&ograve; liberi Inbenti&ugrave;s</L>
<L>Sumus, quam &s;ervi:</L></Q></P>
<P>Euery man preferreth <HI>freedome</HI> before <HI>&s;lauery.</HI> The <HI>I&s;|raelites</HI> could doe no le&s;&s;e: they could not but account it a great fauour of God towards them, that they were by him freed from the &s;lauerie they endured in <HI>Egypt.</HI> God when he <HI>beginnes</HI> a good worke, will <HI>perfect</HI> it. He brought the children of <HI>I&s;rael</HI> out of <HI>Egypt:</HI> if he had then left them, he had left them a prey and &s;poyle vnto their enemies. It was again&s;t Gods goodne&s;&s;e &s;o to doe: and therefore he <HI>pro|tected</HI> and <HI>pre&s;erued</HI> them in the <HI>wildernes,</HI> which is the next <HI>benefit</HI> in this ver&s;e mentioned to haue beene be&s;towed by the <HI>Lord</HI> vpon his people, the people of <HI>I&s;raell,</HI> in the&s;e words,
<Q>I led you fortie yeares through the wilderne&s;&s;e.</Q></P>
<P>A wonderfull <HI>benefit.</HI> Wonderfull: whether we con&s;ider the <HI>multitude</HI> that were led; or the <HI>place,</HI> through which they were led; or the <HI>time,</HI> wherein they were led. Euery circum|&s;tance is wonderfull, and proclaimeth the great power of the <HI>Lord.</HI> The <HI>multitude,</HI> that was led, was very great; the <HI>place,</HI> through which they were led was very barren: and they were <HI>a long time</HI> in leading.</P>
<P>The fir&s;t circum&s;tance, is of the <HI>multitude,</HI> which were led. The number of this <HI>multitude</HI> is &s;et downe, <HI>Exod.</HI> 12.37. They were <HI>&s;ixe hundred thou&s;and men on foote, be&s;ides children.</HI> A mo&s;t wonderfull increa&s;e from <HI>&s;eauentie &s;oules.</HI> Old <HI>Iacobs</HI> &s;eauentie &s;oules which he brought downe into <HI>Egypt,</HI> in &s;pight of their <HI>bondage</HI> and <HI>bloud-&s;hed,</HI> goe forth <HI>&s;ix hundred thou&s;and men, be&s;ides children. Tyrannie</HI> is too weake, where God bids <HI>increa&s;e and multiplie.</HI> The Church of God &s;hall <HI>increa&s;e,</HI> mauger the malice of man, or Deuill. In af|fliction, in oppre&s;&s;ion, in tyrannie the good herbe ouer|growes
<PB N="254" REF="128"> the weeds: the <HI>Church</HI> out-&s;trips the world. Had the <HI>I&s;raelites</HI> liued in ea&s;e and delicacie, while they were in <HI>Egypt,</HI> would they haue beene &s;o &s;trong, &s;o numerous? Who can &s;ay it? This I am &s;ure of; neuer did any true <HI>I&s;raelite</HI> loo&s;e by his affliction.</P>
<P><HI>Six hundred thou&s;and men, be&s;ides children,</HI> goe vp out of <HI>Egypt.</HI> All <HI>I&s;raelites.</HI> But the&s;e were not all. For there went vp al&s;o with them, a <HI>mixed multitude:</HI> and <HI>flockes</HI> and <HI>heards, euen very much cattell;</HI> as you may read, <HI>Exod.</HI> 12.38.</P>
<P>This <HI>mixed multitude</HI> what it was, it is not certaine. It is probable, that it con&s;i&s;ted of <HI>Egyptians,</HI> and other Nati|ons, &s;oiourning in <HI>Egypt,</HI> who being moued and prepared with tho&s;e mightie wonders and myracles which they &s;aw in <HI>Egypt,</HI> might thereupon re&s;olue to ioyne them&s;elues to <HI>I&s;rael,</HI> to the people of God. What&s;oeuer they were, this <HI>mingling</HI> of diuers other Nations with the people of God, was a liuely type and euident demon&s;tration of the calling of the <HI>Gentiles.</HI></P>
<P><HI>Six hundred thou&s;and men on foote, be&s;ides children;</HI> and <HI>a mixed multitude,</HI> a multitude of &s;undry &s;orts of people, <HI>went out from</HI> Egypt <HI>with</HI> I&s;rael, <HI>and flockes, and heards, euen very much cattell.</HI> But which way went they? They went through the <HI>wilderne&s;&s;e:</HI> It is the &s;econd circum&s;tance I am now to poynt at.</P>
<Q>I led you through the wilderne&s;&s;e.</Q>
<P>Through the <HI>wilderne&s;&s;e!</HI> A &s;andie and an vntracked <HI>wilderne&s;&s;e!</HI> There they might erre: there they might &s;tarue for want of food, and other proui&s;ion.</P>
<P>But again&s;t all &s;uch accidents and ca&s;ualties, they were &s;ecured. <HI>God</HI> him&s;elfe<NOTE N="a" PLACE="marg"><HI>Exod.</HI> 13.21.</NOTE> <HI>went before them.</HI> How could <HI>they</HI> but cheerefully follow, when they &s;aw, <HI>God</HI> led them? God led them by<NOTE N="b" PLACE="marg"><HI>Num.</HI> 14 14. <HI>Deut.</HI> 1.33. <HI>P&s;al.</HI> 78.14.</NOTE> <HI>pillars:</HI> by a <HI>pillar</HI><NOTE N="c" PLACE="marg">1. <HI>Cor.</HI> 10.1.</NOTE> <HI>of cloud,</HI> and by a <HI>pillar of fire. Pillars</HI> they were for firmene&s;&s;e: they were of <HI>Cloud</HI> and <HI>fire,</HI> of <HI>vi&s;ibilitie</HI> and v&s;e. The greater light ob&s;cureth the le&s;&s;e; therefore in the day time he led them, not by <HI>fire,</HI> but by a <HI>Cloud.</HI> In the night nothing is &s;eene without light; therefore in the night time he led them not by a <HI>cloud,</HI> but
<PB N="255" REF="128"> by <HI>fire.</HI> The <HI>cloud</HI> defended them from heate by day: the <HI>fire</HI> dige&s;ted the rawnes of the night. God put him&s;elfe into tho&s;e formes of gracious re&s;pects, which might be&s;t fit their then nece&s;&s;ities.</P>
<P>But where did God &s;hew him&s;elfe &s;o graciou&s;ly pre&s;ent vnto his people <HI>I&s;rael</HI> in the <HI>cloud,</HI> and <HI>fire?</HI> or in what <HI>wil|derne&s;&s;e</HI> was it? It was in the wilderne&s;&s;e of <HI>Etham,</HI> which was a great and a &s;andie de&s;art, lying from the land of <HI>Go|&s;hen</HI> in <HI>Egypt,</HI> to the <HI>Red Sea</HI> and beyond it. This is plaine by, <HI>Exod.</HI> 13.20. where we read, that the Children of <HI>I&s;rael</HI> tooke their iourney from <HI>Succoth,</HI> and encamped in<NOTE N="d" PLACE="marg"><HI>Num</HI> 23.6.</NOTE> <HI>E|tham</HI> in the edge of the <HI>wilderne&s;&s;e</HI> And the <HI>Lord</HI> went afore them by day in a <HI>pillar of cloud,</HI> to lead them the way, and by night in a <HI>pillar of fire</HI> to giue them light, to goe by day and night. He tooke not away the <HI>pillar of cloud</HI> by day, nor the <HI>pillar of fire</HI> by night, from before the people.</P>
<P>From<NOTE N="e" PLACE="marg"><HI>V<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r&s;.</HI> 7.</NOTE> <HI>Etham</HI> they remoued, and encamped before <HI>Pi|ha-hiroth,</HI> betweene <HI>Migdol</HI> and the <HI>Red Sea,</HI> ouer again&s;t <HI>Baal-zephon:</HI> &s;o we read, <HI>Exod.</HI> 14.2.</P>
<P>From hence, from <HI>Pi-hahiroth</HI> they remoued againe and pa&s;&s;ed through the midde&s;t of the<NOTE N="f" PLACE="marg"><HI>Exod.</HI> 14.22.</NOTE> <HI>Red Sea. Through the Red Sea,</HI> and not <HI>drowned?</HI> It was euen &s;o. The Lord cau&s;ed the <HI>Sea</HI> to goe backe by a<NOTE N="g" PLACE="marg"><HI>Ver&s;.</HI> 21.</NOTE> <HI>&s;trong Ea&s;t wind,</HI> a whole night, and made the <HI>Sea</HI> drie land: And the Children of <HI>I&s;raell</HI> went into the midde&s;t of the <HI>Sea vpon drie ground,</HI> and the <HI>waters were a wall vnto them, on their right hand, and on their left.</HI> Were the waters a <HI>wall</HI> vnto them? O, the neuer too-much admired protection of the Almightie. That, the <HI>Sea,</HI> the <HI>Red Sea,</HI> which they feared would be their ruine, be|came their pre&s;eruation. I now &s;ee, God can ea&s;ily make the cruelle&s;t of his creatures to become our friends, and patrons.</P>
<P>The <HI>I&s;raelites</HI> were &s;afely pa&s;&s;ed through the <HI>Red Sea:</HI> they pa&s;&s;ed by<NOTE N="h" PLACE="marg"><HI>Heb.</HI> 11.29.</NOTE> <HI>faith.</HI> The <HI>Egyptians</HI> pur&s;ued after them<NOTE N="i" PLACE="marg"><HI>Exod.</HI> 14.23.</NOTE> <HI>to the midde&s;t of the Sea,</HI> and were <HI>drowned;</HI> for they had not <HI>faith.</HI> It was Gods plea&s;ure to get him honor vpon them:<NOTE N="k" PLACE="marg"><HI>Ver&s;.</HI> 17.</NOTE> vpon <HI>Pharaoh,</HI> vpon all his <HI>ho&s;t,</HI> vpon his <HI>charrets,</HI> and vp|on
<PB N="256" REF="129"> his <HI>hor&s;emen.</HI> The <HI>Sea</HI> was readie to worke his will; &s;hee &s;hut her mouth vpon the <HI>Egyptians,</HI> &s;hee <HI>&s;wallowed them</HI> vp in her waues, and after &s;hee had made &s;port with them a while, <HI>&s;hee ca&s;t them vp</HI> vpon her &s;ands for a &s;pectacle of tri|umph to their aduer&s;aries.</P>
<P>Let our contemplations be lifted vp to tho&s;e <HI>walls of wa|ters,</HI> which gaue <HI>I&s;rael</HI> &s;afe pa&s;&s;age, and ouerwhelmed the <HI>Egyptians:</HI> we &s;hall &s;ee the condition of the <HI>children of God,</HI> and <HI>his enemies</HI> in this world. In this world the <HI>children of God</HI> are be&s;et with <HI>walls of waters</HI> too: on the right hand with the <HI>waters of pro&s;peritie;</HI> on the left hand with the <HI>waters of aduer&s;itie:</HI> and yet, through a true faith they walke through both, they are hurt by neither, they ariue on the other &s;ide at their wi&s;hed-for harbour in &s;afetie: whereas the <HI>enemies of God,</HI> the &s;onnes of vnbeleife and impietie, are confoun|ded <HI>in midde&s;t of the waters.</HI> The <HI>waters of pro&s;peritie</HI> make them forget God, the <HI>waters of aduer&s;itie</HI> make them cur&s;e God. Both, the <HI>waters of pro&s;peritie,</HI> and the <HI>waters of ad|uer&s;itie,</HI> doe ouerwhelme them with confu&s;ion.</P>
<P>We are not yet out of the <HI>wilderne&s;&s;e</HI> of <HI>Etham.</HI> For from the <HI>Red Sea, I&s;rael</HI> went three dayes iourney in the <HI>wilder|ne&s;&s;e</HI> of <HI>Etham,</HI> and pitched in <HI>Marah.</HI> The &s;torie is &s;o, <HI>Num.</HI> 33.8. In the 15. of <HI>Exodus, ver&s;.</HI> 22. it &s;eemeth to be called the <HI>wilderne&s;&s;e</HI> of <HI>Shur.</HI> For there you may thus read: <HI>Mo&s;es brought I&s;raell from the Red Sea, and they went out into the wilderne&s;&s;e of</HI> Shur, <HI>and they went three dayes iourney in the wilderne&s;&s;e.</HI></P>
<P>From hence many thinke this <HI>wilderne&s;&s;e of Shur,</HI> to be the &s;ame with the <HI>wilderne&s;&s;e of Etham.</HI> Some will haue <HI>Etham</HI> to be the generall name of the whole wilderne&s;&s;e, and <HI>Shur</HI> onely a part of it. Others will haue <HI>Shur</HI> to be the generall name of the whole wilderne&s;&s;e, and <HI>Etham</HI> onely a part of it. But neither can be &s;o. The wilderne&s;&s;e of <HI>Shur,</HI> and the wilderne&s;&s;e of <HI>Etham</HI> are not the &s;ame: they are al|together diuer&s;e. The wilderne&s;&s;e of <HI>Etham</HI> was a part of <HI>Egypt,</HI> as hath alreadie beene &s;hewed: the wildernes of <HI>Shur</HI> was not a part of <HI>Egypt:</HI> therefore the wildernes of <HI>Etham,</HI>
<PB N="257" REF="129"> and the wilderne&s;&s;e of <HI>Shur</HI> were not the &s;ame.</P>
<P>That the wilderne&s;&s;e <HI>Shur</HI> was no part of <HI>Egypt,</HI> I ga|ther from the fir&s;t of <HI>Samuel, Chap.</HI> 15. <HI>ver&s;.</HI> 7. where I read, that <HI>Shur is ouer again&s;t Egypt.</HI> Its <HI>ouer again&s;t Egypt;</HI> there|fore it is no part of <HI>Egypt.</HI> The like collection I make from the 25. of <HI>Gene&s;is, ver.</HI> 18. there I find, that <HI>Shur is before Egypt, as a man goeth to A&s;&s;yria.</HI> Its before <HI>Egypt;</HI> therefore not in <HI>Egypt,</HI> nor any part of <HI>Egypt:</HI> therefore <HI>Shur</HI> is not <HI>Etham.</HI></P>
<P>Why then doth <HI>Mo&s;es</HI> in the places now alledged, &s;eeme to make <HI>Shur</HI> and <HI>Etham</HI> all one? I an&s;were, if wee rightly vnder&s;tand <HI>Mo&s;es, Mo&s;es</HI> doth not make them all one. The words of <HI>Mo&s;es</HI> I thus explicate: <HI>Mo&s;es</HI> brought <HI>I&s;rael</HI> from the <HI>Red Sea,</HI> that they might goe forward into the <HI>wildernes of Shur:</HI> but before they came thither, they &s;pent <HI>three daies iourney</HI> in the <HI>wilderne&s;&s;e of Etham.</HI></P>
<P>We haue almo&s;t lo&s;t our &s;elues in the&s;e two wilderne&s;&s;es, <HI>Etham,</HI> and <HI>Shur.</HI> We mu&s;t make more ha&s;t through the re&s;t. I will not much more then name them. The next wilderne&s;&s;e they came vnto was the wilderne&s;&s;e of<NOTE N="l" PLACE="marg"><HI>Num.</HI> 33.11.</NOTE> <HI>Sin, Exod,</HI> 16.1. After that they pitched in the wilderne&s;&s;e of<NOTE N="m" PLACE="marg"><HI>Ver&s;.</HI> 15.</NOTE> <HI>Sinai, Exod.</HI> 19.1. From <HI>Sinai</HI> they came to the wildernes of <HI>Paran, Num.</HI> 10.12. thence to the wilderne&s;&s;e of<NOTE N="n" PLACE="marg"><HI>Ver&s;.</HI> 36.</NOTE> <HI>Zin,</HI> which is <HI>Kade&s;h, Num.</HI> 20.1. and then to the wilderne&s;&s;e of<NOTE N="o" PLACE="marg"><HI>Ver&s;.</HI> 44.</NOTE> <HI>Moab, Num.</HI> 21.11. Here at <HI>Ieabarim</HI> they fini&s;hed their 38. iourney. They had <HI>foure more</HI> to make. They &s;oone made them; and la&s;t of all they pitched in the plaines of <HI>Moab</HI> by <HI>Iordan</HI> nere <HI>Iericho, Num.</HI> 33.48.</P>
<P>You haue now heard of many <HI>wilderne&s;&s;es.</HI> They are all conteined in the wilderne&s;&s;e mentioned in my text: <HI>I led you through the wilderne&s;&s;e.</HI> The <HI>wilderne&s;&s;e.</HI> Not the wilder|ne&s;&s;e of <HI>Etham</HI> onely; but the wilderne&s;&s;e of <HI>Shur</HI> too, and the wilderne&s;&s;e of <HI>Sin,</HI> and <HI>all other the wilderne&s;&s;es,</HI> through which the Children of <HI>I&s;rael</HI> trauailed in their way to the land of promi&s;e. They were many <HI>wilderne&s;&s;es;</HI> yet my text &s;peaketh as of one,
<Q><PB N="258" REF="130">I led you through the wilderne&s;&s;e.</Q></P>
<P>So &s;peaketh the <HI>P&s;almist,</HI> in that his remarkeable exhor|tation, to giue thankes to God for particular mercies. It is <HI>P&s;al.</HI> 136.16. O, giue thankes<NOTE N="p" PLACE="marg"><HI>P&s;al.</HI> 136.1.</NOTE> vnto the <HI>Lord,</HI> vnto the<NOTE N="q" PLACE="marg"><HI>Ver&s;.</HI> 2.</NOTE> <HI>God of Gods,</HI> vnto the<NOTE N="r" PLACE="marg"><HI>Ver&s;.</HI> 3.</NOTE> <HI>Lord of Lords,</HI> to him, who <HI>led his people through the wilderne&s;&s;e.</HI> So al&s;o he &s;peaketh, <HI>P&s;al.</HI> 78.52. The <HI>Lord!</HI> He guided his owne people in the <HI>wildernes like a flocke.</HI> In both places, you heare onely the &s;ound of a <HI>wilderne&s;&s;e:</HI> and yet were they <HI>wilderne&s;&s;es,</HI> through which the <HI>Lord</HI> led and guided his people <HI>I&s;rael.</HI></P>
<P>Let it be our comfort. God neuer for&s;akes his people. When he hath led them through one <HI>wilderne&s;&s;e,</HI> he will lead them through a <HI>&s;econd,</HI> through a <HI>third,</HI> through <HI>all:</HI> He will neuer leaue them, till he &s;ee them &s;afely arriued in the place, where they wi&s;h to be. No expen&s;e of time can make him to relent. If we &s;hall need his protection for <HI>for|tie yeares</HI> together, for <HI>fortie yeares</HI> together we &s;hall be &s;ure of it. <HI>I&s;rael</HI> had it. My text avowes it.</P>
<Q>I led you fortie yeares through the wilderne&s;&s;e.</Q>
<P>It is the third circum&s;tance I noted in Gods protection of his people in the <HI>wilderne&s;&s;e;</HI> the circum&s;tance of <HI>Time. Fortie yeares.</HI></P>
<P><HI>Fortie yeares</HI> were the people of <HI>I&s;rael</HI> in the wilderne&s;&s;e. From <HI>Egypt</HI> to the wilderne&s;&s;e of <HI>Sinai,</HI> where their<NOTE N="&s;" PLACE="marg"><HI>Num.</HI> 33.15. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">xod.</HI> 19.1.</NOTE> twelfth <HI>man&s;ion</HI> was, they came in <HI>&s;eauen and fortie dayes.</HI> There they continued almo&s;t a yeare. From thence, from the <HI>wilder|ne&s;&s;e</HI> of <HI>Sinai,</HI> by many iourneys they came to mount<NOTE N="t" PLACE="marg"><HI>Num.</HI> 20.22. <HI>&amp;</HI> 33.37.</NOTE> <HI>Hor,</HI> where was their <HI>foure and thirtieth man&s;ion,</HI> in the wildernes of <HI>Zin</HI> or <HI>Cades.</HI> In comming thither they &s;pent <HI>nine and thirtie yeares.</HI> There in mount <HI>Hor,</HI><NOTE N="u" PLACE="marg"><HI>Num.</HI> 20.23. <HI>&amp;</HI> 33.38. <HI>Deut.</HI> 32.50.</NOTE> died <HI>Aaron</HI> their prie&s;t. He died in the <HI>fortieth</HI> yeare after the Children of <HI>I&s;raell</HI> were come out of the land of <HI>Egypt,</HI> in the <HI>fir&s;t day of the fift moneth.</HI> Now had they but few iourneys to make: they had but <HI>eyght</HI> to make; all <HI>eyght</HI> with good &s;ucce&s;&s;e they
<PB N="259" REF="130"> made in the remainder of that <HI>fortieth yeare:</HI> and they pit|ched in the plaines of<NOTE N="x" PLACE="marg"><HI>Num.</HI> 33.48. <HI>&amp;</HI> 22.1.</NOTE> <HI>Moab</HI> by <HI>Iordan</HI> neere <HI>Iericho,</HI> where was their <HI>two and fortieth,</HI> and their <HI>la&s;t man&s;ion.</HI></P>
<P>Well might that be their <HI>la&s;t man&s;ion.</HI> For now they had gotten the po&s;&s;e&s;&s;ion of the land of the <HI>Amorite:</HI> which in my text is put for the end, why they were <HI>brought vp out of the land of</HI> Egypt, <HI>and were led fortie yeares through the wil|derne&s;&s;e:</HI> I <HI>brought you vp out of the land of</HI> Egypt, <HI>and led you fortie yeares through the wilderne&s;&s;e,</HI></P>
<DIV3 TYPE="part">
<HEAD>To po&s;&s;e&s;&s;e the land of the <HI>Amorite.</HI></HEAD>
<P>HEre was the fulfilling of that promi&s;e, which was long before made to <HI>Abraham.</HI> The promi&s;e was fir&s;t made to <HI>Abraham,</HI> when from <HI>Haran</HI> he was come into the land of <HI>Canaan, Gen.</HI> 12.7. <HI>Vnto thy &s;eed will I giue this land.</HI> It was renued vnto him after his returne from <HI>Egypt</HI> to the land of <HI>Canaan, Gen.</HI> 13.15. <HI>All the land which thou &s;ee&s;t, to thee will I giue it, and to thy &s;eed for euer.</HI> It was once more renued, <HI>Gen.</HI> 15.18. <HI>Vnto thy</HI><NOTE N="y" PLACE="marg"><HI>Gen</HI> 26.4. <HI>Deut.</HI> 34.4.</NOTE> <HI>&s;eed haue I giuen this land from the riuer of</HI> Egypt, <HI>vnto the great riuer, the riuer</HI> Euphrates. The<NOTE N="z" PLACE="marg"><HI>Gen.</HI> 15.19.</NOTE> <HI>Kenites,</HI> and the <HI>Kenizites,</HI> and the <HI>Kadmonites,</HI><NOTE N="a" PLACE="marg"><HI>Ver&s;.</HI> 20.</NOTE> and the <HI>Hittites,</HI> and the <HI>Perizzites,</HI> and the <HI>Rephaims,</HI><NOTE N="b" PLACE="marg"><HI>Ver&s;.</HI> 21.</NOTE> and the <HI>Amorites,</HI> and the <HI>Canaanites,</HI> and the <HI>Girga&s;ites,</HI> and the <HI>Iebu&s;ites.</HI> Ten &s;undry Nations are rehear&s;ed, who&s;e coun|tries are promi&s;ed to the &s;eed of <HI>Abraham.</HI> Among them are the <HI>Amorites.</HI></P>
<P>The <HI>Amorites</HI> countrey is by <HI>promi&s;e</HI> giuen to <HI>Abrahams</HI> &s;eed, and <HI>Abrahams</HI> &s;eed in the po&s;teritie of <HI>Iacob</HI> po&s;&s;e&s;&s;ed it; but, &s;ome <HI>foure hundred and &s;eauentie yeares</HI> after the <HI>pro|mi&s;e.</HI> From the <HI>promi&s;e</HI> to their going forth out of <HI>Egypt,</HI> were <HI>foure hundred and thirtie yeares:</HI> to which if you will adde, their <HI>fortie yeares</HI> iourney in thc wilderne&s;&s;e, you haue the full number of <HI>foure hundred and &s;eauentie yeares,</HI> the &s;pace betweene the <HI>promi&s;e,</HI> and the performance.</P>
<P><HI>Abraham,</HI> he beleeued the <HI>promi&s;e</HI> &s;o many yeares before
<PB N="260" REF="131"> it was to take effect. Great was his faith. He leauing his owne countrey, his kinred, and his fathers hou&s;e, comes vnto a people who knew him not; (and he knew not them) takes po&s;&s;e&s;&s;ion for that &s;eed which he <HI>had</HI> not, which in nature he was not <HI>like to haue;</HI> of that land, whereof hee &s;hould not haue one<NOTE N="c" PLACE="marg"><HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rt.</HI> 5.7.</NOTE> foote, wherein his &s;eed &s;hould not be &s;etled for almo&s;t <HI>fiue hundred yeares</HI> after. O, the power of <HI>fayth!</HI> It preuents <HI>time:</HI> it makes <HI>future</HI> things as <HI>pre&s;ent.</HI> If we be the true &s;ons of <HI>Abraham,</HI> and haue but one graine of his <HI>faith,</HI> we haue alreadie the po&s;&s;e&s;&s;ion of our land of promi&s;e the <HI>cele&s;tiall Canaan:</HI> though we &s;oiourne here on earth, as if we &s;ought a countrey, yet haue we it alreadie: we haue it by <HI>fayth.</HI></P>
<P>The &s;eed of <HI>Abraham,</HI> the children of <HI>I&s;rael,</HI> after their <HI>fortie yeares</HI> trauaile in the <HI>wilderne&s;&s;e,</HI> got po&s;&s;e&s;&s;ion of the land of the <HI>Amorite,</HI> which long before was promi&s;ed vnto them. It may teach vs thus much:</P>
<P><HI>In what&s;oeuer God promi&s;eth, he approueth him&s;elfe mo&s;t faithfull, both in his abilitie, and performances.</HI> At the verie time prefixed, and not before, he vnchangeably <HI>performeth</HI> what he <HI>promi&s;ed.</HI></P>
<P>If &s;o: then when we are in any di&s;tre&s;&s;e, and haue not &s;peedie deliuerance according to our de&s;ires, we mu&s;t waite the Lords lea&s;ure, and mu&s;t expect with <HI>patience</HI> till the time come, which is appointed by him for our <HI>ea&s;e</HI> and <HI>re|leife.</HI> We mu&s;t euer tru&s;t our God on his bare word: we mu&s;t do it with <HI>hope,</HI> be&s;ides <HI>hope,</HI> aboue <HI>hope,</HI> again&s;t <HI>hope.</HI> For the &s;mall matters of this life we mu&s;t wholy relie vpon him. How &s;hall we hope to tru&s;t in him <HI>for greater matters,</HI> for <HI>impo&s;&s;ibilities,</HI> if we tru&s;t him not for <HI>&s;maller matters,</HI> for <HI>probabilities.</HI> How can I depend on God for ray&s;ing <HI>my bodie</HI> from the graue, and for <HI>&s;auing my &s;oule</HI> from Hell, if I will di&s;tru&s;t him for a <HI>mor&s;ell of bread</HI> towards my pre&s;er|uation.</P>
<P>The <HI>Lord,</HI> who brought <HI>I&s;rael</HI> out of <HI>Egypt,</HI> and led them <HI>fortie yeares</HI> through the <HI>wilderne&s;&s;e,</HI> to po&s;&s;e&s;&s;e the <HI>land of
<PB N="261" REF="131"> the Amorite,</HI> and all that while nouri&s;hed and fed them; not with <HI>bread</HI> nor <HI>wine,</HI> nor <HI>&s;trong drinke,</HI> but miraculou&s;ly with <HI>water out of the hard rocke,</HI> with <HI>Quailes,</HI> with <HI>Manna</HI> from Heauen; and &s;o ble&s;&s;ed the very <HI>clothes</HI> and the <HI>&s;hoes</HI> they wore, that neither their <HI>clothes</HI> nor <HI>&s;hoes</HI> all that while were <HI>waxen old;</HI> he is the &s;ame <HI>Lord</HI> &s;till: &s;till, as readie to be to his faithfull ones a pre&s;ent helpe in all their trou|bles.</P>
<P>He hath brought vs out of <HI>Egypt</HI> too. <HI>Attendamus ergo nos, fratres;</HI> &s;o S. <HI>Au&s;tin</HI> be&s;pake his Readers, <HI>Tract.</HI> 28. <HI>in Iohan:</HI> and &s;o let me conclude: <HI>Attendamus ergo nos fra|tres:</HI> Brethren, and the re&s;t dearely beloued, let vs diligent|ly ob&s;erue it, and make we it the matter of our daily me|ditation: <HI>Educti &s;umus de Aegypto,</HI> we are brought out of <HI>Egypt.</HI> There were we in <HI>bondage</HI> to the <HI>Deuill,</HI> as to a <HI>Pharaoh;</HI> there <HI>Lutea opera in terrenis de&s;iderijs agebamus,</HI> dirtie workes in the earthly de&s;ires of our fle&s;h were the fruits of our labours. Let it &s;uffice that we haue beene &s;uch, that we haue beene &s;eruants, <HI>Luteis operibus peccatorum,</HI> to the dirtie workes of &s;inne, as to the tyrannie of the <HI>Egyptians.</HI> Now are wee pa&s;&s;ed through <HI>Bapti&s;me</HI> as through the <HI>Red Sea,</HI> therefore <HI>Red,</HI> becau&s;e it is con&s;e|crated with the <HI>Bloud of Chri&s;t.</HI> In this <HI>Sea,</HI> the <HI>Red Sea</HI> of <HI>Bapti&s;me,</HI> the <HI>Egyptians</HI> our enemies, euen <HI>all our &s;innes,</HI> are drowned. Now are wee in the wilderne&s;&s;e, <HI>in eremo huius vitae</HI> (&s;ayth the &s;ame Saint <HI>Au&s;tine lib.</HI> 50. <HI>Homil.</HI> 20.) we are in the <HI>wilderne&s;&s;e</HI> of this <HI>life.</HI> Here <HI>Chri&s;t</HI> is with vs. He protecteth vs, he pre&s;erueth vs, he feedeth vs with his <HI>Word</HI> and <HI>Sacraments.</HI> His <HI>word</HI> is a light vnto our &s;teps, to guide vs that we erre not. His <HI>Sacraments</HI> are two: that of <HI>Bapti&s;me</HI> a&s;&s;ureth vs, that the <HI>Bloud of Chri&s;t,</HI> applied to our <HI>&s;oules,</HI> clen&s;eth vs from all our &s;innes: the other, of his <HI>Supper,</HI> is a <HI>&s;igne,</HI> a <HI>&s;eale,</HI> a <HI>pledge</HI> vnto vs, of him, our <HI>Sauiour, Chri&s;t Ie&s;us,</HI> giuen for vs, and to vs.</P>
<PB N="262" REF="132">
<P>Thus pa&s;&s;ing through the <HI>wilderne&s;&s;e</HI> of this world, wee &s;hall in the prefixed time, the due time appoynted by the <HI>Lord, Patriam promi&s;&s;ionis ingredi;</HI> We &s;hall haue the full fruition of the <HI>promi&s;ed</HI> land, of the &s;upernall <HI>Ieru&s;a|lem,</HI> of the land of the <HI>liuing,</HI> of the <HI>King|dome of Heauen.</HI> To which God bring vs all.</P>
</DIV3>
</DIV2>
<DIV2 N="16" TYPE="lecture">
<PB N="263" REF="132">
<HEAD>THE XVI. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.11.</HI></BIBL>
<P>And I rai&s;ed vp of your &s;onnes for Prophets, and of your yong men for <HI>Nazarites.</HI> Is it not euen thus, O yee children of I&s;rael, &s;aith the Lord?</P></Q>
</EPIGRAPH>
<P>THe ble&s;&s;ings and benefits which <HI>Amos</HI> in this Chapter remembreth to haue beene be&s;towed by Almightie <HI>God</HI> vpon his people, the ten tribes of <HI>I&s;rael,</HI> are partly <HI>Corporall,</HI> and partly <HI>Spirituall.</HI> Of their <HI>Corporall</HI> benefits I haue heretofore in your hea|ring di&s;cour&s;ed in my two former Sermons. They were the <HI>de&s;truction of the</HI> Amorites <HI>before them,</HI> and <HI>for their &s;ake, ver&s;.</HI> 9. their <HI>deliuerance out of</HI> Egypt, their <HI>protection and pre&s;eruation in the wilderne&s;&s;e for fortie yeares,</HI> to the end that they might at length <HI>po&s;&s;e&s;&s;e the land of the</HI> Amorite, <HI>ver.</HI> 10. The&s;e were notable <HI>benefits,</HI> though they were but <HI>Corpo|rall.</HI> But the <HI>benefit,</HI> whereof I am now to &s;peake, is <HI>Spiritu|all.</HI> It is the doctrine of the &s;incere wor&s;hip of <HI>God,</HI> and of eternall &s;aluation, together with the free v&s;e and pa&s;&s;age thereof: or if you will, it is the ordinary mini&s;tery of the <HI>Word,</HI> thus expre&s;&s;ed, <HI>ver&s;.</HI> 11.</P>
<P><HI>And I rai&s;ed vp of your &s;onnes for Prophets, and of your yong men for Nazarites, &amp;c.</HI></P>
<P>In the&s;e words I commend vnto you two generall parts. One is, A <HI>de&s;cription</HI> of the now mentioned <HI>Spirituall</HI> bene|fit: <HI>I rai&s;ed vp of your &s;onnes for Prophets, and of your yong men for Nazarites.</HI></P>
<P>The other is, A <HI>te&s;tification,</HI> that &s;uch a benefit was be|&s;towed; <HI>Is it not euen thus, &ocirc; ye children of I&s;rael, &s;aith the Lord?</HI></P>
<PB N="264" REF="133">
<P>In the <HI>de&s;cription</HI> we may note:
<LIST>
<ITEM>1. <HI>Quis:</HI> Who was the be&s;tower of this benefit, <HI>I,</HI> the <HI>Lord.</HI></ITEM>
<ITEM>2. <HI>Quomodo:</HI> How it was be&s;towed; by a rai&s;ing vp. <HI>I rai&s;ed vp.</HI></ITEM>
<ITEM>3. <HI>Quid:</HI> What was be&s;towed: <HI>Prophets</HI> and <HI>Naza|rites.</HI></ITEM>
<ITEM>4. <HI>Quibus auxilijs;</HI> what helpe was v&s;ed; No &s;tranger, no forrainer had here ought to doe: they were their owne <HI>&s;onnes,</HI> and their owne <HI>yong men,</HI> that were em|ployed. <HI>I rai&s;ed vp of your &s;onnes, &amp;c.</HI></ITEM>
</LIST></P>
<P>The <HI>te&s;tification</HI> followeth: you may al&s;o call it an <HI>a&s;&s;eue|ration.</HI> Its &s;et downe in the forme of a <HI>que&s;tion:</HI> where you may ob&s;erue, <HI>who</HI> moues the que&s;tion, <HI>to whom</HI> it is moued, and <HI>what</HI> the que&s;tion is. The <HI>Lord</HI> is he, that moues the que&s;tion; the <HI>children of I&s;rael</HI> are they, <HI>to whom</HI> it is moued: the <HI>que&s;tion</HI> is, <HI>Is it not euen thus? Is it not euen thus, O ye chil|dren of I&s;rael, &s;ayth the Lord?</HI></P>
<P>Such is the diui&s;ion of my text. I might handle each part preci&s;ely: but that happily would &s;eeme ouer-curious. I make choi&s;e therfore, to applie my &s;elfe, after my old and wonted fa&s;hion, to fit an expo&s;ition to the words, as here they are conueyed vnto vs, by the mini&s;tery of <HI>Amos:</HI> and this with all breuitie and plainne&s;&s;e.</P>
<P><HI>And I] I,</HI> the <HI>Lord. I,</HI> who de&s;troyed the <HI>Amorite</HI> be|fore you, and for your &s;ake; <HI>I,</HI> who brought you vp from the land of <HI>Egypt, I,</HI> who for fortie yeares together led you through the wilderne&s;&s;e, that you might po&s;&s;e&s;&s;e the land of the <HI>Amorites; I,</HI> who thus ble&s;&s;ed you with <HI>corporall</HI> be|nedictions, haue not beene wanting to you in <HI>Spirituall; I</HI> al&s;o <HI>rai&s;ed vp of your &s;onnes for Prophets,</HI> and <HI>of your yong men for Nazarites.</HI></P>
<P>I rai&s;ed vp] <GAP DESC="foreign"> word for word: <HI>feci &s;urgere,</HI> or <HI>feci vt &s;urgerent,</HI> I made to ari&s;e, I made <HI>Prophets</HI> to ri&s;e out of <HI>your &s;onnes.</HI> I made them to <HI>ri&s;e;</HI> that is, <HI>feci vt exi&s;terent,</HI> I
<PB N="265" REF="133"> made them <HI>to be.</HI> In this &s;en&s;e I finde the word v&s;ed, <HI>Deut.</HI> 34.10. <GAP DESC="foreign"> <HI>And there aro&s;e not</HI> a Prophet &s;ince in <HI>I&s;raell</HI> like vnto <HI>Mo&s;es.</HI> There <HI>aro&s;e not,</HI> that is, there <HI>was not.</HI> There <HI>was not</HI> a Prophet &s;ince like vnto <HI>Mo&s;es.</HI> So <HI>Mat.</HI> 11.11. where the <HI>Greeke</HI> is <GAP DESC="foreign">, the <HI>Vulgar Latin</HI> hath, <HI>Non &s;urrexit.</HI> Our now <HI>Engli&s;h</HI> renders it, There <HI>hath not ri&s;en.</HI> Among them that are borne of women, there <HI>hath not ri&s;en</HI> a greater then <HI>Iohn</HI> the <HI>Bapti&s;t.</HI> There <HI>hath not ri&s;en,</HI> that is, there <HI>hath not beene.</HI> Among them that are borne of women, there <HI>hath not beene</HI> a greater then <HI>Iohn</HI> the <HI>Bapti&s;t.</HI> So here; I haue <HI>rai&s;ed vp,</HI> that is, I haue <HI>made to be.</HI> I haue <HI>made</HI> your &s;onnes <HI>to be Prophets.</HI></P>
<P><HI>I haue rai&s;ed vp of your &s;onnes] aliquot &egrave; filijs ve&s;tris,</HI> &s;ayth <HI>Mercer,</HI> &s;ome of your &s;onnes; &s;uch your &s;onnes as <HI>Ioel</HI> &s;peaketh of, <HI>Chap.</HI> 2.28. <HI>I will powre out of my Spirit vpon all fle&s;h, and your</HI> &s;onnes, <HI>and your daughters &s;hall prophecie.</HI> Or, <HI>of your &s;onnes] de hominibus ve&s;tri generis,</HI> &s;aith <HI>Peter &agrave; Figue|ro,</HI> of men like your &s;elues; <HI>of your brethren;</HI> &s;o they are cal|led, <HI>Deut.</HI> 18.15. The <HI>Lord</HI> thy <HI>God</HI> will <HI>rai&s;e vp</HI> vnto thee a Prophet from the midde&s;t of thee, <HI>of thy brethren</HI> like vn|to me. <HI>Of your &s;onnes]</HI> or <HI>of thy brethren.</HI> The &s;ignification is one &s;ayth <HI>Dru&s;ius. Of your &s;onnes]</HI> not &s;trangers, or for|rainers, but &s;uch as were home-bred, and of your owne lin|eage, &s;ayth <HI>Brentius. Of your &s;onnes]</HI> that is (&s;ay &s;ome <HI>He|brewes, R. Dauid,</HI> and <HI>R. Solomo) ex parvulis,</HI> of your little ones; &s;uch as were <HI>Samuel</HI> and <HI>Ieremie. I rai&s;ed vp of your &s;onnes.</HI></P>
<P><HI>For Prophets]</HI> Such, as &s;hould, not onely preach my will vnto you, and in&s;truct you in the way of righteou&s;nes, but al&s;o admoni&s;h you, and fore-tell you, what was to come to pa&s;&s;e in future times.</P>
<P><HI>Prophets]</HI> I read in the old <HI>Te&s;tament</HI> of two &s;orts of <HI>Pro|phets.</HI> Some were taught in <HI>Schooles</HI> vnder the di&s;cipline of other <HI>Prophets;</HI> who were heretofore called <HI>Filij Propheta|rum,</HI> &s;onnes of the <HI>Prophets.</HI> They are &s;o called, 2. <HI>King.</HI> 4.1. &amp; 6.1. Others had their calling immediately from <HI>God,</HI> and were by him extraordinarily in&s;pired with gifts from a|boue;
<PB N="266" REF="134"> and &s;o were &s;ent forth to the exerci&s;e of their holy function. Of both the&s;e <HI>Amos chap.</HI> 7.14. maketh menti|on. There he &s;aith vnto <HI>Amaziah: I</HI> was <HI>no Prophet,</HI> nei|ther was <HI>I a Prophets &s;onne,</HI> but <HI>I was an heardman, and a gatherer of Sycomore fruit.</HI> This he &s;peaketh of him&s;elfe, as he was before his calling. <HI>I was no Prophet,</HI> immediately called of <HI>God;</HI> nor was <HI>I the &s;onne of a Prophet;</HI> I was not trained vp or taught in any of the Schooles of the <HI>Prophets:</HI> but I was an <HI>heardman,</HI> and <HI>a gatherer of Sycomore fruit.</HI> He had no other calling, till the <HI>Lord</HI> was plea&s;ed to aduance him to the dignitie and office of a <HI>Prophet:</HI> and then was his calling extraordinarie. <HI>Amos</HI> tels, how it was, <HI>ver&s;.</HI> 15. <HI>The Lord tooke me as I followed the flocke, and the Lord &s;aid vnto me, Goe prophecie vnto my people I&s;rael.</HI></P>
<P>The <HI>Prophets</HI> mentioned in my text, may be of both &s;orts: &s;uch as had their in&s;titution in the Schooles of the <HI>Pro|phets,</HI> and &s;uch as were called of <HI>God</HI> immediately and ex|traordinarily. <HI>God</HI> was the rai&s;er vp of both. Yet e&s;pecial|ly by <HI>Prophets</HI> here, I vnder&s;tand, &s;uch as had their calling of <HI>God</HI> immediate, and extraordinarie. And the&s;e were fit|ted to their holy function &s;undrie wayes: as, by <HI>dreames,</HI> by <HI>vi&s;ions,</HI> by <HI>in&s;piration</HI> of the holy Spirit, by <HI>expre&s;&s;e word,</HI> vttered by &s;ome <HI>Angell</HI> repre&s;enting <HI>God;</HI> and by <HI>God</HI> him|&s;elfe, &s;peaking to them face to face.</P>
<P>That they were fitted to their <HI>Propheticall</HI> function by <HI>dreames</HI> and <HI>vi&s;ions.</HI> We know by, <HI>Num.</HI> 12.6. where the <HI>Lord</HI> thus &s;peaketh vnto <HI>Aaron,</HI> and to <HI>Miriam: Heare now my words. If there be a</HI> Prophet <HI>among you, I the Lord will make my &s;elfe knowne vnto him in a vi&s;ion, and will &s;peake vnto him in a dreame.</HI> We know it likewi&s;e by <HI>Elihues</HI> words vn|to <HI>Iob, chap.</HI> 33.14. <HI>G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d &s;peaketh once, yea twice, yet man per|ceiueth it not. In a dreame, in a vi&s;ion of the night, when deepe &s;leepe falleth vpon men, in &s;lumbrings vpon the bed: Then he o|peneth the eares of men, and &s;ealeth their in&s;truction.</HI> It may al&s;o be gathered out of the euen-now cited place of <HI>Ioel, chap.</HI> 2.28. <HI>I will powre of my Spirit vpon all fle&s;h, and your &s;onnes and your daughters &s;hall prophecie, your old men &s;hall
<PB N="267" REF="134"> dreame dreames, your yong men &s;hall &s;ee vi&s;ions.</HI> Dreames and vi&s;ions, you &s;ee, were meanes by which Almightie <HI>God</HI> fit|ted his <HI>Prophets</HI> to the exerci&s;e of their holy function.</P>
<P>They were likewi&s;e fitted thereunto, by <HI>the in&s;piration of the holy Gho&s;t.</HI> S. <HI>Peter</HI> &s;ayth it, <HI>Epi&s;t.</HI> 2. <HI>chap.</HI> 1. ver&s;. 21. <HI>Holy men of God in old time &s;pake, as they were mooued by the holy Gho&s;t.</HI> So were they, by <HI>the expre&s;&s;e word of &s;ome</HI> Angell <HI>repre&s;enting God;</HI> as, <HI>Gen.</HI> 19.13. There &s;hall you find two <HI>Angels</HI> in&s;tructing <HI>Lot</HI> concerning the ouerthrow of <HI>So|dome.</HI> And &s;ometime they were enabled to their holy cal|ling by <HI>God</HI> him&s;elfe, &s;peaking to them <HI>face to face.</HI> So was <HI>Mo&s;es.</HI> The <HI>Lord</HI> &s;pake vnto <HI>Mo&s;es face to face,</HI> as a man &s;peaketh vnto his friend. <HI>Exod.</HI> 33.11.</P>
<P>Now whether <HI>Prophets</HI> of old time, were enabled to the exerci&s;e of their &s;acred function by <HI>God</HI> him&s;elfe, &s;peaking vnto them <HI>face to face,</HI> or by the <HI>apparition</HI> of <HI>Angels</HI> repre|&s;enting <HI>God,</HI> or by the <HI>in&s;piration</HI> of the <HI>holy Spirit,</HI> or by <HI>vi|&s;ions,</HI> or by <HI>dreames,</HI> it was out of doubt a great ble&s;&s;ing vnto <HI>I&s;rael,</HI> to haue <HI>Prophets</HI> &s;ent vnto them: and therefore &s;aith the <HI>Lord</HI> vnto them, <HI>I rai&s;ed vp of your &s;onnes for Prophets.</HI> It followeth,
<Q>And of your yong men for Nazarites.</Q></P>
<P><HI>Of your yong men]</HI> It is emphatically &s;poken. For though <HI>yong men</HI> for the mo&s;t part are addicted vnto plea|&s;ures, yet did <HI>God</HI> rai&s;e vp of them, &s;ome, that &s;hould with|draw them&s;elues from the plea&s;ures of this world, either for a time, or for euer; and the&s;e were called <HI>Nazirites; Naziraei.</HI> They were called <HI>Nazaraei, qua&s;i Separatitij,</HI> &s;aith <HI>Mercer;</HI> as <HI>Separatists,</HI> or men <HI>&s;eparated</HI> from <HI>wine,</HI> and vulgar delights, that they might the more freely apply their wits and &s;tudies to the law of God and his wor|&s;hip.</P>
<P><HI>Nazarites] Nazarai:</HI> They are &s;o called by the author of the <HI>Vulgar Latin,</HI> and &s;o almo&s;t by all the <HI>Ancient,</HI> and by many <HI>moderne</HI> interpreters, by <HI>Benedictus, Ca&s;talio,</HI> and <HI>Cal|uin,</HI> by <HI>Iunius</HI> and <HI>Tremellius</HI> in their <HI>Bible</HI> printed by <HI>We|chell</HI> at <HI>Francford A. C.</HI> 1579. But the &s;ame <HI>Iunius</HI> and
<PB N="268" REF="135"> <HI>Tremellius</HI> in their later editions of the <HI>Bible,</HI> do call them <HI>Neziraeos, Nezirites,</HI> &s;o doth <HI>Vatablus. Dru&s;ius</HI> calls them <HI>Naziraeos, Nazirites,</HI> &s;o doth <HI>Pagnine</HI> in <GAP DESC="foreign"> <HI>Nezirites</HI> or <HI>Nazirites.</HI> Well may they be &s;o called for di&s;tinctions &s;ake, euen to di&s;tingui&s;h them from <HI>Nazarites.</HI></P>
<P>Chri&s;t is called a <HI>Nazarite, Matth.</HI> 2.23. <GAP DESC="foreign">, which is by many tran&s;lated <HI>Nazaraeus,</HI> a <HI>Nazarite.</HI> He dwelt in a Citie called <HI>Nazareth,</HI> that it might be fulfilled which was &s;poken by the Prophets, <HI>He &s;hall be called a Na|zarite.</HI> <GAP DESC="foreign">, <HI>a Nazarite.</HI> Our now <HI>Engli&s;h</HI> well tran&s;lates it a <HI>Nazarene;</HI> for <HI>Ie&s;us, Marc.</HI> 1.24. is called <GAP DESC="foreign">, a <HI>Nazarene. Nazaraeus</HI> and <HI>Nazarenus,</HI> ech name is deriued from <HI>Nazareth</HI> the Citie, wherein <HI>Ie&s;us</HI> had his habitation.</P>
<P>Wherefore they who interpret that, <HI>Matth.</HI> 2. <GAP DESC="foreign">, <HI>he &s;hall be called a Nazarite,</HI> &amp; do think that <HI>S. Matthew</HI> had re&s;pect to the <HI>Nazarites</HI> of the <HI>old Te&s;ta|ment,</HI> as to the types of Chri&s;t, may well be deceiued. Some, I grant, are of opinion, that <HI>S. Matthew</HI> doth allude to tho&s;e voluntarie and vowed <HI>Nazarites,</HI> of whom we read, <HI>Num.</HI> 6. and &s;ome, that <HI>S. Matthew</HI> hath reference to <HI>Sam&s;on,</HI> who was a <HI>Nazarite</HI> by Gods &s;ingular ordination. But in the&s;e opinions I finde no &s;oliditie: for they haue no ground either in the <HI>name</HI> of <HI>Nazarite,</HI> or in the <HI>matter.</HI></P>
<P>Not in the <HI>name.</HI> The <HI>name</HI> of <HI>Nazarites</HI> in the <HI>old Te|&s;tament</HI> is <HI>Nezirim,</HI> by the letter <HI>Zaijn,</HI> from the root <HI>Nazar,</HI> which &s;ignifieth to <HI>&s;eparate:</HI> but the <HI>name</HI> in <HI>S. Matthew</HI> according to the <HI>Syriack Paraphra&s;t</HI> is <HI>Notzraia,</HI> by the let|ter <HI>T&s;adi,</HI> from the roote <GAP DESC="foreign"> which &s;ignifieth to <HI>keepe.</HI> There is therefore no ground in the name, why any &s;hould thinke, <HI>S. Matthew</HI> alludeth to the <HI>Nazarites</HI> of the <HI>olde Te&s;tament.</HI></P>
<P>Nor is their any ground in the <HI>matter.</HI> For <HI>Chri&s;t</HI> did, what was not lawfull for <HI>Nazarites</HI> to doe. It was not lawfull for <HI>Nazarites</HI> to<NOTE N="a" PLACE="marg"><HI>Num.</HI> 6.3.</NOTE> drinke wine; <HI>Chri&s;t</HI><NOTE N="b" PLACE="marg"><HI>Math.</HI> 11.19.</NOTE> dranke it. It was not lawfull for the <HI>Nazarites</HI> to come
<PB N="269" REF="135"> neere<NOTE N="c" PLACE="marg"><HI>Num.</HI> 6.6.</NOTE> vnto a dead bodie: <HI>Chri&s;t</HI> came neere vnto the<NOTE N="d" PLACE="marg"><HI>Ioan.</HI> 11.38.</NOTE> <HI>dead,</HI> and touched them. It was not lawfull for the <HI>Naza|rites</HI> to &s;uffer a<NOTE N="e" PLACE="marg"><HI>Num.</HI> 6.5.</NOTE> <HI>ra&s;our</HI> to come vpon their heads; they were to let the locks of the <HI>haires</HI> of their head grow: but its likely that <HI>Chri&s;t</HI> did not weare <HI>long haire;</HI> it may be ga|thered from 1. <HI>Cor.</HI> 11.14. and from the common cu|&s;tome of the <HI>Iewes.</HI> There is therefore no ground in the <HI>matter,</HI> why any &s;hould thinke, that <HI>S. Matthew</HI> alludeth to the <HI>Nazarites</HI> of the <HI>olde Te&s;tament.</HI></P>
<P>The <HI>Nazarites</HI> of the <HI>old Te&s;tament,</HI> I told you, were for di&s;tinction &s;ake called by <HI>Iunius, Tremellius</HI> and <HI>Vatablus, Nezirites,</HI> and by <HI>Dru&s;ius</HI> and <HI>Pagnine, Nazarites.</HI> It is ac|cording to the Hebrew points. The Hebrew is <GAP DESC="foreign"> The right of this appellation is approued by the <HI>Septua|gint, Iudg.</HI> 13.5. where the <HI>Angell</HI> of the <HI>Lord</HI> tells <HI>Manoahs</HI> wife, that &s;he &s;hall conceiue and beare a <HI>&s;onne,</HI> on who&s;e head no <HI>ra&s;our</HI> &s;hall come, <GAP DESC="foreign">, for the childe &s;hall be called a <HI>Nazarite</HI> vnto <HI>God.</HI> Some in that place for <GAP DESC="foreign">, do read <GAP DESC="foreign">, a <HI>Nazir</HI> or a <HI>Nazarite</HI> of God; and this reading is appro|ued by<NOTE N="f" PLACE="marg">Not. in editio|nem LXX.</NOTE> <HI>Eu&s;ebius.</HI> Likewi&s;e <HI>Iudg.</HI> 16.18. <HI>Sam&s;on</HI> tells <HI>Deli|lah</HI> all his heart, and &s;aith vnto her, <HI>There hath not come a ra&s;our vpon my head,</HI> <GAP DESC="foreign">, for I am a <HI>Nazarite</HI> of <HI>God.</HI> In that place for <GAP DESC="foreign">, &s;ome read <GAP DESC="foreign">, as <HI>Eu&s;ebius</HI> witne&s;&s;eth in his 7. booke of <HI>Euan|gelicall Demon&s;tration, chap.</HI> 5. A <HI>Nazirite.</HI> <GAP DESC="foreign">, &s;aith he, is according to the <HI>Septuagint</HI> <GAP DESC="foreign">, <HI>holy;</HI> according to <HI>Aquila,</HI> <GAP DESC="foreign">, a <HI>&s;eparation;</HI> according to <HI>Symma|chus,</HI> <GAP DESC="foreign">, <HI>vntouched:</HI> from hence <GAP DESC="foreign">, a <HI>Na|zirite,</HI> &s;ignifieth either one that is <HI>holy,</HI> or one that is <HI>&s;eperate,</HI> or one that is <HI>vntouched, integrious</HI> and <HI>vn&s;potted.</HI></P>
<P><GAP DESC="foreign">, a <HI>Nazarite</HI> is one, that is <HI>holy,</HI> according to the <HI>Septuagint.</HI> Whence they haue a threefold reading of my text: I rai&s;ed vp of your yong men; <GAP DESC="foreign">, for a <HI>&s;anctification:</HI> or, I rai&s;ed vp of your yong men, <GAP DESC="foreign">, for men <HI>&s;anctified;</HI> or I rai&s;ed vp of your yong men, <GAP DESC="foreign">, for <HI>Nazirites.</HI></P>
<PB N="270" REF="136">
<P>For <HI>Nazarites]</HI> Certainely they were &s;o called of <HI>Na|zar,</HI> which &s;ignifieth to <HI>&s;eparate.</HI> For they were <HI>&s;eparated</HI> from the <HI>vulgar</HI> &s;ort of men, by a certaine cour&s;e of life, whereto they were to be tyed by <HI>vow.</HI> The <HI>law</HI> that con|cerneth them is in the &s;ixth of <HI>Numbers.</HI> The law hath &s;un|dry branches.</P>
<P>One is, <HI>Who&s;oeuer &s;hall &s;eparate him&s;elfe to vow the vow of a</HI> Nazirite, <HI>to &s;eparate him&s;elfe vnto the Lord, he &s;hall not drinke wine or &s;trong drinke, or any thing that &s;hall make him drunken: he &s;hall not eat grapes moy&s;t or dryed, he &s;hall not eat any thing that is made of the Vine tree from the kernels to the huske.</HI> This branch you haue <HI>ver&s;.</HI> 3. <HI>&amp;</HI> 4.</P>
<P>The &s;econd branch of the <HI>Law</HI> is: <HI>Who&s;oeuer &s;hall &s;e|parate him&s;elfe to vow the vow of a</HI> Nazarite, <HI>there &s;hall no ra|&s;our come vpon his head, the locks of the haire of his head &s;hall be &s;uffered to grow.</HI> It is in the 5. ver&s;e.</P>
<P>The third branch is: <HI>He &s;hall not defile him&s;elfe with the dead:</HI> that is, He &s;hall not come into the hou&s;e where a <HI>dead man</HI> is, neither &s;hall he follow a <HI>dead corps</HI> to the graue. This you haue <HI>ver&s;.</HI> 6, 7, 8.</P>
<P>The fourth branch is: If he that hath <HI>vowed</HI> the <HI>vow</HI> of a <HI>Nazarite,</HI> &s;hall very &s;uddenly and vnawares come neere vnto a <HI>dead bodie,</HI> he &s;hall <HI>renew his Nazirite&s;hip;</HI> thus: fir&s;t he &s;hall <HI>&s;haue his head:</HI> &s;econdly, he &s;hall <HI>offer vp &s;a|crifices.</HI> The&s;e <HI>&s;acrifices</HI> were <HI>two Turtles</HI> or <HI>two yong Pige|ons,</HI> and <HI>a Lambe of the fir&s;t yeare.</HI> One of <HI>Turtles</HI> or <HI>Pigeons</HI> was to be offered for a <HI>&s;inne-offering,</HI> the other for a <HI>burnt o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">fering;</HI> and the <HI>Lambe</HI> for a <HI>tre&s;pa&s;&s;e offering.</HI> This you haue <HI>ver&s;.</HI> 9, 10, 11, 12.</P>
<P>The fift branch is: When a <HI>Nazarite</HI> &s;hall haue fulfil|led the vow of his <HI>Nazirite&s;hip,</HI> foure things are to be per|formed; three of them by the <HI>Nazirite,</HI> the fourth by the <HI>Prie&s;t:</HI> Fir&s;t, the <HI>Nazirite</HI> &s;hall <HI>offer vp certaine &s;acrifices, ver&s;.</HI> 14, 15, 16, 17. Secondly, he &s;hall <HI>&s;haue his head, ver&s;.</HI> 18. Thirdly, he &s;hall <HI>burne the haire of his head in the fire</HI> which is vnder one of the <HI>&s;acrifices, ver&s;.</HI> 18. Fourthly, the <HI>Prie&s;t</HI> &s;hall take certaine parts of the <HI>&s;acrifice,</HI> and &s;hall
<PB N="271" REF="136"> <HI>waue them</HI> for <HI>a waue offering before the Lord, ver&s;.</HI> 19, 20. I haue giuen you the <HI>law</HI> of the <HI>Nazarite</HI> in fiue branches. It is the <HI>law,</HI> to the ob&s;eruance whereof the <HI>Nazirites</HI> in my text were obliged. <HI>I rai&s;ed vp of your yong men for Na|zirites.</HI></P>
<P><HI>Nazirites]</HI> You now &s;ee what they are. They were yong men con&s;ecrated to the &s;tudie of the word of God, and trained vp therevnto, euen from their childhood, vn|der a &s;euere di&s;cipline, and an au&s;tere cour&s;e of life, that at length they might be able to goe before the people, as well by <HI>&s;oundnes of doctrine,</HI> as by the <HI>example of a good life.</HI></P>
<P><HI>I rai&s;ed vp of your &s;onnes for Prophets, and of your yong men for Nazirites.] Prophets,</HI> and <HI>Nazirites.</HI> Some haue put this difference betweene them: that the <HI>Prophets</HI> indeed taught the people the law of God, and withall foretold things to come: whereas the <HI>Nazirites</HI> did only teach the law. Be it &s;o or otherwi&s;e; the meaning of my text is this. <HI>God</HI> would haue the mini&s;terie of his word to be or|dinarie, and perpetuall, among the <HI>I&s;raelites,</HI> and for that end, he gaue them <HI>Prophets</HI> of their &s;onnes, men of riper yeares; and <HI>Nazirites</HI> of their yong men, who were to be trained vp in Scholes among them, there to be fitted for the holy mini&s;terie. Such is the ble&s;&s;ing (and it is a very great one) which is here mentioned to haue bin be&s;towed by the Lord vpon I&s;rael. It is (as I &s;aid in the beginning of this exerci&s;e) it is the doctrine of the &s;incere wor&s;hip of God, and of eternall &s;aluation, togither with the free v&s;e and pa&s;&s;age thereof: or, if you will, it is the ordinarie mini&s;terie of the word. The doctrine which hence I would commend vnto you, I deliuer in this po&s;ition;
<Q>The mini&s;terie of the word of God freely exerci&s;ed in any nation, is to that nation a ble&s;&s;ing of an ine&s;timable value.</Q></P>
<P>I neede not be long in the proofe of this truth; you al|ready giue your a&s;&s;ent vnto it. The word of God, its a <HI>Iewell,</HI> then which nothing is more precious, vnto which
<PB N="272" REF="137"> any thing el&s;e compared is but dro&s;&s;e; by which any thing el&s;e tryed is found lighter then vanitie: its a <HI>trumpet,</HI> wher|by we are called from the &s;lippery paths of &s;inne into the way of Godline&s;&s;e. Its a <HI>lampe</HI> vnto our feete, its a <HI>light</HI> vnto our paths, <HI>P&s;al.</HI> 119.105. Its the<NOTE N="g" PLACE="marg"><HI>Matth.</HI> 4.4. <HI>Lu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> 4.4. <HI>Ier<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m.</HI> 15.16. <HI>Ezech.</HI> 3.3. <HI>Revel.</HI> 10 9. <HI>Ezech.</HI> 2.8. <HI>Wi&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> 16.26.</NOTE> <HI>foode</HI> of our &s;oules; by it our &s;oules do liue, <HI>Deut.</HI> 8.3. Its <GAP DESC="foreign">, 1. <HI>Pet.</HI> 1.23. incorruptible <HI>&s;eede. Seede</HI> committed to the earth, taketh roote, groweth vp, blo&s;&s;ometh, and beareth fruit. So is it with the word of God. If it be <HI>&s;owen</HI> in your hearts, and there take <HI>roote,</HI> it will <HI>grow</HI> vp, <HI>blo&s;&s;ome,</HI> and <HI>beare fruit</HI> vnto eternall life. In which re&s;pect <HI>S. Iames, chap.</HI> 1.21. calls it <GAP DESC="foreign">, an <HI>engrafted</HI> word, <HI>engrafted</HI> in your hearts, able to &s;aue your &s;oules.</P>
<P>Sith the word of God is &s;uch, doth it not follow of ne|ce&s;&s;itie, that the <HI>mini&s;terie</HI> of it, freely exerci&s;ed in any Na|tion, will be to that Nation a ble&s;&s;ing of an ine&s;timable va|lue? Can it be denyed? The Prophet <HI>E&s;ay, chap.</HI> 52.7. with admiration auoucheth it: <HI>How beautifull vpon the mountaines are the</HI><NOTE N="h" PLACE="marg"><HI>Nahum</HI> 1.15.</NOTE> <HI>feete of him, that bringeth good tidings, that publi&s;heth peace, that bringeth good tidings of good, that publi|&s;heth &s;aluation, that &s;aith vnto Zion, Thy God reigneth? S. Paul</HI> is &s;o re&s;olued vpon the certainty of this truth, that <HI>Rom.</HI> 10.15. he re&s;umeth the words of the Prophet. <HI>How beautifull are the feete of them, that preach the Go&s;pell of peace, and bring glad tidings of good things?</HI></P>
<P>Conferre we the&s;e two places, one with the other, that of <HI>E&s;ay,</HI> with this of <HI>Paul,</HI> and we &s;hall behold a heape of ble&s;&s;ings &s;howring downe vpon them, to whom God &s;en|deth the mini&s;ters of his <HI>Go&s;pell;</HI> for they bring with them the word of <HI>&s;aluation,</HI> the doctrine of <HI>peace,</HI> the do|ctrine of <HI>good things,</HI> and the doctrine of the <HI>kingdome.</HI> Such is the <HI>Go&s;pell</HI> of <HI>Chri&s;t.</HI></P>
<P>Fir&s;t, it is the <HI>word</HI> of <HI>&s;aluation.</HI> The <HI>Go&s;pell</HI> of <HI>Christ</HI> is called the <HI>word</HI> of <HI>&s;aluation,</HI> fir&s;t, becau&s;e it is <HI>the power of God vnto &s;aluation,</HI> as <HI>S. Paul</HI> &s;peaketh. <HI>Rom.</HI> 1.16. It is <HI>the power of God vnto &s;aluation,</HI> that is, it is the in&s;trument of the <HI>power of God;</HI> or it is the <HI>powerfull</HI> in&s;trument of <HI>God,</HI>
<PB N="273" REF="137"> which he v&s;eth to bring men <HI>vnto &s;aluation.</HI> And &s;econd|ly, becau&s;e it teacheth vs concerning the <HI>author</HI> of our <HI>Sal|uation,</HI> euen <HI>Chri&s;t Ie&s;us.</HI></P>
<P>An <HI>Angell</HI> of the <HI>Lord</HI> appeared vnto <HI>Io&s;eph</HI> in a dreame, and &s;aith vnto him: <HI>Io&s;eph,</HI> the &s;onne of <HI>Dauid,</HI> feare not to take vnto thee <HI>Mary</HI> thy wife, for that which is concei|ued in her, is of the <HI>Holy Gho&s;t:</HI> And &s;he &s;hall bring forth a <HI>&s;onne,</HI> and thou &s;halt call his name<NOTE N="i" PLACE="marg"><HI>Luk</HI> 1.31.</NOTE> <HI>Ie&s;us:</HI> for he &s;hall <HI>&s;aue</HI> his <HI>people</HI> from their <HI>&s;innes, Matth.</HI> 1.21. He &s;hall <HI>&s;aue</HI> his <HI>people,</HI> that is, he &s;hall be their <HI>Sauiour.</HI></P>
<P><HI>Ie&s;us,</HI> he is the <HI>Sauiour</HI> of his people, <HI>merito, &amp; efficacia,</HI> by <HI>merit</HI> and by <HI>efficacie.</HI> By <HI>merit;</HI> becau&s;e he hath by his <HI>death</HI> purcha&s;ed for his people, <HI>for all the elect,</HI> the <HI>remi&s;&s;ion</HI> of their &s;innes, and the <HI>donation</HI> of the holy Spirit, and <HI>life eternall.</HI> And by <HI>efficacie;</HI> becau&s;e by the <HI>Holy Spirit,</HI> and by the preaching of the <HI>Go&s;pell,</HI> he worketh in the <HI>elect</HI> true <HI>faith,</HI> by which they doe not onely lay hold on the merit of <HI>Chri&s;t</HI> in the promi&s;e of the <HI>Go&s;pell,</HI> but al&s;o they &s;tudie to &s;erue <HI>God</HI> according to his <HI>holy commande|ments.</HI></P>
<P>An <HI>Angell</HI> of the <HI>Lord</HI> relating the natiuitie of <HI>Christ</HI> vnto the <HI>Shepheards, Luk.</HI> 2.10, 11. &s;aith vnto them. <HI>Feare not, For I bring you glad tidings of great ioy, which &s;hall be to all people. For vnto you is borne this day, in the Citie of Dauid, a Sauiour, which is Chri&s;t the Lord.</HI> Vnto you is borne a <HI>Saui|our:</HI> where you haue, what you are to beleeue of the <HI>Na|tiuitie</HI> of <HI>Chri&s;t.</HI> He is <HI>borne</HI> a <HI>Sauiour</HI> vnto <HI>you.</HI> Vnto <HI>you:</HI> not onely to tho&s;e &s;hepheards, to whom this <HI>Angell</HI> of the <HI>Lord</HI> &s;peakes the words; but vnto <HI>you.</HI> Vnto <HI>you:</HI> not only to <HI>Peter</HI> and <HI>Paul</HI> and &s;ome other of <HI>Chri&s;ts</HI> Apo&s;tles and Di&s;ciples of old, but vnto <HI>you,</HI> vnto <HI>you:</HI> vnto euery one of <HI>you</HI> in particular, and vnto <HI>me.</HI> When I heare the <HI>Angels</HI> words, <HI>Chri&s;t is borne a Sauiour vnto you,</HI> I apply them vn|to my &s;elfe, and &s;ay, <HI>Chri&s;t is borne a Sauiour vnto me.</HI> In this per&s;wa&s;ion and confidence I re&s;t, and &s;ay with <HI>S. Paul, Gal.</HI> 2.20. <HI>I liue, yet not I now, but Chri&s;t liueth in me, and that life which I now liue in the fle&s;h, I liue by the faith of the
<PB N="274" REF="138"> Sonne of God, who loued me, and gaue him&s;elfe for me. Chri&s;t</HI> is borne a <HI>Sauiour</HI> vnto <HI>me.</HI></P>
<P><HI>Peter</HI> filled with the <HI>Holy Gho&s;t</HI> &s;eales this truth, <HI>Act.</HI> 4.12. There <HI>is</HI> no <HI>Saluation in any other,</HI> then in the name of <HI>Ie&s;us Chri&s;t</HI> of <HI>Nazareth.</HI> There is <HI>no other name vnder Heauen giuen among men, whereby we mu&s;t be &s;aued,</HI> then the name of <HI>Ie&s;us Chri&s;t</HI> of <HI>Nazareth.</HI> Againe <HI>Act.</HI> 15.11. he profe&s;&s;eth it: <HI>We beleeue,</HI> that <HI>through the grace of the Lord Ie&s;us Chri&s;t, we &s;hall be &s;aued.</HI> It mu&s;t be our <HI>beleefe</HI> too, if we will be <HI>&s;aued. We, we</HI> in particular mu&s;t <HI>beleeue,</HI> that through the <HI>grace</HI> of the <HI>Lord Ie&s;us,</HI> we &s;hall be <HI>&s;aued. We</HI> &s;hall be <HI>&s;aued!</HI> Whats that? It is in <HI>S. Pauls</HI> phra&s;e, we &s;hall be made aliue, 1. <HI>Cor.</HI> 15.22. <HI>As in Adam all dye, &s;o in Chri&s;t &s;hall all be made aliue.</HI></P>
<P>S^t <HI>Au&s;tine Ep.</HI> 157. which is to <HI>Optatus,</HI> doth thus illu&s;|trate it: <HI>Sicut in regno mortis nemo &s;ine Adam, ita in regno vitae nemo &s;ine Chri&s;to:</HI> As in the kingdome of <HI>death</HI> there is no man without <HI>Adam,</HI> &s;o in the kingdome of <HI>life,</HI> there is no man without <HI>Chri&s;t:</HI> as by <HI>Adam</HI> all men were made vn|righteous, &s;o by <HI>Chri&s;t</HI> are all men made righteous: <HI>&s;icut per Adam omnes mortales in poen&acirc; facti &s;unt filij &s;eculi, ita &amp; per Chri&s;tum <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mnes immortales in grati&acirc; fiunt filij Dei:</HI> As by <HI>A|dam,</HI> all men <HI>mortall</HI> in puni&s;hment, were made the <HI>&s;onnes</HI> of this <HI>world:</HI> &s;o by <HI>Chri&s;t</HI> all men <HI>immortall</HI> in grace are made the <HI>&s;onnes</HI> of <HI>God.</HI></P>
<P>Thus haue I prooued vnto you, that the <HI>Go&s;pell</HI> of <HI>Chri&s;t</HI> is the word of <HI>Saluation,</HI> as well becau&s;e it is the <HI>power of God vnto Saluation,</HI> as al&s;o becau&s;e it teacheth vs of the author of our <HI>Saluation.</HI></P>
<P>Secondly, it is the <HI>doctrine</HI> of <HI>Peace.</HI> The <HI>Go&s;pell</HI> of <HI>Chri&s;t</HI> is called the <HI>doctrine</HI> of <HI>peace,</HI> becau&s;e the mini&s;ters of the <HI>Go&s;pell</HI> do publi&s;h and preach <HI>Peace.</HI> This <HI>Peace</HI> which they publi&s;h and preach is threefold: Betweene
<LIST>
<ITEM><HI>God</HI> and <HI>man.</HI></ITEM>
<ITEM><HI>Man</HI> and <HI>man.</HI></ITEM>
<ITEM><HI>Man</HI> and <HI>him&s;elfe.</HI></ITEM>
</LIST></P>
<PB N="275" REF="138">
<P>Fir&s;t, they preach <HI>Peace</HI> betweene <HI>God</HI> and <HI>man:</HI> that <HI>Peace,</HI> which <HI>Chri&s;t</HI> hath procured vs by the <HI>blood of his Cro&s;&s;e, Colo&s;&s;.</HI> 1.20. In which re&s;pect he is called <HI>our Peace, Ephe&s;.</HI> 2.14. For in <HI>him</HI> hath <HI>God</HI> reconciled <HI>vs vnto him&s;elfe,</HI> 2. <HI>Cor.</HI> 5.18.</P>
<P>Secondly, they preach <HI>Peace</HI> betweene <HI>man</HI> and <HI>man.</HI> They exhort you with the Apo&s;tle, <HI>Rom.</HI> 12.18. <HI>If it be po&s;&s;i|ble, as much as lyeth in you, haue peace with all men,</HI> and 2. <HI>Cor.</HI> 13.11. <HI>Be of one minde, liue in Peace.</HI> Liue in <HI>Peace,</HI> and the <HI>God</HI> of <HI>Peace</HI> &s;hall be with you.</P>
<P>Thirdly, they preach <HI>peace</HI> betweene <HI>man</HI> and <HI>him&s;elfe:</HI> betweene <HI>man</HI> and his <HI>owne con&s;cience.</HI> It is that <HI>Peace,</HI> where|of we read, <HI>P&s;al.</HI> 119.165. <HI>Great Peace haue they which loue thy Law, O Lord, and nothing &s;hall offend them;</HI> they &s;hall haue no &s;tumbling blocke laid in their wayes: though outwardly they be a&s;&s;aulted by aduer&s;itie, cro&s;&s;es and trou|bles, yet within they are quiet: they haue the <HI>Peace</HI> of <HI>con|&s;cience;</HI> they are at <HI>Peace</HI> with them&s;elues.</P>
<P>From this threefold <HI>peace</HI> publi&s;hed and preached by the mini&s;ters of the <HI>Go&s;pell of Chri&s;t,</HI> the <HI>Go&s;pell of Christ</HI> may well be called, <HI>the doctrine of Peace.</HI></P>
<P>Thirdly, it is the doctrine of <HI>good things.</HI> The <HI>Go&s;pell of Chri&s;t</HI> is called the <HI>doctrine of good things.</HI> Of <HI>good things!</HI> The name of <HI>Go&s;pell</HI> in the <HI>Greeke</HI> tongue imports as much. The Greekes call it <GAP DESC="foreign">; the word &s;ignifieth a <HI>good me&s;&s;age,</HI> that is, a happy, and a ioyfull me&s;&s;age of <HI>good things.</HI></P>
<P>What el&s;e I pray you is <GAP DESC="foreign">, that, which you call the <HI>Go&s;pell,</HI> but a cele&s;tiall doctrine, which God fir&s;t reuea|led in Paradice, afterward publi&s;hed by the <HI>Patriarches</HI> and <HI>Prophets,</HI> &s;hadowed out in <HI>&s;acrifices</HI> and <HI>ceremonies,</HI> and la&s;t of all accompli&s;hed by his only begotten <HI>Sonne? God</HI> who is onely <HI>good,</HI> yea, is <HI>goodnes</HI> it &s;elfe, is the author of the <HI>Go&s;pell,</HI> and therefore the <HI>Gospell</HI> mu&s;t needs bring with it a me&s;&s;age of <HI>good things.</HI> The me&s;&s;age it bringeth is this; that mankinde is redeemed by the death of <HI>Chri&s;t,</HI> the on|ly begotten <HI>Sonne</HI> of <HI>God,</HI> our <HI>Me&s;&s;ias</HI> and <HI>Sauiour,</HI> in whom
<PB N="276" REF="139"> is promi&s;ed and preached to all that truly beleeue in <HI>him,</HI> perfect deliuerance from <HI>&s;inne, death,</HI> and the <HI>euerlasting cur&s;e.</HI> Could there be any more happy or welcom tidings to mankinde, then this was? Out of doubt the <HI>Gospell of Chri&s;t</HI> is the <HI>doctrine of good things.</HI></P>
<P>Fourthly, it is the <HI>doctrine of the Kingdome.</HI> The <HI>Gospell of Chri&s;t</HI> is the <HI>doctrine of the Kingdome.</HI> Its &s;o called, <HI>Luk.</HI> 4.43. where <HI>Chri&s;t</HI> &s;aith of him&s;elfe, <HI>I mu&s;t preach the king|dome of God to other Cities al&s;o.</HI> So is it, <HI>Mark.</HI> 1.14. there the <HI>Euangeli&s;t</HI> &s;aith of <HI>Chri&s;t,</HI> that he preached the <HI>kingdom of God</HI> in <HI>Galilee.</HI> This <HI>Kingdome</HI> is twofold; of <HI>Grace,</HI> and of <HI>Glory:</HI> of <HI>Grace</HI> here on earth, and of <HI>glory</HI> here|after in Heauen. Of <HI>grace</HI> here: here <HI>Chri&s;t</HI> reigneth in the &s;oules of the faithfull by his word and holy Spirit. Of <HI>glory</HI> hereafter, when <HI>Christ</HI> &s;hall haue deliuered vp the <HI>Kingdome</HI> to <HI>God</HI> the <HI>Father,</HI> as <HI>Saint Paul</HI> &s;peaketh, 1. <HI>Cor.</HI> 15.24.</P>
<P>If &s;o it be: if the <HI>Go&s;pell of Chri&s;t</HI> be the <HI>word of Salua|tion:</HI> if it be the <HI>doctrine of Peace,</HI> of <HI>Peace</HI> betweene <HI>God</HI> and <HI>man,</HI> betweene <HI>man</HI> and <HI>man,</HI> betweene <HI>man</HI> and <HI>him|&s;elfe:</HI> if it be the <HI>doctrine of good things,</HI> of our deliuerance from <HI>&s;inne,</HI> from <HI>death,</HI> and from the <HI>cur&s;e of the Law:</HI> if it be the <HI>doctrine of the Kingdome;</HI> the <HI>Kingdome</HI> of <HI>grace,</HI> and the <HI>Kingdome</HI> of <HI>glory.</HI> then mu&s;t it be granted, that the <HI>Ministers</HI> of the <HI>Go&s;pell</HI> do bring with them ble&s;&s;ings of an ine&s;timable value. And &s;uch is my doctrine;
<Q>The mini&s;terie of the word of God freely exerci&s;ed in any nation, is to that nation a ble&s;&s;ing of an ine&s;timable value.</Q></P>
<P>T<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e v&s;e hereof concerneth the <HI>Mini&s;ters</HI> of the <HI>Go&s;pell,</HI> and their auditors. Fir&s;t, the <HI>Mini&s;ters</HI> of the <HI>Gospell.</HI> They may here be put in minde of their dutie, which is willingly and cheerefully to preach the <HI>Go&s;pell.</HI> This their dutie may be called a <HI>debt. S. Paul</HI> calls it &s;o, <HI>Rom.</HI> 1.14, 15. <HI>I am deb|tor both to the Grecians and to the Barbarians, both to the wi&s;e men, and to the vnwi&s;e. Therefore as much as in me is, I am rea|dy to preach the Gospell to you al&s;o that are at Rome. S. Paul</HI>
<PB N="277" REF="139"> (you &s;ee) acknowledgeth a <HI>debt,</HI> and makes a con&s;cience of di&s;charging it. The obligation or bond whereby he was made a <HI>debter</HI> was his <HI>Apo&s;tolicall</HI> calling: his <HI>debt</HI> was, to <HI>preach the Go&s;pell:</HI> the per&s;ons to whom he was <HI>indebted,</HI> were <HI>Greekes</HI> and <HI>Barbarians,</HI> the <HI>wi&s;e</HI> and the <HI>vnwi&s;e.</HI> His good con&s;cience to di&s;charge his debt, appeareth in his readine&s;&s;e to doe it: <HI>I am ready, as much as in me is, to preach the Go&s;pell.</HI></P>
<P><HI>S. Paul</HI> may be vnto vs a patterne of imitation. We al&s;o mu&s;t acknowledge a <HI>debt,</HI> and mu&s;t make a <HI>con&s;cience</HI> of di&s;charging it. The obligation or bond whereby we are made <HI>debtors</HI> is our <HI>mini&s;teriall</HI> calling. Our <HI>debt</HI> is, to <HI>preach the Go&s;pell.</HI> The per&s;ons to whom we are indebted, are <HI>our owne flocke,</HI> our owne people, the people ouer whom the Lord hath made vs ouer-&s;eers. Our good <HI>con&s;cience</HI> to di&s;charge our debt will appeare in our readine&s;&s;e to doe it. I, and euery other <HI>mini&s;ter</HI> of the <HI>Go&s;pell</HI> mu&s;t &s;ay, as <HI>S. Paul</HI> doth, <HI>I am ready, as much as in me is, to preach the Go&s;pell</HI> to you. So farre forth as God &s;hall permit and make way for di&s;charge, <HI>I am ready to preach the Go&s;pell</HI> to you. Nothing hath hitherto, or &s;hall hereafter with hold me from paying you this <HI>debt,</HI> but onely the impediments which the Lord obiecteth.</P>
<P>Secondly, the v&s;e of my doctrine concerneth <HI>you,</HI> who are the <HI>hearers</HI> of the <HI>word.</HI> You al&s;o may here be put in minde of your dutie, which is patiently and attentiuely to <HI>heare</HI> the word preached. Of your readine&s;&s;e in this be|halfe I &s;hould not doubt, if you would but remember what an vnvaluable trea&s;ure it is, which we bring vnto you. Is it not the <HI>word of Saluation,</HI> the <HI>Saluation</HI> of your &s;oules? Is it not your <HI>peace</HI> inward, and outward, your <HI>peace</HI> with God, your <HI>peace</HI> with man, your <HI>peace</HI> with your owne con&s;ciences? Is it not the <HI>doctrine of good things,</HI> your deli|uerance from &s;inne, from death, and from the cur&s;e of the Law? Is it not the publication of the <HI>Kingdome of God,</HI> his <HI>kingdome</HI> of <HI>gra<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e,</HI> wherein <HI>you</HI> now may liue, tha hereafter <HI>you</HI> may liue in the <HI>Kingdome</HI> of <HI>glory?</HI> Is it not
<PB N="278" REF="140"> euen thus? Can it be denyed?</P>
<P>Beloued in the Lord, the Lord who rai&s;ed vp vnto the ten Tribes of I&s;rael of their <HI>&s;onnes</HI> for <HI>Prophets,</HI> and of their <HI>yong men</HI> for <HI>Nazarites,</HI> he rai&s;eth vp vnto you of your &s;onnes <HI>Mini&s;ters, Prophets,</HI> and <HI>Teachers;</HI> and of your <HI>yong men,</HI> &s;uch as may be trayned vp and fitted in the Scholes of the <HI>Prophets,</HI> in our <HI>Naioths,</HI> in our <HI>&V;niuer&s;ities</HI> for a pre&s;ent &s;upply, when God &s;hall be plea&s;ed to remoue from you, tho&s;e which haue laboured among you, and are ouer you in the Lord.</P>
<P>Its an admirable and a gracious di&s;pen&s;ation from God, to &s;peake vnto man, not in his <HI>owne per&s;on,</HI> and by the voice of his<NOTE N="k" PLACE="marg"><HI>Exod.</HI> 20.18, 19.</NOTE> <HI>thunderings</HI> and <HI>lightnings,</HI> or with the noy&s;e of a <HI>trumpet,</HI> as he did vpon <HI>Mount Sinai,</HI> when he gaue the <HI>Law</HI> (for then &s;hould we runne away, and cry vnto <HI>Mo&s;es,</HI> or &s;ome other &s;eruant of God, <HI>Speake thou with vs, and we will heare: but let not God &s;peake with vs, le&s;t we dye</HI>) but by <HI>Do|ctors, Pa&s;tors,</HI> and other <HI>Mini&s;ters,</HI> men of our own nature, fle&s;h of our fle&s;h, &amp; bones of our bones, men &s;ubiect to the &s;ame<NOTE N="l" PLACE="marg"><HI>James</HI> 5.17.</NOTE> <HI>pa&s;&s;ions,</HI> whereto <HI>we</HI> are. Admirable and gracious is this di&s;pen&s;ation.</P>
<P>God thus borrowing, and v&s;ing the tongues of men to &s;peake vnto men, doth it <HI>qua&s;i imperans, non qua&s;i mendicans,</HI> (as <HI>Bernard</HI> &s;peaketh <HI>Serm.</HI> 5. vpon the <HI>Canticles</HI>) he doth it not <HI>begging,</HI> but <HI>commanding:</HI> and in that he doth it, <HI>indul|gentia e&s;t, non indigentia;</HI> it is not from any want in him&s;elfe, but it is from his <HI>indulgence</HI> and fauour vnto vs: and in do|ing it <HI>non efficaciam quaerit, &s;ed congruentiam,</HI> he &s;eekes not any &s;trength to his owne words, but congruence and pro|portion to our infirmities? Its euen &s;o. For we were not able to beare the glory of that <HI>Maie&s;tie,</HI> if it did not in &s;ome &s;ort hide and temper it &s;elfe vnder the&s;e earthly in|&s;truments.</P>
<P>Now therefore when we take the coun&s;els of <HI>God</HI> from the lips of our <HI>&s;onnes,</HI> and of our <HI>yong men,</HI> from the lips of our <HI>Brethren,</HI> from the lips of the <HI>Mi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i&s;ters</HI> of the <HI>word</HI> of <HI>God,</HI> we may &s;ay of them, as the men of <HI>Li&s;tra</HI> once &s;aid of
<PB N="279" REF="140"> <HI>Paul</HI> and <HI>Barnabas,</HI> but renouncing the idolatry of the &s;peach, <HI>Act.</HI> 14.11. <HI>God is come downe to vs in the likene&s;&s;e of men. God</HI> is he that &s;peaketh from aboue, that ble&s;&s;eth and cur&s;eth, that bindeth and loo&s;eth, that exhorteth and dehorteth by the mouth of his <HI>Mini&s;ters.</HI></P>
<P>For this re&s;pect and relations &s;ake betweene <HI>God</HI> and his <HI>Mini&s;ters,</HI> whom it hath plea&s;ed him to dignifie and ho|nour in &s;ome &s;ort with the repre&s;entation of his owne per|&s;on vpon earth, they haue euer heretofore bin holden in very reuerend e&s;timation. Such was the e&s;timation hol|den of <HI>S. Paul</HI> by the <HI>Galatians. S. Paul</HI> him&s;elfe confe&s;|&s;eth it, <HI>Gal.</HI> 4.14, 15. where he beares them record, that al|beit through <HI>infirmitie of the fle&s;h,</HI> he preached the <HI>Go&s;pell</HI> vnto them at the fir&s;t, yet they <HI>de&s;pi&s;ed</HI> him <HI>not, nor reiected</HI> him, but <HI>receiued</HI> him as an <HI>Angell</HI> of <HI>God,</HI> euen as <HI>Chri&s;t Ie|&s;us:</HI> yea, that if it had bin po&s;&s;ible (Nature and the Law forbidding it) they would haue <HI>plucked out</HI> their owne <HI>eyes,</HI> and <HI>giuen them</HI> to him.</P>
<P>But why &s;peake I of the reuerend regard giuen to <HI>Saint Paul,</HI> or to any other the <HI>Mini&s;ters</HI> of the word of God in the primitiue times of the Church? Looke ye but to the dayes of late, to the dayes of your Fathers; and you will &s;ee them in very high e&s;teeme. Then, though your Prie&s;ts, were but <HI>Lignei &s;acerdotes,</HI> wooden prie&s;ts, prie&s;ts of <HI>Baby|lon,</HI> that were your leaders and your guides, you highly honoured them. You be&s;towed vpon them your <HI>eareings,</HI> and your <HI>frontlets,</HI> your lands and reuenewes to maintaine them in their <HI>Couents,</HI> and <HI>Cloy&s;ters.</HI> To euery <HI>Fryer</HI> that drew you a&s;ide to confe&s;&s;e you, you &s;ubmitted your &s;elues, with <HI>Pater meus es tu,</HI> you are my <HI>Father,</HI> my <HI>gho&s;tly Father.</HI> So farre were you from <HI>de&s;pi&s;ing</HI> or <HI>reiecting</HI> them, that yee <HI>receiued</HI> them as <HI>Angels</HI> of <HI>God,</HI> yea as <HI>Chri&s;t Ie&s;us</HI> him|&s;elfe. Such honour had the <HI>Prie&s;ts</HI> in your fore-fathers dayes.</P>
<P>No maruaile, will &s;ome &s;ay. For then <HI>Religion</HI> had ea|ten vp <HI>Policie,</HI> the <HI>Church</HI> had deuoured the <HI>Common-wealth, Cloy&s;ters</HI> were richer in trea&s;ure, then <HI>Kings hou&s;es,</HI>
<PB N="280" REF="141"> all the wealth &amp; fatnes of the Land was &s;wallowed downe into the bellies of <HI>Frieryes</HI> and <HI>Noneryes.</HI> No maruaile if then <HI>Prie&s;ts</HI> were held in high e&s;teeme. But now the times are changed, and we with them.</P>
<P>True, I grant: the times are changed indeed. For as a worthy <HI>Prelat</HI> yet liuing <HI>(Lect.</HI> 34. <HI>in Ionam)</HI> &s;peaketh: Now <HI>Policie</HI> hath eaten vp <HI>Religion,</HI> the <HI>Common-wealth</HI> the <HI>Church,</HI> and <HI>men</HI> rob <HI>God,</HI> as <HI>God</HI> expo&s;tulateth, <HI>Malac.</HI> 3.8. <HI>Men rob God</HI> again&s;t all equitie and con&s;cience. But wherein doe they rob him? In <HI>tithes</HI> and <HI>offerings.</HI> His <HI>tithes</HI> and <HI>offerings</HI> are tran&s;lated to <HI>&s;trangers:</HI> they eat the materiall bread of the <HI>Prophets,</HI> who neuer giue them &s;pi|rituall foode: and they that &s;erue not at the <HI>Altar,</HI> do liue by it: whereas many a <HI>Mini&s;ter,</HI> that &s;erueth at the <HI>Altar,</HI> hath not whereon to liue. Hence is the <HI>Mini&s;terie</HI> growne into contempt; and they who &s;hould be honoured for their <HI>calling &s;ake,</HI> are for their <HI>wants &s;ake</HI> very ba&s;ely thought of.</P>
<P>I &s;peake not this to taxe you of this place: you <HI>rob not God,</HI> but do duely pay your <HI>tithes</HI> and <HI>offerings;</HI> the <HI>Church</HI> here hath its right; and euer may it haue to your comfort. But I do it to moue you to lift vp your hearts to the throne of grace, and to ble&s;&s;e the Lord, for as much as when the <HI>tythes</HI> and <HI>offerings</HI> of &s;ome of your <HI>neighbour Villages</HI> are made <HI>appropriate,</HI> yours are by Gods goodnes exempted from the <HI>&s;poyle,</HI> and re&s;erued to their <HI>proper v&s;e:</HI> whereby you may in all ages be prouided, though not of <HI>Prophets</HI> and <HI>Nazirites,</HI> &s;uch as God rai&s;ed vp vnto <HI>I&s;rael,</HI> but of <HI>Pa&s;tors</HI> and <HI>Teachers,</HI> &s;uch as may be able to breake vnto you the <HI>bread of life,</HI> and to preach vnto you the <HI>Go&s;pell</HI> of <HI>Chri&s;t,</HI> which is the <HI>Go&s;pell</HI> of <HI>Saluation,</HI> the <HI>Go&s;pell</HI> of <HI>Peace,</HI> the <HI>Go&s;pell</HI> of <HI>good things,</HI> and the <HI>Go&s;pell</HI> of the <HI>Kingdome of God.</HI></P>
<P>Hitherto you haue heard, that God be&s;towed a benefit of ine&s;timable value vpon the ten tribes of <HI>I&s;rael,</HI> in <HI>rai&s;ing</HI> vp vnto them of their <HI>&s;onnes</HI> for <HI>Prophets,</HI> and of their <HI>yong men</HI> for <HI>Nazirites.</HI></P>
<P>Now followeth the <HI>Te&s;tification</HI> that &s;uch a benefit was
<PB N="281" REF="141"> be&s;towed; you may call it an <HI>a&s;&s;eueration.</HI> Its propounded by way of que&s;tion, wherein you may ob&s;erue,
<LIST>
<ITEM><HI>Who</HI> moues the <HI>que&s;tion.</HI></ITEM>
<ITEM><HI>To whom</HI> it is moued, and</ITEM>
<ITEM><HI>What</HI> the <HI>que&s;tion</HI> is.</ITEM>
</LIST></P>
<P>The Lord is he, that moues the <HI>que&s;tion,</HI> the <HI>children of I&s;rael</HI> are they to whom the que&s;tion is moued: the <HI>que&s;tion</HI> is, <HI>Is it not euen thus? Is it not euen thus, &ocirc; ye children of I&s;rael, &s;aith the Lord?</HI></P>
<P>Neither the time, nor your patience will giue way to the &s;euerall handling of the&s;e particulars: nor is there any neede of enlargment, the words are &s;o plaine and without ob&s;curitie. The <HI>que&s;tion</HI> is vehement, it vrgeth the <HI>I&s;rae|lites,</HI> it calls their con&s;ciences to witnes.</P>
<P><HI>Is it not euen thus, &ocirc; ye children of I&s;rael, &s;aith the Lord?</HI></P>
<P>Say, O ye <HI>children of I&s;rael;</HI> haue I not done &s;o and &s;o for you? Haue I not be&s;towed &s;uch and &s;uch <HI>benefits</HI> vpon you? Can any of you denie it? <HI>Vti&abque; nemo,</HI> &s;aith <HI>Rupertus:</HI> ther's none of you can be &s;o impudent as to denie it. <HI>I,</HI> the <HI>Lord,</HI> who de&s;troyed the <HI>Amorite</HI> before you and for your &s;ake; I, who brought you vp out of the land of <HI>Aegypt,</HI> and led you <HI>forty yeares</HI> through the wilderne&s;&s;e, to po&s;|&s;e&s;&s;e the land of the <HI>Amorites; I,</HI> euen <HI>I,</HI> al&s;o rai&s;ed vp of your <HI>&s;onnes</HI> for <HI>Prophets,</HI> and of your <HI>yong men</HI> for <HI>Nazi|rites. Is it not euen thus, O yee children of I&s;rael? I,</HI> the <HI>Lord,</HI> aske you the que&s;tion, <HI>Is it not thus?</HI></P>
<P>The points of doctrine from hence to be collected are diuers;</P>
<P N="1">1. <HI>God</HI> will haue the <HI>ble&s;&s;ings</HI> and <HI>benefits</HI> which he be|&s;toweth vpon vs, euer to be had <HI>in remembrance.</HI></P>
<P N="2">2. We mu&s;t acknowledge, that what&s;oeuer <HI>good</HI> we haue, we haue it from the Lord.</P>
<P N="3">3. The <HI>ble&s;&s;ings</HI> which God be&s;toweth vpon vs, are no|thing inferiour to tho&s;e he be&s;towed vpon the <HI>I&s;raelites.</HI></P>
<P>I make this plaine by a briefe collation of the ble&s;&s;ings be&s;towed by the Lord vpon them and vs.</P>
<P>The <HI>Lord</HI> brought <HI>I&s;rael</HI> out of <HI>Aegypt,</HI> the <HI>hou&s;e of bon|dage,</HI>
<PB N="282" REF="142"> with a mighty hand, and he ouerthrew <HI>Pharaoh</HI> in the <HI>red &s;ea:</HI> the &s;ame <HI>Lord</HI> hath deliuered vs from as great a <HI>bondage,</HI> hath freed vs from the <HI>hou&s;e</HI> of <HI>Hell,</HI> and hath &s;poyled that infernall <HI>Pharaoh,</HI> the <HI>Deuill.</HI></P>
<P>The Lord gaue vnto the I&s;raelites the land of the <HI>Amo|rites</HI> for their po&s;&s;e&s;&s;ion, when he had driuen out the <HI>Amo|rites</HI> from before their face: the &s;ame Lord hath giuen vs a <HI>good land</HI> for our po&s;&s;e&s;&s;ion, and hath from out our <HI>Churches</HI> expul&s;ed the &s;pirituall <HI>Amorite, Antichri&s;t, Balaam of Rome.</HI></P>
<P>The Lord rai&s;ed vp vnto I&s;rael of their <HI>&s;onnes</HI> for <HI>Pro|phets:</HI> the &s;ame Lord hath rai&s;ed vp vnto vs of our <HI>&s;onnes</HI> for <HI>Prophets;</HI> he giues vs orthodoxall and &s;ound <HI>interpre|ters</HI> of his holy word, and <HI>Pa&s;tors,</HI> to declare vnto vs, what his &s;acred will is.</P>
<P>The Lord rai&s;ed vp vnto I&s;rael of their <HI>yong men</HI> for <HI>Na|zirites:</HI> the &s;ame Lord hath giuen vs <HI>Schooles</HI> and <HI>Nur&s;eries</HI> of good literature for the trayning vp of our <HI>yong men,</HI> as <HI>Nazirites,</HI> in knowledge and in piety; yea, he hath giuen vs <GAP DESC="foreign">, one mo&s;t holy <HI>Nazirite,</HI> euen <HI>Christ Ie&s;us;</HI> in whom he maketh vs all <GAP DESC="foreign">, that is, <HI>Nazirites,</HI> that is, <HI>Chri&s;tians,</HI> &s;anctifying vs by his <HI>Holy Spirit</HI> in <HI>Bap|ti&s;me,</HI> wherein we promi&s;ed to for&s;ake the <HI>Deuill,</HI> and all his workes, and to giue vp our &s;elues wholy to the obedience and &s;eruice of our <HI>Lord</HI> and <HI>Sauiour Ie&s;us Chri&s;t.</HI></P>
<P><HI>Haec frequenter &amp; &s;eri&ograve; cogitemus fratres.</HI> Dearely be|loued, let vs frequently &amp; &s;eriou&s;ly thinke of the&s;e things. So &s;hall we the more e&s;teeme <HI>Gods benefits</HI> be&s;towed vpon vs, and &s;hall the le&s;&s;e abu&s;e them, and &s;hall the longer enioy them. Which <HI>God</HI> of his infinite mer|cy grant vnto vs through <HI>Ie&s;us Chri&s;t</HI> our <HI>Lord.</HI></P>
</DIV2>
<DIV2 N="17" TYPE="lecture">
<PB N="283" REF="142">
<HEAD>THE XVII. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.12.</HI></BIBL>
<P>But yee gaue the <HI>Nazirites</HI> wine to drinke, and com|maunded the <HI>Prophets,</HI> &s;aying, <HI>Prophecie not.</HI></P></Q>
</EPIGRAPH>
<P>IN this propheticall Sermon written by <HI>Amos</HI> concer|ning the <HI>I&s;raelites,</HI> I haue heretofore in my eight Lec|ture vpon this Chapter, ob&s;erued foure principall parts;
<LIST>
<ITEM>A <HI>Reprehen&s;ion.</HI></ITEM>
<ITEM>An <HI>Enumeration.</HI></ITEM>
<ITEM>An <HI>Exprobation,</HI> and</ITEM>
<ITEM>A <HI>Commination.</HI></ITEM>
</LIST></P>
<P>The fir&s;t is, a <HI>reproofe</HI> of <HI>I&s;raell</HI> for &s;inne, <HI>ver&s;.</HI> 6.7.8.</P>
<P>The &s;econd, a <HI>recitall</HI> of the benefits which God hath be|&s;towed vpon <HI>I&s;rael,</HI> ver&s;. 9.10.11.</P>
<P>The third, a <HI>twyting</HI> of <HI>I&s;rael</HI> with their vnthankeful|ne&s;&s;e, <HI>ver&s;.</HI> 12.</P>
<P>The fourth, a <HI>threatning</HI> of <HI>puni&s;hment</HI> to befall them, from the 13. <HI>ver&s;e,</HI> to the end of the Chapter.</P>
<P>Of the two former, the <HI>Reprehen&s;ion</HI> and the <HI>Enumera|tion,</HI> you haue at &s;undry times alreadie heard. Now are we to proceed to the <HI>Exprobation,</HI> conteined in the words at this time read vnto you.</P>
<P>For our ea&s;ier vnder&s;tanding whereof, we are to ca&s;t backe an eye vpon tho&s;e <HI>benefits</HI> which in the precedent ver&s;es are mentioned to haue beene be&s;towed by the <HI>Lord</HI> vpon his people <HI>I&s;rael.</HI> They were either <HI>Corporall</HI> or <HI>Spi|rituall
<PB N="284" REF="143"> Corporall,</HI> as the <HI>de&s;truction</HI> of the <HI>Amorites</HI> before the <HI>I&s;raelites,</HI> and for their &s;akes, <HI>ver&s;.</HI> 9. their <HI>deliuerance</HI> out of <HI>Egypt,</HI> their protection and pre&s;eruation in the <HI>wil|derne&s;&s;e</HI> for <HI>fortie yeares</HI> together, that at length they might po&s;&s;e&s;&s;e the land of the <HI>Amorite, ver&s;.</HI> 10. And <HI>Spirituall,</HI> as the doctrine of the &s;incere <HI>wor&s;hip</HI> of God, and of eternall &s;aluation, together with the free v&s;e and pa&s;&s;age thereof, expre&s;&s;ed, <HI>ver&s;.</HI> 11. by the rai&s;ing vp of their <HI>&s;onnes</HI> for <HI>Pro|phets;</HI> and of their <HI>yong men</HI> for <HI>Nazirites.</HI></P>
<P>The&s;e were very great <HI>benefits,</HI> and worthy all thankfull acknowledgement. But the people of <HI>I&s;rael,</HI> were &s;o farre from giuing thankes for them, that they<NOTE N="a" PLACE="marg">Ruffinus.</NOTE> vilely e&s;teemed them, and too too contemptuou&s;ly reiected them. This appeareth in this 12. <HI>ver&s;e,</HI> which I therefore call an <HI>Ex|probration,</HI> an <HI>vpbraiding,</HI> or <HI>twyting</HI> of <HI>I&s;rael,</HI> with the foul|ne&s;&s;e of their<NOTE N="b" PLACE="marg">Albertus Magnus.</NOTE> ingratitude. Two things here are laid vnto their charge: one is, Their <HI>&s;olliciting</HI> the <HI>Nazirites</HI> to breake their vow. The other is their <HI>hindering</HI> the <HI>Prophets</HI> in the execution of their function. The fir&s;t in the&s;e words, <HI>yee gaue</HI> the Nazirites <HI>wine to drinke.</HI> The &s;econd in the&s;e, <HI>yee commaunded the</HI> Prophets, <HI>&s;aying</HI> Prophecie not. Of the&s;e in their order.</P>
<P>The fir&s;t is, their <HI>&s;olliciting</HI> the <HI>Nazirites to breake their vow: Ye gaue the</HI> Nazarites <HI>wine to drinke.</HI></P>
<P>Of the name of <HI>Nazirites,</HI> and of their in&s;titution, I &s;pake in my la&s;t exerci&s;e out of this place. I will not now &s;pend time vpon the repetition of that, I then deliuered. It &s;hall &s;uffice, if I adde but a word or two for the further illu&s;tration thereof.</P>
<P>The<NOTE N="c" PLACE="marg">Babington in Num. <HI>6.</HI></NOTE> <HI>Nazirites</HI> had their name of <HI>Nazar,</HI> which &s;igni|fieth to <HI>&s;eparate.</HI> They were yong men, <HI>&s;eparate</HI> from the ordinarie cour&s;e of men, and bound to a certaine peculiar cour&s;e and profe&s;&s;ion of life. They were <HI>Eccle&s;iae ornamen|ta,</HI> &s;ayth<NOTE N="d" PLACE="marg">Harmon. in <HI>4</HI> lib. Mo&s;es.</NOTE> <HI>Calvin, ornaments of the Church,</HI> and God would in them, as in a gla&s;&s;e make his honor and glorie in &s;ome &s;ort to appeare. They were, <HI>qua&s;i pretio&s;ae gemmae,</HI> to &s;hine as rich Iewels among the people of God. They were, <HI>tanquam
<PB N="285" REF="143"> &s;igniferi, ante&s;ignani, &amp; duces,</HI> as &s;tandard-bearers, ring-lea|ders, and chiefetaines to &s;hew the way of diuine wor&s;hip vn|to others.</P>
<P>Singular was the honor and dignitie of this order and calling of <HI>Nazirites. Ieremie</HI> in his <HI>Lamentations chap.</HI> 4.7. thus &s;ets them forth. <HI>Her</HI> Nazirites <HI>were purer then &s;now, they were whiter then milke, they were more ruddie in body then Rubies, they were like poli&s;hed Saphyres.</HI></P>
<P>The author of this order and calling is <HI>God.</HI> This appea|reth by the ver&s;e next before my text. There the <HI>Lord</HI> hath &s;ayd, <HI>I haue rai&s;ed vp of your yong men for Nazirites.</HI></P>
<P>The fir&s;t branch of the <HI>Law,</HI> that concerneth this order and calling is accurately de&s;cribed, <HI>Num,</HI> 6.3, 4. <HI>Who&s;oeuer &s;hall vow the vow of a</HI> Nazirite, <HI>he &s;hall ab&s;teine from wine and &s;trong drinke, he &s;hall drinke no vineger of wine, or vineger of &s;trong drinke, neither &s;hall he drinke any liquor of grapes, nor eate moi&s;t grapes nor dried. All the dayes of his</HI> Nazirite&s;hip <HI>&s;hall he eate nothing that is made of the vine tree from the ker|nels euen to the huske.</HI></P>
<P>The&s;e <HI>Nazirites</HI> for the time of their <HI>Nazirite&s;hip</HI> were to apply them&s;elues wholy to the &s;tudie of the law of God, and therfore was ab&s;tinence from <HI>wine</HI> and <HI>&s;trong drinke</HI> en|ioyned them. God would haue them refraine all things that might trouble the <HI>braine,</HI> &s;tirre vp <HI>lu&s;t,</HI> and make them vnfitly di&s;po&s;ed for &s;o holy a <HI>&s;tudie:</HI> of which &s;ort are <HI>wine</HI> and <HI>&s;trong drinke.</HI></P>
<P><HI>Salomon</HI> &s;o accounts of them, <HI>Prov.</HI> 20.1. For there he &s;aith, <HI>Wine is a mocker, &s;trong drinke is raging, and who&s;oeuer is deceiued thereby is not wi&s;e. Salomons</HI> Mother doth like|wi&s;e &s;o account of them, <HI>Prov.</HI> 31.4. There her coun&s;aile to her &s;onne is: <HI>It is not for Kings,</HI> O <HI>Lemuel,</HI> it is not for Kings to <HI>drinke wine, nor for Princes to drinke &s;trong drinke: le&s;t they being drunken, forget the Law, and peruert the iudge|ment of any of the afflicted.</HI> For this cau&s;e al&s;o were the <HI>Prie&s;ts</HI> forbidden <HI>wine,</HI> when they were to goe into the tabernacle of the Congregation, and that vpon paine of death. The prohibition is, <HI>Levit.</HI> 10.9. There thus &s;aith the <HI>Lord</HI> to
<PB N="286" REF="144"> <HI>Aaron; Doe not drinke wine, nor &s;trong drinke, thou nor thy &s;onnes with thee, when yee goe into the Tabernacle of the Congre|gation, le&s;t ye die. It &s;hall be a &s;tatute for euer throughout your generations.</HI> Hitherto I referre that, <HI>Exech.</HI> 44.21. <HI>No prie&s;t &s;hall drinke wine, when he entereth into the inner court.</HI></P>
<P>From the places now alledged ari&s;eth this po&s;ition:
<Q>Sobrietie is a vertue fit for all men, but e&s;pecially for Mini|&s;ters of the word and Sacraments. <HI>E&s;pecially for</HI> Mini|&s;ters.</Q> The rea&s;ons are:</P>
<P>Fir&s;t, it is not for <HI>Mini&s;ters</HI> to &s;peake fooli&s;hly, or to doe any thing vndecently. Yet can they not but offend both in the one and the other, if they &s;uffer them&s;elues to be o|uercome with &s;willing of <HI>wine</HI> or <HI>&s;trong drinke.</HI></P>
<P>Secondly, it is for <HI>Mini&s;ters,</HI> to be vigilant in their voca|tions; to be diligent in their mini&s;teriall imployments, in reading, in &s;tudie, in meditation, to be deuout in their praiers vnto God for them&s;elues &amp; the people, ouer whom God hath made them ouer&s;eers; to handle the word of life reuerently, and to di&s;pen&s;e it in due &s;ea&s;on to euery weary &s;oule. Yet mu&s;t they needs faile in the performance of the&s;e duties, if they giue them&s;elues to the drinking of <HI>wine</HI> and <HI>&s;trong drinke.</HI></P>
<P>Here may all that &s;erue at the <HI>Altar</HI> be admoni&s;hed, euermore to be mindfull of their calling, and of the hatred which God hath of exce&s;&s;e in men deuouted to his &s;eruice, aboue all others; as al&s;o of the fearefull iudgement, that will in the end without all faile en&s;ue. For if of all it be true, that the <HI>drunkard</HI> &s;hal neuer enter <HI>into the kingdome of God</HI> (which you know to be true, and the holy Spirit hath pa&s;&s;ed it for a truth, 1. <HI>Cor.</HI> 6.10.) then mu&s;t it needs be &s;ealed vp in the con&s;cience of any <HI>Mini&s;ter,</HI> that a <HI>Mini&s;ter</HI> through his exce&s;&s;e in <HI>drinking</HI> cau&s;ing the holy things of God to be de&s;pi&s;ed, &s;hall <HI>neuer, neuer</HI> come within the gates, of that eternall ioy, but in &s;tead thereof &s;hall reape the reward of his &s;inne in euerla&s;ting torments, both of bodie and &s;oule. But this by the way.</P>
<P>The thing wherewith the <HI>I&s;raelites</HI> in my text &s;tand
<PB N="287" REF="144"> charged, is, their giuing the <HI>Nazirites</HI> wine to drinke. The <HI>I&s;raelites</HI> knew full well, that it was the peremptorie man|date and expre&s;&s;e commandement of the <HI>Lord,</HI> that the <HI>Nazirites</HI> &s;hould ab&s;teine from <HI>wine,</HI> and <HI>&s;trong drinke:</HI> yet did they contrary thereunto giue vnto the <HI>Nazirites</HI> wine to drinke.</P>
<P>Gaue they the <HI>Nazirites</HI> wine to drinke? was this &s;uch an offence, that God &s;hould take di&s;plea&s;ure at it? To what end then &s;erues the precept of giuing <HI>wine</HI> to him, that is readie to peri&s;h through the anxietie and bitterne&s;&s;e of his minde, that thereby he may be cheared and comforted? The precept is, <HI>Prov.</HI> 31.6. <HI>Giue &s;trong drinke vnto him that is readie to peri&s;h, and wine vnto tho&s;e that be of heauie hearts. Let him drinke, and forget his pouertie, and remember his mi|&s;ery no more.</HI> In vaine were this precept, were the drinking of <HI>wine</HI> an offence, whereat <HI>God</HI> &s;hould take di&s;plea&s;ure. And S. <HI>Paul</HI> doth ami&s;&s;e, 1. <HI>Tim.</HI> 5.23. to wi&s;h him <HI>to drinke no longer water,</HI> but <HI>to v&s;e a little wine for his &s;tomackes &s;ake, and his often infirmities;</HI> if the drinking of wine be an of|fence. If the drinking of <HI>wine</HI> be an offence, why doth the &s;ame Apo&s;tle tell the <HI>Romans, chap.</HI> 14.17. that <HI>the king|dome of God con&s;isteth not in meate and drinke,</HI> thereby giuing them libertie, not onely to <HI>eate,</HI> but al&s;o to <HI>drinke</HI> what they would, euen to drinke wine?</P>
<P>To this I &s;ay: It is not of it &s;elfe any offence <HI>to drinke wine,</HI> or to giue others <HI>wine to drinke;</HI> but herein con&s;i&s;teth the of|fence of the <HI>I&s;raelites,</HI> that they gaue the <HI>Nazirites wine to drinke</HI> contrary to the Law of God, and his holy comman|dement. <HI>Tolle verbum Domini, et liberum e&s;t vinum bibere: adde verbum Domini, &amp; vinum exhibere aut bibere, tam gran|de e&s;t nefas, qu&agrave;m adulterium aut latrocinium.</HI> So <HI>Brentius.</HI> Let there be no law, no commandement of God again&s;t <HI>the drinking of wine,</HI> and you may at your plea&s;ure <HI>drinke wine:</HI> But if Gods law and commaundement be again&s;t it, then for a man to <HI>drinke wine</HI> him&s;elfe, or to giue others <HI>wine to drinke,</HI> its as great a &s;inne, as <HI>adulterie,</HI> or <HI>robbery.</HI></P>
<P><HI>Adam</HI> in Paradi&s;e had a law giuen him, that hee &s;hould
<PB N="288" REF="145"> not eate of the tree of knowledge of good and euill. The law is expre&s;&s;ed, <HI>Gen.</HI> 2.17. <HI>Of the tree of knowledge of good and euill thou &s;halt not eate of it; for in the day that thou eate&s;t thereof, thou &s;halt &s;urely die.</HI> To eate an Apple was of it &s;elfe but a &s;mall matter; but the <HI>Law of God,</HI> whereby the eating of the Apple was forbidden, was a matter of great weight. The very <HI>eating of the Apple</HI> God did not much care for: it was the ob&s;eruance of his commandement, and the obedience thereunto, that he required.</P>
<P><HI>Saul</HI> had a commandement giuen him, that he &s;hould goe downe to <HI>Gilgal,</HI> and tarry there &s;eauen dayes, till <HI>Sa|muel</HI> &s;hould come, and direct him what to doe. The com|mandement is expre&s;&s;ed, 1. <HI>Sam.</HI> 10.8. <HI>Thou &s;halt goe downe before me to</HI> Gilgal, <HI>and behold, I will come downe vnto thee, to offer burnt offerings, and to &s;acrifice &s;acrifices of peace offerings: &s;eauen dayes &s;halt thou tarrie, till I come to thee, and &s;hew thee what thou &s;halt doe.</HI> According to this commandement, <HI>Saul</HI> went to <HI>Gilgal,</HI> and tarried there<NOTE N="e" PLACE="marg">1. <HI>Sam.</HI> 13.8.</NOTE> <HI>&s;eauen dayes</HI> according to the &s;et time that <HI>Samuel</HI> had appoynted. The &s;eauenth day a little before <HI>Samuel</HI> came, <HI>Saul</HI><NOTE N="f" PLACE="marg"><HI>Ver&s;.</HI> 9.</NOTE> offered a burnt of|ring.<NOTE N="g" PLACE="marg"><HI>Ver&s;.</HI> 10.</NOTE> As &s;oone as he had made an end of offering <HI>the burnt offering, Samuel</HI> came. <HI>Saul</HI> vnder&s;tanding thereof went out to meete him, that he might &s;alute him. <HI>Samuel</HI> &s;eeing what was done, tells <HI>Saul,</HI> that he had done<NOTE N="h" PLACE="marg"><HI>Ver&s;.</HI> 13</NOTE> <HI>fooli&s;h|ly</HI> in not keeping the commandement of the <HI>Lord</HI> his <HI>God,</HI> which he commaunded him: and withall foretells him of a heauie iudgement to befall him,<NOTE N="i" PLACE="marg"><HI>Ver&s;.</HI> 14.</NOTE> <HI>Thy kingdome &s;hall not continue.</HI> The offering of the <HI>Holocau&s;te</HI> or <HI>burnt offering</HI> to the <HI>Lord,</HI> was it not of it &s;elfe a good worke? Yet becau&s;e <HI>Saul</HI> offered it out of due time, namely before <HI>Samuel</HI> was come, it was &s;inne vnto him, and the lo&s;&s;e of his <HI>kingdome.</HI> Did the <HI>Lord</HI> care for the preoccupation, or preuention of &s;o little time, as if it were a matter of it &s;elfe to be regarded? No: it was the <HI>ob&s;eruance</HI> of his commandement, and the obedience thereunto, that he required.</P>
<P>So for my text I &s;ay: <HI>The giuing the Nazirites wine to drinke,</HI> was not of it &s;elfe a matter that the <HI>Lord</HI> much re|garded:
<PB N="289" REF="145"> but it was the <HI>ob&s;eruance</HI> of his commaundement, and the <HI>obedience</HI> thereunto, that he required. The com|mandement I euen now repeated vnto you out of <HI>Num.</HI> 6. The &s;umme of it is, The <HI>Nazarite</HI> &s;hall ab&s;teine <HI>from wine and &s;trong drinke.</HI> Contrary to this commandement, did the <HI>I&s;raelites</HI> here giue vnto the <HI>Nazarites</HI> wine to drink: which is the thing, wherewith they are here twyted, to this &s;en&s;e: <HI>Ye gaue the Nazarites wine to drinke:</HI> in &s;o doing you made proofe of your contempt of my Law, and your di&s;obedi|ence thereunto. I looked you &s;hould haue beene thankefull vnto mee, for be&s;towing &s;o great a benefit vpon you, as is the order and calling of the <HI>Nazarites,</HI> for the trayning vp of your yong men in pietie and religion: but you, <HI>vnthank|full you,</HI> haue repaid me with contempt, and di&s;obedience, you haue &s;ollicited the <HI>Nazarites</HI> to breake their vow and contrary to my Law, <HI>yee gaue them wine to drinke.</HI> The do|ctrine we are to gather from hence, is,
<Q>Di&s;obedience again&s;t Gods holy lawes and commaun|dements, is a &s;inne, carefully to be e&s;chewed by euery child of God.</Q></P>
<P>As by the knowledge of <HI>light</HI> we may know what <HI>darke|ne&s;&s;e</HI> is, and by the knowledge of <HI>good</HI> what <HI>euill</HI> is, &s;o by the knowledge of <HI>obedience</HI> towards God, we may know what <HI>di&s;obedience</HI> again&s;t him is. Of <HI>obedience</HI> towards God I en|treated in my fift Lecture vpon this Chapter. I then hand|led this conclu&s;ion. <HI>Obedience to the commandements of the Lord, is a dutie, which the Lord requireth to be performed by euery child of his.</HI> Whence by the Law of contraries fol|loweth my now conclu&s;ion;
<Q>Di&s;obedience again&s;t the commandements of the Lord, is a &s;inne, which the Lord requireth to be e&s;chewed by euery child of his.</Q></P>
<P>For the illu&s;tration of this conclu&s;ion we are to note in man a twofold <HI>di&s;obedience;</HI> one in the <HI>&s;tate</HI> of <HI>corruption,</HI> the other in the <HI>&s;tate</HI> of <HI>regeneration. Di&s;obedience</HI> in man in the
<PB N="290" REF="146"> <HI>&s;tate</HI> of <HI>corruption,</HI> is an euill qualitie inbred in him by na|ture, whereby he is made of him&s;elfe altogether vnable and vnwilling to liue in &s;ubiection vnto God, to heare his voice to obey his will, or to doe what he commandeth. By this di&s;obedience man is not able to doe any thing, but <HI>hate</HI> God, his word, his will, and what&s;oeuer is plea&s;ing to him. He euer rebels again&s;t God, he euer re&s;i&s;teth the will of God, he euer de&s;pi&s;eth the commandements of God, and embraceth with all his might what God forbiddeth.</P>
<P>How great this <HI>di&s;obedience</HI> is, the holy <HI>Scripture</HI> doth euidently demon&s;trate, when it de&s;cribeth the nature of man, his thoughts, his coun&s;ailes, his affections, his de&s;ires, his actions in the <HI>&s;tate</HI> of <HI>corruption,</HI> and before his <HI>regene|ration.</HI> So it calls vs<NOTE N="k" PLACE="marg"><HI>Num.</HI> 20.10.</NOTE> <HI>rebels, Ezech.</HI> 2.3. <HI>impudent children,</HI> and <HI>&s;tiffe-hearted, ver&s;.</HI> 4. <HI>Gods aduer&s;aries and his enemies, E&s;ay</HI> 1.24. <HI>Children of</HI><NOTE N="l" PLACE="marg"><HI>Ephe&s;.</HI> 5.6. <HI>Colo&s;.</HI> 3.6.</NOTE> <HI>diffidence and incredulitie, Ephe&s;.</HI> 2.2. <HI>Children of wrath, ver.</HI> 3. <HI>Children of darkne&s;&s;e, Ephe&s;.</HI> 5.8. <HI>Children of the</HI><NOTE N="m" PLACE="marg">1. <HI>Ioh.</HI> 3.8. <HI>Ioh.</HI> 8.49.</NOTE> <HI>Deuill,</HI> 1. <HI>Iohn,</HI> 3.10. It &s;ayth of vs, <HI>Gen.</HI> 6.5. that <HI>euery imagination of the thoughts of our hearts is onely euill continually.</HI> It &s;aith of vs, <HI>Iob</HI> 15.25. that we <HI>&s;tretch out our hands again&s;t God, and &s;trengthen our &s;elues again&s;t the Al|mightie.</HI> It &s;aith of vs, <HI>Ephe&s;.</HI> 4 17. that <HI>we walke in the va|nitie of our mindes; that hauing our vnder&s;tanding darkned, we are alienated from the life of God, through the ignorance that is in vs, becau&s;e of the blindne&s;&s;e of our hearts,</HI> that <HI>as men pa&s;t fee|ling, we haue giuen our &s;elues ouer vnto la&s;ciuiou&s;ne&s;&s;e, to worke all vncleanne&s;&s;e, euen with greedine&s;&s;e.</HI></P>
<P>Such is the <HI>di&s;obedience</HI> that is in man, while he is in the <HI>&s;tate</HI> of <HI>corruption</HI> before he is <HI>regenerate.</HI> There is another kind of <HI>di&s;obedience</HI> in man, when he is in the <HI>&s;tate</HI> of <HI>Regene|ration.</HI></P>
<P>This <HI>di&s;obedience</HI> is common to euery child of God, while he liueth in this world, albeit in &s;ome it be <HI>greater,</HI> in &s;ome <HI>le&s;&s;e,</HI> as <HI>regeneration</HI> is <HI>perfecter</HI> in &s;ome, then in others. This I thus de&s;cribe: <HI>di&s;obedience</HI> in man in the <HI>&s;tate</HI> of <HI>regenera|tion,</HI> is an euil qualitie inbred in him by nature, wherby he is made vnable to yeeld due &s;ubiection vnto God wholy on
<PB N="291" REF="146"> euery part, with all his heart, and all his might, or, <HI>&s;o to obey</HI> his holy will &s;imply in all things, and alwayes without <HI>ter|giuer&s;ation,</HI> as neuer to decline from the rule of true <HI>obedi|ence.</HI></P>
<P>By this <HI>di&s;obedience</HI> we are all made guiltie of the wrath of God, of damnation, and of eternall death. The con&s;i|deration hereof made <HI>Dauid</HI> P&s;al. 130.3. to crie out vnto the <HI>Lord: If thou, Lord, &s;houlde&s;t marke iniquities: O Lord, who &s;hall &s;tand?</HI> It drew from him that humble &s;upplication, <HI>P&s;al.</HI> 143.2. <HI>O Lord, Enter not into iudgement with thy &s;eruant: for in thy &s;ight &s;hall no man liuing be iu&s;tified.</HI> It wre&s;ted from him that &s;ame confe&s;&s;ion, <HI>P&s;al.</HI> 32.6 namely, that the very godly, haue need to pray for the <HI>remi&s;&s;ion</HI> of their &s;innes. There &s;peaking of the <HI>remi&s;&s;ion</HI> of &s;innes he &s;aith; <HI>For this &s;hall euery one that is godly pray vnto thee.</HI> For <HI>this,</HI> for the <HI>re|mi&s;&s;ion of &s;innes,</HI> &s;hall euery one that is godly pray vnto thee, O <HI>Lord.</HI> From hence is it, that our ble&s;&s;ed <HI>Lord, and Saui|our Ie&s;us Chri&s;t</HI> taught his Apo&s;tles, the mo&s;t perfect Chri|&s;tians that euer were, and therefore the mo&s;t godly, to pray <HI>for remi&s;&s;ion of their &s;innes.</HI></P>
<P>This di&s;obedience, which as yet re&s;ideth in vs, in the be&s;t of vs, S. <HI>Paul</HI> elegantly de&s;cribeth, <HI>Rom.</HI> 7.14. where thus he &s;peaketh in his owne per&s;on as a man regenerate: <HI>we know that the law is &s;pirituall: but I am carnall, &s;old vnder &s;in.</HI><NOTE N="n" PLACE="marg"><HI>Rom.</HI> 17.15.</NOTE> <HI>For that which I doe, I allow not: for what I would, that doe I not; but what I hate, that doe I.</HI><NOTE N="o" PLACE="marg"><HI>Ver&s;.</HI> 16.</NOTE> <HI>If then I doe that which I would not, I con&s;ent vnto the law, that it is good.</HI><NOTE N="p" PLACE="marg"><HI>Ver&s;.</HI> 17.</NOTE> <HI>Now then, it is no more I, that doe it, but &s;inne, that dwelleth in me.</HI><NOTE N="q" PLACE="marg"><HI>Ver&s;.</HI> 18.</NOTE> <HI>For I know that in me</HI> (that is, <HI>in my fle&s;h) dwelleth no good thing. For to will is pre&s;ent with me: but how to performe that which is good, I find not.</HI><NOTE N="r" PLACE="marg"><HI>Ver&s;</HI> 19.</NOTE> <HI>For the good that I would, I doe not: but the euill that I would not; that I doe, &amp;c.</HI></P>
<P>I am not ignorant, that the <HI>Pelagians</HI> of old, and diuer&s;e of late, as <HI>Era&s;mus, Ochinus, Ca&s;tellio, Fau&s;tus, Socinus</HI> the <HI>Samo&s;atenian, Iacobus Arminius,</HI> and their adherents doe af|firme, that S. <HI>Paul</HI> &s;peaketh the&s;e words, not of him&s;elfe, as a man <HI>regenerate,</HI> but doth in them de&s;cribe a man that
<PB N="292" REF="147"> is a <HI>prophane, incontinent, &s;en&s;uall, vnregenerate,</HI> or doth de|&s;cribe the nature of man <HI>after his fall,</HI> what and how much he is able to doe <HI>without the grace of God.</HI></P>
<P>This their opinion is erroneous. The truth is, that S. <HI>Paul</HI> in the place alledged, &s;peaketh not of any other but of <HI>him&s;elfe,</HI> not as he was in <HI>Phari&s;ai&s;me,</HI> vnder the <HI>law;</HI> but as he was now, when he wrote this Epi&s;tle, in the &s;tate of <HI>grace,</HI> a man <HI>regenerate.</HI> This great combate in S. <HI>Paul,</HI> now <HI>regenerate;</HI> betweene the<NOTE N="&s;" PLACE="marg"><HI>Rom.</HI> 7.23.</NOTE> law of <HI>his minde,</HI> and the law of <HI>his members,</HI> betweene the<NOTE N="t" PLACE="marg"><HI>Ver&s;.</HI> 22.25.</NOTE> law of <HI>God</HI> and the law of <HI>&s;inne,</HI> betweene the<NOTE N="u" PLACE="marg"><HI>Ver&s;.</HI> 22.</NOTE> <HI>inward</HI> man and the <HI>outward,</HI> betweene the<NOTE N="x" PLACE="marg"><HI>Ver&s;.</HI> 18.</NOTE> <HI>fle&s;h</HI> and <HI>&s;pirit,</HI> doth clearely &s;hew, that the holie&s;t man liuing hath a tincture of <HI>di&s;obedience</HI> again&s;t the <HI>Lord</HI> his <HI>God.</HI> This is the &s;econd kind of <HI>di&s;obedience,</HI> which I noted to be in man, as he is in the <HI>&s;tate</HI> of <HI>regeneration:</HI> and &s;erueth for the illu&s;tration of my propounded doctrine, which was,
<Q>Di&s;obedience again&s;t Gods holy lawes and commaunde|ments, is a &s;inne, which the Lord requireth to be e&s;chewed by euery child of his.</Q></P>
<P><HI>Di&s;obedience,</HI> not onely that, which is in euery man that is yet in the <HI>&s;tate</HI> of <HI>corruption,</HI> but that other too, which is incident to the truely <HI>regenerate,</HI> is a <HI>&s;inne</HI> carefully to be e&s;|chewed by euery child of God. <HI>Euery child of God</HI> &s;hould be vnwilling to di&s;plea&s;e God: and what can more di&s;|plea&s;e him then <HI>di&s;obedience?</HI></P>
<P><HI>Di&s;obedience!</HI> Gods <HI>cur&s;e</HI> is vpon it. The <HI>cur&s;e</HI> is, <HI>P&s;al.</HI> 119 21. <HI>Maledicti, qui declinant amandatis tuis;</HI> cur&s;ed are they that doe erre from thy commaundements. <HI>Maledicti, a Deo &s;cilicet, Cur&s;ed</HI> of God are all they, of what e&s;tate or condition &s;oeuer they are, that doe erre, in their life and conuer&s;ation, from his commaundements, which he hath pre&s;cribed as foot&s;teps and paths for men to tread in. <HI>Cur|&s;ed</HI> are they that <HI>doe erre,</HI> he &s;aith not, they that <HI>haue erred;</HI> for they that <HI>haue erred,</HI> may <HI>haue repented;</HI> but <HI>cur&s;ed</HI> are they that <HI>doe erre</HI> from thy commaundements.</P>
<P>And here by <HI>erring</HI> we vnder&s;tand, not, <HI>euery offence</HI> in|differently,
<PB N="293" REF="147"> but an vnbridled licence to offend; we vnder|&s;tand, not <HI>euery &s;lip,</HI> but a falling away from God. We vn|der&s;tand, not <HI>euery di&s;obedience,</HI> of ignorance, or infirmity, but the <HI>di&s;obedience</HI> of pride and pre&s;umption. <HI>Maledicti, Cur&s;ed</HI> are they, that <HI>doe erre</HI> from thy commandements.</P>
<P>The like <HI>Cur&s;e</HI> is, <HI>Deut.</HI> 27.26. <HI>Maledictus, qui non per|manet in &s;ermonibus legis huius, nec eos opere perficit. Cur&s;ed</HI> be he that continueth not in the words of this law to doe them. It is cited by S. <HI>Paul, Gal.</HI> 3.10. <HI>Cur&s;ed is euery one, that continueth not in all things, which are written in the Booke of the law to doe them.</HI> In both places the end of the Law is poynted at. It is not <GAP DESC="foreign">, but <GAP DESC="foreign"> not &s;o much <HI>con|templation,</HI> as <HI>action.</HI> for the <HI>Law</HI> was giuen, not onely <HI>to be knowne,</HI> but al&s;o <HI>to be performed:</HI> and therefore, <HI>Rom.</HI> 2.13. it is auouched, that <HI>not the hearers of the Law are righteous before God,</HI> but <HI>the doers of the Law &s;hall be iu&s;tified.</HI> The co|uenant of the Law requireth from vs <HI>ab&s;olute obedience.</HI> In this <HI>obedience</HI> the&s;e things mu&s;t concurre according to the tenor of the <HI>Law.</HI></P>
<LIST>
<ITEM>1. It mu&s;t be performed <HI>by our &s;elues;</HI> for the <HI>law</HI> re|ueales not the <HI>Mediator.</HI></ITEM>
<ITEM>2. It mu&s;t be <HI>inward,</HI> as well as <HI>outward.</HI></ITEM>
<ITEM>3. It mu&s;t be <HI>perfect in parts and degrees.</HI></ITEM>
<ITEM>4. It mu&s;t be <HI>con&s;tant</HI> and <HI>continuall</HI> from the fir&s;t <HI>moment</HI> of our conception, without the lea&s;t interruption through the <HI>whole cour&s;e</HI> of our liues.</ITEM>
</LIST>
<P>The lea&s;t <HI>thought</HI> di&s;&s;onant to the <HI>law</HI> inuolues vs in <HI>di&s;|obedience,</HI> and layes vs open to the <HI>Cur&s;e. Maledictus, Cur|&s;ed be he, that continueth not in all things which are written in the booke of the Law, to doe them.</HI></P>
<P><HI>Vae vobis</HI> is no better then a <HI>Cur&s;e,</HI> and that &s;hall you find denounced to the <HI>di&s;obedient, Ecclus.</HI> 41.8. <HI>Vae vobis impij Viri qui dereliqui&s;tis legem Alti&s;&s;imi; &s;cilicet per inobedientiam,</HI> &s;ayth <HI>Antoninus Sum. part.</HI> 2. <HI>Tit.</HI> 4. <HI>cap.</HI> 2. <HI>Woe</HI> be vnto you, vngodly men, which haue for&s;aken the law of the mo&s;t high God, through your <HI>di&s;obedience: Vae vobis,</HI> woe be vnto you. And why &s;o? The rea&s;on is added: For <HI>if
<PB N="294" REF="148"> you increa&s;e, it &s;hall be to your de&s;truction:</HI> And <HI>if you be borne you &s;hall be borne to a cur&s;e:</HI> and <HI>if you die, a cur&s;e &s;hall be your portion, &V;ae vobis, woe</HI> be vnto you, ye vngodly men, which haue for&s;aken the <HI>law</HI> of the <HI>mo&s;t high God,</HI> through your <HI>di&s;obedience.</HI></P>
<P>Is <HI>di&s;obedience</HI> thus cur&s;ed? Then mu&s;t it be puni&s;hed. For as <HI>Dicere Dei</HI> is <HI>facere,</HI> &s;o <HI>Maledicere Dei</HI> is <HI>malum poenae facere.</HI> If <HI>God &s;aith</HI> a thing, he <HI>doth</HI> it: and if he <HI>cur&s;eth</HI> he <HI>puni&s;heth.</HI> He <HI>cur&s;eth di&s;obedience,</HI> and therefore he <HI>pun|i&s;heth di&s;obedience.</HI></P>
<P>He puni&s;heth it, &s;ayth <HI>Antoninus,</HI> three manner of wayes.</P>
<P>Fir&s;t, <HI>per afflictionem corporis,</HI> by afflicting man in his bodie.</P>
<P>Secondly, <HI>per impugnationem orbis,</HI> by &s;etting the whole world again&s;t man. and</P>
<P>Thirdly, <HI>per privationem numinis,</HI> by depriuing him of the vi&s;ion of God.</P>
<P>Fir&s;t, <HI>God</HI> puni&s;heth <HI>di&s;obedience,</HI> by laying <HI>affliction</HI> vpon man in his bodie. For the <HI>di&s;obedience</HI> of <HI>Adam,</HI> he &s;ayth vnto <HI>Adam, Gen.</HI> 3.17. <HI>Maledicta terra in opere tuo. Cur&s;ed</HI> be the earth for thy <HI>worke,</HI> for the <HI>worke</HI> of thy <HI>tran&s;gre&s;&s;ion,</HI> for thy <HI>&s;inne,</HI> for thy &s;ake. <HI>Cur&s;ed</HI> be the earth of thy <HI>bodie,</HI> for thy <HI>bodie</HI> is but earth: <HI>cur&s;ed</HI> &s;hall it be, and many waies <HI>afflicted. Thornes and Thi&s;tles,</HI> diuer&s;e pa&s;&s;ions and infirmi|ties, &s;hall it <HI>bring forth vnto thee.</HI> All the <HI>euils</HI> of <HI>puni&s;hment,</HI> whereto the&s;e weake bodies of ours are &s;ubiect, <HI>hunger,</HI> and <HI>thir&s;t,</HI> and <HI>heate</HI> and <HI>cold,</HI> and <HI>trauaile,</HI> and <HI>trouble,</HI> and <HI>mi&s;e|ry,</HI> and <HI>calamitie,</HI> and <HI>weakene&s;&s;e,</HI> and <HI>di&s;ea&s;es,</HI> yea, and <HI>death</HI> too: together with that neuer-cea&s;ing <HI>rebellion of the fle&s;h again&s;t the Spirit,</HI> called in <HI>Scripture,</HI> the <HI>Concupi&s;cence of the fle&s;h,</HI> wh<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ch cleaueth fa&s;t vnto vs all our life long, and is the fountaine and root of all our euill deeds, all the&s;e are vpon vs for <HI>di&s;obedience.</HI></P>
<P>Secondly, <HI>God</HI> puni&s;heth <HI>di&s;obedience</HI> by &s;etting the whole world again&s;t man. For as it is <HI>Wi&s;d.</HI> 5.21. <HI>Pugnabit cum illo orbis terrarum contra in&s;en&s;atos.</HI> The <HI>world</HI> &s;hall fight with him again&s;t the <HI>vnwi&s;e;</HI> the <HI>world</HI> &s;hall take part with <HI>God</HI>
<PB N="295" REF="148"> again&s;t the <HI>di&s;obedient.</HI> The <HI>world,</HI> that is, all the <HI>creatures in the world</HI> whereof we read, <HI>ver&s;.</HI> 18. <HI>Armabit creaturam ad vltionem inimicorum;</HI> The <HI>Lord,</HI> he &s;hall take to him his iealou&s;ie for compleat <HI>Armour,</HI> and make the<NOTE N="y" PLACE="marg"><HI>Wi&s;d.</HI> 5.17.</NOTE> <HI>creature</HI> his <HI>weapon,</HI> for the reuenge of his enemies. Where by the <HI>crea|ture,</HI> I vnder&s;tand<NOTE N="z" PLACE="marg">Lorinus.</NOTE> <HI>vniuer&s;itatem creaturarum,</HI> the vniuer&s;i|tie of <HI>Creatures,</HI> all the <HI>Creatures</HI> in the world; <HI>orbem terra|rum,</HI> euen the whole world of <HI>Creatures.</HI> God &s;hall make the <HI>creature</HI> his weapon for the reuenge of his enemies, and the world &s;hall fight with him again&s;t the vnwi&s;e.</P>
<P>The <HI>thunderbolt</HI> is his weapon again&s;t the di&s;obedient, <HI>ver&s;.</HI> 21. <HI>Then &s;hall the right-ayming thunder-bolts goe abroad; and from the clouds, as from a well drawne bow, &s;hall they flie to the marke,</HI> They &s;hall flie <HI>to the marke, as from a bow:</HI> there|fore are they called the Lords <HI>arrowes, P&s;al.</HI> 18.14. The <HI>Lord thundred in the Heauens, and the highe&s;t gaue his voyce: he &s;ent out his arrowes, and &s;he &s;hot out lightnings; &s;o did &s;hee &s;catter and di&s;comfit the wicked.</HI> The like &s;entence you haue, <HI>Iob</HI> 27.2. where the <HI>thunder</HI> is called, <HI>the noy&s;e of this voyce of the Lord, and the &s;ound that goeth out of his mouth,</HI><NOTE N="a" PLACE="marg"><HI>Iob</HI> 37.4.</NOTE> <HI>the voyce of his excellencie, the voyce wherwith he thundreth</HI><NOTE N="b" PLACE="marg"><HI>Ver&s;.</HI> 5.</NOTE> <HI>mar|ueilou&s;ly.</HI> This his <HI>voyce,</HI> the <HI>thunder,</HI> he<NOTE N="c" PLACE="marg"><HI>Ver&s;.</HI> 3.</NOTE> <HI>directeth vnder the whole Heauen,</HI> and his <HI>lightning</HI> vnto <HI>the ends of the earth.</HI> The <HI>thunder,</HI> the <HI>Creature</HI> of the <HI>Lord,</HI> is the Lords weapon wherewith &s;ometimes he reuengeth the wicked and <HI>di&s;obe|dient.</HI></P>
<P>So is the <HI>Haile:</HI> &s;o is the <HI>water;</HI> &s;o is the <HI>wind.</HI> The&s;e al&s;o fight with the Lord, again&s;t the <HI>di&s;obedient.</HI> Their fight is de&s;cribed, <HI>Wi&s;d</HI> 5.22. <HI>Haile-&s;tones full of wrath &s;hall be ca&s;t as out of a &s;tone-bow again&s;t the wicked, and the water of the &s;ea, &s;hall rage again&s;t them, and the flouds &s;hall cruelly drowne them.</HI> Yea, <HI>a mightie wind &s;hall &s;tand vp again&s;t them, &amp; like a &s;torme &s;hall blow them away.</HI></P>
<P><HI>Haile!</HI> It was one of the great plagues of <HI>Egypt, Exod.</HI> 9.23. <HI>Haile</HI> with <HI>Thunder,</HI> and <HI>fire mingled with haile, a very grieuous haile was vpon the land of Egypt: it &s;mote all that was in the field,</HI><NOTE N="d" PLACE="marg"><HI>Exod.</HI> 9.25.</NOTE> <HI>both man and beast:</HI> it &s;mote <HI>euery herbe of the
<PB N="296" REF="149"> field, and</HI> brake <HI>euery tree thereof.</HI> With <HI>Haile &s;tones</HI> the <HI>Lord</HI> fought for <HI>Io&s;uah,</HI> when he went vp to the re&s;cue of <HI>Gibeon</HI> again&s;t the <HI>fiue Kings</HI> of the <HI>Amorites, Io&s;h.</HI> 10.11. The ene|mies were di&s;comfited, and a great &s;laughter was made of them: yet more died with<NOTE N="e" PLACE="marg"><HI>Ecclus</HI> 46.6.</NOTE> <HI>haile&s;tones,</HI> then were &s;laine with the <HI>&s;word.</HI></P>
<P>The <HI>Lord</HI> hath a trea&s;urie of <HI>Haile,</HI> for the time of his <HI>battailes.</HI> You may read of it in the Booke of <HI>Iob, chap.</HI> 38.22. There the <HI>Lord</HI> thus que&s;tioneth with <HI>Iob: Ha&s;t thou &s;eene the trea&s;ures of the haile, which I haue re&s;erued again&s;t the time of trouble, again&s;t the day of battaile and warre?</HI> I could yet farther tell you out of the <HI>Reuelation</HI> of S. <HI>Iohn, chap.</HI> 16.21. of a <HI>Haile,</HI> a <HI>great Haile,</HI> that <HI>fell from out of Heauen vpon men,</HI> euery &s;tone thereof was <HI>about the weight of a Talent, and men bla&s;phemed God becau&s;e of the plague of the Haile:</HI> for, <HI>the plague thereof was exceeding great.</HI> But I haue &s;aid enough to proue that the <HI>Haile,</HI> the creature of the Lord, is the Lords weapon, wherewith &s;ometimes, he reuengeth the wicked and <HI>di&s;obedient.</HI></P>
<P>From the <HI>Haile</HI> come we to the <HI>Water.</HI> Of the fifteene <HI>&s;ignes,</HI> that &s;hall be before the la&s;t Iudgement, and are by<NOTE N="f" PLACE="marg">Jn <HI>4.</HI> Sent. Di&s;t. <HI>48.</HI> Dub. <HI>3.</HI></NOTE> <HI>Bonauenture, Holkot,</HI><NOTE N="g" PLACE="marg">In eundem Di&s;t. qu. <HI>3.</HI></NOTE> <HI>Richardus de Medi&acirc; Vill&acirc;,</HI> and<NOTE N="h" PLACE="marg">Lorinus com. in Sup. <HI>5.23.</HI></NOTE> o|thers cited out of S. <HI>Hierome</HI> (though <HI>Eu&s;ebius Emi&s;&s;enus</HI> in his <HI>Sermon</HI> vpon the &s;econd <HI>Dominical</HI> of <HI>Advent</HI> citeth them out of the <HI>Annales</HI> of the <HI>Iewes</HI>) the fir&s;t is, that the <HI>Sea</HI> &s;hall &s;well <HI>fifteene Cubites high</HI> aboue the tops of moun|taines, and &s;hall not <HI>runne backe,</HI> but there <HI>con&s;ist</HI> like vnto <HI>walles.</HI> For the truth whereof I can &s;ay nothing. But thus much <HI>Christ</HI> telleth vs, <HI>Luk.</HI> 21.25. that before that <HI>great day,</HI> the <HI>Sea</HI> and <HI>waues &s;hall roare. Granaten&s;is</HI> in his exerci&s;es thus meditateth vpon the words: Mo&s;t of all other ele|ments, the <HI>Sea</HI> &s;hall at that time &s;hew <HI>greate&s;t rage</HI> and <HI>fury,</HI> and the <HI>waues</HI> thereof &s;hall be &s;o high and &s;o furious, that many &s;hall thinke, they will <HI>vtterly ouerwhelme</HI> the whole earth. Such as dwell by the <HI>Sea-&s;ide</HI> &s;hall be in great dread and terror for the incredible and vnu&s;uall <HI>&s;welling</HI> and <HI>ele|uation</HI> of the <HI>waters:</HI> and &s;uch as dwell farther off &s;hall bee
<PB N="297" REF="149"> wonderfully affrayd, and euen a&s;toni&s;hed at the horrible <HI>roaring</HI> and <HI>noy&s;e</HI> of the <HI>waues,</HI> which &s;hall be &s;o extreamely <HI>outragious,</HI> that they &s;hall be heard for <HI>many a myle</HI> off.</P>
<P>But what &s;peake I now of <HI>waters,</HI> that &s;hall be hereafter? There was a <HI>floud</HI> of <HI>waters</HI> in the dayes of <HI>Noah,</HI> that pre|uailed vpon the earth for an <HI>hundred and fiftie dayes</HI> toge|ther; you all know it, <HI>Gen.</HI> 7.24. The <HI>Waters</HI> then preuai|led again&s;t <HI>man</HI> for the <HI>&s;inne of man,</HI> the fruit of his <HI>di&s;obe|dience.</HI></P>
<P>And they &s;hall againe preuaile, if <HI>Gods plea&s;ure</HI> be &s;uch; and the <HI>di&s;obedience</HI> of man &s;hall &s;o require. For the <HI>Al|mightie,</HI> he, who &s;hut vp the <HI>Sea</HI> with <HI>dores,</HI> when it <HI>brake forth</HI> as a child <HI>i&s;&s;ueth forth of his mothers wombe,</HI> as <HI>Iob</HI> &s;pea|keth, <HI>chap.</HI> 38.8. and made the <HI>clouds</HI> to be a <HI>couering</HI> for it, and <HI>&s;wadled it</HI> with a <HI>band</HI> of <HI>thicke darkne&s;&s;e;</HI> and <HI>e&s;tabli&s;h|ed</HI> his <HI>decree</HI> vpon it, and &s;et <HI>barres</HI> and <HI>dores</HI> vnto it, and &s;aid: <HI>Hitherto &s;halt thou come, but no further, and here &s;hall thy proud Waues be &s;tayed,</HI> he, the <HI>Almightie,</HI> can ea&s;ily <HI>vn|barre</HI> tho&s;e <HI>dores,</HI> and let the <HI>waters</HI> loo&s;e to fight his <HI>bat|tells.</HI> Hereof we haue had a late woefull and lamentable experience.<NOTE N="i" PLACE="marg">See my twen|tith Lecture vpon <HI>Amos</HI> 1.14. pag. 241.</NOTE> The woefull newes and report of <HI>flouds</HI> in this Countrey of ours <HI>nine yeares</HI> &s;ince, may hereof be your re|membrancers. It &s;hall euer &s;tand for good, that the <HI>water,</HI> the <HI>creature</HI> of the <HI>Lord,</HI> is the Lords weapon, wherewith &s;ometimes he reuengeth the wicked and <HI>di&s;obedient.</HI></P>
<P>The <HI>wind</HI> is next. The <HI>wind!</HI> The <HI>Lord bloweth it out of his mouth, Iob</HI> 37.10. it is called <HI>the breath of his mouth, Iob</HI> 15.30. he bringeth them <HI>out of his</HI><NOTE N="k" PLACE="marg"><HI>Ierem.</HI> 10.13.</NOTE> <HI>trea&s;uries, P&s;al.</HI> 135.7. He <HI>flyeth vpon the wings</HI> thereof, <HI>P&s;al.</HI> 18.10. and <HI>walketh vpon the wings</HI> thereof, <HI>P&s;al.</HI> 104.3. He <HI>weigheth</HI> the windes <HI>Iob</HI> 28.25. He<NOTE N="l" PLACE="marg"><HI>Mark.</HI> 4.39. <HI>Luk.</HI> 8.24.</NOTE> <HI>rebuketh</HI> the winds, <HI>Matth.</HI> 8.26. he <HI>com|mandeth</HI> the winds, and they <HI>obey</HI> him, <HI>Luk.</HI> 8.25.</P>
<P>Memorable was the victorie of the Emperour <HI>Theodo&s;i|us,</HI> again&s;t the traytor, and rebell <HI>Eugenius. Eugenius</HI> was like to haue had the vpper hand. It plea&s;ed the <HI>Almightie</HI> vpon the prayers which the <HI>Emperour</HI> made vnto him for ayde and a&s;&s;i&s;tance, to worke a <HI>&s;trange</HI> act. He &s;ent a <HI>Wind</HI>
<PB N="298" REF="150"> to take part with the <HI>Emperour.</HI> It was a <HI>most vnu&s;uall</HI> and <HI>mightie Winde.</HI> It blew with &s;uch <HI>force</HI> and <HI>violence,</HI> that it <HI>brake the array</HI> of <HI>Eugenius</HI> his &s;ouldiers, did <HI>beate back</HI> their arrowes, their darts, and their iauelings, vpon them&s;elues; did <HI>&s;trike</HI> their targets out of their hands; did <HI>bring vpon them</HI> incredible abundance of du&s;t and filth: and did <HI>driue</HI> the arrowes of the <HI>Emperours</HI> &s;ide, with &s;uch <HI>forcible flight</HI> again&s;t them, that they &s;oone gaue the field for lo&s;t. The &s;torie is <HI>Eccle&s;ia&s;ticall,</HI> written by <HI>Socrates lib.</HI> 5. <HI>cap.</HI> 24. by <HI>Theodorite lib.</HI> 5. <HI>cap.</HI> 24. by <HI>Sozomene lib</HI> 7. <HI>cap.</HI> 24. by <HI>Nice|phorus lib.</HI> 12. <HI>cap.</HI> 39. and recounted by <HI>Ca&s;&s;iodore</HI> in his <HI>Tripartite lib.</HI> 9. <HI>cap.</HI> 45. and by <HI>Claudian</HI> the Poet in his <HI>Panegyricke</HI> to <HI>Honorius.</HI> I could here tell you how the windes fought for vs again&s;t that great <HI>Armada</HI> and inuin|cible Nauie, that was prouided for our ouerthrow: but I may not now &s;tand vpon amplifications. Its out of doubt: the <HI>wind,</HI> the <HI>creature</HI> of the <HI>Lord,</HI> is the Lords weapon, wherewith &s;ometimes he reuengeth the wicked and <HI>di&s;o|bedient.</HI></P>
<P>Euery other <HI>creature</HI> of the <HI>Lord,</HI> hath his place, to fight the Lords battels again&s;t the <HI>di&s;obedient.</HI> To auenge Gods quarrell again&s;t the <HI>di&s;obedient,</HI> the <HI>Heauen,</HI> that is ouer our heads, &s;hall become <HI>as bra&s;&s;e,</HI> and the <HI>earth</HI> that is vnder vs, <HI>as yron, Deut.</HI> 28.23. <HI>Heauen</HI> and <HI>earth</HI> &s;hall fight for him.<NOTE N="m" PLACE="marg"><HI>Levit.</HI> 26 22. <HI>Ezech.</HI> 5.17.</NOTE> <HI>Wild bea&s;ts,</HI> euill <HI>bea&s;ts,</HI> all the <HI>bea&s;ts</HI> of the field &s;hall <HI>fight</HI> for him, <HI>E&s;ay.</HI> 56.9. Euery <HI>feathered fowle</HI> &s;hall <HI>fight</HI> for him, <HI>Ezech.</HI> 39.17. The &s;illie&s;t of creatures <HI>etiam vermes, &amp; pulices, &amp; mu&s;ca, &amp; araneae,</HI> &s;ayth<NOTE N="n" PLACE="marg"><HI>Summa Theol. part.</HI> 2. <HI>Tit.</HI> 4. <HI>cap.</HI> 2 &sect;. 1.</NOTE> <HI>Antoninus, wormes,</HI> and <HI>fleas,</HI> and <HI>flyes,</HI> and <HI>&s;piders,</HI> &s;hall all <HI>fight</HI> for him. So true is that which in the &s;econd place I affirmed;
<Q>God puni&s;heth di&s;obedience <HI>per impugnationem or|bis,</HI> by &s;etting the world again&s;t man.</Q></P>
<P>Thirdly, <HI>God</HI> puni&s;heth <HI>di&s;obedience per privationem Numinis,</HI> by depriuing man of <HI>the vi&s;ion of God.</HI> This appea|reth by the &s;eueritie of that &s;entence which the <HI>Iudge</HI> of all fle&s;h, the <HI>Iudge</HI> of quicke and dead, &s;hall at the la&s;t day pro|nounce again&s;t the Reprobate for their <HI>di&s;obedience</HI> to <HI>Gods</HI>
<PB N="299" REF="150"> holy Lawes and Commaundements. The &s;entence is ex|pre&s;&s;ed, <HI>Mat.</HI> 25.41. <HI>Depart from me ye cur&s;ed, into euerla|&s;ting fire, prepared for the Deuill and his Angels.</HI></P>
<P><HI>Depart from me]</HI> There is <HI>preuatio numinis;</HI> a &s;eparation from the face of God, an exclu&s;ion from the beatificall and ble&s;&s;ed vi&s;ion of God.</P>
<P><HI>Depart from me ye cur&s;ed]</HI> Cur&s;ed are yee, and therefore depart. <HI>Cur&s;ed,</HI> becau&s;e yee haue not obeyed the Law of the Lord: <HI>Cur&s;ed,</HI> becau&s;e yee haue contemptuou&s;ly reie|cted the holy <HI>Gospell: Cur&s;ed,</HI> becau&s;e ye haue trodden vn|der foote the &s;weete grace of God freely offered vnto you: <HI>Cur&s;ed,</HI> becau&s;e yee haue beene &s;o farre from relieuing the weake and poore members of <HI>Christ,</HI> as that yee haue ra|ther oppre&s;&s;ed and cru&s;hed them with wrong &amp; violence. <HI>Cur&s;ed</HI> are yee and therefore <HI>depart.</HI></P>
<P><HI>Depart from me yee Cur&s;ed, into euerla&s;ting fire]</HI> Behold, the <HI>torment,</HI> where into the <HI>di&s;obedient</HI> &s;hall be ca&s;t, and the <HI>infinite</HI> of it. Its <HI>fire,</HI> and <HI>fire euerla&s;ting.</HI> But why <HI>fire?</HI> Are there not other kinds of <HI>puni&s;hments</HI> in <HI>Hell.</HI> Yes, there are. <HI>Diony&s;ius</HI> the <HI>Carthu&s;ian</HI> in his third <HI>Novi&s;&s;imum art.</HI> 6. rec|koneth vp <HI>eleuen</HI> kinds: the <HI>Centuriators</HI> in their fir&s;t <HI>Cen|turie lib.</HI> 1. <HI>cap.</HI> 4. <HI>nine</HI> kinds. <HI>Durandus de S. Porciano in</HI> 4. <HI>Sent. Di&s;t.</HI> 50. <HI>qu.</HI> 1. diuer&s;e kinds. Why then doth the <HI>Iudge</HI> in pronouncing the &s;entence of the damned &s;peake onely of <HI>fire? Caietane</HI> &s;aith it is, <HI>propter &s;upplicij vehementi|am;</HI> for the vehemencie of the puni&s;hment: becau&s;e, of all the puni&s;hments in <HI>Hell</HI> that &s;hall torment the bodie, the <HI>fire</HI> is the &s;harpe&s;t. So &s;aith<NOTE N="o" PLACE="marg">Jn Mat. <HI>25.</HI> qu. <HI>403.</HI></NOTE> <HI>Abulen&s;is, In afflictivis, nihil e&s;t nobis tam terribile, quam ignis;</HI> of things that may afflict our bodies, there is nothing &s;o terrible vnto vs, as <HI>fire.</HI> So <HI>Du|randus</HI> in the place now cited, &sect;. 9. Of all the puni&s;hments in <HI>Hell,</HI> wherewith the bodie &s;hall be tormented, the pun|i&s;hment of <HI>fire</HI> is the greate&s;t; <HI>quia, quod e&s;t magis activum, e&s;t magis afflictivum;</HI> the more <HI>actiue</HI> any thing is, the more it <HI>tormenteth:</HI> but the <HI>fire</HI> is <HI>maxim&egrave; activus,</HI> and therefore <HI>maxim&egrave; afflictivus;</HI> the <HI>fire</HI> is the <HI>mo&s;t actiue,</HI> and therefore
<PB N="300" REF="151"> it mo&s;t of all <HI>tormenteth.</HI> For this cau&s;e, when other puni&s;h|ments are in <HI>Scripture</HI> pa&s;&s;ed ouer with &s;ilence, the &s;ole pu|ni&s;hment of <HI>fire</HI> is expre&s;&s;ed, becau&s;e in it, as in the greate&s;t of all, all other puni&s;hments are vnder&s;tood.</P>
<P><HI>Depart from me yee cur&s;ed into euerla&s;ting fire, prepared for the Deuill and his Angels] Prepared</HI> of God the Father by his eternall decree of ab&s;olute reprobation. <HI>Prepared for the Deuill and his Angels] God</HI> from euerla&s;ting <HI>determined</HI> con|cerning &s;uch <HI>Angels,</HI> as &s;hould fall, <HI>not to confirme them in</HI> good, but to turne them out of <HI>heauen,</HI> and to exclude them from eternall beatitude, together with their head &amp; prince, the <HI>Deuill. The Deuill and his Angels] Horrenda &s;ocietas!</HI> Such &s;hall be the companions of the <HI>cur&s;ed</HI> and damned after this life ended.</P>
<P>I mu&s;t draw towards an end. Dearely beloued, you haue hitherto heard concerning <HI>Di&s;obedience,</HI> that it is a <HI>foule &s;in;</HI> that God <HI>cur&s;eth</HI> it, and doth <HI>puni&s;h</HI> it: that he <HI>puni&s;heth</HI> it, fir&s;t <HI>per afflictionem corporis,</HI> by laying affliction vpon man in his bodie: &s;econdly, <HI>per impugnationem orbis,</HI> by &s;etting the whole world again&s;t him, and thirdly, <HI>per privationem numinis,</HI> by depriuing him of the beatificall and ble&s;&s;ed <HI>vi|&s;ion</HI> of <HI>God:</HI> which of all the puni&s;hments of <HI>Hell</HI> is farre the greate&s;t, farre greater then the puni&s;hment of <HI>fire.</HI></P>
<P>What now remaineth for vs, but that we labour to e&s;|chew and to flie from &s;o damnable a <HI>&s;inne?</HI> and to embrace the contrary vertue, <HI>due obedience to the holy will of God?</HI> Let not the plea&s;ures of <HI>&s;inne,</HI> the lu&s;ts of the <HI>fle&s;h,</HI> the riches, the &s;nares, the cares of this <HI>world,</HI> nor any tran&s;itorie de|light that may tickle man <HI>for an houre,</HI> but will wound him <HI>for euer,</HI> let not all the&s;e, nor any one of the&s;e, inuolue vs in the gulfe of <HI>di&s;obedience</HI> again&s;t the holy <HI>Gospell</HI> of <HI>Chri&s;t,</HI> and the eternall <HI>will</HI> of <HI>God.</HI></P>
<P>But thinke wee, oh <HI>thinke we euer,</HI> that there is a <HI>Hea|uen,</HI> a <HI>God,</HI> a <HI>Ie&s;us,</HI> a <HI>Kingdome of glorie,</HI> a <HI>&s;ocietie</HI> of <HI>Angels,</HI> a <HI>communion</HI> of <HI>Saints,</HI> ioy, peace, and happine&s;&s;e, and an <HI>eternitie</HI> of all the&s;e: and &s;triue we with all humilitie and
<PB N="301" REF="151"> obedience to the attainement of the&s;e; &s;o &s;hall <HI>God</HI> in this world &s;hower downe vpon vs his ble&s;&s;ings in abundance, and after this life ended, he &s;hall tran&s;plant vs to his Heauenly Paradi&s;e. There &s;hall this corrupti|ble put on incorruption, and our mor|talitie &s;hall bee &s;wallowed vp of life.</P>
</DIV2>
<DIV2 N="18" TYPE="lecture">
<PB N="302" REF="152">
<HEAD>THE XVIII. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.12.</HI></BIBL>
<P>But yee gaue the Nazirites wine to drinke; and com|manded the Prophets, &s;aying, Prophe&s;ie not.</P></Q>
</EPIGRAPH>
<P>THat the&s;e words are an exprobation, an vpbrai|ding or twiting of <HI>I&s;rael</HI> with the foulene&s;&s;e of their ingratitude, I &s;ignified in my la&s;t exerci&s;e out of this place. I then ob&s;erued in the words a double ouer&s;ight in the <HI>I&s;raelites:</HI> the fir&s;t was, that <HI>they &s;olicited the Nazirites to breake their vow;</HI> the &s;econd, that <HI>they hindred the Prophets in the execution of their holy function.</HI> The fir&s;t in the&s;e words, <HI>Yee gaue the Nazirites wine to drinke:</HI> The &s;econd in the&s;e, <HI>Yee commanded the Prophets, &s;aying, Prophe&s;ie not.</HI> Of the fir&s;t then. Now of the &s;econd.</P>
<P>My method &s;hall be fir&s;t, to take a view of the words: then, to examine the matter conteined in them. The words are,
<Q>Yee commanded the Prophets, &s;aying, Prophe&s;ie not.</Q></P>
<P>Yee commanded <GAP DESC="foreign"> It is in <HI>Pihel,</HI> from the roote <GAP DESC="foreign"> and it &s;ignifieth, to <HI>giue in charge,</HI> to <HI>will,</HI> to <HI>command.</HI> If it be ioyned in con&s;truction with <GAP DESC="foreign"> it pro|perly &s;ignifieth to <HI>forbid,</HI> as vpon this place the learned <HI>Pari&s;ian</HI> Profe&s;&s;or of the <HI>Hebrew</HI> tongue <HI>Mercer,</HI> hath ob|&s;erued. So &s;hall the words &s;ound thus: You, vnthankfull <HI>I&s;raelites,</HI> you to whom <HI>I haue rai&s;ed vp of your &s;onnes for Prophets,</HI> you haue taken vpon you authoritie ouer my <HI>Prophets,</HI> to forbid them to <HI>prophe&s;ie</HI> in my name, and to
<PB N="303" REF="152"> threaten them, if they obey you next, that it &s;hall fare the wor&s;e with them.</P>
<P>With this expo&s;ition agreeth that of <HI>Calvin;</HI> who&s;e note is, that <GAP DESC="foreign"> the word in my text &s;ignifieth <HI>Praecipere vel iubere,</HI> to giue in charge, to will, or to command, <HI>vel &s;ta|tuere, qu&ugrave;m intercedit publica autoritas,</HI> to appoint or to or|daine by publike autoritie. Hereto a&s;&s;enteth <HI>Petrus Lu&s;ita|nus.</HI> By the word <HI>mandabatis</HI> or <HI>praecipiebatis,</HI> which in the Hebrew is <GAP DESC="foreign"> hee vnder&s;tandeth <HI>edicta publica,</HI> publike edicts or proclamations again&s;t &s;uch, as &s;hould dare to preach true doctrine vnto the people. So &s;hall the words &s;ound thus: You, vnthankfull <HI>I&s;raelites,</HI> you, to whom <HI>I haue rai&s;ed vp of your &s;onnes for Prophets,</HI> you haue not onely in &s;ecret corners, in your priuate conventicles, murmured again&s;t, repined at, or cryed out vpon my <HI>Pro|phets,</HI> but al&s;o by <HI>publike order</HI> and <HI>proclamation</HI> you haue enioyned them &s;ilence. <HI>Yee commanded the Prophets, &s;aying, Prophe&s;ie not,</HI></P>
<P><HI>The Prophets]</HI> What <HI>Prophets?</HI> We are to di&s;tingui&s;h betwixt the <HI>Prie&s;ts</HI> of the <HI>Sanctuarie,</HI> and <HI>Ieroboams prie&s;ts:</HI> betweene <HI>Starres</HI> in the right hand of <HI>Chri&s;t,</HI> fixed in their &s;tations, and <HI>planets</HI> of an vncertaine motion; betweene <HI>&s;hepheards</HI> and <HI>hirelings.</HI> There was an <HI>Aaron,</HI> and there was an <HI>Abiram;</HI> there was a <HI>Simon Peter,</HI> and there was a <HI>Simon Magus;</HI> there was a <HI>Iude,</HI> and there was a <HI>Iudas.</HI> Not euery one that calls him&s;elfe a <HI>Prophet,</HI> is by and by a <HI>Pro|phet;</HI> for euen the woman <HI>Iezebel calleth her&s;elfe a Prophe|te&s;&s;e, Revel.</HI> 2.20. <HI>Baal</HI> had his <HI>foure hundred and fiftie</HI> Pro|phets; not one of them a true Prophet; all of them again&s;t <HI>Elias,</HI> the Prophet of the Lord, 1. <HI>Kin.</HI> 18.22. <HI>Ahab</HI> had his <HI>foure hundred</HI> Prophets; not one of them a true Prophet; all of them again&s;t <HI>Micaiah,</HI> the Prophet of the Lord, 1. <HI>King.</HI> 22 6.</P>
<P>Again&s;t &s;uch intruders, &s;educers and lying Prophets we are armed with an admonition from the Lord, <HI>Ierem.</HI> 23.16. There <HI>thus &s;aith the Lord of Ho&s;ts, Hearken not vnto the words of the Prophets, that prophe&s;ie vnto you; they make you
<PB N="304" REF="153"> vaine: they &s;peake a vi&s;ion of their owne heart, and not out of the mouth of the Lord.</HI> In this ranke of &s;educers and lying Prophets, I place tho&s;e vpholders of the <HI>man of &s;inne, Prie&s;ts</HI> &amp; <HI>Ie&s;uites,</HI> who from the <HI>Seminaries</HI> beyond the Seas come ouer hither into this our Country, here to &s;owe the &s;eeds of di&s;loyaltie and blinde &s;uper&s;tition in the hearts of the peo|ple. <HI>God hath not &s;ent</HI> them, <HI>yet they runne; God hath not &s;po|ken to them,</HI> yet they prophecie: as <HI>Ieremie</HI> &s;peaketh of the fal&s;e Prophets in his dayes, <HI>chap.</HI> 23.21. <HI>They prophecie lyes</HI> in the Lords name, and cry, <HI>I haue dreamed, I haue drea|med, ver&s;.</HI> 25.</P>
<P><HI>Dreames</HI> they haue: but what truth, what true vi&s;ion? I an&s;wer in the words of <HI>Ieremie, chap.</HI> 14.14. <HI>They prophecie vnto you a fal&s;e vi&s;ion, a divination, a thing of naught, and the deceit of their owne hearts.</HI> Their &s;weet tongues vtter vnto you as deadly poy&s;on, as is<NOTE N="a" PLACE="marg"><HI>Deut.</HI> 32.33.</NOTE> <HI>the poy&s;on of Dragons,</HI> or <HI>the venome of A&s;pes.</HI> They will allure you with plau&s;ible notes of <HI>Peace, Peace.</HI> But take heede, you can expect <HI>no peace</HI> from them. No <HI>peace,</HI> either to the <HI>weale publicke,</HI> or to the <HI>priuate con&s;cience</HI> of any man. Not to the <HI>weale publicke:</HI> for, their <HI>con&s;piracies</HI> are nefarious and bloody. Not to the <HI>priuate con&s;cience</HI> of any man: for, to be reconciled to that <HI>vn&s;ound Church</HI> of theirs, the <HI>Church of Rome,</HI> to partake of their <HI>formall,</HI> and <HI>counterfeit ab&s;olution</HI> of &s;innes, to heare and &s;ee their <HI>hi&s;trionicall Ma&s;&s;es,</HI> to vi&s;it the <HI>&s;hrines</HI> &amp; <HI>reliques of the dead,</HI> to &s;ay a number of <HI>Pater-No&s;ters,</HI> or <HI>Ave-Maries</HI> vpon beads, to invocate <HI>Saints,</HI> to adore <HI>Images;</HI> can the&s;e, or any &s;uch <HI>forgeries</HI> yeeld any <HI>peace</HI> to a di|&s;tre&s;&s;ed con&s;cience? No, they cannot. Yet care not the&s;e <HI>fal&s;e teachers</HI> and <HI>&s;educers,</HI> &s;o they may with &s;uch their vn|tempered morter of <HI>vnwritten traditions,</HI> dawbe vp the walls of their <HI>Antichri&s;tian</HI> &s;ynagogue.</P>
<P>Now, will you know what &s;hall be the portion of &s;uch intruders, &s;educers, and lying Prophets? <HI>Ieremie</HI> will tell you <HI>chap.</HI> 23. that the <HI>Lord</HI> is<NOTE N="b" PLACE="marg"><HI>Ierem.</HI> 23.30, 31, 32.</NOTE> <HI>again&s;t</HI> them: that the<NOTE N="c" PLACE="marg"><HI>ver&s;.</HI> 19.</NOTE> <HI>whirlewinde of the Lord is gone forth</HI> again&s;t them <HI>in a furie, euen a grieuous whirlewinde, which &s;hall fall vpon them grie|uou&s;ly:</HI>
<PB N="305" REF="153"> that the<NOTE N="d" PLACE="marg"><HI>ver&s;.</HI> 20.</NOTE> <HI>anger of the Lord &s;hall not returne, vntill</HI> it <HI>haue executed</HI> his will vpon them: that the <HI>Lord</HI> will bring vpon them <HI>an</HI><NOTE N="e" PLACE="marg"><HI>ver&s;.</HI> 40.</NOTE> <HI>euerla&s;ting reproch,</HI> and <HI>a perpetuall &s;hame.</HI></P>
<P>Their cup is tempered with no le&s;&s;e gall and bitterne&s;&s;e by the Prophet <HI>Ezechiel chap.</HI> 13. There, for following<NOTE N="f" PLACE="marg"><HI>Ezech.</HI> 13.3.</NOTE> <HI>their own &s;pirit,</HI> for re&s;embling<NOTE N="g" PLACE="marg"><HI>ver&s;.</HI> 4.</NOTE> <HI>the foxes in the de&s;erts,</HI> for neglecting<NOTE N="h" PLACE="marg"><HI>ver&s;.</HI> 5.</NOTE> <HI>to goe vp into the gap, to make vp the hedge for the hou&s;e of I&s;rael, &amp; to &s;tand in the battel in the day of the Lord,</HI> for &s;eeing<NOTE N="i" PLACE="marg"><HI>ver&s;.</HI> 6, 7.</NOTE> <HI>vaine vi&s;ions,</HI> for &s;peaking <HI>lying diuinations,</HI> for <HI>building</HI> and<NOTE N="k" PLACE="marg"><HI>ver&s;.</HI> 10.</NOTE> <HI>dawbing vp walls with vntempered morter,</HI> they are accur&s;ed. Their cur&s;e, what for the head thereof and for the foote, is full of vnhappine&s;&s;e. It entreth with a <HI>Vae prophetis in&s;ipientibus,</HI> woe vnto the fooli&s;h Prophets, <HI>ver&s;.</HI> 3. and it bids farewell with an <HI>Anathema,</HI> with a cur&s;ed ex|communication, <HI>ver&s;.</HI> 8, 9. <HI>I</HI> am <HI>again&s;t you, &s;aith the Lord God. Mine hand &s;hall be vpon</HI> you; yee <HI>&s;hall not be in the a&s;&s;embly of my people,</HI> yee &s;hall not <HI>be written in the writing of the hou&s;e of I&s;rael;</HI> ye &s;hall not <HI>enter into the land of I&s;rael.</HI> A heauy &s;entence! Will you haue the plaine meaning of it? Its thus: The <HI>Lord</HI> is again&s;t all <HI>fal&s;e Prophets;</HI> He will come vnto battell, and will fight again&s;t the wicked crue, euen with that &s;harpe <HI>two-edged &s;word,</HI> which procee|deth out of his mouth. His hand &s;hall be vpon them, for their <HI>de&s;truction</HI> and <HI>ruine.</HI> They &s;hall not be of the num|ber of <HI>Gods elect.</HI> They &s;hall<NOTE N="l" PLACE="marg"><HI>P&s;al.</HI> 69.28.</NOTE> <HI>be blotted out of the booke of the liuing,</HI> and <HI>not be written with the righteous.</HI> They &s;hall ne|uer enter into that Cele&s;tiall Hieru&s;alem which is aboue, and is the habitation of the ble&s;&s;ed.</P>
<P>You haue heard in generall of Prophets, <HI>true</HI> and <HI>fal&s;e.</HI> I &s;hould now &s;peake &s;omewhat more di&s;tinctly.</P>
<P>There are two &s;orts of <HI>fal&s;e Prophets:</HI> Some haue <HI>no cal|ling</HI> at all; &s;ome haue <HI>a calling,</HI> but without efficacie. Of the fir&s;t &s;ort were the&s;e Prie&s;ts in <HI>Iudah,</HI> who were neither <HI>cho&s;en by man,</HI> nor <HI>called of God;</HI> of whom the Lord com|plaineth <HI>Ierem.</HI> 14 14.<NOTE N="m" PLACE="marg"><HI>Ierem.</HI> 14.15. <HI>&amp;</HI> 27.15. <HI>&amp;</HI> 29.8, 9.</NOTE> <HI>I &s;ent them not, neither haue I com|manded them,</HI> neither <HI>&s;pake I vnto them,</HI> yet <HI>they prophecie:</HI>
<PB N="306" REF="154"> and <HI>chap.</HI> 23.21. <HI>I &s;ent them not, yet they ranne, I &s;pake not to them, yet they prophecied.</HI> Of the &s;econd &s;ort, were tho&s;e Prophets in <HI>I&s;rael,</HI> whom <HI>men cho&s;e,</HI> but <HI>God called not.</HI> Of &s;uch &s;ome would haue the&s;e words, <HI>Ho&s;.</HI> 9.8. to be vnder|&s;tood, <HI>The Prophet is the &s;nare of a fowler in all his wayes, and hatred in the hou&s;e of his God.</HI></P>
<P>In oppo&s;ition to the&s;e, there are of <HI>true Prophets</HI> two &s;orts al&s;o. Both of them are <HI>lawfully</HI> called to their holy fun|ction; &s;ome by <HI>God</HI> alone, &s;ome by <HI>God and man.</HI> The ho|ly <HI>Prophets</HI> in the <HI>Old Te&s;tament,</HI> and the ble&s;&s;ed <HI>Apo&s;tles</HI> in the <HI>New,</HI> had their calling from <HI>God</HI> alone: but <HI>Timothie, Titus,</HI> and the &s;eauen <HI>Deacons,</HI> and the re&s;idue of religious and godly <HI>Doctors</HI> and <HI>Pa&s;tors</HI> of the Church, had and haue their calling, both from <HI>God and man.</HI></P>
<P>This di&s;tinction thus giuen, it is now ea&s;ie to define, who the <HI>Prophets</HI> are, that are meant in my text. They are <HI>true Prophets,</HI> &s;uch as had their calling immediatly <HI>from God,</HI> and <HI>from him alone:</HI> euen tho&s;e <HI>holy men of God,</HI> who liued in the time of the <HI>old Te&s;tament;</HI> &s;ome of which had the ho|nour, to be the ble&s;&s;ed pen-men thereof. Such were the <HI>Prophets,</HI> whom the <HI>I&s;raelites commanded, &s;aying, Prophecie not.</HI></P>
<P><HI>Prophecie not]</HI> Speake not any more vnto vs in the name of the Lord. What? No more! Can there be any one &s;o execrably audacious, as vtterly to forbid the pa&s;&s;age of the <HI>word of God?</HI> any forhead &s;o bra&s;en, as &s;imply and preci&s;ely to <HI>reiect it?</HI> Its not to be imagined. The mo&s;t wicked dare not doe it. Yet would they by their wills haue le&s;&s;e libertie of &s;peach permitted to <HI>Gods Prophets,</HI> Mini|&s;ters, and &s;eruants: they would haue their tongues &s;ome|what tied, that they might not by their crying out again&s;t &s;ins, vex and gall their &s;eared con&s;ciences.</P>
<P>Hitherto we haue taken a view of the words. It follow|eth, that we examine the matter conteined in them.</P>
<Q>Yee commanded the Prophets, &s;aying, Prophecie not.</Q>
<P><HI>Hoc nimirum erat,</HI> &s;aith <HI>Rupertus, non &s;olum loqui, &s;ed etiam agere contra Spiritum Sanctum, qui loquebatur per os Prophe|tarum:</HI>
<PB N="307" REF="154"> This indeed were not onely to <HI>&s;peake again&s;t,</HI> but al|&s;o <HI>to doe again&s;t</HI> the holy Gho&s;t, who <HI>&s;pake by the mouth of the Prophets.</HI> He noteth the di&s;ordered and franticke hu|mour, that was in the people of <HI>I&s;rael,</HI> to vilifie and neglect tho&s;e <HI>Prophets</HI> and teachers, which the <HI>Lord</HI> out of the a|bundance of his mercie had &s;ent vnto them, to be their guides and directors in the way of true pietie and religion. The le&s;&s;on we are to take from hence, I giue in this propo|&s;ition,
<Q>The wicked are euermore in a readine&s;&s;e to doe all the di&s;grace and despite they can to the true Prophets of the Lord, and his Mini&s;ters.</Q></P>
<P>This truth grounded vpon my text, and thereby &s;uffici|ently warranted, may further be illu&s;trated by other places of this volume of the Booke of God.</P>
<P>In the &s;eauenth Chapter of this <HI>Prophecie</HI> we &s;ee what cour&s;e entertainment our Prophet <HI>Amos</HI> receiueth from <HI>Amaziah,</HI> a Prie&s;t of <HI>Bethel.</HI> He there forbids <HI>Amos</HI> to pro|phecie any more in the kingdome of the <HI>tenne Tribes;</HI> and adui&s;eth him to get him away by flight to the kingdome of <HI>Iudah,</HI> where the Lords prophets were better welcome and more regarded: and tells him that in <HI>I&s;rael,</HI> they needed no &s;uch Prophets, nor cared for them, nor would &s;uffer them to preach &s;o plainely to their King <HI>Ieroboam.</HI> Will you haue <HI>Amaziahs</HI> owne words vnto <HI>Amos?</HI> They are in the <HI>twelfth</HI> and <HI>thirteenth</HI> ver&s;es. <HI>O thou Seer</HI> (for he that is now<NOTE N="n" PLACE="marg">1. <HI>Sam</HI> 9 9.</NOTE> called a <HI>Prophet,</HI> was before time called a <HI>Seer) O thou</HI> Seer, <HI>goe, flee thee away into the land of</HI> Iudah, <HI>and there eate bread, and</HI> Prophecie <HI>there. But</HI> Prophecie not <HI>againe any more at</HI> Bethel: <HI>For it is the Kings Chappell, and it is the kings Court.</HI></P>
<P>Was the entertainement, of the Prophet <HI>Ieremie</HI> found in <HI>Ieru&s;alem,</HI> any whit better? Not a whit. In the 18. chap|ter of his Prophecie, <HI>ver&s;.</HI> 18 I find the men of <HI>Iudah</HI> plot|ting again&s;t him. <HI>Come,</HI> &s;ay they, <HI>let vs deui&s;e deui&s;es again&s;t Ieremiah: Come, and let vs &s;mite him with the tongue, and let vs not giue heed to any of his words.</HI> In the 20. Chapter, <HI>ver.</HI> 2.
<PB N="308" REF="155"> I find him <HI>&s;mitten and put in the &s;tockes by Pa&s;hur, the chiefe gouernor of the Lords hou&s;e.</HI> In the 26. Chapter, <HI>ver&s;,</HI> 8. I &s;ee him againe <HI>apprehended; threatned with death, and arraigned.</HI> In the 33. chapter, <HI>ver&s;.</HI> 1. I &s;ee him <HI>&s;hut vp in the Court of the pri&s;on.</HI> In the 38. Chapter, <HI>ver&s;.</HI> 6. I find him <HI>let downe with cords into a miry</HI> and dirtie <HI>dungeon.</HI> And all this befell him, becau&s;e he <HI>prophecied in the name of the Lord.</HI></P>
<P>The v&s;age of <HI>Micaiah</HI> the <HI>Prophet</HI> is likewi&s;e memorable. King <HI>Ahab,</HI> K. of <HI>I&s;raell</HI><NOTE N="o" PLACE="marg">2. <HI>Chro.</HI> 18.7.</NOTE> <HI>hateth</HI> him, 1. <HI>King.</HI> 22.8. <HI>Zede|kiah</HI><NOTE N="p" PLACE="marg"><HI>Ver&s;.</HI> 23.</NOTE> <HI>&s;miteth</HI> him <HI>on the cheeke, ver&s;.</HI> 24. and <HI>Amon,</HI> the go|uernour of the Citie is commanded to put him<NOTE N="q" PLACE="marg"><HI>Ver&s;.</HI> 26.</NOTE> <HI>in pri&s;on,</HI> and to <HI>feed him with bread of affliction,</HI> and with <HI>water of af|flicton,</HI> ver&s;. 27.</P>
<P>There was a <HI>Seer,</HI> a <HI>Prophet,</HI> called<NOTE N="r" PLACE="marg">2. <HI>Chro.</HI> 16.7.</NOTE> <HI>Anani.</HI> He had a me&s;&s;age from the <HI>Lord</HI> to <HI>A&s;a</HI> King of <HI>Iudah,</HI> and did faith|fully deliuer it. But for &s;o doing the <HI>King</HI> was in a rage with him, and put him <HI>in a pri&s;on-hou&s;e,</HI> 2. <HI>Chron.</HI> 16.10.</P>
<P>As ill affected to the <HI>Prophets</HI> of the <HI>Lord</HI> were the peo|ple of <HI>Iudah</HI> for the mo&s;t part of them. And therefore is <HI>E&s;ay chapter</HI> 30.8. commanded to <HI>write it in a table,</HI> and to <HI>note it in a Booke,</HI> that it might be <HI>for the time to come for euer and euer</HI> an euidence again&s;t that people, that they were a <HI>rebellious people, lying children, children,</HI> that would not <HI>heare the Law of the Lord:</HI> &s;uch, as blu&s;hed not, to <HI>&s;ay to the Seers, See not,</HI> and <HI>to the Prophets, Prophecie not vnto vs right things:</HI> but if you will needs be Seeing, or Prophecying, or Prea|ching, or &s;peaking vnto vs, then &s;peake vnto vs <HI>&s;mooth things, Prophecie deceits: Get you out of the way; turne a&s;ide out of the path: cau&s;e the Holy one of I&s;rael to cea&s;e from before vs.</HI> Strange that there &s;hould be <HI>in the people of the Lord,</HI> &s;uch contempt, &s;uch a dete&s;tation of <HI>the Prophets of the Lord!</HI> But you &s;ee the lot of Gods Prophets vnder the <HI>old Te&s;ta|ment.</HI></P>
<P>Were they more regarded in the time of the <HI>New?</HI> It &s;eemes not. For it could not but fall out with them accor|ding to that prediction of our <HI>Sauiour Chri&s;t,</HI> Mat. 23.34. <HI>Behold,</HI> &s;aith he, <HI>I &s;end vnto you Prophets, and wi&s;e men, and
<PB N="309" REF="155"> Scribes, and &s;ome of them yee &s;hall kill and Crucifie, and &s;ome of them &s;hall yee &s;courge in your Synagogues, and per&s;ecute them from citie to citie.</HI> According to this prediction it came to pa&s;&s;e.</P>
<P>Some they <HI>killed.</HI> They <HI>killed</HI><NOTE N="&s;" PLACE="marg">Eu&s;eb. Hi&s;tor. Eccle&s;. lib. <HI>2.</HI> ca. <HI>9</HI></NOTE> <HI>Iames,</HI> the brother of <HI>Iohn, with the &s;word,</HI> Act. 12.2. Some they <HI>crucified.</HI> They <HI>crucified Chri&s;t</HI> him&s;elfe, <HI>the Lord of life, Act.</HI> 3.15. Some they <HI>&s;courged.</HI> They <HI>&s;courged Paul.</HI> He &s;hall te&s;tifie for him|&s;elfe, 2. <HI>Cor.</HI> 11.24. <HI>Of the Iewes fiue times receiued I fortie &s;tripes &s;aue one.</HI> and <HI>ver&s;.</HI> 25. <HI>Thrice was I beaten with rods.</HI> Some <HI>they per&s;ecuted from citie to citie.</HI> So they dealt with <HI>Barnabas, Act.</HI> 13.50. Some they vexed with many kinds of crueltie. S. <HI>Steuen</HI> may be one in&s;tance. <HI>They gna&s;hed on him with their teeth, Act.</HI> 7.54. They &s;mote him with their tongues, &s;aying, <HI>we haue heard him &s;peake bla&s;phemous words again&s;t Mo&s;es, and again&s;t God, Act.</HI> 6.11. They <HI>came vpon him, and caught him, and brought him to the councell,</HI> ver&s;. 12. They <HI>ca&s;t him out of the cittie, Act.</HI> 7.58. and <HI>they &s;toned him, ver&s;.</HI> 59. In a word, they made &s;uch<NOTE N="t" PLACE="marg"><HI>Act.</HI> 8.3.</NOTE> hauocke of the Church in tho&s;e prime dayes thereof, as that the <HI>me&s;&s;engers of God</HI> were enforced through the bitterne&s;&s;e of their &s;pirit to complaine with the <HI>Apo&s;tle, Rom.</HI> 8.36.<NOTE N="u" PLACE="marg"><HI>P&s;al.</HI> 44.22.</NOTE> <HI>For thy &s;ake we are killed all the day long, we are counted as &s;heepe appoynted for the &s;laughter.</HI> And thus you &s;ee what is the portion of <HI>Gods</HI> Mini&s;ters vnder the <HI>new Te&s;tament.</HI> Vnder both <HI>New,</HI> and <HI>Old,</HI> they are liable to the di&s;graces and vexations of this wicked world. So true is my propo&s;ition.</P>
<Q>The wicked are euermore in a readine&s;&s;e, to doe all the di&s;grace and di&s;pite they can to the true Prophets of the Lord, and his Mini&s;ters.</Q>
<P>Yet not to them onely, not onely to the <HI>true Prophets of the Lord,</HI> and his <HI>mini&s;ters;</HI> but to you al&s;o of the <HI>laitie,</HI> to as many of you, as haue a true de&s;ire <HI>to liue in the feare of God,</HI> and <HI>to die in his fauour:</HI> to as many of you, as are willing to <HI>deny vngodline&s;&s;e</HI> and <HI>worldly</HI> lu&s;ts, that yee may liue<NOTE N="x" PLACE="marg"><HI>Tit.</HI> 2.13.</NOTE> <HI>&s;oberly iu&s;tly,</HI> and <HI>piou&s;ly</HI> in this pre&s;ent world. Your lot will be the
<PB N="310" REF="156" MS="y"> &s;ame with ours. <HI>The wicked will be euermore in a readine&s;&s;e, to doe vnto you al&s;o, all the di&s;grace and de&s;pite they can.</HI></P>
<P>You mu&s;t put on the <HI>Liuery</HI> and <HI>cogni&s;ance</HI> of <HI>Chri&s;t,</HI> as well as wee. The mo&s;t principall and royall <HI>garment,</HI> which he wore, while he liued vpon the earth, was <HI>affliction. Af|fliction!</HI> It mu&s;t be your <HI>coate</HI> too, it mu&s;t be your <HI>liuery.</HI> You will hold him for an vndutifull, and an vngracious <HI>child,</HI> that is a&s;hamed of his <HI>father:</HI> you will take him for a mala|pert and a &s;awcie <HI>&s;eruant,</HI> that refu&s;eth to weare his ma&s;ters liuery; <HI>Chri&s;t</HI> is your <HI>Father;</HI> he is your <HI>Ma&s;ter.</HI> Take heed then, that you &s;hew not your &s;elues <HI>vndutifully vngracious, malapert,</HI> or <HI>&s;awcie,</HI> in refu&s;ing to be, as he was, clothed<NOTE N="y" PLACE="marg"><HI>Reuel.</HI> 19.13.</NOTE> with a ve&s;ture dipt in bloud.</P>
<P>The<NOTE N="z" PLACE="marg"><HI>Mark.</HI> 3.17.</NOTE> &s;onnes of <HI>Thunder, Iames</HI> and <HI>Iohn,</HI> would needs be aduanced in the Kingdome of <HI>Chri&s;t,</HI> to &s;it, the one on his <HI>right hand,</HI> the other, on his <HI>left.</HI> But what doth <HI>Chri&s;t?</HI> Doth he graunt their reque&s;t? He doth it not. He thus &s;peakes vnto them:<NOTE N="a" PLACE="marg"><HI>Mat.</HI> 20 22. <HI>Mark.</HI> 10.38.</NOTE> <HI>Are ye able to drinke of the cup, that I &s;hall drinke of, and to be baptized with the bapti&s;me, that I am baptized with?</HI> Vpon their an&s;were which is affirmatiue, <HI>we are able, Chri&s;t</HI> farther &s;aith vnto them, <HI>ye &s;hall indeed drinke of the cup, that I drinke of, and with the bapti&s;me that I am bapti&s;ed with, &s;hall ye be bapti&s;ed.</HI> But <HI>to &s;it on my right hand,</HI> and <HI>on my left hand, is not mine to giue, but</HI> it &s;hall be gi|uen <HI>to them for whom it is prepared.</HI> It is as if <HI>Chri&s;t</HI> had &s;aid in fewer words, ye mu&s;t of nece&s;&s;itie <HI>beare the Cro&s;&s;e,</HI> be|fore yee can <HI>weare the Crowne.</HI></P>
<P>But you will &s;ay; <HI>Iames</HI> and <HI>Iohn</HI> were of the number of the <HI>twelue Apo&s;tles;</HI> and that they indeed by their calling were to <HI>take vp their cro&s;&s;e,</HI> and <HI>to follow Chri&s;t:</HI> but what is that to vs? to vs, who are not of the ranke? who are not <HI>Prophets?</HI> nor <HI>Apo&s;tles,</HI> nor <HI>Mini&s;ters?</HI> S. <HI>Paul</HI> &s;hall an&s;were you for me, 2. <HI>Tim.</HI> 3.12. <HI>All that will liue godly in Chri&s;t Ie|&s;us, &s;hall &s;uffer per&s;ecution.</HI></P>
<P>Thus haue you my doctrine enlarged: <HI>The wicked are e|uermore in a readine&s;&s;e, to doe all the di&s;grace and de&s;pite they can, not onely to the true Prophets of the Lord, and his Mini|&s;ters,
<PB N="311" REF="156"> but al&s;o to the true &s;eruants of God, of what vocation, e&s;tate, or condition &s;oeuer they be.</HI></P>
<P>Now let vs a little examine the rea&s;on why the <HI>wicked</HI> &s;hould &s;tand thus affected towards the <HI>godly.</HI> The rea&s;on is, becau&s;e they hate the Godly. <HI>They hate the Godly:</HI> and therefore will they doe them <HI>all the di&s;grace and de&s;pite they can.</HI></P>
<P>The wicked <HI>hate the Godly.</HI> It is no new thing: Its no rare thing. <HI>No new</HI> thing; for<NOTE N="b" PLACE="marg"><HI>Gen.</HI> 27.41.</NOTE> <HI>E&s;ay</HI> hated <HI>Iacob,</HI><NOTE N="c" PLACE="marg"><HI>Gen.</HI> 21.9.</NOTE> <HI>I&s;maell I&s;aac,</HI> and<NOTE N="d" PLACE="marg"><HI>Gen.</HI> 4.8.</NOTE> <HI>Cain Abell.</HI> Its <HI>no rare</HI> thing; for it is exceeding <HI>common</HI> at all times, in all places. The con&s;ideration wher|of made S. <HI>Peter</HI> thus to &s;peake vnto the faithfull in his dayes; <HI>Beloued, thinke it not &s;trange concerning the fiery triall, which is to try you, as though &s;ome</HI> &s;trange <HI>thing were come vnto you.</HI> Thinke it not <HI>&s;trange;</HI> its no <HI>&s;trange thing.</HI> It is <HI>Epi&s;tle</HI> 1. <HI>chap.</HI> 4.12. So S. <HI>Iohn, Epi&s;t.</HI> 1. <HI>chap.</HI> 3.13. <HI>Maruaile not my brethren, if the world hate you.</HI> Maruaile not. Its no point of wi&s;edome to wonder at that which is neither <HI>Magnum,</HI> nor <HI>Novum,</HI> nor <HI>Rarum.</HI> If it be not a <HI>great</HI> thing, or <HI>new,</HI> or <HI>rare, maruaile not</HI> at it.</P>
<P>A Father of the Schooles,<NOTE N="e" PLACE="marg">Comment. in <HI>1.</HI> Johan. <HI>3.</HI></NOTE> <HI>Aquinas</HI> auoucheth it, that there is no cau&s;e of <HI>maruaile,</HI> if it be not either <HI>great,</HI> or <HI>new,</HI> or <HI>rare.</HI> Now that the <HI>world,</HI> that is, <HI>amatores mundi,</HI> the lo|uers of the <HI>world,</HI> wicked, carnall, irreligious, and prophane men liuing in the <HI>world,</HI> &s;hould <HI>hate</HI> the Godly, <HI>non e&s;t mag|num:</HI> it is no great matter.</P>
<P>The <HI>Phy&s;ition</HI> that binds a <HI>franticke</HI> man, if he be bitten by him, <HI>non reputat magnum,</HI> he counts it not any <HI>great</HI> mat|ter; but excu&s;eth his patient for his fren&s;ies &s;ake. The wic|ked are as this <HI>franticke</HI> man; the Godly as the <HI>Phy&s;ition:</HI> whence it is, that vpon tho&s;e words, <HI>Gen.</HI> 4.8. <HI>Cain ro&s;e vp again&s;t Abel;</HI> for <HI>again&s;t Abel,</HI> the glo&s;&s;e &s;aith,<NOTE N="f" PLACE="marg">Contra medi|cum.</NOTE> <HI>again&s;t his Phy&s;ition.</HI> Thus you &s;ee, its not <HI>magnum,</HI> no <HI>great</HI> matter, that the wicked doe <HI>hate the Godly.</HI></P>
<P>Nor is it <HI>Novum,</HI> nor is it <HI>Rarum;</HI> its neither <HI>new,</HI> nor <HI>rare,</HI> as you haue alreadie heard. Its no <HI>great</HI> matter, nor is it any <HI>new</HI> thing, or <HI>rare</HI> that the world &s;hould <HI>hate you,</HI>
<PB N="312" REF="157"> therefore <HI>maruaile not,</HI> if it <HI>hate you!</HI> Yea, &s;ay I: it were much to be <HI>maruailed</HI> at, if it &s;hould not <HI>hate you.</HI> For &s;uch are the contrary di&s;po&s;itions of <HI>Saints,</HI> and <HI>worldlings,</HI> of the <HI>wicked</HI> and the <HI>Godly,</HI> that of nece&s;&s;itie there will euer be occa&s;io|ned contentious oppo&s;itions betweene them. The con&s;i|deration hereof drew from S. <HI>Iames</HI> tho&s;e words, <HI>chap.</HI> 4.4. <HI>Know ye not, that the friend&s;hip of the world is enmity with God?</HI> Know ye not, that is, &s;aith <HI>Aquinas, Ignorare non debetis,</HI> ye ought not to be ignorant of this, that the <HI>amitie of the world is enmitie with God;</HI> and that who&s;oeuer is a friend <HI>of the world,</HI> he is <HI>the enemie of God:</HI> I may adde, yea, and <HI>of the Godly too.</HI></P>
<P>Hereto agreeth that demaund of S. <HI>Paul</HI> 2. <HI>Cor.</HI> 6.14.15. <HI>What fellow&s;hip hath righteou&s;ne&s;&s;e with vnrighteou&s;ne&s;&s;e? What communion hath light with darkne&s;&s;e? What concord hath Chri&s;t with Belial?</HI> God is righteous, the world is wicked, and<NOTE N="g" PLACE="marg">1. <HI>Johan.</HI> 5.19</NOTE> <HI>lieth</HI> altogether in &s;inne, therefore there can be <HI>no fel|low&s;hip betweene God and the world.</HI> God is<NOTE N="h" PLACE="marg">1. <HI>I han.</HI> 1.5.</NOTE> <HI>light,</HI> he is the<NOTE N="i" PLACE="marg"><HI>Iam.</HI> 1.17.</NOTE> <HI>Father of lights;</HI> in him there is <HI>no darkene&s;&s;e at all:</HI> The world what is it but<NOTE N="k" PLACE="marg"><HI>Ephe.</HI> 5.8.</NOTE> <HI>darkne&s;&s;e,</HI> what but a receptacle of the vnfruitfull<NOTE N="l" PLACE="marg"><HI>Ver&s;.</HI> 11.</NOTE> workes of darkene&s;&s;e? therefore there can bee <HI>no communion betweene God and the world.</HI> Chri&s;t is holy, al|together holy, and immaculate; <HI>Belial</HI> is wicked, he is the Prince of wickedne&s;&s;e: therefore there can be no <HI>concord betweene</HI> Chri&s;t <HI>and</HI> Belial.</P>
<P>Now if there can be no <HI>fellow&s;hip,</HI> if no <HI>communion be|tweene God and the world;</HI> can we looke there &s;hould be any fellow&s;hip, any communion, betweene <HI>Saints</HI> &amp; <HI>worldlings,</HI> betweene the <HI>godly,</HI> and the <HI>wicked,</HI> betweene &s;uch as <HI>loue God,</HI> and &s;uch as <HI>loue the world?</HI> If there be <HI>no concord be|tweene Chri&s;t</HI> and <HI>Belial,</HI> can we expect there &s;hould be any concord betweene <HI>true Chri&s;tians</HI> and <HI>Beliali&s;ts,</HI> betweene the <HI>followers of Christ,</HI> and the <HI>&s;onnes of Belial?</HI></P>
<P>It cannot be expected. The&s;e, whom I call <HI>Beliali&s;ts</HI> or the <HI>&s;onnes of Beliall, worldlings</HI> and the <HI>wicked,</HI> are &s;uch as <HI>loue the world:</HI> the other, whom I call <HI>true Chri&s;tians,</HI> or <HI>fol|lowers of Chri&s;t, Saints,</HI> &amp; the <HI>godly,</HI> are &s;uch as <HI>loue God.</HI> The
<PB N="313" REF="157"> repugnancie that is betweene the qualities of the&s;e two, is elegantly deliuered in holy writ.</P>
<P>The louers of God are<NOTE N="m" PLACE="marg"><HI>Rom.</HI> 8.14. <HI>Galat.</HI> 5.18.</NOTE> <HI>led by the Spirit of God;</HI> they<NOTE N="n" PLACE="marg"><HI>Galat.</HI> 5.16.</NOTE> <HI>walke in the Spirit,</HI> and bring forth the<NOTE N="o" PLACE="marg"><HI>Ver&s;.</HI> 22.23.</NOTE> <HI>fruits</HI> thereof, as <HI>loue, ioy, peace, long-&s;uffering, gentlenes, goodnes, faith, meekenes, temperance,</HI> and &s;uch like; but they that loue the world, are inve&s;ted, with<NOTE N="p" PLACE="marg"><HI>Ver.</HI> 19.20.21</NOTE> <HI>adulterie, fornication, vncleanne&s;&s;e, la&s;ciui|ou&s;ne&s;&s;e, Idolatrie, witchcraft, hatred, variance, emulations, wrath, &s;trife, &s;editions, here&s;ies, envyings, murthers, drunken|ne&s;&s;e, revellings,</HI> and &s;uch like. What greater repugnancie can there be then this?</P>
<P>Againe, they that loue God, are<NOTE N="q" PLACE="marg">2. <HI>Tim.</HI> 2.22.</NOTE> of <HI>pure hearts,</HI> and of ^r 1. <HI>Tim.</HI> 1.5. <HI>good con&s;ciences,</HI> they<NOTE N="&s;" PLACE="marg"><HI>Colo&s;&s;.</HI> 1.22.</NOTE> <HI>pre&s;ent</HI> them&s;elues <HI>holy, vnblameable</HI> and <HI>vnreproueable</HI> in the <HI>&s;ight</HI> of God; they &s;erue the Lord<NOTE N="t" PLACE="marg"><HI>Johan.</HI> 4.23.</NOTE> in <HI>Spirit and in truth:</HI> but they that loue the world are of<NOTE N="u" PLACE="marg"><HI>P&s;al.</HI> 14.1. <HI>And</HI> 53.1.</NOTE> <HI>corrupt</HI> hearts, of<NOTE N="x" PLACE="marg"><HI>Tit.</HI> 1.15.</NOTE> <HI>defiled minds and con&s;ciences,</HI> their works are<NOTE N="y" PLACE="marg"><HI>P&s;al.</HI> 14.1.</NOTE> <HI>abominable,</HI> they are<NOTE N="z" PLACE="marg"><HI>P&s;al.</HI> 58.3.</NOTE> <HI>deceitfull from the wombe,</HI> they are <HI>altogether</HI><NOTE N="a" PLACE="marg"><HI>P&s;al.</HI> 14.3.</NOTE> <HI>become filthy,</HI> their &s;eruice of <HI>God</HI> is but a flattering of him; for they<NOTE N="b" PLACE="marg"><HI>P&s;al.</HI> 78.36.</NOTE> <HI>lye vnto him with their double tongue.</HI> What greater repugnancie can there be then this?</P>
<P>Once more. They that loue God, ca&s;t all their<NOTE N="c" PLACE="marg">1. <HI>Pet.</HI> 5.7.</NOTE> <HI>care</HI> vpon him; they are<NOTE N="d" PLACE="marg"><HI>Ver&s;.</HI> 8.</NOTE> <HI>&s;ober</HI> and <HI>vigilant:</HI> for they know that their aduer&s;arie the <HI>Deuill,</HI> as a roaring Lyon <HI>walketh about &s;eeking, whom he may deuour:</HI> but they that loue the world, like the <HI>foole</HI> in the <HI>P&s;alme</HI><NOTE N="e" PLACE="marg"><HI>P&s;al.</HI> 14.1. <HI>&amp;</HI> 53.1. <HI>&amp;</HI> 10.4.</NOTE> &s;ay <HI>in their heart, there is no God.</HI> Sobrietie they care not for, vigilancie, they will none of it.<NOTE N="f" PLACE="marg"><HI>Philip.</HI> 3.19.</NOTE> <HI>Minding earthly things,</HI> &amp; glutted with the plea&s;ure there|of, their &s;ole care is,<NOTE N="g" PLACE="marg"><HI>Rom.</HI> 16.18.</NOTE> <HI>to &s;erue their owne belly,</HI><NOTE N="h" PLACE="marg"><HI>Philip.</HI> 3.19.</NOTE> their <HI>God</HI> is their <HI>belly,</HI> their <HI>glory is their &s;hame,</HI> their <HI>end is damnation.</HI> What greater repugnancie can there be then this?</P>
<P>Will it now plea&s;e you to collect with me? the qualities of the <HI>wicked,</HI> the <HI>&s;onnes of Belial, worldlings,</HI> &s;uch as <HI>loue the world,</HI> are wholy repugnant and contrary to the qualities, of the <HI>Godly,</HI> the <HI>followers of Chri&s;t, Saints,</HI> &s;uch as <HI>loue God:</HI> and therefore there can be no agreement betweene them: No better then was betweene <HI>Cain</HI> and <HI>Abel.</HI> And that you know was bad enough. For <HI>Cain</HI> &s;lew <HI>Abel.</HI> And where|fore
<PB N="314" REF="158"> &s;lew he him? S. <HI>Iohn</HI> giues you the rea&s;on, 1. <HI>Epi&s;t.</HI> 3.12. <HI>Becau&s;e his owne workes were euill, and his brothers righ|teous.</HI></P>
<P>Thus farre of the <HI>hatred</HI> of the <HI>wicked</HI> again&s;t the <HI>Godly,</HI> the true rea&s;on of my doctrine, which was:
<Q>The wicked are euermore in a readine&s;&s;e, to doe all the di&s;grace and de&s;pite they can, not onely to the true Pro|phets of the Lord, and his Mini&s;ters, but al&s;o to the true &s;eruants of God, of what vocation, e&s;tate, or condition &s;oe|uer they be.</Q></P>
<P>Let vs now make &s;ome v&s;e of that which hath beene hi|therto deliuered, for the bettering, and the amendment of our &s;infull liues.</P>
<P>Fir&s;t, the <HI>Mini&s;ters</HI> of Gods word, may from hence learne, not to take it vnto heart, if &s;uch, as are bound by the Law of God and nature, and by all good order, to yeeld them due loue and reuerence, &s;hall in pride and contempt in&s;ult ouer them, to <HI>di&s;grace and to de&s;pite them.</HI> They may well remember, that its neither <HI>great,</HI> nor <HI>new,</HI> nor <HI>rare</HI> thing, that they meete with &s;uch cour&s;e entertainement in the world; fora&s;much as they cannot be ignorant, that the <HI>world hateth them.</HI> And what if the <HI>world hate them!</HI> Shall they therefore be altogether dejected? They need not. For <HI>Chri&s;t</HI> giues them encouragement and comfort, <HI>Iohn.</HI> 15.18. <HI>If the world hate you, yee know that it hated me before it ha|ted you.</HI></P>
<P>The argument is drawen <HI>ab exemplo,</HI> from Chri&s;ts owne example. <HI>The world hateth mee,</HI> you know it to be &s;o, you &s;ee it. It needes not then to be any di&s;paragement to you if <HI>it hate you,</HI> it hated me <HI>before it hated you. Cur ergo &s;e mem|brum, &s;upra verticem extollit?</HI> S. <HI>Au&s;tine</HI> propounds the que&s;tion <HI>Tract.</HI> 88. <HI>in Iohannem.</HI> Why doth a member ex|toll it &s;elfe aboue the head? <HI>Recu&s;as e&s;&s;e in corpore, &s;i non vis odium mundi &s;ustinere cum capite:</HI> thou refu&s;e&s;t to be in the <HI>bodie,</HI> if thou wilt not with the <HI>head</HI> &s;u&s;teine the <HI>hatred of the world.</HI></P>
<P>A &s;econd argument of encouragement and comfort to
<PB N="315" REF="158"> vs again&s;t the hatred of the world; is drawne from the na|ture of the world, <HI>ver&s;.</HI> 19. <HI>If ye were of the world the world would loue his owne: hut becau&s;e ye are not of the world, but I haue cho&s;en you out of the world, therefore the world hateth you.</HI> This argument is euident euen to the common &s;en&s;e of men; who cannot but know, that betweene contraries there is no argreement, and betweene men of vnlike qualities, no full con&s;ent of minds. It is then as if <HI>Chri&s;t</HI> had thus &s;aid: <HI>The world loues</HI> none but <HI>his owne;</HI> none but tho&s;e that are addicted, deuoted, and wholy giuen ouer to it: but you <HI>are not of the world;</HI> therefore it loues not you. You <HI>are not of the world;</HI> for you are mine; and<NOTE N="i" PLACE="marg"><HI>Iohan.</HI> 8.23. <HI>and</HI> 17.14.</NOTE> <HI>I am not of the world.</HI> I haue &s;eparated you from the &s;eruice of the world, to doe me &s;eruice; and therefore the <HI>world hateth you.</HI></P>
<P>A third argument of encouragement and comfort to vs, is <HI>ver&s;.</HI> 20. <HI>Remember the word, that I &s;aid vnto you: The &s;er|uant is not greater then the Lord: if they haue per&s;ecuted me, they will al&s;o per&s;ecute you.</HI> This argument is like the fir&s;t: Its drawne from <HI>Christs</HI> owne example, as that was. All the difference is: the fir&s;t &s;pecifieth the <HI>hatred</HI> of the world; this the <HI>effect</HI> of that hatred, <HI>Per&s;ecution.</HI></P>
<P>Thus &s;tands the argument. The world <HI>per&s;ecuteth</HI> me; you are my witne&s;&s;es it doth &s;o. Thinke it not much then, if it al&s;o <HI>per&s;ecute</HI> you. <HI>Remember the word that I &s;aid vnto you;</HI> The<NOTE N="k" PLACE="marg"><HI>Matth.</HI> 10.24 <HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">han.</HI> 13.16.</NOTE> <HI>&s;eruant is not greater then the Lord.</HI><NOTE N="l" PLACE="marg">Salmeron Tom. <HI>9.</HI> Com. Tract. <HI>60</HI></NOTE> <HI>Si me Domi|num, Regem, caput, magi&s;trum, per&s;ecuti&s;unt, vos quo&abque; &s;ervos ac &s;ubditos meos, membra mea, at&abque; di&s;cipulos meos per&s;equen|tur.</HI> If they haue per&s;ecuted mee your <HI>Lord,</HI> your <HI>King,</HI> your <HI>head,</HI> your <HI>Ma&s;ter,</HI> they will al&s;o per&s;ecute you, my <HI>&s;eruants,</HI> my <HI>&s;ubiects,</HI> my <HI>members,</HI> my <HI>di&s;ciples.</HI> If they haue called me a<NOTE N="m" PLACE="marg"><HI>Iohan.</HI> 10.20</NOTE> <HI>mad man,</HI> one that <HI>hath a Deuill,</HI><NOTE N="n" PLACE="marg"><HI>Mat.</HI> 27.63.</NOTE> a <HI>&s;e|ducer,</HI><NOTE N="o" PLACE="marg"><HI>Mat.</HI> 26.65.</NOTE> a <HI>bla&s;phemer,</HI><NOTE N="p" PLACE="marg"><HI>Mat.</HI> 11.19.</NOTE> a <HI>glutton,</HI> a <HI>wine-bibber,</HI> a <HI>friend of Pub|licans and &s;inners,</HI> will they not much more &s;peake of you re|proachfully?<NOTE N="q" PLACE="marg"><HI>Mat.</HI> 10.25.</NOTE> <HI>If they haue called the Ma&s;ter of the hou&s;e</HI> Belzebub, <HI>how much more &s;hall they call them of his hou&s;hold</HI> &s;o? <HI>Turpe profect&ograve; e&s;t, &amp; dedecore plenum, Rege in ca&s;tris
<PB N="316" REF="159"> vulnerato exi&s;tente, milites eius &s;ine vulnere in civitate epulantes manere,</HI> &s;ayth <HI>Salmeron:</HI> It were very ba&s;e and &s;hamefull, for &s;ouldiers to remaine in the Citie at ea&s;e without hurt, while their <HI>King</HI> lies wounded in the Campe. <HI>Pudeat,</HI> &s;aith Saint <HI>Bernard Serm.</HI> 5. <HI>in Festo omnium Sanct. pudeat &s;ub &s;pinato capite, membrum fieri delicatum:</HI> It were a &s;hame for vs to liue deliciou&s;ly and in plea&s;ures, &s;aith our head, <HI>Chri&s;t,</HI> was crowned with thornes.</P>
<P>I conclude the fir&s;t v&s;e: Let the <HI>wicked</HI> fret, and fume, and &s;tamp, and &s;tare, and grudge, and murmure again&s;t vs, let them forbid vs to <HI>prophecie,</HI> let them refu&s;e to <HI>heare vs,</HI> let them lay vpon vs <HI>all the di&s;grace and despite they can;</HI> yet will we po&s;&s;e&s;&s;e our &s;oules in patience, knowing it to be a faithfull &s;aying, which S. <HI>Paul</HI> hath. 2. <HI>Tim.</HI> 2.11.12. that, <HI>if we die with Chri&s;t, we &s;hall al&s;o liue with him,</HI> and <HI>if we &s;uffer with him, we &s;hall al&s;o raigne</HI> with him.</P>
<P>A &s;econd v&s;e is for all other the true &s;eruants of God, of what vocation, condition, or e&s;tate &s;oeuer they be: for as much as the wicked lie in waite for them al&s;o, to <HI>doe them all the di&s;grace and de&s;pite they can,</HI> as hath already bin proo|ued vnto you. The v&s;e is to admoni&s;h you, that ye take it not to heart, if they, who are bound by the law of <HI>God</HI> and <HI>nature,</HI> by the bond of <HI>neighbour-hood,</HI> and <HI>our Chri&s;tian profe&s;&s;ion,</HI> to loue you, and to tender your good, &s;hall in pride and contempt in&s;ult ouer you, <HI>to di&s;grace and to de&s;pite you.</HI></P>
<P>The arguments for your encouragement and comfort in &s;uch a ca&s;e, may be the &s;ame with tho&s;e, which I but euen now produced for the encouragement and comfort of our &s;elues in the like: will you haue them &s;u~med vp vnto you? Then thus.</P>
<P>You find but cour&s;e re&s;pect and entertainement in the world, becau&s;e the world <HI>hateth you.</HI> It <HI>hateth you.</HI> Mar|uaile not at it, nor feare it. For fir&s;t it <HI>hated</HI> Chri&s;t, before it <HI>hated you.</HI></P>
<P>Secondly, the world <HI>would loue you,</HI> if you were <HI>his owne.</HI>
<PB N="317" REF="159"> But you are not. You <HI>are not of the world,</HI> and therefore the <HI>world hateth you.</HI> Be of good comfort: you <HI>are not of the world,</HI> for Chri&s;t hath <HI>cho&s;en you out of the world,</HI> to be his beloued.</P>
<P>Thirdly, the world from <HI>hating</HI> you proceedeth to <HI>per|&s;ecute</HI> you. Let not this di&s;courage you. For it <HI>per&s;ecuted</HI> Chri&s;t fir&s;t. They haue <HI>per&s;ecuted</HI> Chri&s;t, and therefore will they <HI>per&s;ecute</HI> you.<NOTE N="r" PLACE="marg"><HI>Math.</HI> 10.25.</NOTE> <HI>It is enough for the Di&s;ciple, that he be as his Ma&s;ter, and the &s;eruant as the Lord. Chri&s;t</HI> is your <HI>Ma&s;ter,</HI> he is your <HI>Lord:</HI> you are his <HI>di&s;ciples,</HI> you are his <HI>&s;eruants.</HI> Let his<NOTE N="&s;" PLACE="marg">1. <HI>Pet.</HI> 2.21.</NOTE> example be your rule; be it our rule too, (for herein we are all equall) be it the rule of direction to vs all; the rule of all our &s;ufferings.<NOTE N="t" PLACE="marg"><HI>ver&s;.</HI> 23.</NOTE> <HI>When he was reviled, he reviled not againe; when he &s;uffered, he threatned not; but committed his cau&s;e to him, that iudgeth righteou&s;ly.</HI> Here is matter worthy our imitation.</P>
<P>The re&s;olued <HI>Chri&s;tian</HI> herevpon thus &s;weetly medita|teth. Shall Chri&s;t <HI>lie in the manger,</HI> and we ruffle it out <HI>in our palaces?</HI> Shall he mourne <HI>in &s;ackcloth,</HI> and wee bath <HI>in plea&s;ure?</HI> Shall he fighting in our defence, <HI>be wounded and crucified among theeues;</HI> and &s;hall we <HI>di&s;port</HI> and <HI>&s;olace</HI> our &s;elues with fond and vaine delights? Shall he bee <HI>pierced through</HI> with the &s;word of Gods iu&s;tice for our &s;ins, and &s;hall we be vnwilling <HI>to &s;uffer any thing for our &s;elues?</HI> This were too too vnnaturall and vnkinde.</P>
<P>Let not therefore the <HI>cro&s;&s;e aduentures</HI> that may betide vs, di&s;may vs: Let not the <HI>crueltie</HI> of our enemies, the <HI>&s;harp|nes</HI> of our mi&s;eries, the <HI>continuance</HI> of our afflictions, daunt vs: but let vs (following the adui&s;e of <HI>S. Peter</HI> 1. <HI>Ep. chap.</HI> 4. <HI>ver&s;.</HI> 13.) Let vs <HI>reioyce, in as much as we are partakers of Chri&s;ts &s;ufferings.</HI> So <HI>when his glory &s;hall be reuealed,</HI> we &s;hall be <HI>glad al&s;o with exceeding ioy.</HI> Thus much of the &s;e|cond v&s;e.</P>
<P>A third followeth. You remember the doctrine.</P>
<Q>The wicked are euermore in a readine&s;&s;e, to doe all the di&s;grace and de&s;pite they can, not onely to the true Prophets of the Lord and his Mini&s;ters, but al&s;o to all
<PB N="318" REF="160"> other, the true &s;eruants of God, of what vocation, e&s;tate, or condition &s;oeuer they be.</Q>
<P>The v&s;e is, to reproue tho&s;e, who e&s;teeme not aright of the &s;ufferings of the godly. Let a godly man be <HI>humbled</HI> vnder the cro&s;&s;e, let him feele the hand of God vpon him; how will &s;ome wonder at him, as at a<NOTE N="u" PLACE="marg"><HI>P&s;.</HI> 102.6, 7.</NOTE> <HI>Pelican of the wilder|ne&s;&s;e,</HI> as at <HI>an Owle of the de&s;ert,</HI> as at <HI>a &s;parrow</HI> that &s;its <HI>alone vpon the hou&s;e top?</HI> They will hold him for a great &s;inner, and will mea&s;ure his condition by the cha&s;ti&s;ement, that he endureth.</P>
<P>Did not <HI>Eliphaz</HI> deale &s;o with <HI>Iob?</HI> From the <HI>afflictions,</HI> the <HI>mi&s;eries,</HI> the <HI>calamities,</HI> that <HI>Iob</HI> &s;uffered, <HI>Eliphaz</HI> con|cludeth, that <HI>Iob</HI> is no innocent man, no righteous man, but a deepe di&s;&s;embler, and a hollow-hearted hypocrite. His cen&s;ure of <HI>Iob</HI> you may finde <HI>chap.</HI> 4.7. <HI>Remember I pray thee,</HI> &s;aith <HI>Eliphaz</HI> to <HI>Iob,</HI> Remember I pray thee, <HI>who euer peri&s;hed being innocent?</HI> Or <HI>where were the righteous cut off?</HI></P>
<P><HI>Who euer peri&s;hed being innocent?</HI> Or <HI>where were the righteous cut off?</HI> It was <HI>Eliphaz</HI> his error, to collect, be|cau&s;e <HI>Iob</HI> was afflicted, and that mo&s;t grieuou&s;ly, that therefore he was <HI>to peri&s;h,</HI> or to be <HI>cut off vtterly.</HI> God &s;uffereth not his elect children, &s;uch as <HI>Iob</HI> was, <HI>vtterly to peri&s;h,</HI> or <HI>to be cut off.</HI> He <HI>afflicteth</HI> them, but with a pur|po&s;e to deliuer them; his <HI>hand</HI> is &s;ometimes vpon them, but it is for their good, not for their ruine. For albeit they may &s;eeme to vs <HI>to peri&s;h,</HI> when in the <HI>fire</HI> of their calami|ties and trials, they are &s;urpri&s;ed by death, yet they <HI>peri&s;h not;</HI> the <HI>Lord,</HI> he receiues them into his glory, and to a more happy life.</P>
<P>Wherefore to <HI>Eliphaz</HI> his que&s;tion, <HI>Who euer peri&s;hed being innocent?</HI> Or <HI>where were the righteous cut off?</HI> I an|&s;wer; If <HI>Eliphaz</HI> take the words of <HI>peri&s;hing,</HI> and <HI>cutting off,</HI> in the &s;trict &s;en&s;e and properly, I an&s;wer, <HI>neuer did the innocent peri&s;h,</HI> neuer was <HI>any righteous man cut off.</HI> But if he take the words in a larger &s;en&s;e for <HI>wallowing in mi|&s;erie,</HI>
<PB N="319" REF="160"> or <HI>lying in affliction;</HI> my an&s;wer then, is the &s;ame that <HI>S. Gregorie</HI> hath <HI>lib.</HI> 5. <HI>Moral. cap.</HI> 14. <HI>Saep&egrave; quippe h&icirc;c &amp; in|nocentes pereunt, &amp; recti fundit&ugrave;s delentur.</HI> Surely here in this world the <HI>innocent</HI> doe oftentimes <HI>peri&s;h,</HI> and the <HI>righ|teous</HI> are vtterly cut off: <HI>&s;ed tamen ad aeternam gloriam, pe|reundo &s;eruantur:</HI> yet in <HI>peri&s;hing,</HI> and in <HI>being cut off,</HI> they are re&s;erued to eternall glory.</P>
<P><HI>Si nullus innocens periret,</HI> if no man &s;hould peri&s;h, that is innocent, why &s;hould the Prophet <HI>E&s;ai.</HI> &s;ay, <HI>chap.</HI> 57.1. <HI>The righteous peri&s;heth, and no man layeth it to heart! Si rectos, Deus providendo non raperet,</HI> if God in his proui|dence &s;hould not take away any righteous man, why &s;hould the wi&s;e man, <HI>chap.</HI> 4.11. &s;ay, The righteous was <HI>&s;peedily taken away,</HI> le&s;t that <HI>wickedne&s;&s;e &s;hould alter his vn|der&s;tanding,</HI> or <HI>deceit beguile his &s;oule? Si iu&s;tos, animadver&s;io nulla percuteret,</HI> if no puni&s;hment &s;hould &s;mite the iu&s;t, why &s;hould <HI>S. Peter</HI> &s;ay, 1. <HI>Ep.</HI> 4, 17. <HI>The time is, that iudgement mu&s;t begin at the hou&s;e of God?</HI></P>
<P>Now, dearely beloued, &s;ith it may in &s;ome &s;en&s;e bee truely &s;aid of the man that is <HI>innocent,</HI> that he <HI>peri&s;heth;</HI> and of the <HI>righteous</HI> man, that he is <HI>puni&s;hed,</HI> is <HI>taken away,</HI> is <HI>cut off;</HI> and of the <HI>faithfull</HI> of Gods hou&s;e, that <HI>iudge|ment mu&s;t begin</HI> with them: let it euer bee our care to <HI>e&s;teeme aright</HI> of the <HI>afflictions</HI> of our neighbours, and to <HI>iudge of them,</HI> with a righteous iudgment. Though they be <HI>iudged,</HI> be <HI>plagued,</HI> be <HI>&s;mitten</HI> of God, it is not for vs &s;lightly to regard them, to de&s;pi&s;e them, or to hide our fa|ces from them: it is our parts rather to haue a fellow-feeling and a tender compa&s;&s;ion of their tryals.</P>
<P>It were an vnchri&s;tian, an vncharitable, yea a helli&s;h conceit, thus to inferre: <HI>My neighbour,</HI> &s;uch a man, or &s;uch a man, <HI>is exerci&s;ed vnder the Cro&s;&s;e,</HI> and is <HI>&s;en&s;ible of the &s;courge of God vpon him,</HI> therefore <HI>he is in Gods disfa|uour, and a very grieuous &s;inner.</HI> No &s;uch inference is al|lowable in <HI>Chri&s;ts &s;chole.</HI> In his <HI>&s;chole,</HI> the&s;e Maximes pa&s;&s;e for good. Where <HI>God purpo&s;eth to heale, he &s;pareth
<PB N="320" REF="161"> not to launce.</HI> He mini&s;treth <HI>bitter &s;irupes to purge corrupt humors:</HI> he &s;ends emba&s;&s;ies of <HI>death</HI> and <HI>reuenge,</HI> where he meaneth to <HI>be&s;tow eternall life.</HI> I conclude with that ble&s;&s;ing which <HI>S. Iames chap.</HI> 1.12. be&s;toweth vpon the afflicted. <HI>Ble&s;&s;ed is the man that endureth temptation: for when he is tryed, he &s;hall receiue the crowne of life, which the Lord hath pro|mi&s;ed to them that loue him.</HI></P>
</DIV2>
<DIV2 N="19" TYPE="lecture">
<PB N="321" REF="161">
<HEAD>THE XIX. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.13, 14, 15, 16.</HI></BIBL>
<P>Behold, I am pre&s;&s;ed vnder you, as a cart is pre&s;&s;ed that is full of &s;heaues.</P>
<P>Therefore the flight &s;hall peri&s;h from the &s;wift, and the &s;trong &s;hall not &s;trengthen his force, neither &s;hall the migh|tie deliuer him&s;elfe.</P>
<P>Neither &s;hall he &s;tand, that handleth the bow, and he that is &s;wift of foote &s;hall not deliuer him&s;elfe, neither &s;hall he, that rideth the Hor&s;e, deliuer him&s;elfe.</P>
<P>And he, that is couragious among the mightie, &s;hall flee away naked in that day, &s;aith the Lord.</P></Q>
</EPIGRAPH>
<P>VVE are now come to the fourth part of this fir&s;t Sermon of <HI>Amos,</HI> concerning the kingdome of the <HI>tenne tribes</HI> of <HI>I&s;ra|el.</HI> I heretofore called it a <HI>Commination.</HI> So I call it &s;till. For here are the <HI>I&s;raelites</HI> threatned with puni&s;hment for the enormitie of their &s;innes, expre&s;&s;ed, <HI>ver&s;.</HI> 6, 7, 8. and for the foulene&s;&s;e of their ingratitude, layd to their charge, <HI>ver&s;.</HI> 12. In this <HI>Commination</HI> we may ob|&s;erue two things.</P>
<P>Fir&s;t, how the <HI>Lord,</HI> in re&s;pect of the &s;innes of <HI>I&s;rael,</HI> and of their vnthankfulne&s;&s;e for benefits be&s;towed on them, e&s;teemeth of them, <HI>ver&s;.</HI> 13. <HI>Behold, I am pre&s;&s;ed vnder you as a Cart is pre&s;&s;ed, that is full of &s;heaues.</HI></P>
<P>The other is, a menacing or threatning of puni&s;hment to befall them: I may terme it, <HI>A &s;ending of defiance</HI> vnto them; a <HI>denouncing of warre</HI> again&s;t them, <HI>ver&s;.</HI> 14, 15, 16.
<PB N="322" REF="162"> Wherein we may note three things.</P>
<P>The fir&s;t is, <HI>impotentia fugiendi,</HI> their vnablene&s;&s;e to e&s;cape the flight in the day of battell: thus &s;et downe in the 14. <HI>ver&s;. The flight &s;hall peri&s;h from the &s;wift.</HI> And <HI>ver&s;.</HI> 15. thus: <HI>He that is &s;wift of foote, &s;hall not deliuer him&s;elfe: neither &s;hall he that rideth the hor&s;e deliuer him&s;elfe.</HI></P>
<P>The &s;econd is, <HI>Debilitas in re&s;i&s;tendo,</HI> their weakene&s;&s;e in re&s;i&s;ting the enemie thus &s;et downe, <HI>ver&s;.</HI> 14. <HI>The &s;trong &s;hall not &s;trengthen his force, neither &s;hall the mightie deliuer him&s;elfe,</HI> and <HI>ver&s;.</HI> 15. thus: <HI>Neither &s;hall he &s;tand that hand|leth the bow.</HI></P>
<P>The third is, <HI>Fugafortium:</HI> the flight of the valiant, and &s;tout of heart, &s;et downe in the la&s;t ver&s;e, and there ampli|fied by the adiunct of nakedne&s;&s;e: <HI>He that is couragious a|mong the mightie, &s;hall flee away naked in that day.</HI> Then fol|loweth the confirmation of all, <GAP DESC="foreign"> <HI>&s;ayth the Lord:</HI> the <HI>Lord,</HI> who is the truth, and is omnipotent. He is the <HI>Lord</HI> of Ho&s;ts; if he<NOTE N="a" PLACE="marg"><HI>P&s;a.</HI> 14.27. 2. <HI>Chro.</HI> 20.6. <HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">b.</HI> 9.12. <HI>Pro</HI> 21.30. <HI>Dan.</HI> 4.32.</NOTE> <HI>purpo&s;e to doe a thing, who &s;hall di&s;anull it? if his hand be &s;tretched out, who &s;hall turne it backe?</HI></P>
<P>My meditations for this time will be confined within the limits of the 13. <HI>ver&s;. Behold, I am pre&s;&s;ed vnder you, as a cart is pre&s;&s;ed that is full of &s;heaues.</HI> In the handling whereof, my order &s;hall be fir&s;t to runne ouer the words; then to draw from them, &s;ome profitable note of doctrine.</P>
<DIV3 TYPE="part">
<HEAD>Behold.</HEAD>
<P>THis particle, &s;et in the front of this ver&s;e, is as it were a watchword to &s;tirre vp our attentions, for as much as we are to heare of &s;ome important matter. A learned Di|uine in his expo&s;ition vpon the fift of <HI>Nehemiah</HI> hath a like note: This word <HI>Ecce, Loe, Marke,</HI> or <HI>Behold,</HI> euer beto|keneth throughout the Scripture &s;ome notable thing very good, or very ill, that is &s;poken of immediately afterward, and &s;uch a one as commonly falleth not out among men: and the holy Gho&s;t of purpo&s;e v&s;eth to marke &s;uch notable things, with this word <HI>Ecce, Loe, Marke,</HI> or <HI>Behold,</HI> to put
<PB N="323" REF="162"> men in remembrance, and to awake them to the con&s;idera|tion of the weightie matter that followeth, that they &s;hould not lightly pa&s;&s;e ouer it, but deepely marke and con&s;i|der it.</P>
<P>The Ie&s;uit <HI>Lorinus Comment. in Act. Apo&s;t.</HI> ob&s;erueth out of holy Scripture, diuer&s;e acceptions and v&s;es of this particle, <HI>Ecce, Behold.</HI></P>
<P>Fir&s;t, it noteth <HI>rem novam, ac inopinatam, at&abque; mirabilem:</HI> &s;ome thing that is new and vnlooked for, and wonderfull: as <HI>Act.</HI> 1.10. <HI>while</HI> the Apo&s;tles <HI>looked &s;tedfa&s;tly toward heauen,</HI> at the time of Chri&s;ts a&s;cen&s;ion, <HI>Ecce, Behold, two men,</HI> or two Angels in the forme of men, <HI>&s;tood by them in white apparell.</HI> So it is v&s;ed by the ble&s;&s;ed <HI>Virgin</HI> in her <HI>Mag|nificat, Luk.</HI> 1.48. <HI>Behold, from henceforth all generations &s;hall call me ble&s;&s;ed.</HI> Where <HI>Ecce, Behold, rem magnam, novam, &amp; admiratione dignam, de&s;ignat,</HI> &s;ayth <HI>Alfon&s;us Salmeron. Be|hold!</HI> it de&s;igneth and poynteth out vnto vs, &s;ome great matter, new, and admirable, &s;uch as is, <HI>creaturam in lucem edere creatorem famulam Dominum generare, Virginem Deum parere.</HI> What greater, what newer, what matter more won|derfull, then that a <HI>Creature</HI> &s;hould conceiue in her wombe and bring forth her <HI>Creator,</HI> a <HI>handmaid</HI> her <HI>Lord,</HI> a <HI>virgin, God?</HI> It is &s;o full of wonder, that the Prophet <HI>E&s;ay</HI> foretel|ling it, <HI>chap.</HI> 7.14. &s;tamps it with an <HI>Ecce, Behold, Behold, a virgin &s;hall conceiue and beare a &s;onne.</HI></P>
<P>The Euangeli&s;t S. <HI>Matthew,</HI> chap. 1.23. reciting the Prophets prediction, leaues not out this &s;tampe, <HI>Behold: Behold, a virgin &s;hall be with child, and &s;hall bring forth a &s;onne.</HI></P>
<P>The Angell <HI>Gabriel,</HI> who was &s;ent from God to the vir|gin <HI>Mary,</HI> to report vnto her, this great wonder, omits not this &s;tamp, <HI>Ecce, Behold.</HI> See the Angels words, <HI>Luk.</HI> 1.31. <HI>Behold, thou &s;halt conceiue in thy wombe, and bring forth a &s;on, and &s;halt call his name Ie&s;us.</HI> This the <HI>Po&s;tillers</HI> doe call <HI>Ec|ce admirativum,</HI> an <HI>Ecce</HI> of Admiration: and it is the fir&s;t v&s;e of the particle <HI>Behold,</HI> ob&s;erued by <HI>Lorinus.</HI></P>
<P>Secondly, it betokeneth <HI>propinquum tempus,</HI> &s;ome time neere at hand, as <HI>E&s;ai</HI> 41.27. <HI>The fir&s;t</HI> &s;hall &s;ay to <HI>Si|on</HI>
<PB N="324" REF="163"> <GAP DESC="foreign"> <HI>Behold, behold them,</HI> or <HI>behold the&s;e things, and I will giue to</HI> Ieru&s;alem <HI>one that bringeth good tydings.</HI> The place I vnder&s;tand of <HI>Chri&s;t,</HI> who is <HI>Alpha,</HI> or <HI>primus,</HI> the <HI>fir&s;t;</HI> and <HI>Euangeli&s;ta,</HI> he that bringeth the good tydings: him God giueth to <HI>Sion,</HI> and to <HI>Ieru&s;alem,</HI> and in him, <HI>Ecce ecce i&s;ta erunt:</HI> Behold, <HI>behold</HI> all the promi&s;es of God &s;hall come to pa&s;&s;e, and that &s;peedily. This is true of <HI>Chri&s;t,</HI> who &s;ayth in the <HI>Reuelation, chap.</HI> 22.7. <HI>Behold, I come quickly;</HI> and <HI>Ver&s;.</HI> 12. <HI>Behold, I come quickly, and my reward is with me to giue euery man according as his worke &s;hall be.</HI> If I would imitate the Po&s;tillers, I could call this <HI>Ecce Admonitivum,</HI> an <HI>Ecce</HI> of <HI>Admonition,</HI> a warning word for euery one to be in a readine&s;&s;e to embrace <HI>Chri&s;t</HI> at his comming.</P>
<P>Thirdly, <HI>Ecce, Behold,</HI> is a note of a&s;&s;eueration, or cer|taintie, and is put for <HI>San&egrave;</HI> or <HI>Cert&egrave;,</HI> verily or certainly. Such it is <HI>Iere.</HI> 23.39. <HI>Ecce,</HI> Behold <HI>I, euen I will vtterly forget you, and I will for&s;ake you,</HI> and <HI>ca&s;t you out of my pre&s;ence,</HI> And <HI>I will bring an euerla&s;ting reproch vpon you, and a perpetuall &s;hame, which &s;hall not be forgotten. Behold</HI> I will doe it; I will &s;urely doe it.</P>
<P>Fourthly, <HI>Ecce, Behold,</HI> is a particle, ordinarily v&s;ed by God in his Comminations, when he threatneth &s;ome great and heauie puni&s;hment to come. as <HI>Ezech.</HI> 5.8. <HI>Thus &s;ayth the Lord</HI> again&s;t Ieru&s;alem, <HI>Behold, I, euen I am again&s;t thee, and will execute iudgments in the mid&s;t of thee, in he &s;ight of the Nations,</HI> And, <HI>chap.</HI> 6.3. Thus &s;aith the <HI>Lord</HI> again&s;t <HI>I&s;rael, Behold, I,</HI> euen <HI>I, will bring a &s;word vpon you, and I will de&s;troy your high places.</HI> And again&s;t <HI>Tyrus, chap.</HI> 26.3. Behold, <HI>I am again&s;t thee,</HI> O Tyrus, <HI>and will cau&s;e many Nations to come vp again&s;t thee, as the Sea cau&s;eth hee waues to come vp.</HI> And again&s;t <HI>Zidon, chap.</HI> 28.22. Behold, <HI>I am again&s;t thee,</HI> O Zidon, <HI>and I will be glorified in the mid&s;t of thee.</HI> And a|gain&s;t <HI>Pharaoh chap.</HI> 29.3. Behold, <HI>I am again&s;t thee,</HI> Pha|raoh, <HI>King of Egypt - I will put hookes in thy Iawes.</HI> Many other like places I might alledge yet farther, to &s;hew vnto you, the frequent v&s;e of this particle, <HI>Ecce, Behold,</HI> in the Comminations of Gods puni&s;hments But I will not hold
<PB N="325" REF="163"> you any longer with this di&s;cour&s;e.</P>
<P>Sufficient &s;hall it be for you at this time to bee aduerti|&s;ed, that as often as you meete with this word <HI>Ecce, Behold,</HI> in the &s;acred Volume of the word of God; &s;o often you haue a <HI>watch-word,</HI> to &s;tirre vp your attention, to li&s;ten to the matter that en&s;ueth, for its weight and worth. Such is it in my text. <HI>Behold.</HI> Your attention is called vpon, to giue eare to that which followeth.</P>
<Q>I am pre&s;&s;ed vnder you, as a cart is pre&s;&s;ed that is full of &s;heaues.</Q>
<P><HI>I am pre&s;&s;ed]</HI> <GAP DESC="foreign"> It is in <HI>Hifhil,</HI> the roote of it is <GAP DESC="foreign"> which in <HI>Hifhil</HI> is &s;ometimes <HI>Tran&s;itiue,</HI> &s;ometimes <HI>Intran&s;itiue</HI> or <HI>Neutrall:</HI> from whence there is a twofold In|terpretation of this place. One is, <HI>I am pre&s;&s;ed vnder you as a Cart is pre&s;&s;ed, that is full of &s;heaues;</HI> the other, <HI>I will pre&s;&s;e your place, as a Cart full of &s;heaues pre&s;&s;eth.</HI> That is our <HI>Tex|tuall</HI> reading, this our <HI>Marginall.</HI> Some incline to that; &s;ome to this. Each hath a proper, and a profitable vnder&s;tan|ding. Fir&s;t of the fir&s;t.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Behold, I am pre&s;&s;ed vnder you as a Cart is pre&s;&s;ed, that is full of &s;heaues.</HEAD>
<P>THis meaning the <HI>&V;ulgar Latin</HI> &s;eemeth to expre&s;&s;e; <HI>Ecce, ego &s;tridebo &s;ubter vos, &s;icut &s;tridet plau&s;trum onu|&s;tum foeno:</HI> which I find thus hand&s;omely tran&s;lated in an old Engli&s;h Manu&s;cript (&s;ome take it to be <HI>Wickliphes) Loe, I &s;hall &s;ound &s;trongly vnder you, as a wayne charged with hay &s;oundeth &s;trongly.</HI> S. <HI>Hierome</HI> thus glo&s;&s;eth it. As a <HI>cart</HI> or <HI>wayne,</HI> that is full laden with <HI>&s;tubble</HI> or <HI>hay, maketh a noy&s;e, &s;oundeth out,</HI> and <HI>howleth:</HI> &s;o I, not any longer enduring your &s;innes, but as it were committing <HI>&s;tubble</HI> to the fire, &s;hall <HI>cry out.</HI></P>
<P>With this expo&s;ition of S. <HI>Hierome,</HI> agreeth that of <HI>Gre|gorie the great, Moral.</HI> 32.6. Who there takes the&s;e words of my text to intimate, that God vnder the burden of &s;ins
<PB N="326" REF="164"> maketh a noy&s;e and cryeth out. <HI>Aliquando</HI> (&s;ayth he) <HI>etiam in&s;en&s;atis rebus propter infirmitatem no&s;tram alt&acirc; conde&s;cen&s;ione &s;e comparat:</HI> God &s;ometimes conde&s;cends to our weake capacities, and for our infirmities &s;ake compares him&s;elfe to things voyd of &s;en&s;e: as here: <HI>Behold, I &s;hall &s;kreeke,</HI> or <HI>cry out vnder you, as a cart or wayne full laden with &s;heaues &s;kreeketh</HI> or <HI>cryeth out.</HI> For, becau&s;e <HI>fenum e&s;t vita carnalium,</HI> the life of carnall men is as <HI>hay,</HI> according to that, <HI>E&s;a.</HI> 40.6. <HI>Omnis caro fenum,</HI> All fle&s;h is <HI>gra&s;&s;e,</HI> the Lord patiently en|during the life of carnall men, te&s;tifieth of him&s;elfe, <HI>more plau&s;tri fenum &s;e portare,</HI> that like vnto a cart or wayne he is charged with <HI>hay.</HI> Now for him, <HI>Sub feni onere &s;tridere,</HI> to &s;kreeke out vnder a load of hay, it is nothing el&s;e, but <HI>pon|dera &amp; iniquitates peccantium cum querel&acirc; tolerare,</HI> with complaint to tolerate the burdens and iniquities of &s;infull men.</P>
<P>This his con&s;truction &s;eemes probable to <HI>Ribera.</HI> Pro|bable to him: but it is good with <HI>Brentius,</HI> good with <HI>Gual|ter,</HI> good with <HI>Dru&s;ius,</HI> good with <HI>Winckelman,</HI> good with others with <HI>Remigius,</HI> with <HI>Albertus,</HI> with <HI>Hugo,</HI> with <HI>Lyra,</HI> with <HI>Diony&s;ius,</HI> as <HI>Ca&s;trus</HI> hath ob&s;erued.</P>
<P>According to whom; the true meaning of my text is, as if the <HI>Lord</HI> &s;hould thus haue &s;aid: <HI>Behold,</HI> O yee I&s;raelites;<NOTE N="a" PLACE="marg"><HI>Ama<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> 3.2.</NOTE> <HI>you,</HI> whom <HI>onely of all the families of the earth I haue knowne;</HI> you, whom I haue borne,<NOTE N="b" PLACE="marg"><HI>Deut.</HI> 1.31.</NOTE> <HI>as a man doth beare his &s;inne;</HI> you, whom I haue carryed in my bo&s;ome,<NOTE N="c" PLACE="marg"><HI>Num.</HI> 11.12.</NOTE> <HI>as a nur&s;ing fa|ther beareth the &s;ucking Child;</HI> You, once my<NOTE N="d" PLACE="marg"><HI>De<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t.</HI> 9.26.29</NOTE> <HI>people,</HI> and mine <HI>inheritance,</HI> whom I brought forth out of <HI>Egypt,</HI> by my <HI>mightie power,</HI> and by my <HI>&s;tretched out arme, Behold:</HI> Behold &s;uch hath beene, and is your<NOTE N="e" PLACE="marg"><HI>Deut.</HI> 9.29.</NOTE> <HI>&s;tubbornne&s;&s;e,</HI> &s;uch your wickedne&s;&s;e, &s;uch the multitude of your &s;innes, that I <HI>am</HI><NOTE N="f" PLACE="marg"><HI>E&s;a.</HI> 1.14.</NOTE> <HI>weary to beare them: Behold, I am pre&s;&s;ed vnder you, as a Cart is pre&s;&s;ed that is full of &s;heaues.</HI> As many <HI>&s;heaues,</HI> as much hay or &s;tubble is vnto a <HI>cart,</HI> &s;o are you to me, in regard of your &s;innes you are &s;o to me; &s;o trouble&s;ome, &s;o grieuous, that I euen <HI>faint</HI> vnder you, and am not able any longer to beare you.</P>
<PB N="327" REF="164">
<P>Its a very grieuous complaint; and may teach vs thus much: that our <HI>&s;innes are &s;ometimes burden&s;ome and grieuous vnto God.</HI> It is my doctrine:
<Q>Our &s;innes are &s;ometimes burden&s;ome and grieuous vnto God.</Q></P>
<P>Such were the &s;innes of the old world, we know it by, <HI>Gen.</HI> 6.5, 6. For <HI>God &s;aw, that the wickedne&s;&s;e of man was great in the earth, and that euery imagination of the thoughts of his heart was onely euill continually. And it repented the Lord, that he had made man on the earth, and it grieued him at his heart.</HI> It repented him, and grieued him at his heart.</P>
<P>Such were the &s;innes of <HI>Iudah.</HI> We know it by the fir&s;t Chapter of the Prophecie of <HI>E&s;ai.</HI> The complaints which God maketh there, doe prooue it: <HI>ver&s;.</HI> 21. <HI>How is the faith|full Citie become an Harlot? It was full of iudgements, righteou&s;|ne&s;&s;e lodged in it; but now murtherers. Thy &s;iluer is become dro&s;&s;e, thy wine is mixt with water. Thy Princes are rebellious, and companions of theeues: Euery one loueth gifts, and followeth after rewards: they iudge not the fatherle&s;&s;e, neither doth the cau&s;e of the widow come vnto them.</HI> And ver&s;e 14. <HI>Your new moones, and your appointed fea&s;ts, my &s;oule hateth, they are a trouble vnto me, I am weary to beare them.</HI> You &s;ee; the &s;ins of <HI>Iudah</HI> were a trouble vnto God, he was <HI>weary to beare them.</HI> They were <HI>burden&s;ome</HI> and <HI>grieuous</HI> vnto him.</P>
<P>Such were the &s;innes of <HI>I&s;rael,</HI> we know it by the 43. <HI>chap.</HI> of <HI>E&s;ai.</HI> There ver&s;e 24. thus &s;aith the <HI>Lord</HI> to <HI>I&s;rael: Thou ha&s;t made me to &s;erue with thy &s;innes; thou ha&s;t wearied me with thine iniquities.</HI> What! Was God made to <HI>&s;erue</HI> with the &s;innes of <HI>I&s;rael?</HI> Was he <HI>wearied</HI> with their iniquities? Its more then euident: the &s;onnes of <HI>I&s;rael,</HI> were <HI>burden&s;ome,</HI> and <HI>grieuous</HI> vnto God.</P>
<P>Are not the &s;innes of the whole world &s;uch? Are not our &s;innes &s;uch? Sweet <HI>Ie&s;us,</HI> thou knowe&s;t they are &s;uch. The <HI>labours,</HI> the <HI>troubles,</HI> the <HI>mi&s;eries,</HI> the <HI>griefes,</HI> the <HI>torments</HI> which in the dayes of thy fle&s;h, from the fir&s;t houre of thy
<PB N="328" REF="165"> <HI>Natiuitie,</HI> to the la&s;t moment of thy <HI>&s;uffering</HI> vpon the Cro&s;&s;e, thou ha&s;t endured for vs, are &s;o many demon&s;tra|tions, that our &s;innes are &s;uch; that they are <HI>burden&s;ome</HI> and <HI>grieuous</HI> vnto thee.</P>
<P>Dearely beloued, behold we Chri&s;t Ie&s;us in the<NOTE N="g" PLACE="marg"><HI>Phil</HI> 2.7.</NOTE> <HI>forme of a &s;eruant,</HI> laid in <HI>a</HI><NOTE N="h" PLACE="marg"><HI>Luk</HI> 2.7.</NOTE> <HI>manger,</HI> exiled<NOTE N="i" PLACE="marg"><HI>Matth.</HI> 2.14</NOTE> from his countrey,<NOTE N="k" PLACE="marg"><HI>M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t.</HI> 13.55.</NOTE> reputed for a <HI>Carpenters &s;onne,</HI> yea for a<NOTE N="l" PLACE="marg"><HI>Mark</HI> 6.3.</NOTE> carpenter;<NOTE N="m" PLACE="marg"><HI>Mat.</HI> 4.2.</NOTE> hun|gering,<NOTE N="n" PLACE="marg"><HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h.</HI> 4.7 <HI>&amp;</HI> 19.28.</NOTE> thir&s;ting,<NOTE N="o" PLACE="marg"><HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h</HI> 8.23. <HI>&amp;c.</HI></NOTE> reuiled, rayled vpon,<NOTE N="p" PLACE="marg"><HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">k</HI> 22.63.</NOTE> &s;hamefully a|bu&s;ed; and in an agonie,<NOTE N="q" PLACE="marg"><HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;.</HI> 44.</NOTE> &s;weating great <HI>drops of bloud;</HI> we mu&s;t confe&s;&s;e our &s;innes to haue beene the cau&s;e of all.</P>
<P>Behold we his glorious head crowned<NOTE N="r" PLACE="marg"><HI>Mat.</HI> 27.29</NOTE> with <HI>thornes;</HI> be|hold we his &s;weete face<NOTE N="&s;" PLACE="marg"><HI>Mat.</HI> 26 67 <HI>Mark</HI> 14.65.</NOTE> <HI>buffetted</HI> and &s;pit vpon; behold we his harmele&s;&s;e<NOTE N="t" PLACE="marg"><HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h</HI> 20.20, 25</NOTE> <HI>hands</HI> di&s;tilling forth goare bloud; be|hold we his naked <HI>&s;ide</HI><NOTE N="u" PLACE="marg"><HI>Joh.</HI> 19 34 37</NOTE> pearced through with a &s;harpe &s;peare; behold we his vndefiled <HI>feet,</HI> which neuer &s;tood in the way of &s;inners, dented through with <HI>cruell nayles;</HI> wee mu&s;t confe&s;&s;e our &s;innes to haue beene the cau&s;e of all.</P>
<P>Our &s;innes the cau&s;e of all! <HI>E&s;ay</HI> confe&s;&s;eth it, <HI>chap.</HI> 53. 4 <HI>Surely, He</HI> [Chri&s;t Ie&s;us] <HI>hath borne our griefes, and car|ried our &s;orrowes:</HI> he was wounded<NOTE N="x" PLACE="marg"><HI>E&s;a.</HI> 53.5.</NOTE> <HI>for our tran&s;gre&s;&s;ions,</HI> he was <HI>brui&s;ed for our iniquities; the cha&s;ti&s;ement of our peace was vpon him, and with his &s;tripes we are healed.</HI> S. <HI>Matthew</HI> repeats it, <HI>chap.</HI> 8.17. <HI>Him&s;elfe tooke our infirmities, and bare our &s;ickne&s;&s;es.</HI> So doth S <HI>Peter,</HI> 1. <HI>Epi&s;t. chap.</HI> 2.24. Chri&s;t <HI>his owne &s;elfe bare our &s;innes in his owne bodie on the tree: by his &s;tripes are we healed.</HI> S. <HI>Paul</HI> &s;peakes as plainely, <HI>Rom.</HI> 4.25. Chri&s;t <HI>was deliuered for our offences:</HI> and 1. <HI>Cor.</HI> 15.3. <HI>Chri&s;t died for our &s;innes.</HI> Our &s;innes are the cau&s;e of all Chri&s;ts &s;ufferings.</P>
<P>Our &s;innes the cau&s;e of all Chri&s;ts &s;ufferings! Its euen &s;o S. <HI>Augu&s;tin Meditat. cap.</HI> 7. doth thus elegantly deli|uer it: The <HI>&s;inner</HI> offendeth, the <HI>iu&s;t</HI> is puni&s;hed; the <HI>guiltie</HI> tran&s;gre&s;&s;eth, the <HI>innocent</HI> is beaten; the <HI>wicked</HI> &s;inneth, the <HI>godly</HI> is condemned; that which the <HI>euill</HI> de&s;erueth, the <HI>good</HI> &s;uffereth; the <HI>&s;eruant</HI> doth ami&s;&s;e, the <HI>ma&s;ter</HI> maketh a|mends; <HI>man</HI> committeth &s;inne, and <HI>God</HI> beareth the pun|i&s;hment.
<PB N="329" REF="165"> So true is my doctrine,
<Q>Our &s;innes are &s;ometimes burden&s;ome and grieuous vnto God.</Q></P>
<P>So <HI>burden&s;ome,</HI> &s;o <HI>grieuous,</HI> as that he is inforced to com|plaine, as here he doth again&s;t <HI>I&s;rael, I am pre&s;&s;ed vnder you, as a Cart is pre&s;&s;ed, that is full of &s;heaues.</HI> Stands it thus Be|loued? May our &s;ins be <HI>burden&s;ome</HI> and <HI>grieuous</HI> vnto God? May they <HI>pre&s;&s;e</HI> him, <HI>as a Cart is pre&s;&s;ed, that is full of &s;heaues?</HI> Make we hereof this v&s;e; to hate <HI>&s;inne,</HI> to dete&s;t it, to flie from it, as from the <HI>Deuill,</HI> who is the <HI>Author</HI> of it.</P>
<P><HI>Syracides</HI> in his <HI>Eccle&s;ia&s;ticus, chap.</HI> 21. to incite vs to the hatred of <HI>&s;inne,</HI> to the dete&s;tation of it, and to flie from it, compareth <HI>&s;inne</HI> to a <HI>Serpent,</HI> to a <HI>Lyon,</HI> to a <HI>two edged &s;word.</HI> To a <HI>Serpent,</HI> ver&s;. 2. <HI>Flee from &s;inne, as from the face of a Ser|pent; for if thou commest too neere it, it will bite thee.</HI> To a <HI>Ly|on</HI> in the &s;ame ver&s;e, <HI>Flee from &s;inne as from a Lyon; the teeth thereof are as the teeth of a Lyon, &s;laying the &s;oules of men.</HI> To a <HI>two edged &s;word, ver&s;.</HI> 3. Flee from &s;inne as from a <HI>two edged &s;word;</HI> for all iniquitie is as a two edged &s;word, <HI>the wounds whereof cannot be healed.</HI></P>
<P>But what is a <HI>two edged &s;word?</HI> what the <HI>teeth</HI> of a <HI>Lyon?</HI> what the <HI>face</HI> of a <HI>Serpent?</HI> what the <HI>Deuill</HI> him&s;elfe, to the <HI>loue of God?</HI> Flee from &s;inne for <HI>the loue of God,</HI> that with thy &s;innes thou be not burden&s;ome and grieuous vnto God. If we cannot but &s;inne (as, the truth is we cannot, &s;uch is our imperfection) yet let vs not increa&s;e the mea&s;ure of our &s;in, by any wicked malice. If we cannot &s;tay our &s;elues from <HI>going</HI> in the paths of &s;inne, yet let vs &s;tay our &s;elues for <HI>going</HI> on therein. Stop we the cour&s;e of our &s;innes, as the Lord &s;hall enable vs; and let vs not, by the fulne&s;&s;e of their mea|&s;ure, pull vengeance from Heauen, whether God will or no. A heauie day and houre will it be to you, to me, to a|ny, if the <HI>Lord</HI> &s;hall once &s;ay vnto vs, as here he doth to <HI>I&s;|rael, I am pre&s;&s;ed vnder you, as a Cart is pre&s;&s;ed, that is full of &s;heaues.</HI></P>
<P>Againe, &s;tands it thus, beloued? May our &s;innes be bur|den&s;ome
<PB N="330" REF="166"> and grieuous vnto God? May they <HI>pre&s;&s;e him as a Cart is pre&s;&s;ed, that is full of &s;heaues?</HI> Make we then here of a &s;econd v&s;e, euen to admoni&s;h &s;uch &s;inners as are ob&s;tinate and impenitent. They may from hence be remembred, that if they be burden&s;ome and grieuous vnto God, <HI>[with their obstinacie and impenitencie]</HI> God will be burden&s;ome and grieuous vnto them <HI>with his plagues.</HI></P>
<P><HI>Ob&s;tinacie, impenitencie!</HI> O let &s;innes of &s;uch an eleuation be farre from our Coa&s;ts. If we driue God to call a conuo|cation of Heauen and Earth, as <HI>E&s;a.</HI> 1.2. <HI>Heare</HI> O heauens, <HI>and giue eare</HI> O earth: <HI>I haue nouri&s;hed and brought vp Chil|dren, and they haue rebelled again&s;t me;</HI> if we driue him to call on the mountaines &amp; the foundations of the earth to heare his controuer&s;ie, as <HI>Micah</HI> 6.2. <HI>Heare yee,</HI> O mountaines, <HI>the Lords controuer&s;ie, and yee &s;trong foundations of the earth; the Lord hath a controuer&s;ie with his people, and will plead with them:</HI> if we driue him to his old complaint, <HI>Ho&s;</HI> 4.1. <HI>There is no truth, nor mercie, nor knowledge of God in the land, By &s;wearing, and lying, and killing, and &s;tealing, and whoring</HI> yee <HI>breake out, and bloud toucheth bloud:</HI> if we thus and thus <HI>force</HI> God, what &s;hall become of vs in the end? Will hee not a|gaine <HI>force</HI> vs, to cry out, houle, and repent, that euer wee thus and thus <HI>forced</HI> him? Yes, without all controuer&s;ie he will. He will poure out<NOTE N="x" PLACE="marg"><HI>Nahum</HI> 1 6.</NOTE> <HI>his furie like fire,</HI> he will <HI>throw downe rockes</HI> before him; and &s;hall we then be able to &s;tand? Its impo&s;&s;ible we &s;hould, vnle&s;&s;e truly and vnfeinedly renoun|cing all &s;hew of <HI>ob&s;tinacy</HI> and <HI>impenitencie,</HI> we become duti|full and obedient children to the <HI>Lord our God.</HI> O how de&s;i|rous, how earne&s;t is our &s;weete <HI>Sauiour,</HI> we &s;hould be &s;uch? How pathetically doth he per&s;wade our, and the whole Churches reformation? <HI>Cant.</HI> 6.13. <HI>Returne, returne</HI> O Shulamite; <HI>returne, returne.</HI> Let our reply be, with Saint <HI>Au&s;tine, Domine. da quod jubes, &amp; jube quod vis, Lord,</HI> giue vs abilitie to <HI>returne</HI> to thee, and then command vs to <HI>returne:</HI> or with <HI>Ieremie chap.</HI> 31.18. <HI>Turne thou</HI> vs vnto thee, &ocirc; Lord, and we <HI>&s;hall be turned; thou art the Lord our God.</HI></P>
<PB N="331" REF="166">
<P>Thus haue you my doctrine, and the v&s;es thereof. My doctrine was: <HI>Our &s;innes are &s;ometimes burden&s;ome and grie|uous vnto God.</HI> My fir&s;t v&s;e was; an incitement to the de|te&s;tation of &s;inne in generall. My &s;econd was, a caueat a|gain&s;t the foule&s;t of &s;innes, <HI>ob&s;tinacie</HI> and <HI>impenitencie.</HI> My doctrine branding our &s;innes with burden&s;omene&s;&s;e and grieuou&s;ne&s;&s;e in re&s;pect of God; I grounded vpon the com|plaint, which in my text, God maketh again&s;t <HI>I&s;rael; I am pre&s;&s;ed vnder you, as a Cart is pre&s;&s;ed that is full of &s;heaues. God</HI> is <HI>pre&s;&s;ed</HI> vnder our &s;innes; therefore our &s;innes are <HI>burden|&s;ome</HI> vnto him, they are <HI>grieuous</HI> vnto him.</P>
<P>But here it may be que&s;tioned, how God can be &s;aid to <HI>complaine</HI> of our &s;innes, to be <HI>burdened</HI> with them, to be <HI>grie|ued</HI> at them, &s;ith in him&s;elfe he hath all plea&s;ure and con|tent? He dwelleth in &s;uch<NOTE N="y" PLACE="marg">1. <HI>Tim.</HI> 6.16.</NOTE> <HI>light,</HI> &s;uch brightne&s;&s;e of glory, as neuer mortall foote could <HI>approach vnto:</HI> the &s;ight of his face is to vs on earth vn&s;ufferable; no mortall eye <HI>euer &s;aw him,</HI> nor <HI>can &s;ee him:</HI> he<NOTE N="z" PLACE="marg"><HI>E&s;a.</HI> 57.15.</NOTE> <HI>inhabiteth the eternitie,</HI> is the<NOTE N="a" PLACE="marg"><HI>E&s;a.</HI> 44.6.</NOTE> <HI>fir&s;t,</HI> and is <HI>the la&s;t,</HI> and<NOTE N="b" PLACE="marg"><HI>Mala.</HI> 3.6.</NOTE> <HI>changeth not;</HI> yea, hath not &s;o much as a<NOTE N="c" PLACE="marg"><HI>Iam.</HI> 1.17.</NOTE> <HI>&s;hadow of change.</HI> How then is it, that he oft <HI>complaineth?</HI> how can he be <HI>burdened?</HI> how <HI>grieued?</HI></P>
<P><HI>Complaints,</HI> we know, are the witne&s;&s;es of a <HI>burdened,</HI> and <HI>grieued</HI> &s;oule. God here <HI>complaineth</HI> of pre&s;&s;ure, that he is <HI>pre&s;&s;ed</HI> vnder I&s;raell, <HI>as a Cart is pre&s;&s;ed, that is full of &s;heaues:</HI> from whence the collection is, that the &s;innes of <HI>I&s;rael</HI> are <HI>burden&s;ome</HI> and <HI>grieuous</HI> vnto God. But can this be &s;o in|deed? Can our <HI>&s;innes</HI> be <HI>burden&s;ome</HI> vnto God? Can they be <HI>grieuous</HI> vnto him? or can God <HI>complaine</HI> that they are &s;uch? What can be &s;aid vnto it?</P>
<P>Will you, that I &s;peake properly, without a figure? Then thus I &s;ay: <HI>God cannot</HI> complaine, <HI>becau&s;e he cannot be</HI> bur|dened, <HI>or</HI> grieued. Could he be burdened or grieued, hee could <HI>&s;uffer:</HI> But he cannot <HI>&s;uffer.</HI> Euery blow of ours, though we were as &s;trong and high, <HI>as the &s;onnes of Anak,</HI> light &s;hort of him. If &s;ome could haue reached him, it had gone ill with him long ere this. But <HI>God cannot &s;uffer.</HI> So
<PB N="332" REF="167"> true is that axiome of the Schooles: <HI>No pa&s;&s;ion can befall the Deitie. Aquinas</HI> 1. <HI>qu.</HI> 20. <HI>art.</HI> 1. thus deliuers it: <HI>Nulla pa&s;|&s;io e&s;t in Deo;</HI> there is no pa&s;&s;ion in God: and <HI>lib.</HI> 1. <HI>Contra Gentiles cap.</HI> 89. <HI>In Deo non &s;unt Pa&s;&s;iones affectuum;</HI> there are no <HI>aff<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ctiue pa&s;&s;ions</HI> in God. By <HI>affectiue pa&s;&s;ions</HI> he vnder|&s;tandeth the <HI>pa&s;&s;ions</HI> of the <HI>&s;en&s;itiue appetite,</HI> which therefore are not in <HI>God,</HI> becau&s;e <HI>God</HI> hath no &s;uch <HI>appetite,</HI> as <HI>Ferra|rien&s;is</HI> hath well ob&s;erued.</P>
<P>Well then, if the&s;e <HI>pa&s;&s;ions</HI> of <HI>complaining,</HI> of <HI>repenting</HI> of <HI>grieuing,</HI> of <HI>fainting,</HI> and the like, cannot <HI>properly</HI> be &s;ayd to be in God, how are they &s;o frequently in holy Scripture a|&s;cribed vnto him?</P>
<P>My an&s;were is, they are a&s;cribed vnto him <GAP DESC="foreign">, <HI>per</HI> <GAP DESC="foreign">, <HI>abu&s;iuely,</HI> by an <HI>Anthropopathie.</HI> It is <HI>Athana&s;ius</HI> his golden rule <GAP DESC="foreign">. Say God <HI>complaineth;</HI> &s;ay he <HI>repenteth;</HI> &s;ay he <HI>grieueth;</HI> &s;ay he <HI>fainteth,</HI> or is <HI>wearied;</HI> all the&s;e are &s;poken of God for our <HI>capacities,</HI> but are to be vnder&s;tood, as <HI>its fit for God.</HI></P>
<P>God in holy Scripture &s;peaking of him&s;elfe as if the&s;e pa&s;&s;ions were familiar with him, he appeares as tran&s;figured into the likene&s;&s;e of our nature, and in our owne familiar termes &s;peaketh to our &s;hallow vnder&s;tandings. As an old man &s;peaking to a child, frames his voyce in a childi&s;h phra&s;e. So God &s;peaking to vs men, &s;peakes as the manner of men is to &s;peake. <GAP DESC="foreign"> (&s;aith <HI>Athana|&s;ius Di&s;put. contra Ariam in Niceno concilio</HI>) for <HI>our imbecilli|tie</HI> God thus &s;peaketh: he de&s;cends to <HI>our capacities:</HI> and that men may in &s;ome mea&s;ure know him, he will bee knowne as man; by <HI>pa&s;&s;ions</HI> or <HI>affections,</HI> by <HI>complaining,</HI> by <HI>repenting,</HI> by <HI>grieuing,</HI> by <HI>fainting.</HI> By the&s;e he &s;ignifies not what he is indeed, but what is needfull for vs to know of him. For we well acquainted with the v&s;e of the&s;e natu|rall pa&s;&s;ions in our &s;elues, may the better gue&s;&s;e at the know|ledge of that <HI>God,</HI> to whom we heare them a&s;cribed by <HI>tran&s;lation.</HI> By <HI>tran&s;lation,</HI> not <HI>properly:</HI> or as one well &s;ayth,
<PB N="333" REF="167"> <HI>per figuram, non naturam,</HI> by a figure, not by nature: or as the Schooles &s;peake <HI>quoad effectum, non quoad affectum,</HI> in the effect, not in the affection; So <HI>Aquinas Par.</HI> 1^a. <HI>qu.</HI> 21. <HI>art.</HI> 3. <HI>C.</HI></P>
<P>But hauing intreated el&s;e where of this que&s;tion, <HI>Whe|ther there be any affection or pa&s;&s;ion in God,</HI> in my 17. <HI>Sermon</HI> vpon <HI>Ho&s;eah chap.</HI> 10. I now &s;ay no more of it. Onely I conclude it affirming with <HI>Gregorie Moral. lib.</HI> 20. <HI>cap.</HI> 23. that God is, <HI>Sine Zelo Z<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lans, &s;ine ir&acirc; ira&s;cens, &s;ine dolore &amp; poenitenti&acirc; poenitens, &s;ine mi&s;ero corde mi&s;ericors, &s;ine praevi&s;ioni|bus prae&s;ciens:</HI> that God is zealous without <HI>zeale,</HI> angry without <HI>anger,</HI> grieuing without <HI>&s;orrow,</HI> repenting without <HI>penitencie,</HI> pitifull without <HI>pitie,</HI> foreknowing without <HI>fore|&s;ight.</HI> There is <HI>no pa&s;&s;ion at all in God.</HI></P>
<P>Thus haue you my an&s;were to the que&s;tion euen now propounded. The que&s;tion was: <HI>How God may be &s;ayd to complaine of our &s;innes, to be burdened with them, or to be grie|ued at them, &s;ith in him&s;elfe he hath all plea&s;ure and content?</HI> My an&s;were is, <HI>He cannot be &s;aid &s;o to doe in a proper &s;en&s;e and vnder&s;tanding,</HI> becau&s;e God is not obnoxious to any pa&s;&s;ion, but <HI>improperly, in a figure, abu&s;iuely, metaphorically, by an An|thropopathie, and metonymically, he may well be &s;ayd &s;o to doe:</HI> he may well be &s;ayd to <HI>complaine</HI> of our &s;innes, to be <HI>bur|dened</HI> with them, and to be <HI>grieued</HI> at them. So he <HI>complai|neth</HI> again&s;t <HI>I&s;rael,</HI> here in my text; <HI>I am pre&s;&s;ed vnder you, as a Cart is pre&s;&s;ed that is full of &s;heaues.</HI></P>
<P>Hitherto haue I &s;tood vpon the fir&s;t Interpretation of the&s;e words, depending vpon the <HI>intran&s;itiue</HI> or <HI>newtrall &s;ig|nification</HI> of the Hebrew <HI>verbe</HI> <GAP DESC="foreign"> I <HI>am pre&s;&s;ed.</HI> The o|ther Interpretation growing vpon the <HI>tran&s;itiue</HI> &s;ignificati|on of the &s;ame verbe, is put in the Margent of our newe&s;t <HI>Engli&s;h</HI> tran&s;lation, and thus it is,
<Q>I will pre&s;&s;e your place, as a Cart full of &s;heaues pre&s;&s;eth.</Q></P>
<P>It is the very reading of <HI>Tremellius</HI> and <HI>Iunius. Ionathan</HI> doth not much varie from it; nor <HI>R. Abraham,</HI> and other
<PB N="334" REF="168"> Hebrew Doctors, nor the wi&s;e men of <HI>Spaine,</HI> as <HI>Pagnine</HI> hath ob&s;erued. Our new expo&s;itors for the mo&s;t part doe mention it, <HI>Calvin,</HI> and <HI>Danaeus, Brentius</HI> and <HI>Winclelman, Mercerus</HI> and <HI>Quadratus, Chri&s;topherus &agrave; Ca&s;tro,</HI> and <HI>Petrus &agrave; Figuiero,</HI> I will pre&s;&s;e you.</P>
<P>In an old Engli&s;h Bible, It may be <HI>Taverners</HI> tran&s;lation) I find this place thus Interpreted; <HI>I will cra&s;he you in &s;under, like as a wayne cra&s;heth, that is full of &s;heaues.</HI> I will <HI>cra&s;h you,</HI> or, I will <HI>pre&s;&s;e you:</HI> the meaning is the &s;ame: and thus I pa|raphra&s;e it,</P>
<P><HI>I]</HI> the <HI>Lord, Iehovah,</HI> your Lord God, <HI>will pre&s;&s;e your place,</HI> where&s;oeuer it &s;hall be; But how? Either <HI>as a cart full loaden with &s;heaues pre&s;&s;eth]</HI> the earth, and what&s;oeuer el&s;e it pa&s;&s;eth ouer; or <HI>as a cart full loaden pre&s;&s;eth the &s;heaues in the thre&s;hing floare:</HI> or <HI>as a cart full loaden with &s;heaues is it &s;elfe pre&s;&s;ed.</HI> I will pre&s;&s;e you, <HI>as a cart full of &s;heaues pre&s;&s;eth,</HI> or <HI>is pre&s;&s;ed.</HI></P>
<P>By this &s;econd Interpretation of my text, my text is <HI>Com|minatorie.</HI> The Lord threatneth to puni&s;h <HI>I&s;rael</HI> for their &s;innes; to puni&s;h them <HI>non levi manu, aut viribus languidis,</HI> not with a light hand, or langui&s;hing force, <HI>&s;ed magno ni&s;u ac robore,</HI> but with great endeuour and &s;trength. <HI>I will pre&s;&s;e you, as a cart full of &s;heaues pre&s;&s;eth,</HI> or is <HI>pre&s;&s;ed.</HI></P>
<P>God euer iu&s;t, and immutable, a&s;&s;igneth to like &s;innes like puni&s;hments. We for &s;inning come not &s;hort of the <HI>I&s;raelites.</HI> May we not then well expect their <HI>puni&s;hments?</HI> Yes doubtle&s;&s;e, we may: and this <HI>Commination</HI> may be a&s;|well to vs, as to them; <HI>I will pre&s;&s;e you, as a cart full of &s;heaues pre&s;&s;eth,</HI> or is <HI>pre&s;&s;ed.</HI> From this <HI>Commination</HI> we may take this le&s;&s;on:
<Q>God will neuer &s;uffer &s;inne to e&s;cape altogether vnpuni&s;hed.</Q></P>
<P>He will not. His <HI>commination</HI> of puni&s;hment giuen in <HI>Pa|radi&s;e</HI> to the tran&s;gre&s;&s;or of his law, is a proofe of this truth. The <HI>Commination</HI> is, <HI>Gen.</HI> 2.17. <HI>In the day that thou eate&s;t thereof,</HI> [of the tree of knowledge of good and euill] <HI>thou &s;halt dye the death. Adam</HI> tran&s;gre&s;&s;ed the Law; it was his
<PB N="335" REF="168"> <HI>&s;inne;</HI> the puni&s;hment of it, in him and his whole po&s;teritie, is <HI>death.</HI></P>
<P>Hitherto belongeth that <HI>malediction,</HI> Deut. 27.26. which is repeated, <HI>Gal.</HI> 3.10. <HI>Cur&s;ed is euery one, that continueth not in all things, which are written in the Booke of the Law, to doe them.</HI> Now <HI>God</HI> is euer true in his &s;ayings, and he euer per|formeth, what he &s;aith. If thou then faile in the perfor|mance gf any one Commandement of his Law, or of any braunch thereof, the <HI>Cur&s;e</HI> layeth hold on thee, and obli|geth thee to <HI>puni&s;hment.</HI></P>
<P>In the fir&s;t Chapter of the Epi&s;tle to the <HI>Rom. ver&s;.</HI> 32. we know it to be <GAP DESC="foreign">, the <HI>Law</HI> of God, his <HI>righ|teous</HI> and <HI>iu&s;t Law,</HI> his <HI>Law</HI> of <HI>Nature,</HI> that, they which doe &s;uch things, (as are there rehear&s;ed) are worthie of death. Art thou <HI>filled</HI> with <HI>vnrighteou&s;ne&s;&s;e,</HI> with <HI>fornicati|on,</HI> with <HI>wickedne&s;&s;e,</HI> with <HI>couetou&s;ne&s;&s;e,</HI> with <HI>maliciou&s;|ne&s;&s;e?</HI> Thou art worthie of death. Art thou <HI>full</HI> of <HI>enuie,</HI> of <HI>murther,</HI> of <HI>debate,</HI> of <HI>deceit,</HI> of <HI>malignitie?</HI> Thou art worthie of death. Art thou a <HI>whi&s;perer,</HI> a <HI>backbiter,</HI> a <HI>hater of God?</HI> Thou art worthy of death. Art thou <HI>de&s;piteful,</HI> or <HI>proud</HI> or a <HI>boa&s;ter,</HI> or an <HI>inuentor of euil,</HI> or <HI>di&s;obedient to thy parents?</HI> thou art worthy of death. Art thou <HI>without vnder&s;tanding,</HI> or <HI>without naturall affection?</HI> Art thou <HI>a couenant breaker,</HI> or <HI>implacable,</HI> or <HI>vnmercifull?</HI> Thou art worthie of death. It is <GAP DESC="foreign">, the <HI>Law</HI> of God, his <HI>righteous</HI> and <HI>iu&s;t Law,</HI> his <HI>Law</HI> of <HI>Nature,</HI> that they which commit &s;uch things, are worthie of death. They are <HI>worthie of death:</HI> and <HI>death</HI> mu&s;t be their wages. It mu&s;t be &s;o.</P>
<P>So true is my Doctrine,
<Q>God will neuer &s;uffer &s;inne to e&s;cape altogether vnpuni&s;hed.</Q></P>
<P>For the further illu&s;tration of this truth, I might pro|duce the &s;uffrages of the auncient; of <HI>Au&s;tine,</HI> and of <HI>Gre|gorie.</HI> But hauing el&s;ewhere done that in my 18. Sermon vpon the 10. of <HI>Ho&s;eah,</HI> I will not now againe doe it: and what need I draw from the <HI>Riuers,</HI> when I am full of the
<PB N="336" REF="169"> <HI>fountaine?</HI> Yet may I not end, without making &s;ome v&s;e hereof.</P>
<P>My fir&s;t v&s;e &s;hall be, to reprooue &s;uch as teach other|wi&s;e, as <HI>Socinus O&s;terodius, Gittichius,</HI> and other the ene|mies of <HI>Chri&s;ts &s;atisfaction.</HI> They will thus argue: if God will neuer &s;uffer &s;inne <HI>to e&s;cape vnpuni&s;hed,</HI> then belike hee <HI>ca&s;teth all men into Hell,</HI> there to be <HI>puni&s;hed</HI> with infernall torments.</P>
<P>I an&s;were, No. <HI>Sed quo&s;dam infernalibus poenis punit, caete|ris peccata remittit:</HI> Farre bee it from God, that he &s;hould puni&s;h all, the <HI>Elect</HI> as well as the <HI>Reprobate,</HI> with infer|nall torments. Some, <HI>all the Reprobate,</HI> he &s;o puni&s;heth: but to others, to <HI>all the Elect,</HI> he forgiues their &s;innes.</P>
<P>Their reply here is: Doth God forgiue <HI>the Elect</HI> their &s;innes? Why then it is likely, he leaues them <HI>altogether vn|puni&s;hed.</HI></P>
<P>Our an&s;were is: Not &s;o. God doth not leaue the &s;innes of the <HI>Elect altogether vnpuni&s;hed;</HI> but doth <HI>puni&s;h</HI> them all, by <HI>tran&s;lating</HI> their &s;innes from them, to his owne &s;onne, <HI>Chri&s;t Ie&s;us:</HI> according to that, <HI>E&s;ay</HI> 53.6. The <HI>Lord hath laid on him the iniquitie of vs all. He was wounded for our tran&s;gre&s;&s;ions;</HI> he <HI>was brui&s;ed for our iniquities.</HI> The &s;umme of all is; Our tran&s;gre&s;&s;ions, our iniquities, our &s;innes God <HI>puni&s;heth</HI> in Chri&s;t, and for his &s;ake <HI>forgiues</HI> them vs. Thus farre the reproofe.</P>
<P>My &s;econd V&s;e is, a &s;hort word of exhortation. Will not God &s;uffer any &s;inne to e&s;cape <HI>altogether vnpuni&s;hed?</HI> What then &s;hall become of vs, beloued? Our &s;innes! Are they not impudent and vnblu&s;hing? Are they not acted with lifting vp the <HI>hand,</HI> and <HI>heele</HI> again&s;t God? The <HI>hand</HI> in oppo&s;ition, the <HI>heele</HI> in contempt? Our <HI>&s;innes!</HI> They keepe not low water; the tyde of them is euer &s;welling: they are obiects to the <HI>eye</HI> of the <HI>world,</HI> and are proud, that they are ob&s;erued.</P>
<P>I haue read of two <HI>ladders,</HI> by which men climbe to Heauen; <HI>prayers</HI> and <HI>&s;innes:</HI> the godly by their <HI>prayers;</HI> the
<PB N="337" REF="169"> wicked by their <HI>&s;innes.</HI> By thi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> latter ladder did <HI>Sodome</HI> and <HI>Niniv<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h</HI> climbe. O let not our <HI>&s;innes</HI> bee &s;uch <HI>climbers!</HI> Rather then they &s;hould pre&s;&s;e into the pre&s;ence chamber of <HI>Heauen,</HI> and grow acquainted with <HI>God,</HI> let vs keepe them downe, and here <HI>puni&s;h them.</HI> For they <HI>mu&s;t be pun|i&s;hed.</HI></P>
<P>Mu&s;t be! Yea, &s;ayth S. <HI>Au&s;tine Enarrat. in P&s;al.</HI> 58. <HI>Iniquitas omnis, parva magn&aacute;ue fit, puniatur nece&s;&s;e e&s;t:</HI> E|uery &s;inne, be it great, or be it little, mu&s;t of nece&s;&s;itie bee puni&s;hed.</P>
<P>Mu&s;t it! By whom? He there tells you, <HI>aut ab ip&s;o ho|mine poenitente, aut a Deo vindicante;</HI> eyther by man re|penting, or by God reuenging. For <HI>quem poenitet, &s;cip|&s;um punit,</HI> who &s;o <HI>repenteth</HI> of his &s;innes, he <HI>puni&s;heth</HI> him|&s;elfe for his &s;innes. <HI>Ergo, fratres, puniamus peccata no&s;tra:</HI> therefore brethren, let vs be our owne puni&s;hers: <HI>puni&s;h</HI> we our &s;elues, our <HI>&s;innes,</HI> that God may haue mercie on vs.</P>
<P>He cannot &s;hew mercie vpon workers of iniquitie, <HI>qua|&s;i blandiens peccatis, aut non eradicens peccata,</HI> as if he flatte|red men in their &s;innes, or had no purpo&s;e to roote out &s;inne.</P>
<P><HI>Pror&s;us aut punis, aut punit.</HI> Beleeue it either thou mu&s;t puni&s;h thy &s;elfe, or God will puni&s;h thee. <HI>Vis non puniat, punitu.</HI> Wilt thou that God &s;hould not puni&s;h thee, then puni&s;h thou thy &s;elfe: and wa&s;h away thy &s;innes with the &s;alt and bitter teares of vnfeined Repentance, through a liuely faith in the bloud of our Lord and Sauiour <HI>Ie&s;us Chri&s;t:</HI> So &s;hall not thy &s;innes be layed vnto thy Charge: but they &s;hall be as a bundle that is bound vp and is ca&s;t into the bottome of the Sea: they &s;hall neuer ri&s;e vp again&s;t thee.</P>
<P>If thou thus puni&s;h thy &s;elfe, God will not complaine of thee, that he is <HI>pre&s;&s;ed</HI> vnder thee <HI>as a Cart is pre&s;&s;ed, that is full of &s;heaues:</HI> nor will he threaten, to <HI>pre&s;&s;e</HI> thee, <HI>as a Cart full of &s;heaues pre&s;&s;eth,</HI> or is <HI>pre&s;&s;ed.</HI></P>
<PB N="338" REF="170">
<P>Now for&s;aking the ladder of our &s;innes, climbe we to Heauen with the ladder of our prayers.</P>
<P><HI>O Lord, our God, the giuer of all grace, grant, we be&s;eech thee, that we may vnfainedly bewayle our &s;innes, be they neuer &s;o &s;mall, and may amend all without excu&s;e, as well our &s;ecret &s;innes, as tho&s;e that are knowne, that we may in thy good time be tran&s;lated from this valley of &s;innes, to that thy ble&s;&s;ed ha|bitation aboue, where we may with all Saints for e|uer &s;ing:</HI> Halleluja, <HI>Saluation, and glory, and honour, and power, vnto the Lord our God for euer|more.</HI> Amen.</P>
</DIV3>
</DIV2>
<DIV2 N="20" TYPE="lecture">
<PB N="339" REF="170">
<HEAD>THE XX. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.14, 15, 16.</HI></BIBL>
<P>Therefore the flight &s;hall peri&s;h from the &s;wift, and the &s;trong &s;hall not &s;trengthen his force, neither &s;hall the migh|tie deliuer him&s;elfe.</P>
<P>Neither &s;hall he &s;tand, that handleth the bow, and he that is &s;wift of foote &s;hall not deliuer him&s;elfe, neither &s;hall he, that rideth the Hor&s;e, deliuer him&s;elfe.</P>
<P>And he, that is couragious among the mightie, &s;hall flee away naked in that day, &s;aith the Lord.</P></Q>
</EPIGRAPH>
<P>THE defiance is &s;et, the trumpet is blowne, the warre is proclaimed from <HI>the Maie&s;tie of heauen,</HI> again&s;t the <HI>Kingdome</HI> of the <HI>ten tribes of I&s;rael.</HI> Such was the height of their impieties, di&s;coue|red, <HI>ver&s;.</HI> 6, 7, 8. &s;uch the foulene&s;&s;e of their ingratitude, bla&s;ed <HI>ver&s;.</HI> 12. that they could not looke for le&s;&s;e, then a di&s;&s;ipation, a di&s;per&s;ion and ouerthrow by warre.</P>
<P>The proclamation you heard of, of late, out of the 13. <HI>ver&s;e,</HI> it was made, either by way of a grieuous complaint, <HI>Behold, I am pre&s;&s;ed vnder you, as a cart is pre&s;&s;ed, that is full of &s;heaues:</HI> or by way of a terrible commination, <HI>Behold, I will pre&s;&s;e you, as a cart full of &s;heaues pre&s;&s;eth,</HI> or <HI>is pre&s;&s;ed.</HI></P>
<P>The &s;ucce&s;&s;e and euent of this warre now followeth, <HI>ver&s;.</HI> 14, 15, 16. wherein three generals haue bin ob&s;er|ued: <HI>Impotentia fugiendi, Debilitas in re&s;istendo,</HI> and <HI>Fuga fortium.</HI></P>
<P>The fir&s;t was, their <HI>impotencie</HI> and <HI>vnablene&s;&s;e</HI> to e&s;cape
<PB N="340" REF="171"> by <HI>flight</HI> in the day of battell: the &s;econd, their <HI>debilitie</HI> and weakne&s;&s;e in re&s;i&s;ting the enemie: the third, the <HI>flight</HI> of their mo&s;t valiant and &s;tout of heart. Three generalls they are, and are by our Prophet diuided into &s;eauen &s;e|uerall branches: in which he de&s;cribes <HI>gravitatem tribu|lationis,</HI> as <HI>Ca&s;trus</HI> &s;peaketh, the grieuou&s;nes of their tribu|lation; or as <HI>Quadratus, &s;ummam calamitatem &amp; augu|&s;tians,</HI> the extreame mi&s;erie and angui&s;h, whereinto they were to fall.</P>
<P>He &s;heweth Gods iudgements to be ineluctable. If he will the puni&s;hment of any, there is no place <HI>for refuge,</HI> no <HI>eva&s;ion,</HI> no meanes to <HI>e&s;cape.</HI> Neither he that is of an <HI>expedite</HI> and agile <HI>bodie,</HI> nor the <HI>&s;trong</HI> man, nor the <HI>mighty,</HI> nor the <HI>bow-man,</HI> nor the <HI>&s;wift of foote,</HI> nor the <HI>hor&s;eman,</HI> nor the <HI>couragious and &s;tout of heart,</HI> &s;hall be able to helpe him&s;elfe <HI>in that day,</HI> in the day of Gods reuenge|ment.</P>
<P>Thus haue you &s;ummarily the &s;cope of our <HI>Prophet</HI> in this Scripture, and the meaning thereof. I mu&s;t now de|&s;cend to the particulars. The fir&s;t of the &s;eauen mi&s;eries, here foretold to betide the <HI>I&s;raelites,</HI> is in the beginning of the 14. <HI>ver&s;e.</HI></P>
<DIV3 TYPE="part">
<HEAD>The flight &s;hall peri&s;h from the &s;wift.</HEAD>
<P>IT is an <HI>Hebrew</HI> phra&s;e. I meete with the like, <HI>P&s;al.</HI> 142.4. <HI>Perijt fuga &agrave; me.</HI> So <HI>Dauid</HI> in extreame danger in the Caue, complaineth: The <HI>flight</HI> peri&s;hed from me, or <HI>Refuge</HI> failed me; or, I had no place <HI>to flie</HI> vnto: that is, I &s;aw not which way I might e&s;cape; all hope of eva&s;ion was gone from me; I was in mine owne eyes, of nece&s;&s;ity to haue peri&s;hed. <HI>Perijt fuga &agrave; me,</HI> The flight peri&s;hed from mee.</P>
<P>The like forme of &s;peech is, <HI>Ierem.</HI> 25.35. <HI>Peribit fuga &agrave; pa&s;toribus, &amp; &s;aluatio ab optimaribus gregis:</HI> The <HI>flight</HI> &s;hall <HI>peri&s;h</HI> from the &s;hepheards, and <HI>&s;afetie</HI> from the chiefe of the flocke: that is, The &s;hepheards &s;hall haue no way to
<PB N="341" REF="171"> flee, and <HI>the principall of the flocke,</HI> the Rams of the flocke &s;hall haue no way to e&s;cape; <HI>Peribit fuga,</HI> the <HI>flight</HI> &s;hall <HI>peri&s;h</HI> from the &s;hepheards, and <HI>&s;aftie</HI> from the chiefe of the flocke.</P>
<P>So, <HI>Iob</HI> 11.20. it is part of the infelicitie of the wicked, <HI>Peribit fuga ab cis,</HI> flight &s;hall peri&s;h from them, that is, they &s;hall not e&s;cape.</P>
<P>The meaning of this phra&s;e is well expre&s;&s;ed, <HI>Amos</HI> 9.1. <HI>Non erit fuga cis qui fugient, &amp; non &s;aluabitur ex cis, qui fu|gerit.</HI> He that fleeth of them, &s;hall not <HI>flee away,</HI> and he that e&s;capeth of them, &s;hall not <HI>be deliuered.</HI> Surely from &s;uch <HI>peribit fuga,</HI> flight &s;hall peri&s;h; <HI>flee</HI> they may, but by their flight they &s;hall not <HI>e&s;cape.</HI></P>
<P><HI>Peribit fuga,</HI> the <HI>flight &s;hall peri&s;h from the &s;wift.</HI> As the <HI>flight</HI> peri&s;heth, &s;o may other things be &s;aid to peri&s;h, the <HI>Law,</HI> and <HI>Coun&s;ell,</HI> and the <HI>Word;</HI> the Law from the <HI>Prie&s;t,</HI> and coun&s;ell from the <HI>wi&s;e,</HI> and the word from the <HI>Prophet. Ier.</HI> 18.18.</P>
<P>So, <HI>Ezech.</HI> 7.26. it is &s;aid, <HI>The law &s;hall peri&s;h from the Prie&s;t, and coun&s;ell from the Ancients.</HI> And <HI>Ierem.</HI> 49.7. <HI>Coun&s;ell is peri&s;hed from the prudent.</HI> And <HI>E&s;ai.</HI> 29.14. <HI>the wi&s;dome of the wi&s;e men &s;hall peri&s;h.</HI></P>
<P>Now for the <HI>law,</HI> and the <HI>word,</HI> and <HI>wi&s;dome,</HI> and <HI>coun&s;ell</HI> to <HI>peri&s;h</HI> from the <HI>Prie&s;t,</HI> from the <HI>Prophet,</HI> from the <HI>Wi&s;e,</HI> from the <HI>Prudent,</HI> and from the <HI>Ancient,</HI> what el&s;e is it, then for &s;uch men to be de&s;titute of &s;uch things; the <HI>Prie&s;t</HI> of the <HI>Law,</HI> the <HI>Prophet</HI> of the <HI>Word,</HI> the <HI>wi&s;e,</HI> the <HI>prudent,</HI> and the <HI>ancient,</HI> of <HI>wi&s;edome</HI> and <HI>coun&s;ell?</HI></P>
<P>So touching my text, I &s;ay, for <HI>the flight to peri&s;h from the &s;wift,</HI> it is nothing el&s;e, then for the <HI>&s;wift</HI> to be de&s;titute of <HI>flight,</HI> to be depriued of <HI>flight,</HI> to be altogither vnable to <HI>flee away,</HI> when he would.</P>
<Q>The flight &s;hall peri&s;h from the &s;wift.</Q>
<P>The <HI>&s;wift!</HI> Who is that? The old <HI>Hebrewes</HI> &s;ay, it is <HI>Ieroboam, &s;onne of Nebat</HI><NOTE N="a" PLACE="marg">1. <HI>King</HI> 11.40.</NOTE>, who fled from <HI>Salomon</HI> into <HI>Aegypt,</HI> as <HI>S. Hierome,</HI> and after him<NOTE N="b" PLACE="marg">Chri&s;toph, &agrave; Ca&s;tro.</NOTE> <HI>Remigius, Rupertus,
<PB N="342" REF="172"> Albertus, Hugo,</HI> and <HI>Diony&s;ius</HI> haue ob&s;erued. This <HI>Iewi&s;h</HI> conceit is in this place enlarged: As by the <HI>Swift</HI> they vn|der&s;tand <HI>Ieroboam,</HI> &s;onne of <HI>Nebat,</HI> who fled from <HI>Salomon;</HI> &s;o by the <HI>Strong,</HI> they vnder&s;tand<NOTE N="c" PLACE="marg">1. <HI>King</HI> 15.16.</NOTE> <HI>Baa&s;ha,</HI> that warlike King, who all his dayes had warre with <HI>A&s;a King of Iudah;</HI> by the <HI>Mighty,</HI> King<NOTE N="d" PLACE="marg">1. <HI>King.</HI> 16.16.</NOTE> <HI>Omri;</HI> by the <HI>Bowman,</HI><NOTE N="e" PLACE="marg"><HI>Cap.</HI> 19.16.</NOTE> <HI>Iehu,</HI> the &s;onne of <HI>Nim&s;hi,</HI> who &s;lew <HI>King Ioram</HI> with an<NOTE N="f" PLACE="marg">2. <HI>King.</HI> 9.24.</NOTE> arrow; by the <HI>Swift</HI> of foote, <HI>King</HI><NOTE N="g" PLACE="marg">2 <HI>King.</HI> 15.19.</NOTE> <HI>Menahem;</HI> by the <HI>Hor&s;eman, King</HI><NOTE N="h" PLACE="marg"><HI>Cap.</HI> 15.25.</NOTE> <HI>Pekah,</HI> the &s;onne of <HI>Remaliah;</HI> and by the <HI>Couragi|ous</HI> and <HI>&s;tout of heart, K.</HI><NOTE N="i" PLACE="marg"><HI>Cap.</HI> 17 1. <HI>&amp;c.</HI></NOTE> <HI>Ho&s;hea,</HI> &s;onne of <HI>Elah,</HI> the la&s;t of <HI>the Kings of I&s;rael.</HI></P>
<P>But the&s;e are <HI>Hebraeorum &s;omnia,</HI> as <HI>Lyra</HI> calls them; or, as <HI>Mercerus, Nugamenta:</HI> they are Iewi&s;h <HI>dreames</HI> and <HI>toyes,</HI> vnworthy the maie&s;tie of <HI>holy Scripture.</HI> I therefore pa&s;&s;e them ouer: and doe vnder&s;tand this branch, of <HI>the flight</HI> peri&s;hing <HI>from the &s;wift,</HI> with the other &s;ix that fol|low, of the <HI>vtter &s;ubuer&s;ion</HI> of the &s;tate of <HI>I&s;rael,</HI> and the <HI>finall captiuitie</HI> of that people when they were caried away by <HI>Salmana&s;&s;ar</HI> into <HI>A&s;&s;yria.</HI> In that day (a heauy day to them) neither he that was of a <HI>&s;wift,</HI> an expedite and an agile <HI>bodie,</HI> nor the <HI>&s;trong</HI> man, nor the <HI>mighty,</HI> nor the <HI>ar|cher,</HI> nor the <HI>&s;wift of foote,</HI> nor the <HI>rider,</HI> nor the <HI>couragious</HI> and <HI>&s;tout of heart,</HI> found any meanes to &s;aue or helpe him&s;elfe.</P>
<P>From the fir&s;t of the&s;e &s;eauen mi&s;eries thus expre&s;&s;ed in this fir&s;t branch, <HI>The flight &s;hall peri&s;h from the &s;wift,</HI> we may take this le&s;&s;on,
<Q>When God re&s;olueth to puni&s;h man for &s;inne, there is no re|fuge for him, no eva&s;ion, no e&s;caping by flight, though he be of a &s;wift, an expedite, and an agile bodie.</Q></P>
<P>This truth <HI>Albertus</HI> would ratifie with tho&s;e words, <HI>Prov.</HI> 9 2. <HI>Velox pedibus offendet.</HI> He that is &s;wift of foote <HI>offendeth,</HI> &s;tumbleth, hitteth again&s;t &s;ome &s;tone, or &s;tump, and &s;o falleth, and is ouertaken. But the allegation is im|pertinent. The words are again&s;t <HI>ra&s;h</HI> and <HI>vnadui&s;ed acti|ons</HI> in the cour&s;e of mans life; and doe beare with them
<PB N="343" REF="172"> this &s;en&s;e: As he that runneth ha&s;tily, if he looke not to his feete, that he may chu&s;e the good way, and leaue the bad, is in great danger of continuall falling: &s;o he, that ha&s;tily and without due deliberation goeth about this or that, may ea&s;ily tran&s;gre&s;&s;e before he be aware. This &s;en&s;e is naturall to the words, as we render them: <HI>He that ha|&s;teth with his feete, &s;inneth.</HI> If thou runne ha&s;tily to euill, thou &s;inne&s;t again&s;t God and thine owne &s;oule.</P>
<P>The other place alleaged by <HI>Albertus</HI> to proue, that there is no eva&s;ion, no e&s;caping for the <HI>&s;wift,</HI> is more perti|nent. It is in <HI>E&s;ay chap.</HI> 30.16. <HI>Velociores erunt, qui per&s;e|quentur vos.</HI> Thinke you not by <HI>flight</HI> to &s;aue your &s;elues: for they, that &s;hall pur&s;ue you, &s;hall be as <HI>&s;wift</HI> as you, or <HI>&s;wifter.</HI></P>
<P>As pertinent is that of the Preacher, <HI>Eccl.</HI> 9.11. <HI>There is no race to the &s;wift,</HI> or, <HI>in running it helpeth not to be &s;wift.</HI> The meaning of it the <HI>Chaldee Paraphra&s;e</HI> thus expre&s;&s;eth: though men be as <HI>&s;wift</HI> as <HI>Eagles,</HI> yet &s;hall they not <HI>by run|ning</HI> helpe them&s;elues, or deliuer them&s;elues from death in the day of battell. The <HI>Hebrewes</HI> refer this to <HI>Ha&s;ahel,</HI> one of the &s;onnes of <HI>Tzeruiah,</HI> who though he were an exceeding <HI>&s;wift</HI> runner, <HI>as light of foote as a wilde Roe,</HI> as he is de&s;cribed, 2. <HI>Sam.</HI> 2.18. yet could he not e&s;cape, but he mu&s;t be &s;laine<NOTE N="k" PLACE="marg">2. <HI>Sam.</HI> 2.23.</NOTE> by <HI>Abner.</HI></P>
<P>We read of diuers, &s;wift of foote beyond admiration: of <HI>Atalanta</HI> in the<NOTE N="l" PLACE="marg">Ovid. Metam. lib. <HI>10.</HI> fab. <HI>14.</HI></NOTE> <HI>Poet,</HI> who &s;eemed
<Q>Scythic&acirc; non &s;egni&ugrave;s ire &s;agitt&acirc;,</Q> to runne as fa&s;t, as an arrow flyeth from a &s;trong bow: of <HI>Camilla</HI> in an other<NOTE N="m" PLACE="marg">Virg. Aeneid. lib. <HI>7.</HI></NOTE> <HI>Poet,</HI> that &s;he did <HI>cur&s;u pedum,</HI> with her &s;wift feete, <HI>out-runne the winds;</HI> that &s;he flew ouer &s;tan|ding corne,
<Q>nec teneras cur&s;u lae&s;i&s;&s;et ari&s;tus</Q> and did <HI>no hurt to the eares</HI> thereof; that &s;he iournied vpon the re&s;tles and &s;welling Ocean, and <HI>neuer dipped the &s;ole of her foote</HI> therein. Of <HI>Iphictus</HI> in<NOTE N="n" PLACE="marg">In &s;acro &s;ermone.</NOTE> <HI>Orpheus,</HI><NOTE N="o" PLACE="marg">Diony&s;ius lib. <HI>28.</HI></NOTE> <HI>Nonnus,</HI> and<NOTE N="p" PLACE="marg">He&s;iodus. Demaratus. Hygin. A&s;trom. lib. <HI>2.</HI> in Orione.</NOTE> others, that he likewi&s;e <HI>ranne ouer &s;tanding corne</HI> without <HI>hurt</HI> vnto the eares, and <HI>walked vpon the Sea:</HI> of <HI>Orion, Ne|ptuns</HI>
<PB N="344" REF="173"> &s;onne in <HI>Hyginus,</HI> that he could runne <HI>vpon the waues of the Sea:</HI> of <HI>Arias, Menecles</HI> his &s;onne, in the <HI>Greeke</HI><NOTE N="q" PLACE="marg">I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">b. <HI>1.</HI> Epig. <HI>3.</HI> Antipater.</NOTE> <HI>Epigram,</HI> that running in a race <HI>from the beginning to the end no man could &s;ee him,</HI> &s;o &s;wift he was of foote.</P>
<P>But the&s;e I take to be either <HI>fabulous,</HI> or <HI>hyperbolicall.</HI> Yet &s;ay, there were &s;uch; &s;ay, there are &s;uch; I &s;ay, neither was there for them, neither is there for the&s;e, any <HI>eva&s;ion,</HI> or <HI>e&s;caping</HI> from God. No, not any at all. My Prophet in the next ver&s;e, <HI>the</HI> 15. <HI>of this Chapter,</HI> &s;peaks it in plaine tearmes; <HI>He, that is &s;wift of foote, &s;hall not deliuer him|&s;elfe.</HI></P>
<P>Not deliuer him&s;elfe! and yet <HI>&s;wift of foote.</HI> It is euen &s;o. Why may he not <HI>attempt</HI> to flee? Perchance he may: yet &s;hall his <HI>attempt</HI> be fru&s;trate: for thus &s;aith the <HI>Lord, Amos</HI> 9.1. <HI>He, that fleeth, &s;hall not flee away, and he that e&s;ca|peth, &s;hall not be deliuered.</HI> Yea, &s;aith he, <HI>though they digge into Hell, thence &s;hall mine hand take them: though they climbe vp to Heauen, thence will I bring them downe.</HI> And <HI>though they hide them&s;elues in the top of Carmel, I will &s;earch and take them out thence; and though they be hid from my &s;ight in the bottome of the Sea, thence will I command the &s;erpent and he &s;hall bite them.</HI> And <HI>though they goe into cap|tiuitie before their enemies, thence will I command the &s;word, and it &s;hall &s;lay them.</HI> In this <HI>Hyperbolicall</HI> exaggeration, (for &s;uch it is in the iudgements of <HI>S. Hierome, Remigius, Albertus, Hugo,</HI> and <HI>Diony&s;ius</HI>) he &s;heweth, how impo&s;&s;i|ble it is for man, by &s;eeking <HI>to flee, to lurke, or to hide him|&s;elfe,</HI> to exempt him&s;elfe from the power or wrath of GOD.</P>
<P>This impo&s;&s;ibilitie of hiding our &s;elues from the power, or wrath of God, either in <HI>Heauen,</HI> or <HI>Hell,</HI> or <HI>Sea,</HI> or <HI>darke place,</HI> or any where el&s;e, is elegantly and fully illu|&s;trated by the &s;weete&s;t &s;inger of P&s;almes, <HI>David, P&s;al</HI> 139.7.</P>
<P><HI>Whither &s;hall I goe from thy &s;pirit? or whither &s;hall <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> flie from thy pre&s;ence?</HI></P>
<PB N="345" REF="173">
<P><HI>If I a&s;cend vp into Heauen, thou art there: if I make my bed in Hell, behold, thou art there.</HI></P>
<P><HI>If I take the wings of the morning, and dwell in the vttermo&s;t parts of the Sea,</HI></P>
<P><HI>Euen there &s;hall thy hand lead me, and thy right hand &s;hall hold me.</HI></P>
<P><HI>If I &s;ay, Surely the darknes &s;hall couer me: euen the night &s;hall be light about me.</HI></P>
<P><HI>Yea the darkne&s;&s;e hideth not from thee, but the night &s;hineth as the day: the darkne&s;&s;e and the light are both alike to thee.</HI></P>
<P>You &s;ee, nor <HI>Heauen,</HI> nor <HI>Hell,</HI> nor <HI>Sea,</HI> nor <HI>darkne&s;&s;e</HI> could hide <HI>Dauid</HI> from the pre&s;ence of God. Could they not hide <HI>Dauid,</HI> and &s;hall they be able to hide others? They &s;hall not. God makes it good by that his vehement a&s;&s;eue|ration, <HI>Ierem.</HI> 23.23. <HI>Am I a God at hand, &s;aith the Lord, and not a God a far off?</HI></P>
<P><HI>Can any hide him&s;elfe in &s;ecret places, that I &s;hall not &s;ee him, &s;aith the Lord? Doe not I fill Heauen, and Earth, &s;aith the Lord?</HI> You &s;ee againe: <HI>At hand</HI> or <HI>further off,</HI> in <HI>Heauen,</HI> or <HI>Earth,</HI> in places of <HI>most &s;ecrecie,</HI> our Lord he is God, he <HI>&s;eeth all things,</HI> he <HI>fills both Heauen and Earth.</HI> Thus haue you the confirmation of my doctrine, which was,
<Q>When God re&s;olueth to puni&s;h man for &s;inne, there is no re|fuge for him, no eva&s;ion, no e&s;caping by flight, though he be of a &s;wift, an expedite, and an agile bodie.</Q></P>
<P>Is there no <HI>refuge</HI> for vs, no <HI>eva&s;ion,</HI> no <HI>e&s;caping by flight,</HI> when God will puni&s;h? No, there is none. How can there be any? &s;ith <HI>our per&s;ecutors</HI> &s;hall be <HI>&s;wifter then the Eagles of the Heauen to pur&s;ue vs vpon the mountaines,</HI> and to <HI>lay waite for vs in the wilderne&s;&s;e:</HI> according to the mone that the daughter of <HI>Sion</HI> maketh, <HI>Lament.</HI> 4 19. Flee we, as we may, to <HI>mountaines,</HI> to the <HI>wilderne&s;&s;e,</HI> to hide our &s;elues; our flight &s;hall be in vaine: for <HI>our per&s;ecutors</HI> &s;hall be <HI>&s;wif|ter then the Eagles of the Heauen;</HI> they whom God will employ, to be the executioners of his di&s;plea&s;ure to|wards
<PB N="346" REF="174"> vs, &s;hall &s;till haue meanes to ouertake vs, and to finde vs out.</P>
<P>Will there be no <HI>refuge</HI> for vs, no <HI>eva&s;ion,</HI> no <HI>e&s;caping by flight,</HI> when God will vi&s;it for our &s;innes? What &s;hall we then doe beloued? What? <HI>Vis audire con&s;ilium?</HI> Wilt thou heare coun&s;ell, &s;aith <HI>S. Au&s;tine</HI> in his &s;ixth Treati&s;e vp|on <HI>S. Iohns Epi&s;tle, Si vis ab illo fugere, ad ip&s;um fuge;</HI> If thou wilt flee from him, flee to him. <HI>Ad ip&s;um fuge confi|tendo, non ab ip&s;o latendo.</HI> Flee to him by confe&s;&s;ing thy &s;ins, but hide not thy &s;elfe from him. <HI>Latere enim non potes, &s;ed confiteri potes.</HI> For its impo&s;&s;ible thou &s;hould&s;t lye hid from him, yet may&s;t thou confe&s;&s;e thy &s;elfe vnto him. Say vnto him,<NOTE N="r" PLACE="marg"><HI>P&s;al.</HI> 91.2.</NOTE> <HI>Refugium meum es tu,</HI> Lord thou art <HI>my re|fuge</HI> and <HI>my fortre&s;&s;e: my God,</HI> in thee will I tru&s;t. <HI>Refugium meum es tu,</HI> Lord thou art my refuge.</P>
<P>To like purpo&s;e the &s;ame <HI>S. Au&s;tine</HI> vpon <HI>P&s;al.</HI> 71. &s;aith, <HI>Non est quo fugiatur ab illo, ni&s;i ad illum,</HI> there is no flying from God, but by flying to Him. <HI>Si vis evadere iratum, fuge ad placatum,</HI> if thou wilt flee from him, as he is angry, flee to him as pacified.</P>
<P>So vpon <HI>P&s;al.</HI> 75. <HI>Non e&s;t, quo fugias &agrave; Deo irato, ni&s;i ad Deum placatum;</HI> there is no flying from God <HI>angry,</HI> but to God <HI>pacified. Pror&s;us non est, quo fugias,</HI> beleeue it, there is no flying from God. <HI>Vis fugere ab ip&s;o? fuge ad ip&s;um.</HI> Wilt thou needs flee from him? then flee to him.</P>
<P><HI>Flee to him!</HI> From whence and whither? Can I flee from any place where <HI>God is not,</HI> to &s;ome place <HI>where he is?</HI> Or is he not <HI>euery where?</HI> Fills he not <HI>Heauen and Earth?</HI> How then can I <HI>flee to him?</HI></P>
<P>Vnder&s;tand not any locall flying <HI>de loco ad locum,</HI> but a flying <HI>de vit&acirc; advitam, de actu ad actum, de bonis ad meliora, de vtilibus ad vtiliora, de &s;anctis ad &s;anctiora,</HI> as <HI>Origen</HI> &s;pea|keth, <HI>Homil.</HI> 12. <HI>in Gene&s;in,</HI> and &s;o may&s;t thou <HI>flee to God.</HI> Flee from <HI>life</HI> to <HI>life,</HI> from an euill life to a good life; from <HI>act</HI> to <HI>act,</HI> from an euill act to a good act; from <HI>good</HI> to <HI>better;</HI> from <HI>profitable</HI> cour&s;es to <HI>more profitable;</HI> from
<PB N="347" REF="174"> <HI>&s;anctified</HI> thoughts to <HI>more &s;anctified;</HI> and thou doe&s;t flee to God. The performance of this thy flight mu&s;t be, <HI>non pa&s;&s;ibus pedum, &s;ed mentis profectibus,</HI> not by the agilitie or &s;wiftnes of thy <HI>feete,</HI> but by the increa&s;e or bettering of <HI>will</HI> and <HI>vnder&s;tanding.</HI></P>
<P>Thus to <HI>flee to God,</HI> is nothing el&s;e, then to <HI>draw neere vnto him,</HI> to <HI>haue acce&s;&s;e vnto him,</HI> to <HI>come vnto him.</HI></P>
<P>To <HI>draw neere vnto him</HI> we are exhorted, <HI>Iam.</HI> 4.8. <HI>Draw nigh vnto God, and he will draw nigh to you.</HI> Draw nigh to God! but how? <HI>Pedibus, aut pa&s;&s;ibus corporis,</HI> with your <HI>bodily feete</HI> or <HI>paces?</HI> No, <HI>&s;ed cordis,</HI> but with the feete and paces of our heart. <HI>Per bona opera,</HI> &s;aith the <HI>Glo&s;&s;e,</HI> by good workes: <HI>per morum imitationem,</HI> &s;aith <HI>Aquinas,</HI> by hone&s;tie of life and conuer&s;ation: <HI>fide, affectu, pijs precibus,</HI> &s;aith another, by true faith, by &s;incere affection, by godly and deuout prayers. Such are the <HI>feete,</HI> &s;uch the <HI>paces</HI> of our hearts; by which, if we are contrite, broken, and &s;orrowfull in &s;pirit, for our &s;innes <HI>already pa&s;t,</HI> and are carefull to pre|uent all occa&s;ion of &s;inne <HI>hereafter,</HI> we <HI>draw nigh</HI> to God; yea, we haue <HI>acce&s;&s;e vnto him.</HI></P>
<P>To <HI>haue acce&s;&s;e to God</HI> we are invited, <HI>P&s;al.</HI> 34.5. <HI>Acce|dite ad eum &amp; illuminamini, &amp; facies ve&s;trae non confundentur:</HI> Let your <HI>acce&s;&s;e</HI> be to God, and be <HI>lightned,</HI> and your <HI>faces &s;hall not be confounded.</HI> And this acce&s;&s;e to God, according to <HI>S. Au&s;tine</HI> vpon <HI>P&s;al.</HI> 145.16. is to be, <HI>animo, non vehiculo; affectibus, non pedibus;</HI> with the <HI>minde,</HI> not with a <HI>chariot;</HI> with our <HI>affections,</HI> not with our <HI>feete.</HI></P>
<P>So the &s;ame <HI>Father</HI> vpon the 59 <HI>P&s;alme.</HI> Our acce&s;&s;e to God mu&s;t be, <HI>non gre&s;&s;u pedum, non &s;ubvectione vehiculo|rum, non celeritate animalium, non elevatione pennarum,</HI> not by running with <HI>our feete,</HI> not by hurrying in a <HI>coach,</HI> not by riding vpon the <HI>&s;wifte&s;t of hor&s;es,</HI> not by mounting vp with <HI>feathered wings; &s;ed puritate affectuum, &amp; probitate &s;anctorum morum,</HI> but with puritie of affections, and &s;ancti|tie of behauiour.</P>
<P>This our <HI>acce&s;&s;e vnto God,</HI> is nothing el&s;e, then <HI>our com|ming vnto God.</HI> The invitation to <HI>come vnto him</HI> is generall,
<PB N="348" REF="175"> <HI>Matth.</HI> 11.28. It is there made by our <HI>Lord</HI><NOTE N="&s;" PLACE="marg"><HI>Rom.</HI> 1.3, 7.</NOTE> <HI>Ie&s;us Chri&s;t,</HI> our<NOTE N="t" PLACE="marg"><HI>Matth.</HI> 1.21.</NOTE> <HI>Sauiour,</HI> and<NOTE N="u" PLACE="marg"><HI>Galat.</HI> 3.13.</NOTE> <HI>Redeemer,</HI> the<NOTE N="x" PLACE="marg"><HI>Revel.</HI> 17.14.</NOTE> <HI>Lord of Lords,</HI> and <HI>King of Kings,</HI> the <HI>head</HI> of all principalitie and power, the <HI>ioy</HI> and <HI>crowne</HI> of all Saints, the a&s;&s;ured tru&s;t and certaine<NOTE N="y" PLACE="marg"><HI>Col<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;.</HI> 1.27.</NOTE> <HI>hope</HI> of all the faithfull: and its made vnto all: <HI>Come vnto me, all yee that labour and are heauy laden, and I will giue you re&s;t.</HI></P>
<P><HI>Come,</HI> Come vnto me. <HI>Quibus gre&s;&s;ibus ad &s;emetip&s;am nos veritas vocat?</HI> Chri&s;t the <HI>Truth,</HI> calls vs; but how &s;hall we come vnto him? <HI>Quibus gre&s;&s;ibus?</HI> by what &s;teps or paces? <HI>Gregorie</HI> frames the que&s;tion, <HI>Moral. lib.</HI> 21. <HI>cap.</HI> 4. and there giues this an&s;wer: <HI>Ad &s;e quippe venire nos Domi|nus praecipit, nimir&ugrave;m non gre&s;&s;ibus corporis, &s;ed profectibus cordis:</HI> its true; the Lord commands vs to <HI>come</HI> vnto him, not with the motion of our bodies, but with the proceed|ings of our hearts.</P>
<P>Thus I haue made plaine vnto you, what it is <HI>Ad Deum fugere,</HI> to flee to God. Its nothing el&s;e, then <HI>Deo appropin|quare, ad Deum accedere, ad Deum venire:</HI> to draw nigh to God, to approch vnto him, to come vnto him: but whe|ther we <HI>flee,</HI> or <HI>draw nigh,</HI> or <HI>approch,</HI> or <HI>come vnto him,</HI> the vnder&s;tanding of all mu&s;t be &s;pirituall. Our <HI>wings,</HI> our <HI>charriots,</HI> our <HI>coaches,</HI> our <HI>feete,</HI> wherewith we are to <HI>flie,</HI> to <HI>draw nigh,</HI> to <HI>approch,</HI> to <HI>come to God,</HI> are all &s;pirituall.</P>
<P>And what are they? They are <HI>contrition, faith,</HI> and <HI>obe|dience.</HI> With the&s;e we <HI>approch,</HI> we <HI>draw nigh,</HI> we <HI>flie,</HI> we <HI>come to God. &V;t mi&s;eri ad mi&s;ericordiam, vt nudi ad divitem, vt famelici ad panem, vt infirmi ad medicum, vt &s;erui ad domi|num, vt di&s;cipuli ad magi&s;trum, vt caeci ad lumen, vt frigidi ad ignem;</HI> as the wretched to the <HI>mercifull,</HI> as the naked to the <HI>rich,</HI> as the hunger-&s;taruen to <HI>bread,</HI> as the &s;icke to the <HI>Phy&s;ition,</HI> as the &s;eruant to his <HI>Lord,</HI> as the &s;cholar to his <HI>Ma&s;ter,</HI> as the blinde to the <HI>light,</HI> as the cold to the <HI>fire:</HI> &s;o <HI>Hugo Cardinalis</HI> vpon the 4^t^h of <HI>S. Iames.</HI></P>
<P>Now with the&s;e three, <HI>Contrition, Faith,</HI> and <HI>Obedience,</HI> the in&s;eparable companions of true and vnfeigned <HI>Repen|tance,</HI> let vs <HI>make ha&s;te</HI> to God, and <HI>flie</HI> we with all &s;peede
<PB N="349" REF="175"> from the <HI>wolfe</HI> to the <HI>&s;hepheard,</HI> from <HI>death</HI> to <HI>life,</HI> from our <HI>&s;innes</HI> to our <HI>Sauiour,</HI> from the <HI>paths of Hell,</HI> full of all dark|ne&s;&s;e and horror, to the <HI>way of Heauen,</HI> full of all true ioy and plea&s;ure. So will God draw nigh to vs, <HI>Liberando ab angu&s;tijs, gratiam dando, &amp; de virtute ad virtutem promoven|do,</HI> &s;aith the &s;ame <HI>Hugo:</HI> he will free vs from di&s;tre&s;&s;e, will giue vs of his grace, and will promote vs from vertue to vertue.</P>
<P>Thus &s;hall it be with vs, if with the affection of the <HI>&s;pou&s;e</HI> in the <HI>Canticles</HI> we call vpon the Lord. Her affection is &s;eene <HI>Chap.</HI> 1.4. <HI>Draw me,</HI> &s;aith &s;he, <HI>and we will runne after thee.</HI> Say we with like affection, <HI>Lord draw vs and we will runne after thee.</HI> Draw vs and we will <HI>runne.</HI></P>
<P>That we may begin zealou&s;ly to <HI>runne</HI> after God, we haue neede to be <HI>drawne,</HI> and that with great force. For vnle&s;&s;e he <HI>draw</HI> vs, we cannot<NOTE N="z" PLACE="marg"><HI>Joh.</HI> 6.44.</NOTE> <HI>come</HI> to him, we cannot follow him. But if he once <HI>draw,</HI> Lo, then we <HI>ha&s;ten,</HI> then we <HI>runne,</HI> then we <HI>wax hot.</HI> Wherefore let the <HI>Lord draw</HI> vs, let him pull vs out from the bondage of our &s;innes, let him deliuer vs from this wicked world; let him powerful|ly incline our wills and affections towards him, let him giue vs &s;trength to cleaue vnto him; and then we, and all the faithfull, will at once with &s;peed and earne&s;tne&s;&s;e, <HI>flie</HI> vnto him, <HI>draw nigh</HI> vnto him, <HI>haue our acce&s;&s;e</HI> vnto him, and <HI>come</HI> vnto him.</P>
<P>Hitherto of the fir&s;t branch of this fourteenth ver&s;e, ex|pre&s;&s;ing the fir&s;t of the &s;eauen mi&s;eries here foretold to be|tide the I&s;raelites, that, <HI>the flight</HI> &s;hould <HI>peri&s;h from the &s;wift.</HI> Now followeth the &s;econd, and it concerneth their &s;trong men;</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>And the &s;trong &s;hall not &s;trengthen his force.</HEAD>
<P>THE &s;trong, <GAP DESC="foreign"> He in whom is <HI>&s;trength;</HI> &s;trength not of <HI>minde,</HI> but of <HI>bodie;</HI> he <HI>&s;hall not &s;trengthen his force]</HI> though he be <GAP DESC="foreign">, very &s;trong and Iu&s;tie, yet <GAP DESC="foreign">, he &s;hall not <HI>reteine his force:</HI> &s;o
<PB N="350" REF="176"> daunted &s;hall he be in heart, and his courage &s;o abated, that he &s;hall not dare for his owne defence to v&s;e the <HI>&s;trength</HI> he hath. He &s;hall be, as if he had <HI>no &s;trength</HI> at all. The le&s;&s;on to be taken hence, is:
<Q>When God meanes to puni&s;h, a mans &s;trength will not helpe him.</Q></P>
<P>It will not. For as it is in the &s;ong of <HI>Hannah,</HI> the mo|ther of <HI>Samuel,</HI> 1. <HI>Sam.</HI> 2.9. <HI>By &s;trength &s;hall no man pre|uaile.</HI> No <HI>man</HI> again&s;t <HI>God.</HI> For God is Almightie. He <HI>remoueth the mountaines, and they know not:</HI> He <HI>ouercommeth them in his anger.</HI> He <HI>&s;haketh the Earth out of her place, and the pillars thereof tremble.</HI> He <HI>commands the Sunne, and it ri&s;eth not: and &s;ealeth vp the Starres.</HI> He <HI>alone &s;preadeth out the Heauens, and treadeth vpon the waues of the Sea.</HI> He <HI>maketh Arcturus, Orion, and Pleiades, and the chambers of the South.</HI> He <HI>doth great things pa&s;t finding out: yea, and wonders without number.</HI> He is the Almightie: <HI>Who</HI> euer <HI>hath hard|ned him&s;elfe again&s;t him, and hath pro&s;pered?</HI> So deuout <HI>Iob, chap.</HI> 9.4. It is as if he had thus briefly argued: <HI>God is Al|mighty:</HI> and therefore <HI>there is no contending again&s;t him,</HI> no with&s;tanding him, <HI>by any &s;trength of man.</HI></P>
<P>Here may the <HI>&s;trong</HI> be admoni&s;hed, that they glory not in their <HI>&s;trength,</HI> nor put their tru&s;t in it. I would wi&s;h them to li&s;ten to the words of <HI>S. Au&s;tine</HI> in his Enarration vpon the 33. P&s;alme: <HI>Ad Dominum omnes, In Deo omnes:</HI> Get yee all to the Lord, tru&s;t yee all in God. <HI>Spes tua Deus &s;it, fortitudo tua Deus &s;it, firmitas tua Deus &s;it, exoratio tua ip&s;e &s;i, laus tua ip&s;e &s;it; finis, in quo requie&s;cas, ip&s;e &s;it; adiu|torium, c&ucirc;m laboras, ip&s;e &s;it:</HI> Let God be thy <HI>hope,</HI> let him be thy <HI>fortitude,</HI> let him be thy <HI>&s;trength,</HI> let him be thy <HI>re|concilement,</HI> let him be thy <HI>prai&s;e,</HI> let him be thy <HI>end,</HI> where|in thou mai&s;t plea&s;ure and &s;olace thy &s;elfe, let him be thy <HI>refuge</HI> in time of trouble. <HI>Ad Dominum omnes, in Deo omnes:</HI> Get yee all to God, re&s;t ye all in God. Tru&s;t not in thy &s;elf, nor in thine owne <HI>&s;trength.</HI></P>
<P>But thou would&s;t &s;till be reputed for <HI>&s;trong</HI> and valiant.
<PB N="351" REF="176"> Woulde&s;t thou &s;o? Then be thou &s;o: but take this for thy character; Thou <HI>&s;trong</HI> and valiant man, be thou <HI>the ma&s;ter of thy &s;elfe;</HI> &s;ubdue thy pa&s;&s;ions <HI>to rea&s;on;</HI> and by this inward victorie <HI>worke thou thine owne peace.</HI> Be thou afraid of nothing, <HI>but of the di&s;plea&s;ure of the Almighty,</HI> and runne away from nothing <HI>but from &s;inne.</HI> Looke not on thy hands <HI>but thy cau&s;e;</HI> not how &s;trong thou art, <HI>but how innocent.</HI> Let goodne&s;&s;e euer be <HI>thy warrant,</HI> and I a&s;&s;ure thee, though thou mai&s;t be <HI>ouer-ma&s;tered,</HI> yet &s;halt thou neuer be <HI>foyled.</HI> For <HI>Deus-fortitudo tua,</HI> God will be thy &s;trength.</P>
<P>Thus haue you heard in briefe of the &s;econd mi&s;erie, here foretold to betide the <HI>I&s;raelites,</HI> that, <HI>the &s;trong</HI> &s;hould <HI>not &s;trengthen his force.</HI> The third is,</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Neither &s;hall the mighty deliuer him&s;elfe.</HEAD>
<P>THE <HI>mighty</HI> <GAP DESC="foreign"> <HI>Gibbor.</HI> Hee that excelleth in <HI>&s;trength;</HI> in <HI>&s;trength,</HI> not of <HI>bodie onely,</HI> but of <HI>minde too.</HI> This &s;tout and douty man is called by the <HI>Septuagint,</HI> <GAP DESC="foreign">, <HI>a man of armes,</HI> a fighter, a warriour; &s;uch a one as hath <GAP DESC="foreign">, as <HI>S. Cyrill</HI> &s;peaketh, and is skilfull in <HI>militarie</HI> affaires. This man for all his skill, <HI>&s;trength,</HI> and valour &s;hall not deliuer him&s;elfe.</P>
<P><HI>Him&s;elfe]</HI> The Hebrew is <GAP DESC="foreign"> <HI>Naph&s;cho,</HI> his <HI>&s;oule</HI> or life. <HI>His &s;oule,</HI> that is, his <HI>life.</HI> Well. For what is life, but as the <HI>Philo&s;opher</HI> defineth it, <GAP DESC="foreign">; <HI>the compo&s;ition and colligation of the &s;oule to the bodie.</HI> The <HI>&s;oule</HI> for <HI>life!</HI> It is often &s;o put in holy Scripture. As 1. <HI>King.</HI> 19.4. <HI>Elias,</HI> in the <HI>wildernes,</HI> reque&s;ting <HI>for him&s;elfe, that he might dye,</HI> &s;aid, <HI>It is enough now, O Lord, take away my &s;oule from me.</HI> My <HI>&s;oule,</HI> he meant his <HI>life.</HI> So <HI>Ionas, chap.</HI> 4.3. <HI>O Lord, Take</HI> away <HI>my &s;oule from me.</HI> That by his <HI>&s;oule,</HI> he meant his <HI>life,</HI> it is plaine: for he addeth, <HI>It is bet|ter for me to dye, then to liue. Satan, Iob</HI> 2.4. thus &s;aith vn|to the <HI>Lord; Skin for skin, yea, all that a man hath, will he giue for his &s;oule.</HI> For his <HI>&s;oule,</HI> that is, for his <HI>life:</HI> and &s;o
<PB N="352" REF="177"> the <HI>Greeke Scholia</HI> vpon the fir&s;t of <HI>S. Iames</HI> doe expound it: <GAP DESC="foreign">, The <HI>&s;oule</HI> is al&s;o called <HI>life,</HI> as in the&s;e words; <HI>All that a man hath will he giue</HI> <GAP DESC="foreign">, for his <HI>&s;oule</HI> or <HI>life.</HI></P>
<P>God telleth the rich man in the Go&s;pell, who was talk|ing of <HI>larger buildings,</HI> when the <HI>building</HI> within him was neere pulling downe, and thought he had goods enough for his <HI>&s;oule</HI> to delight in, when he had not <HI>&s;oule</HI> enough to delight in his goods, <HI>Thou foole, this night</HI> <GAP DESC="foreign">, this night doe they require and redemaund thy <HI>&s;oule</HI> of thee, <HI>Luk.</HI> 12.10. Thy <HI>&s;oule,</HI> that is, thy <HI>life,</HI> for the meaning is, this night <HI>thou mu&s;t dye.</HI></P>
<P><HI>S. Au&s;tine</HI> in his <HI>&s;econd Booke concerning Chri&s;t his Ser|mon vpon the Mount,</HI> vpon the&s;e words, <HI>Nonne anima plus e&s;t, qu&agrave;m e&s;ca?</HI> Is not the <HI>&s;oule</HI> more then <HI>meat?</HI> &s;aith, <HI>Ani|ma~ hoc loco pro i&s;t&acirc; vita po&s;ita~ noverimus,</HI> know we, that the <HI>&s;oule</HI> in this place is put for this <HI>life,</HI> who&s;e retinacle or &s;tay, is the corporall &s;u&s;tenance we daily take. According to this &s;ignification is that al&s;o &s;poken, <HI>Ioh.</HI> 12.25. <HI>Qui amat animam &s;uam, perdet illam,</HI> he that loueth his <HI>&s;oule</HI> &s;hall loo&s;e it. In each place, the <HI>&s;oule</HI> is put for <HI>life;</HI> and ac|cordingly is it rendered in our newe&s;t <HI>Engli&s;h:</HI> in the one place, <HI>Is not the life more then meate?</HI> in the other, <HI>He that loueth his life, &s;hall loo&s;e it.</HI></P>
<P>As in the&s;e now-cited places, and<NOTE N="a" PLACE="marg">P&s;al. <HI>31.13.</HI> Act. <HI>20 24.</HI> in <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word">. &amp;c.</NOTE> many other, <HI>Anima pro Vit&acirc;,</HI> the <HI>&s;oule</HI> is put for the <HI>life;</HI> &s;o is it in my text: <HI>The mighty &s;hall not deliuer his &s;oule,</HI> that is, <HI>his life.</HI> The meaning is, He &s;hall not &s;aue his <HI>life;</HI> he &s;hall not &s;aue him&s;elfe.</P>
<P>The doctrine to be taken from hence is this,
<Q>No man can be priuiledged by his might, again&s;t the Lord.</Q></P>
<P>No man can. The Wi&s;eman affirmeth it, <HI>Eccle&s;.</HI> 9.11. <HI>There is no battell to the &s;trong;</HI> <GAP DESC="foreign"> <HI>Laggibborim;</HI> to the <HI>mighty,</HI> to the man of armes <HI>there is no battell,</HI> no vi|ctorie in battell. The <HI>P&s;almi&s;t</HI> &s;peaks it plainely, <HI>P&s;al.</HI> 33.16. <HI>A mighty man is not deliuered by much &s;trength,</HI> <GAP DESC="foreign">
<PB N="353" REF="177"> <HI>Gibbor,</HI> a <HI>mighty man</HI> is not deliuered from the danger and power of his enemies, by much or great &s;trength, of him|&s;elfe, or others for him. This <HI>mighty man</HI> in the <HI>Vulgar Latin,</HI> is &s;tiled a <HI>Giant: Gigas non &s;aluabitur in multitudine virtutis &s;uae;</HI> A <HI>Giant</HI> &s;hall not be &s;afe <HI>in the multitude of his &s;trength.</HI> Little <HI>Dauid,</HI> but a<NOTE N="b" PLACE="marg">1. <HI>Sam.</HI> 17.42.</NOTE> <HI>youth,</HI> without<NOTE N="c" PLACE="marg"><HI>ver&s;.</HI> 39.</NOTE> <HI>armour,</HI> only with<NOTE N="d" PLACE="marg"><HI>ver&s;.</HI> 50.</NOTE> <HI>a &s;ling</HI> and <HI>a &s;tone,</HI> &s;lew the <HI>Phili&s;tim,</HI> great <HI>Goliah.</HI> It is true; <HI>No man is priuiledged by his might again&s;t the Lord.</HI></P>
<P>The rea&s;on hereof is that, 1. <HI>Sam.</HI> 2.2. <HI>Non e&s;t fortis, &s;icut Deus no&s;ter:</HI> There is none <HI>&s;trong,</HI> like <HI>our God.</HI> None &s;o <HI>mighty,</HI> none &s;o <HI>potent,</HI> as <HI>our God.</HI> Men of this world, may &s;eeme to be <HI>mighty,</HI> and of great power: but, our God in Heauen is <HI>mightier,</HI> and doth <HI>what&s;oeuer plea&s;eth him,</HI> euen vpon the mighty here on the Earth.</P>
<P>From hence may the <HI>mighty man</HI> take in&s;truction; the in&s;truction that is giuen him, <HI>Ierem.</HI> 9.23. <HI>Let not the mighty man glory in his might:</HI> But if he will needs <HI>glory,</HI> let him <HI>glory</HI> in this, that he vnder&s;tandeth and knoweth the <HI>Lord.</HI> Vpon this <HI>Lord,</HI> the <HI>Lord</HI> of Heauen and Earth,<NOTE N="e" PLACE="marg"><HI>Iudeth</HI> 9.12.</NOTE> <HI>creator of the waters,</HI> and <HI>King of euery creature,</HI> let vs wholy de|pend; being well a&s;&s;ured, that none of the&s;e outward things, <HI>agilitie</HI> of bodie, <HI>&s;trength, might,</HI> or the like, can be any way avayleable to vs, if Gods &s;peciall ble&s;&s;ing be not vpon them.</P>
<P>Thus much of the <HI>third mi&s;erie,</HI> here foretold to betide the <HI>I&s;raelites,</HI> which hath ended the fourteenth ver&s;e. The <HI>fourth</HI> followeth, and is expre&s;&s;ed in the fir&s;t branch of the <HI>fifteenth ver&s;e:</HI> the&s;e words,</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Neither &s;hall he &s;tand, that handleth the bow.</HEAD>
<P>HE <HI>that handleth the bow,</HI> is in the language of the <HI>Septuagint,</HI> <GAP DESC="foreign">, the <HI>bowman,</HI> the <HI>archer,</HI> the <HI>&s;hoo|ter. He &s;hall not &s;tand]</HI> Hee &s;hall not dare to abide his ground: or, if he abide it, he &s;hall not be able <HI>to bend his bow;</HI> &s;o through feare &s;hall <HI>the</HI><NOTE N="f" PLACE="marg"><HI>Dan.</HI> 5.6.</NOTE> <HI>ioynts of his loynes be loo&s;ed,</HI>
<PB N="354" REF="178"> and <HI>his knees &s;hall &s;mite the one again&s;t the other.</HI> This angui&s;h or perplexitie &s;hall betide him, according to <HI>Ionathan</HI> in his <HI>Targum</HI> <GAP DESC="foreign"> <HI>Bicrabha,</HI> in time of <HI>skirmi&s;h</HI> and <HI>fight,</HI> euen then, when <HI>his bow</HI> &s;hould &s;tand him mo&s;t in &s;teed. By this <HI>bow.</HI> I vnder&s;tand, not the <HI>bow alone and arrowes,</HI> but euery other <HI>weapon</HI> and in&s;trument of warre. From hence ari&s;eth this doctrine,
<Q>Its not the bow and arrowes, or &s;word, or any other in&s;trument of warre, that can any whit avayle vs, when God will puni&s;h.</Q></P>
<P>For proofe hereof I produce the iudgement of God vpon <HI>Gog,</HI> the cheife Prince of <HI>Me&s;hech</HI> and <HI>Tubal, Ezech.</HI> 39.3. where thus &s;aith the Lord, <HI>Behold, I am against thee, O Gog, and I will &s;mite thy bow out of thy left hand, and will cau&s;e thinke arrowes to fall out of thy right hand. Bow</HI> and arrowes! There is no helpe in them. None at all: nor in the <HI>&s;word;</HI> nor in any other <HI>militarie engine.</HI> Therefore doth the <HI>P&s;almi&s;t, P&s;al.</HI> 44 6. renounce all tru&s;t in them. His words are, <HI>I doe not tru&s;t in my bow, neither can my &s;word &s;aue me.</HI> His <HI>bow</HI> and <HI>&s;word,</HI> he doth not much care for. Wherein then is his tru&s;t? It is in the might and &s;trength of God. <HI>Gods power</HI> was his <HI>buckler,</HI> whereto he tru&s;ted for his owne defence, and for the di&s;comfiture of his enemies.</P>
<P>It is the V&s;e we are to make of the doctrine now pro|pounded. We mu&s;t not repo&s;e our tru&s;t in any externall helpe, the <HI>bow,</HI> the <HI>&s;word,</HI> or the like, for this were indeed, to rob <HI>God</HI> of his glory, and to runne to the <HI>creature</HI> for helpe. Our helpe is but one; and that is the <HI>Lord of Ho&s;ts. Dominus Deus auxiliator meus: E&s;ay</HI> proclaimeth it twi&s;e in one chapter, <HI>chap.</HI> 50. Fir&s;t <HI>ver&s;.</HI> 7. <HI>The Lord God is my helper:</HI> &s;econdly, <HI>ver&s;.</HI> 9. <HI>Behold, the Lord God is my hel|per.</HI> The Lord God <HI>is my helper,</HI> behold, <HI>he is my helper.</HI> Surely <HI>E&s;ay</HI> looked for no helpe, but from the <HI>Lord his God.</HI></P>
<P>Nor did <HI>Ieremie</HI> looke for any, but from the &s;ame eter|nall fountaine of helpe: and therefore, <HI>chap.</HI> 20.11. he
<PB N="355" REF="178"> &s;aith: <HI>Dominus mecum e&s;t, qua&s;i bellator fortis:</HI> the <HI>Lord</HI> is with me, as a <HI>&s;tout</HI> or <HI>mighty warriour.</HI></P>
<P>Nor did <HI>Dauid</HI> looke for any, but from the &s;ame. He <HI>P&s;al.</HI> 18.2. acknowledgeth the <HI>Lord,</HI> and him onely, to be <HI>his &s;trength,</HI> his <HI>&s;uccour,</HI> his <HI>fortre&s;&s;e,</HI> his <HI>deliuerer,</HI> his <HI>God,</HI> his <HI>rocke</HI> wherein he tru&s;teth, his <HI>buckler,</HI> the <HI>horne</HI> of his &s;aluation, and his <HI>high tower.</HI></P>
<P>The like he doth, <HI>P&s;al.</HI> 144.1, 2. Where, what is his <HI>&s;trength,</HI> but the <HI>Lord?</HI> What his <HI>goodne&s;&s;e,</HI> his <HI>fortre&s;&s;e,</HI> his <HI>high tower,</HI> his <HI>deliuerer,</HI> his <HI>&s;hield,</HI> but the <HI>Lord?</HI> The <HI>Lord</HI> alone is he, in whom <HI>Dauid</HI> tru&s;teth. The <HI>bow,</HI> the <HI>&s;word,</HI> the <HI>&s;peare,</HI> and euery other <HI>militarie weapon,</HI> he knew to be meere vanitie without <HI>helpe</HI> from the <HI>Lord:</HI> and therefore the <HI>Lord</HI> was to him in &s;teed of all.</P>
<P>And let the Lord be to vs in &s;teed of all, in &s;teed, of <HI>bow,</HI> of <HI>&s;word,</HI> of <HI>&s;peare,</HI> of <HI>buckler,</HI> of <HI>&s;hield,</HI> of <HI>fortre&s;&s;e,</HI> of <HI>tower,</HI> and of euery other <HI>militarie engine,</HI> and vnder<NOTE N="g" PLACE="marg"><HI>P&s;al.</HI> 36.7.</NOTE> <HI>the &s;hadow</HI> and<NOTE N="h" PLACE="marg"><HI>P&s;al.</HI> 61.4.</NOTE> <HI>couert</HI> of his <HI>wings,</HI> we<NOTE N="i" PLACE="marg"><HI>P&s;a.</HI> 119.117.</NOTE> <HI>&s;hall be &s;afe.</HI></P>
<P>Mu&s;t the Lord be vnto vs in &s;teed of all? In &s;teed of <HI>bow,</HI> of <HI>&s;word,</HI> of <HI>&s;peare,</HI> and the re&s;t? <HI>Erg&oacute;ne omnis armorum v&s;us abijciendus?</HI> VVhat? Shall we therefore condemne, ca&s;t away, or neglect, the <HI>bow,</HI> the <HI>&s;word,</HI> the <HI>&s;peare,</HI> all kind of <HI>artillerie, furniture,</HI> or <HI>munition</HI> that men doe v&s;e, either for the <HI>priuate</HI> defence of them&s;elues, or for the <HI>publicke</HI> of the Country?</P>
<P>No, in no wi&s;e. This were too too <HI>Anabapti&s;ticall.</HI> And I am no <HI>Anabapti&s;t,</HI> that I &s;hould maintaine it to be vnlaw|full for a Chri&s;tian, either to <HI>make</HI> weapons for the v&s;e of man, or to <HI>v&s;e</HI> them being made. They denie it to be law|full to <HI>v&s;e the &s;word.</HI> I affirme it to be lawfull. My a&s;&s;er|tion is; <HI>All men into who&s;e hands God putteth the &s;word, may v&s;e the &s;word, euen to &s;trike and kill, if neede be.</HI> Now God putteth the <HI>&s;word</HI> fir&s;t and principally into the hand of the <HI>publicke Magi&s;trate,</HI> who when iu&s;t occa&s;ion &s;erues, may draw it out. And &s;ometime he putteth it into the hand of a <HI>priuate man.</HI> A <HI>priuate man</HI> when he is a&s;&s;ai|led of his enemie, may take the <HI>&s;word</HI> in way of his owne
<PB N="356" REF="179"> defence, and may (if there be no other helpe) kill his ene|mie therewith, &s;o he doe it not vpon any malice, but onely becau&s;e he cannot otherwi&s;e e&s;cape, and &s;aue his owne life.</P>
<P>Now to the que&s;tion: My an&s;wer is; <HI>Non reijcitur v&s;us, &s;ed fiducia.</HI> The <HI>bow,</HI> the <HI>&s;word,</HI> the <HI>&s;peare,</HI> and other in|&s;truments of warre, are not <HI>to be condemned,</HI> not <HI>to be cast away,</HI> not <HI>to be neglected,</HI> but to be v&s;ed. <HI>Non reijcitur v&s;us, &s;ed fiducia;</HI> their <HI>v&s;e</HI> is not forbidden, but <HI>our tru&s;t</HI> in them. The <HI>v&s;e</HI> of all kinde of weapons is common as well to the wicked as to the godly: the difference is in the <HI>tru&s;t.</HI> The wicked, they <HI>v&s;e</HI> them, and <HI>tru&s;t</HI> in them; the godly, they <HI>v&s;e</HI> them too, but their <HI>tru&s;t</HI> mounts higher, euen to the Lord of Ho&s;ts. The di&s;tinction then here to be ob&s;erued is, <HI>&V;t v&s;us creaturis fiducia ver&ograve; creatori depu|tetur.</HI> V&s;e the <HI>bow,</HI> the <HI>&s;word,</HI> the <HI>&s;peare,</HI> and euery other martiall weapon when thou &s;halt haue iu&s;t occa&s;ion; but &s;ee that thy <HI>tru&s;t</HI> be euer in the Lord.</P>
<P><HI>S. Chry&s;o&s;tome</HI> vpon tho&s;e words of the 44. P&s;alme, <HI>I tru&s;t not in my bow, neither &s;hall my &s;word &s;aue me,</HI> &s;aith: Why then do&s;t thou <HI>v&s;e</HI> them? Why art thou <HI>armed?</HI> VVhy handle&s;t thou the <HI>bow?</HI> VVhy the <HI>&s;word?</HI> The an&s;wer there is returned; Becau&s;e our God hath &s;o com|manded, <HI>therefore I v&s;e them:</HI> <GAP DESC="foreign">, yet I ca&s;t my whole care on him; in him I doe wholy <HI>tru&s;t.</HI> Thus <GAP DESC="foreign">, thus <HI>fortified</HI> &amp; fen&s;ed with power from aboue, we are to <HI>fight</HI> again&s;t our <HI>vi&s;ible enemies:</HI> and thus <HI>fortified</HI> and fen&s;ed with power from aboue, we are to <HI>fight</HI> again&s;t our <HI>Spirituall enemies.</HI> The chiefe of them is the <HI>Deuill.</HI></P>
<P>Our <HI>fight</HI> again&s;t him is a <HI>daily fight.</HI> For our direction in this <HI>fight,</HI> we haue <HI>S. Chry&s;o&s;tomes direction.</HI> VVhen thou art to combat with the Deuill, &s;ay, <HI>I tru&s;t not in my weapons.</HI> I tru&s;t not in <HI>mine owne</HI> &s;trength, or <HI>mine owne</HI> righ|teou&s;ne&s;&s;e, but in the mercy of God: &s;ay with <HI>Daniel, chap.</HI> 9.18. <HI>O my God, encline thine eare and heare: open thine eyes, and behold our de&s;olation; we pre&s;ent our &s;upplications
<PB N="357" REF="179"> before thee, not for our owne righteou&s;ne&s;&s;e, but for thy great mercies.</HI></P>
<P><HI>Saue vs, O Lord, &s;aue thy people, from the power and furie of this immortall enemie. Though as a roaring Lyon he walketh about &s;eeking whom he may devoure, yet &s;hall we, placing all our hope and confidence in thee our Lord and God, be &s;afe vnder thy protection. Protect &amp; keep vs, O Lord, among the manifold dangers of this life, and in thy good time, by the conduct of thy fauour, bring vs home from this valley of mi&s;erie and mourning, to that our hoped-for country of eternall glory, where we may with all Saints &s;ing vnto thee a perpetuall Halleluiah. Saluation and glory and honour vnto the Lord our God.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="21" TYPE="lecture">
<PB N="358" REF="180">
<HEAD>THE XXI. LECTVRE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>AMOS 2.15, 16.</HI></BIBL>
<P>And he that is &s;wift of foote &s;hall not deliuer him|&s;elfe, neither &s;hall he, that rideth the Hor&s;e, deliuer him|&s;elfe.</P>
<P>And he, that is couragious among the mightie, &s;hall flee away naked in that day, &s;aith the Lord.</P></Q>
</EPIGRAPH>
<P>I Now bring you the remainder of the fourth part of <HI>Amos</HI> his fir&s;t Sermon. I called it heretofore a <HI>Com|mination.</HI> I &s;till call it &s;o. It conteineth menacings, or threats again&s;t the kingdome of the <HI>ten tribes,</HI> the chil|dren of <HI>I&s;rael</HI> for the foulne&s;&s;e of their ingratitude. The&s;e menacings or threats proceeding from him who onely is omnipotent, and al-&s;ufficient to effect what he threatneth, euen from the Lord, <HI>Iehovah,</HI> doe plainely demon&s;trate, that Gods iudgements are ineluctable, not to be auoyded. If <HI>God</HI> will the puni&s;hment of any, there is no place for <HI>re|fuge,</HI> no <HI>eua&s;ion,</HI> no meanes to e&s;cape. Neither he that is of an <HI>expedite</HI> and <HI>agile bodie,</HI> nor the <HI>&s;trong man,</HI> nor the <HI>migh|tie,</HI> nor the <HI>bow-man,</HI> nor the <HI>&s;wift of foote,</HI> nor the <HI>hor&s;e|man,</HI> nor the <HI>couragious,</HI> and &s;tout <HI>of heart</HI> &s;hall be able to helpe him&s;elfe <HI>in that day,</HI> in the day of Gods vengeance.</P>
<P>Seauen particulars are here di&s;abled from helping them|&s;elues, <HI>in that day,</HI> when the <HI>Lord</HI> will be plea&s;ed to execute vengeance for &s;inne. Of foure of them, you heard at large in my la&s;t Lecture out of this place, that, neither he that is of an <HI>expedite</HI> and <HI>agile bodie,</HI> nor the <HI>&s;trong man,</HI> nor the
<PB N="359" REF="180"> <HI>mightie,</HI> nor the <HI>bow-man,</HI> can any way helpe them&s;elues. Let it plea&s;e you now to giue eare; and you &s;hall heare as much of the other three; of the <HI>&s;wift of foote,</HI> of the <HI>hor&s;e|man,</HI> of the <HI>couragious</HI> and &s;tout <HI>of heart.</HI> Begin we with the <HI>&s;wift of foote.</HI> It is the next branch that followeth, <HI>ver&s;.</HI> 15.</P>
<DIV3 TYPE="part">
<HEAD>And he that is &s;wift of foote &s;hall not deliuer <HI>him&s;elfe.</HI></HEAD>
<P>THe originall is; <HI>the &s;wift of foote &s;hall not deliuer.</HI> Shall <HI>not deliuer!</HI> What &s;hall he not deliuer; Supply the de|fect according to the la&s;t clau&s;es of this and the former ver&s;e: and the full &s;hall be, <HI>Velox pedibus, non liberabit ani|mam &s;uam,</HI> the &s;wift of foote &s;hall not deliuer <HI>his &s;oule;</HI> His &s;oule, that is, <HI>his life,</HI> or <HI>him&s;elfe.</HI></P>
<P>The Author of the <HI>Vulgar Latin</HI> here readeth, <HI>Velox pe|dibus &s;uis non &s;alvabitur</HI> the &s;wift of foot &s;hall not be &s;aued. So doth S. <HI>Hierome;</HI> &s;o the <HI>Septuagint;</HI> &s;o an old<NOTE N="a" PLACE="marg">In Bibliothe|c&acirc; Nicol&s;onian&agrave; in aede Chri&s;ti Oxen.</NOTE> Engli&s;h <HI>Manu&s;cript.</HI> Some read thus: <HI>The &s;wift of foote &s;hall not e&s;|cape,</HI> as the <HI>Caldee Paraphrast,</HI> and <HI>Montanus,</HI> and <HI>Mun&s;ter,</HI> and our late <HI>Church Bible.</HI></P>
<P>Admit of which reading you will, you cannot mi&s;&s;e of the true vnder&s;tanding of the place. Read if you will; the &s;wift of foote <HI>&s;hall not be &s;aued,</HI> or, <HI>&s;hall not e&s;cape,</HI> or, <HI>&s;hall not deliuer him&s;elfe;</HI> you will forth-with vnder&s;tand, that, a man cannot <HI>by the &s;wiftne&s;&s;e of his feete</HI> out-runne God. This is the very marrow of that le&s;&s;on, which we are to learne from hence. The le&s;&s;on is:
<Q>The &s;wift of foote hath no aduantage aboue others, for the &s;auing of him&s;elfe, if God doe once re&s;olue to puni&s;h.</Q></P>
<P>This agreeth with that which I haue ob&s;erued vpon the fir&s;t clau&s;e of the 14. <HI>ver&s;e: The flight &s;hall peri&s;h from the &s;wift.</HI> With that, this which we haue now in hand is coinci|dent. <HI>The flight &s;hall peri&s;h from the &s;wift,</HI> and, <HI>The &s;wift of foote &s;hall not deliuer him&s;elfe;</HI> the&s;e two, to the vnder&s;tand|ing are but one, and doe yeeld vnto vs one and the &s;ame ob&s;eruation. The ob&s;eruation is,</P>
<P><HI>When God re&s;olues to puni&s;h man for &s;inne, there is no refuge
<PB N="360" REF="181"> for him, no eua&s;ion, no e&s;caping by flight, though he be of a &s;wift, an expedite, and an agile boate.</HI></P>
<P>This truth &s;tands ratified with that in the ninth Chap|ter of this Prophecie, ver&s;. 1. <HI>Non erit fuga eis, qui&s;ugient, &amp; non &s;alvabitur ex eis, qui fugerit.</HI> He that <HI>fleeth</HI> of them, &s;hall not <HI>flee away;</HI> and he that <HI>e&s;capeth</HI> of them &s;hall not be <HI>de|liuered.</HI> And with that <HI>Eccle&s;.</HI> 9.11. <HI>There is no race to the &s;wift,</HI> or, <HI>In running it helpeth not to be &s;wift:</HI> that is, as <HI>Ionathan</HI> expounds the place; Though men be as &s;wift <HI>as Eagles,</HI> yet &s;hall they not <HI>by running</HI> helpe them&s;elues, or deliuer them|&s;elues from death <HI>in the day of battell.</HI></P>
<P>The many euidences of holy Writ, which are v&s;ually brought to proue, that <HI>God is euery where pre&s;ent,</HI> and <HI>in all places at once,</HI> may &s;erue for a further ratification of my pro|pounded doctrine. For if God <HI>be euery where pre&s;ent,</HI> if he be <HI>at once in all places,</HI> then certainely there is <HI>no refuge</HI> for man again&s;t him, no <HI>eua&s;ion,</HI> no <HI>e&s;caping</HI> by flight. Nor the <HI>caues</HI> of the earth, nor the <HI>&s;ecrets</HI> of walls, nor the <HI>darkene&s;&s;e</HI> of the night, nor the <HI>di&s;tance</HI> of place by land or by &s;ea, can <HI>hide vs from his pre&s;ence.</HI></P>
<P>Can they not? How then may that be excu&s;ed which we read of <HI>Adam</HI> and his wife, <HI>Gen.</HI> 3.8. that they <HI>HID</HI> them&s;elues <HI>from the pre&s;ence of the Lord God among the trees of the garden?</HI> How that which we read of <HI>Cain, Gen.</HI> 4.16. that he went <HI>cut from the pre&s;ence of the Lord?</HI> How that which we read of <HI>Ionah, chap.</HI> 1.3. that he, when he was &s;ent to <HI>Ni<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">iveh,</HI> ro&s;e vp <HI>to flee to Tar&s;hi&s;h from the pre&s;ence of the L<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rd.</HI></P>
<P>The&s;e &s;cruples I am now to remoue: The fir&s;t concer|neth <HI>Adam</HI> and his wife, their <HI>hiding</HI> them&s;elues among the trees of <HI>Paradi&s;e.</HI> Some &s;ay; <HI>Adam</HI> hid him&s;elfe through feare, not as if he could <HI>flee from God,</HI> but becau&s;e hee thought him&s;elfe vnworthie <HI>to come into Gods</HI> &s;ight. So <HI>Ire|naeus lib</HI> 3 <HI>adver&s;us haere&s;es cap.</HI> 37. He &s;eemes to take in good part this flight of <HI>Adam,</HI> and his endeuour to <HI>hide</HI> him&s;elfe, as if it proceeded from a pious and profitable feare and dread of an humble and repentant &s;oule.</P>
<PB N="361" REF="181">
<P>Other &s;ay, that <HI>Adam</HI> exceedingly troubled in mind, much a&s;hamed and afraid, that he had tran&s;gre&s;&s;ed the commandement of God, like vnto a mad man, that knows not which way to turne him&s;elfe, went about to <HI>hide</HI> him|&s;elfe. So S. <HI>Au&s;tine lib.</HI> 11. <HI>de Gene&s;i ad literam cap.</HI> 33.</P>
<P>A third opinion there is, that taxeth <HI>Adam</HI> and <HI>Eue</HI> of infidelitie and impenitencie, for <HI>hiding</HI> of them&s;elues: as if guiltie of tran&s;gre&s;&s;ion, they had thought &s;imply to <HI>hide</HI> them&s;elues from the pre&s;ence of God. Of this opinion I find <HI>Rupertus,</HI> who <HI>Comment. in Gene&s;in lib.</HI> 3. <HI>cap.</HI> 12. thus expre&s;&s;eth him&s;elfe. <HI>Ab&s;condendo &s;e, vter&abque; de Deo mal&egrave; &s;en|&s;it, &amp; &s;ibi in&s;ipienter providit, tanquam impaenitens, tanquam in|fidelis. Adam</HI> and his wife in hiding them&s;elues thought a|mi&s;&s;e concerning God, and prouided fooli&s;hly for them|&s;elues, as if they had beene impenitent and vnbeleeuing.</P>
<P>It is no ill or idle opinion, to &s;ay that, Perhaps <HI>Adam</HI> and his <HI>wife,</HI> for want of experience (for they had neuer fallen before) might thinke, that by running among the trees of Paradi&s;e they might <HI>hide</HI> them&s;elues. But when God had once found them out (and quickly he found them out) they could not any longer &s;o thinke. Then they could not but be re&s;olued vpon this; that there is no <HI>fleeing away,</HI> no <HI>hiding</HI> of our &s;elues from <HI>the pre&s;ence of God.</HI></P>
<P>Thus is the fir&s;t &s;cruple remoued. <HI>Adam</HI> and his <HI>wife</HI> hid them&s;elues <HI>from the pre&s;ence of the Lord God among the trees of a garden.</HI> They <HI>hid</HI> them&s;elues, that is, they <HI>would haue hid</HI> them&s;elues, they <HI>would</HI> but <HI>could</HI> not.</P>
<P>The &s;econd &s;cruple, concerneth <HI>Caine</HI> his going out <HI>from the pre&s;ence of the Lord.</HI> If <HI>Cain</HI> could <HI>goe out</HI> from the pre|&s;ence of the Lord, how is the <HI>Lord euery where pre&s;ent?</HI></P>
<P>For an&s;were hereunto we are to note, that the <HI>pre&s;ence</HI> of God doth &s;ometime in holy Scripture betoken the place of his pre&s;ence; the place where God was fir&s;t wor&s;hipped by &s;acrifice, and &s;hewed vi&s;ible &s;ignes of his <HI>pre&s;ence:</HI> And that it doth &s;ometime &s;ignifie the <HI>grace</HI> of God, his <HI>fauour,</HI> his <HI>care,</HI> his <HI>prouidence,</HI> and <HI>protection.</HI> In both the&s;e re&s;pects may <HI>Cain</HI> be &s;aid to haue gone out <HI>from the pre&s;ence of the
<PB N="362" REF="182"> Lord.</HI> For fir&s;t he was expelled from the land of his natiui|tie, from that land where God was wont to &s;hew his face, and vnder the vi&s;ible forme of humane nature, to talke with man familiarly: and &s;econdly he was excluded from Gods <HI>grace</HI> and <HI>fauour.</HI></P>
<P>Thus much doth <HI>Cain</HI> him&s;elfe confe&s;&s;e, <HI>ver&s;.</HI> 14. <HI>Lord,</HI> &s;aith he, <HI>Behold, thou ha&s;t driuen me out this day from the face of the earth; and from thy face &s;hall I be hid,</HI> and I <HI>&s;hall be a fu|gitiue and a vagabond in the earth.</HI> Thou ha&s;t <HI>driuen me out this day from the face of the earth,</HI> that is, Thou expelle&s;t me from my natiue &s;oyle, which to me is mo&s;t deare &amp; &s;weete, wherein I was borne, haue beene bred vp, and haue liued with my parents and kin&s;-folke euen vnto this day: thou <HI>driue&s;t me out</HI> from a mo&s;t fruitfull and plea&s;ant <HI>land,</HI> a <HI>land,</HI> that is next to the Paradi&s;e of the earth; a <HI>land,</HI> which thou ha&s;t con&s;ecrated to thy &s;elfe, to be the land of thy &s;acrifices oblations, and holy wor&s;hip; a <HI>land</HI> wherein thou art wont to manife&s;t thy &s;elfe vnto men, and to in&s;truct them by thy &s;acred oracles, and an&s;wers. From this <HI>land,</HI> the land of my natiuitie, thou <HI>driue&s;t me out.</HI></P>
<P><HI>And from thy face &s;hall I be hid]</HI> I &s;hall for euer and euery where, find thee di&s;plea&s;ed with me, angry at me, and mine enemy, to the intollerable horrour and amazement of my minde: thou wilt not deigne to looke vpon me with the eyes of thy mercie, but wilt for euer hide thy face from me, and &s;o depriue me of thy &s;ingular beneuolence, care, tutele and protection. So was <HI>Cain</HI> hid from the <HI>face of the Lord,</HI> and &s;o <HI>went he out from his pre&s;ence.</HI> Otherwi&s;e hee could not be <HI>hid,</HI> he would not <HI>goe out</HI> from the pre&s;ence of the Lord.</P>
<P>The third &s;cruple concerneth <HI>Ionah</HI> his fleeing to <HI>Tar|&s;hi&s;h,</HI> from the <HI>pre&s;ence</HI> of the Lord. If <HI>Ionah</HI> could flee to <HI>Tar&s;hi&s;h</HI> from the pre&s;ence of the Lord, how is the Lord <HI>e|uery where pre&s;ent?</HI></P>
<P>Of this fleeing of <HI>Ionah</HI> from the pre&s;ence of the Lord, there is a twofold vnder&s;tanding. Some thus vnder&s;tand it; that he left the whole border and ground of <HI>I&s;rael,</HI> where
<PB N="363" REF="182"> the <HI>pre&s;ence of the Lord,</HI> though it were not more then in o|ther places, was yet more euident by the <HI>manife&s;tations</HI> of his fauours and graces towards them. There was the <HI>arke</HI> of the <HI>couenant,</HI> and the <HI>&s;anctuary,</HI> there the <HI>Lord</HI> gaue them an&s;were by <HI>dreames,</HI> and <HI>oracles:</HI> there were other more &s;pe|ciall fauours of the Lords abode there.</P>
<P>Others by this fleeing of <HI>Ionah</HI> from the pre&s;ence of the <HI>Lord,</HI> doe vnder&s;tand his turning his backe vpon the <HI>Lord,</HI> his &s;haking off the yoke of the <HI>Lord,</HI> his wilfull renouncing the Commandement of the <HI>Lord;</HI> his departing from his dutie and from the execution of his office, enioyned him by the Lord.</P>
<P>In the language of the Scripture, they are &s;aid <HI>to be in the Lords pre&s;ence,</HI> or to <HI>&s;tand before the Lord,</HI> who doe carefully attend his plea&s;ure, and are readie to receiue and execute what&s;oeuer he impo&s;eth. In the 10. of <HI>Deut. ver&s;.</HI> 8. The Tribe of <HI>Levi</HI> is &s;eparated by the Lord, <HI>to &s;tand before the Lord. To &s;tand before the Lord,</HI> that is, as it is there expoun|ded, <HI>to mini&s;ter vnto the Lord, and to ble&s;&s;e in his name.</HI></P>
<P>So is the phra&s;e v&s;ed by <HI>Elias,</HI> 1. <HI>King.</HI> 17.1. Where thus &s;aith he, vnto <HI>Ahab: As the Lord God of</HI> I&s;raell <HI>liueth, before whom I stand, there &s;hall not be dew nor raine the&s;e yeares, but according to my word.</HI> The Lord God, <HI>before whom I &s;tand;</HI> that is, the Lord God, whom faithfully I doe &s;erue. And &s;o is it by <HI>Elizeus</HI> in tho&s;e his words to <HI>Naaman</HI> the <HI>Syrian.</HI> 2. King. 5.16. <HI>As the Lord liueth</HI> before whom I &s;tand, <HI>I will receiue no ble&s;&s;ing of thee.</HI> As the Lord liueth <HI>before whom I &s;tand,</HI> a witne&s;&s;e to my actions, the &s;earcher of my heart, who&s;e honour and &s;eruice I tender more then mine owne gaine, I will receiue no ble&s;&s;ing, no reward of thee.</P>
<P>Now if they, who duely &s;erue the Lord, are &s;aid <HI>to &s;tand before the Lord,</HI> and <HI>to be in his pre&s;ence,</HI> then may they who ca&s;t off the yoke of the &s;eruice due vnto him, well be &s;aid to <HI>hide them&s;elues from the face of the Lord,</HI> and <HI>to flee from his pre&s;ence.</HI></P>
<P>We &s;ee now what this phra&s;e of <HI>fleeing from the pre&s;ence of the Lord</HI> doth meane. It giues vs to vnder&s;tand, that <HI>Ionas,</HI>
<PB N="364" REF="183"> as a fugitiue and refractary &s;eruant ranne <HI>from the Lord,</HI> breaking his bonds of dutie, and making no con&s;cience or care to <HI>doe him &s;eruice.</HI></P>
<P>Thus are the &s;cruples done away and my doctrine &s;tands good,</P>
<P><HI>There is no refuge, no eua&s;ion, no e&s;caping, no hiding, no fleeing from the face of the Lord, from his pre&s;ence, from his iudgments,</HI> no <HI>not for the &s;wift of foote.</HI></P>
<P>Well. What if the <HI>footman</HI> for all his <HI>&s;wiftne&s;&s;e</HI> cannot &s;aue him&s;elfe; fares it not better with the <HI>hor&s;eman?</HI> Cannot he <HI>deliuer him&s;elfe?</HI> No. He cannot. He is di&s;abled in the next words,</P>
<P><HI>Neither &s;hall he that rideth the hor&s;e deliuer him&s;elfe.</HI></P>
<P>This rider of the Hor&s;e is in the <HI>Septuagint</HI> <GAP DESC="foreign">, the <HI>hor&s;eman. Cyrill</HI> calls him &s;o. So doth <HI>Castalio,</HI> and <HI>Taver|ner,</HI> in his Engli&s;h tran&s;lation. In the <HI>Vulgar Latin</HI> he is <HI>A&s;|cen&s;or equi.</HI> So is he in S. <HI>Hierome.</HI> The appellation plea&s;eth <HI>Luther,</HI> and <HI>Calvin,</HI> and <HI>O&s;iander.</HI> Nor doth <HI>Gualter</HI> di&s;like it. For he hath, <HI>Qui a&s;cendit &s;uper equum. A&s;cen&s;or equi,</HI> or <HI>qui a&s;cendit &s;uper equum,</HI> he that mounts on hor&s;ebacke. He is with <HI>Tremellius,</HI> and <HI>Iunius, in&s;idens equo;</HI> &s;o is he with <HI>Va|tablus,</HI> with <HI>Mercer,</HI> and with <HI>Pi&s;cator: In&s;idens equo,</HI> he that &s;its on hor&s;ebacke. With <HI>Dru&s;ius</HI> he is <HI>Vector equi,</HI> with <HI>Brentius Vestus equo. Vector equi,</HI> or <HI>Vectus equo,</HI> he that is carried on hor&s;ebacke. With <HI>Oecolampadius,</HI> he is <HI>equitans Equum,</HI> he that rideth the hor&s;e. This la&s;t reading is that which the <HI>learned tran&s;lators</HI> of our now Engli&s;h <HI>Bible</HI> haue made choy&s;e of. <HI>He that rideth the hor&s;e.</HI> This rider of the hor&s;e, this hor&s;eman, mounting, &s;itting, or, carried on hor&s;ebacke &s;hall not <HI>deliuer him&s;elfe.</HI></P>
<P>Shall not <HI>deliuer him&s;elfe.</HI> In the <HI>Hebrew</HI> it is, he &s;hall not deliuer <HI>his &s;oule.</HI> So is it in the <HI>Chaldee.</HI> The reading is re|tained by <HI>Brentius, Calvin, Dru&s;ius, Vatablus,</HI> and <HI>Mercer.</HI> In the <HI>Septuagint</HI> it is <GAP DESC="foreign">, he &s;hall not &s;aue <HI>his &s;oule.</HI> It is the very reading of S. <HI>Hierome,</HI> and S. <HI>Cyrill,</HI> and the author of the <HI>Vulgar Latin:</HI> and is followed by <HI>Luther</HI> and by <HI>Mun&s;ter.</HI></P>
<PB N="365" REF="183">
<P>He &s;hall not deliuer, he &s;hall not &s;aue <HI>his &s;oule.</HI> His &s;oule, that is <HI>his life.</HI> Whence &s;ome doe read: He &s;hall not &s;aue <HI>his life;</HI> &s;o <HI>Ca&s;talio,</HI> &s;o <HI>O&s;iander,</HI> and &s;o our countryman <HI>Ta|verner</HI> in his old Engli&s;h tran&s;lation. Let the reading be <HI>Soule,</HI> or <HI>Life, man him&s;elfe</HI> is meant: and therefore &s;ome haue read, He &s;hall not deliuer him&s;elfe. So <HI>Tremellius</HI> and <HI>Iunius,</HI> and <HI>Pi&s;cator:</HI> and &s;o we read in our newe&s;t <HI>Engli&s;h Bible,</HI> He &s;hall not deliuer <HI>him&s;elfe.</HI></P>
<P>Thus haue you the Grammaticall &s;en&s;e and vnder&s;tan|ding of the&s;e words, <HI>He that rideth the hor&s;e &s;hall not deliuer him&s;elfe:</HI> This rider of the hor&s;e, this hor&s;eman mounting, &s;itting, or carried on hor&s;ebacke, &s;hall not deliuer, &s;hall not &s;aue his <HI>&s;oule,</HI> his <HI>life, him&s;elfe.</HI> The le&s;&s;on we are to learne from hence, is,
<Q>He that is mounted on hor&s;ebacke, hath no aduantage a|boue others, for the &s;auing of him&s;elfe, if God doe once re|&s;olue to puni&s;h.</Q></P>
<P>Be thine hor&s;e euery way an&s;werable to that Hor&s;e (of which thou mai&s;t read in the Booke of <HI>Iob chap.</HI> 39.) who&s;e <HI>necke</HI> is <HI>clothed with thunder,</HI> the <HI>glory</HI> of who&s;e <HI>no&s;trils is terrour;</HI> that <HI>paweth in the valley, and reioyceth in his &s;trength,</HI> and <HI>goeth on to meet the armed men;</HI> that <HI>mocketh at feare and is not affrighted,</HI> and <HI>turnes not backe from the &s;word:</HI> no, though <HI>the quiuer rattle again&s;t him,</HI> though the <HI>&s;peare</HI> and <HI>&s;hield doe gli&s;ter,</HI> yet <HI>&s;walloweth he the ground with fiercene&s;&s;e and rage. The &s;ound of the trumpet</HI> terrifieth him not, but ra|ther reioyceth him: for he <HI>&s;melleth the battell a farre off, the thunder of the Captaines, and the &s;houting.</HI> Be thine <HI>hor&s;e</HI> eue|ry way an&s;werable to this <HI>hor&s;e,</HI> yet repo&s;e not any confi|dence in him for thy &s;aftie: for he will fayle thee.</P>
<P>He will doe &s;o. What el&s;e is it that thou reade&s;t, <HI>P&s;al.</HI> 33.17. <HI>An hor&s;e is a vaine thing to &s;aue a man, neither &s;hall he deliuer any by his great &s;trength.</HI> Let S. <HI>Au&s;tine</HI> in&s;truct thee, <HI>Mentitur tibi equus, quand&ograve; promittit &s;alutem:</HI> if thy <HI>hor&s;e</HI> pro|mi&s;e thee &s;afetie, he lyeth vnto thee. The promi&s;e of a <HI>hor&s;e! Nunquid equus alicui loquitur, &amp; promittit &s;alutem?</HI> Doth
<PB N="366" REF="184"> a hor&s;e <HI>&s;peake</HI> to man? doth he <HI>promi&s;e</HI> him &s;afetie? It can|not be. Yet when thou con&s;idere&s;t the comely feature and proportion of thy hor&s;e, his &s;tout courage, his admired &s;wiftne&s;&s;e, <HI>i&s;ta omnia, velut promittunt tibi de illo &s;alutem,</HI> all the&s;e things doe, as it were promi&s;e thee &s;aftie by him. <HI>Sed fallunt, &s;i Deus non tuetur,</HI> but without the e&s;peciall ble&s;&s;ing of God all the&s;e things will fayle thee. For, <HI>Mendax equus ad &s;alutem,</HI> an hor&s;e is a lying thing for &s;afetie, a vaine thing to <HI>&s;aue</HI> a man, and &s;hall not <HI>deliuer any man by his great &s;trength.</HI></P>
<P>This is it, which you may read in the Booke of <HI>Prouerbs chap.</HI> 21.31. <HI>The hor&s;e is prepared again&s;t the day of battell, but &s;afetie is of the Lord.</HI> Let the <HI>hor&s;e</HI> be made readie, let him be throughly furni&s;hed for the warre, yet relie not vpon him for thy &s;afetie. For <HI>&s;afetie,</HI> all <HI>&s;afetie</HI> is of the Lord, and of him alone. Let the Lord rebuke, yea, let him but &s;peake the word, both the <HI>chariot</HI> and <HI>hor&s;e</HI> &s;hall be <HI>ca&s;t into a dead &s;leepe.</HI> So we read, <HI>P&s;al.</HI> 76.6. The meaning is: By the onely word of the <HI>Lord</HI> it often comes to pa&s;&s;e, that they who tru&s;t in their <HI>Chariots</HI> and <HI>Hor&s;es,</HI> doe vani&s;h &amp; come to naught, like a <HI>dreame,</HI> yea, like the <HI>&s;hadow of a dreame.</HI></P>
<P><HI>Pharaoh,</HI> proud and cruell <HI>Pharaoh,</HI> &s;ory that he had let the <HI>children of I&s;rael</HI> goe, would needs goe fetch them backe againe. He a&s;&s;ured him&s;elfe before hand of &s;ucce&s;&s;e, either to &s;poyle them, or to reduce them to bondage. In the &s;trength of his conceit, furni&s;hing him&s;elfe with <HI>hor&s;es</HI> and <HI>chariots</HI> of warre, <HI>&s;ix hundred chariots,</HI> and <HI>all the chariots of Egypt,</HI> accompanied with his <HI>nobles, captaines,</HI> and <HI>&s;ouldi|ers</HI> he marched furiou&s;ly and pur&s;ued the <HI>I&s;raelites,</HI> euen to the <HI>midde&s;t</HI> of the <HI>Red Sea:</HI> To the <HI>middest</HI> of that <HI>Sea</HI> they came, &amp; no one waue ro&s;e vp again&s;t them, to wet &s;o much as the hoofes of their <HI>hor&s;es.</HI> When they were come <HI>&s;o far</HI> (too farre to returne) they were &s;odainely &s;triken with their la&s;t terrour. Their <HI>chariots</HI> and <HI>hor&s;es,</HI> in which they tru&s;ted, fayled them, as hauing done them &s;eruice enough, to carry them into perdition. For the <HI>Sea</HI> &s;hut her mouth vpon them, and <HI>&s;wallowed them vp in her waues:</HI> you know
<PB N="367" REF="184"> it to be &s;o, <HI>Exod.</HI> 14.26. Where is now the &s;afetie, which they promi&s;ed them&s;elues by their <HI>Hor&s;es</HI> and <HI>Chariots?</HI> I mu&s;t againe &s;ay, <HI>Mendax equus ad &s;alutem,</HI> A hor&s;e is a ly|ing thing for <HI>&s;afetie,</HI> a vaine thing <HI>to &s;aue</HI> a man. Thus is my doctrine confirmed;
<Q>He that is mounted on hor&s;ebacke, hath no aduantage aboue others, for the &s;auing of him&s;elfe, if God doe once re&s;olue to puni&s;h.</Q></P>
<P>Now let vs make &s;ome v&s;e of this doctrine. It may fir&s;t &s;erue for <HI>reproofe</HI> of &s;uch, as for the time of warre doe glory in the multitude and &s;trength of their <HI>hor&s;es,</HI> and pre&s;ume that they &s;hall preuaile and get the victory by the valour of their <HI>hor&s;emen.</HI> The holy Scripture would haue them to be of an other minde, and to be per&s;waded, that victory is euer <HI>from the Lord,</HI> and <HI>from him alone,</HI> and that without him the <HI>hor&s;e</HI> and the <HI>rider</HI> can doe nothing. But they will not change their mind, they will not be thus per&s;waded. To the&s;e therefore thus &s;aith the <HI>Lord God,</HI> the <HI>holy one of I&s;rael, E&s;a.</HI> 30.15. <HI>In returning and re&s;t &s;hall yee be &s;aued,</HI> in <HI>quietnes and confidence, &s;hall be your &s;trength; and ye would not.</HI> But ye &s;aid; <HI>No, for we will flee vpon hor&s;es, and will ride vpon the &s;wift.</HI> Will you <HI>flee vpon hor&s;es?</HI> therefore &s;hall <HI>yee flee.</HI> Will ye <HI>ride</HI> vpon the <HI>&s;wift?</HI> therefore &s;hall they that pur&s;ue you be <HI>&s;wift.</HI> A <HI>thou&s;and</HI> of you &s;hall flee at the rebuke of <HI>one:</HI> or at the mo&s;t <HI>at the rebuke of fiue</HI> &s;hall ye flee <HI>till yee be left as a beacon vpon the top of a mountaine, and as an en&s;igne on a hill.</HI></P>
<P>Again&s;t the&s;e there is a cur&s;e gone forth, <HI>E&s;a.</HI> 31.1. <HI>Woe be vnto them that goe downe to</HI> Egypt <HI>for helpe, and tru&s;t in</HI> hor&s;es, <HI>and comfort them&s;elues with</HI> chariots, <HI>becau&s;e they are many; and with</HI> hor&s;emen, <HI>becau&s;e they are lu&s;tie and &s;trong: but looke not vnto the holy one of</HI> I&s;rael, <HI>nor &s;eeke the Lord.</HI></P>
<P>Concerning the&s;e I now &s;ay no more. I goe on with a &s;econd v&s;e: and that is, to <HI>admoni&s;h</HI> our &s;elues, that we put no tru&s;t, no confidence in <HI>hor&s;e, chariot, hor&s;emen,</HI> or like ex|ternall meane for &s;afetie. Sith it is euident, that the&s;e cannot deliuer vs, from any the lea&s;t iudgement, that God in his di&s;plea&s;ure &s;hall lay vpon vs. Let vs for euer tru&s;t in the
<PB N="368" REF="185"> <HI>Lord</HI> alone, and his power. It is a &s;weete &s;traine which the faithfull haue in their &s;ong, <HI>P&s;al.</HI> 20.7. <HI>Hi, curruum, &amp; illi equorum; nos vero nominis Iehovae Dei no&s;tri recordamur.</HI> Let it be the matter of our meditation in the day of trouble and di&s;tre&s;&s;e. Say we in faith and a &s;ure hope; <HI>Some tru&s;t in</HI> Chariots, <HI>and &s;ome in</HI> hor&s;es, <HI>but we will remember the name of the Lord our God.</HI> We will remember him, to put our tru&s;t in him, and to &s;ettle our hope on him alone. So &s;hall a ble&s;&s;ing attend vs. It is promi&s;ed, <HI>Ierem.</HI> 17.7. <HI>Ble&s;&s;ed is the man that tru&s;teth in the Lord, and who&s;e hope the Lord is.</HI> Ble&s;&s;ed is he! What is that to &s;ay? It followeth: Hee &s;hall be as a tree planted by the waters, that <HI>&s;preadeth out her rootes by the riuer,</HI> whom <HI>the heat,</HI> when it commeth, <HI>cannot hurt,</HI> who&s;e <HI>leaues</HI> are alwayes <HI>greene,</HI> that is not carefull in the <HI>yeare of drought,</HI> and neuer cea&s;eth <HI>from yeelding fruit.</HI></P>
<P>In this compari&s;on betweene a <HI>faithfull man,</HI> that tru&s;teth in the Lord, and a <HI>tree</HI> planted by the waters &s;ide, we may note the &s;tedfa&s;tne&s;&s;e and &s;tabilitie wherewith the faithfull people of God are &s;upported, &s;o, that they can neuer <HI>fall away</HI> from faith, and from the grace of God: whereby is condemned the doctrine of <HI>doubting,</HI> that Popi&s;h doctrine, very pernicious, yea, deadly to euery &s;oule, that &s;hall drinke it in. But I will not here make any excur&s;ion. Let that which hath alreadie beene deliuered &s;uffice for the explication of the 15. ver&s;e. The &s;ixteenth followeth.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>And he that is couragious among the mightie &s;hall flee a|way naked in that day, &s;ayth the Lord.</HEAD>
<P><HI>HE that is couragious among the mightie]</HI> This couragi|ous man is in the Hebrew thus de&s;cribed, <HI>the &s;tout of heart among the mightie.</HI> In the <HI>Vulgar Latin</HI> thus: <HI>Robu&s;tus corde inter fortes,</HI> the &s;trong of heart among the &s;tout. This reading is embraced by <HI>Bren&s;ius,</HI> and <HI>O&s;iander,</HI> and <HI>Luther,</HI> and <HI>Calvin,</HI> and <HI>Gualter.</HI> Some vary the phra&s;e; as thus; <HI>fortis animo inter robu&s;tos,</HI> the &s;tout of courage among the &s;trong; &s;o <HI>Dru&s;ius.</HI> Some thus, <HI>fortis animo inter potenti&s;&s;i|mos,</HI> the &s;tout of courage among the mightie; &s;o <HI>Tremellius,
<PB N="369" REF="185"> Iunius,</HI> and <HI>Pi&s;cator.</HI> Some thus, <HI>qui roborat cor &s;uum inter robu&s;tos,</HI> he that &s;trengthneth his heart among the &s;trong, &s;o <HI>Vatablus Mun&s;ter</HI> thus tran&s;lates it, <HI>qui inter fortes virili e&s;t corde,</HI> he that is of a <HI>manly heart</HI> among the <HI>&s;tout.</HI> In <HI>Tauerners</HI> tran&s;lation thus I read; <HI>He that is as manly of &s;tomacke as a Gyant.</HI> In our late <HI>Church-Bible</HI> thus; <HI>He that is of mighty courage among the &s;trong men.</HI></P>
<P>The reading of the <HI>Septuagint</HI> is farre different. They thus: <GAP DESC="foreign">. It is &s;o in the <HI>Franck|ford</HI> Edition. <HI>S. Hierome</HI> thus renders it; <HI>Inventum cor eius inter potentes,</HI> his heart is found among the mighty; for <GAP DESC="foreign">, &s;ome haue <GAP DESC="foreign">, &s;o it mu&s;t be, <HI>inven|tum cor eius in potentatibus,</HI> his heart is found in <HI>potentates</HI> or dominions. Its ob&s;cure enough. <HI>S. Cyrill</HI> vnfolds it: he findes his heart mightily oppre&s;&s;ed with terrors, and without re&s;i&s;tance giues the victorie to the &s;poyler.</P>
<P>The former readings, <HI>Latin</HI> and <HI>Engli&s;h,</HI> are more natu|rall, and doe better expre&s;&s;e the originall. Ours is good; <HI>He that is couragious among the mighty</HI> <GAP DESC="foreign"> <HI>bagib|borim in potentibus,</HI> or <HI>inter potentes,</HI> among the mighty. The <HI>Hebrewes</HI> by the particle &bet; <HI>In</HI> or <HI>Inter,</HI> doe v&s;e to &s;ignifie the highe&s;t degree, the &s;uperlatiue. <HI>Iael</HI> the wife of <HI>Heber</HI> the <HI>Kenite, Iudg.</HI> 5.24. is &s;tiled, <HI>benedicta inter mu|lieres,</HI> ble&s;&s;ed among women. The phra&s;e is v&s;ed by the Angell in his <HI>Ave Maria, Luc.</HI> 1.28. <HI>Benedicta tu in mu|lieribus. Elizabeth</HI> repeats it, <HI>ver&s;.</HI> 42. <HI>Benedicta tu inter mulieres. Benedicta in mulieribus,</HI> or <HI>inter mulieres,</HI> Ble&s;&s;ed in, or among women, that is, <HI>Benedictarum benedicti&s;&s;ima,</HI> of women, that are ble&s;&s;ed, the mo&s;t ble&s;&s;ed; ble&s;&s;ed aboue all.</P>
<P>Such is the expo&s;ition that <HI>Petrus Lu&s;itanus</HI> giues of the&s;e words, <HI>robu&s;tus corde inter fortes,</HI> the &s;trong of heart among the &s;tout, that is, &s;aith he, <HI>robu&s;torum corde robu&s;ti&s;&s;i|mus, &amp; &s;ortium &s;orti&s;&s;imus,</HI> of the &s;trong of heart the &s;tron|ge&s;t and of &s;tout men the &s;toute&s;t: or as <HI>Ca&s;talio</HI> hath it, <HI>militum animo&s;i&s;&s;imus,</HI> of &s;oulders the mo&s;t couragious &amp; hardie&s;t. With vs, he is <HI>the couragious among the mighty.</HI></P>
<PB N="370" REF="186">
<P>Of this <HI>couragious</HI> man, <HI>couragious</HI> among the mighty, notwith&s;tanding his <HI>&s;trength,</HI> his <HI>might,</HI> his <HI>manhood,</HI> his <HI>va|lour,</HI> his <HI>&s;toutne&s;&s;e,</HI> his <HI>hardine&s;&s;e,</HI> his <HI>couragiou&s;nes,</HI> it is &s;aid, that he &s;hall <HI>flie away.</HI></P>
<P><GAP DESC="foreign"> <HI>ianus,</HI> he &s;hall <HI>flee away.</HI> Shall he <HI>flee away?</HI> How is it po&s;&s;ible? Is not the contrary already confirmed by all the pa&s;&s;ages of the two precedent ver&s;es, the 14. and the 15? Yes it hath. I therefore vnder&s;tand by this <HI>flying away,</HI> not &s;imply a <HI>flying away,</HI> but onely a <HI>de&s;ire,</HI> or an <HI>en|deauour to flie away.</HI> He &s;hall <HI>flie away,</HI> that is, he &s;hall <HI>de|&s;ire to flie away,</HI> or, he &s;hall <HI>endeauour to flie away;</HI> yet to his litle or no aduantage, though his de&s;ire or endeauour be to flie away <HI>naked.</HI></P>
<P>He &s;hall flee away <GAP DESC="foreign"> <HI>hharom naked.</HI> A man is &s;ometimes &s;aid to be <HI>naked,</HI> when he wanteth nece&s;&s;aries for the &s;upply of pre&s;ent occa&s;ions. It is &s;aid of <HI>Saul,</HI> 1. <HI>Sam.</HI> 19.24. that he <HI>&s;tript off his clothes,</HI> and <HI>prophecied,</HI> and <HI>was all that day and all that night naked.</HI> I cannot ima|gine, that <HI>Saul</HI> was indeed <HI>altogither naked,</HI> but he is &s;aid to be &s;o, becau&s;e he had <HI>laid a&s;ide</HI> his princely robes; as <HI>R. Chimchi</HI> thinketh; or becau&s;e he had put off his militarie apparell, and was now as another common per&s;on, as <HI>Iu|nius</HI> &s;uppo&s;eth; or becau&s;e he was <HI>&s;ine pallio prophetico,</HI> becau&s;e he had not on a Prophets cloake, as <HI>Dru&s;ius</HI> affir|meth <HI>ob&s;eruat. lib.</HI> 14. <HI>c.</HI> 14. So is <HI>E&s;ay</HI> &s;aid to haue gone <HI>naked, chap.</HI> 20.2. becau&s;e he was <HI>nudatus ve&s;te &s;u&acirc; prophetic&acirc;,</HI> becau&s;e he had loo&s;ed the &s;ackcloth from off his loynes, and had put off his propheticall attire.</P>
<P>In the &s;econd of <HI>Samuel, chap.</HI> 6.20. <HI>Michal</HI> telleth <HI>Dauid,</HI> that he had vncouered him&s;elfe, or made him&s;elfe <HI>naked.</HI> And why? but becau&s;e he had put of his princely apparell, and danced in a linnen <HI>Ephod.</HI></P>
<P><HI>Naked</HI> al&s;o may they be &s;aid to be, that haue no good apparell, no good clothing on. So are the Apo&s;tles &s;aid to be <HI>naked,</HI> 1. <HI>Cor.</HI> 4.11. <HI>Euen to this pre&s;ent houre we both hunger and thir&s;t, and are naked, and are buffeted, and haue no certaine dwelling place.</HI> VVe are <HI>naked,</HI> that is, &s;aith <HI>Dru|&s;ius,
<PB N="371" REF="186"> non ita bene ve&s;titi,</HI> we are not very well clothed. No more were that <HI>brother</HI> and <HI>&s;ister,</HI> of whom <HI>S. Iames</HI> &s;pea|keth, <HI>chap.</HI> 2.15. They were <HI>naked: Naked,</HI> that is, <HI>male ve&s;titi,</HI> or <HI>nece&s;&s;ario ve&s;titu de&s;tituti;</HI> they were ill clothed, or wanted nece&s;&s;arie apparell.</P>
<P>By the places now alleaged you &s;ee, that he may be &s;aid to be <HI>naked,</HI> that is not &s;imply and altogither &s;o. So of the <HI>couragious</HI> man in my text it is &s;aid, that <HI>he &s;hall flee away naked.</HI> Naked, that is, vnarmed, without armour: hauing ca&s;t away his weapons, and all other in&s;truments of mili|tarie di&s;cipline; content to e&s;cape with life, if he may be &s;o happy; but &s;hall not: for there is <HI>no e&s;caping,</HI> as you well know by that you haue already heard.</P>
<P>But when &s;hall this <HI>couragious man</HI> be in &s;uch a &s;treight, as that he &s;hall be faine to <HI>flee away naked?</HI> It &s;hall bee, &s;aith my text <GAP DESC="foreign"> <HI>Baijom habu,</HI> in <HI>that day.</HI> In <HI>that day,</HI> the <HI>day</HI> of Gods iudgement: in <HI>that day,</HI> when God will exerci&s;e his iudgment again&s;t the rebellious, and refractarie.</P>
<P>This <HI>day</HI> may be called the <HI>day of the Lord,</HI> whereof we read, <HI>E&s;ai.</HI> 13.6. <HI>Howle yee, for the day of the Lord is at hand: it &s;hall come as a de&s;truction from the Almighty.</HI> It is &s;o called, <HI>Ioel</HI> 1.15. <HI>Alas for the day: for the day of the Lord is at hand, and as a de&s;truction from the Almighty &s;hall it come.</HI></P>
<P>This <HI>day,</HI> the <HI>day of the Lord,</HI> for the horror thereof, is by our Prophet <HI>Amos</HI> called <HI>darkne&s;&s;e, chap.</HI> 5.18. <HI>Woe vnto you, that de&s;ire the day of the Lord: to what end is it for you? The day of the Lord is darknes and not light.</HI> A <HI>day,</HI> and yet darkne&s;&s;e! a day and no light in it! Its euen &s;o: and is repeated by an <GAP DESC="foreign">, <HI>ver&s;.</HI> 20. <HI>Shall not the day of the Lord be darkne&s;&s;e and not light?</HI> euen <HI>very darke</HI> and <HI>no brightne&s;&s;e</HI> in it. I cannot better &s;et forth vnto you the &s;tate of this <HI>day,</HI> then the Prophet <HI>Zephaniah</HI> doth, <HI>chap.</HI> 1.15. Read him, and you &s;hall finde this <HI>day,</HI> the <HI>day</HI> of the <HI>Lord,</HI> to be <HI>a day</HI> of wrath, <HI>a day</HI> of trouble and di&s;tre&s;&s;e, <HI>a day</HI> of wa&s;tne&s;&s;e and de&s;olation, <HI>a day</HI> of darkne&s;&s;e and gloomine&s;&s;e, <HI>a day</HI> of clouds and thicke darkne&s;&s;e, <HI>a day</HI>
<PB N="372" REF="187"> of the trumpet and alarme. No maruaile then if our <HI>couragious man,</HI> the <HI>couragious among the mighty,</HI> &s;hall endea|uou or de&s;ire to <HI>flee away naked in that day.</HI></P>
<P>But &s;hall he endeauour, or &s;hall he de&s;ire to do it? Yes. He mu&s;t be faine to doe it. For it followeth by way of confirmation <GAP DESC="foreign"> <HI>Neum Iehovah, &s;aith the Lord.</HI></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Saith the Lord.</HEAD>
<P>THis is the conclu&s;ion and confirmation of all. <HI>The Lord,</HI> the<NOTE N="a" PLACE="marg"><HI>Deut.</HI> 32 4.</NOTE> <HI>God of truth,</HI> who<NOTE N="b" PLACE="marg"><HI>Num.</HI> 23.19. <HI>Tit.</HI> 1.2. <HI>Ha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> 6.18.</NOTE> <HI>lyeth not</HI> nor <HI>deceiueth,</HI> who&s;e words are<NOTE N="c" PLACE="marg">2. <HI>Cor.</HI> 1.20.</NOTE> <HI>yea</HI> and <HI>amen,</HI> who euer<NOTE N="d" PLACE="marg"><HI>Num</HI> 23.19.</NOTE> <HI>doth</HI> according to that he <HI>&s;aith,</HI> and <HI>accompli&s;heth</HI> what he <HI>&s;peaketh,</HI> he it is, that here threatneth the <HI>couragious among the mighty,</HI> that they &s;hall <HI>flee away naked in the day</HI> of their vi&s;itation. And &s;o out of doubt it came to pa&s;&s;e.</P>
<P>It came to pa&s;&s;e in the dayes of <HI>Peka K.</HI> of <HI>I&s;rael,</HI> at what time <HI>Tiglath Pile&s;ar K.</HI> of <HI>A&s;&s;yria</HI> came vp again&s;t the <HI>I&s;raelites,</HI> tooke diuers of their Cities, the whole Re|gion that was beyond <HI>Iordan,</HI> the po&s;&s;e&s;&s;ion of the <HI>Reube|nites, Gadites, and halfe tribe of Mana&s;&s;eh,</HI> yea <HI>all the land of Nephthali:</HI> and <HI>carried &s;ome of their inhabitants captiue in|to A&s;&s;yria.</HI> 2. <HI>King.</HI> 15.29.</P>
<P>After that in the dayes of <HI>Ho&s;eah</HI> &s;onne of <HI>Elah,</HI> the la&s;t of the Kings of <HI>I&s;rael,</HI> this prediction was fulfilled, at what time <HI>Salmana&s;&s;er King</HI> of <HI>A&s;&s;yria</HI> invaded <HI>I&s;rael,</HI> the King|dome of the ten Tribes, tooke <HI>Samaria,</HI> and carried much people away into <HI>A&s;&s;yria.</HI> Of this we read 2. <HI>King.</HI> 17.6.</P>
<P>In <HI>that day,</HI> that day when <HI>Tiglath Pile&s;ar</HI> preuailed a|gain&s;t <HI>I&s;rael,</HI> and that day wherein <HI>Salmana&s;&s;er</HI> was con|queror, he that was <HI>couragious among the mighty,</HI> was faine no doubt <HI>to runne away,</HI> and that <HI>naked,</HI> according to this prediction, <HI>He that is couragious among the mighty, &s;hall flee away naked in that day.</HI> My ob&s;eruation from hence is this:
<Q>It is not a &s;tout courage, a valiant heart, or a bold &s;pirit, <HI>that</HI> can &s;teed a man in the day of Gods vengeance.</Q></P>
<PB N="373" REF="187">
<P>Beleeue it, it is not. For in <HI>that day,</HI> the &s;toute&s;t, the mo&s;t valiant and bold, &s;hall be &s;triken with <HI>a&s;toni&s;hment of heart,</HI><NOTE PLACE="marg"><HI>Deut.</HI> 28.28.29.</NOTE> and &s;hall grope at noone dayes, as the blind man doth in darkene&s;&s;e. It &s;hall then be with him, as it was with <HI>Bel&s;haz|zar</HI> the King, <HI>Daniel</HI> 5.6. <HI>His countenance &s;hall bee changed,</HI> his <HI>thoughts &s;hall trouble him,</HI> the <HI>ioynts of his loynes &s;hall be loo|&s;ed,</HI> and his <HI>knees &s;hall &s;mite one again&s;t the other.</HI> Yea then (for then will the <HI>Lord</HI> ari&s;e to <HI>&s;hake terribly the earth</HI>) then &s;hall he goe into the <HI>holes</HI> and <HI>clefts of the ragged rockes,</HI> and into the <HI>caues of the earth,</HI> for feare of <HI>the Lord, and for the glory of his Maie&s;tie.</HI> So &s;aith <HI>E&s;ay</HI> elegantly, <HI>chap.</HI> 2.19, 21. And &s;ay you now, what can a <HI>&s;tout courage,</HI> a valiant heart, a bold &s;pirit &s;teed a man in <HI>that day,</HI> in the day of Gods vengeance? You mu&s;t needs confe&s;&s;e, it can &s;teed him no|thing.</P>
<P>Nothing! Let vs then for our good make &s;ome profita|ble v&s;e hereof. We &s;hall the better make it if we will &s;umme vp together tho&s;e naturall abilities, which our Prophet <HI>A|mos</HI> hath here di&s;abled, from yeelding any helpe vnto vs in the day of God his reuengement: If neither he that is <HI>of an expedite and agile bodie,</HI> nor the <HI>&s;trong man,</HI> nor the <HI>mightie man,</HI> nor the <HI>bow-man,</HI> nor the <HI>&s;wift of foot,</HI> nor the <HI>hor&s;eman,</HI> &s;hall in <HI>that day</HI> be able to <HI>deliuer</HI> or helpe <HI>him&s;elfe:</HI> if he that is <HI>couragious among the mightie,</HI> &s;hall be faine to <HI>runne away naked in that day,</HI> whence then &s;hall we in <HI>that day</HI> looke for &s;afetie? It mu&s;t not be from any ayde of man.</P>
<P>Now the V&s;e we are to make hereof is, that we tru&s;t not in <HI>man,</HI> or in any thing that is in or about <HI>man.</HI> To this du|tie we are adui&s;ed by the Prophet <HI>E&s;ai,</HI> chap. 2.22. <HI>Cea&s;e yee from</HI> man, <HI>who&s;e breath is in his no&s;trils: for wherein is he to be accounted of?</HI> If you will be &s;afe and without danger in the day of trouble, <HI>Cea&s;e from man;</HI> See that yee haue no <HI>confidence,</HI> no affiance in him, as though <HI>again&s;t</HI> God or <HI>with|out</HI> God he were able to <HI>helpe you.</HI> His <HI>breath is in his no|&s;trils;</HI> his &s;oule, his vitall &s;pirit, his life is but a bla&s;t, and is gone with a puffe. Then <HI>where is his helpe?</HI> Weake, fraile, and brittle <HI>man,</HI> wherein <HI>is he to be accounted of?</HI> Is he to be
<PB N="374" REF="188"> <HI>accounted of</HI> for any thing that is in him? for his <HI>actiuitie,</HI> for his <HI>dexteritie,</HI> for his <HI>valour,</HI> for his <HI>wi&s;edome,</HI> or the like? No: for if he be <HI>gone,</HI> all the&s;e are likewi&s;e vani&s;hed.</P>
<P>But may he not be accounted of for &s;omewhat that is <HI>a|bout</HI> him? for his <HI>riches,</HI> for his <HI>munition,</HI> and weapons of defence, for his <HI>honour,</HI> and the reputation he holdeth in the &s;tate wherein thou liue&s;t? No, no. For what cares the <HI>Almightie</HI> for the&s;e? The <HI>P&s;almi&s;t</HI> was not ill adui&s;ed, <HI>P&s;al.</HI> 146.3. Where he thus adui&s;eth vs: <HI>Put not your tru&s;t in</HI> Princes, <HI>nor in any &s;onne of</HI> man, <HI>in whom there is no helpe, his breath goeth forth, he returneth to his earth, in that very day his thoughts peri&s;h.</HI> See <HI>man</HI> here pictured and drawne forth in liuely colours: <HI>Put not your tru&s;t in Princes]</HI> not in <HI>Princes?</HI> Why? Is not their authoritie and pre-eminence here ex|ceeding great? Yes. But <HI>they are &s;onnes of men]</HI> Well. Be it &s;o. The <HI>&s;onnes of men</HI> are creatures not farre inferiour to the <HI>Angels.</HI> True. But <HI>there is no helpe in them]</HI> no helpe in them? Why &s;o? <HI>Their breath goeth forth]</HI> They <HI>dye.</HI> What if they <HI>dye?</HI> Is there no place for them in Heauen among the &s;tarres? No, they <HI>returne to their earth]</HI> there to participate with rottenne&s;&s;e and corruption. What if corruption be in their fle&s;h, may not their intendments and deui&s;es be ca|nonized and kept for eternitie? No, they may not. For <HI>in that very day their thoughts peri&s;h]</HI> their <HI>thoughts</HI> are as tran|&s;itorie as their bodies, and come to nought. And there|fore <HI>put not your tru&s;t</HI> in them; not <HI>in Princes,</HI> nor <HI>in any &s;on of man.</HI></P>
<P>Wherein then &s;hall we put our tru&s;t? Euen <HI>in the Lord our God.</HI> To this tru&s;t in the <HI>Lord,</HI> we are inuited, <HI>P&s;al.</HI> 118.8, 9. <HI>It is botter to tru&s;t in the</HI> Lord <HI>then to put confidence in</HI> man. <HI>It is better to tru&s;t in the</HI> Lord, <HI>then to put confidence in</HI> Princes. Is one <HI>better</HI> then the other? Why, then both may be <HI>good,</HI> and it may be <HI>good</HI> to put confidence in man. Not &s;o. You may not take the word <HI>better</HI> in this place to be &s;o &s;poken. For if you put <HI>any confidence in man,</HI> you rob God of his glory; which to doe can neuer be <HI>good.</HI> I therefore thus expound the words: <HI>It is better]</HI> by infinite degrees,
<PB N="375" REF="188"> ab&s;olutely and &s;imply better, <HI>to tru&s;t in the Lord]</HI> to tru&s;t &s;tedfa&s;tly in him alone, <HI>then to put any confidence]</HI> any man|ner of tru&s;t or confidence, <HI>in man]</HI> of what e&s;tate or dignity &s;oeuer he be, though he be of the rancke of <HI>Princes,</HI> who haue all the power and authoritie in the world. Its euery way <HI>better to tru&s;t in the Lord,</HI> then to tru&s;t in &s;uch, euer good to <HI>tru&s;t in the Lord,</HI> but neuer good to tru&s;t <HI>in man.</HI> Tru&s;t we <HI>in the Lord,</HI> and ble&s;&s;ed &s;hall we be: but cur&s;ed is the man that <HI>tru&s;teth in man,</HI> and <HI>maketh fle&s;h his arme;</HI> the <HI>Lord</HI> him|&s;elfe hath &s;aid it, <HI>Ierem.</HI> 17.5.</P>
<P>Now therefore, O <HI>Lord,</HI> &s;ince thou ha&s;t from hence taught vs, that from the ayd of man there is no &s;afetie to be expected, neither from him, that is <HI>of an expedite,</HI> and <HI>agile bodie,</HI> nor from <HI>the &s;trong man,</HI> nor from <HI>the mightie man,</HI> nor from <HI>the bow-man,</HI> nor from <HI>the &s;wift of foote,</HI> nor from <HI>the hor&s;eman,</HI> nor from the <HI>couragious among the migh|tie,</HI> nor from any thing el&s;e that is <HI>in</HI> man, or <HI>about</HI> him, giue vs grace we be&s;eech thee, that in thee alone wee may place all our hope and confidence. In thee alone our God and Father of mercies doe we tru&s;t: and doe thou accor|ding to the multitude of thy compa&s;&s;ions looke vpon vs. Heare the &s;upplications of vs thy poore &s;eruants, liuing far, as bani&s;hed men in a &s;auage Countrey. Protect, wee be|&s;eech thee, and keepe our &s;oules among the many dangers of this mortall life, and bring vs by the conduct of thy gracious fauour into that thy &s;acred habitation, and &s;eate of eternall glory. Grant this vnto vs, mo&s;t deare Father, for thy be&s;t beloued Sonne Ie&s;us Chri&s;t his &s;ake.</P>
</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="index">
<PB REF="189">
<PB REF="189">
<HEAD>A Table of &s;uch particulars as are contained in this Commentarie.</HEAD>
<DIV2 N="A" TYPE="part">
<HEAD>A</HEAD>
<LIST>
<ITEM>Abraham, his mild &s;peech to Lot. <HI>29</HI></ITEM>
<ITEM>Acce&s;&s;e to God. <HI>347</HI></ITEM>
<ITEM>No accident in God. <HI>114</HI></ITEM>
<ITEM>Adam, <HI>287. 360</HI></ITEM>
<ITEM>Adulterie, <HI>148</HI></ITEM>
<ITEM>Adulterers. <HI>148</HI></ITEM>
<ITEM>Naturall Affection. <HI>28</HI></ITEM>
<ITEM>Affliction. <HI>254</HI></ITEM>
<ITEM>Alexander the &s;ixth. <HI>157</HI></ITEM>
<ITEM>An Altar, of earth. <HI>169</HI>
<LIST>
<ITEM>of &s;tone. of Holocau&s;ts. ibid.</ITEM>
</LIST></ITEM>
<ITEM>There was but one Altar. <HI>169</HI></ITEM>
<ITEM>The Altar a tipe of Chri&s;t. <HI>170</HI></ITEM>
<ITEM>Popi&s;h Altars. <HI>171</HI>
<LIST>
<ITEM>none &s;uch in the Primitiue Church Ibid.</ITEM>
</LIST></ITEM>
<ITEM>Our Altar now, not materiall. <HI>172</HI>
<LIST>
<ITEM>It is our heart. <HI>177</HI></ITEM>
</LIST></ITEM>
<ITEM>The Ammonites, enemies to the peo|ple of God. <HI>18</HI>
<LIST>
<ITEM>Excluded from that Church. <HI>18</HI></ITEM>
</LIST></ITEM>
<ITEM>The Amorite <HI>214</HI>
<LIST>
<ITEM>De&s;troied. ibid</ITEM>
</LIST></ITEM>
<ITEM>Amorites, they were tale and &s;trong. <HI>226</HI>
<LIST>
<ITEM>They were de&s;troied. <HI>236</HI></ITEM>
</LIST></ITEM>
<ITEM>Amos. <HI>307</HI></ITEM>
<ITEM>Amos, why he fir&s;t prophecied again&s;t Forreine nations. <HI>2. 47</HI></ITEM>
<ITEM>Antaeus. <HI>226</HI></ITEM>
<ITEM>Antiochus. <HI>149</HI></ITEM>
<ITEM>Antonius Caracalla. ibid.</ITEM>
<ITEM>Arias. <HI>344</HI></ITEM>
<ITEM>A&s;aphel. <HI>343</HI></ITEM>
<ITEM>A&s;pa&s;ia. <HI>149</HI></ITEM>
<ITEM>A&s;&s;urance of our faith. <HI>7.</HI></ITEM>
<ITEM>Atalanta. <HI>343</HI></ITEM>
<ITEM>Athei&s;ts, denying God and his truth. <HI>12</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="B" TYPE="part">
<HEAD>B</HEAD>
<LIST>
<ITEM>Men of Ba&s;e e&s;tate comforted. <HI>45</HI></ITEM>
<ITEM>Bea&s;ts wor&s;hipped for Gods. <HI>247</HI></ITEM>
<ITEM>Beautie. <HI>229</HI></ITEM>
<ITEM>Behold. <HI>322</HI></ITEM>
<ITEM>Benefits, the order of Gods Benefits
<PB REF="190"> Not ob&s;erued. <HI>242</HI></ITEM>
<ITEM>We mu&s;t remember Gods Benefits. <HI>252</HI></ITEM>
<ITEM>The Bible the greate&s;t trea&s;ure. <HI>54</HI></ITEM>
<ITEM>The Bible mu&s;t be had. ibid.</ITEM>
<ITEM>The Bible to be read. ibid.</ITEM>
<ITEM>Men Bla&s;pheme God. <HI>152</HI></ITEM>
<ITEM>Gods name Bla&s;phemed. <HI>150</HI></ITEM>
<ITEM>Our Bodies a &s;acrifice. <HI>174</HI></ITEM>
<ITEM>The goods of our Bodies, mu&s;t be offe|red. ibid.</ITEM>
<ITEM>The Bond of bloud. <HI>28</HI>
<LIST>
<ITEM>of chri&s;tianity. ibid</ITEM>
</LIST></ITEM>
<ITEM>The greate&s;t Bond betweene men. ibid</ITEM>
<ITEM>A Broken &s;pirit. <HI>176</HI></ITEM>
<ITEM>D. Bucknham. <HI>89</HI></ITEM>
<ITEM>The Buriall of the dead. <HI>27</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="C" TYPE="part">
<HEAD>C</HEAD>
<LIST>
<ITEM>Cain. <HI>360. 361</HI></ITEM>
<ITEM>Camilla. <HI>343</HI></ITEM>
<ITEM>A Calumniator. <HI>138</HI></ITEM>
<ITEM>A Calumnie. ibid.</ITEM>
<ITEM>Carioth. <HI>33</HI></ITEM>
<ITEM>Cedars. <HI>223</HI>
<LIST>
<ITEM>They grow high. ibid.</ITEM>
</LIST></ITEM>
<ITEM>Cerijoth. <HI>33</HI></ITEM>
<ITEM>We haue beene Cha&s;ti&s;ed of God. <HI>42</HI></ITEM>
<ITEM>Chri&s;t, our altar. <HI>170</HI>
<LIST>
<ITEM>His benefits towards vs. ibid</ITEM>
<ITEM>His death and pa&s;&s;ion. ibid</ITEM>
</LIST></ITEM>
<ITEM>A Chri&s;tian in name. <HI>106</HI></ITEM>
<ITEM>A Chri&s;tian who. ibid</ITEM>
<ITEM>The Church of God. <HI>253</HI></ITEM>
<ITEM>A Citie not &s;afe again&s;t God by muni|tion &amp;c. <HI>35</HI></ITEM>
<ITEM>Con&s;anguinitie. <HI>27</HI></ITEM>
<ITEM>Contempt. <HI>64</HI></ITEM>
<ITEM>Contempt of the law of the Lord. <HI>67</HI></ITEM>
<ITEM>Contempt may be a &s;inne and not. <HI>65</HI></ITEM>
<ITEM>Couetou&s;ne&s;&s;e. <HI>133</HI></ITEM>
<ITEM>The cau&s;es of our Cro&s;&s;es is &s;inne. <HI>60</HI></ITEM>
<ITEM>Crueltie. <HI>23. 133</HI></ITEM>
<ITEM>Crueltie again&s;t the dead. <HI>25</HI></ITEM>
<ITEM>Crueltie di&s;plea&s;eth God. <HI>23. 37</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="D" TYPE="part">
<HEAD>D</HEAD>
<LIST>
<ITEM>Darius. <HI>98. 149</HI></ITEM>
<ITEM>The naturall man in Darkne&s;&s;e. <HI>86</HI></ITEM>
<ITEM>Dauid cho&s;en king. <HI>230</HI></ITEM>
<ITEM>Dauid George. <HI>89</HI></ITEM>
<ITEM>The Day of the Lord. <HI>134. 371</HI></ITEM>
<ITEM>Crueltie towards the Dead. <HI>25</HI></ITEM>
<ITEM>Buriall of the Dead. <HI>27</HI></ITEM>
<ITEM>Death of <HI>4.</HI> &s;orts. <HI>36</HI></ITEM>
<ITEM>Death terrible. <HI>37</HI></ITEM>
<ITEM>Death con&s;idered in a double re&s;pect. <HI>38</HI></ITEM>
<ITEM>Death to be feared, of whom. <HI>39</HI></ITEM>
<ITEM>Death welcome to the penitent. <HI>38. 40</HI></ITEM>
<ITEM>Of three things no Definition. <HI>112</HI></ITEM>
<ITEM>The Denying of a contrary is &s;omtime an affirmation. <HI>70</HI></ITEM>
<ITEM>All mu&s;t once Die. <HI>36. 37</HI></ITEM>
<ITEM>Di&s;obedience. <HI>74. 77. 289. 292</HI></ITEM>
<ITEM>Di&s;pen&s;ations Popi&s;h. <HI>155</HI></ITEM>
<ITEM>Doggs thankfull. <HI>207</HI></ITEM>
<ITEM>Draw nigh to God. <HI>347</HI></ITEM>
<ITEM>A Drunkard. <HI>182. 286</HI>
<LIST>
<ITEM>de&s;cribed. <HI>182</HI></ITEM>
</LIST></ITEM>
<ITEM>Drunkennes: the effects of it. ibid &amp;c.</ITEM>
<ITEM>Our Dwelling hou&s;es a ble&s;&s;ing vnto vs. <HI>35</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="E" TYPE="part">
<PB REF="190">
<HEAD>E</HEAD>
<LIST>
<ITEM>Eagle: &s;wifter then Eagles. <HI>224</HI></ITEM>
<ITEM>The Edomites de&s;cended from Abra|ham. <HI>22</HI></ITEM>
<ITEM>Egypt, <HI>345. 250</HI>
<LIST>
<ITEM>Where &s;ituate. <HI>245.</HI></ITEM>
</LIST></ITEM>
<ITEM>The Egyptians &s;uper&s;titious. <HI>246</HI>
<LIST>
<ITEM>Their Gods. ibid.</ITEM>
<ITEM>Their crueltie. <HI>251</HI></ITEM>
</LIST></ITEM>
<ITEM>The I&s;raelites brought vp from the land of Egypt. <HI>244. 245</HI></ITEM>
<ITEM>Eliab: Ie&s;&s;e his elde&s;t &s;onne. <HI>228</HI>
<LIST>
<ITEM>liked by Samuell. <HI>229. 230</HI></ITEM>
<ITEM>faire of countenance and of goodly &s;tature. <HI>229</HI></ITEM>
<ITEM>refu&s;ed. <HI>230</HI></ITEM>
</LIST></ITEM>
<ITEM>No E&s;caping from God. <HI>342</HI></ITEM>
<ITEM>Etham. <HI>255</HI></ITEM>
<ITEM>No Eua&s;ion from God. <HI>342</HI></ITEM>
<ITEM>The cau&s;e of Euill is &s;inne. <HI>60</HI></ITEM>
<ITEM>Extortion. <HI>133</HI></ITEM>
<ITEM>God wholy an Eye. <HI>105</HI></ITEM>
<ITEM>The Eyes of the Lord, behold all things. <HI>104</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="F" TYPE="part">
<HEAD>F</HEAD>
<LIST>
<ITEM>Faith: the power of it. <HI>260</HI></ITEM>
<ITEM>A&s;&s;urance of our Faith <HI>7</HI></ITEM>
<ITEM>Per&s;euerance in our Faith. <HI>8</HI></ITEM>
<ITEM>Faithfull: their &s;tedfa&s;tne&s;&s;e and &s;ta|bility. <HI>368</HI></ITEM>
<ITEM>Our fir&s;t parents Fall. <HI>10</HI></ITEM>
<ITEM>The Famine of Ieru&s;alem. <HI>100</HI></ITEM>
<ITEM>Fathers. <HI>83</HI></ITEM>
<ITEM>Our Fathers not &s;imply to be followed in matters of religion. <HI>92</HI></ITEM>
<ITEM>The Papi&s;ts follow their Fathers in religion. <HI>93</HI></ITEM>
<ITEM>Fire. <HI>34. 97</HI></ITEM>
<ITEM>No Fleeing from God. <HI>342. 360</HI></ITEM>
<ITEM>Flee to God. <HI>346</HI></ITEM>
<ITEM>The father of a Foole reioyceth not. <HI>70</HI></ITEM>
<ITEM>Fornication. <HI>149 152</HI>
<LIST>
<ITEM>ab&s;taine from fornication. <HI>152</HI></ITEM>
<ITEM>name not Fornication. ibid.</ITEM>
</LIST></ITEM>
<ITEM>Fornication vnlawfull by the law of nature. <HI>153.</HI></ITEM>
<ITEM>Fornicators. <HI>149</HI></ITEM>
<ITEM>Freedome. <HI>253</HI></ITEM>
<ITEM>Fridericke the fourth. <HI>94</HI></ITEM>
<ITEM>Fruite. <HI>237</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="G" TYPE="part">
<HEAD>G</HEAD>
<LIST>
<ITEM>Gentiles their calling. <HI>254</HI></ITEM>
<ITEM>Their Gods. <HI>247</HI></ITEM>
<ITEM>Giants. <HI>234</HI></ITEM>
<ITEM>Glorie only in the Lord. <HI>231</HI></ITEM>
<ITEM>God: his coun&s;ells. <HI>238</HI>
<LIST>
<ITEM>all power is his. <HI>239</HI></ITEM>
<ITEM>the honour of victories is his. <HI>239</HI></ITEM>
<ITEM>is pre&s;ent euery where <HI>344</HI></ITEM>
<ITEM>&s;eeth all things. <HI>104. 345</HI></ITEM>
<ITEM>is all in all in the ouerthrow of his enemies. <HI>218</HI></ITEM>
<ITEM>and in the vpholding his children. <HI>218. 219</HI></ITEM>
<ITEM>faithfull in his promi&s;es. <HI>260</HI></ITEM>
<ITEM>a pre&s;ent helpe. <HI>261</HI></ITEM>
</LIST></ITEM>
<ITEM>What God is. <HI>113</HI></ITEM>
<ITEM>No accident in God. <HI>114.</HI></ITEM>
<ITEM>Gods attributes, negatiue. <HI>113</HI>
<LIST>
<ITEM>Affirmatiue <HI>114</HI></ITEM>
</LIST></ITEM>
<PB REF="191">
<ITEM>God is vnpartiall. <HI>103</HI></ITEM>
<ITEM>Goods externall we mu&s;t offer vp in &s;a|crifice. <HI>173</HI></ITEM>
<ITEM>Goods of the body mu&s;t be offered. <HI>174</HI></ITEM>
<ITEM>Goods of the mind to be offered. <HI>176</HI></ITEM>
<ITEM>Goods vnlawfully gotten, not fit to be employed in Gods &s;eruice. <HI>200</HI>
<LIST>
<ITEM>nor in the &s;eruice of Idols. ibid.</ITEM>
</LIST></ITEM>
<ITEM>The Go&s;pell of Chri&s;t. <HI>272</HI>
<LIST>
<ITEM>its the word of &s;aluation. ibid</ITEM>
<ITEM>the doctrine of peace. ibid</ITEM>
<ITEM>the doctrine of good things. <HI>275</HI></ITEM>
</LIST></ITEM>
<ITEM>Great per&s;onages puni&s;hed by God. <HI>44</HI></ITEM>
<ITEM>Grubenheimer. <HI>88</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="H" TYPE="part">
<HEAD>H</HEAD>
<LIST>
<ITEM>Haile. <HI>295</HI></ITEM>
<ITEM>Hanani. <HI>308</HI></ITEM>
<ITEM>Hearers of the word, mu&s;t be atten|tiue. <HI>16, 50</HI></ITEM>
<ITEM>A faithfull Heart. <HI>178</HI></ITEM>
<ITEM>Our Hearts mu&s;t not be &s;et on the out|ward things of this world. <HI>45</HI></ITEM>
<ITEM>Heauen. <HI>139</HI></ITEM>
<ITEM>Hell. <HI>210</HI></ITEM>
<ITEM>Hercules: the print of his foot. <HI>227</HI></ITEM>
<ITEM>A Hor&s;e a vaine thing. <HI>366</HI></ITEM>
<ITEM>A Hor&s;e de&s;cribed. <HI>365</HI></ITEM>
<ITEM>The Hor&s;eman <HI>364</HI></ITEM>
<ITEM>Hyperbole. <HI>224. 225</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="I" TYPE="part">
<HEAD>I</HEAD>
<LIST>
<ITEM>K. Iames. <HI>94</HI></ITEM>
<ITEM>Idoles. <HI>80</HI></ITEM>
<ITEM>Idolaters: Its a ble&s;&s;ing to be freed from them. <HI>249</HI></ITEM>
<ITEM>Iehouah. <HI>5. 49. 112</HI></ITEM>
<ITEM>Ieremie. <HI>307</HI></ITEM>
<ITEM>Iewes: their captiuitie. <HI>98</HI>
<LIST>
<ITEM>their returne from captiuitie, ibid</ITEM>
</LIST></ITEM>
<ITEM>The Iewes a &s;tifnecked people. <HI>83</HI></ITEM>
<ITEM>The de&s;truction of the Iewes fore|told. <HI>97</HI></ITEM>
<ITEM>Ieru&s;alem. ibid. <HI>107</HI>
<LIST>
<ITEM>had faire appellations. <HI>99. 107</HI></ITEM>
<ITEM>Afflicted with famine. <HI>100</HI></ITEM>
</LIST></ITEM>
<ITEM>The de&s;truction of Ieru&s;alem. <HI>101. 102</HI>
<LIST>
<ITEM>the de&s;olation foretold. <HI>100</HI></ITEM>
</LIST></ITEM>
<ITEM>Impiety taken for Impiety by God where&s;oeuer he findeth it, <HI>104</HI></ITEM>
<ITEM>Like Impieties like puni&s;hment <HI>105</HI></ITEM>
<ITEM>Ince&s;t. <HI>148</HI></ITEM>
<ITEM>Ince&s;tuous per&s;ons. ibid,</ITEM>
<ITEM>Ince&s;tuous mariages. <HI>149. 155</HI></ITEM>
<ITEM>Ince&s;tuous mariages among the hea|then, <HI>149</HI></ITEM>
<ITEM>Incontinen <HI>153</HI></ITEM>
<ITEM>Iohn of Leyden, <HI>88</HI></ITEM>
<ITEM>Iohn the thirteenth. <HI>156</HI></ITEM>
<ITEM>Iohn the three and twentieth. <HI>157</HI></ITEM>
<ITEM>Iohannes de Ca&s;a. ibid.</ITEM>
<ITEM>Ionah. <HI>360. 362</HI></ITEM>
<ITEM>Iphictus. <HI>343</HI></ITEM>
<ITEM>I&s;rael. <HI>150</HI>
<LIST>
<ITEM>their &s;innes. <HI>161</HI></ITEM>
<ITEM>their prerogatiues. <HI>150</HI></ITEM>
</LIST></ITEM>
<ITEM>I&s;raels vnthankfulne&s;&s;e, <HI>207. 209</HI></ITEM>
<ITEM>The people of I&s;rael: their number when they went out of Egypt. <HI>254</HI></ITEM>
<ITEM>Iudah. <HI>55, 80. 111</HI></ITEM>
<ITEM>The kingdome of Iudah. <HI>55. 97</HI></ITEM>
<PB REF="191">
<ITEM>Iudas. <HI>210</HI></ITEM>
<ITEM>Iudges admoni&s;hed. <HI>195</HI></ITEM>
<ITEM>Iudgement beginneth with Gods chil|dren. <HI>108</HI></ITEM>
<ITEM>The Iudgement of God exerci&s;ed vpon great ones. <HI>44</HI></ITEM>
<ITEM>The la&s;t Iudgement. <HI>296</HI></ITEM>
<ITEM>Iulia. <HI>149</HI></ITEM>
<ITEM>Gods Iu&s;tice goeth on &s;lowly. <HI>62</HI></ITEM>
<ITEM>Iu&s;tices admoni&s;hed. <HI>195</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="K" TYPE="part">
<HEAD>K</HEAD>
<LIST>
<ITEM>Kerioth. <HI>33</HI></ITEM>
<ITEM>Kinred. <HI>29, 148</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="L" TYPE="part">
<HEAD>L</HEAD>
<LIST>
<ITEM>The Law of the Lord. <HI>66</HI></ITEM>
<ITEM>The Law of the Lord not to be con|temned. <HI>67</HI></ITEM>
<ITEM>It &s;urpa&s;&s;eth all other Lawes. <HI>66</HI></ITEM>
<ITEM>A Lie in words. <HI>81</HI>
<LIST>
<ITEM>in manner. ibid</ITEM>
<ITEM>in things. ibid</ITEM>
</LIST></ITEM>
<ITEM>Lies. <HI>81</HI>
<LIST>
<ITEM>in the wor&s;hip of God, ibid</ITEM>
<ITEM>of two &s;orts, ibid</ITEM>
<ITEM>in commerce with men of three &s;orts. ibid</ITEM>
</LIST></ITEM>
<ITEM>An exhortation to Loue. <HI>30</HI></ITEM>
<ITEM>The pray&s;es of chri&s;tian Loue. ibid</ITEM>
<ITEM>Lying downe at meat. <HI>162</HI></ITEM>
<ITEM>Lyons thankefull. <HI>208</HI>
<LIST>
<ITEM>&s;tronger then Lyons. <HI>234</HI></ITEM>
</LIST></ITEM>
<ITEM>Carnall Lu&s;ts. <HI>159</HI></ITEM>
<ITEM>Fle&s;hly Lu&s;ts. ibid</ITEM>
</LIST>
</DIV2>
<DIV2 N="M" TYPE="part">
<HEAD>M</HEAD>
<LIST>
<ITEM>Magi&s;trats. <HI>195</HI>
<LIST>
<ITEM>their dutie. ibid</ITEM>
</LIST></ITEM>
<ITEM>Man &s;hould be curteous. <HI>24</HI></ITEM>
<ITEM>Men of two &s;orts. <HI>39</HI></ITEM>
<ITEM>Martirdome. <HI>174</HI>
<LIST>
<ITEM>in peace. ibid.</ITEM>
</LIST></ITEM>
<ITEM>Martin of Polonia. <HI>171</HI></ITEM>
<ITEM>Meanes v&s;ed by God. <HI>238</HI></ITEM>
<ITEM>Mini&s;ters of the Gospell <HI>272</HI>
<LIST>
<ITEM>Their dutie. <HI>276. 286</HI></ITEM>
</LIST></ITEM>
<ITEM>The Mini&s;terie of the word. <HI>271</HI></ITEM>
<ITEM>Micaiah. <HI>308</HI>
<LIST>
<ITEM>Mirraim, <HI>246</HI></ITEM>
</LIST></ITEM>
<ITEM>Moab. <HI>18. 32. 36</HI></ITEM>
<ITEM>The Moabites: <HI>22</HI>
<LIST>
<ITEM>there inhumanitie. <HI>19</HI></ITEM>
<ITEM>their pride, ibid,</ITEM>
<ITEM>their crueltie. <HI>22</HI></ITEM>
</LIST></ITEM>
<ITEM>A cruel Mother. <HI>101</HI></ITEM>
<ITEM>Munition. <HI>35</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="N" TYPE="part">
<HEAD>N</HEAD>
<LIST>
<ITEM>Naked. <HI>370</HI></ITEM>
<ITEM>The Names of God. <HI>4. 144</HI>
<LIST>
<ITEM>how prophaned. <HI>146</HI></ITEM>
<ITEM>how &s;anctified. <HI>147</HI></ITEM>
</LIST></ITEM>
<ITEM>Nazarene. <HI>268</HI></ITEM>
<ITEM>Nazarites. ibid,
<LIST>
<ITEM>their law. <HI>270, 284</HI></ITEM>
</LIST></ITEM>
<ITEM>Nazirites. <HI>268</HI></ITEM>
<ITEM>Nazirites. <HI>268</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="O" TYPE="part">
<HEAD>O</HEAD>
<LIST>
<ITEM>Obedience. <HI>76</HI></ITEM>
<ITEM>Obedience better then &s;acrifice. <HI>73. 74</HI></ITEM>
<PB REF="192">
<ITEM>Obedience to the commandements of the Lord <HI>73</HI></ITEM>
<ITEM>Og K. of Ba&s;han. <HI>226. 236</HI>
<LIST>
<ITEM>height and &s;trength. <HI>226</HI></ITEM>
<ITEM>his bed&s;teed. <HI>227</HI></ITEM>
</LIST></ITEM>
<ITEM>Oke, &s;trong as the Okes, <HI>225</HI></ITEM>
<ITEM>Oppre&s;&s;ion, <HI>133, 187. 188</HI>
<LIST>
<ITEM>vnlawfull. ibid,</ITEM>
</LIST></ITEM>
<ITEM>Oppre&s;&s;ions of this age. <HI>187, 188</HI></ITEM>
<ITEM>Oppre&s;&s;ours hated, <HI>194</HI></ITEM>
<ITEM>Oppre&s;&s;ors of the poore God &s;eeth, <HI>197</HI></ITEM>
<ITEM>One poore man may not oppre&s;&s;e ano|ther. ibid</ITEM>
<ITEM>The Order of Gods benefits inuerted. <HI>242</HI></ITEM>
<ITEM>Orion. <HI>343</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="P" TYPE="part">
<HEAD>P</HEAD>
<LIST>
<ITEM>Paine the companion of a fault. <HI>105</HI></ITEM>
<ITEM>A Painter of Pru&s;&s;ia. <HI>88</HI></ITEM>
<ITEM>The Paradi&s;e of Heauen. <HI>139</HI></ITEM>
<ITEM>The Patience of God. <HI>21, 42, 45, 61</HI></ITEM>
<ITEM>Paulus the third. <HI>157</HI></ITEM>
<ITEM>Taking of Pannes. <HI>165</HI></ITEM>
<ITEM>We enioy Peace. <HI>45</HI></ITEM>
<ITEM>Per&s;euerance in faith, <HI>8</HI></ITEM>
<ITEM>Per&s;ons. <HI>103</HI></ITEM>
<ITEM>Per&s;ons not re&s;pected by God, ibid</ITEM>
<ITEM>Pharaoh, <HI>366</HI></ITEM>
<ITEM>Pius the third. <HI>157</HI></ITEM>
<ITEM>Pledges. <HI>165</HI></ITEM>
<ITEM>A Poore mans Pledge not to be taken, <HI>166</HI></ITEM>
<ITEM>Poore: God pleadeth their cau&s;e. <HI>130. 135</HI>
<LIST>
<ITEM>doe good to them, <HI>138</HI></ITEM>
<ITEM>they will cary thee to heauen, <HI>139</HI></ITEM>
</LIST></ITEM>
<ITEM>For the Poore oppre&s;&s;ed con&s;olation, <HI>135</HI></ITEM>
<ITEM>The Poore not to be turned out of his way. <HI>138</HI></ITEM>
<ITEM>The Poore that are wicked, <HI>136</HI></ITEM>
<ITEM>Popes wicked. <HI>156</HI>
<LIST>
<ITEM>ince&s;tuous, ibid</ITEM>
</LIST></ITEM>
<ITEM>Popes di&s;pen&s;ations, <HI>155</HI></ITEM>
<ITEM>Powder trea&s;on. <HI>219</HI></ITEM>
<ITEM>Promi&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s of God. <HI>260</HI></ITEM>
<ITEM>Preachers, mu&s;t deliuer the word of God, <HI>15, 50</HI></ITEM>
<ITEM>God Pre&s;ent euery where.</ITEM>
<ITEM>Prophets, <HI>265, 303</HI>
<LIST>
<ITEM>how in&s;tructed. <HI>266</HI></ITEM>
</LIST></ITEM>
<ITEM>True Prophets two &s;orts, <HI>306</HI></ITEM>
<ITEM>Fal&s;e Prophets two &s;orts, <HI>305</HI></ITEM>
<ITEM>Lying Prophets. <HI>303</HI></ITEM>
<ITEM>Puni&s;hment followeth wickednes. <HI>103</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="R" TYPE="part">
<HEAD>R</HEAD>
<LIST>
<ITEM>To Rai&s;e vp. <HI>264</HI></ITEM>
<ITEM>Rechabites, <HI>76</HI></ITEM>
<ITEM>Rehoboam. <HI>56</HI></ITEM>
<ITEM>Repent. <HI>46</HI></ITEM>
<ITEM>Repentance. <HI>46, 78, 202</HI></ITEM>
<ITEM>Re&s;titution. <HI>201</HI></ITEM>
<ITEM>The Rider. <HI>364</HI></ITEM>
<ITEM>Roote. <HI>235</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="S" TYPE="part">
<HEAD>S</HEAD>
<LIST>
<ITEM>Sacrifices vnder the law. <HI>172</HI>
<LIST>
<ITEM>of two &s;orts. <HI>172</HI></ITEM>
</LIST></ITEM>
<ITEM>Propiciatorie, Expiatorie, or Sati&s;fac|torie. <HI>172</HI></ITEM>
<ITEM>Euchari&s;ticall or gratulatorie. <HI>172</HI>
<LIST>
<PB REF="192">
<ITEM>Euchari&s;ticall of three &s;orts. <HI>173</HI></ITEM>
<ITEM>Euangelicall. <HI>177</HI></ITEM>
</LIST></ITEM>
<ITEM>The Sacrifices of God. <HI>176</HI></ITEM>
<ITEM>Gods Sacrifice mu&s;t be the fatte&s;t. <HI>175</HI></ITEM>
<ITEM>Salmana&s;&s;er. <HI>372</HI></ITEM>
<ITEM>Saul. <HI>288</HI></ITEM>
<ITEM>Saul: a good man of per&s;on. <HI>228</HI>
<LIST>
<ITEM>reiected by the Lord. ibid.</ITEM>
</LIST></ITEM>
<ITEM>God the author of Holy Scriptures. <HI>14 50</HI>
<LIST>
<ITEM>Speaketh in the Scriptures <HI>13</HI></ITEM>
</LIST></ITEM>
<ITEM>The holy Scriptures of no priuate mo|tion. <HI>13</HI></ITEM>
<ITEM>The Scriptures vilified by Papi&s;ts. <HI>14</HI>
<LIST>
<ITEM><HI>51.</HI> magnified. <HI>54. 55</HI></ITEM>
<ITEM>Ea&s;ie. <HI>90</HI></ITEM>
<ITEM>had free pa&s;&s;age in old time. ibid</ITEM>
<ITEM>diuer&s;ly re&s;embled. <HI>91</HI></ITEM>
</LIST></ITEM>
<ITEM>In the Scriptures Chri&s;tians general|ly had knowledge. <HI>94</HI></ITEM>
<ITEM>The red Sea. <HI>255</HI></ITEM>
<ITEM>Sheepe in England cruel. <HI>193</HI></ITEM>
<ITEM>A Shouting. <HI>40</HI></ITEM>
<ITEM>Shur, <HI>255</HI></ITEM>
<ITEM>Sihon K. of the Amorites. <HI>236</HI></ITEM>
<ITEM>Sinne a greiuous burden. <HI>1</HI>
<LIST>
<ITEM>puni&s;hed by God in the Angels. <HI>21</HI></ITEM>
<ITEM>The cau&s;e of our cro&s;&s;es. <HI>60</HI></ITEM>
<ITEM>to be puni&s;hed. <HI>104</HI></ITEM>
<ITEM>re&s;embled. <HI>106</HI></ITEM>
<ITEM>the effects of it. <HI>124</HI></ITEM>
</LIST></ITEM>
<ITEM>Grieuous Sinnes, haue grieuous pu|ni&s;hments. <HI>62</HI></ITEM>
<ITEM>Elee from Sinne. <HI>106</HI></ITEM>
<ITEM>God will puni&s;h Sinne, in his deere&s;t children. <HI>107</HI></ITEM>
<ITEM>Its a part of Gods iu&s;tice, to puni&s;h &s;inne. <HI>108</HI></ITEM>
<ITEM>The filthine&s;&s;e of Sinne. <HI>150</HI></ITEM>
<ITEM>An exhortation again&s;t Sinne. <HI>60</HI></ITEM>
<ITEM>Our Sinnes pre&s;&s;e into Gods pre&s;ence. <HI>42</HI></ITEM>
<ITEM>God puni&s;heth for one Sinne. <HI>62</HI></ITEM>
<ITEM>Euery Sinne is to be puni&s;hed. ibid</ITEM>
<ITEM>Our &s;tate of Sinne and death. <HI>10</HI></ITEM>
<ITEM>Sinnes procure Gods wrath. <HI>20</HI></ITEM>
<ITEM>Sinnes hated of God. <HI>20. 59</HI></ITEM>
<ITEM>Sixtus the fourth. <HI>157</HI></ITEM>
<ITEM>Sobrietie. <HI>286</HI></ITEM>
<ITEM>Sonnes. <HI>265</HI></ITEM>
<ITEM>The elde&s;t Sonnes prerogatiue. <HI>14. 13</HI></ITEM>
<ITEM><GAP DESC="foreign">. <HI>28</HI></ITEM>
<ITEM>The Spani&s;h inua&s;ion. <HI>298</HI></ITEM>
<ITEM>Stand before the Lord. <HI>363</HI></ITEM>
<ITEM>Stature. <HI>233</HI></ITEM>
<ITEM>Our States of regeneration and electi|on. <HI>11</HI></ITEM>
<ITEM>Stratonice. <HI>149</HI></ITEM>
<ITEM>Stwes in Rome. <HI>157</HI>
<LIST>
<ITEM>patroni&s;ed. ibid</ITEM>
<ITEM>confuted. <HI>158</HI></ITEM>
</LIST></ITEM>
<ITEM>Swift of foote. <HI>359</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="T" TYPE="part">
<HEAD>T</HEAD>
<LIST>
<ITEM>Te&s;tament.
<LIST>
<ITEM>the Old. <HI>53</HI></ITEM>
<ITEM>the New. ibid.</ITEM>
</LIST></ITEM>
<ITEM>Thankefulne&s;&s;e in doggs. <HI>207</HI>
<LIST>
<ITEM>in Lyons <HI>208</HI></ITEM>
</LIST></ITEM>
<ITEM>An exhortation to Thankefulnes. <HI>211</HI></ITEM>
<ITEM>Three and foure Tran&s;gre&s;&s;ions. <HI>57. 116</HI></ITEM>
<ITEM>Thunder. <HI>295</HI></ITEM>
<ITEM>Tiglath Pile&s;er. <HI>372</HI></ITEM>
<ITEM>The Tran&s;lations of the Scriptures in|to
<PB REF="193"> vulgar tongues, with&s;tood by Pa|pi&s;ts. <HI>88</HI>
<LIST>
<ITEM>their exceptions. ibid.</ITEM>
</LIST></ITEM>
<ITEM>Trea&s;ures of wickednes, profit not. <HI>71</HI></ITEM>
<ITEM>God is True, <HI>6</HI></ITEM>
<ITEM>We mu&s;t &s;triue to be True, as God is True. <HI>11</HI></ITEM>
<ITEM>Tru&s;t not in wealth nor in any word|ly helpe. <HI>220</HI></ITEM>
<ITEM>Tru&s;t not in externall helps. <HI>367</HI></ITEM>
<ITEM>Tru&s;t in the Lord. <HI>368. 374</HI></ITEM>
<ITEM>Tru&s;t not in man. <HI>373</HI></ITEM>
<ITEM>Trumpets v&s;ed in warre. <HI>40. 41</HI></ITEM>
<ITEM>God is Truth in him&s;elfe, in his words and in his workes. <HI>6</HI></ITEM>
<ITEM>We mu&s;t be thankefull to God for our knowledge of the Truth. <HI>8</HI></ITEM>
<ITEM>We mu&s;t &s;triue to repre&s;ent God in Truth. <HI>10. 12</HI></ITEM>
<ITEM>A Tumult. <HI>40</HI></ITEM>
<ITEM>An exhortation to Turne to the Lord <HI>46</HI></ITEM>
<ITEM>Tydeus. <HI>234</HI></ITEM>
<ITEM>Tyrannie. <HI>253</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="V" TYPE="part">
<HEAD>V</HEAD>
<LIST>
<ITEM>The execution of Vengeance proper to the Lord. <HI>33.</HI></ITEM>
<ITEM>Victories. <HI>239</HI></ITEM>
<ITEM>Vilages depopulated. <HI>193</HI></ITEM>
<ITEM>Vnthankefulne&s;&s;e. <HI>205. 211</HI>
<LIST>
<ITEM>Odious before God. <HI>205. 211</HI></ITEM>
<ITEM>forbidden. <HI>206</HI></ITEM>
<ITEM>reprehended. ibid,</ITEM>
<ITEM>puni&s;hed. <HI>209</HI></ITEM>
</LIST></ITEM>
<ITEM>&V;&s;urie. <HI>133</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="W" TYPE="part">
<HEAD>W</HEAD>
<LIST>
<ITEM>To walke. <HI>84</HI>
<LIST>
<ITEM>how we are to walke. <HI>249</HI></ITEM>
</LIST></ITEM>
<ITEM>The Water, <HI>296</HI></ITEM>
<ITEM>Warre the executioner of Gods ven|geance, <HI>41</HI></ITEM>
<ITEM>A Way taken properly &amp; figuratiuely <HI>137</HI></ITEM>
<ITEM>Wealth: tru&s;t not in it, <HI>220</HI></ITEM>
<ITEM>The wicked man, <HI>235</HI></ITEM>
<ITEM>Wilderne&s;&s;e of Etham. <HI>254</HI>
<LIST>
<ITEM>of Shur. <HI>256</HI></ITEM>
</LIST></ITEM>
<ITEM>The Winde. <HI>297</HI></ITEM>
<ITEM>Wine allowed, <HI>181</HI>
<LIST>
<ITEM>to be auoided, <HI>184</HI></ITEM>
<ITEM>forbidden to the Nazirites, <HI>285</HI></ITEM>
<ITEM>to Prie&s;ts, <HI>286</HI></ITEM>
<ITEM>to Kings. <HI>285</HI></ITEM>
</LIST></ITEM>
<ITEM>Wine giuen to the condemned, <HI>186</HI>
<LIST>
<ITEM>of the condemned, ibid</ITEM>
</LIST></ITEM>
<ITEM>The abu&s;e of Wine. <HI>181</HI></ITEM>
<ITEM>A Woman of Mun&s;ter. <HI>88</HI></ITEM>
<ITEM>An engli&s;h Woman. <HI>89</HI></ITEM>
<ITEM>The Word of God prai&s;ed, <HI>16, 272</HI>
<LIST>
<ITEM>magnified, <HI>54, 55</HI></ITEM>
<ITEM>not to be declined from, <HI>85</HI></ITEM>
<ITEM>to be embraced with diligence, <HI>87</HI></ITEM>
<ITEM>compared to a lampe or, light, <HI>86</HI></ITEM>
</LIST></ITEM>
<ITEM>We mu&s;t be thankefull for hauing the Word of God. <HI>87</HI></ITEM>
<ITEM>The Church of Rome with-holds the Word of God. ibid,</ITEM>
<ITEM>The Workes of God internall and ex|ternall. <HI>7</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="Z" TYPE="part">
<HEAD>Z</HEAD>
<LIST>
<ITEM>Zacheus, <HI>201, 232</HI></ITEM>
<ITEM>Zedechiah K. of Iudah. <HI>97.</HI></ITEM>
</LIST>
</DIV2>
<TRAILER>FINIS.</TRAILER>
<PB REF="193" MS="y">
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
