Twenty-One Sermons on Amos 1, Sermon 7

Twenty-One Sermons on Amos 1 · Sermon 7

p. 96THE VII. LECTVRE.

AMOS 2.5.

But I will ſend a fire vponupon Iudah, and it ſhall deuoure the palaces of Ieruſalem.

THree former Sermons hauehave caried me paſt the preface, and the three firſt parts of this prophecie againſt Iudah: the fourth, which is the Commination, or Denuntiation of the iudgements of the Lord againſt Iudah and Ieruſalem, remaineth to be the ſubiect of this my preſent diſcourſe.

But I will ſend a fire &c.

Theſe words are no ſtrangers to you. You hauehave met with them fiue times in the firſt Chapter, and once before in this. Their expoſition, their diuiſion, the Doctrines iſſuing from them, the Vſes and applications of the Doctrines, hauehave diuers times from out this place ſounded in your eares. Yet now, (the order, obſerued by the Holy Spirit in deliuering this prophecie, ſo requiring it) they are once more to be commended to your religious attentions.

May it pleaſe you therefore to obſerue with me three circumſtances. Quis, Quomodo, & Qui.

1. Quis comminatur: Who it is, that threatneth to puniſh. It is the Lord. For, Thus ſaith the Lord, I will ſend.

2. Quomodo puniet: How, and by what meanes hee will puniſh. The letter of my text is for fire. I will ſend a fire.

3. Qui puniendi: Who are to be puniſhed: And they are the inhabitants of the Kingdome of Iudah, and the p. 97chiefe Citie thereof, Ieruſalem. I will ſend a fire vponupon Iudah, and it ſhall deuoure the palaces of Ieruſalem.

In the precedent prophecies the comminations were againſt the Syrians, the Philiſtines, the Tyrians the Edomites, the Ammonites, and the Moabites, all Gentiles and ſtrangers to God; but this commination againſt the Iewes, Gods owne friends, and children. I will ſend a fire vponupon Iudah.]

I] WhoaaAmos 4.13.Amos 4:13 forme the mountaines, and create the winde, and declare to man what is his thought, and make the morning darknes, and tread vponupon the high places of the earth; I will ſend. I, whobbIob 12.14.Job 12:14 breake downe, and it cannot be built againe; who ſhuts vp a man, and there can be no opening; I will ſend. I, whoccPſal. 33.9.Ps 33:9 ſpeakes, and it is done, who commands, and it ſtandeth faſt. I will ſend a fire vponupon Iudah, and it ſhall deuoure the palaces of Ieruſalem.

This fire, which the Lord ſendeth vponupon Iudah, is not ſo much a fire properly taken, as a fire in a figuratiue vnderſtanding. It betokeneth that deſolation, which was to betide the kingdome of Iudah, and the chiefeſt Citie thereof, Ieruſalem, from hoſtile invaſion. I will ſend a fire.

This commination began to be fulfilled in the dayes of Zedechias, King of Iudah. The hiſtorie is very memorable; and is briefly yet diligently deſcribed in the 2. Chron. 36. and in the 2. Kings 25. and Ierem. 39. & 52. In thoſe places you may read, howdd2. King. 25.1.2 Kgs 25:1 Nabuchadnezzar King of Babylon, came againſt Ieruſalem, pitched againſt it, beſieged it, tooke it. You may read how heeeverſ. 6. tooke King Zedechiah priſoner, ſlew his ſonnes before his face, put out the Kings owne eyes, bound him with braſen fetters, and carried him away to Babylon: you may read, howffverſ. 8. Nebuzaradan, Captaine of the guard, and chiefe Marſhall to the King of Babylon dealt with Ieruſalem. Hegg2. Chro. 36.19. 2. Reg. 25.9.2 Chr 36:192 Kgs 25:9 brake downe the wall thereof, and burnt with fire the houſe of the Lord, the Kings houſe, eueryevery great mans houſe, all the houſes, and palaces there. Say now; did it not fall out to Iudah and Ieruſalem, according to this commination? I will ſend a fire vponupon Iudah p. 98and it ſhall deuoure the pallaces of Ieruſalem.

This deſolation being thus wrought vponupon Iudah, and Ieruſalem, by the Chaldees; the Iewes, ſuch as eſcaped from the ſword, were carried away to Babylon, where they liued in ſeruitude and bondage, to the Kings of Babylon for^h threeſcore, 2. C…ro. 36.21.and ten yeares. This was that famous deportation, commonly ſtiled the Captiuitie of Babylon, from which vntounto CHRIST are numbred, (Matth. 1.) fourteene generations. When the yeares of this captiuitie were expired, and the Monarchie of Perſia was ſetled vponupon King Cyrus, King Cyrus ſtirred vp by the Lord, made a proclamation, whereby he permitted the Iewes to returne into their country, and toii…ra 1.3. reedifie the Temple of the Lord at Ieruſalem.

The Iewes now returned from their captiuitie, wherein they liued threeſcore and ten yeares, without a King, without a Prince, without a ſacrifice, without an Image, without an Ephod, without Teraphim, (as it is witneſſed, Hoſ. 3.4.) could not but with much ioy, and great alacritie, vnderunder the gouernment of their new Prince,kkEzra 3.2.Ezra 3:2 Zerubbabel, ſonne of Shealtiel, and their new High-Prieſt, Ieſbuah, ſonne of Iozadak, betake themſelues to the building againe of the Lords houſe in Ieruſalem.

The building was begun; it proceeded; but was ſoone hindred, by the decree ofllEzra 4.23, 24. & 1. …ſar. 2.30.Ezra 4:23Ezra 4:24Ezra 4:1 Artaxerxes, King of Perſia. So the worke of the houſe of God at Ieruſalem, mmEzra 4.24. & 1. Eſar. 2.30.Ezra 4:24Ezra 4:1ceaſed for ſome ten yeares, till the ſecond yeare of the raigne of Darius [ſonne of Hiſta…pes] King of Perſia: by whoſe graciousnnEzra 6.8.Ezra 6:8 decree for the aduancement of the building, the building was againe ſet on foote, and ſo diligently attended, that in theooverſ. 15. ſixth yeare of the raigne of the ſame King▪ King Darius, it was finiſhed; as it is deliuered, Ezra 6.15. Thus was the houſe of God, the Temple of the Lord in Ieruſalem, afterppIohan. 2.20. 46. yeares conſummate, and dedicated.

Now once againe was the Lord of hoſtes iealous of Ieruſalem, and for Sion, qqZach. 1.14. & 8.2.Zech 1:14Zech 8:2with a great iealouſie: now againe p. 99wererrZach. 8.4, 5.Zech 8:4Zech 8:5 old men, and old women, to dwell in Ieruſalem, and boyes, and girles to play in the ſtreets thereof: now againe was Ieruſalem to be calledſſZach. 8.3.Zech 8:3 a Citie of truth, the mountaine of the Lord of Hoſtes, the holy mountaine; and the Iewes, which in former times werettZach. 8.13.Zech 8:13 a curſe among the heathen, now became a bleſſing: now againe were theyuuZach 8.8.Zech 8:8 the people of the Lord, and the Lord was their God, in truth, and in righteouſneſſe. Thus were the people of Iudah, through God his ſpeciall goodnes, bleſſed with ioy and enlargment: for ſo much we finde regiſtred, Zach. 8.

What did the people of Iudah, for ſo many ſtreames of Gods bounty deriued vponupon them, render vntounto the Lord their God? Did they (as meete was)xxPſ. 116.13, 14.Ps 116:13Ps 116:14 take vp the cup of ſaluation? did they call vponupon the name of the Lord? did they pay their vowes vntounto the Lord? Did they, as they were commanded, Zach. 8.16? did they ſpeake the truth eueryevery man to his neighbour? did they execute the iudgment of truth and peace within their gates? did they imagine no euill in their hearts, one againſt another? did they louelove no falſe oathes? What ſaith the Prophet Malachie to this? He confeſſeth chap. 2.10, 11. that the people of Iudah dealt treacherouſly eueryevery one againſt his brother; that they violated the couenant of their fathers; that they committed abomination in Ieruſalem; that they prophaned the holineſſe of the Lord; that they married the daughters of a ſtrange God: and chap. 3.5. that they were ſorcerers, adulterers, falſe ſwearers, oppreſſors: and verſ. 7. that euen from the dayes of their fathers they departed from the ordinances of the Lord, and kept them not. Is not enough ſaid againſt them? Then adde yet further; they corrupted the Law, they contemned the Goſpell, they beheaded Iohn Baptist, they crucified Christ, they perſecuted the Apoſtles. Impiety of ſuch an height and eleuation could not but preſage a fearefull downefall.

This their downefall is in a figure foretold by the Prophet Zacharie, chap. 11.1, 2. Open thy dores, O Lebanon, that the fire may deuoure thy Cedars. Howle Firre tree, for the Cedar is fallen, howle yee Okes of Baſhan, for the forreſt of the p. 100vintage is come downe. What Zacharie doth in a figure, that doth Chriſt foretell in words proper and ſignificant, Luk. 19.42. where beholding the Citie of Ieruſalem, and weeping ouer it he ſaith: The dayes ſhall come vponupon thee, that thine enemies ſhall caſt a trench about thee, and compaſſe thee round, and keepe thee in on eueryevery ſide: and ſhall lay thee euen with the ground, and thy children with thee, and they ſhall not leaue in thee one ſtone vponupon another.

This foreign, this vtter deſolation of the Citie Ieruſalem, foretold by Zacharie, and by Chriſt; by the one in a figure, by the other in plaine termes, was brought vponupon that ſtately Citie by Titus, ſonne of Veſpaſian, after the incarnation of Chriſt, threeſcore and eleuen yeares, as Genebrard, threeſcore and twelue, as Funccius, threeſcore and thirteen asyyPedro Mexia in vitis Imperat. in Veſpaſiano pag. 126. others, in the ſecond yeare of the Emperor Veſpaſian. It was beſieged for the ſpace of fiue moneths: in which time there paſſed many aſſaults, many skirmiſhes, much ſlaughter, with wonderfull obſtinacie and reſolution. The famine meane while afflicting the Citie was ſuch, as no hiſtorie can parallell.

When their ordinarie ſuſtenance was ſpent, the fleſh ofzzPedro Mexia ibid. horſes, aſſes, dogs, cats, rats, ſnakes, adders, ſeemed good vntounto their taſts. When this foode failed, they were driuen to eat euen thoſe things, which vnreaſonable creatures will not eat.aaFam… impellebantur vt vel equ…rum lora, & ſuos baltheos, & calceos, & coria c…mederent, Pō tan. Bibliothec. Conc. Tom. 4. ad Domin. 10. Trinit. Of their lether; lether bridles, lether girdles, lether ſhoes, and the like, they made for themſelues meate.bbFame impellebantur vt comederent ſtercora beum, & quodcun que ſtereus reperiebatur, illiu… partum p…ndus quat…or nummis ve…debatur. Pōt. ibid. Oxe dunge was a precious diſh vntounto them. Purgamenta olerum, the ſhreddings of pot-hearbs caſt out, trodden vnderunder foote, and withered, were taken vp againe for nouriſhment.ccEgeſippus de exci…io Hieroſlym. lib. 5. c. 21. Miſerabilis cibus, eſca lachrymabilis: Here was miſerable meat, lamentable foode, yet would the childeddRapiebant parentibus filij, parentes filijs, & de ipſis fan…bus c… b…s proferebatur. Egeſip. ibid. ſnatch it from his parent, and the parent from his childe, euen from out his iawes. Pleriſ que etiam vomitus eſca fuit, ſaith Egeſippus; ſome to prolong their liues would eat vp that, which others had vomited.

Among many other accidents in this famine at Ieruſalem, one is ſo memorable, that I cannot well paſſe it ouer. p. 101eeDe bello Iudaico lib. 7. cap. 18.Ioſephus, an eye-witnes of this their miſerie, tells vsus of a woman, a mother, Marie, Eleazars daughter, who tooke from her owne breſts, her owne childe, a harmeleſſe ſuckling, a ſilly infant, did kill it, and did eat thereof. My author ſaith; that this vnnaturall mother tooke her tender babe, as it was ſucking, from her breſt, and thus ſpake vntounto it.ffMiſerū te, infans in bello, & fame, & ſeditione, cui te ſeruauero? Litle infant, poore wretch, in warre, in famine, in ſedition, for whom ſhall I preſerue thee? for whom ſhall I ſaue thee aliue? If thou liue, thou must be a ſlaue to the Romans: but famine preuents thy ſeruitude; yea and the mutinous Iewes are more cruell, than either the Romans, or the famine Be thou therefore mihi cibus, ſeditioſis furia, humanae vitae fabula: Be thou meate to me, a furie to the mutinous, and euen a mocke of the life of man. When ſhee had thus ſpoken, ſhe embrued her hands in the bloud of her owne ſonne; ſhe boyled the dead bodie, and eat the one halfe: the remainder ſhee reſerued for another repaſte.

The mutinous Iewes drawne by theggContaminatiſſimi nidoris odore capti. ſent and ſauour of this meate, brake into this womans houſe: they threatned to kill her, vnleſſe ſhee would ſhew them, where her meate was laid. Shee told them, ſhee had meat indeed, and had reſerued it for her-ſelfe; notwithſtanding, ſith they ſo vrged her, ſhee would ſhew it to them. So ſhee brought them to the reliques of her ſonne. At the ſight thereof, they ſhrunke backe with feare, horror, and aſtoniſhment. Then the mother, mercileſſe mother, with great boldneſſe ſaid thus vntounto them: This meate, which you ſee, is indeede part of my owne ſonne: it was my hhFacinus meum.deede to kill it: eat yee of it: for I hauehave eaten. Will you be more tender than a woman? more pitifull than a mother? eat yee of it: I hauehave eaten. If you will not eate it, it ſhall remaine for mee his mother. A mother! No mother, but a monſter ſhee was, that could act ſuch a prodigie.

Well: What with the extremitie of this famine, what with the furie of the ſword, what with ſickneſſe during the p. 102time of this warre againſt Ieruſalem, thereiiSee Pedro Mexi … in the life …f Ve…pa…ian. periſhed in Ieruſalem, and the Prouince adioyning, askkIn Chr…nic… An. Do. 73. Euſebius, llLib. 7. cap. 9. Pag. 594.Oroſius, andmmC…rne…us & Suetonias apud O…ſiam loco citato. other Authors affirme, ſix hundred thouſand men able to beare Armes. But if we will beleeuennDe bello Iudaic lib. 7. cap. 17. Vndecies centum millia. & Euſeb. Hiſtor. Ec…l…ſ. lib. 3. cap. 7. Ioſephus, a Iew, and preſent at that warre, there died eleuen hundred thouſand, or a million, and one hundred thouſand. And Ioſephus his report is ſubſcribed vntounto byooApud Lipſium n…u ad Tacitum lib. 5. pag. 539. Zonaras and Iornardes.

Beſides theſe now dead fame, morbo, ferro, partly by famine, partly by ſickneſſe, partly by the ſword, there were taken captiue to the number ofppIoſ…ph. vbi ſup…a. Caſſiodor chronic. Tit…s filius Veſp…ſiani Iudea cap ta centum mil…ia caphit…r…m publice v…n…ndedit. Abbas V…ſperg. Chr…nic. ad An 29. Chr. 73. 97. thouſand, or as ^q ſome one hundred thouſand, ſould, and diſperſed in the wide world.

The Iewes thus dead, and ſcattered, what became of their glorious cittie Ieruſalem? The holy Temple there was burnt, their ſtrong and high wals were throwne downe; all the citie became waſt and deſolate, and ſo it remaines to this day. Certainly it is befallen Iudah and Ieruſalem, according to this commination in my text: I will ſend a fire vponupon Iudah, and it ſhall deuoure the palaces of Ieruſalem. Thus farre hauehave you the words of my text expounded. Now to the doctrine.

You hauehave heard Gods iudgments againſt the kingdome of Iudah, and the glorious Citie Ieruſalem denounced in the ſame words, as his iudgements were againſt the Syrians, the Philiſtines, the Tyrians, the Edomites, the Ammonites, and the Moabites. The Syrians, the Philiſtines, the Tyrians, the Edomites, the Ammonites, and the Moabites, were aliens from the Common wealth of Iſraell, they were ſtrangers from the couenant of promiſe; they had no hope, they were without God in the world. But theſe Iewes, theſe Inhabitants of Iudah and Ieruſalem, were of the Common wealth of Iſrael: God made his couenant with them; they were not without hope; they were the people of the Lord, and the Lord was their God: yet becauſe they ſinned againſt the Lord, as the forenamed Gentiles did, the Lord was pleaſed to deale with them, as with the Gentiles; euen to ſend a fire vponupon Iudah, which hath long ſince deuoured the palaces p. 103of Ieruſalem. The doctrine which from hence I commend vntounto you, is; Whoſoeuer doe imitate the Heathen in their impieties, they are in the Lords account no better then the Heathen, and ſhall be puniſhed as the Heathen.

God is abſolutely vnpartiall both in mercy, and iudgement, foreign, without reſpect of perſons, hee iudgeth according to eueryevery mans worke, 1. Pet. 1.17. Iew or Gentile, its not materiall; if they be obedient, they ſhall liue and flouriſh; if they be rebellious, they ſhall die & periſh. Sundry otherrrDeut. 10.17. 2. Chro. 19.7. Iob 34.19. Eſai. 11.3. Mat. 22.16. Mar. 12.14. Luc. 20.21. Act. 10.34. Rom. 2.11. Galat. 2.6. Eqheſ. 6.9. Coloſſ. 3.25.Deut 10:172 Chr 19:7Job 34:19Isa 11:3Matt 22:16Mark 12:14Luke 20:21Acts 10:34Rom 2:11Gal 2:6Col 3:25 places there are in both Teſtaments, old and new, which I might alledge to ſhew, that with God there is no reſpect of perſons.

By Perſons I meane, not the ſubſtance of man, or man himſelfe, but his outward qualitie or condition; as Countrey, ſex, parentage, wealth, pouertie, nobilitie, wiſedome, learning, and the like. According to theſe, God in iudgement reſpecteth no man. Whoſoeuer he be, Iew, or Gentile, male, or female, poore and rich, bond or free, learned, or vnlearned, that feareth God, and worketh righteouſneſſe, hee is accepted with God, Act. 10.35. but let Iew, or Gentile, male, or female, poore or rich, bond or free, the learned or vnlearned, worke wickedneſſe before the Lord, and he ſhalbe without partialitie puniſhed, Iob 34.19.

Such hath euer beene the practiſe of the Lord. Lazarus his pouerty did not hinder him from ſaluation, neither did the rich mans abundance free him from damnation. It was no impeachment to Cornelius, that he was a Gentile, nor immunitie to Iudas, that he was a Iew; Saules throne could not ſhield him from the wrath of God, neither did Dauids ſheepfolds avert from him the bleſſings of God; Eſau was the elder brother, yet God hated him, Iacob was the younger, yet God loued him. Neuer did any periſh in obedience, neuer did any proſper in rebellion. Certainely God hath no reſpect of any mans perſon, for his outward eſtate, qualitie, or condition. God ſpared not the Angels for their excellencie, nor the old world for their multitude; nor Saul for his perſonage, p. 104nor Abſolon for his beautie, nor the Iewes for their prerogatiue, nor Ieruſalem for her goodly buildings. From this vnpartialitie of God in his workes of iuſtice, my propoſition ſtands good, Whoſoeuer doe imitate the Heathen in their impieties, are in the Lords account no better, then the Heathen, and ſhall be puniſhed as the Heathen.

Will you a reaſon hereof? It is becauſe the Lord takes impietie for impietie whereſoeuer he finds it, and for ſuch doth puniſh it. And he finds it eueryevery where. For the eyes of the Lord ſſ2. Chr…n. 16.9.runne to and fro throughout the whole earth, and are inttPr…u. 15.3. eueryevery place to behold as well the euill, as the good. His eyes areuuIere. 16.17.Jer 16:17 vponupon all our wayes; he ſeethxxIob 34.21.Job 34:21 all our goings, heyyIob 31.4.Job 31:4 counteth all our ſteps, no iniquitie iszzIere. 16.17.Jer 16:17 hid from him. This doth the Prophet Ieremie, Chap. 32.19. wall expreſſe; Thine eyes, O Lord, are open vponupon all the wayes of the ſonnes of men, to giuegive eueryevery one acccording to his wayes, and according to the fruit of his doings.

This the very Ethnickes, guided onelyonly by Natures light; hauehave acknowledged. Sybilla in her Oracles could ſay, foreign, The Almightie and inuiſible God, he onelyonly ſeeth all things. Heſiod could ſay, foreign, God hath an All-ſeeing eye. Plautus could ſay,aaCapte ivi. Eſt profecto Deus, qui, quae nos gerimus, audit que & videt; Doubtleſſe, there is a God, who both heareth and ſeeth whatſoeuer we doe. AndbbMetamorph. lib. 13. Ovid could ſay, Aſpiciunt oculis ſuperi mortalia iuſt…s: There is a God aboue, who hath iuſt eyes, beholdeth all the doings of mortall men.ccThales interregatus an furta …m…um Deos fallerent: Nec cogi…ata, …nq…it. Valer. Mar. lib. 7 cap. 2. & Dioge. Laert. lib. 1. in Thal s. Thales of Miletum, the wiſeſt of the ſeauen, being asked, whether mens euill deeds could be kept cloſe from God! No, ſayd he, nor their euill thoughts. The Hieroglyphicke, the myſticall, or aenigmaticall letter whereby the Egyptians would hauehave God to be vnderſtood, was an eye. And why ſo? But asddHier…glyph. lib. 33. Pierius ſaith, becauſe Deus ille optimus maximus, the great God of Heauen, is mundi oculus, the eye of the world.

It may be ſuch was the conceit of that auncienteeAuguſtin. Father, p. 105who ſayd of God, that he was totus oculus; wholy an eye? He giues his reaſon, quia omnia videt; becauſe hee ſeeth all things. All things are to the eies of God foreign naked and opened [ſeene as well within as without.] So ſaith the Author of the Epiſtle to the Hebrews, chap. 4.13. All the impieties of man, in deed, word, or thought, are manifeſt vntounto the Lord: he ſeeth them all, and for impieties will puniſh them.

Well ſaithffDe conſtantiâ lib. 2. cap. 16. Lypſius: Culpae comes, iuſtiſſimè poena ſemper eſt; Paine is alwayes the companion of a fault. AndggJbid. cap. 14. againe, Cognatum immo innatum omni ſceleri, ſceleris ſupplicium; EueryEvery wickedneſſe brings a puniſhment with it. As the worke is, ſo is the pay; if the one be readie, the other is preſent.hhLipſius de conſtant. lib. 2, c. 13. Neuer did any man foſter within his breaſt a crime, but vengeance was vponupon his backe for it. If there be impietie, there cannot be impunitie. Witneſſe the bleſſed Apoſtle S. Iames, chap. 1.15. Sinne, when it is finiſhed, bringeth forth death. And S. Paul, Rom. 6.23. The wages of ſinne is death. Many are the texts of holy Scripture, which I might alledge to this purpoſe. I will for this preſent trouble you but with one. It is, Pſal. 34.16. The face of the Lord is againſt them that doe euill, to cut off the remembrance of them from the earth.

From theſe now-touched conſiderations (firſt that Almightie God in iudgement accepteth no perſons; then, that his Al-ſeeing eye beholdeth whatſoeuer impietie is done, not onelyonly in our workes and words, but alſo in our moſt retyred thoughts; thirdly, that in iuſtice eueryevery impietie is to receiue a due puniſhment) from theſe conſiderations my poſition ſtands firme and vnmoueable.

Whoſoeuer doe imitate the Heathen in their impieties, they are in the Lords account no better then the Heathen, and ſhall be puniſhed as the Heathen.

Here let all good Chriſtians be admoniſhed, with their greateſt carefulneſſe to looke vntounto their wayes, that they walke not in the by-pathes of ſinne, to imitate the Heathen in their impieties Qui attrahit ad ſe culpam, non poteſt effugere poenam, ſaythiiComment. in Hebr. 12.Heb 12 Hugo Cardinalis. Thinke not that thy prerogatiue p. 106of being a Chriſtian can be a ſhield vntounto thee. Chriſtianus kkAuguſt enchir. ad Laurent. ca. 5.nomine, non opere, A Chriſtian in name not in deed, may be called a Chriſtian, but is no Chriſtian.llBernard Sentent. Chriſtianus as he is haeres nominis Chriſti, ſo muſt he be imitator ſanctitatis: A Chriſtian is heire to the name of Chriſt, and therefore muſt be a follower of Chriſt in holineſſe. A Chriſtian (ſayth S. Auſtine, if he be the Author of the BookemmLib. 1. cap. 6. de vita Chriſtianâ) A Chriſtian is a name of iuſtice, of goodneſſe, of integritie, of patience, of chaſtitie, of prudence, of humilitie, of courteſie, of innocencie, of pietie. A Chriſtian is he, who is a follower of Chriſt, who is holy, innocent, vndefiled, vnſpotted, in whoſe breſt there is no wickedneſſe; who hurts no man, but helpeth all. He that can truely ſay: I hate not mine enemies, I doe good to them that hurt me, I pray for them that perſecute me, I doe wrong to no body, I liue iuſtly with all men, hic Chriſtianus eſt, he is a Chriſtian.

But, if in the profeſſion of Chriſtianitie, a man liues the life of a Heathen, the name of a Chriſtian ſhall doe him no pleaſure: If he take delight in thennGalat. 5.19.Gal 5:19 workes of the fleſh, in adulterie, fornication, vncleanneſſe, laciuiouſneſſe, drunkenneſſe, hatred, variance, wrath, ſtrife, or any like ſinne, God will forſake him, the holy Angels will flie him, the bleſſed Saints will deteſt him: the Reprobate ſhall bee his companie, the Deuils his fellowes, hell his inheritance, his ſoule a neſt of ſcorpions, his bodie a dungeon of foule ſpirits; and at laſt both bodie and ſoule ſhal eternally burne in fire vnquencheable.

Wherefore (dearely beloued) ſuffer a word of exhortation.ooEcclus. 21.1.2.3Sir 21:1Sir 21:2Sir 21:3 HaueHave you ſinned? Doe ſo no more. Flee from ſinne 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, ſlaying the ſoules of men. So ſayth Ecclus chap. 21.2. Flee from ſinne as from the face of a Serpent. Sinne? Its like a leauen that will leauen the whole lumpe: Its like a ſcab, that will infect the whole flocke: Its like a flaming fire, that will burne the whole houſe: its like a wild Horſe, that will caſt his rider into hell; its like a wild gourd, that will poyſon the whole pott; its p. 107like a plague, that will deſtroy the whole cittie; its like appEcclus. 21.3.Sir 21:3 two edged ſword, the wounds thereof cannot be healed. Flie therefore from ſinne, as from the face of a Serpent. And euer remember what befell Iudah and Ieruſalem for their ſinnes. They deſpiſed the Law of the Lord, they kept not his commaundements, their lies cauſed them to erre, after which their fathers walked; therefore hath the Lord ſent a fire vponupon Iudah, which hath deuoured the palaces of Ieruſalem.

Thus farre of my firſt doctrine. A ſecond followeth.

I take it from the condition of Ieruſalem. She had faire appellations. She was called the Virgin, and the daughter of Iudah. Lament. 1.15. The daughter of Sion. ver. 6. the cittie, that was great among the nations, and a Princes among the Prouinces. ver. 1. The holy Cittie. Mat. 4.5. The Cittie of the great King. Mat. 5.35. The Lord he choſe it, he deſired it for his habitation, he ſaid of it: This is my reſt for euer, here will I dwell, for I hauehave a delight therein, Pſal. 132.14. And yet notwithſtanding, Ieruſalem is raſed from the foundation, ſhee is vtterly deſtroyed. It is befallen her according to this commination in my text, I will ſend a fire vponupon Iudah, which ſhall deuoure the palaces of Ieruſalem. My doctrine is; God will ſeuerely puniſh ſinne, euen in his deareſt children.

This S. Peter avoweth, 1. Epiſtle 4.17. ſaying: Iudgement muſt begin at the houſe of God, Hi… meaning is, that the puniſhment and chaſtiſement of ſinnes beginneth with the Saints and ſeruants of God, in whom as it were in a houſe, or Temple God dwelleth. If they who are moſt familiar with vsus, do ſinne againſt vsus, we fret and grow diſcontented. The moſt familiar with God are his faithfull ones, who fill the houſe of God, which is his Church. If theſe ſinne againſt God, can God take it well? He cannot. He will puniſh euen his faithfull ones. So ſayth S^t Auſtine, Epiſt. 122. Ad victorianum; Propter peccata ſua etiam ſancti flagellantur, the verie Saints of God are ſcourged for their ſinnes. You ſee my doctrine confirmed; God will ſeuerely puniſh ſinne euen in his deareſt children.

The reaſon is giuen by S. Auſtine in his Booke of fiftie p. 108Homilies, Homil. 21. becauſe Iuſtitia eſt, vt puniat peccatum, it is a part of Gods iuſtice to puniſh ſinne, a part of his Actiue iuſtice; So doe the Schooles call the Iuſtice of God, by which he iudgeth and puniſheth offenders. Of this Iuſtice of God it is ſaid in our Engliſh Liturgie: It belongeth to God iuſtly to puniſh ſinnes. Yea, ſo doth it belong to God, that God is not iuſt, vnleſſe he puniſh ſinne.

The vſe of this doctrine is vrged to vsus by S. Pet. 1. Epiſt. Chap. 4. verſ. 17.18. If God will ſeuerely puniſh his owne children for their ſinnes; If iudgement muſt begin at the houſe of God; what ſhall become of ſtrange children, children of Belial? What ſhall be the end of them, that obey not the Goſpell of God? And if the righteous ſcarcely be ſaued, where ſhall the vngodly and ſinner appeare?

To this purpoſe is that of our bleſſed Sauiour Ieſus Christ Luk. 23.31. If they doe theſe things to a greene tree, what ſhall be done to the dry? It is, as if he had ſaid more plainly thus; If God, my Father, ſuffer me, who am innocent and without ſinne, who am like a greene and a fruitfull tree, ſo grieuouſly to be afflicted, and to be hewen downe, as if I were a dry tree, how much more will he ſuffer you, who are ſinfull, and rightly compared to dry and barren trees, to be afflicted, and to be hewen downe? The like argument doth the Lord bring againſt Edom. Ierem. 49.12. Behold they whoſe iudgement, was not to drinke of the cup, hauehave aſſuredly drunken, and ſhalt thou altogether goe vnpuniſhed? Thou ſhalt goe vnpuniſhed, but thou ſhalt ſurely drinke of it.

What ſhall I more ſay? Let vsus diligently weigh, what hath alreadie beene ſayd. Lay we it to our ſoules and conſciences. We hauehave ſeene, that the infinite Iuſtice of God repayeth vengeance for ſinne, euen vponupon the heads of his deareſt children. The inhabitants of Iudah, Gods inheritance, great Ieruſalem, the cittie of God, the glorious temple there, the houſe of God, for ſinnes pollution hauehave beene brought to deſtruction.

Chriſt himſelfe, the onelyonly begotten ſonne of God, the well-beloued ſonne of God, he in whom alone God is well p. 109pleaſed, becauſe heqq2. Cor. 5.21.2 Cor 5:21 ſerued with our ſinnes, and wasrrEſai. 53.5.Isa 53:5 made ſinne for vsus, he was wounded for our tranſgreſſions; he was broken for our iniquities; his backe was loaden with ſtripes, his head with thornes, his bodie with croſſing, his ſoule with curſing.

Thus ſweete Sauiour haſt thou ſuffered for our rebellions, for our tranſgreſſions, for our iniquities: the chaſtiſement of our peace was vponupon thee, and with thy ſtripes we are healed. It fell out happily for vsus (beloued) that Chriſt, who knew no ſinne, ſhould be made ſinne for vsus, that we, who bore about with vsus, aſſRom. 6.6.Rom 6:6 bodie of ſin, might be made the righteouſneſſe of God in him. Being thus by Chriſt reconciled to God, and waſhed, and clenſed from our ſinnes through his precious bloud, take we heed, that it happen not to vsustt2. Pet. 2.22.2 Pet 2:22 according to the true Prouerbe: The dog is turned to his owne vomit againe, and the ſow that was waſhed, to her wallowing in the mire. Let vsus not henceforth beuuRom. 6.6.Rom 6:6 ſeruants vntounto ſinne; let vsus not yeeld our members asxxVer. 13. inſtruments of vnrighteouſneſſe vntounto ſinne. Why ſhould weyyHeb. 6.6.Heb 6:6 crucifie to our ſelues the ſonne of God afreſh, and put him to an open ſhame? Let vsus rather yeeld our ſelues, our ſoules, and our bodies, ſeruants vntounto God; for ſo, ſhall ourzzRom. 6.22.Rom 6:22 fruit be in holineſſe, and our end euerlaſting life. So be it.