Twenty-One Sermons on Amos 1, Sermon 5
THE V. LECTVRE.
AMOS 2.4.
Becauſe they hauehave deſpiſed the law of the Lord, and hauehave not kept his commandements.
THe third part of this prophecie againſt Iudah is now to be examined: namely the enumeration of ſome particular ſinnes, whereby the inhabitants of Iudah prouoked their God vntounto diſpleaſure. The firſt paſſage in this part is: They hauehave deſpiſed the law of the Lord. Where we hauehave, the ſinne of Iudah, and the obiect thereof; the ſinne, contempt; the obiect, the law of the Lord.
They hauehave deſpiſed: there is the ſinne. The law of the Lord: there is the obiect. Firſt of the ſinne, of the contempt.
They hauehave deſpiſed] *Zanch. de oper. redemp. lib. 1. cap. 18. Theſ. 2.Contempt is an action of the minde, by which we nothing at all, or very lighty eſteeme of a thing, and therefore doe reiect it. This action, which I call contempt, is partly from the vnderſtanding, partly from the will. Firſt the vnderſtanding eſteemes a thing to be nothing or litle worth; then doth the will reiect it, and caſts it away.
A thing may be contemned two manner of wayes; either ſimply, or in reſpect of ſome other thing.
Firſt ſimply. So we may contemne a vile fellow, one that hath no vertue, no goodnes in him; one that is altogither vicious, giuen vpaRom. 1.28. to a reprobate ſenſe, to drunkenneſſe, to wantonneſſe, to worke all kinde of wickednes, euen with greedineſſe. Such a fellow, is ſimply vnworthy to be had in any the leaſt eſtimation. Such we may, we muſt contemne. In like ſort, if a tyrant command, that which is vniuſt, any thing that is derogatorie to the glory of God, and threatneth grieuous puniſhments, vnleſſe he be obeyed: in this caſe a good Chriſtian, muſt be of a ſtout courage; he muſt deſpiſe the vniuſt command, and the proud threats of the tyrant; his zeale muſt be only for the glory of the Lord.
The ſtorie of the three children, Dan. 3. is not vnknowne to you. The King of Babylon, Nabuchodonezor bDan. 3.1.ſet vp a golden image, and commanded it to be worſhipped. His decree was, thatcverſ. 10. eueryevery one, that ſhould heare the ſound of the cornet, trumpet, harpe, ſhawme, pſalterie, dulcimer, and other inſtruments of muſicke, ſhould fall downe, and worſhip the golden image: who ſo fell not downe, and worſhipped, hee ſhould be caſt into the middest of a hot fiery furnace.
This vniuſt decree of the King, the three children, Sidrach, Miſach, and Abednego, regarded not: they could not be brought to worſhip this golden image; they feared not his hot fiery fornace; they knew, God wasdverſ. 17. able to deliuer them from thence; if God would not, yet were they reſolued in no wiſe to worſhip that image: they would not ſo much as outwardly conſent to idolatry; ſo zealous were they for the glory of God. A worthy example for my preſent purpoſe, to ſhew, that the vniust commands of Tyrants, are very iuſtly contemned and reiected. So are the commands of Magiſtrates, Parents, and other ſuperiours in authoritie, if they depriue God of his glory. If they diminiſh, remit, or abate any thing of the glory of God, they are ſimply to be contemned.
You ſee now; a thing may be contemned ſimpliciter, ſimply. It may alſo be contemned ſecundum quid, in reſpect of ſome other thing: as when a man eſteemes more of his pleaſure, or profit, then of the law of the Lord. Such an one may be ſaid ſecundum quid, in reſpect of his owne pleaſure, or profit, to contemne the law of the Lord. And this contempt is a ſin. The fore-mentioned contempts, were not ſinnes. A contempt may be a ſinne, or not a ſinne. You may diſcerne it by its obiect, or the thing contemned. If the obiect, if the thing contemned be euill, then is the contempt good; it is a vertue, its no ſinne. It is no ſinne to contemne a vicious fellow, in whom there is no ſparke of pietie: its no ſinne to contemne the impious and vniuſt commands of men placed in authoritie aboue vsus, as you hauehave already heard. But if the obiect, if the thing contemned be good, then is the contempt euill, it is a vice, its a ſinne. Such was this contempt of Iuda, for they deſpiſed the law of the Lord. You ſee their ſinne, Contempt. Now ſee the Obiect.
The law of the Lord.] The LXX. hauehave foreign, the naturall law of the Lord. But the law of the Lord, as vſually it is diuided in the ſchooles, is eithereDanae… Iſag. Ch…. par. 3. lib. 3. cap. 14. foreign, or foreign, or foreign; its either morall, or ceremoniall, or iudiciall. The word in my text is foreign a word repeated in one Pſalme, Pſal. 119 foure & twenty times: it ſignifieth not only the Morall law of God, expreſſed in the Decalogue, or ten Commandements, but the Ceremoniall law alſo, yea and the Iudiciall too: and generallyfMoller in Pſ. 1.2. totam Doctrinam à Deo patefactam, & Eccleſiae traditam: whatſoeuer doctrine is reuealed from God, and deliuered to the Church. Such was the contempt of theſe inhabitants of Iudah; whatſoeuer they were taught from God, by his holy Prophets, or by the reading of the Law, or by the light of nature, they deſpiſed it.
They hauehave deſpiſed the law of the Lord.] Though this word foreign generally ſignifie, whatſoeuer God any way teacheth; yet may it ſpecially be taken for the Morall law, conteined in the Decalogue, or ten Commandements; which for the excellencie thereof is called the law of the Lord: and ſurpaſſeth all others for many reaſons.
1. This Law was made by God himſelfe, written by God himſelfe, firſt in the hearts of men; afterwards in twogDeut. 4.13. & 5.22. & 10.2. Bellarm. Chriſt. Doctr. tables of ſtone.
2. This is the moſt ancient of all others: it is as the fountaine of all the reſt.
3. This is the moſt vniuerſall Law, that is, It bindeth not onelyonly Chriſtians, but Iewes alſo and Gentiles, men and women, rich and poore, Princes and priuate men, the learned and ignorant.
4. This Law is immutable, it cannot be taken away, it cannot be diſpenſed with.
5. The promulgation of this Law was more ſolemne, then of any other. It was promulgated with the greateſt ſolemnitie, that could be in Mount Sinai, hExod. 20.18.with ſound of angelicall trumpets, with great thunder, with lightning from heauen, in the preſence of all the people of God.
6. This Law is, of all lawes, moſt neccſſarie. Neceſſarie, for the preſeruing and maintayning of diſcipline both in and without the Church. Neceſſarie, to convict man of ſinne, and to diſrobe him of that pride, which makes him to preſume of his owne naturall ſtrength. Neceſſarie, to repreſſe and keepe vnderunder the obſtinate and ſelfe-willed ſinner, with feare of puniſhments. Neceſſarie, to informe and inſtruct the regenerate in the true ſeruice and worſhip of God.
This law of the Lord ſo far ſurpaſſing all other lawes for the excellencie thereof, theſe inhabitants of Iudah did deſpiſe; they contemned it. You ſee the ſinne here laid vntounto their charge; Contempt of the law of the Lord. They hauehave deſpiſed the law of the Lord. The doctrine ariſing hence is: The contempt of the law of the Lord is a very grieuous ſinne.
This truth will be plaine, if you will conſider, what puniſhments God in his holy word threatneth and layeth vponupon the deſpiſers, or contemners of his Sacred Maieſtie, of his ceremonies, of his commandements, of his holy word.
Such deſpiſers, or contemners, are an abomination to the Lord, Prov. 3.32. The Lord will deſpiſe them, 1. Sam. 2.30. The Lord will ſcorne them, Prov. 3.34. The Lord will bring vponupon them terrors, conſumptions, burning agues, and ſorrow of heart, Levit. 26.15. The Lord will ſend a fire vponupon them to deuoure them, Amos 2.5. and hauing ſo done, He will laugh at their deſtruction, Prov. 1.26. For this contempt, Pharaohs chariots, his choſen Captaines, and his hoſte were couered in the deepe; they ſanke to the bottome of the Sea, as a ſtone: they were all drowned, Exod. 15.4, 5. For this contempt, Saul was reiected from being King ouer Iſrael: he became his owne executioner; he fell vponupon his owne ſword; 1. Sam. 31.4. For this contempt, Salomons kingdome wasi1. King. 11.11, 12. to be rent from him, and to be giuen to his ſeruant: it was accompliſhed in his ſonnes dayes, in the dayes of Rehoboā: the Iſraelites made vntounto themſelues a new King, euen Ieroboam, ſonne of Nebat, 1. Kings 12.20. What was it, but this contempt, that broughtk2. Chr. 28.13. ruine to the ſtate of Ahaz? What but this contempt, hath brought to nought many ancient and flouriſhing kingdomes, and nations? What elſe, hath laid their honor in the duſt? Infinite ſhould I be, would I produce all, that is deliuered in the Sacred Scriptures concerning this contempt of the Lord, and his holy lawes. The litle which I hauehave already brought out of that invaluable treaſurie, may ſerue for the eſtabliſhment, of my propounded doctrine; namely that The contempt of the law of the Lord is a very grieuous ſinne.
You ſee the doctrine. Let vsus now make ſome vſe of it to our ſelues.
Is it true beloued? Is it a grieuous ſinne to deſpiſe the law of the Lord? Let this be a motiue to vsus to gage the very depth and bottome of our hearts, there to ſee, whether we hauehave ſinned this ſinne: whether we hauehave carried our ſelues contemptuouſly towards the law of the Lord.
Can we ſay concerning this law of the Lord, as that ſweet ſinger of Iſrael, that holy man of God, King Dauid once ſaid; that we hauehave not lPſal. 119.61.forgotten it; that, we hauehave not mverſ. 51.declined from it; that, we hauehavenverſ. 55. kept it; that, weoverſ 113. louelove it; wepverſ. 70 & 174 delight in it; ourqverſ. 97. meditation is in it all the day; that its better vntounto vsus, thenrverſ. 72. thouſands of gold and ſiluer? Can we thus truely ſay? Then doubtleſſe are we free from this ſinne of Contempt of the law of the Lord.
But if we wilfully breake the law of the Lord: if we hauehave no feare, nor feeling of the iudgements threatned in that his holy law: if we runne on ſecurely in our vngodly courſes: if we proſtitute our ſelues to all vncleanneſſe: if we be filled withſRom. 1.29. vnrighteouſneſſe, fornication, wickedneſſe, couetouſneſſe, maliciouſnes: if we be puft vp with error, murther, debate, deceit, malignitie: if wee walke according to thetEpheſ. 2▪ 2. courſe of the world, in the luſts of our fleſh, fulfilling the deſires of our fleſh, taking delight in doing theuGalat. 5.19. workes of the fleſh; then are we out of doubt guilty of this ſinne, of deſpiſing the law of the Lord.
Wherefore let vsus, let eueryevery one of vsus, enter into the cloſet of our own hearts: examine we our ſelues, how we hauehave heretofore ſtood, and how we do now ſtand, affected to the law of the Lord. Iudge we our ſelues, that we be not iudged of the Lord; condemne we our ſelues, that we be not condemned of the Lord. If we finde our ſelues hitherto to hauehave binx2. Tim. 2.26. intangled in the ſnares of Satan, to hauehave faſhioned our ſelues to the manners of this ſinfull world, to hauehave ſpent our dayes in vanities, and our nights vponupon the beds of wantonneſſe, without any due regard of Gods holy lawes enacted in the high Court of Heauen to the contrary: our beſt way will be to betake our ſelues to the throne of mercy, there to begge of Him that ſitteth vponupon the throne, the grace of vnfeined repentance: that ſorrowing with a godly ſorrow for our ſinnes paſt, for our rebellion and diſobedience to the law of the Lord, expreſſed in the wicked conuerſation of our fore-paſſed liues, we may now at length become new creatures, creatures of new hearts, and new ſpirits, reſoluing for the time to come to yeeld all obedience to the Law of the Lord, to frequent his Sanctuarie, where this law is vſually read and expounded to vsus, that God thereby may bee glorified, and our ſoules ſaued.
Thus farre of the ſinne of Iudah, as it is expreſſed in the firſt branch of this third part of my text: They hauehave despiſed the law of the Lord. The doctrine grounded thereupon, was this: The contempt of the law of the Lord is a very grieuous ſinne.
The vſe made thereof vntounto our ſelues, was to ſtirre vp in vsus a deſire of conforming our obedience to this law of the Lord.
The ſinne of Iudah, is further expreſſed in the next clauſe: They hauehave not kept his Commandements.
Commandements] The word in the originall, and Hebrew fountaine is, foreign; a word repeated, Pſal. 119. two and twenty times. The Septuagint tranſlate it foreign: the vulgar Latin, and S. Hierome, mandata, iuſt as we do, mandates or commandements. Tremellius and Iunius hauehave ſtatuta, ſtatutes: ſome hauehave Ceremonias, Ceremonies; which ſoeuer of theſe tranſlations we receiue, it will be conſonant to the analogie of faith, and the precedent clauſe. For whoſoeuer deſpiſeth the law of the Lord, he obſerueth not his ceremonies, he keepeth not his ſtatutes, he keepeth not foreign, his mandats or commandements. So, this clauſe is but an expoſition of the former. The ſame thing is twiſe ſaid: 1. They hauehave deſpiſed the law of the Lord. 2. They hauehave not kept his commandements.
Is the ſame thing twiſe ſaid? Let it be true, that by the lawes of the Lord, and the commandements of the Lord, one and the ſame thing be vnderſtood: is it likewiſe all one, to deſpiſe, and not to keepe? or doth not our Prophet ſay leſſe againſt the people of Iudah, where he ſaith, They hauehave not kept the commandements of the Lord, then when he ſaith, They hauehave deſpiſed the law of the Lord?
He may ſeeme to ſay leſſe. But if we conſider the force of the Hebrew phraſe, we ſhall finde it to be otherwiſe. It is a rule,yDruſ…us. Hebraei per negationem contrarij vehementiùs affirmant: the Hebrewes by denying the contrary doe the more vehemently affirme. It may thus appeare. Solomon in his Prouerbs, chap. 17.21. ſaith, Non gaudet ſtulti pater, the father of a foole reioyceth not. This may ſeeme to be but coldly and ſlenderly ſpoken, not ſufficiently to expreſſe that griefe, which fathers do conceiue at the diſobedience of their ſonnes, which the Wiſeman there calleth fooliſhnes. But the phraſe is very forcible; Non gaudet ſtulti pater; the father of a foole reioyceth not. Nemo quiſquam vnquā ita dolet, quin idem aliquādo gaudeat, ſaithoDruſ. obſeruat. lib. 1. c. 22. a learned writer. There is ſcarſe any man euer ſo grieued, but that at ſome one time, or other, he reioyceth: but if a man at all times, and eueryevery moment of time be grieued, of him we may truly ſay, Non gaudet, he reioyceth not. Non gaudet ſtulti pater: It is very fitly engliſhed in our new tranſlation: The father of a foole hath no ioy.
Here you, you who liue vnderunder the rule of your parents, be ye ſonnes, or daughters, liuing vnderunder father, or mother, if you behaue your ſelues diſobediently towards your Parents, in Salomons account you are fooles; and your Parents can hauehave no ioy in you. And, tell me, of whom ſhould your Parents hauehave ioy, if not of you their children? S. Paules exhortation is not lightly to be eſteemed by you. Heare therefore what he ſaith vntounto you, Epheſ. 6.1. Children, obey your parents in the Lord. and verſ. 2. Honor thy father, and mother. To the firſt he perſwadeth you by a reaſon drawne from the ſchole of nature, It is right ſo to do. To the ſecond he allureth you, by an argument drawne from your owne good, v. 3. So ſhall it be well with you, and you ſhall liue long vponupon the earth. and euer remember this ſame, Non gaudet of Salomon: Non gaudet ſtulti pater; The father of a foole, of a diſobedient childe, hath no ioy.
A like phraſe the ſame Salomon hath, Prou. 10.2. Non proſunt theſauri improbitatis: The treaſures of wickednes profit not. This may ſeeme to be ſpoken but jeiunely, and ſleightly, not ſufficiently to expreſſe the hurt & miſchiefe, that ſhall befall a man, for his goods vnlawfully, and diſhoneſtly gotten. But the phraſe is very forcible, Non proſunt theſauri improbitatis, the treaſures of wickednes profit not. Quod in omni tempori nocet ſaythpDruſius, vbi ſuprà. one, de eo veriſſimè enuntiatur, non prodeſt. Name any thing, that at all times is hurtfull, and of it we may truely ſay, Non prodeſt, it doth not profit. Salomon hath named it: Theſauri improbitatis, the treaſures of wickedneſſe. Non proſunt theſauri improbitatis: It is very fitly engliſhed in our new tranſlation, The treaſures of wickedneſſe profit nothing, It is worth the marking: they profit nothing.
Heare you, you who heape vntounto your ſelues, Theſauros improbitatis, theſe ſame treaſures of wickedneſſe, by your auarice, extortion, oppreſſion, vſury, falſe-dealing with your neighbours, or otherwiſe vnlawfully. You may know, that theſe your treaſures of wickedneſſe can profit nothing. They may be vntounto you obſtacles, and impediments, to keepe you for euer without the gates of Heauen. What meaneth elſe our bleſſed Lord, and Sauiour Ieſus Chriſt, in that his conſtant aſſeueration to his Diſciples, Mat. 19.23. Verily, verily, I ſay vntounto you, that a rich man ſhall hardly enter into the kingdome of Heauen? And againe, where he ſayth, ver. 24. It is eaſier for a Camell to goe through the eye of a needle, then for a rich man to enter into the kingdome of God? And who is this rich man? Qui diuitijs, cor apponit; he that ſetteth his heart vponupon his riches, and truſteth in them: and not onelyonly he, but he alſo that getteth his goods vniuſtly, he that getteth theſauros improbitatis, thoſe ſame treaſures of iniquitie: whereof for the preſent I ſay no more, then what our Sauiour ſayth to his Diſciples, Mat. 16.26. What is a man profited, if hee ſhall gaine the whole world, and looſe his owne ſoule? OnelyOnly I wiſh from my heart, that in your hearts were written this ſame; Non proſunt: Non proſunt theſauri improbitatis, the treaſures of wickedneſſe doe profit nothing.
Will you now looke backe to my text, for the explication whereof I hauehave expounded to you a Non gaudet, and a Non proſunt. The firſt, Non gaudet, concerneth the Father of a diſobedient childe, and importeth foreign gaudij, the privation of ioy: the Father of a diſobedient ſonne hath no ioy at all. The other, Non proſunt, is ſpoken of goods ill gotten, and importeth foreign vtilitatis, the privation of profit: Non proſunt, goods ill gotten profit nothing at all. My text hath anſwerable to thoſe two, a Non obſeruârunt. Non obſeruârunt mandata eius, They hauehave not kept the commandements of the Lord. This may ſeeme to be but coldly and ſleightly ſpoken, not ſufficient to expreſſe the diſobedience of the people of Iudah, towards the commaundements of the Lord. For there is no man liuing vponupon earth, that can keepe his commandements. And if the people of Iudah in this, ſinned, but as other men ordinarily ſinned, what great matter is it, that our Prophet here obiecteth to them? But the phraſe here is very forcible. Non obſeruârunt mandata eius: They hauehave not kept his commaundements. Here is implied foreign obſervantiae: a privation of obſeruance. They hauehave not kept the commandments of the Lord in any one point. Couenant-breakers and apoſtates, as they were, they refuſed to be vnderunder the Lords commandements, and audaciouſly framed to themſelues a new kind of worſhip, foreign, a will worſhip, a worſhip of their owne inuention; cultum plenum ſacrilegijs, a worſhip full of ſacriledge.
We ſee now, what it is, that our Prophet in this branch of my text, reprooueth in the people of Iudah; It is a Non obſeruârunt a non obſeruance, an vniuerſall neglect of the commandements of the Lord. They tooke licenſe to themſelues, to innouate, to frame vntounto themſelues a new kind of diuine worſhip; ſuch as the Lord neuer approoued, yea, ſuch as was contrarie to the expreſſe will of the Lord, and was forbidden by him. From this reproofe of Iudah, we may take this leſſon:
Obedience to the commandements of the Lord, is a dutie which the Lord requireth to be performed by eueryevery childe of his. This truth is made as plaine, as the light at noone day, by the words of bleſſed Samuel to king Saul. 1. Sam. 15.22. Hath the Lord as great delight in burnt offerings, and ſacrifices, as in obeying the voice of the Lord? Behold, to obey is better then ſacrifice: and to hearken then the fat of Rams. For rebellion is as the ſinne of witchcraft, and ſtubbornneſſe is as iniquitie, and idolatrie. In which words of Samuel, we hauehave the nature of two contraries, obedience, and diſobedience, excellently diſciphered. The one to be better then ſacrifice: the other to be as witchcraft and idolatrie.
Obedience is better then ſacrifice. ForzPer victimas aliena caro, per obedien …am vero voluntas propria mactatur. Greg. Mor. lib. 35. cap. 10. he that offereth a ſacrifice, offereth the fleſh of a beaſt: but he that obeyeth, offereth his owne will, as a quicke and reaſonable ſacrifice, which is all in all. Diſobedience is as witchcraft and idolatrie. For what elſe is diſobedience, but when the Lord hath impoſed ſome dutie vponupon vsus, wee then conferre with our owne hearts, as Saul conſulted with the woman ofa1. Sam. 28.7. Endor; or as Ahaziah King of Samaria, withb2. King. 1.2. Baalzebub, the God of Ekron, whether the word of the Lord, ſhall be harkened to, yea, or no. Thus we ſet vp an Idol, within our owne breſts againſt the God of Heauen, and deſpiſing, forſaking, not keeping his commandements, we follow the voice, and perſwaſion of our owne deuiſes.
To this place of Samuel (though of it ſelfe it be ſufficient for the eſtabliſhment of my propounded doctrine: Namely, that Obedience to the commandements of the Lord, is a dutie which the Lord requireth to be performed by eueryevery child of his) let vsus adde ſome other paſſages of holy Scripture, wherein the Lord to draw vsus to this dutie of obedience, promiſeth vsus bleſſings.
Memorable is that proteſtation of Moſes to the children of Iſrael. Deut. 11.26. Behold, I ſet before you this day a bleſſing, and a curſe. A bleſſing if ye obey the commandements of the Lord your God; a curſe, if ye obey them not. As if hee had thus ſaid. Bethinke your ſelues, O ye children of Iſrael. Seeing God hath commaunded me to publiſh his law vntounto you, it is not for you to fal aſleepe. He ſheweth you, how you may proſper all your life long, namely, if you will obey him. Obey him, and proſper all your life long. Is not this a great bleſſing? But if you obey him not, the curſe will ouertake.
This doth Moſes more particularly deliuer, Deut. 28.1. If, ſaith he, thou ſhalt hearken diligently to the voice of the Lord thy God, to obſerue and keepe all his commandements: that is, if yee hearken to the Lords voyce, to obey his commandements, and be carefull to keepe them, then ſhall you be bleſſed all manner of wayes; you ſhall be enuironed through Gods fauour, with all manner of well-fare, and proſperitie.
Will you a Catalogue of ſuch bleſſings, as ſhall bee conferred vponupon you for your obedience to the commandements of the Lord? It is readie gathered to your hands, Deut. 28. Obey yee the Commandements of the Lord, ſo bleſſed ſhall yee be cVer. 3.in the cittie, and bleſſed in the field: dVer. 4.Bleſſed in the fruit of your bodies, and in the fruit of your grounds, and in the fruit of your cattell, and in the increaſe of your kine, and in the flockes of your ſheepe: eVer. 5.Bleſſed in your baskets, and in your kneading troughs: fVer. 6.Bleſſed at your comming in, and bleſſed at your going out: gVer. 8.Bleſſed in your barnes, and in all that you ſet your hands to. Theſe and many other bleſſings recited in that Chapter, are plainely promiſed, and ſhall as faithfully bee performed, if you obey the commaundements of the Lord your God.
But if you be ſtubborne, peruerſe, and diſobedient to the Commaundements of the Lord, then ſhall curſings as faſt follow you: Then Curſed ſhall yee be in the cittie, andhDeut. 28.16. Curſed in the field: iVer. 18.Curſed in the fruit of your bodies, in the fruit of your ground, in the fruit of your cattell, in the encreaſe of your kine, and in the flocks of your ſheepe: kVer. 17.Curſed in your baſkets, and in your kneading troughs: lVer. 19.Curſed at your comming in, and curſed at your going out: mVer. 20.Curſed in your barnes, and in all that you ſet your hands to. Theſe, and many other curſes, recited in that Chapter, are plainely threatned, and ſhall as faithfully be performed, if you obey not the commandements of the Lord your God.
I will not too farre preſume vponupon your patience. You hauehave heard of maledictions, or curſings againſt ſuch as diſobey the Commandements of the Lord. You hauehave heard alſo of benedictions, or bleſſings to ſuch as obey the commaundements of the Lord. May it pleaſe you then to acknowledge this for an irrefragable truth; that,
Obedience to the commandements of the Lord, is a dutie which the Lord requireth to be performed of eueryevery childe of his.
What vſe ſhall we now make of this Doctrine? This needs no great conſultation. The vſe is plaine: Is obedience, 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 vsus. For who is there among vsus, that deſireth not to be in the number of Gods children? Wherefore (dearely beloued in the Lord) let vsus betake our ſelues to the Schoole of obedience: And ſtriue we eueryevery one to goe beyond his neighbour, in the offices of this Chriſtian dutie.
Obedience! It hath praiſe with God and man. Obedience? It is the of-ſpring of the righteous! Obedience! It is, ſaythnIn ſcala paradiſi. gradu de obedientia. Climacus, animae propriae perfecta abnegatio, ſpontanea mors, ſecurum periculum, tuta nauigatio, iter dormiendo confectum, ſepulchrum voluntatis, excitatio humilitatis. It is, ſayth he, an abſolute deniall of our ſelues; it is a voluntarie death, it is a ſecuritie from danger, it is a ſafe nauigation, it is a iourney performed as it were in a ſleepe, it is a ſepulcher of our will, it is the ſtirrer vp of humilitie. The obedient man, he abſolutely denieth himſelfe; but, that he mayoMat. 16.24. follow Chriſt: he dyeth voluntarie, butp1. Pet. 2.24. vntounto ſinne, that he may liue vntounto righteouſneſſe: though he be on eueryevery ſide enuironed with perils, yet is he ſecure, and feareth nothing: though he ſaile in the ſea of this world, yet is his ſayling ſafe: though hee iourneyeth in this valley of peregrination toward the Heauenly Ieruſalem, yet he doth it, as it were in a ſleepe, without moleſtation: he burieth the vnruly affections of his will; and ſpendeth the remainder of his abode here in the exerciſes of ſweete humilitie. Thus ſhall the man be bleſſed that is obedient to the Commandements of the Lord his God.
It is ſaid of the juſt. Pſal. 112.6. In memoria aeterna erit iuſtus; The iuſt ſhall be in euerlaſting memorie. It may bee likewiſe ſaid of the obedient; In memoria aeterna erit obediens. The obedient ſhall be in euerlaſting memorie. The Rechabites ſhall neuer want a teſtimonie of their obediēce, vnleſſe the booke of Ieremy the Prophet, be againe cut with a pen-knife, and burnt, as in the dayes ofqIerem. 36.23. Zedechias. Ionadab their Father commaunded them to drinke no Wine, and for that commaundements ſake, they would drinke none: they, nor their wiues, nor their ſonnes, nor their daughters, Iere. 35.8. A worthy patterne of obedience. God himſelfe commends it, and obiects it for a reproofe of the diſobedience of his owne people, the inhabitants of Iudah. For verſ. 13. Thus ſayth the Lord of hosts, the God of Iſrael; Goe and tell the men of Iudah, and inhabitants of Ieruſalem: The words of Ionadab, the ſonne of Rechab, that he commanded his ſonnes not to drinke wine, are performed; for vntounto this day they drinke none, but obey their fathers commaundement: Notwithſtanding I hauehave ſpoken vntounto you, riſing early, and ſpeaking, but yee hearkened not vntounto me. This complaint of the Lord is redoubled, verſ. 16. The ſonnes of Ionadab, the ſonne of Rechab, hauehave performed the commaundement of their Father, which he commaunded: but this people hath not hearkened vntounto me. May not the Lord now as iuſtly twit vsus, and hit vsus in the teeth, with this example of the Rechabites? He may without doubt. The Rechabites kept the commandement of their Father Ionadab, a mortall man, & now dead: but we keepe not the commaundements of our Father, our heauenly Father Iehovah, the immortall, and the euerliuing God.
Beloued, let vsus remember it. Diſobedience hath neuer yet eſcaped the hands of Almightie God. It caſtrGen. 3.22. Adam and Eue out of Paradiſe;ſGen. 19.26. Lots wife out of her life, and nature too,tNum. 16.32. Dathan, and Abiram into the mouth of the earth;u1. Sam. 15.23. Saul out of his kingdome;xIon. 1.15. Ionas out of the ſhip: the children of Iſrael out of their natiue ſoyle, yea, and from the naturall roote which bare them: whereof there is no other reaſon giuen, but their diſobedience, Iere. 35.17. I hauehave ſpoken vntounto them, but they hauehave not heard; I hauehave called vntounto them, but they hauehave not anſwered.
Is not the caſe iuſt ours? God hath ſpoken vntounto vsus, but we hauehave not heard him: he hath called vsus, but we hauehave not anſwered him. He hath called vsus per beneficia, by his benefits, but we hauehave not anſwered him per yHugo Card. in Ierem. 35.gratitudinem, by our thankefulneſſe: he hath called vsus per flagella, by his chaſtiſements and ſcourges, but wee hauehave not anſwered him, per patientiam, & correctionem, by our patience, and amendment: he hath called vsus, per exempla, by examples, but we hauehave not anſwered him, per imitationem, by our imitation: he hath called vsus per praedicatores, by his Preachers; but we hauehave not anſwered him, per obedientiam, by our obedience to his word preached. He hath ſpoken to vsus, but we hauehave not heard him, he hath called vsus, but we hauehave not anſwered him.
Men and brethren, what ſhall we doe? When a multitude of Iewes pricked in the heart at the preaching of Peter, thus beſpake Peter, and his fellow Apoſtles, Men and brethren, what ſhall we doe? Peters anſwere for himſelfe, and the reſt, was, Repent, Act. 2.38. This ſame, Repent; is the beſt leſſon that we can learne. We hauehave not kept the commandements of the Lord our God, we daily tranſgreſſe them: and hereby are Heauen gates faſt ſhut againſt vsus. The onelyonly way for vsus to hauehave them againe opened, is to Repent. Repentance is the moſt ſoueraigne medicine, that we can apply to the bitter wounds made in our ſoules through the ſting of ſinne. Oh! Let vsus not deferre, and put off this neceſſarie cure. One hath ſaid very well:zDiez. Loco de poenitentia. Qui veniam per poenitentiam repromiſit, diem craſtinam ad poenitentiam non promiſit. He that hath promiſed pardon to vsus, if wee Repent, hath not promiſed vsus, that to morrow wee ſhall repent.
Wherefore let vsus, laying aſide all excuſes: delayes, and prolonging of the time, let vsus euen this day, while it is called to day, with touched hearts and conſciences reſolue vponupon Repentance. Let vsus euen now hauehave ſetled purpoſes, and willing minds to forſake all ſinne, and to turne to the Lord our God: this will be a good beginning of true conuerſion, and Repentance. Let vsus follow it with perſeuerance. Let not any idle ſports, let not any houſes of miſrule, or diſorder keepe vsus from the Church, and this place of ſound inſtruction. Here ſhall wee all be taught of God, and by the mightie opperation of his holy Spirit, ſhall be enabled to louelove his holy Lawes, and in ſome meaſure to keepe his commaundements: that paſſing the remainder of our dayes in this land of our ſoiournings in all poſſible obedience, to his holy Lawes and Commaundements, we may at length be tranſlated into that better Countrey, that Heauenly one, that cittie of God, wherein our eldeſt brother and ſole Sauiour, Ieſus Chriſt hath prouided places for vsus, that where he is there may we be alſo.