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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	truth_n	zeal_n	zealous_a	61	3	8.5763	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95730	Scriptures opened and sundry cases of conscience resolved, in plain and practical answers to several questions, upon the proverbs of Solomon, Ecclesiastes, Jeremiah, Lamentations, Ezekiel, and Daniel / by that faithful servant of Jesus Christ, William Thomas ...	Thomas, William, 1593-1667.	1675 (1675)	Wing T990; ESTC R42854	160,919	408

between us and him nearer though spiritual than that of our kinred according to the flesh therefore Christ that his troubled Servants may have peace calls them to himself John 16. 33. Phil. 4. 4 12 13. 4. There is the peace of inward consolation by that Spirit which is the Comforter to allay and take away all heart-trouble John 14. 26 27. Hereby Jesus as Jonathan 1 Sam. 23. 16. strengthens the hands and hearts of his Servants in God 5. There is the peace of expectation Let not your hearts be troubled saith our Saviour John 14. 1 2 3. for I go to prepare a place for you that where I am ye may be also look to that in all troubles here and quiet and comfort your hearts 1 Thes 4. 17 18. 2 Cor. 4. 14. 6. Of sustentation mean-time Acts 18. 10. Psal 73. 23 24 26. Thus of the personal Peace 2. There is by a reigning Christ a social-Peace or a society-Peace And that 1. By our own Regeneration whereby our spirits are made peaceable towards others 2. By others Conversion whereby their spirits are made peaceable towards us Both these we find Isa 11. 6 c. Thus was the raging spirit of Saul calmed and thereby the whole Church also had much more rest and quiet Acts 9. 31. yea by the convictions of the Word upon the hearts of wiser Men though they be not converted there ariseth a peace to the People of God by an over-ruling Christ and Thus by Gamaliel's counsel upon a ground of Religion to wit that it was dangerous to fight against God Acts 5. 39. that bloody company were so convinced that the Apostles had their lives and were dismiss'd with a comfortable measure of peace Unto all which we may add that Christ to whom all power is committed bends and binds the hearts tongues and hands of Enemies as Gen. 31. 42. 33. 10. raiseth up instruments and ordereth out benign Providences as he pleaseth for his Churches peace Hence something they do against the Children of God and more they cannot do though they would never so fain and though they be never so like to do it as we see in Herod Acts 12. 2 3 4 5 6 11. Hitherto of the Peace of Christs Kingdom 3. Christs Rule and Dominion is described by the relation it hath unto David Here therefore is as it were the Heraldry of the Holy Ghost describing this King as lineally descending from David This was of great use to the Jews because all their Covenant-comforts and precious Promises were laid up in the House of David 2 Sam. 7. 26 29. 2 Kings 19. 3 4. 1 Chron. 14. 2. yea and is so to us Gentiles also for the main Promises of the Covenant of Grace are made and belong to the people of God in all Ages which people of God we Gentiles now are over whom Christ the Son of David is as their King and Shepherd Ezek. 36. 24. John 10. 16. Rom. 10. 12. Hos 1. 10 11. In sum There 's no comfort for sinners but in a work of Redemption and Reconciliation none can be merry solidly but they that can sing that new Song Revel 5. 9. There 's no Redemption but by the true Messiah and his Sacrifice Dan. 9. 26. John 8. 24. Acts 4. 12. This true Messiah must be of the House and Lineage and sit upon the Throne of David Luke 1. 32 33. 2. 4. By this Description therefore we see where to fix our comfort there being no sitting upon the Throne of David since this Child was born but by this Child and Son of God only to whom is given Dominion and Glory Dan. 7. 14. Mat. 20. 18. yet we must remember that He sits on the Throne of David as David did reigning outwardly and subduing Enemies as he did His Kingdom is not a worldly but a spiritual Kingdom wherein he rules by his Word and Spirit Psal 110. 2 3. Mat. 12. 18. Luke 17. 21. only while he rules thus in his Church spiritually he rebukes the wickedness of the world as he seeth good outwardly Psal 110. 6 7. Acts 12. 20. yea and of the Church also Acts 5. 5 10 11. 13. 11. 4. The Government of Christ is described by the manner of the administration of it His Kingdom is a well-ordered and established Kingdom as the Covenant with David was 2 Sam. 2. 3 5. Christ in person did set things right in the Temple John 2. 15 16. And hath set an order in his Church Mat. 18. 15. John 20. 23. Ephes 4. 11 12. 1 Tim. 3. 2 c. 5. wholly and Tit. 1. 5 6 7 c. yea for outward things 1 Cor. 11. 2 c. 34 14 throughout Col. 2. 5. It is also an established Kingdom so that the Gates of Hell cannot prevail against it Mat. 16. 18. nor any true Member of it Luke 22. 32. John 17. 15. 1 Pet. 5. 10. with v. 8 9. This appears because all those things are in it whereby the Throne is established as right Laws and righteous Executions of Judgment in regard of his Enemies and Justice in regard of his Subjects 5. It is described by the perpetuity of it It is for ever and ever Dan. 7. 14. Luke 2. 33. Heb. 1. 8. As long as this world lasteth Christ doth and will administer it as Mediator as now it is and ever after the Kingdom will continue in a glorious state 2 Tim. 4. 1. 2. 12. All this is sealed and assured by the zeal and ardent love of the Lord of Hosts which is the cause of it and again by the zeal and vehemency of spirit that is in the Lord of Hosts for his own glory his Churches welfare to pay his Enemies their Wages to make good his Truth and perform his gracious Promises made to his people When God puts on the cloak of zeal as 2 Kings 9. 20. 20. 15. he will throughly plead the cause of his Church Jer. 50. 34. vindicate the honour of this great King and see that all shall be well though for present it be never so ill Isa 59. 14 15 16 17 18-20 63. 5 6. Our zeal is oft seen in promising and professing It were better shew it as God doth his in performing That which yet remains to be more particularly spoken to is why Christ is so much spoken of in Promises and Promises of the Churches Deliverance whereof these Reasons may be given 1. Because Christ is the foundation of faln Mans recovery of the covenant of grace of all the grace comfort of that covenant which containeth all good in it as the Mine of Mercy He is therefore mentioned and described immediately after the Fall in that first grand Promise Gen. 3. 15. revealing mans restoring upon this ground that the Seed of the Woman shall bruise the head of the Serpent that caus'd the Fall by the Serpents bruising of his heel that is principally by our Saviours

mighty in words and as far as shame will suffer O what need to watch and pray that the Peace of God may rule in our hearts and that we may be amicable Col. 3. 15. when a Jeremy is so unamicable and implacable 2. Yet that something there is I say something to extenuate that which can no way be excused viz. 1. A natural temptation because as himself expresseth it v. 18. he was brought forth to such labour and sorrow and his days were consumed with shame This though it be no sufficient defence for him yet it may be look'd upon as a mitigation of his fault among men that know themselves to be in such sort moved though not in such an height because all men have not the like fiery affections with such temptations Oppression and ignominy makes a wise man mad and a godly man fierce 2 Sam. 10. 4 5. 12. 31. 2. A moral and spiritual foundation and rise of this his rising so high there was as it is suppos'd and it cannot be but that there was some good at the bottom as there was in Nehemiah's cursing and rough discipline Chap. 13. 25. we may presume that it was not only his own case and barbarous usage but Gods cause that made him so to transgress his bounds and to be zealous beyond knowledg herein he may be more excus'd than Job who also cursed the day of his birth but it arose from his present misery Job 3 20 24. but Jeremy looks like Jonah that was so froward and high with God because he supposed he should be accounted a false Prophet by his threatening and Gods sparing of Niniveh so Jeremy saw here that not only his person was opposed but his Ministry and that therein God and all Religion was trodden under foot which was so horrible a thing to him that it was tedious to him to live while he lived longer and longer to see God and Goodness more and more trodden under foot 4. And this also may be added that Jeremy may not be low in our eyes that he was a man of a most vigorous and keen spirit his affections wrought like new Wine Chap. 4. 19. 24. 9. the zeal of Gods house did eat him up yea zeal for God was at the bottom of these exceedings No marvel if Luther and such renowned Worthies that marched furiously for God were sometimes too furious and if they that had so much of heavenly fire had something also of strange fire for the best have flesh in them as well as spirit and it 's an hard thing for any man not to act according to his natural temper and constitution sometimes in a worse way as well as ordinarily in a better O how extreamly dull are they in action that are free from the extremity of passion O how may our coldness and lukewarmness move us to put a charitable Interpretation upon their words and actions that have been hot for Heaven though now and then scalding hot But though all this may be said for Jeremy yet nothing can plead sufficiently for such headlong passion nor for any that imitate him in it albeit they come far short of the height of it Jer. 28. 2 3 4. Thus speaketh the Lord of hosts the God of Israel saying I have broken the yoke of the King of Babylon within two full years I will bring again into this place all the Vessels of the Lord and all the Captives of Judah c. v. 4. Qu. When one Prophet said one thing and another did with as much confidence say a contrary thing yea when many speak good and one Jeremiah evil How could People know which to believe A. They might very well know if they were not willing to shut their eyes for 1. The Prophets were but Interpreters of the Law of God and tho they had divers immediate and particular revelations yet all suited with and confirmed the written Word Now that Law and Word of God threateneth all evil to Idolaters and men wicked and cruel in their carriage The Jews therefore being such at this time as the Scripture often shews and therein gives a reason of the Judgments threatned against them see Jer. 8. 15. 20. 8. 5. 19. 13. 22 I say they being so abominably bad they could not but judg Looking to the Word of God Deut. 29. 24 25. c. 31. 29. that they speak most truly that speak most terribly to them Obj. But if a sinful people repent good is still promised in the whole Word of God Deut. 4. 29 30 31. A. True but we find not that these false Prophets speak a word to move the People to repentance as Jeremiah still did Chap. 18. 8 11. 26. 3. And so they left them uncapable of any good And this will ever be the difference between a true and a false Prophet that a false Prophet promiseth a good condition without urging the condition of Obedience but the true Prophet preacheth all evil if there be not amendment and no good condition but upon that condition 2. This people were or might have been convinc'd in their own Judgment and Consciences that Jeremy spake true and they that opposed him untruths For 1. unby assed and more judicious men as namely the Princes Jer. 26. 16. acknowledged and that when this controversy was on foot yea and all the people said to the Priests and the Prophets that opposed Jeremy that he did indeed and truly speak unto them in the name of the Lord their God 2. Their own experience might set them right for divers Evils whereof Jeremy had prophecied were already come upon them Jechoniah and many with him being carried Captives to Babylon and the vessels of the Temple also carried away thither already see Jer. 27. 16. 28. 4. 3. They have here in this Chapter an evident and eminent example of the wrath of God upon and in the Death of this wicked Hananiah and that by the Word of Jeremiah declaring he should die because of his lying Prophecy whereby in stead of calling the people to Repentance and Submission to the King of Babylon and therein to God himself he taught them to rebel v. 16 17. So that the controversy was decided from Heaven and it might easily be known which was the truer Prophet because God sent a sentence from Heaven which was speedily executed against Hananiah by Jeremiah and that because he contradicted the truth that Jeremy had delivered 3. Jeremy was not the first nor the only Prophet that threatned thus Micah and Vrijah have been named before who Prophecied according to all the words of Jeremiah Chap. 26. 20. yea the true Prophets generally speak successively such things so that Jeremy cannot be looked upon as single in what he said 4. Jeremiah spake usually and constantly the same sad things with the danger of his life Jer. 26. 8. but they that spake smooth things had the applause of the people Micah 2. 11. now it 's

things of less moment different perswasions Unregeneracy foments faction Gal. 4. 29. but Grace and Peace go together 5. One and the same publick meeting-place for respective Societies that they may be together present at and partake in Gods Ordinances Jerusalem was a City compact together not only in regard of their houses but their hearts inasmuch as that was the place of common meeting before the Lord Psal 122. 3 4. but when some went to Jerusalem to worship and others to Dan and Bethel and when the Jews worshipped at Jerusalem and the Samaritans at Mount Gerizin no marvel if there were many a bloody battel between the one and the other see 2 Chron. 13. 19. to v. 13. Joh. 4. 9. 6. A reverent respect to able and godly Ministers one and another Paul as well as Apollo Apollo as well as Peter and a diligent attending on their Ministry and making recourse to them for resolution Act. 15. 2. 1 Cor. 7. 1. for Unity is the work of the Ministry 1 King 18. 39. Luk. 1. 17. Eph. 4. 13 14. 7. Earnest prayer to God for oneness of heart among the People of God whereof our Saviour himself is an eminent Pattern Joh. 17. 21 22 23. In which Endeavours and Prayers for Unity we may be encouraged 1. By old Prophesies and Promises Isa 2. 4. 11. 13. 2. And Performances also and a remarkable effecting of Union both in the Old and New Testament 2 Sam. 5. 2. 1 King 18. 39. Act. 4. 32. 3. By the Power of God in whose hands the broken sticks are made one Ezek. 37. 19 22. Yea he can moot up enmities and remove the root of them by changing the heart Isa 11. 6. 1 Sam. 25. 32. 4. By consideration of the Glory of God which as it is in much danger to be obscured and his Name to be blasphemed by the strife of Brethren in the sight of the Canaanite Perizzite and prophane men Gen. 15. 7. so will it be promoted by their Unity Act. 11. 18. This is Christs reason when he prayed for Unity That the world may believe that thou hast sent me Joh. 17. 21. for how shall the World that knows not God believe that Christ is sent from the God of peace when his followers and those that profess him are a company of froward men and of a dogged spirit one towards another These things may move us to seek peace with respect unto God Now in regard of our selves we may add strength to our prayers and hopes of peace by getting 1. Ability by studying God and Scripture for Ignorance is the mother of Errour Mat. 22. 29. and Errour the mother of Contention and the make-bate in Church-society Act. 15. 2 24. 2. Humility for Pride raiseth the storm Prov. 13. 10. and Humility causeth a calm Gen. 13. 8 9. Judg. 8. 1 2 3. 3. Holiness harden not others in their erroneous opinions and peace-breaking practices by an irregular life They that will differ defend their conceits by standing on their Godliness and standing to it that they on the other part are not so godly when yet it is not Godliness in many for then they would not so wofully as they do neglect the duties of the first Table but it is a kind of common honesty wherein notwithstanding if others be wanting they conclude that they are not in the right in their judgments and way and therefore they will never agree with them All this is but weak arguing but it is a strong argument to move those that are in the right to study Righteousness and make themselves amiable by being conscionable and appear to be righter in their thoughts by being better in their lives that so others may be taken with the beauty of true Holiness and join themselves to them 4. Christian conference with those that differ for dissents are abated by debating Prov. 25. 8 9 10. that which keeps People from agreeing is that they will not meet and treat And it is observed that when men differing I mean humble and sober men discourse one with another their dissents are brought into a narrow room But such meetings are to be managed with care and prayer that they that are unsound in the Faith may not make by their parts and subtilties those unsound that are in the right nor weaken them in the truth and on the other side that they may not hearten others in their Errours with whom they confer by ill handling a good cause 5. A serious consideration how far they are gone whom dividing Principles have unglewed and rent from the rest of Gods people viz. to deny the Trinity the Deity of Jesus Christ the Godhead of the Holy Ghost to profess themselves above Ordinances and to forsake Family-piety and those Religious Exercises that Scripture-Saints could not live without Be afraid of the first and lowest step by the horrour of the highest 6. A great care in Christians to walk by the same Rule in those things whereunto they have already attained Phil. 3. 16. If nature be carefully preserved and cherished there 's the more hope thereby of expelling turbulent humours and that the body will be quiet When Bishop Ridley and Hooper differed about Ceremonies both of them being under suffering they grew to a good agreement whereof Ridley in his Letter to him gives this reason viz. that having look'd over his Writings he saw that howsoever in some things each of them abounded in his own sense yet they were of one and the same mind for the substantial parts of Religion and so he did with all love close with him so will they one with another who confider how much God bears with in all those in whom there is the substance of Religion though many failings and never separateth himself from them Jer. 50. 4. In those days and at that time c. Q What are those days and what is that time whereof Jeremy here speaks A. This his Prophesie may have reference to three periods of time First To the time of the Jews return out of Captivity For which purpose we may consider 1. That in the first rent of the Kingdom the Priests and Levites that were in all Israel being cast off by Jeroboam came into Judah and Jerusalem 2 Chron. 11. 13 14. And after them out of all the Tribes of Israel such as set their hearts to seek the Lord came also to Jerusalem v. 16. which it seems were no small number because of the strength that the Kingdom of Rehoboam received by them v. 17. 2. We find that in Asa his time they fell to him out of Israel in abundance as also that Hezekiah afterward sent his Letters throughout all Israel 2 Chron. 30. 1 5 6. and divers of Israel came in and made up a great Congregation v. 11 13 18. 3. Albeit many might come to the Passover and return to their own Country and habitations again yet it is very probable that when Tiglath pileser had carried away so many of

David 1 Sam. 17. 26. 29. and Paul Act. 17. 16. By this it may appear that the cause and case here stands upon different terms than are ordinarily presented in in the course of Providence And therefore few in all Ages are so remarkably called out to Confession as Daniel was Yet is Confession and standing for God as to the substance of it and when there is just cause for it a common and a standing duty Math. 10. 32 33. But it belongeth not to the negative Precepts like that Thou shall not kill nor commit Adultery nor steal c. unto the observation whereof all are at all times bound but it is to be referred to the Affirmative Precepts such as those are to pray Visit the sick give alms which bind at all times but not to all times The meaning then is not that a man must never forbear to give in his testimony or that a man is always bound to divulge what he thinks of Religion though a Den or Death will evidently follow upon it but the time and season when God calls for it Rev. 2. 13. is to be observed Then therefore Elisha appeared for God 2 King 5. 28. and Gehazi not observing the time did the contrary v. 26. Only It belongs to the negative Preepts thus far that there must never be a perfidious dissimulation though we be not always tied to an open Confession nor always to the utmost Confession If a man flie in time of persecution though this be not so high an appearing for God and Religion as resisting to blood is yet it hath in it a real Confession in Opposition to the enemies of Religion because he leaves his Country Friends State and so suffers many ways rather than that the cause of God should suffer by his abiding under tentation and being drawn to any thing that should be a prejudice to it The question then will be double Qu. First In what case a publick and open Confession may be forborn A. 1. When it is not required of us by those that have Authority though perhaps we be pressed to it out of a malicious petulancy Prov. 26. 4. Mat. 27. 39 40 c. 2. Nor any just cause for it but it will rather do hurt than good Thus Mordecai will not have Esther to shew her kinred or her people Esth 2. 10. for thereby the Nation of the Jews being so hated of the Heathen Esth 9. 1. She and the Church of God might have fared the worse but the same Mordecai at another time told them he was a Jew Esth 3. 4. because then the cause of God was to be tried and all the world was to be given to understand that there was no need to fear to own the name of a Jew See Esth 6. 13. when the Glory of the God of the Jews lay at Stake For this reason Christ oft commanded Silence to others because it would obscure his doctrine which he would have esteemed most by a less profitatable seasonable and less solid applauding of his Miracles And partly because they did thereby so press upon him for bodily cures that it was an hindrance to his preaching Mark 1. 45. See Mat. 8. 4. and 9. 30. And for this cause also Christ was silent himself to admiration Matt. 27. 12 14. John 19. 9 10. Some things being so frivolous that they were not worthy an answer but especially because he would not hinder his suffering by his pleading and that real confession which was to be made by his death for the Glory of God in the Salvation of mankind And in other cases Confession may be needless 1. As When it is done already and it is sufficiently known what our mind is John 9. 27. and 18 19 20. 2. When it will as in Christs case it did Mark 1. 44 45. hinder the spreading of the doctrine of Religion stir up Envy and raise a greater Persecution and Opposition Act. 17. 10. 3. When he that offereth Confession is no way able to maintain the cause of Religion and so like to make it more contemptible unto which some refer that Mat. 9. 30. or will shrink in the wetting Act. 15. 38. wanting Faith and Fortitude to bear the weight of the Cross John 18. 8 9. Hence they were advised to flee rather than stay and dissemble in the Marian Persecution that found themselves too weak for the fire 4. When things are carried in a way of tumult so that there is an eminent danger to the person confessing especially if an eminent person without hope of helping the truth confessed as Act. 19. 30. Q. Secondly In what cases is confession required A. 1. When called to it by authority Mat. 10. 18. Joh. 1. 19 20. especially more solemnly put upon it and pressed to it Matt. 16. 63 64. John 18. 37. 2. When it is seriously demanded by others and may make for their edification by information and confirmation of the truth 1 Pet. 3. 15. 3. When the cause of Religion the Glory of God the Salvation and Spiritual good of others calls us to it As more particularly 1. When Christ is to be acknowledged and there are no others to do it Job 32. 11 12. Luke 19. 40. 2. As in this case of Daniel when otherwise wicked men will be imboldened to blaspheme and cry down the cause and truth of God because none dare appear for it See Act 1. 8. with Act. 4. 10. 18 19 29 33. 3. When the weak will be offended and tempted by our silence and pusillanimity to apostacy or to that dissimulation Hypocrisy and timidity that is next to apostacy Gal. 2. 14. The Conclusion may be the resolution and answering of some Questions and Objections 1. Q. We read of no such appearing of Daniel in the third Chapter where there was such another decree as this why so much now and nothing then A. We must not think that he yielded then that is and was so faithful and couragious now and heretofore Chap. 1. 8. but though he forbore toworship the Image yet the accusing of him was forborn there so as it is not here and that it 's very like because he was in so high favour with the King of whom he had merited so much before Chap. 2. 46. that he was above their reach and they might rather fear displeasure by opposing him than hope to make the King displeased with him It was enough that Daniels companions that were then singled out and accused stood to it to the utmost but here Daniel himself is brought upon the stage 2. Q. But how comes it to pass that here there is no news of any standing up besides Daniel no not of Shadrach Meschech and Abednego that were men so eminent A. 1. Perhaps those three that were not in the Kings Gate as Daniel was but set over the affairs of the province of Babylon Chap. 2. 49. might not be now at ●and and in sight of the Authors of this d●sign and the great Actors in it