him saith David that is whatsoever thou wouldst that God should bestow upon thee cast it first upon him by faith and it shall be effected Rom. 8. Qui misit unigenitum immimisit spiritum promisit vultum quid tandem tibi negaturus est Bâ—r. de tem he shall bring it to passe Away with the spirits of bondage to feare againe we have now received the spirit of Adoption whereby we cry Abba father yea for an unquestionable pledge of his infinite love he hath given us his son how shall he not then together with him give us all things also That 's St. Pauls argument If ye which are evill can give good things to your children how much more wil your heavenly father give to them that ask of him that 's our Saviours argument Whereunto let me adde this God made himself known to be our gracious and provident Father Mat. 6 A Christian is crowned not only in his cradle with K. James but before he is born as Sapores K. of Persia was For his father dying left his mother with child and the Persian Nobility set the crown on his mothers belly acknowledging thereby her issue for their Prince Heyl. Geog. p. 64 Mat. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 23.3 before we could know our selves to be his children He formed us in the womb crudled us there like cheese curiously wrought us in those lowermost parts of the earth as an Artificer when he hath some speciall piece of work to do retires into some private room out of the sight of others whilest we were there he filled two bottles of milk for our entertainment into the world whereinto we no sooner came but he entred into covenant with us to be our God and Father hee signed and sealed this covenant by the Sacrament of Baptisme the solemne seal of our adoption And all this before ere we knew what was done unto us And will hee now forget to do us good when we know and acknowledge him when we pray unto him and by faith depend upon him It is not possible He feeds the fowls and clothes the lillies to whom he is no father And will he not much more do so for you Oh ye mall faiths A child whiles he hath his fathers favour cares for nothing never troubles himself to think where he shall have his next meal or a new suit of clothes let him but please his father and those things shall be provided to his hand Again let a child walk in dark and dangerous places so long as he hath hold of his father he fears not Did we but stirre up our selves to take hold of God wee should be secure yea though we walked in the vale of the shadow of death with David we should never be heard to say as Heathens that have no interest in God What shall we eat or what shall we drink or wherewith shall we be clothed so long as our heavenly Father knows that we need all these things and will not fail to provide them in a competent measure The men of Gods hand it may be shall have more then wee because they have their portion here with the prodigall But we need not envie them that for it is but an estate for life granted them in the utmost and most remote part of our inheritance Psal 17 Will a child think much a father should give a pension for life out of this or that whiles he hath far greater things left him yea the inheritance also of that out of which an annuity is granted for a time to some other Children ought not to lay up for their parents but parents for their children saith the Apostle And Oh how great things saith the Prophet hast thou laid up in store for them that fear thee Now 2 Cor. 12.14 will he give us a crown and deny us a crust provide heaven for us and with-hold earth from us Ask onely and it shall be given you the earth is the Lords and the fulnesse thereof In your Fathers house is bread enough Shall the prodigall call so confidently for his childs part shall Esau go so roundly to his father for the blessing Luk. 15.12 Gen. 27.34 And do we stand doubting whether we were best speak or hold our tongues and not fall down with Esther before Ahashuerosh or with Achsah before her father Caleb and beg the upper-springs of spirituall blessings and the nether-springs of temporall comforts which he with-holds haply for a time with an unwilling willingnesse that he may hear of us and have our prayers which though never so poor and imperfect yet he is much taken with as a naturall parent is with the pratling and stammering of his own above all the plain speech of all the children in the Town besides SECT XIV Comfort of Adoption where are shewed the Priviledges of sonnes privative and positive COmfort to all Gods faithfull servants Vse 5 they are sonnes and daughters to the Almighty and count you that a small matter Is it nothing to be son-in-law to a king saith David What pains did Jacob take night and day to be but sonne-in-law to Laban who changed his wages ten times and ever for the worse Joseph and Daniel were for their good service highly advanced but not adopted But every servant of God is a sonne and every sonne an heir Great was the glory of our first Parents in Paradise had they held it and yet if they had what had they gotten more then a confirmation of their present estate or at most the reward of their service wages for their work they could never have attained to this honour Joh. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the sons of God This St. Iohn in his gospell calls a dignity an eminency a royalty And in his first epistle he stands and wonders as transported with an extasy of admiration at it 1 Ioh. 3.1 And well he might For this saith the psalmist is to be set above the Kings of the earth it interesteth and inrighteth a man to the inheritance of heaven and earth The possession of the earth is as yet deteyned from God children by the wicked for a time as the promised land was from Israel by the Amorites but they have great things mean-while in reversion even heaven with all its happines whither they may comfortably look up and boast on better ground then Nebuchadnezzar did of his Babel 1 Pet 1.4 Is not this mine inheritance Am I not kept by the power of God to that salvation reserved for me in the heavens Yea they may comfortably lift up their eye as God bâ—d Abraham toward heaven and tell the starrs if he were able so they their glorious priviledges This Moses well understood and therefore chose rather to suffer as a son Heb. 11. then to scape as a bastard he preferr'd the reproach of Christ before the honour of being the son of Pharaohs daughter and the possibility of being heir to two
Songs These Books following are to be sold by PHILEMON STEPHENS at the Gilded Lion in Pauls Church yard 1 Concilâ—â— Decreta Leges Constitutiones de Re Ecclesiaâ—â—â— oâ—bis Britanici ab initio Christianae ibidem religionis câ—m annotationibus non minus pijs quam doctis opus Antiquitatis studiosis apprime gratum utile à Hen. Spelmani Equitis Fol. 2 Glossarium crudiristimum in quo prisci Ritus quam plurimi â—nnarantur à Hen. Spelman Fol. 3 De non temerandis Ecclesâ—â—â— Or of the Right and respect due unto Churches not to be violated written by S. Hen. Spelman 4 4 Tythes too hot to be touched cortain learned Treatises proving Tythes to be due by the lawes of Nature Scripture and Reason therefore neither Jewish Popish nor inconvenient written by Sir Hen. Spelman 40 5 Psalterium Davidis Latino-Saxonicum à J. Spelmanno Hen. F. è patris Bibliotheca in lucem editum ubi ad finem uniuscuâ—usque Psalmi preces opâ—inae in animum psalmi reperiuntur 40 6 The Best Religion or certain learned Treatises and Sermons wherein is largely explained the sum and principal heads of the Gospel by Dr. Gr. Williams 7 A Commentary or exposition on the Proverbs of K Solomon where the litterall sence is chiefly considered the Originall Hebrew Texts our English Translations and Classicall Authours are examined and considered by Michael Jermin Dr. in Divinity Fol. 8 A practicall exposition on 4 select Psalmes viz. 27.84.85 87. by that godly and learned Divine Tho Piersen B.D. 40 9 An examination and confutation of the chief points of Antinomianisme with an answer to a pamphlet entituled The coÌ„passionare Samaritan handling the power of the Magistrate in compulsion of conscience written by Tho Bedford B D. 40 10 The Civil Magistrates power in matters of Religion stated and debated according to Scripture grounds with an answer to all objections against the same by Tho. Cobbet of Lyn in New England 4 11 Clavis Apocalyptica innaâ—â— insitis vesionum characteribus eâ—uâ—a 〈◊〉 demonstrate 〈…〉 comment in apoalypsin quâ—â—â—us acceâ—â—it in hac tertia editione conjectura de Gogo Magogo by Jes Medi. 40 13 A discourse touching the true notion of the Lords Supper also the union of Christ and the Church in a shadow by R. Cudworth D. D. 4 14 A Commentary on the Lamentations of Jeremie by Joh. Vdall 40 15 The New-birth or a Treatise of Regeneration in Sermons by W Wheatly 4 late of Banbury 16 The Christian conflict shewing the difficulties and duties of a Christian souldier in his warfare with the armour and graces necessary thereto as also a discussion of the case of Usury and depopulation with the errors of the Antinomianits by Tho. Bentham 4â— 17 Also the society of Saints A Treatise of Christian good-fellows and good-fellowship by the same Author in 4â— 18 A relation of the procedings of the Assembly at Perth in Scotland touching Divine worship c. in the yeer 1618. 19 An exposition of the ten Commandements by Mr. J. Dod. 40 20 The Doctrine of the Sabbath vindicated by R. Bifield against the Tenent of Mr. Ed Brerewood 40 21 Camans calamity being a Poeticall relation of the destroying of Jerusalem by Titus Vespasian 40 22 Articleâ— of Religion agreed on at a Convocation holden at Dublin in Ireland in the yeer 1615. in 40 23 Touching supremacy in causes Ecclessiasticall shewing how the powers Civilâ—nd Ecclesiasticall may act without incroachment on each other written in the yeer 1647. tending to Peace and setlingâ— by John Geree 40 24 The works of Dr. John Owen Dean of Christ-Church and Vice-Chancellor of the University of Oxford 40 25 Severall Sermons of sundry eminent Divines on dayes of Publike Humiliation and other speciall occasions viz. Dr. Burges Mr Scudder Mr Gower Mr. Burroughs Mr. Johnson Mr. â—ickering Mr. Vdall Mr. Tesdale Dr. Hill Mr. Green Dr. Owen Hardwick c. 40 26 The works of Mr. Robert Abbot now Pastor of the Church at St. Augustines gate in Waâ—ling street London viz. A Carechisticall Treatise wherein the chiefe Principles of Religion are 1 Propounded 2 Expounded 3 Applied with three Sermons on Psal 19.12 Mark 3.45.46 Psal 31.5 The building of a Christian Family on Psal 127.1 Directing to the duties of the severall persons of a Family 80 A triall of Church forsakers justifying against the Brownists that the Church of England is 1 a True Church 2 hath a True Ministery 3 hath a True Worship 80 The yong mans warning-piece a suneral Sermon Pro. 4 10. 120 Four other Sermons on Judg. 11.27 Mat. 7.12 1 Tim. 1.19 120 27 A Reâ—oâ—sâ—rance of the holy life and happy dâ—ath of John Bruen of Bruen Staplâ—sord in Cheshire Esquire exhibiting variety of memorable and exemplary passages usefull for all forâ— of people as a path to piety and charity 8â— Written by Mr. W Hinde of Banbury 28 The life and death of the learned and godly Divine Mr. Samâ— Crook of Wrington in Somersetshire 80 29 A Treatise opening the Promises and Threatnings in Scripture by F. Bridges 80 The stare of the Now Roman Church discussed in vindication of Dr. Hall Bishop of Exeter against the cavils of Hen. Burton by H. Chomley 80 30 A Treatise directing the weak Christian how he may rightly celebrate the Sacrament of the Lords Supper with Meditations thereon by Joh. Downam B.D. 80 31 The summe and substance of Christian Religion by S. Brown late of Shrewsbury 80 32 The Temple sacred Poems and private ejaculations by G. Herbert 120 33 The Synagogue sacred Poems in imitation of Mr. G. Herbert 120 34 The substance of 3. Sermons on Ephes 1.22 23. shewing the Church to be the proper subject of the new Covenant with other considerable practical propositions in reference to the debates on foot amongst us by W. Sambrook 120 35 Soveraign comforts for a troubled conscience wherein Satans subtilties are discovered to the consolation of the distressed by R. Yarrow 120 36 the light of faith and way of holinesse shewing what to beleeve and for what to strive and suffer for in this contending age and how to live in all estates and conditions according to this faith by Rich. Byfield 120 37 Directions for the private reading of the Scriptures wherein the scope of the whole Scripture is methodically set down and rules to read with profit given with pithy directions to reconcile places of Scripture that seem to differ by N. Byfield and Jo. Geree 120 38 The summe of the Principles of Christian Religion by N. Byfield 120 39 Tho. Categeri or Tetragrammato nomine Jehovah dissertatatio qua vocis Jehovah apud nostros recepâ—â— usus defenditor à quorundam cavillationibus iniquis partier atque inanibus vindicatur 120 40 Sabbato Dominica 4 propositions tending to reconcile the seeming disterences between the letter of the Law and Christian liberty in the doctrine of the Sabbath or Lords day by Chr. Harvey 120. 41 An explanation of the principles of
Christ and forthwith thou shalt see him play Phineas part And again if Satan should summon us saith he to answer for our sinnes or debts in that the wife is no sutable person but the husband we may well bid him enter his action against our husband Christ and he will make him a sufficient answer Thus Mr. Bradford in a certain letter of his unto a friend In righteousnesse and in judgement in loving kindnesse c. These are the gems of that ring that Christ bestoweth upon his Spouse saith Mercer These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love-tokens that Christ the Bridegroom giveth to his Bride the Church saith Tarnonius Here he promiseth to performe to her and to work in her all those offices and requisites due from married couples in that estate the one to the other God will both justifie her by the imputation or Chriâ—â—s righteousnesse and sanctifie her by the spirit of judgement that is or sanctification See John 16.10 11. Matth. 12.20 and the Note there And because the best have their frailties and although they be vessels of honour yet are they but earthen vessels and have their flawes their cracks therefore it is added I have betrothed thee unto me in loving-kindnesse and in mercies q. d. My heart and wayes towards you shall be full of gentlenesse and sweetnesse without moâ—osity or harshnesse My loving-kindnesse shall be great Neh. 9.17 marvellous great Psal 31.21 Excellent Psal 36.7 Everlasting Esay 54.8 Mercifull Psal 117.2 Multitudes of loving-kindnesse Psal 36.5 Esay 63.7 as for my mercies or bowels of compassion towards you they are incomprehensible as having all the dimensions Ephes 3.18 Thy mercy O God reacheth unto the heavens there 's the height of it Great is thy mercy towards me and thou hast delivered my soul from the lowermost hell there is the depth of his mercy Psal 86.13 The earth is full of thy goodnesse there is the breadth of it All the ends of the earth have seen thy salvation there is the length of it O pray to see that blessed sight Ephes 1.18 and 3.18 that beholding as in a glasse this glory of the Lord shining bright in his Attributes you may be transformed into the same image 2 Cor. 3.18 from glory to glory and as in water face answereth to face as lead answereth the mould as tally answereth tally Indenture indenture so may we resemble and expresse the Lord our Husband in righteousnesse holinesse loving-kindnesse tender mercies and faithfulnesse that as the woman is the image and glory of the man so may we be of Christ For our encouragement it must be remembred that the Covenant that Christ maketh with us is a double Covenant to performe his part as well as ours to make us such as he requiretâ— us to be in all holy conversation and godlinesse for which end also we have a â—uplicaâ— of his Law written in our hearts Jer. 31.33 a law in our mind answerable to the law of his mouth Rom. 7.23 In a word he graciously undertaketh 〈…〉 parts therefore is the Covenant everlasting and the fruits of it are sure merâ—â— compassions that fail not In foedere novo nihil potest incidere quo miniss sit â—â—â—raum quum non sit ei adjecta conditio saith Mercer upon this Text that is In the new Covenant there can nothing fall out whereby it should not be everlasting sith there is no condition required on our part That faith or faithfulnosse mentioned in the next verse God requireth not as a mutual restipulation of our part as works were in the old covenant But here it is rather a declaration of his pleasure what he would have us to do and whereto he will enable us It is not a condition to endanger the Covenant but an assurance that he will give us strength to keep it Verse 20. I will even betroth thee unto me in faithfulnesse Tremellius Drusius and Tarnonius render it in fide in faith and interpret it of de fide vera et salvifica of that true justifying faith whereby we are united to Christ And for this they urge the next words as an Exposition of these And they shall shall know the Lord alledging some other texts of Scripture wherein saving knowledge is put for justifying faith as Esay 53.11 Jer. 31.33 Job 17.3 The Septuagint also render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnou in exer cit Biblic See Master Dugards treatise called The change Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the New Testament is oft used for saving and growing faith Tit. 1.1 Col. 2.1 and 3 10. which indeed is the bond of the spirituall marriage and is it self nothing else but a fiduciall assent presupposing knowledge For man is a rationall creature faith a prudent thing comprehending in it self these three acts 1 knowledge in the understanding 2. Assent or rather Consent in the Will 3. Trust or confidence in the heart certainty of Adherence if not of Evidence The Papists fasten faith in the will as in the adaequate subject that they may the mean while do what they will with the understanding and the heart To which purpose they exclude all knowledge detest Trust in Christs promises expunging the very name of it every where by their Indices Expurgatorij A blind belief as the Church beleeves is as much as they require of their misled and muzzled Proselytes Bellarmine saith that faith may far better be defined by ignorance then by knowledge But how shall men beleeve on him of whom they have not heard Let us leave to the Papists their implicit faith and their blind obedience and cry after Christ as that poor man did Lord that mine eyes might be opened and that I may know the Lord yea grow in grace and in the knowledge of our Lord Jesus Christ These things have I written unto you saith Saint John to those that were no Babyes or Zanyes in faith or knowledge that beleeve on the name of the Son of God that ye may know that ye have eternall life and that ye may yet more beleeve in the Son of God 1 John 5.13 David though he had proceeded further in the discovery of Divine truthes then those before him Psal 119.99 yet he was still to seek of that which might be known ver 96. Even as those great discoverers of the new-found lands in America were wont to confesse at their return that there was still a Plus-ultra more yet to be discovered Vers 21. And it shall come to passe in that day In that time of grace and reconciliation fitly set forth by the name of a day in regard of 1 Revelation 2 Adornation 3 Consolation 4 Distinction 5 Speedy Preterition I will hear saith the Lord of Hosts that is I that have the command of both the upper and nether springs and forces Sun Moon Stars c. Deut. 4.9 those storehouses of Gods good treasure which he openeth to our profit Deut. 28.12 and therehence makes a
for necessity and delight and this is so much inculcated and iterated that you may not slight it as a common occurrence but be deeply affected with it as a sore affliction Verba toties repetita viva sunt vera sunt sana sunt plana sunt Let no man think that this is a superfluous tautologie Aug. or an idle repetition of the same thing For in sacred scripture there is not a tittle in vain there is not an apex whereon there hangs not a mountain of fense as the Rabbines use to say By one and the same thing repeated memory is helped affection is excited and matters of moment are better minded Phil. 3.1 Besides Repetitio confirmatio est saith Ambrose De bone Mart. c. 12. The repeating of a matter implyeth 1 The infallible truth of it 2 The inexpressible excellency of it 3 The profitable use of it 4 The absolute necessity of it Aut faciendum aut patiendum Verse 13. Gird your selves and lament ye Priests Be you Prest and first in the practise of humiliation Be you an example of the believers in word in conversation c. 1 Tim. 4.12 a patern of piety Si vis ne flere c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horat. Judg. 9.18 If others shall lament you must begin to them and say as Abimelech did to his souldiers What ye have seen me do make hast and do likewise and as St. Paul doth to his Philippians Those things which ye have both learned and received and heard and seen in me do Philip. 4.9 and the God of peace shall be with you for the meat-offering and the drink-offering c. your maintenance is substracted and that which should more affect you the sacred service of God is intermitted and so the glory is departed the dayly sacrifice is neglected which the Jewes counted and called The abomination of desolation Phineas his wife was not without natural affection 1 Sam. 4.21 but her spiritual affections prevailed Therefore in the declaration of her sorrow that of her father in law and husband is but once named but twice it came in The glory is departed The glory is departed All comforts are but Ichabods to a good heart without the ordinances without the sincere milk of the word Gods new-born babes cannot be quitted Tom. 4. Oper. Lat. p. 424. I could not live in Paradise without the Word said Luther as with the Word I could easily live in hell it self Verse 14. Sanctify ye a fast Having humbled your selves preach repentance to others That 's the best sermon that 's digged out of a mans own brest Sanctify your selves first and then prepare your brothren saith losiah to the Priests of his time 2 Cron. 35.6 A religious fast for that the Prophet intends here by Sanctify rightly observed and referred to religious ends is both a testimony of true repentance and a furtherance thereunto for it cames the rebell flesh 1 Cor. 9. ult which else will wantonize and overtop the Spirit Deut. 32.15 And it giveth wings to our prayers which before groveld on the ground as it were Fasting inflameth prayer and prayer sanctifieth fasting sanctify therefore a fast call a solemn assembly Heb. a day of restraint separating your selves as Zech. 8.19 from all fleshly delights amercing and punishing your selues in that sort by an holy revenge as Psal 35.13 and afflicting your soules with voluntary sorrowes for your sins and miseries gather the Elders both those qui canis annis sunt tales who are full of dayes and so of sins and also those that are in place of authority whose offences have sored higher on the wings of Example and Scandal and all the inhabitants of the land For as all are sin-guilty so your unanimity and charity will further the service All should get together in this case and bring their buckets to quench a common fire the more publike and general the humiliation is the more pleasing and prevalent Judg. 20.26 2 Chron. 30.3 13. Ion. 3.5 7 8. into the house of the Lord your God which house was a type of Christ in whom God heareth His and had made many promises to prayers there put up in faith 1 King 8.37 38 39. 2 Chron. 6.28 29. of the Lord your God Yours still by vertue of the covenant be sure to keep faith in heart when we are at the greatest undâ—r And cry unto the Lord with the heart at least as Moses did at the red sea Moses egit vocis silentio ut magis audivetur when yet none heard him but the ear of heaven only and as Hannah did when she uttered no audible voyce and yet poured forth her soul to the Lord with such a strange and unwonted writing of her lips that Eli thought she had been drunk Verse 15 Alas for the day c. 1 Sam. 1.15 Gr. Alas Alas Alas the Vulgar Latine A A A which à Lupide makes much adoe about to little purpose for the day of the Lord that is The day of the greatest evils and miseries then ever hitherto they had suffered if repentance prevent not That they had suffered much already appeareth chap. 2.25 but those were but the bâ—ginnings of their sorrowes if they yet went on in their sins for as a destruction from the Almighty shall it come An Elegant Agnomination there is in the Original together with an allusion to that tremend title of God Shaddai The Jewes probably boasted much and bare themselves over-bold upon their interest in God almighty The Prophet therefore tel's them that Gods greatest power should be little to their profit whiles impenitent for that it should be put forth and exercised for their utter destruction Aben-Ezra interpreteth Shaddai a Conqueror Others a Destroyer which a Conqueror must needs be And hereto this text and that Esa 13.6 do allude when they say Shod shall come from Shaddai Destruction from the Almighty Here also we may learn when we are under affliction to ascend to the first cause thereof Am. 3.6 as David did in that three years famine 2 Sam. 21.1 See â—am 3.38 Verse 16 Is not the meat cut off before your eyes Heb. before your eyes and so it appeareth to be the Prophets speech and not a form prescribed by him to the people by adding the word saying to the end of the fourteenth verse Cry to the Lord saying Alas for the day c. And it is as if the Prophet should say Doe ye not yet see what case you are in Are ye so stupid and so stout or sturdy as not to stoop though starved almost should not Vexation give understanding Are not the fiercest creatures tamed with hard hunger Will not men in such case buy or beg food of their deadly enemies O brawny breasts O horny heart-strings yea joy and gladnesse from the house of our God All Gods services were to be performed with joy but now for want of corn and wine which cheareth God and man Iudg. 9.13 the dayly
left falling before the Ark till his neck was broke Sin doth as naturally draw and suck curses to it as the Loadstone doth iron or Turpentine fire The Chaldee and the Vulgar make these words but a repetition of the former for they read the Text thus Idem repetit in culcat à Lapide I will curse your blessings and I will curse them to intimate his peremptorinesse in the thing and that he was unchangably resolved upon it Now when God will do a thing who shall hinder it Nature may be resisted and hindred in its course as when the fire burnt not the three worthies when the Sun stood still in heaven yea went backward Men and devils though never so potent may want of their will and be crossed in their designes and desires But if God will have this or that to be done ther 's no gain-standing him If he have a mind to blesse his people they shall be blessed If he will have pitty for his own names sake which the house of Israel had prophaned Ezek. 36.21 If he will come in with his Non-obstante Neverthelesse he saved them c. and dealt with his servants not according to his ordinary rule but according to his prerogative who shall contradict him In like sort if he will redouble his strokes upon his enemies and not only curse them but curse them bitterly as the Angel did Meroz who can hinder or object against his proceeding in that behalf Judg. 5 His judgements are sometimes secret but alwayes just and if he once say I will curse yea that I will there is as little hope of altering him as there was of Pilate when he had once pronounced what I have written I have written It shall surely stand because ye do not lay it to heart As he had repeated their curse so he doth here their sin instancing in that branch of it that most offended him and that was their stupidity and senselesnesse either of their sin or danger This is a God-provoking evill oft complain'd of but especially when it proceeds from presumption as Deut. 29.19 Esay 22.12 13 14. Ezek. 24.13 The Lord cannot satisfie himself in threatening such as if the very naming of it had enraged his jealousie neither is he more absolute in threatening then he will be resolute in punishing Verse 3. Behold I will corrupt your seed And so mar your hopes of an harvest I will bring famine upon you that fore judgement worse then that of the sword Lam. 4.9 which yet is the slaughter-house of mankind and the very hell of this present world By this scourge God will tame his prodigals and starve their bodies Hag. 1.4 who by the contempt of his ordinances starve their own soules Either by immoderate drought God can cause a famine Ioel 1.10 Or by immoderate moisture Verse 17. The seed rotting under the clods c. to revenge the quarrel of his covenant Israel was plagued with famine for breaking their faith with the Gibeonites What may they expect that keep not touch with God 2 Sam. 21.1 David knew that the naturall cause of that famine was drought but he enquired though t were long first after the supernaturall As Jacob enquired who stood on the top of the ladder and sent the Angels to and fro so must we in case of publike calamities Gen. 28.13 ascend to the top of them and see who sends them and what is the cause of them that we may cast the traitours head over the wall and he may return and repent and leave a blessing behind him For till then we may look that he should cut off our provision and victualls as wise Princes use to do from their rebels whom they have gotten up into a walled town and spread dung upon your faces cast contempt upon you and cover you with confusion make you to stink above ground so that men shall shun and abhorr your company This is another fruit of sin and piece of the curse and many wicked men are more afraid of it then of the sin that causeth it as Chaereas in Terence not ashamed to deflour a virgin was yet ashamed to be seen in an Eunuchs habit the signe of that sin True it is that the best may have dung cast into their faces as St. Paul and his precious companions had 1 Cor. 4.13 We are faith he the filth of the world and the offscouring of all things The later word signifieth the dung-cart that goes thorough the city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which every one brings and casts his filth to note that every foole had some filth to cast upon those Worthies of whom the world was not worthy And truely all publike persons that are faithfull to their trust had need carry a spare handkerchief to wipe off dirt and drivell which yet many times will hardly stick as dirt will not upon marble though it will upon a mud-wall The wise shall inherit glory when shame shall be the promotion of fooles Pro. 3.35 A fair promotion but good enough for them unlesse they were better If the precious sons of Zion comparable to fine gold be at any time esteemed as earthen pitchers as Lam. 4.2 or trodden in the dirt by the fat buls of Basan God will in due time make all his that have laine sullied and slurred among the pots to become as the wings of a dove covered with silver and her feathers with pure gold Psal 68.13 In the mean while they have the Euge of a good conscience which is better then the worlds Plaudite But profane and profligate persons with their spiritual nastinesse and super fluity of naughtinesse stink worse then these cityes of the plaine in the nostrils of God and all good men whiles they live according to that The name of the wicked shall rot And again Pro. 10.7 9 He that perverteth his wayes shall be known And when they dye they shall be carried thorough the dung-gate of death to the town-ditch of utter destruction At which time Iob. 20.6 7. that in Iob shall be verified of them Though his excellency mount up to the heavens and his head reach unto the clouds yet he shall perish for ever like his own dung they which have seen him in his flourish shall say Where is be Let those dehonest amenta Cleri look to this all idle and evill Ministers who as unsavoury salt are fit for no place but the dung-hill even to be buried in a dunghill as Bishop Bonner was and mean-while to be trodden under foot which is a thing not only calamitous but extremely ignominious Mat. 5.13 even the dung of your solemne feasts i. e. for the iniquity of your most solemn services which you have slubber'd over and made to stink I will make you also abject and abominable as the dung of sacrifices offered in great number on festivall dayes was carried into some by-corner and set out of sight And here it is
quamdiù expediat that covenants are to be kept so long as a man shall see cause Eos foedera nescire That which was anciently said of the Thracians is now verified of the papists that they keep no covenants with heretikes especially The Turks taught by them say There is no faith to be kept with dogs that is with Christians Their leagnes grounded upon the law of Nations and solemnly confirmed by oath have with them no longer force then standeth with their own pleasure and profit And if Turks and Papists onely were truce-breakers and fedifragies it were the better to be born with But what shall we say to those Christianecategori as Bellarmine saith a certain sort of heretikes were called of old those blots and botches of Christian religion and holy society that can say and unsay at pleasure De. eccles triumph l. 2. c. 11. make vows to God in their distresse and break them as fast when delivered Just like those Jews in Ieremy chap. 34. that set free their servants when the enemy lay before the walls but reduced them into bondage when the siege was raised though they had cut the calf in twain and passed between the parts thereof a most solemne way of sealing up covenants So dealt their fathers before them Psal 78.34 35 36 37. And so dealt here their Nephews after them They profaned the covenant of obedience to Gods commandements that their fathers for themselves and their successours entred into But should men thus play with covenants as children do with nuts should they slip them at pleasure as Monkeys do their collars should they snap them in sunder as Sampson did his cords Had Shimei peace that brake his oath to Solomon or Zedekiah that kept not touch with Nebuchadnezzar c. Verse 11. Judah hath dealt treacherously Judah the consessour as his name imports Iudah that once ruled with God and was faithful with the Saints Hos 1.12 Indâ—â—h in whom God was known his name was great in Israel Psal 76 2. Prospers conceit was that Iudai were so called because thy received us Dei the law from Gods mouth whence Ioscphus calls the Common wealth of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God government For to them pertained among sundry other precious priviledges recited Rom. 9.4 5. the Covenants that is 1. The moral law in two tables 2. The giving of the law that is the Judicial law 3. The service that is the seremonial law which was their Gospel whence Iudea is called the glorious land Dan. 11.41 or the land of delights or ornaments as the Hebrew hath it a pleasant land or a land of desire Ier. 3.19 because as it is Ezek 20.6 15. it was the glory of all lands Jerusalem the metropolis was not onely the most famous of all the cities of the East as Pliny confesseth it Psal 31.21 but also of the whole world si insignia Dei spectemus benesicia as one saith if we consider Gods marvellous kind csse shewed to it in a strong city as David hath it But as ingentia beneficia flagitia supplicia the greater the priviledges of any place or people are the more hainous are their offences and the more hideous their punishments so sell it out with this nation so advanced so obliged so shamelesly so lawlesly wicked They were but newly returned from captivity scarce yet warm in their nests when they fell afresh to their old trade of treachery doing wickedly with both hands earnestly Abomination was committed in Israel and in Jerusalem even such as Gods soul abhorred and was ready to be loosened or dis oynted from them Ier. 6.8 because in the land of uprightnesse they dealt unjustly and would not behold the majesty fâ—he Lord say 26.10 Indah had profaned the holinesse of the Lord which he loved that is the very place that he had espied out for himself and that was dedicated to his name and service the holy and separate land the Isle as it is called Tsai 20.6 though part of the continent because compassied about with Gods favour as with a shield Psal 5.12 In such a consecrated countrey to act their villany was no small aggravation of their wickednesse this made it swell like a toad in the eyes of the Almighty it was an abomination Filthynesse in a stewes in a strumpet is nothing so odious as in a pretended Virgin A nettle on the waste is better born with then in a garden To see the Devil in hell is no wonder but what makes he in Paradise England was anciently called the kingdom of God it may much better be so called now Auglia regâ—â—â—i Del. Pol. Vhg. that Gospel of the kingdom is preached amongst us It was also called Albion quasi Olbion Happy or fortunate the fortunate Island say some or ab albis rupibus from the whitenesse of the rocks True it is we were black all over with superstition first Pagan and then Papagan But Christ hath made us white again as snow in Salmon And do we again sully and soil our selves with sinnes filthinesse with that unclean kitchin-stuffe do we profane the holinesse of the Lord which he loved to drive him away from us by degrees as those Jews did Ezek 8.9 10 11. sinne is the leaven that defiles our passeover and urgeth God to passe away and depart from us Sin is the snuff that dimmes our candle-stick and threatens the removall of it Let those that live in Gods good land but not in Gods good Laws as Aristotle complained of his Athenians to like purpose Laert. l. 5. c. 1 and as Seneca said to the Romans that they were become more filthy since they had bathes to wash in look forward to the following verse and tremble at that utter destruction there threatened to such Disperdet Dominus c. And thereunto Saint Paul seemeth to allude 1 Cor. 3.17 If any man defile the Temple of God him will God destroy and hath married the daughter of a strange God This is that particular sin whereby they had dealt treacherously against their brethren profaned the Covenant polluted the Church and committed abomination in Israel they had married with women of a strange worship and joyned in affinity with the people of those abominations as holy Ezra phraseth it Chap. 9.14 and withall setteth it forth for such a sin in those newly-returned captives as he thinks heaven and earth might well be ashamed of A sin it is flatly forbidden in both Testaments Deut. 7.3 2. Cor. 6.14 and reasons added as 1. Danger of defection at least from former forwardnesse but most commonly of infection as in Solomon 1 King 11. Nehem. 13.26 what 's the reason the Pope will not dispense in Spain and Italy if a papist marry a Protestant yet here he will but in hope to draw more to them See 1 King 12.25 and 2 King 8.27 2 Great inconveniency as 1. Of grief to the godly parents Gen. 26.35 and 27.36 2. Ill education of