to all his faithfull messengers to the end of the world to declare how they ought to carry themselves in such evill times according to their places and callings So Iohn Baptist cryes out against the hypocrites O generation of vipers who hath forewarned you to flie from the vengeance to come Our Saviour also among the Scribes and Pharisees being hypocrites thunders out nothing but woe woe This in like manner was the principall occasion of all the malice against him for that he testified in every place that their deeds were evill and also for denouncing Gods judgements to come upon them And to omit all other That righteous Lot in Sodome though a private man yet cryes unto them for that shamefull outrage I pray you my brethren deale not so wickedly In a word this hath beene the continuall behaviour of the Martyrs and Confessors of Gods truth as all Histories doe witnesse thus to cry against the sinnes of the times within the limits of their calling whence ordinarily they have suffred such bitter persecutions For crying also unto the Lord at such times it hath beene a most usuall thing with all the faithfull Prophets and other of his servants untill that he have forbidden some of them as he did Ieremie that he should not pray to doe that people any good when as they did grow obdurate and most extremely malicious against him and alwaies the neerer they have seene the wrath the more vehemently have they cried unto the Lord as Moses and Samuel stepping into the breach to stay the Lords hand that he should not destroy his people So that this point is likewise most cleare Yet to cause it to worke more effectually upon our consciences it shall not be unnecessarie a little to ponder some of the reasons why the godly doe so sigh and cry As First for that they who are the Lords indeed doe specially resemble their heavenly Father in hating those things which he hateth with a vehement indignation and what sinnes they cannot reforme nor restraine those they sigh and grieve for Secondly that they can no more endure the dishonors done unto his heavenly Majestie according to that measure of grace given unto them than the Angels which are in heaven doe according unto theirs and therefore they being subject unto these passions of griefe and sorrow must needs in seeing and hearing vex their righteous soules continually Thirdly because they have of the very â—ame spirit of zeale that was in our Saviour which was so fervent towards his fathers house that to see it defiled it did after a sort eat and consume him Fourthly how can it be but that they who are the children of God must needs be troubled to see Sathan set up and worshipped in the throne of their heavenly Father for so he is in all places where iniquitie hath the upper hand Or what childe is there except he be extremely unnaturall that is not cast downe in himselfe when he seeth his father angry Fiftly because not taking to heart such sinnes we become guilty of them for so Paul chargeth the Corinthians for the incestuous person that they were therfore guiltie of his sinne because they had not sorrowed for it and saith that they afterward by their sorrow and indignation testified so many wayes upon his letter sent unto them did shew themselves free from his wickednes Sixtly and lastly which is the principall because for the sinne of one notorious offender unpunished Gods anger may be kindled against all the place where he is and that therefore all of them are in danger of this vengeance with the rest even every one that doth not what he can within the compasse of his calling to reforme it at least by mourning for it and crying unto the Lord for pardon redresse This he shewes plainely in sundry places of his holy word although the contrary practise of the world declares evidently that very few beleeve this point Let us but observe two or three places the more to convince us and rouze our soules out of this our deepe securitie As first that of the case of inquisition for murder when one is found murdered if there be not the utmost endevour both in Ministers Magistrates and people to finde out the murtherer and to punish him by death according to the law against murther the land is defiled as is evident both by the strict manner of the inquisition that was to be made by all the people of Israel and by the protestation of the Rulers in the behalfe of all the people clearing themselves from it and also by the prayer that they were taught to make in this forme O Lord be mercifull unto us thy people Israel whom thou hast redeemed and lay no innocent bloud to the charge of thy people Israel and the bloud shall be forgiven them So saith he thou shalt take away the cry of innocent bloud from thee whâ—n thou shalt doe that which is right in the sight of the Lord. Whereby we may plainely see that the bloud of one man thus murthered defileth the bordering land and provoketh the Lords displeasure against the people if it be not carefully sought out and all holy meanes used for the avenging of it and taking away the cry thereof Secondly the Lord declares there evidently that the Land cannot be clensed and the sinne pardoned unto it but by the bloud of him that shed it or at least when no meanes is neglected to finde it out and to punish it Thirdly that innocent bloud cryes for vengeance from the earth continually as Abels did untill all the meanes be used for purging it A last reason of Gods severitie is because it is not with the Church of God as with the prophane Heathen for he dwels in the midst of his Church and therefore if any defile the Land where his Church is he will either punish them severely or utterly depart from them as appeares evidently in his threatning after the making of the Golden Calfe for he will be specially sanctified in them that draw neere unto him in such a holy profession He is very terrible in the assembly of his Saints Now as it is in this case of bloud so every notorious sin defileth the land and cryeth for vengeance against all the inhabitants the Land cannot beare it but will endanger all even to spue out that people in the end if it be not purged as their abominations did cause the Land of Canaan This we may see in sundry examples how somtimes the sin of some of the people hath indangered al the rest sometimes the sinne of one city and sometimes even the sin of one man when it hath not beene sought out and punished As to omit that sinne at the making of the golden calfe which although it was not
dayes of Iosiah even since their comming out of Egypt and more specially for their provocations wherewith Manasses the grave father of Iosiah had provoked him by all his Idolatrie and by the bloud of his seruants which he shed whereof the land was not yet purged though that bloud had beene shed threescore yeeres before besides his sinne wherewith he made Iudah to sinn and to doe euill in his sight And yet more also for that in Iosiahs dayes the peoples heart did not so melt for those and the like iniquities as Iosiahs heart did but they rather still approved generally of their former evill waies and practised them secretly And lastly because of these abominations following whereby they filled up the measure of their iniquities and against which the Prophets so cried out ever threatning this judgement for the same untill it came upon them But heere it may be said howsoever these prerogatives of theirs were indeed exceeding great and may astonish us all both in regard of our former heinous sinnes and the judgements that have beene upon us both formerly and of late with the unplacable rage of our adversaries yet we have many things which may seeme to assure us of Gods favour and secure us from any such judgement or the like As first which was shortly touched for that we have so many worthy preachers and good people unfeignedly fearing the Lord. Secondly that we have the Lords true religion so soundly maintained Thirdly all open Idolatrie is banished Fourthly such good lawes so religiously established Fiftly for that more then all these we have the Lords annointed so graciously and miraculously set over us in peace with such a happy unity concluded withall neighbour nations and also so blessed an issue Sixtly Above all these The Lord hath so often testified his fatherly love and care for us in such tender and marvellous preservations both of our Princes and of our whole nation and in so bringing his and our enemies to shame as he hath heereby made this Iland the wonder of the world And lastly for that never nation did injoy the Gospell so long in that flourishing prosperity and peace which we have done All these and the like are such evident tokens of the Lords favour love towards us as that we can have no such cause of feare as this forewarning many of our Preachers would beare us in hand To answer all these and whatsoever else can be said to secure us Let us but consider what King reigned in Ierusalem and how many yeeres togither before this Captivitie even when these judgements were so threatned and hastned on and when many of these abominations following were committed and how he continued till within three moneths of these miseries begun as we heard before and it will appeare most like that this people could not be then inferiour to us in any of these signes of Gods favour except this that we live in the dayes of the Gospell to which we shall answer after For first immediately before this vengeance began they had that most holy King Iosiah whose praises and worthy example shall remaine unto the end of the world and him they injoyed reigning in peace over them for one and thirtie yeeres togither And secondly for puritie of religion we know that never King went beyond Iosiah in his reformation and care compelling all strictly to serve the Lord according to his word and in taking away so far as he was able the very monuments of Idolatrie with all things that might either revive it openly or secretly or that might be any way a snare unto the people And also how he reformed all other abominations that could be spied in all the land of Iudah or in Ierusalem So as the Holy Ghost beares this witnesse of him that like unto Iosiah was no King before him that turned unto the Lord with all his heart nor rose up after him That for puritie of religion and a holy reformation we can make no doubt but they were equall to us And for worthy Teachers according to that time I take it that we can make no question but that they had many of the Priests and Levites both learned and godly when the King himself was so forward to incourage and provoke them thereunto Besides those famous Prophets stirred up by the Lord extraordinarily as Ieremie Zâ—phanie Habakuk and others with Esay and Micha but a litle before for many yeeres togither and Ezechiel presently after All these and sundry others they had howsoever they dealt most unkindly with them as Ieremies example doth fully witnesse For good people in like manner it cannot be imagined but that where such a worthy head example was with such excellent Teachers there must needs be also many of the children which God had given to them and those of all sorts even of the chiefe Magistrates as well as others Such were these which mourned in Ierusalem for the abominations who are commanded to be marked who lived when they were at the very worst and sundry Worthies as those which spake for Ieremie and others which were caried away in the Captivitie yea even children of the Kings seede and of the Princes as Daniel and his companions to wit Hananiah Mishael Azariah with others as we shall see hereafter Though these were and had long time bin made as signes and wonders unto the rest and the off-scowring of all other like as those Prophets were whose doctrine they obeyed As for Idolatrie It is most evident that they had none openly in all Iosiahs dayes after the reformation nor so much as the prints suffred to remaine nor any thing that might revive it as we saw but onely that they had not repented of that which had bin before And for peace It seemeth to be manifest That Iosiah had peace with all about him for although he was slaine in warre by Pharaoh Necho King of Egypt it was his owne seeking and a just punishment for attempting it and not consulting with the Lord nor hearkning to the words of Necho which were from the mouth of God For the King of Egypt sent messengers unto him to tell him that he came not against him but against the house of his enemie which was the King of Assyria and therefore he would not in any case have foughten with him If the Assyrian had bin Iosiahs enemie it is not like that Iosiah would have hindered the King of Egypt from fighting against him And finally for their securitie through their Prince and princely progenie if ever Nation could glory therein it was surely they having as was shewed as worthy a King as ever was by the Lords owne record whom they therefore accounted the breath of their nostrils and such a goodly tree as under whose shadow they were safe in the midst of the Heathen as they mourne after in the
servants p. 203 The depth of Sathan to smite Gods messengers with the tongue that none may be warned by their preaching to escape Gods vengeance p. 203 Ieremies familiars watch for his halting p. 203 How fearefull it is against conscience to practise mischiefe against Gods servants p. 204 Abomination 13. Striking and imprisoning Gods servants hastening the Captivitie p. 206 Pashur the Priest attempts to smite and imprison Ieremie hastening the Captivitie p. 207 The Princes by meanes of the Priests are against Ieremie and labour the king to put him to death p. 207 Zedekiah against his conscience leaves Ieremie into the hands of the Rulers p. 207 Cause of all Ieremies troubles p. 208 Abomination 14. Shedding the bloud of the Prophets and other of Gods servants hastening the Captivitie p. 209 What that bloud was which brought the Captivitie p. 209 How the cry of the bloud of Gods servants ascends into heaven p. 211 Vengeance for abusing the house and servants of the Lord. p. 211 How good it had beene for Iudah to have beene awaked at the admonition of the true Prophets p. 212 How necessary to stop such evils in the beginning p. 21â— Those who were so vilely accounted of were the dearest servants of God and chiefe meanes to stay his wrath so long p. 213 Of all other sinnes God can least endure the wronging of his messengers and dearest servants p. 213 From the disgracing of Gods servants all impietie flowes p. 214 What wisdome it is to prevent all indigâ—â—â—ies against Gods messengers p. 214 Our nation as fearfully defiled with the bloud of Gods servants in the daies of Queene Mary as Ierusalem in the time of Manasses p. 214 Apparant signes that our Land is not yet purged of that bloud p. 214 God cals upon us to search out this sinne if we will escape his search and the search of the bloudy enemie p. 215 Abomination 15. The unfruitfulnesse of the Lords vineyard laying it waste p. 216 What God had done for Iudah to make her fruitfull and so for us and our Covenant thereupon p. 216 The Lords complaint against his vineyard in Iudah and how it concernes us p. 217 Scarse any true godlinesse viz men truly sincere to be found among them before the Captivitie p. 218 What the Church is to doe in times desperatly evill p. 218 The Lords righteous vengeance for the unfruitfulnesse of his vineyard p. 219 Application to us with the Lords appeale for it to every ones conscience p. 219 The Papists principall argument and loud exclamations against us for our unfruitfulnesse p. 220 Complaints of the dressers of the vineyard for it p. 222 Sighes of the poore witnessing it p. 222 Vnfruitfulnesse of the Ministerie p. 222 How wee may justly lament for our negligence and time mispent p. 223 The Magistrates fruit p. 224 The accusation of the conscience in the carelesse Magistrate p. 224 The private mans fruit p. 225 Mr. Bradfords complaint for his owne unfruitfulnesse to be well noted of all p. 226 Each of us to acknowledge particularly our unfruitfulnesse p. 227 Abomination 16. Corruptions crept into all places and callings that almost all was become as drosse hastening the Captivitie p. 230 Only a few reserved in every calling p. 231 Vengeance proportionall to be melted together in the midst of Ierusalem p. 23â— Application to trie whether we have no need of such a melting 232 How neere we were to the furnace p. 232 England could not have filled the furnace p. 233 The furnace proclaimed to all people that we are corrupt and what God is about to doe unlesse we repent p. 233 Our corruptions instanced in the cry of many sinnes p. 234 The truth hereof as of the rest to be inquired of amongst the most conscionable and painfull Ministers p. 234 This should never passe out of our hearts how neere we have beene unto the melting p. 235 Abomination 17. Hypocrisie angring the Lord hastening the Captivitie p. 235 Their Covenant concerning the sinceritie of Gods worship p. 236 Wherein their hypocrisie chiefly consisted p. 236 The outward service without the inward is a wearinesse unto the Lord so the Ceremonie without the Morall commandement p. 237 To trust in outward observations is to trust in lying words p. 237 Hypocrisie in observing the traditions of men more then Gods commandements p. 238 Hypocrisie in serving God by the commandements of men and not of any conscience to God p. 238 Hypocrisie causeth the Lord to loath all our service and to take away his Religion p. 238 Application for our hypocrisie in performing a bare outward service p. 239 Hypocrisie in retaining still the dregs of Poperie p. 239 Many of our people doe all principally for the commandements of men as ready to receive any other religion p. 240 How few of whom we may justly hope that they are soundly religious p. 240 If so how can we looke to escape Ierusalems vengeance or a heavier p. 240 The sinnes of the chiefe men of all sorts from whom wickednesse descended to all the rest and the meanes how p. 241 The Lord will require all his sheepe of the pastors and why p. 242 Abomination 18. Covenant of the Magistrates and Rulers p. 242 Magistrates ought to be as God in his place p. 242 Magistrates ought to be fathers to all under them p. 243 Magistrates ought to be most temperate and fearing God p. 243 Magistrates as lights and patternes to the rest p. 244 Their great men in stead of being as God were most rebellious against God p. 244 In stead of fathers lions p. 244 The Lord compares cruell Rulers to Butchers and Cookes p. 245 Their great men gave themselves over to all licentiousnesse p. 246 Instead of being lights they became most vile ensamples p. 246 Their vengeance proportionall on them p. 247 Application in all humble reverence how neere the vengeance was to us in each particular p. 248 What the Popish conspirators pretended in blowing up the Parliament house p. 249 Great men are to remember the honour laid upon them and the end why God hath done it p. 250 Nehemiahs ensample to be set before the face of all worthy Rulers p. 252 Abomination 19. Taking up the evill fashions of other countries hastening the Captivitie p. 253 Gods people to observe the manners prescribed by him p. 253 They might not conforme themselves to Gods enemies but were to destroy every thing that might teach them their manners p. 253 They tooke up the odious fashions of other Countries and this was a chiefe cause why the Lord did forsake them p. 254 255 They fell to doat upon the guises of the Babylonians whom God had ordained to be their scourge p. 255 Vengeance for this to be cast off as they had cast off the Lord for these p. 256 All to be caried into Babylon on which they had so doated where they should execute Gods vengeance on them p. 256 The Lord sanctified the Babylonians for his ghuests against
to make open protestation against all Idolatrie even in the very enemies land p. 358 There was in them notwithstanding a very generall inclination to run a whoring after Idols p. 359 Hezekiah and Iosiah raised up to destroy deface Idolatry p. 359 The zeale of the people in destroying Idolatrie in Ezekiahs daies Gods admirable favour to Ezekiah Iudah therupon p. 359 Their relaps to Idolatrie with Manasseh falling to be worse then the heathen p. 359 Manasseh led captive for this his repentance and destroying Idolatrie againe p. 359 Iosiah raised up to worke a thorow reformation and with a most strange detestation of Idolatrie in the hearts of the people p. 360 Iosiah solemnly renues the Covenant with the Lord to worship him only according to his will and compelleth all to stand to it so by all meanes convincing them before the Captivitie p. 360 The Lord sent them moe Prophets and with more power before the Captivitie then ever in former time p. 360 Idolatrie was usually one sinne whereof they did ever warne the people p. 361 Idolatrie practised secretly in all Iosiahs daies p. 361 The remnant of Baall with the Chemarims and those who sware by the Lord and Malcom still remaining in his daies p. 361 Idolaters compared to shamelesse strumpets sending for their lovers viz. Priests to teach them the worship of their Idols p. 362 The Rulers fell to most horrible Idolatrie in secret hard before the Captivitie as the Lord shewes Ezekiel p. 362 The outward forme of Gods religion may seeme to have continued even unto their very last desolation without any publike Idolatrie p. 362 A publike fast proclaimed by Iehoiakim hard before the Captivitie but not performed as it ought p. 363 Vengeance denounced for this sinne of Idolatrie To cause them to run into the holes to hide them and to curse their Gods p. 363 The Lord threatneth to raise their lovers against them who should use them as strumpets for this and cause their fornications to cease p. 364 To plague them from Egypt and Babylon p. 364 The Covenant ours as well as theirs p. 364 The Lord as much detests Idolatrie now as then p. 364 The Lord hath raised up sundrie of his worthie servants to destroy Idolatrie as well with us as with them p. 365 The Lord may complain of us herein as much as upon Iudah p. 365 In this sin we seeme farre to exceed them in the daies of Iosiah p. 366 367 Yet the vengeance came on them presently after the death of Iosiah and principally for this sinne amongst others p. 366 Certaine points to be seriously thought of by all the favourers of Poperie amongst us and by all who stand in suspence p. 367 1. The occasion and manner of casting Poperie out of our land p. 367 2. The bloud of so many learned and most holy Martyrs as Cranmer c. witnessing against it p. 367 Answer concerning their pretended Martyrs p. 369 3. So many worthie Preachers in each part of our land convincing all ever since then p. 369 4. So many learned writers unanswerable confuting it and every peece of it p. 369 5. The discoverie of their Index Expurgatorius for their wicked dealing against the Gospell and for upholding Poperie p. 370 6. So many discoveries of their unnaturall cruelties the fruits of their religion and for the supporting thereof p. 370 The chiefe of them made trumpetters of the abomination of their religion p. 370 Our Saviours argument most strong against that religion to prove it to be a principall religion of Sathan under a shew of holinesse especially the Iesuited Papists religion p. 371 7. Their religion teacheth these things witnesse those evidences which follow in the end of this Abomination viz. p. 371 Abomination 32. This alone sufficient to cause all not utterly given up to flie out of Babylon p. 372 8. Miraculous deliverances and preservations of our Princes religion and us all at the Spanish invasion the death of Queene Elizabeth and so wonderfully bringing in the Lords Anointed amongst us and at the gunpowder treason p. 372 9. The wonderfull bringing the Gospell againe after Queene Mary with the admirable preservation of the Lady Elizabeth p. 372 10. The wonderfull continuance of the Gospell since notwithstanding so innumerable stratagems against it p. 372 These as infallible arguments of Gods favour and love towards us as theirs were towards Iudea and ought as much to knit our hearts to the Lord and his truth and to a detestation of that bloudie Religion p. 373 Our happinesse if wee have hearts to meditate of these things p. 373 374 To thinke what it is to take the marke of the Beast chiefly after these convictions p. 373 11. The relenting of most hearts for the present in sundrie discoveries of their wickednesse p. 373 12. Exhortation to thinke of these things and to compare our way of life with theirs whether is more equall and whether is more agreeable to the word of the Lord. p. 374 To reade the French massacre and the Spanish Inquisition p. 375 What they long for who seeke to bring in Poperie againe p. 375 Answer to the vaine perswasion of our professed Papists concerning their owne safetie if God should leave us into the hand of the enemie p. 375 All the rich should be made Hugonotes as in Paris at the French massacre p. 375 What they may looke for who looke to bee enriched by such a day p. 375 Warning to all who foreseeing these evils doe not their uttermost endevours to turne them away p. 376 God speakes to each as Mordecay to Hester p. 376 Three necessarie questions 1. How so many have and doe daily fall to Poperie notwithstanding all these things 2. How to be resolved of the truth 3. How to be kept from backesliding from the truth p. 376 For answer to the first to consider 1. Who they have beene that have fallen p. 377 2. Reasons why such have and doe so fall in Gods justice p. 378 All are contemners of the truth who never so received the love of it as by all holy meanes to search the knowledge of it and to obey it p. 379 The reasons why some of Gods deare servants have and may fall for a time p. 381 God may thus leave up his owne for a time but he will fetch them againe at least by strong hand if they be his elect indeed p. 382 Answer to the second question viz. How those who stand in doubt may be resolved which is the Religion of the Lord. p. 382 Answer to the third Question viz. How to be kept from declining to Poperie and from falling from the Lord. p. 385 For those with whom no other meanes can prevaile to cause them to be afraid of Poperie First to consider as before Christ of the former reasons p. 385 2. To ponder our Saviours reason against the malicious lewes Iohn 8. 44. to prove they were of the devill and so one reason against Poperie
The Lord hath beene wont to inflict some lesser judgement when the humiliation hath not beene unfained though he have saved his people from the greater and why p. 492 When the time is that the Lord will not spare his people any longer no not at the private praiers of his dearest servants p. 493 Three principall signes hereof 1. When a land is full of bloud 2. When it is full of declining and perversnesse 3. When it is overgone with Atheisme p. 494 For the first what that bloud was whereby their land was so dâ—filed that God would not spare them p. 494 c. The second maine sinne for which God would not spare them their generall all perversnesse and defection increased without hope of returning p. 499 Neither word judgements nor mercies would doe them any more good p. 500 There was also amongst them a marvellous corruption of judgement both in misjudging of the good waies of God and also in wresting of judgement p. 500 Perversnesse in judgement cause of their perversnesse in manners p. 501 Their last and principall sinne a senslesse Atheisme growing upon all that they did not acknowledge God in his judgements as they had beene wont p. 501 Reasons why the Lord cannot spare when these sinnes come to this height as theirs were p. 502 Application to our selves whether we be come to this height of sin and have these tokens thereof p. 504 God hath manifested his love as much to our nation as to any other and that he is most unwilling thiu to enter into judgement with us p. 504 505 He spreadâ—th out to us both his white and his blacke tent together p. 50â— To trie what we can answer the Lord if he charge these things on us as first that our land is full of bloud p. 505 The crie of violence and oppression goeth up to heaven for the crueltie of Landlords Vsurers and men void of commiseration p. 506 The like crie amongst us as was in the daies of Nehemiah p. 506 The crie of the poore in dearths p. 507 The holy law of God for the care to be had for all the poore of the land p. 509 We must sometime lend looking for nothing againe p. 509 How the Lord will blesse such a care for the poore and contrarilie p. 510 Vumercifulnesse crieth loud for vengeance and will bring judgement without mercy p. 510 The generall crie of the poore that they and theirs must be brought to perpetuall beggery p. 511 The husbandman cannot pay his rent but by selling his corne at high prizes and according to the same must usually all other commodities bee that the poore must live in miserie p. 512 What we are growing to hereby p. 512 The cause of all our unmercifulnesse and spoiling commonly viz. to maintaine those sinnes of Sodome Ezek. 16. 49. p. 513 Our land defiled with the bloud of Gods servants in Queene Maries daies p. 513 Deadly malice against all who make conscience to walke in the waies of God by all those who have chosen to live in their owne evill waies p. 514 The advice that a mans wisest friends will give to any noted for profâ—ssion rather to put up all wrongs then in most places to seeke redresse p. 515 Our land full of the bloud of soules p. 515 What our state must needs be herein through the multitude of ignorant and unconscionable Ministers p. 516 Multitudes destroyed by evill ensamples and through the generall neglect of superiours for the soules committed to them p. 517 Application of the second cause why the Lord could not spare them viz. That they fell away more and more p. 517 The word in many places become unfruitfull and without power p. 518. Gods mercies have made us so insolent as to say we will not heare p. 518 Gods judgements have made us to fall away more and more especially since our deliverance from our so long feared day p. 518 Pestilence famine and wilde beasts next forerunners of the sword p. 519 All Gods strokes so multiplied to make us to seeke him have made us more senslesse and to walke more stubbornly against him p. 520 This of all other a most infallible for erunner of vengeance when men wax uncurably worse by smiting p. 520 The manner of the Lords proceeding in judgement against Israel before her Captivitie is recorded for a president to us p. 520 Application to our selves of Gods manner of proceeding with us in judgements p. 521 We almost overthrowne as Sodome being as a firebr and pluckt out of the burning p. 521 God threatneth us with whatsoever he hath denounced seeing we amend not p. 522 God threatneth to smite us seven times more to bring one plague in the end seven times greater then any of the former unlesse we repent p. 522 God having shewed such tokens of his love and compassion towards us will be magnified accordingly p. 522 The third signe of Gods anger and for which he threatneth he cannot spare to wit Atheisme and how it declareth it selfe openly amongst us p. 523 If we had beene rightly perswaded that all our judgements had been sent by the Lord for our sinne we had repented long agoe in sackcloth and ashes p. 523 Our timorousnesse to manifest our love to the Lord and our hatred of sinne p. 524 Our generall leaving off to mourne for all our sinnes and tokens of Gods wrath or to tremble before him p. 524 Whence come these menâ—â—â—ned but from some spice of close Atheisme that we thinke at least that God is not so angry against sinne or so regardeth it p. 524 Cause of our drowsie professing in many for that iniquitie hath â—â—gotten the upper hand that it seemes unpossible that ever pietie should looke up againe therefore best to frame our selves to the time p. 525 CHAP. XVI What brings true boldnesse to appeare before the Lord. p. 526 The assurance and safetie of the mourners before the destruction come being sure marked by our Saviour repeated againe for our further comfort p. 526 To be put in minde ever to beare his marke in our foreheads that so we may alwaies have boldnesse before him p. 527 The boldnesse of the marking Angell appearing againe before the Lord and giving up his Commission p. 527 This only can bring boldnesse to appeare before the Lord when we can say Lord I have done as thou hast commanded me p. 528 Our obedience is chiefly in our willingnesse and unfained endevour mourning for our wants and this doth our God accept p. 528 Two notable ensamples of boldnesse hereupon to appeare before the Lord. p. 529 530 Reasons why they only who have done as the Lord hath commanded can be bold to appeare before him p. 531 When all nations shall tremble and shrike they alone shall lift up their heads for joy because of that their happiest day p. 532 The contrary horrour of all who have not done as the Lord hath commanded them whensoever their consciences shall be truly awaked more
whom God entred into covenant to be his God and the God of his seed forever 2. The Adoption belonged to them God freely chose them and them only of all the people of the earth to be his owne peculiar people He carried them forth of Egypt into Canaan the garden of the earth as upon Eagles wings plaguing Kings for their sakes and expelling mighty nations to plant them in Never ceasing untill he had setled them and his Tabernacle the place of his rest in this City They were moreover so deare unto him as that he cannot content himselfe to call them his sonnes but he stiles them his first borne his pretious ones in whome his soule delighted So tender he was over them as when he was compelled to chastise them for their stubbornesse his soule was troubled for them as a deere father striking his childe with a heavy heart And above all dignities he cals them a thing hallowed the first fruits of all nations unto him Thirdly the glory belonged unto them that is the honour of all the earth He gave them his owne name to call upon and himselfe to be called their God He vouchsafed them his presence to dwell among and in the midst of them to shew unto them his glorious Majestie by such visible signes as never any other people saw specially by the Arke which was therefore called the glory of God and the glory of Israell Yea they had all that glory spoken of before belonging only unto them of all other people both inward in his presence most sensibly and also outward in knowledge holinesse and protection as we have heard Their fourth prerogative was That they had the covenant that is Gods covenant made with them in solemne words to be their God and they alone his people and Canaan to be theirs for an everlasting possession Fiftly the giving of the law was their prerogative The law of God was given unto them first and immediatly upon mount Sinai out of the midst of the fire The Lord there so spake to them as never people heard him Besides all their judiciall lawes whereby they were governed passing Solons lawes and the lawes of all people besides were given unto them by the Lord himselfe Sixtly The worship was theirs Gods owne true worship according to his appointment to be performed by the priests and Levites in a most excellent order was committed unto them alone which was continued for the outward manner and forme though not without some corruptions untill the very time that this captivity began and yet the same corruptions also graciously reformed by that holy Iosiah Seventhly The promises were theirs both the promises of this life and that to come were specially and chiefly made to them and to those who should joyne unto them Eightly The fathers were theirs those chiefe fathers of the Church the Ancient Patriarcks Abraham Isaack and Iacob to whom the promises were made first confirmed againe and againe to thousand generations So that they might seeme the sole heires of the promises as they are called the children of the Prophets and of the covenants which God made unto the fathers Ninthly which is the chiefest and highest degree of all their excellencie Of them Christ came he was of their stock and kinred He who hath so honored all mankind in taking on him the nature of man must needs honour them much more with whom he entred into so neere a bond to be of their flesh even he who is God himselfe blessed for evermore To conclude all this their dignitie The Lord had so preferred both them and their city and so declared his love unto them in his manifold and most miraculous preservations and deliverances of Ierusalem that untill the very time of this lamentable captivitie neither the kings of the earth nor all the inhabitants of the world would have beleeved that ever the enemie could have entred within the gates of Ierusalem Thus have we had in some sort the priviledges of the City and the people Out of which we may most cleerely see that if ever people might promise unto themselves security in regard of outward prerogatives it was certainly they Yet when they proceed so farre to dishonour the Lord by abusing his religion which he had committed in trust unto them alone to magnifie him by and by committing all the abominations which follow after to make his name thereby to be blasphemed among the heathen and when all other his rods and meanes can do them no more good to reclaime them and reforme them he will spare them no longer But when there is no other remedie the destroyers must come they must spare none but execute the Lords most terrible vengeance according to all that which in his law he had threatned long afore for presently within three moneths after the death of their worthy king Iosiah whom Ieremie so much bewaileth in his lamentations calling him the breath of their nostrills began all those plagues of this people For Iehoahaz the eldest son of Iosiah was taken captive of Pharaoh Necho and carried into Egypt which could not be done without much bloudshed There land also became tributary to the king of Egypt and that tribute which was very great was to be levied upon every man of the land according to their estimation whereby all of them became servants unto him In the place of Iehoahaz did the king of Egypt set up Eliakim his brother whom he named Iehoiakim So he and his people remained servants to the king of Egypt untill they were soone after conquered againe by the king of Babylon who prevailing against the king of Egypt they all became tributaries to the king of Babylon Afterward Eliakim rebelling against Nebuchadnezzar king of Babylon Nebuchadnezzar came against him with great power tooke him bound him with chaines carried him into Babel with many of the vessels of the house of the Lord. In his place did the king of Babel set up Iehoiakim his sonne to raigne in his stead who reigned but three moneths but he also is carried away into Babylon with other pretious vessels of the house of the Lord and Zedechiah his uncle set in his place who rebelling in like manner against Nebuchadnezzar who had caused him to sweare by God and not humbling himselfe at the commandement of the Lord by the Prophet Ieremie but hardening his neck and making his heart obstinate that he might not returne to the Lord God of Israell the cheife also of the priests and of the people sinning wonderfully and not harkening to Gods messengers he likewise was taken his sonnes slaine before his eyes his owne eyes put out he bound in chaines and caried into Babel and all this desolation foreshewed was fully accomplished All this came upon them as the Lord himselfe saith plainly partly for the sinnes committed long before the