must not be written on any parchment but what is made of the skin of a clean beast nor read but in a clean place No man must touch it but with the right hand and not without a kisse of reverence they usually carry it in procession about their synagogue with many ornaments of crowns and scepters the children kissing it as it passeth by them No man must sit in the presence of it nor so much as spet before it c. Whereas the Gospel of grace they utterlly reject and abominate as a Volume of vanity That Italian Translation that they had of the New Testament is called in and taken from them Evangelâ—â—â— Aven gelaion Eliah in Thesh Rad gillaion Buxâ—orf syneâ— cap. 1 p. 4. for their horrible abuse of it this being still the twelfth Article of their Creed I believe with a perfect faith that the Messiah is yet to come No marvell if the Apestle would not have us ignorant that blindnesse in part is happened to Israel Rom. 11.23 That lesser part or rather particle of them that are proselyted to our religion they pretend that they are none other then poor Christians hired to personate their part Voyage into Levant And yet they give compleat dispensation to counterfeit Christianity even to the degree of Priesthood In the day of their expiation their Rabbi doth absolve them from all their perjuries and deceits used against Christians He also assures them that they are not bound to keep any oath but what is sworn upon their own Torah or Law of Moses brought out of their Synagogue Weemse to the reading whereof they depute one third part of their day and wherein they are generally so expert that they have it as ready as their own names The mischief of it is Facilius quâ—â— nomen soum recitat Joseph Cont Appion lib. 2. that they are too much affixt to it and will needsly be saved by it which the Law cannot do for them as being weak through the flesh Rom 8 3. The Law is a yoke of bondage as Hierome calleth it and they who look for righteousnesse from thence are like oxen who coil and draw and when they have done their labour are fitted for slaughter Luther fitly calleth such drudges the devils Martyrs they suffer much and take much pains to go to hell And in another place he saith Qui scit inter Logem Evangelium disting siere gratiâ—â— agat Dto sciat se esse Theologum He that can rightly distinguish between Law and Gospel hath cause to praise God and may well passe for a Divine Moses my servant A farre higher title then Sonne of Pharaohs daughter for this was to be Pharaohs God Exod. 7.1 and higher then the kings of the earch Psal 89.27 No marvell though Moses so esteemed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Nâ—â—â—t king of Romans an Heathen did and Augustus the Emperouâ— câ—â—igratius fuit 〈◊〉 pietatis quam potestatis saith Tertultian he preserred prety before Monarchy so did those three succeeding Emperours Câ—â—stantine 〈◊〉 and 〈◊〉 who called themselves Vassallos Christi the vassals of Christ as 〈◊〉 reporteth It was noted as a great both presage and desert of Dâ—â—ins his ruine when in his proud Embassie to Alexanaer he called himself the King of kings and Cousin of the gods but for Alexander he called him his servant That was worse in John Oneal father to the Earl of Tirone that rebell Anno 1398 who blasphemously inscribed himself in all places 1 great John Oneal Cousin to Christ friend to the Queen of England and foe to all the world c. Camd Eliz. 2 Pet. 2 What big bâ—bbles of words were these as Peter calls them His pretended Successour stileth himself the servant of Gods servants and one day in the yeer in an apish imitation of our Savtour washeth certain mens feet But he acteth as Dominâ—s â—â—gnorum munâ—i which is one of the Devils titles and can endure to be called by his Parasites Dominus Deus noster Papa Our Lord God the Pope Moses held it honour enough to be the servant of the Lord and yet he was Vir Dâ—o longe acceptissimus quo 〈◊〉 habuit antiqua aetas mitius sapientius sanctius highly accepted in heaven and the most meek wise and holy man that Antiquity ever had or mentioned as Bellarmine himself acknowledgeth which I commanded him in Horeb Moses then was not the Law-maker as Solon Lycurgus Zaleucus c. but onely Gods Minister to utter what he would have him deliver or at utmost a Mediatour Gol. 3.19 not of expiation for so Christ onely but of communication of the Law to all Israel Exod. 20.19 wherein he was faithfull in all Gods house as a servant Hob. 3.5 Famulus inginuus a servant of the better sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of worship as the word there seemeth to import The place where Moses received the Law is mentioned Horeb the same with Sinai Act. 7.30 Exod. 19.1 18. to inmind them of the terrour of the Lord on that mountaine when God came down upon it with ten thousand of his Saints Deut. 33.2 from his right hand went a fiery law for them Heb. a fire of law And surely that fire wherein the law was given and shall one day be required is in it still and will never out Hence are those terrours which it flashth in every conscience that hath felt remorse of sinne Every mans heart is an Horeb and resembleth to him both heaven and hell The sting of death is sin and the strength of sin is the Law 1 Cor. 15. to all Israel And it is reckoned as a singular priviledge to that people Neh. 9.14 Rom. 9.4 Prospers conceit was that Judaei were so called because they received Jus Dei the Law of God Josephus calleth their Common-wealth a Theocratie or God-government That of Philo is not so solid that their law was given in a wildernesse because it is to be learned in a wildernesse seeing there we cannot be hindered by the multitude But what a wretched conceit is that of the Jews at this day that the law of Nature shall bring to heaven those that observe it but the Hebrews unto whom the Law of Moses was peculiarly given by keeping it shall have a prerogative of glory How shall the Lion of the tribe of Judah roar upon them at that day and say Do not think that I will accuse you there is one that accuseth you Joh. 5.45 even Moses in whom ye trust Get you to him whom ye have chosen but cold comfort ye are like to have from him a very froward generation he ever found you children in whom is no faith Deut. 33.20 with the statutes and judgements that is with the Ceremoniall and Judiciall Law But what meant that false Rabbin to adde to this Text these following words Quamdiù non venit dies juâ—icy R. David Till the day of judgement comes as if men were bound till
Lord our God other lords besides thee have had dominion over us d Rom. 1.9 yet through thee onely will we make mention of thy name h Esay 26.13 e Psal 16.8 I finde a law in my members warring against the law of my minde that frame of holy thoughts and carrying me captive to the law of sin and of death i Rom. 7.23 The law truly is spiritual but I am carnal sold under sin I consent to the law that it is good even then when I transgresse it and do that I would not Nay more I delight in the law of God after the inward man yea with the minde I my self serve the law of God then when with the flesh the law of sin Thus the regenerate part in a christian still hankers and hangs toward God as the sea-mans needle toward the North-pole as the miserable captive toward his own countrey as the distressed spouse toward him whom her soul loved she slept indeed but her heart waked k Cant. 5.2 all the while God is the proper and most pleasing object of a good mans thoughts and affections 14. as David often avoweth him in the book of Psalms 16. And though he be hard layed at somtimes ey 22. and not seldom seduced l Iam. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hurried aside by armies and changes of evil thoughts noysome lusts satanical injections 25. and other grievous temptations both from within and without Yet for the main bent the general inclination and intention of his thoughts and affections he is still with God as David when I awake I am still with thee m Psal 17. saith he And oh how precious are thy thoughts unto me O God n Psal 139.17 how great is the sum of them in the multitude of my perplexed thoughts within me thy comforts delight my soul And to like purpose the Church All this is come upon us yet we have not forgotten thee o Psal 94 19. neither have we dealt falsely in thy covenant Our heart is not turned back neither have our steps declined from thy wayes Though thou hast sore broken us in the place of dragons and covered us with the shadow of death If we have forgotten the name of our God or stretcht out our hands to a strange God shall not God search out this for he knowes the secrets of our hearts p Psal 44.17 18 19 20 21 And that consideration as it kept their thoughts within compasse so it may well minister unto us a ground of good reasoh for the point in the first place SECT II. The Point proved and enforced by five reasons GOds people are much taken up in the thought of his name Reas 1 for they know that he knows the secrets of their hearts q Heb. 4.13 as he that makes a watch knoweth every turning and winding in the watch And that as he knowes them so he owes them too For 't is he that made us these spirits r All tings are for the outlide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked and for the inside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dislected quar terd clest thorough the back-bone as it were and therefore he requires to be served in our spirits ſ Ioh. 4.24 It is he that gave us our thinking faculties we cannot move no not with a motion of the minde but in him t Act. 17.28 Both the preparations of the heart and answer of the tongue is of the Lord u Prov. 16.1 And is it not reason therefore that he should have a tribute of our thoughts a thought-service also It is true our bodies with the members thereof must be offered up and presented to God as a living sacrifice x Rom. 12.1 But that sacrifice can neither be living nor well pleasing where the heart is wanting y Isai 29.13 Hence he so called of old for all the fat of the inwards in the sin offering z Exod. 29.39 and testified afterwards by David that he delighteth more in a broken heart then in all sacrifices a Psal 51 17 he rolles himself in it as in a bed of spices b Cant. 6.1 and seemes to say of it to the sonnes of men as sometimes Joseph to his brethren concerning Benjamin his brother or as David to Abner concerning Michol his wife ye shall not see my face except ye bring it c Gen. 43.3 He will have the heart d Prov. 23.26 Deut. 6.6 or nothing because it is the treasury of all our thoughts speeches and actions but first of our thoughts which are the next and immediate fruit and issue of the heart whence the services done him by them cannot but be most pleasing sith they are most spirituall and farthest off from pollution of hypocrily whereunto they cannot be so subject as outward services which are performed sometimes more out of respect to the Creature then to the Creator Hence the Church in that fore-alledged Psalme seeking to approve her selsto God pleades the sincerity goodnesse of her thoughts as a sufficient testimony of her truth integrity e Psal 44.17 c. But this is not all Gods people are thoughtfull of his Name not only moved with feare as the text here couples them Reas 2 because he searcheth out the secrets of their hearts and calles principally for their thoughts but also out of love and strength of affection as the spouse acknowledgeth the property whereof is to set the thoughts aworke upon the thing beloved according to that in the proverb the minde of a man is not where it lives but where it loves * Animus est ubi amet non ubi animat And so it is here Gods Name is as an oyntment powered out therefore the virgines love him f Cant. 1.3 They have tasted and seen how good the Lord is g Psal 34.8 They had often heard by the hearing of thee are but now their eye hath seen him h Iob 42.5 His good name hath been sweeter to them then a precious oyntment i Eccles 7.1 it hath filled their hearts as Maries Spikenard did the house k Ioh. 12.3 This maketh the virgines that follow the Lamb wheresoever he goeth that stand with him upon mount Sion having his fathers name written in their foreheads l Rev. 14.1.4 to love him for the odour of his good ointments though they see him not m 1 Pet. 1.8 And out of the deare respect and love they bear unto his Name to be continually thinking upon that which their soule loveth The more they love the more they think and the more they think the more they love God having shed abroad his love that part of his Name in their hearts n Rom. 5.5 as a sweet oyntment by the Holy ghost that anointing that is given unto them and which teacheth them all things o 1 Ioh. 2.20 And that 's a third Reason Reas 3 why
Church again to wife but having found her formerly so fickle and faithlesse he would for a long time trie her and keep her unmarried as a probationer he would lay her as we do filthy garments a soaking and a frosting for many hundred years to try them and to purge and to make white even to the time of the end because it is yet for a time appointed Dan 11.35 And to presume to prescribe to him in this case is to set the Sun by our Dial. As he never fails his in his own time so he seldome comes at ours Here then our strength is to sit still Esay 30.7 and not to start up and say as that impatient Prince did 2 Kings 6.30 What should I wait for the Lord any longer Shall Christ lose his right in his wife because he takes her not by the day set down in our Calender Possibly the Calender of heaven hath a post-date to ours Sure it is that we are apt to antedate the promises in regard of the accomplishment as those Jer. 8.20 that looked for help that summer at furthest but were deceived See the disease and the remedy put together Hab. 2.2.3 and learn to wait God will surely bring us to it if we belong to him and thereby inure us both to patience and continence as here thou shalt not play the harlot c. thou shalt not hasten after another God and so multiply sorrowes upon thy self Psal 16.4 as he that hath broke prison gets but more irons to be laid upon him and a stricter watch Psal 44.19 the Church though sore broken in the place of dragons and covered with the shadow of death yet she stretched not out her hands to a strange God She knew that was not the way to get off with comfort Is it because there is no God in Israel that thou gaddest to the God of Ekron Isay 20.19 2 King 1. Should not a people seek unto their God from the living to the dead Should they seek to slip out at a back-dore and to help themselves by sorry shifts or sinister practises Is that ever like to do well or will not such be miserable even by their own election Ion. 2.8 Wherefore if God defer to help as he doth usually hold out faith and patience Wait upon him who even waits to be gracious Esay 30.18 for he is a God of judgement and well knoweth how and when to deale forth his favours Cito data cito vilescunt Manna being lightly come by was as lightly set by He therefore suspends us that he may commend his mercies to us and when he comes with them be the better welcome The longer he holds us in request the more will he do for us at length and if we abide for him many dayes we shall be no losers thereby for I also will be for thee He will love those that love him Prov. 8.17 1 Sam. 2.30 and honour those that honour him Yea if any man love me saith Christ my Father will love him and I will love him and will manifest my self unto him and we will come unto him and make our abode with him Joh. 14.21.23 I will gather them sc into my bosome out of all nations that are sorrowfull for the solemn assembly who are of thee to whom the reproach of it was a burthen Behold at that time I will undo all that afflict thee c. Zeph. 5.18.19.20 God esteems highly of those that abide for him in their banishment that stay for him till he minde marriage with them that stick to him in affliction that resolve to reserve themselves for him so as if they cannot have comfort in God they will have none elsewhere The Cherethites and the Pelethites that were with David at Gath and afterwards stuck to him when Absalom was up they were ever neare about him as his guard and dear to him as his favourites God is All in all to those that with the Spouse will be his altogether Jer. 29.13 he will do good to them with his whole heart that seek him with their whole heart c. Verse 4. For the children of Israel shall abide many dayes without a king c. They shall be as it is said of the Brasileans Sine rege sine lege sine fide in a wofull confused estate both for State and Church This they had brought upon themselves by their Idols set up at Dan and Bethel that is in the place of Judgment and in the house of God so Dan and Bethel signify Bethel was become Bethaven and the place of judicature called by Solomon the place of the Holy God Eccle. 8.10 so corrupted that people were ready to say as Themistocles once did that if there were two wayes shew'd him the one leading to hell and the other to the Tribunal he would chuse that which went to hell and forsake the other That corruption caused this confusion The children of Israel shall be without and without here are six withouts that they might be sensible of their abuse of mercies and see bona a tergo formosissima good things fairest behind their worth best appearing by their want The Persian law commanded that at the death of their kings there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a suspension of lawes Stob. orat 42. a lawlesse liberty for the space of five dayes that subjects might know the necessity of government by being bereft of the benefit of it for a time and the better prize it when they had it The like custome they have now in Turky at the death of the Grand Signor Turk hist. which is no sooner known but every man doth what is good in his own eyes till his successor be sent for and set upon his throne Israel hath neither King nor Prince Ruler nor Civil Magistrate of their own the ten tribes I meane for Judah had both Prince and Priests after the captivity till the last desolation since which they have no forme nor face of Church or common-wealth no not of a corrupt or depraved Church meant here by Image and Teraphim See 2 King 17.10 Judg. 17.5 much less of such an one as God had prescribed meant by sacrifices and Ephod Prospers conceit was that this people were called Judaei because they received jus Dei their law from Gods mouth And Josephus calleth their common wealth a Theocratie or God-government They received their order both for Church and common-wealth from heaven which no other people ever did in the same manner and might truly take up that of the Prophet Esay The Lord is our Judge Esay 33.22 the Lord is our law-giver the Lord is our King he will save us But man being in honour is without understanding c. Jeshurun waxed fat and kicked then he forsook God which made him and sacrificed unto devils not to God to Gods whom they knew not to new Gods that came newly up c. Deut. 32.15.17 When Ephraim spake and
to cast them out of that good Land as evils tenants that should hold no longer for vers 3. he threateneth to plead against them non verbis sed verberibus with 〈◊〉 and with blood as Ezek. 38.22 to make them say as Isai 45.9 Wo to him that striveth with his Maker that hath him for his adversary at Law such a one is sure to be undone unlesse he agree with him quickly Mat. 5.25 whiles he is yet in the way with him and before he be brought to the tribunall For even our God is a consuming fire Heb. 12.29 his tribunall also is of fire Ezek. 1.27 his pleading with sinners in flames of fire 2 Thes 1.7 the triall of mens works shall be by fire 1 Cor. 3.13 the place of punishment a lake of fire â—ed with a river of brimstone Isai 30.33 O pray therfore and prevent that God enter not into judgement with us for if so no man living shall be justified in his sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods people may have and shall be sure to have the devil an adversary at Law against them as Saint Peters word signifies 1 Pet. 5.8 The accuser of the brethren he is called which accuseth them before God day and night Rev. 12.12 But him they may resist stedfast in the faith and recover cost and charges of him as I may so say for they have Christ to appear for them in heaven Heb. 9.24 as a lawyer for his client 1 Joh. 2.2 to nonsuit all the devils accusations The Spirit also as a Paracletus or Advocate maketh request for them to God in their hearts and helpeth them to make Apologies for themselves 2 Cor. 7.11 Again if a man sin against another the judge shall judge him saith old Eli to his wicked sons that is the Umpire may come and take up the controversie and put an end to the quarrell But if a man have sinned against the Lord 1 Sam. 2.29 who shall intreat for him who dare be his â—â—yesman no mediation of man can make his peace no reconciliation can be here hoped for but by running from God as a Judge to God as a Father in Christ Let men therefore be wrought upon by the reprehensions of Gods faithfull Ministers by whom he appealeth and impeacheth them If they stand out as the old world did against that Preacher of righteousness by whom he went and preached to those spirits now in prison because they would not take up the matter in time but futured and fooled away their own salvation he will break off his patience and say as Gen. 6.3 My spirit shall not alwayes strive with these men for that they also are flesh c. and are therefore the worse because they ought to be better Ideo deteriores quia me liores esse debebant therefore they shall fare the worse because they would be no better I have hewed them by my Prophets Hos 6.5 but can make no good work of them Like ill timber they fall to splinters and like ill stones they crumble all tto crattle They are therefore fitter for the high-way chimney corner then for my building My spirit shall therefore strive no more with these perverse persons either by preaching disputing convincing c. in the mouth of my ministers or in their own minds and consciences by inward checks and motions which they reject refusing to be reformed hating to be healed I will take away my spirit and silence my Prophets as he doth verse 4. of this chapter and resolve upon their utter ruine sith there is no good to be done upon them See Vers 17. of this chapter with the Note there Currat ergo poenitentia ne praecurrat sententia c. Because there is no truth nor mercy nor knowledge of God in the Land Lo here the charge and knowing the judgement of God you must needs say that those that commit such things are worthy of death Rom. 1.32 For if the word spoken by Angels the law given by Angels in the hand of Moses a Mediatour were stedfast and every transgression and disobedience that is every commission and omission received a just recompense of reward Heb. 2.2 〈◊〉 should these miscreants escape that had left off to do good and for evil they did 〈◊〉 both hands earnestly For the second table of the Law it is articled against them for matter of omission or defect that there was neither truth nor mercy in the land And for the first table that there was no sound knowledge of God there and consequently no care of God either inward or outward worship for there can be neither faith nor repentance nor due obedience yeelded to an unknown God Joh. 4.22 A Samaritane service there may be ye worship ye know not what but not a rationall service Rom. 12.1 such as whereof a man can render a reason Now God will not have a blind sacrifice Mal. 1.8 1 Chr. 28.9 It is nothing worth that men are vertuous unlesse they joyn to their vertue knowledge 2 Pet. 1.5 nor that they offer sacrifice if they bring the sacrifice of fools Eccâ—es 5.1 Those must needs be abominable and disobedient that are to every good work reprobate injudicious as the word signifies Tit. 1.11 and what marvell though men be alienated from the life of God or a godly life through the ignorance that is in them Eph. 4.18 But let us take the words in order There is no truth Here God declareth against them a Lawyers do against offendors in courts and not for trifles but first for want of truth or trustinesse in word and deed without which humane society is but funiculus ex arena a rope of sand or arena sine calce sand without lime it cannot hold together It was an old complaint of the Prophets that Truth was fallen in the streets Esay 99.14 Psal 12.1 and faithfulnesse failed from among the children of men When Varus was slain Augustus grieved excessively and that because non esset à quo verum audiret he had none about him that would tell him the truth of things and deal plainly with him Multis annis jam transactis nulla fides est in pactis c. Jeremy bewailes it in his treacherous country men that they bent their tongues like their bowes for lies but they were not valiant for the truth on the earth Jer. 9.3 they were mendaciorum loquacissimi as Tertullian phraseth it loud an leud lairs and as Egesippus saith of Pilat they were viri nequam et parvi facientes mendacium naughty men and such as made nothing of a lie But Gods people are said to be children that will not lie Esay 63. they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of truth which was the title of honour given to Arrianus the Greek historian when as of all other historians Vopiscus testifieth that there is none qui non aliquid est mentitus that taketh not the libertie to lie more or lesse And for
with an hot iron And when some said it was too cruel an act I would to God said he that with searing mine own lips with an hot iron I could banish out of the Realm all abuse of oathes Those that plead they have gotten a custome to swear and therefore they must be born with shall have the like answer from God that the thief had from the Judge He desired the Judge to spare him for stealing had been his custome from his youth and now he could not leave it The Judge replied it was also his custome to give judgement against such malefactours and therefore he must be condemned And lying Fitly linked with swearing Some gravell or mud ever passeth away with much water so do some lies with much swearing How oft do men forget their oathes and swear again that they have not sworn at all Should mens excrements come from them as oft and they not feel it they would be full sorry and ashamed thereof Now swearing and lying 〈◊〉 file men much worse then any jakes can do Mark 7.22 and render them odious to God and good men Lying is a blushfull evil Therefore doth the liar deny his lie as ashamed to be taken with it and our ruffians revenge it with a stab God rankes and reckons it with the most monstrous sins and shuts it out of heaven Revel 21.8 Aristotle saith Arist Ethic lib. 4. c. 7. It is in it self evil and wicked contrary to the order of nature which hath given words to expresse mens mindes and meanings destructive to humane society Pythagoras was wont to say that in two things we become like unto God Aelian Var. hist 1. In telling truth 2. In bestowing benefits Now Mentiri is contra mentem ire To lie is to utter a known untruth with an intention to deceive or hurt The Cretians of old were infamous for this The Friars of late 'T was grown to a proverb among our forefathers A frier a lier 'T is now amongst us Every lier is or would be a thief Hence lying and stealing go coupled here but betwixt them both stands killing Tit. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as ushered in by the former and oft occasioned by the later Pro. 1.19 and killing This follows fitly upon the former for truth hath alwayes a scratcht face The devil was first a liar and then a murtherer Joh. 8.44 He cannot so well murther without he slander first The credit of the Church must first be taken away and then she is wounded Cant. 5.6 The people here in England once complained that Humphrey Duke of Gloucester that noble Patriot Speed was twice murthered first by detraction and then by deadly practise The French have a Proverb Those that have a minde to kill their neighbours Dog make the world beleeve he was mad first This is their Proverb and accordingly was their practise in the Massacre of Paris A little before which they gave out that the Protestants met by night to plot against the State and to commit all manner of uncleannesse amongst themselves This is an old trick of the Devil and his Instruments first to belie the Church and to represent her to the world in the ugliest hue and then to persecute her like as of old they used to put the poor Christians in Bears or Lions skins and then bait them with dogs Paulus Fagius reports a story of an Egyptian who said that the Christians were a colluvies of moist filthy lecherous people And for their keeping of the sabbath he saith they had a disease upon them and were therefore faine to rest every seventh day The Papists accused the Waldenses those ancient Protestants for Manichees and that they affirmed there were two beginnings of things God and the devill c and all because they constantly affirmed that the Emperour had no dependance upon the Pope They gave them out also for Arrians and published their Croisado's against them as enemies to Christ and all because they denyed that a crust was transubstantiated into Christ To make way for the ruine of England by the gun-powder-plot they gave out beyond sea that the people here looked as black as devils were grown barbarous and did eat young children That we held opinion to worship no God to serve the times to prefer profit before right to pretend the publike cause to our private lusts to cover hatred with flattery Eudaem Johannes to confirme tyranny by shedding innocent blood to keep faith no longer then will serve our own turnes c. And if the plot had taken effect they had fathered it upon the Puritans having proclamations ready framed for the purpose that under that name they might have suckt the blood and reveld in the ruines of all such here as had but the love or any shew of sound religion The word here used for killing signifies to kill with a murthering weapon such as David felt in his bones Psal 42.10 such as Colignius and other the poore Protestants felt in the French Massacre where the Queen of Navarre was poisoned the most part of the peerelesse Nobility in France murthered together with their wives and children and of the common people an hundred thousand in one yeare in diverse parts of the realme What should I speake of the innocent blood of Ireland for which God hath already and yet still will make diligent inquisition If the blood of Abel had so many tongues as drops Gen. 4.10 what then of so many righteous Abels Surely I have seen yesterday saith God the blood of Naboth 1. King 9.26 Murther ever bleeds fresh in his eye to him many yeares yea that eternity that is past is but yesterday Neither is he wanting to punish it even in this present world He avengeth the innocent blood that Manasseh shed a long while after his death he would not pardon it no though Manasseh repented of it 2 King 24.4 The mountains of Gilboah were accursed for the blood of Saul and Jonathan spilt upon them 2 Sam. 1. and what a deale of doe we find in the law made when a man was murthered Deut. 21.1 2. c. the valley where the expiatory sacrifice was slaine in that case was from thenceforth to be neither eared nor sowen Verse 4. c. in all to shew what a precious esteem God hath of mans life and what controversie with a land for shedding of blood and stealing Those publici latrones especially publike theeves that sit in purple robes and by wrong judgement oppress and rob the poor innocents are here intended as Calvin thinks See Isa 23. and 33. So are all others that either by force or fraud get into their hands their neighbours goods whether I say it be by violence or cunning contrivance the Lord is the avenger of all such 1 Thes 4.6 So that though haply they lie out of the walk of humane justice and come not under mans cognizance yet God will find them out and send his
flying roule of curses after them Zech. 5.2.3 he shall vomit up his sweet morsels here Job 20.15 or else disgest in hell what he hath devoured on earth as his belly hath prepared deceit Job 15.35 Serm. before K. Edw. 6. so God will take it out of his guts againe either he shall make restitution of his ill-gotten goods or for not doing it he shall one day cough in hell as Father Latimer phraseth it and committing adultery This is also an hainous crime saith holy Job yea it is an iniquity to be punished by the Judges Chap. 31.11 Heathens have punished it very severely Of one people we read that they used to put the adulterers or adulteresses head into the panch of a beast where the filth of it lay and so stiffled him God punished those stinking Edomites with stinking brimstone for their lothsome bruitishnesse and adjudged adultery to death because society and purity of posterity could not otherwise continue amongst men We read not in any general commandement of the law that any should be burnt with fire but the high-priests daughter for adultery Lev. 21.9 yet it seemes it was in use before the law or else Judah was much to blame for sentencing his daughter in law Tamar to the fire Gen. 38.24 Let us beware of that sin for which so peculiar a plague was appomted and by very Heathens executed See Jer. 29.22.23 If men be slack to take vengance on such yet God will hold on his controversie against them and avenge the quarrel of his covenant for so wedlock is called Prov. 2.17 either by his own bare hand or else by the hands of the adulterers themselves See an instance of both these even in our times In the yeare 1583. in London two citisens committing adultery together on the Lords day Divine Tragedie were struck dead with fire from heaven in the very act of uncleannesse their bodies being left dead in the place half burnt up sending out a most lothsome savour for a spectacle of Gods controversy against adultery and sabbath breaking This judgment was so famous and remarkable that Laurentius Bayenlink a forrain historian hath thought good to register it to posterity Opus Chronologiae Or his Vniversi Antwerp 1611. p. 110. Mr. Cleaver reports of one that he knew that had committed the act of uncleanesse and in the horrour of conscience he hang'd himself But before when he was about to make away himself he wrot in a paper and left it in a place to this effect Indeed saith he I acknowledge it to be utterly unlawfull for a man to kill himself but I am bound to act the Magistrates part because the punishment of this sin is death This act of his was not to be justified Viz. to be his own deathsman but it shewes what a controversy God hath with adulterers and what a deep gash that sin makes in the conscience they break out like wild horses over hedges or proud waters over the banks The Septuagint renders in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are poured out And St. Jude hath a like expression speaking of the Libertines of his time Verse 11. they run greedily Gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were powered out or powred away as water out of a vessel they ran headlong or gave themselves over to work all uncleanness with greedinesse to satisfie their lusts and to oppose with crest and brest whatsoever stands in their way bearing down all before them Beza So Sodom and Gomorrah are in the seventh verse of the same epistle said by unbridled licentiousnesse to give themselves over to fornication In scortationem effusae And when Lot sought to advise them better they set up the bristles at him with Base busie stranger Dubartas comest thou hither thus Controwler-like to prate and preach to us c Thus these Effractores as the Psalmist somewhere calleth them these breach-makers Judg. 16.9 Psal 2.3 breake Christs bands in sunder as Sampson did the seven green withes and cast away his cords from them These unruly Belialists get the bit betwixt their teeth like headstrong horses and casting their rider rise up against him They like men or rather like wilde beasts transgresse the covenant Hos 5.7 resolving to live as they list to take their swinge in sin Psal 12.4 for who say they is Lord over us Tremellius reades that text tanquam hominis they transgresse it as if it were the covenant of a man they make no more of breaking the law then as if they had to do with dust and ashes like them selves and not with the great God that can tame them with the turn of his hand and with the blast of his mouth blow them into hell Hath he not threatened to walk contrary to those that walk contrary to him to be as cross as they for the hearts of them and to bring upon them seven times more plagues then before and seven times and seven to that till he have got the better of them for is it fit that he should cast down the bucklers first I trow not He will be obeyed by these exorbitant yokelesse lawlesse persons either actively or passively The law was added because of transgression and is given saith the Apostle not to the righteous for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law to themselves 1 Tim. 1.9 as the Thracians boasted but to the lawlesse and disobedient who count licentiousnesse the onely liberty and the service of God the greatest slavery who think no venison sweet but that that is stolen Eccles 2.2 nor any mirth but that which a Salomon would say to Thou mad foole what do'st thou Loc for such rebels and refractaries for such masterlesse monsters as send messages after the Lord Christ saying We will not have this man to raigne over us for these I say was the law made to hamper them and shackle them as fierce and furious creatures to tame them and taw them with its foure iron teeth 1 of Irritation Rom. 7.7 2 ly of Induration Isa 6.10 3 ly Of obligation to condigne punishment Gen. 4.4 4. Of execration or malediction Deut. 28.16 17 c Let men take heed therefore how they break out against God Let them meddle with their matches and not contend with him that is mightier then they 'T is the Wise-mans counsell Eccles 6.10 and blood toucheth blood i. e. there is a continuation and as it were a concatenation of murders and other horrible villenies as was at Jerusalem in the murther of Zacharias the son of Barachias the blood of the sacrificer was mingled with the blood of the sacrifice And as Luke 13.1 the like fell out So at Athens when Scylla took the Town there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as mercilesse slaughter the gutters running with blood c. And so at Samaria which the Prophet may here probably intend when there was such killing of Kings and they fall not alone Hosea killed his Predecessour
Exod 22.8 yet did this evil prevail in Israel 2 Chron. 33.6 Jer. 27.9 and here It was done by unlawful means as Saul said to the witch Divine unto me by the familiar spirit 1 Sam. 28.8 and it was a thing hateful to God even as high rebellion 1 Sam. 15.23 sith the ground of this familiarity is a diobolical contract ovort or covert explicit or implicit It is fitly called the black Art for there 's no true light in them that use it Isai 8.19 they depart from God and his testimony ib. and so tempt the devil to tempt them This was Sauls sin for which the Lord killed him 1 Chron. 10.13 and hath threatened to cut off all from among his people that do enquire of such Levit. 20.6 Thou hast been partaker with the adulterer Psal 50.18 so are such with sorcerers Surely the wounds of God are better then the salves of Satan as Ahaziah found it And they which in case of losse or sicknesse c. make hell their refuge shall smoke and smart for it in the end Satan seeks to them in his temptations they in their consultations seek to him and now that they have mutually found each other if ever they part it is a miracle He is an unspeakable proud spirit and yet will stoop to the meanest man or woman to be at their command the witch of Endor is twice in one verse 1 Sam. 28.7 called the Mistrisse of the Spirit because in covenant with him whereby he may cheat them and their clients of Salvation Every one that consults with him worships him though he bow not as Saul did neither doth that old man-slayer desire any other reverence then to be sought unto and against the adulterers Sept. the adulteresses Adultrinum qu â—si ad alterum out alterius torum a going up to another mans bed as Reuben did and was severely sentenced for it Gen. 49.4 It was to be punished with death even by the law of Nature because the society and purity of posterity could not otherwise continue amongst men Nebuchad nazzar roasted in the fire Zedekiah and Ahab two false prophets of Judah because they committed adultery with their neighbours wives Jer. 29.22 23. The Egyptians used to cut off the nose of the adulteresse the Prophet alludes to this Ezek. 23.25 The Athenians Lacedemomans and Romans were very severe against this sin as Plutarch recordeth in his parallels The old French and Saxons also as Tacitus tells us By Gods law they were to be stoned to death and the High-priests daughter was to be burned for this fault Lev. â—1 9 a peculiar punishment and not to be paralleld in the whole law If men fail to fall upon such it is an hainous crime saith holy Job and an iniquity to be punished by the Judges Venus ab antiquis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicla See Pro. 5.8 Chap. 31.10 God himself will do it Heb. 13.4 and did it effectually 1 Cor. 10.8 and on the filthy Sodomites Gen. 19. and on Charles 2. King of Navar who was much addicted to this sin which so wasted his spirits that in his old age he fell into a Lethargy To comfort his benumbed joynts he was bound and sewed up in a sheet steeped in boyling Aquavitae The Surgeon having made an end of sewing him and wanting a knife to cut off his threed took a wax candle that stood lighted by him But the flame running down by the threed caught hold on the sheet which according to the nature of the Aquavitae burned with that vehemency that the miserable king ended his dayes in the fire But say the adulterer be neither stoned nor burned yet God usually stoneth such with a stony heart Hos 4.11 which is a most fearful judgment and when they die burneth them with the hottest fire in hell Prov. 2.18 the whores guests go down to the dead Heb. el Rephaim to the Giants to that part of hell where those damned monsters are See 2 Peter 2.10 and mark the word Chiefly and against false swearers A sin of an high nature condemned by the height of nature and punished by the Heathens Perjurij poena divina exitium humana dedecus This was one of the laws of the twelve tables in Rome God punisheth perjury with destruction men with disgrace Tissaphernes the Persian General being ovecrome by Agesilaus King of Spartans craved three-moneths truce and had it They both sware to be quiet on both sides Tissaphernes soon brake his oath Cornel Nepos in vit Ages but Agesilaus religiously kept it saying that Gods and men would favour him for his fidelity but curse and execrate the other for his perjury God shewed Zachary a flying role long and large ten yards long and five broad full of curses against the false swearer with commission to rest upon his house Zac. 5.3.4 which he he holds his castle and where he thinks himself most secure Michael Paleologus Emperour of Constantinople made the Greek Church acknowledge the Popes supremacie and did many other things contrary to his oath and therefore lieth obscurely buried shrouded in the sheet of defame saith the Historian Turk hist So doth Rodulphus Duke of Sueveland who by the Popes instigation broke his oath of allegiance to Henry the Emperour and by the cutting off his faithlesse right hand lost his life So doth Sigismund the Emperour for his false dealing with John Husse Ladislaus king of Hungary for his perjurious setting upon Amurath the great Turk at the battle of Varna where he was deservedly defeated What a blur was that to the old Romans if true that Mirchanes the Persian General should say of them Roman is promitcere promptum est c. Procop. 1. de bello Persic The Romans will promise any thing and swear to it but perform nothing that makes against their profit There were at Rome such as could lend an oath at need and would not stick to swear that their friend or foe was at Rome and at Interamna both at once How slippery the Papists are and how bloody both in their Postions and dispositions is well known to all But God is the avenger of all such because they call him to witnesse a falshood and dare him to his face to execute his vengeance See Zach. 8.17 and against those that oppresse c. Either by denying diminishing or delaying their wages The vulgar rendereth it Who calamniate or make cavils to detain wages which is the poor hirelings lively-hood whereupon he setteth his heart Deut. 24.15 and maintaineth his life which is therefore called the life of his hands Isai 57.10 because upheld by the labour of his Hands He gets it and eats it and is in his house like a snail in his shell crush that and you kill him This is a crying cruelty Jam. 5.4 and hath a woe against it Jer. 22.13 Jam. 2.13 Laban is taxed for it Gen. 31.7 and for those that are guilty if they mend not and make restitution Master
then to the observation of the ceremoniall and judiciall Law But it is ordinary with those Jew-Doctours to corrupt the Text for their own purpose adding and altering at their pleasure The judiciall law was fitted to the jews and was the best that they could suffer as Solon said of the Athenian Lawes The ceremoniall law was their Gospel pointing them to Christ and therefore abolished by him as having no use in the Church after his death but by accident As for the Morall law called here by an excellency the Law of Moses it is established for ever in heaven Psal 119.89 and albeit some duties of certain commandements shall cease when we come to heaven yet the substance of every one remaineth This perpetuity of the morall law was noted by engraving of it in stone Exod. 34.27 2 Cor. 3.7 The Jewshave a saying That God hath more respect to the letters of the Law then to the stars of heaven Mat. 5. And Christ either alludes to or confirms it in that saying of his Heaven and earth shall passe before one jot or tittle of the Law passe Think not that I am come to destroy the Law viz. the Morall Law or the Prophets who presse Morall duties as explainers of the law they do as it were unfold and draw out that Arras which was folded together before These therefore together with the Law of Moses must be daily and duely read and remembred Lege Melachim meum meum inquam meum quicquid enim didicimus tenemus nostrum est rolog in lib. Reg. Scripturas sanctas memoriter tenebat His rom calls the books of Kings his own because by the frequent use and reading of them he had got them by heart and as it were made them his own Of Paula he testifieth that she had most of the Scriptures by heart Of Nepotian likewise that with daily reading and continuall meditation he had made his heart Bibliothecam Christi the Library of Christ See my True Treasure pag. 315. Verse 5. Behold I will send you Elijab the Prophet Not Elijah the Thishite as the Septuagint corruptly read and the Popish Expositours make no smail use of it to prove that the Pope is not Antichrist because Enoch and Elias are not yet come and yet are to come in his time before the day of judgement as they sondly fable to preserve the Elect in the faith of Christ and to convert the Jews But we have better Interpreters of this Text. 1. An Angel who applies it to Iohn Baptist Luk. 1.17 2. Christ that Angel of the Covenant Mat. 17.10 11 and 11.14 Hear ye him against all Antichrists Agitatours Saint Mark begins his Gospel with these very words of Malachy to let us know that this Elias is the Baptist who is called Eliah the Prophet because of the like gifts calling and ministery office of reforming habit people with whom they dealt c. The like almost may be said of Lather a third Elias for boldnesse courage zeal knowledge successe c. But yet we see no footing in this Text for Lucas Osianders conceit viz. that the Prophet here pointed at Luther as well as at John Baptist and that men must receive his Doctrine or else look to be smitten with a curse Howbeit this is more passable and possible then that of the Jesuites who presume to controul Christs own Exposition and give out that as the Devil stirred up Luther to call the Pope Antichrist so God raised up them to resist Luther But what a mad fellow was that Spaniard of whom Severus Sulpitius writeth that professed himself first to be the Prophet Eliah and afterward when he had gained authority Lib. 1 de vita S. Martini fere in calce to be The Christ carrying himself so cunningly in his collusion that Bishop Ruffus was led away with the errour beleeving in him and adoring him as God for which he was justly deprived of his dignity Had we not need receive the truth in the love of it lest God give us up to the efficacy of errour 2 Thess 2.10 lest being first infatuated we be seduced and then being seduced we be damned as Austin glosseth on that Text before the coming of the great and dreadfull day of the Lord Great in respect of the good and dreadfull or horrible in respect of the wicked as Montanus interprets it paralelling it with Mat. 3.12 Or great because it shall be a beginning of great changes both to the godly and the ungodly and dreadfull to the bad yea and to the best also at first till they have recollected and better bethought themselves as Another senceth it as taking it of the last day which is the generall mistake of Popish Expositours and that upon this ground because Christs first coming was an acceptable time and a day of salvation But though it be so to Gods people yet to others it was terrible as hath been shewed in the Note on Chip 3. verse 2. and is so described Luke 2.34 and 3.9 17. and 19.44 Mat. 21.44 Esay 11.4 He shall smite the earth with the rod of his mouth and with his two-edged sword he shall slay the wicked See the like Râ—v 2.16 And by his Ministers he doth it still 2 Thes 2.8 2 Cor. 2.15 16. 2 Cor. 10.6 Vengeance is as ready in Christs hand as in the Ministers mouth for the disobedient Some read the words thus Before the day of the great and dreadfull Lord come like as others read that Jam. 2.1 Have not the glorious faith of our Lord Jesus Christ in respect of persons Both readings are good and the Text will bear both Verse 6. And he shall turn the hearts of the fathers to the children c. John Baptists office and efficacie is here described He shall as a powerfull instrument by preaching repentance Mat. 3.2 and prevailing as he did with all sorts even to admiration so that all men mused in their hearts whether he were the Christ or not Luke 3.10 12 14 15. convert sinners from the errours of their way reduce them to the faith of the old Patriarches make them unanimous in the love of God and of one another and tye them up together as it were by his Baptisme For the multitude of beleevers were of one heart and one soul Act. 4.32 animo animaque inter se miscebantur as Tertullian phraseth it neither was there any controversie at all amongst them as One ancient Greek copy subjoyneth there Controversies there were great store among the Jews when the Baptist came As Joseph found his brethren in Dothan which signifieth Defection so did he They were all gone out of the way and being led aside by the errour of the wicked they were fallen from their own stedfastnesse Many strange opinions and dotages they had taken up and were wofully divided specially by those three different Sects Pharisees Sadduces and Essenes which the Prophet Zachary calleth three shepherds that were to be destroyed in one moneth
affectiâ—â—â— hearts to greatest cheerfulnesse and thankfulnesse let it swallow up an â—â—â—â—oâ—tents and make us send up many an humble joyfull and praisefull heart to him SECT X. Let them honour their father and how A Third duty we are to performe to God as a father is Reverence according to that in the Prophet Mal. 1.6 A son honoureth his father If then I be a father wher 's mine honour and that in the Decalogue Honour thy father and thy mother which saith St. Paul it the first commandement with promise Promise I say of long life to him that by honouring them lengtheneth his parents life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiâ—rocl Reverence and loving respect to parents never went unrecompenced as in Iapheth Isaac Ruth others much lesse shall that to God for them that honour him he will honour Here then we are 1. 1 Sam. 2. to have an high and honourable esteem of God in our hearts lifting up and laying open those everlasting doors that the King of glory may come in Psal 24. and come in state in his own likenesse Ignorant people cast him into a dishonourable mould as it were they have bald and base conceits of God they think him altogether such a one as themselves or worse they change the glory of the incorruptible God into an image made like to corruptible man c. Psal 50.21 Rom. 1.13.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.16 they dishonour him and therefore he gives them up to passions of dishonour or vile affections For as a king will take it ill to be entertained no otherwise by his subjects when he comes amongst them then if he were some Knight or meaner man so will God when we have low conceptions of him when we glorifie him not as God when we enlarge not his roome and let him in-dwell richly in us when we conceive not of him as the onely potentate represent him not to our thoughts in the apprehension of one that is in and of himself All-sufficient Omnipotent onely wise and in Christ our most merciful father yet still our father in heaven who without respect of persons judgeth according to every mans works 1 Pet. 1.17 whom therefore if we call father we must passe the whole time of our sojourning here till he send for us home infear Lo this is to honour God in our hearts And this is that that is required so often in scripture under the term of magnifying God or making him great and of glorifying God or making him glorious so he is pleased to account of it when we get so far as to conceive of him above all creatures and that is when he comes into our hearts as a king of glory far above all the glory that can be found in earthly princes 2. We must honour him in our speeches both to him and of him 1. In our prayers to God we must take unto us words neither too curious Verba nec lecâ—a sint nec neglecâ—a nor too carelesse we must speak supplications with the poor publican we must addresse our selves unto him in lowliest manner as the Prodigal did Father I have sinned against heaven and before thee I am no more worthy to be called thy childe A servants place in thine house is too good for me Briefly our words to God in prayer must be as the words use to be of a childe to his father humble earnest and direct to the point avoiding vam babblings This is to be sober in prayer 1 Pet. 4.3 Eccles 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interparlance 1 Tim. 2.1 Omnino oportet nos oraâ—iotionis tempore curiam intrare coelestem in qua Rex regum stellaâ—â— sedet solâ—â— c. Quant â— ergo cum reveremia quanto timore quanto illuc humilitate accedere debet epalude suâ— procedens repens vilts ranuncula Bern. Lev. 19.12 when considering that God is in heaven and we on earth considering the infinite distance and disproportion between him and us therefore our words are few We are allowed to parle with God by prayer to use an holy and humble familiarity and to come boldly unto the throne of grace but yet we must so couch our petitions that all needless heartlesse repetitions superfluous endlesse digressions tedious and unnecessary prolixities be carefully avoided Humble and pithy prayer findes freer accesse to God and returns with better successe to us 2. As we must thus honour our heavenly father in our speeches to him so in our speeches also of him to others Take heed that we take not up that great and terrible name of his unreverently lightly loosely disrespectfully for he hath vowed that he will hold none guiltlesse he hath sworn that no vain swearers or other dishallowers of his name shall ever enter into his kingdom Reviling of parents was banishment by Plato's laws death by Gods laws Exod 21.17 How shall they escape that bore thorough the glorious and dreadful name of God tossing it in their common talk as filthy dogs do stinking carrion that swear in â—â—st and not in judgement that play with oathes as apes do with nuts not considering that there is a large roll of ten yard long and five yards broad full of curses against the swearer and that shall rest upon his house which he calls his castle and where he thinks himself most secure Zach. 5.2 Oh what will become of those hellish mouthes that belch out blasphemies against him whom yet they daily call Our father which art in heaven so ordinarily and so openly that some of them are become very inter ections of specch to the vulgar S. Edw. Sands and other-somemere phrases of gallantrey to the braver as one complaineth How should we grieve at this as those good men did when David was reviled by Shimei how should our hearts rise to hear our heavenly father thus dishonoured surely good blood will not belie it self 3. God is to be honoured as a father in our whole conversation remembring that we are ever in his eye and should therefore walk before him in an holy bashfulnesse as ashamed and afraid to do any thing unworthy of his presence or that may give him discontent It was ordered in Moses law that when any went forth of the camp to ease nature they should dig a hole with a paddle and cover their excrements And why For the Lord thy God walketh in the midst of thy camp therefore shall it be holy that he see no unclean thing in thee and turn away from thee Deut. 23.13 14. Now there was more in this law then every man looks unto Sin is the souls excrements St. Iames therefore calls it the superfluity of naughtinesse Jam. 21. Hâ—b 1.13 Amos 3.3 2. Sain 12.9 〈◊〉 10.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.13 Gen. 27.12 41 Prov. 17.2 as Samuels and 〈◊〉 sons as â—onathan the four Gâ—rshom the son of Menesseh or as some copies have it the son of Moses In