acknowledgeth It is expresly deliuered 1 Chron. 9.1 of the Israelites that for their transgressions they were carried away captiue vnto Babel In Deut. 28.41 among the curses threatned to all such as are rebellious and disobedient to Gods holy Commandements Captiuitie is ranked and reckoned I let passe the multitude of Scripture-places seruing to this point my Text is plaine for it The Aramites for their three transgressions and for foure for their many sinnes for their sinne of cruelty for threshing Gilead with threshing instruments of Iron were to goe into Captiuity My doctrine standeth firme For the sinne of a Land God oftentimes sendeth away the inhabitants into captiuitie Into Captiuitie Into what kinde of captiuitie For there is a spirituall captiuitie and a corporall captiuitie a captiuitie of the minde and a captiuitie of the body Both are very grieuous but the first more The first which I call the spirituall captiuity and a captiuitie of the minde is a captiuity vnder the Deuill vnder the power of Hell vnder death vnder sin vnder the eternall malediction or curse of the Law propounded to euery one that doth not in all points and absolutely obey the Law This Captiuity is a heauie yoake to all mankinde considered without Christ Euery one male and female that hath no part in Christ euery vnbeleeuing and reprobate person is in this construction euen to this day a captiue And such also were we by the corruption of our nature vpon our first Father Adams default but now are we by the sacrifice of the immaculate Lambe the Lord Iesus ransomed and freed For to this purpose was he sent into the world as it is euident Esai 61.1 and Luk. 4.18 In both places hee professeth himselfe to bee sent into the world for this end euen to publish liberty and freedome to captiues and the imprisoned which his office he hath graciously performed By his Word of grace he hath so freed our consciences formerly oppressed with and captiue vnder sin that now there is no condemnation to vs to vs I say who are in Christ and doe walke after the spirit as Saint Paul speaketh Rom. 8.1 This is it which our Sauiour foretold the Iewes Iohn 8.36 If the Sonne shall make you free you shall be free indeed Be it repeated againe to our eternall comforts If the Sonne shall make vs free we shall be free indeed But he hath made vs free for therefore was he sent to publish libertie and freedome to captiues he hath paid our ransome his innocent and most precious bloud by it are we throughly washed and cleansed from our sinnes Now there is no condemnation to vs. Thus freed from our spirituall captiuity bondage and slauery vnder Hell death and sin let vs with boldnesse looking vp to the throne of Grace whereon sitteth the Author and Finisher of our faith say with the blessed Apostle 1 Cor. 15.55 O Death where is thy sting O Hell where is thy victory the sting of death is sinne and the strength of sinne is the Law But thankes be to God who hath giuen vs victory through Iesus Christ our Lord. The Captiuity in my text is of the other kind a corporall captiuitie a captiuitie of the body which vsually is accompanied with two great miseries pointed at Psal 107.10 The first they dwell in darknesse and in the shadow of death the second they are bound in anguish and Iron First they dwell in darknesse and in the shadow of death that is they are put into deep dungeons void of light whereby they are as it were at deaths doore Secondly they are bound in anguish and iron that is day and night they are loaden with fetters gyues or shackles of iron so loaden that they finde no rest vnto their bones Thus must it be with them who by sinfull liuing prouoke the Lord to high displeasure Thus is my doctrine confirmed For the sin of a land God oftentimes sendeth away the inhabitants into captiuity Is it true beloued Doth God oftentimes for the sin of a land send away the inhabitants into captiuity Let vs make this Christian vse of it euen to powre out our selues in thankfulnesse before Almighty God for his wonderfull patience towards vs. The sins of such Nations as haue beene punished with captiuity were they more grieuous in Gods eyes than ours are It is not be imagined Our sins are as crimson-like and as scarlet-like as euer were theirs the sins of our land crying sins Atheisme Irreligion Oppression Extortion Couetousnesse Vsury Adultery Fornication Vncleannesse Drunkennesse and many like abominations of the old man in vs all our works of darknes they haue made head together and haue impudently and shamelesly pressed into the presence of Almighty God to vrge him to powre forth the vials of his wrath and indignation vpon vs. Yet our God good gracious mercifull long suffering and of great kindnes withholdeth and stayeth his reuengefull hand from laying vpon vs his great punishment of Captiuity and suffereth vs to possesse our habitations in peace and to eat the good things of the earth O let vs therefore confesse before the Lord his louing kindnesse and declare before the sonnes of men the good things that he hath done for vs. Here dearely beloued let vs not presume vpon God his patience to lead our liues as we list We cannot but see that God is highly offended with vs already though yet he be not pleased to execute his sorest iudgements vpon vs. Gods high displeasure against vs appeareth in those many visitations by which he hath come neere vnto vs within our memories I may not stand to amplifie the Spanish sword shaken ouer vs and the great famine brought vpon vs in our late Queenes daies Our now gracious Soueraigne hath not long sate at the sterne of this kingdome But few yeares are passed and yet those few haue afforded manifest tokens of Gods sore displeasure at vs. Haue not many thousands of our brethren haply not so grieuous sinners as we beene taken away by the destroying Angell and yet the plague is not ceased Vnlesse we repent and amend our liues we may likewise perish Haue not many of our brethren too many if it might haue seemed otherwise to Almighty God haue they not partly perished themselues partly lost their cattell and substance in n An. Dom. 1607 this yeeres waters such waters as our fore-fathers haue scarcely obserued the like If we will not wash our selues from our euill doings we see God is able to wash vs extraordinarily The vnseasonable weather giuen vs from Heauen to the rotting of our sheepe is but Gods warning to vs of a greater misery to befall vs vnlesse we will returne from our euill waies Wherefore beloued let vs with one heart and mind resolue for hereafter to cast away all workes of darknesse and to put on the armour of light take we no further thought for our flesh to fulfill the lusts of it Walke we from henceforth honestly as in the day
betweene God and man that Peace which Christ hath procured vs by the blood of his Crosse Coloss 1.20 In which respect he is called our Peace Ephes 2.14 For in him hath God reconciled vs vnto himselfe 2. Cor. 5.18 Secondly they preach Peace betweene man and man They exhort you with the Apostle Rom. 12.18 If it be possible as much as lyeth in you haue peace with all men and 2. Cor. 13.11 Be of one minde liue in Peace Liue in Peace and the God of Peace shall be with you Thirdly they preach peace betweene man and himselfe betweene man and his owne conscience It is that Peace whereof we read Psal 119.165 Great Peace haue they which loue thy Law O Lord and nothing shall offend them they shall haue no stumbling blocke laid in their wayes though outwardly they be assaulted by aduersitie crosses and troubles yet within they are quiet they haue the Peace of conscience they are at Peace with themselues From this threefold peace published and preached by the ministers of the Gospell of Christ the Gospell of Christ may well be called the doctrine of Peace Thirdly it is the doctrine of good things The Gospell of Christ is called the doctrine of good things Of good things The name of Gospell in the Greeke tongue imports as much The Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth a good message that is a happy and a ioyfull message of good things What else I pray you is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which you call the Gospell but a celestiall doctrine which God first reuealed in Paradice afterward published by the Patriarches and Prophets shadowed out in sacrifices and ceremonies and last of all accomplished by his only begotten Sonne God who is onely good yea is goodnes it selfe is the author of the Gospell and therefore the Gospell must needs bring with it a message of good things The message it bringeth is this that mankinde is redeemed by the death of Christ the only begotten Sonne of God our Messias and Sauiour in whom is promised and preached to all that truly beleeue in him perfect deliuerance from sinne death and the euerlasting curse Could there be any more happy or welcom tidings to mankinde then this was Out of doubt the Gospell of Christ is the doctrine of good things Fourthly it is the doctrine of the Kingdome The Gospell of Christ is the doctrine of the Kingdome It s so called Luk. 4.43 where Christ saith of himselfe I must preach the kingdome of God to other Cities also So is it Mark 1.14 there the Euangelist saith of Christ that he preached the kingdom of God in Galilee This Kingdome is twofold of Grace and of Glory of Grace here on earth and of glory hereafter in Heauen Of grace here here Christ reigneth in the soules of the faithfull by his word and holy Spirit Of glory hereafter when Christ shall haue deliuered vp the Kingdome to God the Father as Saint Paul speaketh 1. Cor. 15.24 If so it be if the Gospell of Christ be the word of Saluation if it be the doctrine of Peace of Peace betweene God and man betweene man and man betweene man and himselfe if it be the doctrine of good things of our deliuerance from sinne from death and from the curse of the Law if it be the doctrine of the Kingdome the Kingdome of grace and the Kingdome of glory then must it be granted that the Ministers of the Gospell do bring with them blessings of an inestimable value And such is my doctrine The ministerie of the word of God freely exercised in any nation is to that nation a blessing of an inestimable value The vse hereof concerneth the Ministers of the Gospell and their auditors First the Ministers of the Gospell They may here be put in minde of their dutie which is willingly and cheerefully to preach the Gospell This their dutie may be called a debt S. Paul calls it so Rom. 1.14 15. I am debtor both to the Grecians and to the Barbarians both to the wise men and to the vnwise Therefore as much as in me is I am ready to preach the Gospell to you also that are at Rome S. Paul you see acknowledgeth a debt and makes a conscience of discharging it The obligation or bond whereby he was made a debter was his Apostolicall calling his debt was to preach the Gospell the persons to whom he was indebted were Greekes and Barbarians the wise and the vnwise His good conscience to discharge his debt appeareth in his readinesse to doe it I am ready as much as in me is to preach the Gospell S. Paul may be vnto vs a patterne of imitation We also must acknowledge a debt and must make a conscience of discharging it The obligation or bond whereby we are made debtors is our ministeriall calling Our debt is to preach the Gospell The persons to whom we are indebted are our owne flocke our owne people the people ouer whom the Lord hath made vs ouer-seers Our good conscience to discharge our debt will appeare in our readinesse to doe it I and euery other minister of the Gospell must say as S. Paul doth I am ready as much as in me is to preach the Gospell to you So farre forth as God shall permit and make way for discharge I am ready to preach the Gospell to you Nothing hath hitherto or shall hereafter with hold me from paying you this debt but onely the impediments which the Lord obiecteth Secondly the vse of my doctrine concerneth you who are the hearers of the word You also may here be put in minde of your dutie which is patiently and attentiuely to heare the word preached Of your readinesse in this behalfe I should not doubt if you would but remember what an vnvaluable treasure it is which we bring vnto you Is it not the word of Saluation the Saluation of your soules Is it not your peace inward and outward your peace with God your peace with man your peace with your owne consciences Is it not the doctrine of good things your deliuerance from sinne from death and from the curse of the Law Is it not the publication of the Kingdome of God his kingdome of graâ—e wherein you now may liue tha hereafter you may liue in the Kingdome of glory Is it not euen thus Can it be denyed Beloued in the Lord the Lord who raised vp vnto the ten Tribes of Israel of their sonnes for Prophets and of their yong men for Nazarites he raiseth vp vnto you of your sonnes Ministers Prophets and Teachers and of your yong men such as may be trayned vp and fitted in the Scholes of the Prophets in our Naioths in our Vniuersities for a present supply when God shall be pleased to remoue from you those which haue laboured among you and are ouer you in the Lord. It s an admirable and a gracious dispensation from God to speake vnto man not in his owne person and by the
as the manner of men is to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Athanasius Disput contra Ariam in Niceno concilio for our imbecillitie God thus speaketh he descends to our capacities and that men may in some measure know him he will bee knowne as man by passions or affections by complaining by repenting by grieuing by fainting By these he signifies not what he is indeed but what is needfull for vs to know of him For we well acquainted with the vse of these naturall passions in our selues may the better guesse at the knowledge of that God to whom we heare them ascribed by translation By translation not properly or as one well sayth per figuram non naturam by a figure not by nature or as the Schooles speake quoad effectum non quoad affectum in the effect not in the affection So Aquinas Par. 1a. qu. 21. art 3. C. But hauing intreated else where of this question Whether there be any affection or passion in God in my 17. Sermon vpon Hoseah chap. 10. I now say no more of it Onely I conclude it affirming with Gregorie Moral lib. 20. cap. 23. that God is Sine Zelo Zâ—lans sine irâ irascens sine dolore poenitentiâ poenitens sine misero corde misericors sine praevisionibus praesciâ—ns that God is zealous without zeale angry without anger grieuing without sorrow repenting without penitencie pitifull without pitie foreknowing without foresight There is no passion at all in God Thus haue you my answere to the question euen now propounded The question was How God may be sayd to complaine of our sinnes to be burdened with them or to be grieued at them sith in himselfe he hath all pleasure and content My answere is He cannot be said so to doe in a proper sense and vnderstanding because God is not obnoxious to any passion but improperly in a figure abusiuely metaphorically by an Anthropopathic and metonymically he may well be sayd so to doe he may well be sayd to complaine of our sinnes to be burdened with them and to be grieued at them So he complaineth against Israel here in my text I am pressed vnder you as a Cart is pressed that is full of sheaues Hitherto haue I stood vpon the first Interpretation of these words depending vpon the intransitiue or newtrall signification of the Hebrew verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am pressed The other Interpretation growing vpon the transitiue signification of the same verbe is put in the Margent of our newest English translation and thus it is I will presse your place as a Cart full of sheaues presseth It is the very reading of Tremellius and Iunius Ionathan doth not much varie from it nor R. Abraham and other Hebrew Doctors nor the wise men of Spaine as Pagnine hath obserued Our new expositors for the most part doe mention it Calvin and Danaeus Brentius and Winclelman Mercerus and Quadratus Christopherus à Castro and Petrus à Figuiero I will presse you In an old English Bible It may be Taverners translation I find this place thus Interpreted I will crashe you in sunder like as a wayne crasheth that is full of sheaues I will crash you or I will presse you the meaning is the same and thus I paraphrase it I the Lord Iehovah your Lord God will presse your place wheresoeuer it shall be But how Either as a cart full loaden with sheaues presseth the earth and whatsoeuer else it passeth ouer or as a cart full loaden presseth the sheaues in the threshing floare or as a cart full loaden with sheaues is it selfe pressed I will presse you as a cart full of sheaues presseth or is pressed By this second Interpretation of my text my text is Comminatorie The Lord threatneth to punish Israel for their sinnes to punish them non levi manu aut viribus languidis not with a light hand or languishing force sed magno nisu acrobore but with great endeuour and strength I will presse you as a cart full of sheaues presseth or is pressed God euer iust and immutable assigneth to like sinnes like punishments We for sinning come not short of the Israelites May we not then well expect their punishments Yes doubtlesse we may and this Commination may be aswell to vs as to them I will presse you as a cart full of sheaues presseth or is pressed From this Commination we may take this lesson God will neuer suffer sinne to escape altogether vnpunished He will not His commination of punishment giuen in Paradise to the transgressor of his law iâ— a proofe of this truth The Commination is Gen. 2.17 In the day that thou eatest thereof of the tree of knowledge of good and euill thou shalt dye the death Adam transgressed the Law it was his sinne the punishment of it in him and his whole posteritie is death Hitherto belongeth that malediction Deut. 27.26 which is repeated Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them Now God is euer true in his sayings and he euer performeth what he saith If thou then faile in the performance gf any one Commandement of his Law or of any braunch thereof the Curse layeth hold on thee and obligeth thee to punishment In the first Chapter of the Epistle to the Rom. vers 32. we know it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of God his righteous and iust Law his Law of Nature that they which doe such things as are there rehearsed are worthie of death Art thou filled with vnrighteousnesse with fornication with wickednesse with couetousnesse with maliciousnesse Thou art worthie of death Art thou full of enuie of murther of debate of deceit of malignitie Thou art worthie of death Art thou a whisperer a backbiter a hater of God Thou art worthy of death Art thou despiteful or proud or a boaster or an inuentor of euil or disobedient to thy parents thou art worthy of death Art thou without vnderstanding or without naturall affection Art thou a couenant breaker or implacable or vnmercifull Thou art worthie of death It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of God his righteous and iust Law his Law of Nature that they which commit such things are worthie of death They are worthie of death and death must be their wages It must be so So true is my Doctrine God will neuer suffer sinne to escape altogether vnpunished For the further illustration of this truth I might produce the suffrages of the auncient of Austine and of Gregorie But hauing elsewhere done that in my 18. Sermon vpon the 10. of Hoseah I will not now againe doe it and what need I draw from the Riuers when I am full of the fountaine Yet may I not end without making some vse hereof My first vse shall be to reprooue such as teach otherwise as Socinus Osterodius Gittichius and other the enemies of Christs satisfaction They will thus argue if God will neuer
are likewise vanished But may he not be accounted of for somewhat that is about him for his riches for his munition and weapons of defence for his honour and the reputation he holdeth in the state wherein thou liuest No no. For what cares the Almightie for these The Psalmist was not ill aduised Psal 146.3 Where he thus aduiseth vs Put not your trust in Princes nor in any sonne of man in whom there is no helpe his breath goeth forth he returneth to his earth in that very day his thoughts perish See man here pictured and drawne forth in liuely colours Put not your trust in Princes not in Princes Why Is not their authoritie and pre-eminence here exceeding great Yes But they are sonnes of men Well Be it so The sonnes of men are creatures not farre inferiour to the Angels True But there is no helpe in them no helpe in them Why so Their breath goeth forth They dye What if they dye Is there no place for them in Heauen among the starres No they returne to their earth there to participate with rottennesse and corruption What if corruption be in their flesh may not their intendments and deuises be canonized and kept for eternitie No they may not For in that very day their thoughts perish their thoughts are as transitorie as their bodies and come to nought And therefore put not your trust in them not in Princes nor in any son of man Wherein then shall we put our trust Euen in the Lord our God To this trust in the Lord we are inuited Psal 118.8 9. It is botter to trust in the Lord then to put confidence in man It is better to trust in the Lord then to put confidence in Princes Is one better then the other Why then both may be good and it may be good to put confidence in man Not so You may not take the word better in this place to be so spoken For if you put any confidence in man you rob God of his glory which to doe can neuer be good I therefore thus expound the words It is better by infinite degrees absolutely and simply better to trust in the Lord to trust stedfastly in him alone then to put any confidence any manner of trust or confidence in man of what estate or dignity soeuer he be though he be of the rancke of Princes who haue all the power and authoritie in the world It s euery way better to trust in the Lord then to trust in such euer good to trust in the Lord but neuer good to trust in man Trust we in the Lord and blessed shall we be but cursed is the man that trusteth in man and maketh flesh his arme the Lord himselfe hath said it Ierem. 17.5 Now therefore O Lord since thou hast from hence taught vs that from the ayd of man there is no safetie to be expected neither from him that is of an expedite and agile bodie nor from the strong man nor from the mightie man nor from the bow-man nor from the swift of foote nor from the horseman nor from the couragious among the mightie nor from any thing else that is in man or about him giue vs grace we beseech thee that in thee alone wee may place all our hope and confidence In thee alone our God and Father of mercies doe we trust and doe thou according to the multitude of thy compassions looke vpon vs. Heare the supplications of vs thy poore seruants liuing far as banished men in a sauage Countrey Protect wee beseech thee and keepe our soules among the many dangers of this mortall life and bring vs by the conduct of thy gracious fauour into that thy sacred habitation and seate of eternall glory Grant this vnto vs most deare Father for thy best beloued Sonne Iesus Christ his sake FINIS A Table of such particulars as are contained in this Commentarie A Abraham his mild speech to Lot 29 Accesse to God 347 No accident in God 114 Adam 287. 360 Adulterie 148 Adulterers 148 Naturall Affection 28 Affliction 254 Alexander the sixth 157 An Altar of earth 169 of stone of Holocausts ibid. There was but one Altar 169 The Altar a tipe of Christ 170 Popish Altars 171 none such in the Primitiue Church ibid. Our Altar now not materiall 172 It is our heart 177 The Ammonites enemies to the people of God 18 Excluded from that Church 18 The Amorite 214 Destroied ibid. Amorites they were tale and strong 226 They were destroied 236 Amos. 307 Amos why he first prophecied against Forreine nations 2. 47 Antaeus 226 Antiochus 149 Antonius Caracalla ibid. Arias 344 Asaphel 343 Aspasia 149 Assurance of our faith 7. Atalanta 343 Atheists denying God and his truth 12 B Men of Base estate comforted 45 Beast worshipped for Gods 247 Beautie 229 Behold 322 Benefits the order of Gods Benefits Not obserued 242 We must remember Gods Benefits 252 The Bible the greatest treasure 54 The Bible must be had ibid. The Bible to be read ibid. Men Blaspheme God 152 Gods name Blasphemed 150 Our Bodies a sacrifice 174 The goods of our Bodies must be offered ibid. The Bond of bloud 28 of christianity ibid The greatest Bond betweene men ibid A Broken spirit 176 D. Bucknham 89 The Buriall of the dead 27 C Cain 360. 361 Camilla 343 A Calumniator 138 A Calumnie ibid. Carioth 33 Cedars 223 They grow high ibid. Cerijoth 33 We haue beene Chastised of God 42 Christ our altar 170 His benefits towards vs. ibid His death and passion ibid A Christian in name 106 A Christian who ibid The Church of God 253 A Citie not safe against God by munition c. 35 Consanguinitie 27 Contempt 64 Contempt of the law of the Lord. 67 Contempt may be a sinne and not 65 Couetousnesse 133 The causes of our Crosses is sinne 60 Crueltie 23. 133 Crueltie against the dead 25 Crueltie displeaseth God 23. 37 D Darius 98. 149 The naturall man in Darknesse 86 Dauid chosen king 230 Dauid George 89 The Day of the Lord. 134. 371 Crueltie towards the Dead 25 Buriall of the Dead 27 Death of 4. sorts 36 Death terrible 37 Death considered in a double respect 38 Death to be feared of whom 39 Death welcome to the penitent 38. 40 Of three things no Definition 112 The Denying of a contrary is somtime an affirmation 70 All must once Die 36. 37 Disobedience 74. 77. 289. 292 Dispensations Popish 155 Doggs thankfull 207 Draw nigh to God 347 A Drunkard 182. 286 described 182 Drunkennes the effects of it ibid c. Our Dwelling houses a blessing vnto vs. 35 E Eagle swifter then Eagles 224 The Edomites descended from Abraham 22 Egypt 345. 250 Where situate 245. The Egyptians superstitious 246 Their Gods ibid. Their crueltie 251 The Israelites brought vp from the land of Egypt 244. 245 Eliab Iesse his eldest sonne 228 liked by Samuell 229. 230 faire of countenance and of goodly stature 229 refused 230 No Escaping from God 342 Etham 255
No Euasion from God 342 The cause of Euill is sinne 60 Extortion 133 God wholy an Eye 105 The Eyes of the Lord behold all things 104 F Faith the power of it 260 Assurance of our Faith 7 Perseuerance in our Faith 8 Faithfull their stedfastnesse and stability 368 Our first parents Fall 10 The Famine of Ierusalem 100 Fathers 83 Our Father 's not simply to be followed in matters of religion 92 The Papists follow their Fathers in religion 93 Fire 34. 97 No Fleeing from God 342. 360 Flee to God 346 The father of a Foole reioyceth not 70 Fornication 149 152 abstaine from fornication 152 name not Fornication ibid. Fornication vnlawfull by the law of nature 153. Fornicators 149 Freedome 253 Fridericke the fourth 94 Fruite 237 G Gentiles their calling 254 Their Gods 247 Giants 234 Glorie only in the Lord. 231 God his counsells 238 all power is his 239 the honour of victories is his 239 is present euery where 344 seeth all things 104. 345 is all in all in the ouerthrow of his enemies 218 and in the vpholding his children 218. 219 faithfull in his promises 260 a present helpe 261 What God is 113 No accident in God 114. Gods attributes negatiue 113 Affirmatiue 114 God is vnpartiall 103 Goods externall we must offer vp in sacrifice 173 Goods of the body must be offered 174 Goods of the mind to be offered 176 Goods vnlawfully gotten not fit to be employed in Gods seruice 200 nor in the seruice of Idols ibid. The Gospell of Christ 272 it s the word of saluation ibid the doctrine of peace ibid the doctrine of good things 275 Great personages punished by God 44 Grubenheimer 88 H Haile 295 Hanani 308 Hearers of the word must be attentiue 16 50 A faithfull Heart 178 Our Hearts must not be set on the outward things of this world 45 Heauen 139 Hell 210 Hercules the print of his foot 227 A Horse a vaine thing 366 A Horse described 365 The Horseman 364 Hyperbole 224. 225 I K. Iames. 94 Idoles 80 Idolaters It s a blessing to be freed from them 249 Iehouah 5. 49. 112 Ieremie 307 Iewes their captiuitie 98 their returne from captiuitie ibid The Iewes a stifnecked people 83 The destruction of the Iewes foretold 97 Ierusalem ibid. 107 had faire appellations 99. 107 Afflicted with famine 100 The destruction of Ierusalem 101. 102 the desolation foretold 100 Impiety taken for Impiety by God wheresoeuer he findeth it 104 Like Impieties like punishment 105 Incest 148 Incestuous persons ibid Incestuous mariages 149. 155 Incestuous mariages among the heathen 149 Incontinen 153 Iohn of Leyden 88 Iohn the thirteenth 156 Iohn the three and twentieth 157 Iohannes de Casa ibid. Ionah 360. 362 Iphictus 343 Israel 150 their sinnes 161 their prerogatiues 150 Israels vnthankfulnesse 207. 209 The people of Israel their number when they went out of Egypt 254 Iudah 55 80. 111 The kingdome of Iudah 55. 97 Iudas 2â—â— Iudges admonished 19â— Iudgement beginneth with God children 108 The Iudgement of God exercised vpon great ones 44 The last Iudgement 296 Iulia. 149 Gods Iustice goeth on slowly 62 Iustices admonished 195 K Kerioth 33 Kinred 29 148 L The Law of the Lord. 66 The Law of the Lord not to be contemned 67 It surpasseth all other Lawes 66 A Lie in words 81 in manners ibid in things ibid Lies 81 in the worship of God ibid of two sorts ibid in commerce with men of three sorts ibid An exhortation to Loue. 30 The prayses of christian Loue. ibid Lying downe at meat 162 Lyons thankefull 208 stronger then Lyons 234 Carnall Lusts 159 Fleshly Lusts ibid M Magistrats 195 their dutie ibid Man should be curteous 24 Men of two sorts 39 Martirdome 174 in peace ibid. Martin of Polonia 171 Meanes vsed by God 238 Ministers of the Gospell 272 Their dutie 276. 286 The Ministerie of the word 271 Micaiah 308 Mirraim 246 Moab 18. 32. 36 The Moabites 22 there inhumanitie 19 their pride ibid their crueltie 22 A cruel Mother 101 Munition 35 N Naked 370 The Names of God 4. 114 how prophaned 146 how sanctified 147 Nazarene 268 Nazarites ibid their law 270 284 Nazirites 268 Nazirites 268 O Obedience 76 Obedience better then sacrifice 73. 74 Obedience to the commandements of the Lord. 73 Og K. of Bashan 226. 236 height and strength 226 his bedsteed 227 Oke strong as the Okes 225 Oppression 133 187. 188 vnlawfull ibid Oppressions of this age 187 188 Oppressours hated 194 Oppressors of the poore God seeth 197 One poore man may not oppresse another ibid The Order of Gods benefits inuerted 242 Orion 343 P Paine the companion of a fault 105 A Painter of Prussia 88 The Paradise of Heauen 139 The Patience of God 21 42 45 61 Paulus the third 157 Taking of Pannes 165 We enioy Peace 45 Perseuerance in faith 8 Persons 103 Persons not respected by God ibid Pharaoh 366 Pius the third 157 Pledges 165 A Poore mans Pledge not to be taken 166 Poore God pleadeth their cause 130. 135 doe good to them 138 they will cary thee to heauen 139 For the Poore oppressed consolation 135 The Poore not to be turned out of his way 138 The Poore that are wicked 136 Popes wicked 156 incestuous ibid Popes dispensations 155 Powder treason 219 Promises of God 260 Preachers must deliuer the word of God 15 50 God Present euery where Prophets 265 303 how instructed 266 True Prophets two sorts 306 False Prophets two sorts 305 Lying Prophets 303 Punishment followeth wickednes 103 R To Raise vp 264 Rechabites 76 Rehoboam 56 Repent 46 Repentance 46 78 202 Restitution 201 The Rider 364 Roote 235 S Sacrifices vnder the law 172 of two sorts 172 Propiciatorie Expiatorie or Satisfactorie 172 Eucharisticall or gratulatorie 172 Eucharisticall of three sorts 173 Euangelicall 177 The Sacrifices of God 176 Gods Sacrifice must be the fattest 175 Salmanasser 372 Saul 288 Saul a good man of person 228 reiected by the Lord. ibid. God the author of Holy Scriptures 14 50 Speaketh in the Scriptures 13 The holy Scriptures of no priuate motion 13 The Scriptures vilified by Papists 14 51. magnified 54. 55 Easie 90 had free passage in old time ibid diuersly resembled 91 In the Scriptures Christians generally had knowledge 94 The red Sea 255 Sheepe in England cruel 193 A Shouting 40 Shur 255 Sihon K. of the Amorites 236 Sinne a greiuous burden 1 punished by God in the Angels 21 The cause of our crosses 60 to be punished 104 resembled 106 the effects of it 124 Grieuous Sinnes haue grieuous punishments 62 Elee from Sinne 106 God will punish Sinne in his deerest children 107 s a part of Gods iustice to punish It sinne 108 The filthinesse of Sinne. 150 An exhortation against Sinne. 60 Our Sinnes presse into Gods presence 42 God punisheth for one Sinne. 62 Euery Sinne is to be punished ibid Our state of Sinne and death 10 Sinnes procure Gods wrath 20 Sinnes hated of God 20.
the children of Israel be taken out of the hands of Salmanassar The things compared are First a Lion and Salmanassar King of Assyria Secondly a Sheepe and the Children of Israel Thirdly some fragments of a deuoured sheepe two legs or a peece of an eare and the small number of the Israelites that should escape These Israelites are here described ab ipsorum securitate from their security or lacke of care They liue nicely aâ—d delicately in all pleasure and delight full of confidence that no euill shall at any time touch them They dwell in Samaria in the corner of a bed and in Damascus in a couch Samaria and Damascus Cities of strength and fortification were vnto the Israelites as their beds of repose and rest They thought themselues safe and out of danger by the aid and succour of Ciâ—ies so well fenced but were deceiued For thus saith the Lord As the Shepheard taketh out of the mouth of the Lion two legs or a peece of an eare so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed and in Damascus in a couch Such is the diuision of this Text. I now descend to a speciall handling of the parts The first is the Introduction to the Similitude Thus saith the Lord. This Introduction I heretofore copiously handled I met with it in the first Chapter of this booke fiue times Vers 3 6 9 11 13. Vers 1 4 6. in the second thrice and once before in this and therefore the lesse need is there that now I insist vpon it Yet may I not leaue it vnsaluted sith our Prophet here repeateth it And he repeateth it to iustifie his calling to shew that albeit he formerly liued the life of a Shepheard yet now he haâ—h his calling to be a Prophet from the Lord Iehouah Whence my obseruation is It is not lawfull for any man to take vpon him ministeriall function in the Church without assurance of calling from God This truth is by the Apostle Hebr. 5.4 thus deliuered No man taketh this honour to himselfe but he that is called of God as Aaron was Now that Aaron and his sonnes were consecrated to the Priests office by the authority and appointment of God it is plaine by the eighth Chapter of Leuiticus wherein are set downe the sacrifices and ceremonies vsed at the Consecration together with the place and time thereof Thereby it appeareth that the office of holy Priest-hood was not of man nor from man but God Almighty did first institute and ordaine it by his owne expresse commandement Then being ordained he confirmed the honour and reputation of it by that great miracle of the budding of Aarons rod Num. 17.8 The rod of Aaron for the house of Leui brought forth buds and bloomed blossomes and yeelded Almonds Thus was the institution of holy Priesthood from God alone This honour the holy men of God of old time tooke not to themselues Nor Esay nor Ieremy nor Ezechiel nor any of the residue tooke this honour to themselues but were all called of God and in the name of God they declared vnto the people his visions and his words which is intimated by those passages very obuious in the writings of the Prophets as a â—say 1.1 the vision of Esaiah b Cap. 1.1 the vision of Obadiah the burden of Nineueh in the booke of the vision of c Cap. 1.1 Nahum the burden which Habakkuk the Prophet did see the burden of the word of the Lord to Israel by Malachy the word of the Lord which came to Hosea to Ioel to Ionah to Micah to Zephaniah to Haggai to Zachariah d Esay 1.2 The Lord hath spoken e Ierem. 10.1 Heare yee the word of the Lord Thus saith the Lord Saith the Lord. By these and the like passages they shew their calling to haue beene from God Not one of them tooke this honour to himselfe Nor did Christ himselfe take this honour to himselfe but with warrant of his Fathers calling For so I reade Heb. 5.5 Christ glorified not himselfe to be made an High Priest but he that said vnto him Thou art my Sonne to day haue I begotten thee He euen God the Father gaue him this honour And hereunto doth Christ himselfe beare witnesse in all those places of the holy Euangelists wherein he acknowledged himselfe to be * Matth. 10.40 Mark 9.37 Luk. 4.18 43. Ioh. 3.17 34 c. sent of God The holy Apostles of Christ whence had they their calling were they not all openly ordained by Christ himselfe Neuer did any of them execute that office but with protestation that they had their calling from God and therefore their writings beginne Rom. 1.1 Paul a seruant of Iesus Christ called to bee an Apostle not of men neither by man but by Iesus Christ and God the Father Iames a seruant of God Gal. 1.1 and of the Lord Iesus Christ Peter an Apostle of Iesus Christ Cap. 1.1 Iude the seruant of Iesus Christ the reuelation of Iesus Christ which God gaue vnto him to shew vnto his seruant Iohn Thus had Christs Apostles the assurance of their calling from God So had the blessed Euangelists So all those whom Christ gaue vnto his Church for the instruction thereof Ephes 4.11 He gaue some Apostles and some Prophets and some Euangelists and some Pastors and Teachers It is true that Christ himselfe is the chiefe builder for so he saith Matth. 16.18 Super hanc petram aedificabo Ecclesiam meam vpon this rocke will I build my Church and he builds it through his holy Spirit yet he doth vse Prophets and Apostles and Euangelists and Pastors and Teachers as vnderwork men for this building euen vnto the end of the world And all these haue the assurance of their calling from God Who so hath it not he is not to be vouchsafed the name of Prophet or Apostle or Euangelist or Pastor or Teacher for he is an Intruder And great is the danger of Intrusion Euery Intruder was to be put to death The Law for it is Num. 1.51 Euery stranger that commeth nigh vnto the Tabernacle shall be put to death The stranger any one that is not of the tribe and family of Leui that breaketh into the Leuites function and medleth with holy things beyond his calling he is to bee put to death An example hereof we haue in the Beth-shemites 1 Sam. 6.19 who because they had looked into the Arke of the Lord contrary to the Law were smitten with a great slaughter to the number of fifty thousand and threescore and ten men The like we haue in Vzzah sonne of Abinadab 2 Sam. 6.6 who because he touched the Arke of God contrary to the Law was punished with sudden death and stricken with the immediate hand of God that fell vpon him to the terrour of others and to worke reuerence in the hearts of all men toward the sacred things of his seruice Adde hereto the