A commentarie or exposition upon the prophecie of Habakkuk together with many usefull and very seasonable observations / delivered in sundry sermons preacht in the church of St. James Garlick-hith London, many yeeres since, by Edward Marbury ...

Vers. 12. Art thou not from everlasting, O Lord, my God, my holy one? we shall not dye O Lord my God, thou hast ordained them for judgement, and O mighty God, thou hast establisted them for correction, 13. Thou art of purer eyes then to behold evill, and canst not look on iniquity; wherefore lookest thou upon them that deal trea∣cherously? and holdest thy tongue when the wicked devoureth the man that is more righteous then he? 14. And makest men as the fishes of the sea, and as the creeping things that have no ruler over them.

15. They take up all of them with the angle, they catch them in their net, and gather them in their dragge, therefore they rejoyce and are glad. 16. Therefore they sacrifice unto their net, and burn incense un∣to their dragge, because by them their portion is fat, and their meat plenteous. 17. Shall they therefore empty their net, and not spare continu∣ally to slay the nations?

AFter God hath denounced his judgment upon the Jews, contained in the former Section, now the Prophet begin∣neth a new wrastling with God, in the behalf of the afflicted members of his Church.

The Prophets speech is addressed to God himself, wherein he first ascribeth to God Eternity, Art not thou from everlasting O Lord my God? He ascribeth to him Holinesse, My holy One.

And this Pronoune possessive My, doth lay hold upon a spe∣cial interest that Habakkuk by faith claimeth in God.

From which consideration he draweth this cheerful Conclu∣sion: We shall not die O Lord, speaking of himselfe and of the afflicted in the Church of the Jews, that though God had threatned such an invasion by the hand and power of the Chal∣daeans, yet shall it not proceed to their ruine. God will keep his Church; there is a remnant that God will save from the stormy winde, and the tempest, as David saith, the flood of ma∣ny waters shall not come neare them. This faith he builds upon a good foundation; For

• 1. From the eternity of God, he may conclude, that the love wherewith he loveth his Church is an eternal love, and therfore not to be subject to the power of time.
• 2. From the holinesse of God, he may conclude that all the faithful Jews being an holy seed shall have his favour.

Against this it may be objected that God hath revealed him∣self to the contrary, for he hath before threatned to raise up the Chaldaeans, a fierce and terrible nation, that shall go through the bredth of the land, and shall run like an Eagle and an evening wolfe only for prey.

What hope then can there be against these?

The Prophet answereth that objection.

Thou hast ordained them for judgement; and mighty God, thou hast established them for correction.

That is, God by his might hath armed them against the Jews to execute his judgement on them, and for castigation and cor∣rection of them,* 1.1 not for eradication.

He proceedeth then to expostulate and dispute with God concerning this judgement to be executed upon the Jews by the Chaldaeans;

Thou art of purer eyes then to behold evil, and canst not look on iniquity]

This is a further Confession of the holinesse of God, to whom he attributeth pure eyes, such as cannot behold evil, and look upon iniquity, because that holinesse cannot approve ill, and that ju∣stice cannot wink at it and leave it unpunished.

Otherwise, videre malum non est malum, to see evil is not evil; Gods general view of all things, doth set his eye upon the good and evil.

So the Sun shineth upon the just and the unjust, but God is a God that loveth not iniquity, neither shall evil dwel with him: he ab∣horreth all them that work wickednesse; David saith, His soule ab∣horreth them. So that the Prophet here acquitteth God from any hand in the evil of these Chaldaeans, although he stirreth them up against the Jews; he is wise to use them as instruments of correction: but he is too pure and holy to be Partaker in their sins.

From hence groweth the Expostulation following, Seeing thou art so pure and holy that thou abhorrest evil, and hatest all the workers of iniquity;

Why dost thou look upon them that deale treacherously?

Why dost thou O holy and just God, look on, whilst the Chadaean betrayeth thy People? Mr. Calvin reads Transgressores. Monta∣nus Praevaricatores. Jun. Perfidos, whom the Kings Bible fol∣loweth.

This the Prophet Isaiah calleth a grievous vision. The trea∣cherous dealer dealeth treacherously,* 1.2 and the spoiler spoileth.

For the Chaldaean did invade the Jew, both cunningly by trea∣son, and violently by force.

He urgeth God further, Why holdest thou thy tongue when the wicked man, that is, the Chaldaean, an idolater and a bloody man, devoureth the man that is more righteous then he: that is, de∣voureth the Jew, who as bad as he is, is a better man and more righteous then the Chaldaean.

He wondreth at the softnesse and forbearance of God, that can see and be silent to behold so much iniquity.

He proceedeth in his complaint:* 1.3 Thou makest man as the fishes in the sea, where the great ones do prey upon the small ones, and as the creeping things that have no ruler over them, and there∣fore feed upon one another, who have no law to awe them, but quo quis est valentior, eo violentior, so the Jews are to the Chaldae∣ans a prey.

But the words following do shew another thing intended, not a reference of these creatures one to another, but all of them to the fisherman; so the sense is, thou seemest to esteem the Jew no more then thou dost the fishes on the sea, or the creeping things on the earth. For it followeth,

They take up all of them with the angle,* 1.4 they catch them in their net, and gather them in their dragge.

The Chaldaeans are the Fishermen, the Jews the fishes; and for these they have,

• 1, The Angle, whereby is meant their fishing for a single Person.
• 2. Their net, let fall to catch more.
• 3. Their dragge for whole sholes of fish; so that here is no e∣vasion; he that escapeth the angle shall fall into the net; or if he escape the net, the drag shall sweep him away and bring him to the shore.

So that he reby all way of evasion seemeth stopped against the Jew, he is put into the hand and power of the Chaldaean, as a draught of fish into the hand of the Fisherman.

And all this while the Fisherman thinketh he doth no man wrong, as the Poet saith,

Nec patitur Tyrrhenum crescere piscem.

For the fish of the sea is esteemed his that can catch him: so shall the Chaldaean fish Jud••a, as if the Jews were fishes, not men, and as if there were no Providence to take care of them, no owner to call them his.

Therefore they rejoyce and are glad.

There is no compassion in them of chaldaea toward the Jew, but as the Fisherman rejoyceth in his draught of fishes, and ne∣ver looketh upon them▪ with any pity of their lives, but is glad that he hath gotten them: So shall the Chaldaean be glad when the Jews are in his net, that he may carry them into captivity.

This victory doth not only make the Chaldaean glad, but he is proud too and boasteth in his own strength, and attribu∣teth his prevailings to his own power, as it followeth.

Therefore they sacrifice unto their net,* 1.5 and burn incense unto their dragge: that is, they do thank their own arme, and armies for their victories, and as Iob saith, They kisse their own hands, be∣cause thereby they come to have a fat portion and plenty of meat, so that they give no glory to God; yea, before the Prophet saith from the mouth of God, that they would ascribe the prosperity of their warres to their god; i.e. to their idol, now they will grow so proud, that they will thank their own wit and power for all.

The Prophet concludeth with a passionate expostulation: Shall they therefore empty their net and not spare continually to slay the Nations?* 1.6

Seeing they are a People so lawlesse, so mercilesse, so proud, O Lord wilt thou give way to them still, and shall they possesse all that they catch, which he calleth, emptying of their net, and shall they not spare continually to slay the nations? Shall they passe thus from nation to nation, and shall they still conquer? is all fish that comes into their net?

De verborum interpretatione bactenus.

In the further handling of this section, I observe as in the for∣mer, two things.

• 1. The summe and contents of the whole section.
• 2. The parts thereof.

1. The summe hereof is this: whereas the Prophet at first be∣holding the sins of the Jews, was moved with an holy indigna∣tion against them, and with zeal of Gods glory which turned him into a chiding expostulation with God, for bearing so much with them, and therefore did stirre up God to judgement to

chasten them in the first section of this chapter.

Now that God hath answered him in the second, with decla∣ration of his purpose to punish the iniquities of the Jews by the Chaldaeans, whom God would stirre up to fight against them, and to prevail: Now in this third section, the Prophet is as much troubled and grieved at their punishment, as he was before at their sin.

Now he chides as fast, and disputes as hotly against the re∣missenesse and patience of God toward the Chaldaean, as he did before toward the Jew.

Before he pleaded the cause of the glory of Gods Iustice, in punishing the iniquity of the Iews; now he pleads the glory of Gods mercy in sparing them.

The first part was imprecation, this deprecation. And herein the Prophet doth declare his mixt affection to the Jews; for out of his hatred to their sins he desired their correction; but now out of his love to their Persons, he prayeth against their punish∣ment, so farre that it may be moderate, as in Ieremies Prayer.

Correct us O Lord, yet in thy judgement, not in thy fury lest we be consumed and brought to nothing. Which teacheth us that.

Religion hath the bowels of compassion; [Doctr.] Truly they have no true religion that have no mercy.

This is given us in precept with a sicut: [Reason. 1] * 1.7 Be yee merciful as your heavenly father is mercifull: there is nothing wherein the image of our God doth more shine in man, then his mercy, because that is the heavenly nature; the wisedome of God is too high for us, the power of God too great for us, the justice of God too strict for us; all these vertues of the Godhead be out of the reach of our imitation.

The furthest that our Saviour goeth in the patterne and pre∣sident of wisedome, is est ote prudentes ut serpentes,* 1.8 Be yee wise as serpents. In innocency, Innocentes ut columba be ye innocent as doves, it is not estote prudentes ut pater vester, Be yee wise as your heavenly father.

Concerning fortitude. The mother of Samuel saith,* 1.9 Non est fortis sicut deus. Sicut leo, Salomon hath it: siout quorcus, A∣mos hath it.

Concerning Iustice, let us take the righteous men at their best,* 1.10

& then Iustus fulgebunt ut sol, the righteous shal shine as the Sun; but to misericordes ut pater vester. We must strive to imitate him in mercy, that is, the divine nature, because it is super omni•• operadei above all the works of God, and that is the humane nature also, because it is called Humanity, and therefore wel-be∣cometh the man of God.

2. There is nothing that every one of us doth more stand in need of then mercy, [Reason 2,] without which all the frame of nature would shake and dissolve; it is anima mundi, the soul of the world, it is the juncture of every limb thereof: it is the garment that hideth our nakednesse; it is the grave, the sea, that burieth, that swalloweth all our reputed sinnes; it is the taylour to our backs, the cater to our bellies, the soule that quickneth us, the strength that supporteth us, the grace that saveth us, the power that rai∣seth us, the glory that crowneth us.

And they that shew no mercy, shall have none.

3. The consideration of our own infirmities doth plead for our mercy to our delinquent brother, [Reas. 3] not to make the most of their faults, and scrue their punishment to the uttermost; rather to save our brethren,* 1.11 and to pull them out of the fire least we also be tempted: for we have many suits to God for pardon of our own sinnes; and therefore by the law of Justice let us do as we would be done to, that is, sollicite the favour of God for our brethren; and although the zeale of Gods glory do put us to it to pray for their correction; that they may be amended, yet con∣sidering how bitter the medicine is that healeth sinne, let us en∣treat the Physitian to look but on the corrupt humours in the body of the Church to purge them, to take no more blood from the body thereof then may stand with the health of the body.

4. It is a more easie suit to obtain the mercy of God, [Reas. 4] then to stirre up his anger; for as he is slow to wrath, and long-suffering, and when he doth begin to chide, he will not keep his anger con∣tinually: so he is rich in mercy, abundant in goodnesse; oleum supernatat vino, the oyle swims above the wine. Christ his sonne the character of his fathers glory, of his mercy, the true coppie of that sicut Pater vester qui est incaelis, as Our father which is in heaven;

Of whom Saint Augustine sweetly commenting upon his pa∣ter ignosce eis, father forgive them, saith,* 1.12 he left them not quo∣jusque ejus jam sanguinem possent bibere credentes quem fuderant saevientes, they know how to drink believing, the blood which they shed raging, which is called in the Psalmist Multitudo dul∣cedinis.

Saint Hilary upon the Parable of the parable in the vineyard saith,

Ad spem omne tempus est liberum,* 1.13 & mercedem non operis sed mi∣sericor diae undecimae horae operarii consequuntur.

God loves to be sollicited for mercy.

4. Because in the contrary Ionah had a chiding from God him∣selfe, [Reas. 4] that he stood more upon the credit of his office, then he did upon the honour of his God that sent him, being so angry at Gods sparing of Niniveh.

Wherein God himself pleaded the cause of his own mercy, and justified his suspense of the threatned judgement against Iohan, &c.

David had good cause to choose to fall into the hands of God, rather then into the hands of men, for with God there is mercy. And had Niniveh been in the hand of Jonah, their fasting with sackcloth and repenting, should not have cleared nor cal∣med the storme threatned.

God said, in Niniveh there were more then six score thousand Persons that knew not the right hand from the left: there were a great many more in the nation of the Jews, many also that served God with a true heart, many that was not yet com to the height of sinning, of whom there was hope: many that had drunk deep al∣ready to the Cup of affliction by the sins of others who had thereby provoked God.

Therefore Habakkuk could do no lesse then stand in the gap now, and keep out some of this wrath.

To make use of this doctrine, [Ʋse.] and of the holy example of this Prophet, let me use the words of the Apostle to you.

Put on therfore (as the Elect of God, holy and beloved.* 1.14) bowels of mercies, kindnesse, humblenesse of mind, meeknesse, long-suffering.

Forbearing one another, and forgiving one another, [ 13] if any man have aquarrell against any man, even as Christ forgave you, so also do ye.

And above all things put on charity with the bond of perfect∣nesse. [ 14]

As it is a welcome suit to God, when out of a zeal to his glory you do call upon him for his judgments, to chasten the over∣grown sinnes of the time in which ye live: so it is a pleasing in∣tercession which solliciteth for mercy in Justice: for the pure justice of God will endure an allay of mercy, and we shall have the better interest in his favour, by how much the more we de∣sire more sharers in it.

There be good Authours of opinion, that the Prayer of Ste∣phen, Father forgive them, was no weak means of the Conver∣sion of Saul, who was one of his Persecutors.

The point is moderation, that neither we should so favour high-grown sinners as not to complain to God of them, nor yet so delight in their punishment, as not to pray against the whole and full displeasure of God: that neither the zeal of Gods glory do extinguish Christian compassion, nor the tendernes of pity quench the zeal of Gods glory, but that at once we do shew our o∣bedience to the whole law, that he that loveth God may love his neighbour also.

God himself directed Abimilech to Abraham to pray for him, and the friends of Job to use Jobs intercession, because he loves to be entreated to shew mercy.

And the rich man in hell would not have his brethren come to that place of torment.

Complain then, that is holy passion; but begge easie punish∣ment, that is charitable compassion: the children of God have as many tears to shed for the punishment of their brethren, as for their sinnes.

2. The Parts are two,

• 1. The Prophets resolution concerning the Church and Common-wealth of the Jews.
• 2. The Prophets dispute with God.

The first containeth an argument.

• 1. The Antecedent: Thou art from everlasting O Lord, my God, my holy One.
• 2. The Conclusion; Therefore we shall not die O Lord: thou hast ordained them for judgement, O mighty God, thou hast established them for correction.

The Proposition: That God is eternal and holy, needs no proof to such as know God; both are clearly maintained through the whole body of Scripture.

1. The Eternity of God.

And Abraham planted a grove in Beer-sheba,* 1.15 and called there on the name of the Lord, the everlasting God.

Moses, Before the mountains were brought forth, or ever thou hadst formed the earth and the world: even from everlasting to ever∣lasting thou art our God.

Saint Paul,* 1.16 speaking of the mystery of the Gospel long kept secret; but now is made manifest, and by the Scriptures of the Prophets, according to the Commandment of the everlasting God made known to all nations.

Hast thou not known?* 1.17 hast thou not heard that the everlasting God the Lord; the Creator of the end of the earth, fainteth not? &c.

Plato defined God to be aeterna mens sibi ad omnem felicita∣tem sufficiens, summe bona, & omnis boni efficient in natura.

Neither can we rest in the search of causes, till we come to one supreme eternal cause of all things, the Alpha and Omega of o∣ther things, of himself without Alpha or Omega.

2. The Conclusion from hence issuing, is: Therefore we shall not die, saith Habakkuk.

For as God is eternal in himself, so is he to his Church, and from the eternity of God doth the eternity of Angels and men derive it self, for eternity cannot flow from any thing that is not it selfe eternal; and we know that the nature of Angels and men is eternal, both of them being by the eternal God created to abide for ever: the elect Angels and men in eternal glory, the reprobate Angels and men in eternal shame and pain.

Yet is the judgement of the reprobate in Scripture called by the names of Death, Destruction, Perishing, because these be titles of the greatest horrour and dismay, that the heart of man can conceive.

Now we have two hopes built upon this foundation of Gods eternity, non moriemur.

1. Temporal, that God will still reserve a remnant of the Jews to return again to the possession of their fathers, and to build again the City and the temple, and to renew the face of a

Church and Common-wealth: so, non moriemur hoc est omnes, we shall not die, that is not all.

2. Eternal, That God will not utterly cast off his People from his favour, but that although he scourge them with the rods of men, even to a temporal losse of their land, their liberty, and their lives, yet non moriemur, we shall not lose our interest in his promise of a better life.

So that the Prophet doth teach us the right use of the doctrine of Gods eternity, to assure us against all temporal and eternal evils.

And this doth Moses conclude for this Antecedent, Before the mountains were brought forth,* 1.18 or ever thou hadst formed the earth, and the world: even from everlasting to everlasting thou art our God.

Thou turnest man to destruction,* 1.19 again thou sayst return ye sonnes of Adam.

From the power of Gods Eternity, there is a return for the sons of Adam, as David saith, Thou renuest the face of the earth. Non moriemur, death our last enemy shall be destroyed and pe∣rish, we shal be translated from death to life; this is clear: because God hath in eternal wisedom, appointed an eternal redemption for some to an eternal inheritance of eternal glory.

This eternity of God is two fold.

1. Eternitas essentiae, Eternity of Essence in himself.

1. Eternitas Providentiae, Eternity of Providence, in respect of his creatures.

From the first we conclude the second for if God be in his own nature eternal, he hath also an eternal Providence, by which he governeth all things: his word by which he governeth is also e∣ternal in the heavens.

Saint Augustine proveth this point of Gods eternity thus,* 1.20 Quod incommutabile aeternum est.

That he proveth; Quod semperest ejusdem modi est incommutabile.

Such is our God without variablenesse or shadow of change, and therefore eternal.

And whereas from this eternity our Prophet doth conclude Non moriemur, Saint Augustine doth therefore call our eternity immortalitatem, rather then aeternitatem.

* 1.212. Another Argument is here inforced,

Thou art holy. Therefore this punishment of the Jews by the Chaldaeans, is for their correction only.

Of the Antecedent.

God is holy. The Quiristers of heaven do attribute it to God three times; in some Greek Copies we read it three times three; nine times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 holy,

The song of Moses is sung in heaven, and that saith, Who shall not feare thee O Lord, and glorifie thy name?* 1.22 for thou only art holy?

The Seraphims say each one to another.* 1.23

Holy, Holy, Holy is the Lord of Hosts, the whole earth is full of his glory.

It was his law.

• 1. For his Godhead, that none other but he should be called God or esteemed.
• 2. For his Worship, not to be given to creatures.
• 3. For his name, not to be taken in vain.
• 4. For his Sabbath to be kept holy.

And it is our first petition sanctificetur nomen, Hallowed be thy name, and for our conformity with him.

For I am the Lord your God, ye shall therfore sanctifie your selvs,* 1.24 and yee shall be holy, for I am holy. So there is 1. Sanctitas increata, an increate holinesse in God.

2. Creata, Created in man, as a beam of that heavenly light, a stream of that full fountain in our God.

This uncreated holinesse which is the attribute of God, is the absolute perfection of Gods nature and attributes, his full good¦nesse, not only that wherein he is good in himself, but in his ope∣rations also.

2. The Consequent.

From hence the Prophet concludeth, that God cannot do more to his Church then correct it; he cannot utterly destroy it, because he is holy, so is his Church; his correction of the E∣lect is only a fire to purge out their drosse, which will go out of it selfe, when the combustible matter is spent. Hear God him∣selfe.

I am the Lord, the Holy One, the Creator of Israel, your King;* 1.25

This People have I formed for my self,* 1.26 they shall shew forth my praise.

I but our sinnes spoile all. He addeth,

I,* 1.27 even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.

The Church of God is semen sanctum, an holy seed; God can∣not forsake it, he is Sanctus Creator an holy Creator, and he is Sanctus Redemptor, an holy Redeemer of it, as the holy text sti∣leth him.

You see here,* 1.28 that as Christ saith, This is life eternal to know thee.

Let us study God and his attributes; for from thence we de∣rive whatsoever we are or have, they are our light of direction, our staffe of supportation.

From the wisedome of God we have all intellectual illumina∣tion.

From the Iustice of God, all our integrity.

From the Holinesse of God, all our Sanctification.

From the Eternity of God, our immortality.

From the Omnipotency of God, our strength.

And as by our faith we cleave to him, so we are made Parta∣kers of the divine nature.

The juice of this text, is the Prophets faith, which from the Holinesse and Eternity of God doth resolve

That this judgement of God, [Doct.] threatned against the Jews, is no more then a temporal chastisement, according to the doctrine taught out of Obadiah.

Though God afflicteth his Church, yet he loveth her still.

This perswasion of deliverance from evils is found in natural men, but either it is grounded upon an opinion that they have of fortune such; make chance their God; or it is built upon the con∣sideration of the vicissitude of things which maketh sundry mu∣tations.

Informes hyems reducit

Jupiter;* 1.29 idem,

Summovet; non se malè nunc, & olim sic erit. God sendeth fowl weather and faire, if it be ill now with us, it will not be so here∣after.

This is but cold comfort, to hope only in the change of times, and so to look for better days.

Some acknowledge a Deity and ascribe all alterations to that, not knowing the true God, as Aeneas comforted his com∣pany,

Durate & vesmet rebus servate secundis.

Continue and reserve your selves for better times.

Dabit Deus his quoque finem, God will put an end to these your sufferings,

But that which comforteth the Saints of God in afflictions is their faith in the Eternity and Holinesse of God, from whence they gather assurance that they shall not miscarry under the rod of God; he is eternal; therefore they shall not perish; he is holy, therefore he will but correct, not destroy; and hereof they make this use;

1. They do not limit God to a set time when he shall deliver them: so Daniel waited for the deliverance of Israel from Ba∣bylon seventy years: The Church waited till the fulnesse of time for the promised Messiah.

2. They do not limit God to any set means of deliverance. Mordecai did see that the preferment of Hester was a likely means to save the Iews from the fury of the decree which Ha∣man had procured against them, and he putteth her to it, to use her mediation with the King for it, but he builded not his hopes in that means; for he said to her,

If thou altogether hold thy Peace at this time,* 1.30 then shall there enlargement and deliverance arise to the Iews from another place.

The promise made to Abraham, concerning his seed was in na∣ture despaired by the old age of Abraham & Sarah, yet was not Abraham out of hope: but when Isaac the sonne of Promise was come, God afterward commanded him to be offered in sa∣crifice, yet did not that weaken the faith of Abraham; for he built upon the word of the promise, and not upon the possibility of the means. For he that promised was faithful.

3. They do not limit God to the measure of affliction; for they know that whatsoever the judgement be which God inflict∣eth upon his Church, it cannot exceed a fatherly correction. So Job, Though he kill me yet will I trust in him.* 1.31

4. They are not discouraged in the faith of Gods mercy, though they feel the contrary, and therefore being in one con∣trary

they do believe another.

Thus even when they feel the burthen of their sinnes, they believe their justification; for the heavy-laden seeke Christ for case.

When they feel misery, they believe blessedneesse, for they know, Blessed are they that mourne.

When they feel correction they believe, for he chasteneth e∣very sonne whom he receiveth.

When they feel themselves forsaken of God, they believe themselves interested in his favour, as David and Christ: My God, my God, why hast thou forsaken me; Both forsaken in respect of their feeling, neither in respect of their faith.

5. They by faith are ever in the Presence of God:* 1.32 so David, I have set God always before me, for he is at my right hand, there∣fore I shall not be moved.

So it is said of Moses being in danger in Aegypt,* 1.33 By faith he forsook Aegypt, not fearing the wrath of the King; for he endu∣red as seeing him who is invisible.

Thus strongly do they build, whose foundation is not laid it any possibility of their own merits to deserve deliverance, and of their own wit and cunning to decline evils, or of their own strength and power to resist them, or evade them, or the vi∣cissitude of things to change them, but trust in the living God, and make him their hiding place.

Whereas the Prophet saith, [Doct. 2] that God had ordained the Chalde∣ans for judgement, that is, for the execution of his judgement, and hath established them for correction, Docemur we are taught, That God is the Author of punishment, God himself assumeth it to himself.

Shall there be evil in a city,* 1.34 and the Lord hath not done it? Ma∣lum poenae the evil of punishment.

So Moses,* 1.35 For we are consumed by thine anger, and by thy wrath are we troubled.

So David.* 1.36 When thou with rebuke dost correct man for iniquity, thou makest his beauty to consume away like a moth.

1. Because every sinne is a trespasse against God, as David, Ti∣bi, [Reas. 1] tibi, soli peccavi, Against thee only have I sinned; for every sin is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a transgression of the Law, and therein God is offend∣ed

and he is a jealous God, visiting the iniquity of the fathers upon the children.

The trespasses against our brethren in the breach of the second Table, be immediate sins against God. For as when the plate is not cut for the mint, to clippe it is no breach of the law, but when it hath the stamp impressed, and is coine, then to clippe or wash, it is treason, not for the matter, but because of the stampe.

So the matter of our brethren is but earth, and the violation of it is but the defacing of earth: but bearing the image of God in it, it is a trespasse against him whose image is therein inscul∣ped, to wrong it.

2. Because every punishment, as it is poena a punishment, [Reason. 2,] so it is vindicta a revenge, and God layeth claim to that by Prero∣gative, vindicta mea my revenge; no man can take the sword out of his hand: it is virga tua, saith David, thy rod.

3. Because none but God can search the heart where sinne breedeth, [Reas. 3] and knoweth how to proportion punishment to the sinne. Punishment is the Physick of the Church; as Augustine, Quod pateris medicina est, non paena, that thou sufferest is thy me∣dicine, not thy punishment. He only knoweth how to temper the medicine for the health of the Patient, for he knoweth wher∣of we be made, he only can work good out of evil.

4. Because there is none but God that doth whatsoever he will, none but he can ordain or establish judgement: [Reas. 4] the judge∣ments are called Iudicia dei the Judgements of God; in that cruel execution done upon Christ in our flesh,* 1.37 as there were the wicked hands of the Jews and the Romanes, so there was the determi∣nate counsel and fore-knowledge of God.

1. Let us not therefore sinne against God, [Ʋse 1] and make an idol of him, by making him all mercy; for though we call him father, doubtlesse there is a God that judgeth the world, who upon the wicked will rain snares, stormes and tempest, this shall be their portion to drink, rather meet a temptation with Ioseph, and say, How then shall I do this great wickednesse and so sin against God? For our God is a consuming fire, And

It is a fearfull thing to fall into the hands of the living God.

2. Let us not fret at the means ordained by God for our cor∣rection [Ʋse. 2]

remembring that God hath established them for our chastisement:* 1.38 but let us rather say with David, obmutui & non aperii os meum quia tu domine fecisti: I was dumb, &c. because thou Lord hast done it: let us know and confesse who it is that smiteth us, and say, Thou hast smitten me and thou wilt heale me.

3. Let us remember when God taketh off his hand and resto∣reth us again to the chearful light of his countenance, [Ʋse. 3] to acknow∣ledge his mercy to us, and as Christ saith, to sinne no more, least some more heavy judgement fall upon us.

Let us with David remember the vows which we made to God in our affliction, and spend the time of our so journing here in feare.

4. Lastly, [Ʋse. 4] Seeing God hath comforted us, let us also comfort our brethren,* 1.39 as the Apostle saith; for God comforteth us in all our tribulations, that we may be able to comfort them which be in any trouble, by the comfort wherewith our selves are comfor∣ted of God: so as Christ said to Peter, when we our selves are converted we shall strengthen the brethren, and the God of Peace and all Consolation shall give unto us the blessing of his Peace.

2. The Prophets dispute with God.

The Prophet seemeth amazed at the course of Gods proceed∣ing against the Jews by the Chaldaeans. And the remain of this chapter doth contain his expostulation with God; wherein

• 1. He layeth a ground of this Argument, The eyes of God are pure.
• 2. He questioneth God how these inconveniences following are born withal by him, which are these.

Grievances.

• 1. How God should look on whilst men deal treacherously v. 13.
• 2. How God should hold his tongue whilst the wicked devour∣eth the man that is more righteous then he, vers. 13.
• 3. How God can expose the Jews his People as a prey to the Chaldaeans, ver. 14.

  And thou makest men as the fishes of the sea, and as the creep∣ing things that have no Ruler, From which liberty given to them.

  They break forth into all extremes of cruelty, ver. 15. They take

• ...

  up all with their Angle, they catch them in their net, and gather them in their dragge.

• 4. They insult over the conquered, ver. 15. They rejoyce and are glad.

  They commit self-idolatry, ver. 16.

  Therefore they sacrifice to their net, and burn incense to their dragge, because by them their portion is made fat, and their meat plenteous.

• 5. How God can so long dispense with the enemies of his Church, and whether he will so forsake them, ver. 17.

  Shall they therefore empty their net, and not spare continually to slay the nations?

1. Of the ground of his contestation, Thou art of pure eyes, This phrase is according to the capacity of humane understand∣ing, and it is doubly figurative,

• 1. In that eyes are attributed to God.
• 2. In that they are said to be pure.

1. It is a thing frequent in Scripture to give the parts of a mans body to God, the eye, the eare, the hand, the heart, the foot, the bowels, the arme, the face, the back-parts; whereup∣on certain hereticks literally understanding those phrases, have believed and taught that God is like to man in shape of bodie, and that the image wherein God made man, was corporeal. These hereticks are called Anthropomorphites, because they as∣cribed to God the image and corporeal likenesse of man.

Whom some ignorant Persons have used to point in the repre∣sentation of a grave old man, against the clear text of Scripture and warrant of truth.

Of this I will only tell you what Saint. Augustine writing to Fortunatianus a bishop concerning the judgment of another Bi∣shop,* 1.40 who maintained this heresie, saith,

The text of Scripture attributing the parts of humane bodies to God, must not be literally understood; for then we must allow God also to have bodily wings, for we read also often of the wings and fea∣thers of God.

But saith he, as by the wings of God, we do understand divine Protection: sic cum audimus manus operationem: pedes praesenti∣am: oculos visionem: faciem justitiam: brachium potentiam:

So by hands divine operation, by feet Presence, by eye vision, by face Iustice, by hands divine Power.

And to shew that neque solus, neither alone, nec prior, nor first he is of this opinion, he citeth Saint Hierome, Saint Gregory, Na∣zianzen, St. Ambrose, St. Athanasius, all of the same judgment.

And surely because this errour is yet in the minds of many simple and ignorant people of the world, it will be fit that you do learn that when you do either give thanks to God, or pray, or think on God, you do not conceive him in your thoughts in any such manner, but as he hath revealed himself to us in his word; God is a spirit eternal, immortal, invisible, infinite in Wisedome, Justice, Holinesse, Power, Mercy, Goodnesse, See∣ing and foreseeing all things, doing whatsoever he will in heaven and in earth, and in all deep places, governing all things by the word of his power.

Moses who searched as deep into this sacred and secret myste∣ry of God, found that the face of God, that is, his heavenly na∣ture could not be seen, only his back-parts, that is, the effects of his attributes might be seen.

No doubt God took that occasion in Moses to teach the Church, how they should conceive him in their thoughts.

Thou shalt see my back-parts.* 1.41

Gregor. Nyslene. We must follow after God, for he goeth before us, and guideth us, as David. He teacheth the way that we should chuse.

Qui autem sequitur, non faciem sed tergum aspicit, Procopius. In∣visibilia dei videntur ex creatione.

For we must remember how tender God was of appearing in any forme, which might have been represented in picture or sculpture for fear of idolatry.

Take yee therefore good heed unto your selves, (for yee saw no manner of similitude on the day that the Lord spake unto you in Ho∣red,* 1.42 out of the midst of the fire.)

Least ye corrupt your selves,* 1.43 and make you a graven image the similitude of any figure, &c.

Neither is it necessary for adoration, that we do assigne any set figure to God in our thoughts, seeing every one of us doth believe that he hath a living soule in him, whereby all the parts

of the body are both directed and enabled in their several offices, yet no man can conceive any set forme or similitude wherunto it may be resembled.

2. Another figurative speech here is, where the Prophet calleth these eyes of God pure eyes; for wickednes and evil cannot defile the sight: it is said of the fair eye of heaven, that it shineth upon the just and unjust.

And David saith; that God seeth all the thoughts of mans heart, why he then seeth much vanity and much iniquity.

But those are called pure eyes which do behold nothing that is evil, to approve it in it selfe, to abet it in our brother, to imi∣tate it in our selves, and in this sense the eyes of God are said to be pure, that is, abhorring sin.

Again, the Purity of Gods eyes doth import the clear judg∣ment of God, which is of such penetration as nothing can con∣ceal it self from him, in which sense David saith,

The Lord is in his holy Temple, the Lords Throne is in heaven:* 1.44 his eyes behold, his eye lids try the children of men; upon which words Saint Augustine saith, that there is apertio and opertio ocu∣lorum dei, an opening and a covering of Gods eyes.

He is said to see with his eyes, when he declareth himself to see and take notice of any thing: but he doth try with his eye-lids, when he maketh as though he slept and considered not, winking for a time at the iniquities of men.

Our lesson from this double figure of speech, is,

That God is a severe searcher and punisher of sinne; [Doct.] for search, he trieth the hearts & r••ins: for punishment, judgment begins at his own house: this certain rule of truth we must lay hold & be∣leive, that the Justice & truth of God can't fail, the whole course of Scripture, the experience of all times doth make this good.

The sin of the Angels that kept not their first estate, was soon found out and punished; the first news we hear of them was that one of them was a tempter, and deceived our first Parents.

There was a light shining in darknesse, which the darknesse comprehended not. The Manichees seeing the devil went so early against God, thought and taught that there were two prin∣cipia, two beginnings, one good God the Author of all good, another evil God the Author of all evil, not knowing the fall of

the Angels, and the mischief that they attempted against God after their fall.

But they were the first example of the severe vengeance of God. Of whom Saint Iude saith,

And the Angels which kept not their first estate, but left their own habitation,* 1.45 he hath reserved in everlasting chains under dark∣nesse, unto the judgement of the last day.

And for our first Parents, the pure eyes of God saw their na∣kednesse after their fall, and came himself into the garden in the coole of the day and convinced the Delinquents, and examined the fault, and gave judgment against them all, and presently ex∣ecuted that judgment.

The Cain when his sin was yet but in the bud, at the first put∣ting forth thereof, in the casting down of his countenance, was called to account for it, God disputing the matter with him, and after when he came to the execution of his abominable wick∣ednesse, God again well examined the evidence, convicted the Prisoner, and brought him to confession of his fault, and banish∣ed him from his presence.

In all these examples God was a speedy and a severe Judge, as was fit for terrour in the beginning; but after he grew more remisse, and as the Apostle saith,

The long-suffering of God waited in the days of Noah, while the Ark was a preparing;* 1.46 So that God declared himself patient and long-suffering, who had before shewed and revealed his severe Justice, that the terrour of his righteousnesse might discourage sin, and yet his gentle forbearance might invite to repentance.

Therefore throughout the whole course of holy Scripture, we have examples of both sorts, both of quick vengeance and of fa∣vourable sufferance, that God may be known both to be just and merciful. The reason whereof is,

1. That the danger might breed terrour; for who can promise himself mercy, when our just God may and doth take such quick vengeance? Remember Lots wife, that she was Lots wife whom God favoured, that the Angel pulled her out of Sodom to hasten her from their judgment, that her offence was no more then look∣ing back, whether out of curiosity to see what God would do to Sodome, or out of unbelief doubting the truth of the threatning,

or out of love to the place, or to some persons left behind to the wo, she was made an example of present calamity and turned in∣to a pillar of salt.

Therefore remember Lots wife for terrour, to strike fear in thee that thou sin not, least thou be smitten so soon as thou hast offended; this to prevent sin.

2. That such as sin and find not the present wrath of God a∣venging sin, may make use of that patience of God to repent, least a lingring judgment be but the whetting of a sword to a sharper cutting when it cometh.

For the remissenesse of God doth not proceed from any re∣spect of Persons, nor from a liking of any kind of sin, but out of free and undeserved favour, and for the glory of his own mercy, that he may be feared.

Who knoweth the mind of the Lord, [Ʋse.] or who hath been of his Counsel? who can tell when he is tempted to any sin, and em∣braceth the temptation, and committeth the sin, whether God will make him an example of his patience and mercy, & long-suf∣fering, by giving him both the time and grace of repentance, and open to him the fountain for sin and for uncleannesse, to wash him and cleanse himself from his sin: or whether he will make him an example of his severe justice in chastening his trespasse with some speedy vengeance, as he did the rebellion of Corah, or the lying of Ananias and Saphirah.

Therfore our care must be to keep our heart with all diligence from conceiving sin, to take heed to our ways that we offend not in our tongue, to take heed to our foot, to our hand that they act not sin, ever remembring that God is a jealous God, and that loveth not iniquity, and that he hath pure eyes which can∣not behold evil to allow thereof.

Herein the example of Christ is good,* 1.47 I have set the Lord al∣ways before me; for godly feare doth put God always in sight of us, and of all our ways.

Let us set our selves always in the sight of God, and answer every temptation to sin with this answer, Thou O Lord art of pu∣rer eyes then to behold evil.

For therefore hath God so clearly revealed his Majesty, Pow∣er and Justice to the sons of men,* 1.48 That his feare may be

before your eyes that you sin not.

The King on earth chaseth away all evil with his eye, because men feare the wrath of a King as the roaring of a lion: and shall the pure eyes of God, seeing all our ways, being about our path, and about our bed, understanding our thoughts long before no∣thing awe us! Christ saith, Fear not them that can kill the body, and can do nothing more, but feare him that can cast both body and soul into hell fire.

This God that hath this power over the work of his own hands, as he hath pure eyes from whose sight nothing can hide or conceal it self: so he hath a right hand, inveniet dextra ejus ini∣micos ejus, his right hand will find out his enemies, yea strong is his arme, and the sword that he wieldeth is sharp; for David saith, he hath whetted it of purpose to cut off from the earth the un∣godly thereof: he hath also a bowe and that is bent, he hath a qui∣ver and that is full of deadly arrows; and howsoever we shall slight him, our God is a consuming fire; to the Elect he is ignis in rubo, a fire in the bush, burning but not consuming; but to the ungodly that make no conscience of sin, he is ignis devorans, a fire devouring, as David saith.

The flame shall burn up the ungodly.

The crying sins of our times, injustice in the Courts of judge∣ment, contempt of Religion, oppression of the poore, breach of the Sabbath, profane swearing, beastly drunkennesse, abom••∣nable wantonnesse, contentions and such like, do give evidence against us, that there is no fear of God before our eyes, that we fear not the Presence of God, we regard not his pure eyes.

We would have cured Babel of those diseases, and she is not healed; the Word which is the proper Physick for these maladies is either not heard with attention, or not kept with retention; we mingle it not with faith, when we hear it, so that we heap up wrath against the day of wrath: my brethren, do not so wickedly, sin not against God, sin not against your own souls, for so Moses cals Ko∣rah & his company,* 1.49 he cals them sinners against their own souls, & that are ensamples recorded for the perpetual use of the Church, even for them upon whom the ends of the world shall come.

When the judgement of Korah and his company was in sight, it is said,

All Israel that were round about them fled at the cry of them:* 1.50 for they said, least the earth swallow us up also.

These Records of former times are kept for us that we might always have them in sight, that we might make it our own case, and feare before the Lord, and fly from the tents of such wicked persons, who make no conscience of the pure eyes of God be∣holding all their ways, least we perish with them.

2. Upon this ground he doth dispute; for seeing he resolveth that God is most just, and there can be no shadow of changing in him, he enquireth of him how it comes to passe, that so many evils be suffered in the world, in the eye and sight of God.

From whence we are taught that in all our considerations of the carriage of things under the government of Gods Providence, [Doct.] howsoever strange the effects may seem to us, yet we must take heed that we never question either the Wisedome, Justice, or Goodnesse of God.

Let us resolve on that, and we may safely sit down and wonder at the effects of his will; for David saith, Tu facis mira∣bilia solus, Thou alone dost wonders. And Augustine saith, that God doth manage things Judicio saepe arcano sed semper justo, often by secret, but always by just judgment.

And upon this holy resolution of the Prophet, which giveth God his due and no way doth tax him, but pronounceth him to be himself,

I dare not receive the judgment of Mr. Calvin upon this pas∣sage, because I am perswaded that he is too harsh in his censure of this Prophet, and yet I find it so much against his will to find fault, that he doth what he can again, when he hath wounded him to heal him again.

I honour the memory of Mr. Calvin, as of a clear light set up in the Church of God, and am as unwilling to tax him, as I find him unwilling to tax the Prophet, and therefore I wish his Reader to read him out upon this place, and he shall find that it is not motus violentus, but trepidationis, not a violent, but a trembling motion that carries him. For

1. He saith, descendit ad humanos affect us he descendeth to humane affections, so he may do and yet not offend.

2. He addeth, ostendit se quodammodo vacillare, he shews him∣self

somwhat wavering; that cannot be defended; for the motto of a just man is semper idem, always the same; and it is the ungodly man who is unstable in all his ways; his heart is not established.

3. But he smiteth home when he saith, verum quidem est, secun∣dam partem versus affinem esse blasphemiae, the second part of the verse to be near a kinne to blasphemy; quia obmurmurat & insi∣mulat deum unimiae tarditatis, because he murmured and accused God of too much slacknesse.

Yet Mr. Calvin healeth him again; pardon him in this; for he was in Angusto in a strait, jealous of having the honour of God touched by the Prophet, and yet tender of any touch of the charity that he did owe to the Prophet, and therefore having delared his holy love to God, he doth his best to excuse the Prophet, saying of him, fraenum sibi injicit & occurrit mature. Se temperat ut praeveniat nimium fervorem, he tempers himself that he might allay this too great heat.

And in the end he confesseth, quia non potest se expedire rebus tam confusis, disceptat potius secum quàm cum deo, because he could not get out of this maze, that he reasoned with himself rather then God.

For my opinion I acquit the Prophet from any suspicion of in∣ordinate affection in this his complaint, so long as he doth do God the right to acknowledge him both eternall and equal; I wonder not if he, and all that consider him aright in his ways, be swallowed up in the depth of admiration of them.

Let any man observe that which followeth in the Prophets complaint, and he shall see great cause of wonder; but whenso∣ever such occasion is offered to us to behold the like, let us do our God the right to confesse him holy and just, and to resolve that which way soever things go, there can be no fault in him: therefore let us say with David,

Domine, tu justus es, & justa sunt judicia tua, thou art just, and thy judgements are just.

It is a good saying of old Eli the Priest,* 1.51 when Samuel told him of the judgments of God upon his house, It is the Lord, let him do what seemeth him good.

Yet is it not unlawful for the children of God reverently to consider the ways of God; yea it is a work for the Sabbath, to

take the works of God into regard.

O Lord, how great are thy works and thy thoughts are very deep.* 1.52

A bruitish man knoweth not, neither doth a fool understand this.

It argueth a great defect in judgement, when we shall think a thought which may derogate any thing from the glory of our God; for it is true, fecit quicquid voluit, he hath done whatever he would; so it is true omnia bene fecit, he hath done all things well, and we say truly of him, He hath done all things for the best; for so he doth even then when his ways do crosse ours, and when those things that he doth do seem to us and to our reason as most opposite.

To help which our weaknesse we are taught to pray, fiat vo∣luntas tua, thy will be done.

Let us come then to a view of the particulars which the Pro∣phet recounteth, which God doth behold and not yet punish.

And herein we shall find the Prophet an Orator setting forth the iniquity of the times, and the miseries of the Church then, so as we may say his heart hath indited a good matter, and his tongue is the Pen of a ready Writer.

Here be the Prophets grievances.

1. The first is treason, Wherefore lookest thou upon them that deal treacherously? Mr. Calvin renders it, quare aspicis transgres∣sores? and so doth the Geneva translation render it: Why lookest thou upon the transgressors?

But that is somewhat too large, for that includeth all sorts of sinners.

Jun. Cur intuereris perfidos? so the Chaldaeans, of whom the Prophet complaineth, here are set forth as you heard by the Pro∣phet Isay.

Dolus an virtus, quis in hoste requirat?* 1.53

Treason is not wrought by a profest enemy in times of open warre, and proclaimed defiance, neither do we call the secret practices of enemies working underhand by the name of treason, they are military stratagems; but it is called treason, when by cor∣rupting some of the opposite side, the enemie doth take advan∣tage.

And this is commonly one of the mines which is carried under the states of great Kingdomes, to destroy them and blow them up.

And the Author and Finisher of our salvation, though he was assaulted by profest warre of the chief Priests, Scribes and Pha∣risees, yet he was put into their hand at last by treason; one of his own twelve betrayed him.

And it is the chief use of the new order of Jesuits in forrein States to corrupt the affections of subjects, ut prodant, that they may betray.

This is a great grievance; for treasons be commonly carried with great secresie; yet the Prophet saith, that God looketh on, he beholden all the conveyances both of Projection and Executi∣on; and that is it which amazeth the Prophet, that God who loveth not treason, should look on and behold it in all the ingresse and progresse of it, and not stop it.

Beloved, we have a lesson from hence.

The Lord seeth treason. [Doct.]

Not only the great treasons wrought against States and King∣domes, but the particular falshoods in common friendship: the private insidiations for the goods, the chastity, the good name, the life of our neighbours.

It is not any negligence in Gods government of the world or any over-sight, or any forgetfulnesse, or any approbation of evil, that doth keep God so quiet, that he sitteth in heaven, he keepeth Israel, and he neither slumbreth nor sleepeth.

Yet he looketh on, while thieves come in the night, and break open a way into mens houses, gather together and rifle, and carry away their goods.

He seeth whilst the secret enemy watcheth his brother upon the way, or goeth forth with him as Abel did with Cain: God knew that Abel was to be killed that day.

When Joab and Amasa met, God saw it a death, he knew that embracing would prove a stab.

Sometimes God doth detect and defeat these treasons be∣times, sometimes he letteth them go on to the very moment of execution, yet then he disappointeth them: but sometimes he looketh on, and seeth them performed and hindreth them not.

This is that which the Prophet would fain know why God that loveth no evil, and hath power at hand to prevent it, doth look on and see it done; for amongst us, quinon vetat peccare cum

licet jubet: he that when he may, hindreth not a fault, commands it; and for man it is a true rule, that all the evil which we might have hindred and did not, shall be put upon our account.

This rule holds indeed with us, but God is not so limited; he maketh both evil creatures, that is devils and wicked men, to be his servants to do his will, and he maketh the very sins of men rods to scourge both themselves that commit them and others.

2. The second grievance of the Prophet.

The wicked devoureth the man that is more righteous then he, and God holdeth his tongue. That is, the Chaldaean who worship∣peth strange gods, devoureth the Iews the Posterity of Abraham, who though they be much too blame, yet they are more righte∣ous then Chaldaeans, and God seeth and saith nothing whilst the Chaldaeans doth spoil Israel.

This indeed is a great grievance to behold the afflictions of the Church, and the power of the wicked against them; it was that which put David into an extreme extasie for the time, and till he went to the house of God, and was there taught the end of such men as hurt their betters, his foot had well nigh slipt.

Our experience showeth us much more for the wicked sons of Belial, the moths of our Common-wealth, the rust of our peace, how have they fed upon the far of the land, and by fair pretexts of common good, even devoured the Common-wealth, and made more righteous men then they their prey, assaulting their goods, their liberty, and peace of life, disturbing their honest cal∣lings with inhonest encroachments, to the great prejudice of the State?

And God held his tongue, many years although he saw it; but now he hath set open the eyes of the politick body to detect them, and he hath opened the mouth of that body to accuse and to condemn them.

David saith, It is a Proverb of the Ancients,* 1.54 Wickednesse pro∣ceedeth from the wicked.

This is wickednesse in a grown degree; for the godly be the holy ones of God, and God saith, nolite tangere, touch not, they do not only tangere, but angere, yea devorare justiores se, devour juster then they.

There is a natural antipathy between the seed of the woman

and the seed of the serpent; sinners cannot abide them that carry any face or shew of Religion, or the worship of God; hating and touching and biting will not serve nor satisfie they must de∣vour and destroy.

Salomon saith, The tender mercies of the wicked are cruell, vi∣scera crudelia,* 1.55 cruel bowels:

The wicked is ever the devourer; observe it as a fure rule; that Church or that Common-wealth which devoureth and maintain∣eth slaughter and effusion of blood, is the Synagogue of the wicked.

The true Church is no smiter, no traytor, no plotter, no abet∣tor of invasions; it was ever true Arma Ecclesiae preces & lachry∣mae, the weapons of the Church are prayers and tears.

The Church of Rome, the mother of murthers, and nest wherein treasons breed, the nurse of Iesuites, the incendiaries of Christendome, the mint of facinerous Machinations, the Cathe∣dral and dogmatical defenders of the lawfulnesse of any thing that is done for their own good, hath discovered her self to be Antichristian by this infallible mark of cruelty; She is a de∣vourer.

It is the Religion of Rome that armed the Spaniards against Queen Elizabeth and her land in 88. the blessing of the Pope, and the curse of God was upon that enterprise.

For they came to devoure them that were then more righteous then they.

It is the Religion of Rome that digged the vault, that hired, that fraighted the Cellar under the Parliament house to blow up all; os sepulchri, the mouth of the grave, os inferni, the mouth of hell; the mouth of Rome shall gape and swallow with the best of them.

Surely this is a great grievance and vexation of spirit here on earth, to see the worst sort of men prevailing, and better then they swallowed up.

This is also aggravated in the manner of it, which is fully and rhetorically amplified by the Prophet.

3. The next grievance amplified by a comparison, which is double, vers. 14.

• 1. They are compared to the fish of the sea.
• ...

• 2. To creeping things which have no Governour.

In the first resemblance he insisteth, ver. 15.

The Chaldaeans are the Fishermen, the Jews the Fish as you have heard: and these Fishermen use

• 1. The Angle,
• 2. The net,
• 3. The dragge, which sheweth a full devouring, as in Isay,

I will sweep it with the besome of destruction saith the Lord of Hosts.* 1.56

Compare this text with that of Joel.

That which the Palmer-worm hath left, hath the Locust eaten;* 1.57 and that which the Locust hath left, hath the Canker-worm eaten; and that which the Canker-worm hath left, the Gaterpillar hath eaten. For what the Angle leaveth, the net taketh; and what escapeth the net, the drag doth sweep it up. Observe here with me

1. This manner of teaching by familiar resemblances is much used in both Testaments, [Note. 1] and it is a smooth and easie kind of teaching, which doth bring things to the understanding by some sensible demonstrations.

And may we not justly charge the Church of Rome with cru∣elty to her children, that when the spirit of God hath so labour∣ed in both the Testaments to open himself to the understanding of the simple; the Oracle of Trent shall put out the candle, and turn men to seek the way of life darkling, without the light of the Word, which they shall not be suffered to read, for fear of un∣derstanding by it their impostures.

It can be no good Religion, wherein they that know the least, and believe the most, are made to believe they are in the best case.

2. I find here that there is a wisedome of God to be learned out of the natural and moral ways of life; [Note. 2] as the storke for naturall affection: the Ant, for Providence: the Spider for industry: the Bee for art, industry and providence.

When we see dogs pursuing an Hare, or a Deer, thus do the projectures of our time hunt the Common-wealth.

When we see Fishermen cast in their nets; thus do the oppres∣sors of their brethren; all is fish that comes into their net.

A wise and sober judgement may make good use of all that his eye seeth, to behold therin either the goodnes of God to man or

or the good or evil that cometh from one man to another.

3. In that he doth use two comparisons and resemblances to fishes on the sea, [Note. 3] and to creeping things on earth, we see that both sea and land do afford examples.

And the Prophet is very near touched with the calamities of his brethren, that which way soever he looketh, he beholdeth some representation of their woe.

It is the manner of grief to take all occasions to figure and re∣present to it self its own sorrow.

4. Where he resembleth them to creeping things which have no ruler over them, [Note. 4]

Two things do aggravate the calamity represented thereby.

• 1. That which God brought upon Edom, I have made thee small; for these creeping things of the earth are of small strength, and are subject to the foot of man and beast to tread on them: thus God hath made the Jews the very earth for their enemies to go over them; and this is the punishment of their pride; for Pride must have a fall and these towring fouls of the ayre must be turned into creeping worms of the earth.
• 2. They have no ruler over them, this is here set forth as a point of especial note to expresse the unhapinesse of a People to be without a ruler; and therefore Anabaptists are wise polititians, that would have no Magistrate, but the punishment of the Iews is just that they should be without a ruler;

Because they did so much abuse Authority and rule, that the very Seat of judgement were corrupted; the wicked is Plain∣tiffe, and the godly defendant. The wicked compasseth about the righteous, therefore wrong judgement proceedeth.

Better no rulers at all then such as David describeth, Thou seest a thief and thou consentest with him: a Companion of thieves whose Iustice is like that on Sarisbury plain, Deliver thy purse. Perchance on both sides.

But rule and Magistracy is the ordinance of God, as St. Paul teacheth, and God by his subordinate rulers on earth, carrieth a sword, and not in vain, without this, as when there was no King in Israel, every man doth what seemeth good in his own eyes; Which doth utterly destroy the body, not only disfigure the face of a Common-wealth.

5. Observe also here the outrage of the ungodly when they finde any way open for their violence; [Note. 5] for they come in like a floud that hath made it self way through the weak banks, and de∣luge all.

Here is Angle and Net and Dragge, as before, The wicked compasseth about the righteous; which way shall the righteous escape? As if aman did fly from a Lyon, and a Beare met him, or went in∣to an house and leaned his hand on a wall and a Serpent bit him:* 1.58 This made David so earnest with God not to fall into the hands of man.

There is nothing more cruel then a multitude of ungodly men that have no fear of God before their eyes.

Certum est insilvis inter spelaea ferarum malle pati; the teeth of these dogs, the hornes of these buls of Basan, the hornes of these Unicornes, the tusks of these wild Boars, the pawes of these Ly∣ons and Bears are mentioned in Scripture often to expresse the the fury and outrage of the wicked,

As Edom cried in the day of Jerusalem, Rase it.* 1.59 If the foun∣dation be destroyed, what can the righteous do?

Judge now is it not a great grievance to see and feel the force and fury of the wicked carry all before them, and neither their own conscience, nor the lawes of men restrain them, and God sit still, look on and hold his peace; this is that which grieves the Prophet to the heart. But God that seeth it hath pure eyes, and hath a right hand that will finde out all his enemies.

Amos will tell us that God hath his Angle too, and his Net, and his Dragge.

I saw the Lord standing upon the Altar,* 1.60 and he said,

I will slay the last of them with the sword: he that fleeth of them shall not fly away; and he that escapeth of them shall not be de∣livered.

Though they dig into hell, there shall my hand take them, though they climb up into heaven, thence will I bring them down.

And though they hide themselves in the top of Carmel, I will search, and take them out thence; and though they be hid from my sight in the bottome of the sea, thence will I command the Serpent and he shall bite them.

And though they go into captivity before their enemies, thence

will I command the sword and it shall slay them: I will set mine eyes upon them for evill and not for good.

Let us not be discouraged; for the Wiseman saith comforta∣bly to us;

If thou seest the oppression of the poor, and violent perverting of judgment and justice in a Province,* 1.61 marvel not at the matter; for he that is higher then the highest regardeth, and there be higher then they.

Our Common-wealth grew foul, the hand of the oppressor was stretched out, and they that pretended to be the Physitians of the diseases of this State, gave it a potion of deadly wine, that it grew sick and drawing on even to death, the hearts of true Pa∣triots failed them.

The poor cried out; the rich could not say of that which he possessed Haec mea sunt, these are mine; seats of justice, instead of judgment yeelded wormwood, & ecce clamor, and behold a cry, even the loud voyce of grievances.

But God awaked as one out of sleep; and what the angle of the Magistrate and the net of the King could not take, the drag of the Parliament is now cast out to fetch it in; and we have gra∣cious promises that we shall see Religion better established, and Justice better administred, the moths that fretted our garments destroyed, the Caterpillar, the Canker-worm, and the Palmer∣worme, the Projectors of our times that devoured the fruits of the earth, and drew the breasts of the Common-wealth dry into their own vessels, both detected and punished; yea that we shall see Ierusalem in prosperity all our days; it is the musick of the voyces of both Houses of the Parliament, and he that is rector Chori, the Mr. of the Quire, doth set for them both,

Let Peace be within thy wals, and plenteousnesse within thy Pa∣laces.

This fils our mouths with laughter, and our tongues with singing. The Keeper of Israel is awake, and hath not been an idle Spectator of those tragedies that have been acted here a∣mongst us; he hath but tarried a time, till the abominable wick∣ednesse of the sons of Belial was found worthy to be punished.

One note more remaineth. The Prophet doth find that all this evil doth not come upon the Jews by chance, [Note. 6] by the malice of

Satan, or the proud covertous cruelty of the Chaldaeans; for he faith to God,

Thou makest men as the fishes of the sea.

Here is the hand of God, and the counsell of God in all this.

And God taketh it upon himself, as you have heard before.

Behold yee among the heathen,* 1.62 and regard and wonder marvei∣lously, For I will work a work in your days which you will not be∣lieve.

Lo, I raise up the Chaldaeans, &c.

For though sin brought in punishment,* 1.63 yet Gods Justice is the Author of all evils of this kind, and the inflicter of punishment.

Tu domine fecisti, saith the Psalmist, Thou Lord hast done it,

And I have taught you that the wisedome and goodnesse of God can make use of evil men for the correction of his Church;

They be ingredients in the dose, that God giveth to his diseased People to purge them.

Therefore let not our hearts fret at those rods which have no strength to use themselves, but rather stoop to the right hand of God, who manageth them for our castigation.

We have no fence against these judgments, but a good consci∣ence endeavouring to serve God sincerely; for that either divert∣eth the judgment, that the Sun shall not smite us by day, nor the Moon by night; or it maketh us able to bear it, as from the hand of a Father that cannot finde in his heart to hurt us.

You heard the faith of this Prophet concerning this point: we shall not die.

Thou hast ordained them for judgment, thou hast established them for correction.

Only let not us be incorrigible, nor faint when we are rebuk∣ed; for he chasteneth every son that he receiveth.

The fourth grievance is the pride and vain-glory of the proud Chaldeans, exprest in two things

• 1. In the joy of their victories, They rejoyce and are glad
• 2. In their attribution of this glory to themselves, which is self-idolatry.

1. They rejoyce and are glad.

The enemies of the Church have their time to laugh, the Wise∣man calleth it the candle of the wicked, it lighteth them for a time; it is unius diei hilariis insania, they dance to the pipe, and drink their wine in bowles, they eate of the fat, and they re∣member not the affliction of Joseph to pity it, they remember it to result over Joseph.

The King and Haman sate drinking together when the Edict was gone forth for the destruction of the Jewes,* 1.64 and then the City Shushan was perplexed.

The grief of the Church is the joy of the ungodly. It is Da∣vids complaint, Yea they opened their mouth wide against me, and said,* 1.65 Aha, our eye hath seen it.

They have Davids deprecation. Let them not say in their hearts,* 1.66 Ah, so would we have it; let them not say we have swallow∣ed them up.

They have Davids imprecation.

Let them be ashamed and brought to confusion that rejoyce at mine hurt;* 1.67 let them be clothed with shame and dishonour, that magnifie themselves against me.

He was in the very passion of this Prophet for this. Lord, how long wilt thou look on?

Saint Augustine upon these words saith,* 1.68 Quod capiti, hoc cor∣pori, what was to the head, that to the body; for thus did the Jewes rejoyce in the Crosse of Christ, they had their will of him: it is vox capitis, the voyce of the head,

But in mine adversity they rejoyced, and gathered themselves to∣gether against me.* 1.69

Saint Augustines comfort against this calamity is,

Quicquid faciunt, Christus in caelo est; honoravit ille p••nam su∣am, jam crucem suam in omnium frontibus fixit, which hath refe∣rence to the signing with the signe of the Crosse in the Baptisme of Christians then in the use of the Church.

The reason of this joy in the wicked at the sorrowes of the Church is, [Reason 1] because the wicked do want the knowledge and feare of God; they do not know that God is the protector of the Church; but because they see them in outward things most neg∣lected, they judge them given over of God and forsaken, Davids complaint,

For mine enemies speak against me,* 1.70 and they that lay wait for my soul take counsel together,

Saying, God hath forsaken him, persecute and take him, for there is none to deliver him

For they measure the light of Gods countenance according to the scantling of outward prosperity.

2. The wicked want the unity of the spirit, [Reas. 3] which is the bond of peace; for the God of peace is not in their wayes, they love not, they call not upon God; Charity is a Theological vir∣tue; where there is not true Religion, there can be no true love.

I am sure this is a true Rule in Divinity, whatsoever humane policie have to say against it.

Christ foretold his Disciples, in the world ye shall have affliction.

These things I command you that ye love one another.* 1.71

If the world hate you, ye know it hated me before it hated you.

If ye were of the world, the world would love his own.

Charity is the bond of peace only to the children of peace; and they that in Religion do stand in termes of contradiction, it is not possible to fit them with a girdle.

This point is thus made profitable to us.

1. For our selves, seeing Religion is the best bond of brother∣hood, [Ʋse.] and where no Religion is, there can be no sincere love; let us labour to grow up more and more in the knowledge and love and obedience of the truth, that we may be fortified throughout both in our bodies and in our souls and spirits, for this maketh us all one body, and we can no more fall out then the members of our natural bodyes can disagree one with another; the Ora∣tor spake ignorantly of the union of affections by the same Coun∣try. Patria omnes in se charitates complexa est. the love of chari∣ty comprehends all love; for we know that we have had many unnatural fugitives which have abandoned their Country, and plotted treasons abroad against it, and have returned full of for∣raine venome and poyson to corrupt the affections of the natu∣ral subjects of their Soveraign with hatred of Religion and peace.

That is only true of Religion, for that so sweetneth the affecti∣ons of men, that as they are content to do any thing they can one for another; so they can be content to endure any thing one for another, to beare for one anothers sakes, and to put up at one

anothers hands many things; to forgive not seven times, but seven∣ty times seven times.

For the true Church, as Bernard saith, doth suspendere ver∣bera, producere ubera, hide the rod, and lay forth the breasts.

2. For our children we must instruct them betimes in the know∣ledge and fear of God, that they may learn the doctrines of pi∣ety & charity, and may be taught to be members one of another.

3. This fetteth a mark upon the enemies of God; because where there is strife and envying, where there is hatred and ma∣lice, are not they carnal?

If it be our duty to rejoyce with them that rejoyce, and to weep with them that weep; they belong not to the fold of Christ, that rejoyce at the weeping, or weep at the rejoycing of their bre∣thren.

4. This declareth the vanity of the joy of the world; for seeing their rejoycing is evill, it cannot be long lived; and there∣fore it is said, that the candle of the wicked shall be put out; but the joy of the elect shall no man take from them.

Therefore wo to them that laugh here for their Harp shall be turn∣ed into mourning, and their Organs into the voyce of them that weep, but blessed are they that mourn, for they shall be comforted▪ and the time shall come when they shall rejoyce over them who have joyed at their paines; and rejoyce over her O heaven, and ye holy Apo∣stles and Prophets,* 1.72 for God hath avenged you on her.

2. They attribute the glory of the conquest to themselves, they understand not who raised them up against the Jewes who gave them strength to fight, and who gave them victory; there∣fore they burne incense to their own nets, and kisse their own hands, and thank themselves for all.

Here is the growth of iniquity; for first they exercise all cruel inhumanity against the Jewes, then they rejoyce over them, and then doth their sin grow out of measure sinful; for they forbear not to provoke God himself by their pride of heart, robbing him of the glory of his own work, and ascribing it to themselves.

This even the light of nature hath detected to be most injuri∣ous to God, and most dangerous to men, for they that have any natural notion of the Deity, know that the whole glory of all atchievements belongs to that supreme power which ruleth all.

In the great consultation wherein Xerxes made a Proposition of warre against Greece, having a special grudge at the Athenians,* 1.73

Mardonius was an earnest perswader to the attempt; but Ar∣tabanus the son of Histaspes, the Uncle of Xerxes the King, a grave, aged man, disswaded it.

His great argument was drawn from a consideration of the danger of greatnesse to which the King his Nephew aspired to be Lord of all, and urgeth that old observation which Horace the Poet since used, Feriuntque summos fulmina montes, the ligtning strikes the highest tops his rule is

Gaudet Deus eminentissima quaeque de primere, quia Deus nemi∣nem alium quam seipsum sinit magnifice de se sentire.

The point here noteable, is,

The prosperity of this world doth fill the hearts of men with pride and vaine estimation of themselves. [Doct.]

At the first when things succeeded well with the Chaldean, he gave the honour thereof to his Idol god, as you have heard; but now he taketh it all upon himself; his own net, that is, his wit and strength hath done all, and he is now his own god.

The Wiseman saith, The prosperity of fools shall destroy them.* 1.74

They that worship strange gods, and do ascribe all their faire betydings to them, do commit Idolatry, and sin grievously; yet these do confesse a Deity, and acknowledge the power, though not the person of God in supreme agencie; but they that assume all to themselves, deny a Deity, or disable it, so as that they may work without any borrowed help from thence.

So that the greatest Idolatry that is, or can be committed, is that pride of heart which assumeth to it selfe the glory of pros∣perous successe.

And let men take heed of this temptation,* 1.75 for it is flattering and fair-spoken, and our corrupt nature is very prone to give it entertainment; this is one of the two things that Agur the son of Jakeh did pray against;

Remove far from me vanity and lies: this opinion of our selves is well termed vanity; for nothing can be more empty and voyd then it is; and it is as well called lyes; for nothing can be more untrue then that we should be able as of our selves to do any thing for our selves.

The danger, Least if I be full, I deny thee, and say, who is the Lord?

Here be two things in the Chaldaeans, which Iob doth protest against, and imprecate himself if he be guilty of either of them.

The former evil,* 1.76 If I rejoyced at the destruction of them that hated me.

And this,* 1.77 If my heart hath been secretly enticed, or my mouth hath kissed my hand

This also were an iniquity to be punished by the judge,* 1.78 for I should have denied that God that is above.

It is Saint Gregories note upon that text. Per manum o∣peratio, per os locutio designatur; manum ergo osculatur ore suo, qui laudat quod facit, & testimonio propriae locutionis soli virtutem tribuit operis.

Let us remember our Sicut in coelo, as in heaven. For in hea∣ven the twenty foure Ellers cast their Crowns before the Throne;* 1.79 which as Saint Gregory saith, is,

Certaminum suorum victorias non sibi tribuere, sed authori, ut ad illum referant gloriam laudis, à quo se sciunt accepisse vires certaminis.

To arrogate to our selves Gods glory, this is Jobs judgment is iniquitas maxima, the greatest iniquity: for peccatum ex infir∣mitate spem non perdit, sin of infirmity loseth not hope, but pre∣sumption destroyeth hope utterly, and so faith also, for faith is the ground of things hoped for.

Against this let us heare the Apostle: Let us not be desirous of vain-glory.* 1.80

This is that dangerous sinne of pride, which doth put our selves into the place and roome of God, and usurpeth his rights.

Our Saviour hath sufficiently discouraged this sin in a few words to such as do rightly understand him; for when the disci∣ples returned to him,* 1.81 and said, Lord, the devils are subject to us through thy name, Christ answered,

I beheld Satan as lightning fall from heaven. Greg. Ʋt in di∣scipulis suis elationem premeret:* 1.82 judicium ruinae retulit, quod ipse magister elationis accepit.

The very way to begin the true worship and service of God in us, is to put off our selves by an humble and true Confession, that of our selves we areable for no good work; I do not say to de∣merit God, but not to do our selves any good; the wisedome

that guideth us is from above, the strength that enableth, us is dextra excelsi, the right hand of the most High; this shews which way the glory and praise of all must go.

Considering then the fault of these Chaldaeans in this vanity of boasting themselves:

• 1. Let us come to decline it as a disease.
• 2. Let us embrace the remedies thereof.

1. Decline it. [Ʋse.]

• 1. Because it trespasseth that same primum & magnum man∣datum, the first and great Commandment; for it robbeth God of his glory, and assumeth it to our selves; and God hath sworn that he will not admit any Partner or sharer with him in glory.
• 2. It connumerateth us with the children of Satan, for he is the father of all the sons of Pride.
• 3. It exterminates charity; for it maketh a mans own wil the rule of his actions, and not the wil of God: which maketh us the Prae∣varicators of the second like Commandment to the first, diliges proximum sicut teipsum, Thou shalt love thy neighbour as thy self.
• 4. It maketh us liable to the severest vengeance of God, for God resisteth the proud; and if they perish whom God doth not assist, what hope can they have whom God doth resist?
• 5. It strippeth us out of all those graces and common favours of the Holy Ghost which we have; for when God seeth that we employ his talent to our own advantage, he will surely take it from us, seeing he took from him that employed not his talent to his advantage; for it is a greater sin to be a false then to be an idle servant.
• 6. There is no vice that becomes a man worser then self-opi∣nion; we esteem one poor and proud very odious, and such are they that ascribe any thing to themselves; because we are not able of our selves, to think, to move, to live, to subsist, without our God.
• 7. There is no vice that pleaseth Satan better then self-confi∣dence; for that quitteth Gods part in us, and separateth us from God, which is all that Satan seeks; for then he hath sure possessi∣on, and all that he holdeth is in peace.
• 8. A proud man that ascribeth all to himself must needs be un∣thankful. I may stirre up all the inconveniences of self-opinion,

• with this; for it is an old truth, Ingratum sidixeris, omnia dixeris, Say he is unthankful and you have said all: this is a full imputati∣on, and Saint Bernard saith Ingratitudo est ventus urens, siccans, sibirorem misericordiae, fluenta gratiae.

2. The Remedies.

These we may reduce to these few.

• 1. A frequent and serious consideration of our selves, what we were by Creation what we are by our sal, for so we shall find how poor and impotent we are in our selvs, how we have no strength to do any thing, but we are debters to God for all, all that we have is borrowings; quid habes o homo quod non accepisti? We have lost the freedom of our Will to any thing that is good: we do carry about us legem membrorum, corpus peccati, so that our strength is weaknesse, our wisedom is folly, our friendship with the world enmity with God.
• 2. The clearest mirrour to behold our selves in, is the Holy Word of God, which reporteth to us the story of our Creation, and of our Fall; which openeth and revealeth God to us, in his Justice, and Holinesse, and Wisedome, and Power, and Mercy.
• 3. Let us set God always before us, and the nearer we approach to him, the more shall we perceive whereof we are made, and we shall then remember that we are but dust.

  We shal perceiv wherfore we are made, namely to live in the obedience and service of our Maker, to bestow all our time con∣stantly therein, even to the end, to glorifie God in our bodies and in our souls.

  We shal see how unable we are to perform any part of this duty without God & how we stand obnoxious to the curse of the law, for either omitting the duties which we should perform or com∣mitting any thing against that just law. What have we then to be proud of, seeing, in him, and for him, and by him are all things?

• 4. Let us often revolve and recount the good favours of God to us, and remember all his benefits, and consider what he hath done for us and we shall find that there is a full stream of favour coming towards us, whether we sleep or awake, whether we drink of that brook in the way or not,

The Apostle joyneth two Precepts together, which do sweet∣ly serve to exercise a Godly and Christian life. Pray continually:

in all things give thanks; which do shew that all good gifts come from above to us, and therefore all our holy duties must direct themselves that way; and as our help cometh from those hils, so our eyes must be ever to those hils.

It is not bread that man doth live by, but by every word that pro∣ceedeth from the mouth of God: it is not the letter of the Word that quickeneth us, but the spirit.

Our whole help is in the name of the Lord who hath made heaven and earth; Hallowed be that name: we are his People and the Sheep of his Pasture.

Let us go into his gates with Thanksgiving, and into his Courts with praise; let us be thankful to him and speak good of his name. Let us do this faithfully, and we shall see it is no thank to our own net, or drag, that our portion is fat and our meat plenteous.

For none but he filleth the hungry with good things; Peter and his company, though they had their nets, and fished all night, yet they caught nothing: when at Christs word they let fall their net and made a great draught, they knew whom to thank for it.

A domino factum est hoc, this is the Lords doing. Is the voice of the Church; therefore non nobis, non nobis, twice he putteth it from our selves, sed nomini tuo da gloriam. Not unto us, but unto thy name give the glory.

5. Grievance. Ver. 17.

Shall they therefore empty their net, and not spare continually to slay the nations?

He continueth his former figurative manner of speech, and presseth his grievance, shall those fishing Chaldaeans when they have filled their net with fish, empty it, and return to another fishing? will it hold out, that they shall go from nation to nati∣on, and make all theirs as they go?

The grievance is, that the Prophet doth not see any end of their cruel perfecutions as yet; for the lingring afflictions which gather increase of strength by time, do threaten final ruine, whereas vio∣lent extremities spend themselves into vanity and nothing.

2. Things are here feared.

• 1. The hurt that they may do, if they may fill and empty, and fill again their net as often as they will.
• 2. The pride of heart, that they may gather by the vain-glory of their Conquests. The point here confiderable, is, [Doct.] that

The ungodly man hath no bowels.

Cain must kill Abel his own natural brother, and Judas must betray innocent blood.

They that be once flesh't in the blood of men, can make no spare thereof: there is oculus in sceptro, but not oculus in gladio, an eye in the Scepter, not in the sword.

Agags sword made many women childlesse.

The growing Monarchies ruined all before them as they went, and overflowed all as a deluge; nations and kingdomes that pre∣vented not sacking and destruction with timely dedition, perish∣ed before them.

But it is a signe of an unestablish't state, when the foundation thereof is laid in blood: and such as must be watered in blood to make them grow, shall have an informer against them; vox san∣guinis fratris tui clamat de terrâ, the voice of thy brother cryeth from the earth.

This makes all that love the gates of Sion, and take pleasure in the prosperity of our Ierusalem, to give God no rest in their earnest devotions, praying him not to deliver our Church into the hands of Papists, because it is a bloody Religion, such as doth hazard Princes more then common men; which doth bear them out in murthers, and legitimateth Massacres for the safety and increase of their Church.

2. It is wisedome out of the present state of things to forecast what may come hereafter, as the Prophet doth; the Chaldaeans must come and invade the land, they shall fill their net with fish. God hath spoken it, it is like to be a merry time with them, they shall rejoyce and be glad.

They are like to grow very proud upon it, sacrificabunt lagenae suae, &c. They shall sacrifice to their net.

But shall this conquest so flesh them, that they shall empty their nets, and fish again amongst the nations, and not cease to shed bloud.

Ezcchiah hath the name of a good King; he prayed to God, Let there be Peace, or as the Kings Pible reads; is it not not good that there be Peace and Truth in my days?

But careful Princes will look beyond their own days, and fit their designes to the good of Posterity.

Present evils being in their growth threaten furture dangers, and we say of them as our Saviour doth, These are but the beginnings of sorrows, and there is fear that there will be semper deterior po∣sterior dies, the latter times will be the worser. The best reme∣dy is to awake the tender love of God to his Church, with an expostulation; Shall they do this O Lord? Thy will be done.

Shall they do it continually? wilt thou suffer it? when the time is come he will have mercy.

Notes

• * 1.1

  Vers. 13.
• * 1.2

  Isa. 21.2.
• * 1.3

  Vers. 14.
• * 1.4

  Vers. 15.
• * 1.5

  Vers. 16.
• * 1.6

  Vers. 17.
• * 1.7

  Luk. 6.36
• * 1.8

  Wisedom.
• * 1.9

  Fortitude.
• * 1.10

  Justice.
• * 1.11

  Ga. 6.1.
• * 1.12

  De utilet. paen▪ l. 1.
• * 1.13

  In Ps. 129
• * 1.14

  Col. 3.12▪
• * 1.15

  Gen. 21.33. Ps. 90.2.
• * 1.16

  Rom. 16.26.
• * 1.17

  Isa. 40.28.
• * 1.18

  Ps. 90.2.
• * 1.19

  Vers. 3.
• * 1.20

  Quaest. 83 l. c. 19.
• * 1.21

  Anteced-Conse∣quent.
• * 1.22

  Rev. 15.4
• * 1.23

  Isa. 6.3.
• * 1.24

  Levit. 11.44.
• * 1.25

  Isa. 43.15.
• * 1.26

  Vers. 21.
• * 1.27

  Vers. 25.
• * 1.28

  Applicat.
• * 1.29

  Hor. Car. 2. Od. 10.
• * 1.30

  Esth. 4.14.
• * 1.31

  Job 13.15.
• * 1.32

  Ps. 16.8.
• * 1.33

  Heb. 1••.27.
• * 1.34

  Amos. 3.6.
• * 1.35

  Ps. 90.7.
• * 1.36

  Ps. 39.11
• * 1.37

  Acts 2.23.
• * 1.38

  Psal. 39 9.
• * 1.39

  2 Cor. 1.9.
• * 1.40

  Epl. 1.11.
• * 1.41

  Ex 33.23.
• * 1.42

  Deut. 4.15.
• * 1.43

  Vers. 16.
• * 1.44

  Ps. 11.14.
• * 1.45

  Jude 6.
• * 1.46

  1 Pet. 3.20
• * 1.47

  Ps. 16.8s
• * 1.48

  Ex. 20.20
• * 1.49

  Num. 16.38.
• * 1.50

  Num. 16.34.
• * 1.51

  Ps. 3.18.
• * 1.52

  Ps. 92.5.
• * 1.53

  Isa. 12.2.
• * 1.54

  1 Sam. 24.13.
• * 1.55

  Prov. 12.10.
• * 1.56

  Is. 14.22.
• * 1.57

  Joel 2.4.
• * 1.58

  Amos 5 19
• * 1.59

  Ps. 11.3.
• * 1.60

  Amos 9.1.
• * 1.61

  Eccl. 5.8.
• * 1.62

  Vers. 5.
• * 1.63

  Vers. 6.
• * 1.64

  Hest. 3.15.
• * 1.65

  Ps. 35.21.
• * 1.66

  Vers. 25.
• * 1.67

  Vers. 26.
• * 1.68

  Vers. 17.
• * 1.69

  Vers. 15.
• * 1.70

  Ps. 71.10.
• * 1.71

  Joh. 15.17. Vers. 18. Vers. 19.
• * 1.72

  Pro. 18.20
• * 1.73

  Herod. 1.7. Polyrrima
• * 1.74

  Prov. 1.42
• * 1.75

  Prov 30.8 9.
• * 1.76

  Job 31.29
• * 1.77

  Vers 27.
• * 1.78

  Vers. 28.
• * 1.79

  Rev. 4.10.
• * 1.80

  Gal. 5.26.
• * 1.81

  Luk. 10 17
• * 1.82

  Vers. 18.